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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. -
In Buddhist-Inspired Therapies J Yoga & Physio
Opinion J Yoga & Physio Volume 5 Issue 1 - May 2018 Copyright © All rights are reserved by Eduardo Francisco Freyre Roach DOI: 10.19080/JYP.2018.05.555653 Working with the ‘Nonself-Language’ in Buddhist- Inspired Therapies Eduardo Francisco Freyre Roach* Professor, Dr. Independent Researcher, Hong Kong Submission: April 06, 2018; Published: May 24, 2018 *Corresponding author: Eduardo Francisco Freyre Roach, Professor, Dr. Independent Researcher, 43 Nam Wan, Peng Chau, Hong Kong, Tel: ; Email: Abstract One of the clinical applications of the Buddhist nonself approach (annata) is to encourage patients to put into words their body and mental and encourage patients from non-Buddhist religious background to practice of nonself language? My answer is: yes! experiences but avoiding the use of personal pronouns ‘I’, ‘mine’, ‘me’ or ‘my’. But annata is a Spiritual matter. It is Scientific and ethical to engage Keywords: Therapy; Mindfulness; Yoga; Mindfulness; Nonself, Ethics Introduction The Buddhist mindfulness approach to meditation and yoga world’s designations, the world’s expressions, the world’s ways contemplates “the practice of inner silence”, but also the practice forms of self-identifications by saying: “Citta, these are the of speaking, the world’s descriptions, with which the Tathagata of putting our inner bodily and mental experiences into words1 expresses himself but without grasping to them”. It points out . The Yogachara scriptures teaches that “wisdom produced by that the use of ‘I’ does not suppose the ontological ‘I’. thinking is also based on words2” and through purity of speech. Like the Patanjali-Upanishada’s yoga tradition the Buddhist The Chachakka Sutta presents the path of practice leading Tibetan yoga suggests that speech that one chooses “affect 3. -
Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes
International Journal of Transpersonal Studies Volume 25 | Issue 1 Article 3 1-1-2006 Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Capriles, E. (2006). Capriles, E. (2006). Beyond mind II: Further steps to a metatranspersonal philosophy and psychology. International Journal of Transpersonal Studies, 25(1), 1–44.. International Journal of Transpersonal Studies, 25 (1). http://dx.doi.org/ 10.24972/ijts.2006.25.1.1 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of The Andes Mérida, Venezuela Some of Wilber’s “holoarchies” are gradations of being, which he views as truth itself; however, being is delusion, and its gradations are gradations of delusion. Wilber’s supposedly universal ontogenetic holoarchy contradicts all Buddhist Paths, whereas his view of phylogeny contradicts Buddhist Tantra and Dzogchen, which claim delusion/being increase throughout the aeon to finally achieve reductio ad absur- dum. Wilber presents spiritual healing as ascent; Grof and Washburn represent it as descent—yet they are all equally off the mark. -
Training in Wisdom 6 Yogacara, the ‘Mind Only’ School: Buddha Nature, 5 Dharmas, 8 Kinds of Consciousness, 3 Svabhavas
Training in Wisdom 6 Yogacara, the ‘Mind Only’ School: Buddha Nature, 5 Dharmas, 8 kinds of Consciousness, 3 Svabhavas The Mind Only school evolved as a response to the possible nihilistic interpretation of the Madhyamaka school. The view “everything is mind” is conducive to the deep practice of meditational yogas. The “Tathagatagarbha”, the ‘Buddha Nature’ was derived from the experience of the Dharmakaya. Tathagata, the ‘Thus Come one’ is a name for a Buddha ( as is Sugata, the ‘Well gone One’ ). Garbha means ‘embryo’ and ‘womb’, the container and the contained, the seed of awakening . This potential to attain Buddhahood is said to be inherent in every sentient being but very often occluded by kleshas, ( ‘negative emotions’) and by cognitive obscurations, by wrong thinking. These defilements are adventitious, and can be removed by practicing Buddhist yogas and trainings in wisdom. Then the ‘Sun of the Dharma’ breaks through the clouds of obscurations, and shines out to all sentient beings, for great benefit to self and others. The 3 svabhavas, 3 kinds of essential nature, are unique to the mind only theory. They divide what is usually called ‘conventional truth’ into two: “Parakalpita” and “Paratantra”. Parakalpita refers to those phenomena of thinking or perception that have no basis in fact, like the water shimmering in a mirage. Usual examples are the horns of a rabbit and the fur of a turtle. Paratantra refers to those phenomena that come about due to cause and effect. They have a conventional actuality, but ultimately have no separate reality: they are empty. Everything is interconnected. -
