The Buddhist Voyage Beyond Death
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01 (1-10) Sculpting Words in Ice How Buddhist and Christian.Pmd
SCULPTING WORDS IN ICE: HOW BUDDHIST AND CHRISTIAN STYLISTIQUES EN-ACT MUNDANE FAILURE AND ULTIMATE HOPE* Robert Magliola National Taiwan University, (retired) º·¤Ñ´ÂèÍ กก ก ก ก ก กก ( ) ก ก ( 15931633) กก กก ก Shobogenzo---- Dogen Zenji (12001253) ก Dogen- ก Abstract Both Buddhist and Christian teachingtexts often deconstruct the “merely” mundane so that the learner can advance towards beatitude. A pre cious few of these texts teach by miming such a deconstruction via subtle Prajna~- Vihara,- Volume 12, Number 2 JulyDecember 2011, 110 c 2000 by Assumption University Press literary techniques: the textual surfaces or conventions actout the role of naï ve appearance, and the subtexts that subvert them actout how confident trust (in the Buddha’s Teachings, for the Buddhists; in Christ’s Divine Prom ises, for the Christians) can find fulfillment. In the great poem “The Altar” (by George Herbert, 15931633), the holistic appearance of the altar bears hid den signals of its own real brokenness, and these signals point to the subtext that is the Christian’s hope. In the great Shobo-genzo- --- of Dogen Zenji (1200 1253), formal techniques scramble conventional holisms and fixed identities in order to actout the “true nature” of realityreality, for Dogen, is at once “con tinuous flux” (and “absolute density”). Both Buddhism and Christianity affirm “hope” in the sense of confi dent trust: Buddhists trust in the reliability of the Dharma (Teaching) and Chris tians trust in Christ and the Divine Promises. Through most of their histories, both religions have stressed the impermanence of the merelymundane world, and encouraged detachment therefrom. -
A Buddhist Sütra's Transformation Into a Daoist Text
A BUDDHIST SÜTRA'S TRANSFORMATION INTO A DAOIST TEXT Stephan Peter Bumbacher, Universities of Tübingen and Zürich for Robert H. Gassmann, at his 60th birthday Abstract Daoism and Chinese Buddhism interacted in complex ways over the last two millenia. However, the precise nature of this two-way exchange still awaits a systematic investigation. Since the early 1980s, the Buddhist impact on lingbao-Daoism has become evident. Recently, it was suggested that the developing Daoist monasticism of fifth century Southern China may also have been influ¬ enced by the then already existing Buddhist one. Of special interest are Daoist texts that predate the lingbao-corpus and show some form of Buddhist influence as they might have had an impact on the latter. As a possible point of departure, an analysis of Yang Xi's adaptation of the Buddhist Forty-two sections of Buddhist sutras is offered. It shows that already a generation earlier than Ge Chaofu's lingbao scriptures Daoists not only had first hand knowledge of Buddhism but even made verbatim use of their scriptures to their own ends. As a by-product of this analysis, it is even possible to emend the received version of the Forty-two sections of Buddhist sutras where it apparently is defective. 1. Introduction The first four centuries of the common era witnessed not only the arrival of some forms of Buddhism in China, this was also the formative period of several traditions of Daoism, the indigenous Chinese Hochreligion.1 Both were essen¬ tially different: whereas the Buddhists sought to get out of samsära by entering nirväna or final extinction, the Daoists aimed at becoming immortals - either earthly immortals who would live on on earth for centuries, now and then chang¬ ing their whereabouts and altering their social identities, or heavenly immortals who would ascend heaven in broad daylight in order to integrate themselves into the heavenly hierarchy. -
Derrida and Buddha: a Review of Buddhisms and Deconstructions
