Secondary Sources
< Library
((by SublimeText.Mediawiker)) |
((by SublimeText.Mediawiker)) |
||
| Line 8: | Line 8: | ||
{{#widget:filterInputGeneric}} | {{#widget:filterInputGeneric}} | ||
<div class="filterableItems row mx-md-0"> | <div class="filterableItems row mx-md-0"> | ||
| − | {{ | + | {{PageTileLightQuery |
|query=[[BuNayPageType::Book||Dissertation||Article]] | |query=[[BuNayPageType::Book||Dissertation||Article]] | ||
|classes=col-md-6 px-0 pr-3 | |classes=col-md-6 px-0 pr-3 | ||
Revision as of 13:40, 19 January 2021
661 Secondary Sources
First, rejecting all existing forms of Buddhism in Japan as unauthentic, he attempted to introduce and establish what he believed to be the genuine Buddhism, based on his own realization which he attained in Sung China under the guidance of the Zen Master Ju-ching (Nyojō, 1163-1228). He called it "the Buddha Dharma directly transmitted from the Buddha and patriarchs." He emphasized zazen"`UNIQ--ref-00002782-QINU`"'(seated meditation) as being "the right entrance to the Buddha Dharma" in the tradition of the Zen schools in China since Bodhidharma, originating from Śākyamuni Buddha. Yet he strictly refused to speak of a "Zen sect," to say nothing of a "Sōtō sect," that he was later credited with founding. For Dōgen was concerned solely with the "right Dharma," and regarded zazen as its "right entrance." "Who has used the name 'Zen sect'? No buddha or patriarch spoke of a 'Zen sect.' You should realize it is a devil that speaks of 'Zen sect.' Those who pronounce a devil's appellation must be confederates of the devil, not children of the Buddha.",'"`UNIQ--ref-00002783-QINU`"'He called himself "the Dharma transmitter Shamon Dōgen who went to China"'"`UNIQ--ref-00002784-QINU`"'with strong conviction that he had attained the authentic Dharma that is directly transmitted from buddha to buddha, and that he should transplant it on Japanese soil. Thus he rejected the idea of mappo"`UNIQ--ref-00002785-QINU`"', i.e., the last or degenerate Dharma, an idea with wide acceptance in the Japanese Buddhism of his day. It may not be too much to say of Dōgen that just as Bodhidharma transmitted the Buddha Dharma to China, he intended to transmit it to Japan.
Secondly, though Dōgen came to a realization of the right Dharma under the guidance of a Chinese Zen master whom he continued to revere throughout his life, the understanding of the right Dharma is unique to Dogen. With religious awakening and penetrating insight, Dōgen grasped the Buddha Dharma in its deepest and most authentic sense. In doing so, he dared to reinterpret the words of former patriarchs, and even the sutras themselves. As a result, his idea of the right Dharma presents one of the purest forms of Mahayana Buddhism, in which the Dharma that was realized in the Buddha's enlightenment reveals itself most profoundly. All of this, it is noteworthy, is rooted in Dōgen's own existential realization, which he attained in himself through long and intense seeking. Based on this idea of the right Dharma, he not only rejected, as stated above, all existing forms of Buddhism in Japan, but also severely criticized certain forms of Indian and Chinese Buddhism, though, it is true, he generally considered Buddhism in these two countries as more authentic than that in Japan.
The third reason Dōgen is unique in the history of Japanese Buddhism, is because of his speculative and philosophical nature. He was a strict practicer of zazen, who earnestly emphasized shikantaza"`UNIQ--ref-00002786-QINU`"', i.e., just sitting. His whole life was spent in rigorous discipline as a monk. He encouraged his disciples to do the same. Yet he was endowed with keen linguistic sensibility and a philosophical mind. His main work, entitled Shōbōgenzō"`UNIQ--ref-00002787-QINU`"', "A Treasury of the Right Dharma Eye," perhaps unsurpassable in its philosophical speculation, is a monumental document in Japanese intellectual history. In Dōgen, we find a rare combination of religious insight and philosophical ability. In this respect, he may be well compared with Thomas Aquinas, born twenty five years after him.