Tian-Tai Metaphysics Vs. Hua-Yan Metaphysics
Tian-tai Metaphysics vs. Hua-yan Metaphysics A Comparative Study [Online Version Only] By JeeLoo Liu 2 Tian-tai Metaphysics vs. Hua-yan Metaphysics A Comparative Study Introduction Tian-tai Buddhism and Hua-yan Buddhism can be viewed as the two most philosophically important schools in Chinese Buddhism. The Tian-tai school was founded by Zhi-yi (Chih-i) (538-597 A.D.). The major Buddhist text endorsed by this school is the Lotus Sutra, short for “the Sutra of the Lotus Blossom of the Subtle Dharma.” Hua-yan Buddhism derived its name from the Hua-yan Sutra, translated as “The Flower Ornament Scripture” or as “The Flowery Splendor Scripture.”1 The founder of the Hua-yan school was a Chinese monk named Du-shun (557-640 A.D.). The second patriarch of Hua-yan is Zhi-yan (602-668 A.D.), who studied with Du-shun. However, it is generally acknowledged that the real founder of Hua-yan Buddhism is its third patriarch, Fa-zang (643-712 A.D.). He introduced the division of “the Realm of Principle” and “the Realm of Things,”2 which was developed by Hua-yan’s fourth patriarch Cheng-guan (738-839? A.D.) into the defining thesis for Hua-yan Buddhism – the “four dharma realms”: the Realm of Principle, the Realm of Things,3 the Realm of the Noninterference between Principle and Things, and the Realm of the Noninterference of All Things. 3 In this paper, I shall give a comprehensive explanation of the metaphysical views presented by both Tian-tai and Hua-yan schools. -
The Depth Psychology of the Yogacara
Aspects of Buddhist Psychology Lecture 42: The Depth Psychology of the Yogacara Reverend Sir, and Friends Our course of lectures week by week is proceeding. We have dealt already with the analytical psychology of the Abhidharma; we have dealt also with the psychology of spiritual development. The first lecture, we may say, was concerned mainly with some of the more important themes and technicalities of early Buddhist psychology. We shall, incidentally, be referring back to some of that material more than once in the course of the coming lectures. The second lecture in the course, on the psychology of spiritual development, was concerned much more directly than the first lecture was with the spiritual life. You may remember that we traced the ascent of humanity up the stages of the spiral from the round of existence, from Samsara, even to Nirvana. Today we come to our third lecture, our third subject, which is the Depth Psychology of the Yogacara. This evening we are concerned to some extent with psychological themes and technicalities, as we were in the first lecture, but we're also concerned, as we were in the second lecture, with the spiritual life itself. We are concerned with the first as subordinate to the second, as we shall see in due course. So we may say, broadly speaking, that this evening's lecture follows a sort of middle way, or middle course, between the type of subject matter we had in the first lecture and the type of subject matter we had in the second. Now a question which immediately arises, and which must have occurred to most of you when the title of the lecture was announced, "What is the Yogacara?" I'm sorry that in the course of the lectures we keep on having to have all these Sanskrit and Pali names and titles and so on, but until they become as it were naturalised in English, there's no other way. -
Maitripa on the View Free Edition
MAITRIPA’S WRITINGS ON THE VIEW THE MAIN INDIAN SOURCE OF THE TIBETAN VIEWS OF OTHER EMPTINESS AND MAHAMUDRA (FREE EDITION) BY TONY DUFF PADMA KARPO TRANSLATION COMMITTEE Copyright and Fair Usage Notice Copyright © Tony Duff 2010. All rights reserved. The translations and commentaries contained herein are made available online as a gift of dharma. They are being offered with the intent that anyone may download them, print them out, read and study them, share them with friends, and even copy and redistribute the files privately. Still, the following must be observed: • The files may be copied and given to others privately provided that no fee is charged for them. • Other web-sites are encouraged to link to this page. However, the files may only be put up for distribution on other sites with the expressed permission of the author. • Neither the files nor their content are in the public domain; the copyright for both remains with the author. • In accord with standard copyright law, you may use reasonable portions of these files for your own work, publication or translations. If you do use them in that way, please cite these files as if they were printed books. Please make it clear in your work which portions of your text is coming from our translation and which portions are based on other sources. MAITRIPA’S WRITINGS ON THE VIEW THE MAIN INDIAN SOURCE OF THE TIBETAN VIEWS OF OTHER EMPTINESS AND MAHAMUDRA (FREE EDITION) BY TONY DUFF PADMA KARPO TRANSLATION COMMITTEE Copyright © 2010 Tony Duff. All rights reserved. No portion of this book may be reproduced in any form or by any means, electronic or mechanical, including photography, recording, or by any information storage or retrieval system or technologies now known or later developed, without permission in writing from the publisher. -
