Kumarajiva the Translator
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Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit Name 1.1 Periodisation Sanskrit Dhyāna 1.2 Origins and Taoist Influences (C
7/11/2014 Zen - Wikipedia, the free encyclopedia Zen From Wikipedia, the free encyclopedia Zen is a school of Mahayana Buddhism[note 1] that Zen developed in China during the 6th century as Chán. From China, Zen spread south to Vietnam, northeast to Korea and Chinese name east to Japan.[2] Simplified Chinese 禅 Traditional Chinese 禪 The word Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 (dʑjen) (pinyin: Chán), which in Transcriptions turn is derived from the Sanskrit word dhyāna,[3] which can Mandarin be approximately translated as "absorption" or "meditative Hanyu Pinyin Chán state".[4] Cantonese Zen emphasizes insight into Buddha-nature and the personal Jyutping Sim4 expression of this insight in daily life, especially for the benefit Middle Chinese [5][6] of others. As such, it de-emphasizes mere knowledge of Middle Chinese dʑjen sutras and doctrine[7][8] and favors direct understanding Vietnamese name through zazen and interaction with an accomplished Vietnamese Thiền teacher.[9] Korean name The teachings of Zen include various sources of Mahāyāna Hangul 선 thought, especially Yogācāra, the Tathāgatagarbha Sutras and Huayan, with their emphasis on Buddha-nature, totality, Hanja 禪 and the Bodhisattva-ideal.[10][11] The Prajñāpāramitā Transcriptions literature[12] and, to a lesser extent, Madhyamaka have also Revised Romanization Seon been influential. Japanese name Kanji 禅 Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit name 1.1 Periodisation Sanskrit dhyāna 1.2 Origins and Taoist influences (c. 200- 500) 1.3 Legendary or Proto-Chán - Six Patriarchs (c. 500-600) 1.4 Early Chán - Tang Dynasty (c. -
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. -
Chapter 2 Wuguang’S Quest
Cover Page The handle http://hdl.handle.net/1887/49753 holds various files of this Leiden University dissertation Author: Bahir, C. Title: Reenchanting Buddhism via modernizing magic: Guru Wuguang of Taiwan’s philosophy and science of ‘superstition’ Issue Date: 2017-06-01 Chapter 2 Wuguang’s Quest Spirit, far from being opposed to the biological (as in the Cartesian dualism of body and mind), is the potentiality of human life—through conscious positing of future foals—for purposeful creation and growth. It is the possibility of structural self-transcendence made incipiently conscious in man...Its close connection with consciousness precludes exclusive linking of spirit with the irrational. French esprit, like German Geist and analogous terms in other languages, embraces “spirit” and “mind” in a single concept; hence the spiritual quest can include both the intellectual and scientific search for truth and the religious pursuit of salvation, which are fundamentally akin...Yet the ultimate indeterminacy of scientific truth need not entail a directionless relativism. On the contrary, an indeterminate goal engendered through purposive trial and error is a prime criterion for the spiritual quest (as for its biological and psychological antecedents), which thus attains in scientific inquiry one of its fullest expressions. ~ Robert Mitchell Torrance242 Wuguang was a complex individual who led a multi-faceted life that consisted of several somewhat self-contained phases. In each phase he attempted to master a specific thought tradition and harmonize it with those already in his eclectic repertoire. These traditions include: Daoism, Chinese folk religion, Chan, Zhenyan/Shingon and Tibetan Buddhism as well as modern philosophy and science. -
The University of Chicago Practices of Scriptural Economy: Compiling and Copying a Seventh-Century Chinese Buddhist Anthology A