He wrote his main work, Shōbōgenzō, in Japanese, in spite of the fact that leading Japanese Buddhists until then had usually written their major works in Chinese. Dōgen made penetrating speculations and tried to express the world of the Buddha Dharma in his mother tongue by mixing Chinese Buddhist and colloquial terms freely in his composition. The difficult and unique style of his Japanese writing is derived from the fact that, in expressing his own awakening, he never used conventional terminology, but employed a vivid, personal style grounded in his subjective speculations. Even when he used traditional Buddhist phrases, passages, etc., he interpreted them in unusual ways in order to express the Truth as he understood it. In Dōgen, the process of the search for and realization of the Buddha Dharma and the speculation on and expression of that process are uniquely combined.'"`UNIQ--ref-00002788-QINU`"'
In this paper I shall discuss Dōgen's idea of Buddha nature, which may be regarded as a characteristic example of his realization. (Abe, "Dōgen on Buddha Nature", 28–30)
L’ œuvre met l’accent sur la vérité des phénomènes, non pas une simple vacuité, mais une nature omniprésente, permanente, stable, innée, sans début ni fin et parfaitement pure. La réalisation ultime n’est donc pas la disparition des phénomènes, mais l’expérience sans entraves de leur pureté naturelle, en l’absence d’illusion. (Source: Claire Lumière)
Cette continuité sublime est la trame infinie qui forme le tissu de toutes nos expériences. Elle est la toile de fond commune à tous les êtres, qui claque aux vents de l’esprit et bat à la mesure de l’illusion, où se dessinent au gré des actes et des pensées les histoires personnelles. Base des naissances et des morts, de toutes les destinées et de tous les accomplissements, elle est la dimension spirituelle de chacun, la nature de bouddha que rien n’altère, l’espace infiniment ouvert et clair de l’éveil omniprésent. (Source: Claire Lumière)
Notes
- Following Paul Harrison, I employ the term 'buddhology' (written in lower case) to refer to theories on and conceptions of the nature of a "buddha" (i.e., Buddhahood), while reserving 'Buddhology' (capitalized) for an alternative designation for Buddhist Studies. See Harrison 1995, p. 24, n. 4.
- In the present study I differentiate between a buddha (i.e., written in lower case and italicized), a title referring to any unspecified awakened person, and Buddha (i.e., written in roman and capitalized), a title referring to Śākyamuni Buddha or any other particular awakened person. (The same convention has been employed in the case of other titles: for example, bodhisattva versus Bodhisattva.) This differentiation is particularly important for the discussion of buddhology, or conceptions of Buddhahood, since some such conceptions (particularly the earlier ones) are clearly only associated with the person of the historical Buddha, while others, which commonly represent later developments in which a plurality of buddhas is affirmed, concern all awakened persons. To be sure, often there is no clear-cut borderline. In such cases I have employed both forms as alternatives.
- A considerably revised and enlarged version of the thesis is currently under preparation for publication in the near future.
The debate over the role of the Awakening of Faith in the theory and practice of Chinese Buddhism is one of the central ongoing debates among both Chinese Buddhists and scholars of Buddhism in the modern period. To understand this debate, and the views contained within it, it is necessary to contextualize it within the history of modern East Asian Buddhism. The following review focuses both on a critical assessment of the Awakening of Faith’s authenticity, as well as the role Ouyang played in shifting the course of this debate. This disputation was at the heart of Ouyang’s quest for authenticity. The chapter will not be a comprehensive treatment of all the thinkers involved in these debates; I will deal here only with dimensions of the text that became contentious for Ouyang and with the contribution of other participants who carried forward the debate at that time. (Aviv, introduction, 69)
Notes
- The Awakening of Faith exists in two purported “translations.” One is attributed to Paramārtha, T.32.1666.0575a03–0583b17, in 554 ce; the other, later version is attributed to Śikṣānanda, T.32.1667.0583b21–0591c22, in 695–700 ce. While the title includes the term Mahāyāna, and the text is often translated as the Awakening of Faith in the Mahāyāna or according to the Mahāyāna, I take the term Mahāyāna as part of the customary classificatory term in the canon rather than as part of the actual title, as is common with other texts with the same classificatory term and other texts marked with terms such as Abhidharma (阿毘達磨) or the mothers of the Buddha (佛母).
Depuis la publication de Nanjio, l'étude critique du « Tripiṭaka » chinois se poursuit sans cesse et grâce à Sylvain Lévi, Édouard Chavannes, Paul Pelliot, Henri Maspero et d'autres savants nous possédons aujourd'hui une base solide pour l'étude du « Tripiṭaka » chinois, indispensable pour la connaissance de la littérature bouddhique dans tout son ensemble.
Dans le présent travail, je mé propose de dresser un inventaire complet du « Tripitaka » chinois suivant les époques. Bien des traductions antérieures à l'époque des Souei et des T'ang sont perdues. C'est pourquoi j'ai pensé qu'il ne serait pas inutile de rendre compte, non seulement des textes que nous possédons actuellement, mais aussi de ceux qui ne sont pas parvenus jusqu'à nous, car ce n'est qu'ainsi qu'on peut arriver à comprendre l'activité des missionnaires bouddhiques en Chine. Les diverses missions en Asie centrale, ont déjà rapporté des textes que les éditions officielles de Chine et de Corée n'avaient pas conservés Couvreur, mais les index remédieront peut-être aux difficultés qui pourraient éventuellement s'en suivre.