Concentric: Literary and Cultural Studies 33.2 September 2007: 197-201 Derrida and Buddha: A Review of Buddhisms and Deconstructions Buddhisms and Deconstructions, Ed. Jin Y. Park. New York: Rowman and Littlefield, 2006. 290 pages. For many years Robert Magliola has pioneered a bold effort to think together the Prasangika-Madhyamika tradition of Mahayana Buddhism inspired by Nagarjuna, the deconstructions of Jacques Derrida, and the Catholic tradition of Trinitarian and mystical theology. In Derrida on the Mend (1984), Magliola proposed to reflect “between the Tao” (Derrida), “a/Mid the Tao” (Heidegger), and “Across the Tao” (Buddhist and Christian differentialisms), interweaving Derrida’s and Heidegger’s projects with Nagarjuna and Christian theology and audaciously claiming that Derrida’s differentialism can illumine the mystery of the Christian Trinity better than traditional Western metaphysical models. In 1997 Magliola published a partially autobiographical reflection, On Deconstructing Life-Worlds: Buddhism, Christianity, Culture, which ranged widely across various painful, personal life experiences, as well as a number of academic deconstructive ventures. Half of the papers in the volume under review come from a panel on “Buddhism, Deconstruction and the Works of Robert Magliola,” which was held at the twenty- second annual conference of the International Association for Philosophy and Literature; the other papers were solicited for this volume. The volume concludes with a substantial “Afterword” by Magliola, in which he responds to various critics and dialogue partners. Not claiming any direct dependence of Derrida upon Mahayana Buddhism, Magiola himself acknowledges that Derrida is not a Buddhist, “nor is he all that familiar with Buddhism as a philosophy” (262). -
Bridging Worlds: Buddhist Women's Voices Across Generations
BRIDGING WORLDS Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo First Edition: Yuan Chuan Press 2004 Second Edition: Sakyadhita 2018 Copyright © 2018 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover Illustration, "Woman on Bridge" © 1982 Shig Hiu Wan. All rights reserved. "Buddha" calligraphy ©1978 Il Ta Sunim. All rights reserved. Chapter Illustrations © 2012 Dr. Helen H. Hu. All rights reserved. Book design and layout by Lillian Barnes Bridging Worlds Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo 7th Sakyadhita International Conference on Buddhist Women With a Message from His Holiness the XIVth Dalai Lama SAKYADHITA | HONOLULU, HAWAI‘I iv | Bridging Worlds Contents | v CONTENTS MESSAGE His Holiness the XIVth Dalai Lama xi ACKNOWLEDGMENTS xiii INTRODUCTION 1 Karma Lekshe Tsomo UNDERSTANDING BUDDHIST WOMEN AROUND THE WORLD Thus Have I Heard: The Emerging Female Voice in Buddhism Tenzin Palmo 21 Sakyadhita: Empowering the Daughters of the Buddha Thea Mohr 27 Buddhist Women of Bhutan Tenzin Dadon (Sonam Wangmo) 43 Buddhist Laywomen of Nepal Nivedita Kumari Mishra 45 Himalayan Buddhist Nuns Pacha Lobzang Chhodon 59 Great Women Practitioners of Buddhadharma: Inspiration in Modern Times Sherab Sangmo 63 Buddhist Nuns of Vietnam Thich Nu Dien Van Hue 67 A Survey of the Bhikkhunī Saṅgha in Vietnam Thich Nu Dong Anh (Nguyen Thi Kim Loan) 71 Nuns of the Mendicant Tradition in Vietnam Thich Nu Tri Lien (Nguyen Thi Tuyet) 77 vi | Bridging Worlds UNDERSTANDING BUDDHIST WOMEN OF TAIWAN Buddhist Women in Taiwan Chuandao Shih 85 A Perspective on Buddhist Women in Taiwan Yikong Shi 91 The Inspiration ofVen. -
Neither Nihilism Nor Absolutism: on Comparing the Middle Paths Ofnagfujuna and Derrida
Neither nihilism nor absolutism: On comparing the middle paths ofNagfujuna and Derrida By: Darrin Douglas Mortson (110050091) Faculty of Religious Studies McGill University, Montreal Final submission: August, 2004 A thesis submitted to McGill University in partial fulfilment of the requirements of the degree of Master of Arts © Darrin Douglas Mortson, 2004 Library and Bibliothèque et 1+1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de l'édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada Your file Votre référence ISBN: 0-494-12751-1 Our file Notre référence ISBN: 0-494-12751-1 NOTICE: AVIS: The author has granted a non L'auteur a accordé une licence non exclusive exclusive license allowing Library permettant à la Bibliothèque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l'Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans loan, distribute and sell th es es le monde, à des fins commerciales ou autres, worldwide, for commercial or non sur support microforme, papier, électronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriété du droit d'auteur ownership and moral rights in et des droits moraux qui protège cette thèse. this thesis. Neither the thesis Ni la thèse ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent être imprimés ou autrement may be printed or otherwise reproduits sans son autorisation. -