THE UNIVERSITY OF CHICAGO PRACTICES OF SCRIPTURAL ECONOMY: COMPILING AND COPYING A SEVENTH-CENTURY CHINESE BUDDHIST ANTHOLOGY A DISSERTATION SUBMITTED TO THE FACULTY OF THE DIVINITY SCHOOL IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY BY ALEXANDER ONG HSU CHICAGO, ILLINOIS AUGUST 2018 © Copyright by Alexander Ong Hsu, 2018. All rights reserved. Dissertation Abstract: Practices of Scriptural Economy: Compiling and Copying a Seventh-Century Chinese Buddhist Anthology By Alexander Ong Hsu This dissertation reads a seventh-century Chinese Buddhist anthology to examine how medieval Chinese Buddhists practiced reducing and reorganizing their voluminous scriptural tra- dition into more useful formats. The anthology, A Grove of Pearls from the Garden of Dharma (Fayuan zhulin ), was compiled by a scholar-monk named Daoshi (?–683) from hundreds of Buddhist scriptures and other religious writings, listing thousands of quotations un- der a system of one-hundred category-chapters. This dissertation shows how A Grove of Pearls was designed by and for scriptural economy: it facilitated and was facilitated by traditions of categorizing, excerpting, and collecting units of scripture. Anthologies like A Grove of Pearls selectively copied the forms and contents of earlier Buddhist anthologies, catalogs, and other compilations; and, in turn, later Buddhists would selectively copy from it in order to spread the Buddhist dharma. I read anthologies not merely to describe their contents but to show what their compilers and copyists thought they were doing when they made and used them. A Grove of Pearls from the Garden of Dharma has often been read as an example of a Buddhist leishu , or “Chinese encyclopedia.” But the work’s precursors from the sixth cen- tury do not all fit neatly into this genre because they do not all use lei or categories consist- ently, nor do they all have encyclopedic breadth like A Grove of Pearls. -
A Record of Collected Proofs of the Efficacy of the Diamond Sutra: Jin’Gang Bore Jing Jiyan Ji 金剛般若 經集驗記 Composed by Meng Xianzhong 孟獻忠, Adjutant of Zizhou 梓州司馬
_full_alt_author_running_head (neem stramien B2 voor dit chapter en nul 0 in hierna): Jin’gang bore jing jiyan ji _full_articletitle_deel (kopregel rechts, vul hierna in): Collected Proofs of the Efficacy of the Diamond Sutra _full_article_language: en indien anders: engelse articletitle: 0 Collected Proofs of the Efficacy of the Diamond Sutra 297 A Record of Collected Proofs of the Efficacy of the Diamond Sutra: Jin’gang bore jing jiyan ji 金剛般若 經集驗記 Composed by Meng Xianzhong 孟獻忠, Adjutant of Zizhou 梓州司馬 Roll One (with Preface) Prajñāis the mother of the wisdom of all Buddhas and the quintessence of the consummate path. Being the wellspring of the Dharma ocean, it is in fact the actual secret storehouse of the Tathāgata. When words are spoken, the path is severed; when the mind functions, the abode is destroyed.1 Being beyond name and appearance, as well as the elements and fields of cognitive experience, it is said to cognize and yet not grasp. It is free from seeing, hearing, feeling, and knowing. When discriminative consciousness expresses it, it becomes more distant. Without practice, there is no benefit; one thus perfects its merit. Without abiding, there is no defilement; one thus attains its wisdom. For those who in- vestigate its wonders, [wherever] they practice are places of the [Buddhist] path; for those who comprehend its principles, their undertakings are Bud- dhist practice. It extends to the twelve classics2 and the eighty-four thousand teachings,3 and equals the competing brilliance of the sun, moon, and 1 These verses come from roll 54 of the Dazhidu lun 大智度論 (Sk. -
釋智譽 Phra Kiattisak Ponampon (Kittipanyo Bhikkhu)