The Pure Land Thought of Chan Master Jixing Chewu (1741-1810)
Journal of the International Association of Buddhist Studies Volume 23 • Number 1 • 2000 n JIKIDO TAKASAKI In memoriam Prof. Hajime Nakamura 1 DANIEL BOUCHER On Hu and Fan Again: the Transmission of "Barbarian" Manuscripts to China 7 ANN HEIRMAN What Happened to the Nun Maitreyl? 29 CHARLES B. JONES Mentally Constructing What Already Exists: The Pure Land Thought of Chan Master Jixing Chewu (1741-1810) 43 JAN NATTIER The Realm of Aksobhya: A Missing Piece in the History of Pure Land Buddhism 71 REIKO OHNUMA The Story of RupavatI: A Female Past Birth of the Buddha 103 BHIKKHU PASADIKA A Hermeneutical Problem in SN 42, 12 (SN IV, 333) and AN X, 91 (AN V, 178) 147 OSKAR VON HINUBER Report on the Xllth Conference of the IABS 155 Accounts of the Xllth IABS Conference 161 CHARLES B, JONES Mentally Constructing What Already Exists: The Pure Land Thought of Chan Master Jixing Chewu fflmWfig (1741-1810) L INTRODUCTION One aspect of Chinese Pure Land history that has begun receiving atten tion during the past twenty years is the existence of a widely-recognized series of "patriarchs" (zu whose number stands at thirteen (although one list I have seen contains fourteen names).1 These are figures whom Pure Land devotees acknowledge as shapers, defenders, and revivers of the tradition. Twelfth in this series is the mid-Qing dynasty figure of Jixing Chewu |£|IfS(ti§, a Chan monk in the Linji line who, in mid-life, abandoned the practice of Chan and devoted himself exclusively to the Pure Land path. After this change of direction, he put his energy into building up his home temple, the Zifu Temple |f^§# on Hongluo Mountain HiiULl in Hebei, into a center for Pure Land practice, and his talks and essays focused on issues related to Pure Land practice, philoso phy, and apologetics. -
Passages from the Commentary on Thethe Infiniteinfinite Lifelife Sutrasutra
Passages from the Commentary on TheThe InfiniteInfinite LifeLife SutraSutra HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. Table of Contents Table of Contents................................................................2 Preface: Passages from the Commentary on The Infinite Life Sutra.3 Chapter One: The Assembly of Sages Attend the Dharma Teaching.....9 Chapter Two: The Virtues of Samantabhadra Bodhisattva were followed by All......................................................12 Chapter Three: The Original Cause of the Great Teaching.....................35 Chapter Four: The Causal Ground of Monk Dharmakara......................44 Chapter Five: Ceaseless Cultivation with Vigorous Devotion and Utmost Sincerity......................................................58 Dedication.........................................................................73 The Ten Recitation Method...............................................74 Glossary.............................................................................76 Dedication of Merit...........................................................85 Verse for Transferring Merit.............................................86 Places to contact:...............................................................87 Master Chin Kung photo...................................................88 2 Preface: Passages from the Commentary on The Infinite Life Sutra The full name of this sutra is The Buddha Speaks of the Infinite -
Buddhist Scriptures” Mutually Confirm with “Sciences”? the Inter-Relationship Between the “Body at the Bardo State” and the “Black Ear Hell”