Wh 55. the Five Precepts: Collected Essays
The Five Precepts Collected Essays by Dr. Paul Dahlke, Bhikkhu Sīlācāra, L.R. Oates, and G. Constant Lounsbery Buddhist Publication Society Kandy • Sri Lanka The Wheel Publication No. 55 First Edition 1963. Second Impression 1975. ISSN 0068–3345 2 BPS Online Edition © (2008) Digital Transcription Source: BPS Transcription Project For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such. 3 The Five Precepts Pañca Sīla 1. Pāṇātipātā veramaṇī, sikkhāpadaṃ samādiyāmi. 2. Adinnādānā veramaṇī, sikkhāpadaṃ samādiyāmi. 3. Kāmesu micchācārā veramaṇī, sikkhāpadaṃ samādiyāmi. 4. Musāvādā veramaṇī, sikkhā-padaṃ samādiyāmi. 5. Surāmeraya majja pamādaṭṭhānā, sikkhāpadaṃ samādiyāmi . 1. I undertake to observe the precept to abstain from killing living beings. 2. I undertake to observe the precept to abstain from taking what is not given. 3. I undertake to observe the precept to abstain from sexual misconduct. 4. I undertake to observe the precept to abstain from false speech. 5. I undertake to observe the precept to abstain 4 from intoxicating drinks and drugs causing heedlessness. 5 The Precepts in Buddhism Dr. Paul Dahlke here are five precepts in Buddhism which are T binding on all who call themselves Buddhists. They are: Not to take the life of any living being. Not to take what is not given. Abstaining from sexual misconduct. Abstaining from wrong speech. Abstaining from intoxicants. These precepts are not commandments in the Christian sense. -
Trustworthiness Education in Ancient Chinese Beliefs
Journal of Frontiers in Educational Research DOI: 10.23977/jfer.2021.010333 Clausius Scientific Press, Canada Volume 1, Number 3, 2021 Trustworthiness Education in Ancient Chinese Beliefs Cao Xiaohu School of Public Administration, Nanjing Normal University, 210023, China Keywords: Ancient beliefs, Trustworthiness education, Sincerity, Honesty Abstract: In ancient China, education was people-oriented, and relatively speaking, it did not rely on mysticism. However, ancient Chinese education also advocated “Shen Dao She Jiao (to educate by the method of mysticism)”, and trustworthiness education is one of the typical representatives. 1. Introduction Mysticism has a certain role in the ancient moral education. Compared with other forms of civilization, ancient Chinese religious beliefs, especially mysticism, are not developed. Ancient Chinese education is people-oriented and does not rely heavily on mysticism. However, ancient Chinese education also borrowed mysticism or “God”-related ideas, and trustworthiness education education is one of the typical representatives, which includes sincerity and honesty. Sincerity was first associated with piety and belief in Gods. In “The Book of Histrical Documents”, there are the concepts of sincere and honesty. Among them, Sincere mainly refers to devout to Gods: “The spirits (Gods-author's note) do not always accept the sacrificese that are offered to them; they accept only the sacrificese of the sincere.”[1]. Later, sincerity gradually faded away from mystery and became a daily moral principle, but the requirement for sincerity is still directly or indirectly related to “mysticism”. The traditional ideological systems advocating “Shen Dao She Jiao (to educate by the method of mysticism)” mainly include the following types: “BOOK OF CHANGES”, Mohist, Dong Zhongshu thought, Taoism and Buddhism. -
The Five Precepts