MISSION, MEDITATION AND MIRACLES: AN SHIGAO IN CHINESE TRADITION 釋智譽 PHRA KIATTISAK PONAMPON (KITTIPANYO BHIKKHU) THESIS SUBMITTED FOR THE DEGREE OF MASTER OF ARTS IN RELIGIOUS STUDIES, UNIVERSITY OF OTAGO, DUNEDIN, NEW ZEALAND OCTOBER 2014 ii ABSTRACT An Shigao is well known for the important role he played in the early transmission of Buddhism into China, and Chinese Buddhists have considered him to be a meditation master for centuries. However, recent scholarship on An Shigao (Zürcher, 2007; Forte, 1995; Zacchetti, 2002; Nattier, 2008) has focused on his role as a precursor of the Mahāyāna, his ordination status, and the authenticity of the texts attributed to him rather than the meditation techniques he used and taught to his followers in China. One reason for this is because his biographies are full of supernatural details, and many of the texts attributed to An Shigao are pseudepigraphia. In the first part of this MA thesis, I explore the biographical traditions about An Shigao. The close reading of the oldest biographies of An Shigao shows that during the time he was active in China, An Shigao was respected as a missionary, a meditation master and a miracle worker as well as a translator. This reputation continued to be important for Chinese Buddhists long after his death. Despite his reputation, his biographies contain almost no information about the form of meditation that he practiced and taught. However they contain much information about his supernatural abilities. In the second part of this MA thesis, I make a statistical analysis of all the meditation sūtras attributed to An Shigao and his school. -
Pratītyasamutpāda in the Translations of an Shigao and the Writings of His Chinese Followers
248 Greene Chapter 7 Pratītyasamutpāda in the Translations of An Shigao and the Writings of His Chinese Followers Eric M. Greene 1 Introduction It goes without saying that pratītyasamutpāda – “dependent origination” – is one of the most important technical formulations of doctrinal Buddhism.1 According to some early sources, pratītyasamutpāda indeed encapsulates the whole of the Buddha’s teaching, such that “one who sees dependent origination sees the Dharma, and one who sees the Dharma sees dependent origination”.2 It is thus not surprising that pratītyasamutpāda figures prominently in the works of the earliest known translator of Buddhist texts into Chinese, An Shigao 安世高 (fl. 148–168 CE),3 whose oeuvre focused precisely on the kinds of Āgama, early commentarial, and proto-Abhidharma literature where pratītyasamutpāda plays such an important role. An Shigao’s translations can be dated with reasonable precision, and they are thus important source mate- rials for Indian Buddhism during the early years of the common era, a moment in Indian Buddhist intellectual history for which we have little other direct evidence. Since the Abhidharma itself was a project centered on the precise and systematic definition and explication of the important technical termi- nology found in the sūtras, An Shigao’s varied and often surprising Chinese translations of this terminology (such as the pratītyasamutpāda formula) may in some cases give us a window onto the currents of Indian scholastic thought 1 On pratītyasamutpāda, the classic study of Louis de La Vallée Poussin, 1913 remains one of the best. See also Johansson, 1979; Nakamura, 1980; Stalker, 1987: 47–96; Cox, 1993; Bucknell, 1999; Jurewicz, 2000; Shulman, 2008. -
252 Index Index Index