四週年紀念 Loke of Lotus Issue of 4th Anniversary 主編:啤嗎哈尊阿闍黎 蓮花海 目 錄 January 2010 2010年1月 Issue 25 第二十五期 HAPPY NEW YEAR English Version A Prayer for World Peace (1) by H.H. Chadral Sangye Dorje Rinpoche 3 The Profound Abstruseness of Life and Death: The Meaning of Near- Death Experiences (25) The Influences of “Emotions at the Moment of Death” on the “Scenes at the Moment of Death” Does “Hell” Really Exist? by Vajra Acharya Pema Lhadren, 4-17 “Scientific Nature” on the Settings of “Hell” translated by Simon S.H. Tang In What Way Do the “Buddhist Scriptures” Mutually Confirm with “Sciences”? The Inter-relationship Between the “Body at the Bardo State” and the “Black Ear Hell” The Application of Wisdom: The Wisdom in Directing One’s Dharma Practice (25) by Vajra Acharya Pema Lhadren, 18-30 How to Make Different Mantras to Produce Effects? translated by Amy W.F. Chow Abilities and Functions of “Mantras” “Emptiness : Neither Existence Nor Voidness” (20) by Vajra Master Yeshe Thaye 31-32 The Ultimate Love & Care of Life: End-of Life Care (2) by Pema Wangyal 33-37 Form For Donations, Subscriptions & Mail Orders 96 蓮花海 Lake of Lotus ©2010 All Rights Reserved ISSN 1816-8019 出版人及版權擁有者 敦珠佛學會國際有限公司 本刊內容每篇文章之文責自負。本刊文章內容純屬作者意見,並不代 Publisher & Copyright Owner : Dudjom Buddhist Association International Limited 表本刊及本會立場。本會有權拒絕或修改任何文章。 地址:香港柴灣常安街77號發達中心4字樓 Address : 4/F, Federal Centre, 77 Sheung On St., Chaiwan, HK. 本刊受國際及地區版權法例保障,未經出版人書面充許,任何圖文不 電話 Tel : (852) 2558 3680 傳真 Fax : (852) 3157 1144 得全部或局部轉載、翻譯或重印。 電郵 Email : [email protected] 網址 URL : http://www.dudjomba.org.hk All Right Reserved. -
What Is Mahāmudrā Traleg Rinpoche
What is Mahāmudrā Traleg Rinpoche The Mahāmudrā tradition encompasses many key Buddhist terms and presents them in a unique light. The Sanskrit word mahāmudrā literally translates as “great seal,’’ or “great symbol,’’ which suggests that all that exists in the conditioned world is stamped with the same seal, the seal of ultimate reality. Ultimate reality is synonymous with the quintessential Buddhist term emptiness (śūnyatā), which describes the insubstantiality of all things—the underlying groundlessness, spaciousness, and indeterminacy that imbues all of our experiences of the subjective and objective world. In the Kagyü tradition of Tibetan Buddhism, the word mahāmudrā is also used to refer to the nature of the mind. The nature of the mind is a pivotal concept in this tradition. The essential quality of the mind is emptiness, but it is described as a luminous emptiness, for the mind has the inherent capacity to know, or to cognize. When spiritual fulfillment is attained, this lumi- nous emptiness is experienced as pervasively and profoundly blissful, and enlightenment is characterized as luminous bliss. The Tibetan term for Mahāmudrā is chag gya chen po. The word chag denotes wisdom; gya implies that this wisdom transcends mental defilement; and chen po verifies that together they express a sense of unity. At a more profound level of interpretation, chag gya suggests that <4> our natural state of being has no origin, because we cannot posit a particular time when it came into being, nor can we say what caused it to conic into existence or what it is dependent upon. Our natural state of being is self-sustaining, self- existing, and not dependent upon anything. -
Conception of Ālaya-Vijñāna in Yogācāra Philosophy
High Technology Letters ISSN NO : 1006-6748 CONCEPTION OF ĀLAYA-VIJÑĀNA IN YOGĀCĀRA PHILOSOPHY Truong Thi Ngoc Anh1 and Dr. C. Neela Devi2 1. PhD Research Scholar Department of Philosophy, Annamalai University 2. Guide, Assistant Professor Department of Philosophy, Annamalai University Abstract: Alaya is one of eight consciousness (vijñāna) eyes, ears, nose, tongue, body, mind, mana, and alaya. This consciousness is the root of the dharmas, because it has the most powerful effect in all consciousness, it is also called the Master vijñāna. This consciousness is the root of the universal universe, storing all things that make it not lost, so called store-house. It is a place capable of storing and growing things, it is also called the bija (basic seed). Alaya-vijñāna, according to the Yogācāra school, alaya-vijñāna is the basic mind. In the original Buddhist tradition, the psychological system has only six consciousnesses- vijñāna: eyes, ears, nose, tongue, body, and mind consciousness. By the time of Mahayana Buddhism, especially the study of the Yogācāra, there was deep discovery within the six consciousnesses that had something that did not break, which led beings to birth and death, that it is the basic characters that works continuously to maintain life, called alaya-vijñāna. However, the earliest manifestations of the alaya-vijñāna is Saṃdhinirmocana-sūtra1. The word alaya is originally meant for storage to store items, in full words it has three meanings: potential, storage and attachment (ego love). Alaya-vijñāna are four kinds: good (kusala), defiled (akusala), defiled non-defined (nivrtavyakrta) and non-difiled non-difined (anivrtavyakrta). The alaya is non-defiled non defined because it is retribution in its essential nature.