The Five Precepts Discourse on the Taking of the Three Refuges and Five Precepts Ceremony on June 25, 1995 by Venerable Master Miao Lien In Sanskrit, men and women who have taken the Five Precepts are referred to as Upasaka and Upasika respectively, which means male and female disciples. Those who have vowed to follow the Five Precepts or the Bodhisattva Precepts are disciples and protectors of the Three Treasures. In terms of the Buddhadharma, they must participate in the myriad practices of Bodhisattvas, for if a teacher needs to complete a task, his students should be of assistance. The Five Precepts are prohibitions against killing, stealing, engaging in sexual misconduct, lying, and taking intoxicants. The first four—no killing, no stealing, no sexual misconduct, and no false speech—are fundamental precepts, while the fifth—no intoxicants—is a preventative precept. Now, let us discuss why we must refrain from killing, stealing, committing sexual misconduct, engaging in false speech, and taking intoxicants. What are the benefits of upholding the precepts? What are the drawbacks of not upholding them? First Precept: No Killing To avoid making others suffer, we shall not kill any sentient beings, even for the sake of saving our own lives. This topic should be understood in Buddhist terms, not using common secular arguments. Ordinary people think that self-defense is necessary to defend themselves from harm. But this is not the Buddhist way. Not only do we need to abstain from killing people, but we must also refrain from harming insects, such as ants, even to save our own lives. -
44. Correlative Cosmology, Moral Rectitude, and Buddhist Notions of Health
44. Correlative Cosmology, Moral Rectitude, and Buddhist Notions of Health Se lections from the Sūtra of Trapuṣa and Bhallika ori tavor he Sūtra of Trapuṣa and Bhallika is a fi fth- century apocryphal sūtra in two parts, T traditionally attributed to the northern Chinese monk Tanjing.1 The text is a moral treatise aimed at a lay audience. Its main goal is to explicate and justify two key Bud- dhist practices: the Five Precepts and the communal Purifi cation Ritual. Told in the form of a conversation between the Buddha and his student Trapuṣa, it provides a code of eth- ics for lay prac tition ers and emphasizes the role of the monastic community in provid- ing religious instruction and healthcare ser vices for the community. The fi rst part of the text stresses the need to uphold fi ve injunctions against killing, stealing, sexual mis- conduct, false speech, and the consumption of alcohol. The second part focuses on an imported communal ritual of purifi cation that can be traced back to Vedic religion.2 By the fi fth century, this periodic ritual, which involved religious sermons, confession of sins, and recitation of sacred scripture, was most likely the most impor tant occasion in the lives of both the monastic and the lay communities.3 The popularity of this ritual in China led to the creation of a rival Daoist version, which is still practiced today.4 Much like other apocryphal sūtras (i.e., scriptures composed in China and presented as if they were translated from India), the text displays a high level of hybridity and syn- cretism.5 To provide justifi cation for Buddhist religious praxis, it employs a combina- tion of ideas and terminology imported from India and indigenous Chinese beliefs and practices rooted in Han common religion and the imperial cult, as well as early medi- eval Daoist religion. -
COS-SUPPLEMENT-Cont
Contents PART 1— Early Communities: The Celestial Masters 1 1. Precepts of the “Xianger Commentary” to the Laozi 3 (Laozi xianger zhu) 2. Twenty-two Rules from the “Demon Statutes of Nüqing” 7 (Nüqing guilü 3.1a-3b) 3. Precepts and Rules Taught by the Celestial Master 12 (Tianshi jiao jieke jing) 4. The Five Precepts of Orthodox Unity (Zhengyi wujie) 29 5. Statutes of Mystery Metropolis (Xuandu lüwen) 32 PART 2—Lay Organizations: Major Schools and Other Lineages 66 6. Book of the Master Who Embraces Simplicity” (Baopuzi neipian) 67 7. Precepts Against the Roots of Sin (Zuigen pinjie, j. 1) 72 8. Scripture of Controlling Karma and Basic Conduct (Benxing jieye) 89 9. Twelve Highest Precepts of Admonition (Shier shangpin quanjie) 100 10. 