252 Index index Index afterlife. See Buddhist hells; heaven; Baopu zi [The Master who Embraces netherworld; netherworld adventure Simplicity] 133, 145n223, 215n125 motif Bao Zhao (c. 414–466): biography of 20– Aina jushi, Doupeng xianhua [Chatting under 21, 37–38; “Cong deng Xianglu feng” the Bean Arbor] 172 [Accompanying (Prince of Linchuan) to Amitayus (Buddha of Infinite Lifespan) Ascend the Xianglu Incense Burner Peak], 11, 139–141, 143; Guan wuliangshou jing 40; “Fo ying song” [Eulogy on a Buddha [Amitāyurdhyāna Sutra; The Sutra of Statue], 74; writing style of, 30–31, 31n48 Visualization on Amitayus Buddha], Bassnett, Susan 175n1 73n57, 77. See also Buddhism; Chinese Beidou, see Northern Dipper Buddhism; popular Buddhism; Pure Land Bensheng jing [Jātaka] 205 School; savior figures Bianji (635–713), 205 animals: Buddhist anti-killing beliefs 14, Bianzong lun (On Differentiation of 74n61, 75n65, 80, 97–102; distinguished Sects) 71; See also Daosheng from humans in traditional China, 101–102, Biqiuni zhuan [Bhikshuni Biograph ies] 101n74; repayment of debts of gratitude, 70n41, 160, 161 99–102, 146; retribution for killing of, 80, Bokenkamp, Stephen R. 6n23, 102 97–98, 97n56, 123, 146 Book of Changes. See Yijing (Classic of An Shigao (or An Qing fl.148–171) 119; Changes) “Prince of Anxi” (tale 254 in Youming lu), Bowu zhi 49 104–106, 151, 154–159 Brandauer, Fredrick P. 208n100 Asvaghosa 185 Buddha, as a savior 7–8, 14, 139–144, 147, 225 Avalokiteśvara (or Guanyin): as a savior in the Buhhayawas 120 Lotus Sutra 141–142, 225; Buddha and Buddhism: Ba jiezhai (Eight Command- Amitayus conflated with, 143; the ments) 170n70; and daoshu (Daoist Guanshiyin yingyanji [Records of Miracles techniques), 61; dhyāna meditation, 66, Concerning Avalokiteśvara], 3, 77, 78–79; 66n28, 67, 69; Five Precepts, 14, 75, 122, as a man in A Sequel to the Records of 122n148; introduction to China, 61–65; life Miracles Concerning Avalokiteśvara, 79. -
A Huayan Paradigm for the Classification of Mahāyāna Teachings: the Origin and Meaning of Faxiangzong and Faxingzong∗
IMRE HAMAR A HUAYAN PARADIGM FOR THE CLASSIFICATION OF MAHĀYĀNA TEACHINGS: THE ORIGIN AND MEANING ∗ OF FAXIANGZONG AND FAXINGZONG Introduction Dan Lusthaus finds the origin of the paradigm xing 性 versus xiang 相 in the Cheng weishi lun 成唯識論 and concludes: Ironically, this very distinction became one of the major rhetorical weapons used by Fa- tsang against Hsüan-tsang’s school, calling them ‘[the mere] fa-hsiang’ (Dharma-Charac- teristics) school against his own Sinitic ‘fa-hsing’ (Dharma-Nature) school. This distinction became so important that every Buddhist school originating in East Asia, including all forms of Sinitic Mahāyāna, viz. T’ien-t’ai, Hua-yen, Ch’an, and Pure Land, came to be considered Dharma-nature schools.1 Whalen Lai also attributes the establishment of this paradigm to Fazang, refer- ring to Zhili 知禮: “The name ‘Fa-hsiang’ was, however, attributed to it by its crit- ics; it is a derogative term alleging that the school did not know thoroughly the deeper Fa-hsing (Dharma-essence). The contrast was intended to bring out the ‘Hī- nayānist phenomenalism’ [sic] inherent in the Wei-shih school and to highlight the ‘Mahāyāna essentialism’ of its critic. As recalled by Sung T’ien-t’ai master Ssu- ming Chih-li (959–1028), the distinction arose at the time of Fa-tsang’s (643–712) attack on the Wei-shih school: At the time [of Hua-yen (Avatamsaka) patriarch, Fa-tsang,] there was widely held the theory of chen-ju sui-yüan (Suchness or tathatā accompanying the conditions [the pratyaya that brought samsāra into being]) and the theory of a (passive) Suchness that would not create (‘let rise’) the various existents (dharmas). -
Zen Classics: Formative Texts in the History of Zen Buddhism