24 Precepts for Followers by the Perfected of Great Ultimate 116 (Taiji zhenren shuo ershisi menjie jing) 11. Immortals’ Taboos According to the Purple Texts Inscribed by 126 the Spirits (Lingshu ziwen xianji) 12. Scripture of Ascension to the Mystery (Shengxuan jing, chs. 3, 7) 131 13. Scripture of the Eight Emperors (Badi jing) 139 PART 3—Monastic Institutions: Injunctions for Daily Behavior 141 14. Rules and Precepts for Ritual Garb (Fafu kejie wen) 143 15. Prohibitions and Precepts on Ceremonial Food (Fashi jinjie jing158) 16. Dao-Rules for Compassionate Assistance (Ciji daoke) 164 PART 4—Tang-Ming: Lists of Five, Nine, and Ten Precepts 168 17. Precepts from 1. Scripture of Jade Clarity (Yuqing jing) 169 2. Precepts of Initial Perfection (Chuzhen jie) 170 3. Record of Purgations and Precepts (Zhaijie lu) 171 4. -
1 Daoism and the Universal Declaration on Human Rights and Bioethics1 by Bede Benjamin Bidlack, Saint Anselm College, USA Third
Daoism and the Universal Declaration on Human Rights and Bioethics1 by Bede Benjamin Bidlack, Saint Anselm College, USA Third International Bioethics, Multiculturalism and Religion Workshop and Conference Hong Kong, China SAR, December 3-5, 2013 Introduction In his 1948 introduction to Human Rights: Comments and Interpretations, Jacques Maritain wrote that the philosophers of various religious traditions who contributed to the UNESCO Universal Declaration of Human Rights could agree on the idea of human rights in practice, but differed in their first principles, or truth claims, that supported their assertion that all people have rights. “‘Yes,’ they said, ‘we agree about the rights but on condition that no one asks us why’” (Maritain 1948, i). While that approach initially served, Maritain did assert that truth claims matter because the practical implementation of those rights will differ so long as the rationales behind the rights remain disparate (Maritain 1948, iii). I am grateful to the organizers of this meeting and the preceding meetings in Jerusalem (2009) and Rome (2011), where different religious positions can have a discussion and perhaps move closer to a unified rationale for human rights, in general, and human rights in bioethics in particular. Rights talk is not historically Daoist. Daoists can, however, identify theology in their tradition supportive of human rights. Global discussions of human rights is divided not only across theory and practice, as Maritain points out, but also across the place of rights with regard -
Boa 28.07.Pdf
1 2 Impressum Projektleitung, Konzept, Organisation Prof. Dr. Bärbel Beinhauer-Köhler Prof. Dr. Edith Franke Hannah E. Drissen, M.A. FG Religionsgeschichte FG Religionswissenschaft FG Religionswissenschaft Lahntor 3 Landgraf-Philipp-Str. 4 Landgraf-Philipp-Str. 4 35032 Marburg 35032 Marburg 35032 Marburg Tel. 06421 – 28 22423 Tel. 06421 – 28 22480 Tel. 06421 – 28 24036 Email: [email protected] Inhalt Veranstaltungen im Plenum 13.09. – 16.09.2017 ............................................................................................. 9 Zeitplan DVRW-Tagung 13.09. – 16.09.2017 ................................................................................................... 10 Arbeitskreis-Treffen: Übersicht ....................................................................................................................... 11 Panelplan: Übersicht ....................................................................................................................................... 12 Raumplan: Hörsaalgebäude EG ....................................................................................................................... 18 Raumplan: Hörsaalgebäude 1. OG .................................................................................................................. 19 Raumplan: Hörsaalgebäude 2. OG .................................................................................................................. 20 Panelplan: Detail .............................................................................................................................................