Zen Classics: Formative Texts in the History of Zen Buddhism STEVEN HEINE DALE S. WRIGHT, Editors OXFORD UNIVERSITY PRESS Zen Classics This page intentionally left blank Zen Classics Formative Texts in the History of Zen Buddhism edited by steven heine and dale s. wright 1 2006 1 Oxford University Press, Inc., publishes works that further Oxford University’s objective of excellence in research, scholarship, and education. Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With offices in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Copyright ᭧ 2006 by Oxford University Press, Inc. Published by Oxford University Press, Inc. 198 Madison Avenue, New York, New York 10016 www.oup.com Oxford is a registered trademark of Oxford University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press. Library of Congress Cataloging-in-Publication Data Zen classics: formative texts in the history of Zen Buddhism / edited by Steven Heine and Dale S. Wright. p. cm Includes bibliographical references and index. Contents: The concept of classic literature in Zen Buddhism / Dale S. Wright—Guishan jingce and the ethical foundations of Chan practice / Mario Poceski—A Korean contribution to the Zen canon the Oga hae scorui / Charles Muller—Zen Buddhism as the ideology of the Japanese state / Albert Welter—An analysis of Dogen’s Eihei goroku / Steven Heine—“Rules of purity” in Japanese Zen / T. -
The Emergence of Essence-Function (Ti-Yong) 體用 Hermeneutics in the Sinification of Indic Buddhism: an Overview
The Emergence of Essence-Function (ti-yong) 體用 Hermeneutics in the Sinification of Indic Buddhism: An Overview A. Charles Muller (University of Tokyo) 국문요약 본질-작용(體用, Ch. ti-yong, J. tai-yū; 일본에서 불교학 이외의 연구에서 는 tai-yō) 패러다임은 기원전 5세기부터 근대 시기에 이르기까지 중국, 한국, 일본의 종교・철학적 문헌을 해석할 때에 가장 널리 사용된 해석학적 틀로 볼 수 있다. 먼저 중국에서는 유교, 도교, 불교에 적용되는 과정에서 풍부한 발전 을 이루었는데, 특히 인도 불교의 중국화 과정에서 폭넓게 적용되었다. 그리고 종종 理事(li-shi)와 유사한 형태로 화엄, 천태, 선과 같은 중국 토착 불교 학파 불교학리뷰 (Critical Review for Buddhist Studies) 19권 (2016. 6) 111p~152p 112 불교학리뷰 vol.19 들의 철학을 위한 토대를 형성하였다. 나아가 송대 신유학(新儒學)에서 ‘체용’ 의 용례는 특히 잇따라 나타나는 또 다른 유사형태인 理氣(li-qi)의 형식으로 변화하고 확장되었다. 불교와 신유학 모두 한국에 뿌리를 내리면서 한국 학자 들은 신유교와 불교 각각의 종교에 대한 해석뿐 아니라, 둘 사이에 있었던 대 화와 논쟁에도 체용 패러다임을 폭넓게 적용하였다. 본 논문은 동양과 서양 모 두의 불교학에서 거의 완전히 무시되었던 이 지극히 중요한 철학적 패러다임 에 관한 논의를 되살려 보고자 한다. 그리고 이것을 중국 불교 주석문헌들 초 기의 용례, ≷대승기신론≸속에 나타난 그 역할, 더불어 한국 불교, 특히 원효와 지눌의 저작에서 사용된 몇 가지 용례들을 조사함으로써 시도할 것이다. 주제어: 본질-작용(體用), 이사(理事), 이기(理氣), ≷대승기신론≸, 중국불교, 원효, 지눌 The Emergence of Essence-Function (ti-yong) 體用 Hermeneutics in the Sinification of Indic Buddhism … 113 I. Essence-function 體用: Introduction This examination of the place of the essence-function paradigm 體用 (Ch. ti-yong, K. che-yong, J. -
Empty Cloud, the Autobiography of the Chinese Zen Master Xu
EMPTY CLOUD The Autobiography of the Chinese Zen Master XU YUN TRANSLATED BY CHARLES LUK Revised and Edited by Richard Hunn The Timeless Mind . Undated picture of Xu-yun. Empty Cloud 2 CONTENTS Contents .......................................................................................... 3 Acknowledgements ......................................................................... 4 Introduction .................................................................................... 5 CHAPTER ONE: Early Years ............................................................ 20 CHAPTER TWO: Pilgrimage to Mount Wu-Tai .............................. 35 CHAPTER THREE: The Journey West ............................................. 51 CHAPTER FOUR: Enlightenment and Atonement ......................... 63 CHAPTER FIVE: Interrupted Seclusion .......................................... 75 CHAPTER SIX: Taking the Tripitaka to Ji Zu Shan .......................... 94 CHAPTER SEVEN: Family News ................................................... 113 CHAPTER EIGHT: The Peacemaker .............................................. 122 CHAPTER NINE: The Jade Buddha ............................................... 130 CHAPTER TEN: Abbot At Yun-Xi and Gu-Shan............................. 146 CHAPTER ELEVEN: Nan-Hua Monastery ..................................... 161 CHAPTER TWELVE: Yun-Men Monastery .................................... 180 CHAPTER THIRTEEN: Two Discourses ......................................... 197 CHAPTER FOURTEEN: At the Yo Fo & Zhen Ru Monasteries