Je ne veux pas laisser paraitre ce travait sans exprimer ma reconnaissance, à mes mattres et à mes amis qui m'ont prêté leur précieuse assistance. Mes relations avec M. et Mme Sylvain Lévi me sont aussi chères que ma vie. Les jours inoubliables que j'ai passés avec eux dans l'université de Santiniketan, dans la vallée du Nepal, en Extrême-Orient et ensuite en France ont été la plus grande joie de ma vie, une inépuisable source de consolation dans des moments douloureux et m'ont encouragé à pousser ce travail jusqu'au bout. Je ne saurais jamais exprimer suffisamment la reconnaissance que je leur dois. Mme Sylvain Lévi m'a aidé inlassablement pour la rédaction définitive de ce travail.
Je tiens également à remercier M. Paul Pelliot dont les avis m'ont été infiment précieux et M. Henri Maspero qui a bien voulu parcourir les épreuves de ce travail et me donner ses utiles conseils.
Je remercie cordialement mes amis Mme Nadine Stchoupak et M. Jules Bloch, dont l'encouragement sympathique m'a été très précieux.
Je ne saurais jamais remercier suffisamment Rabindranath Tagore qui a toujours pris un intérêt personnel de me mettre pour travail et dont la bienveillance m'a permis de me mettre pour la première fois en contact avec mon maître.
J'ai contracté une grande dette de reconnaissance envers S. A. Mahárájá Chandra Shamsher Jung, premier ministre et maréchal du Royaume Gourkha. Depuis mon séjour au Népal avec M. Sylvain Lévi il n'a pas cessé de témoigner l'intérêt le plus bienveillant et le plus généreux pour mon travail.
Sir Atul C. Chatterjee, High Commissioner for India à Londres a bien voulu m'accorder, une subvention qui m'a permis d'achever la publication du présent ouvrage. Je le prie de trouver ici la faible expression de ma profonde reconnaissance.
L'Université de Calcutta m'a généreusement donné les moyens de continuer mes études en Extrême-Orient et en Europe et m'a fait l'honneur d'accepter mes ouvrages au nombre de ses publications.
Avant de terminer je dois exprimer les sentiments de ma reconnaissance à mon camarade d'études M. R. Yamada de l'Université Impériale de Tokyô et M. Song Kouo-tch'ou qui m'ont beaucoup aidé pour ce travail. (Bagchi, foreword, i–iv)
The Dudjom lineage, based on the terma, or hidden treasures, revealed by Dudjom Lingpa and his immediate rebirth, His Holiness Dudjom Rinpoche (1904–1987), late head of the Nyingma school of Buddhism, is one of the principal modern lineages of Dzogchen transmission.
This new paperback edition includes the Tibetan text as edited by H.H. Dudjom Rinpoche and features an expanded glossary that incorporates equivalent English terms of present-day teachers and translators of Dzogchen. (Source: Back Cover)
Rongtön Sheja Künrig (1376-1449) figures among the greatest teachers of the Sakya tradition. Particularly renowned for his commentaries on the Five Treatises of Maitreya, his vast erudition, and extensive teaching career made him one of the most influential masters for the scholastic lineages of all schools of Tibetan Buddhism. This volume contains an annotated translation of Rongtön Chenpo’s commentary on the central chapter of this treatise (including the relevant stanzas of the root text), along with an extensive introduction to the historical development of this doctrine and an analysis of Rongtön’s position. (Source: Vajra Publications)
This doctrine has played an important role in the history of Buddhism. Although rudimentary elements of this doctrine can be identified already within the Pāli canon,[1] those passages relating to the natural luminosity of the mind, which is said to be temporarily stained by adventitious mental afflictions, required the emergence of the Mahāyāna movement before developing into a fully fledged doctrine in its own right. Since it is supported by a number of sūtras[2] and śāstras (i.e. the Buddhist canon composed of the Buddha’s sermons and the Indian commentarial literature), it can be regarded as a third school of Indian Mahāyāna Buddhist thought, the other two being Madhyamaka and Yogācāra. However, the concept of buddha-nature reached its apogee not in India but in East Asia and Tibet where it became a cornerstone for Buddhist philosophy and religious practice. In Tibet, in particular, this concept was treated diversely by many scholars, all of whom were ambitious to fit it into the philosophical framework of their own respective schools. Rong-ston Shes-bya kun-rig (1367–1449) of the Sa-skya tradition of Tibetan Buddhism figures among the most influential of these scholars. In general, his commentary on the Ratnagotravibhāga, the main Indian śāstra on buddha-nature, and in particular, a translation of his exposition of the subject by means of ten categories, will be the focus of this work.
In the first chapter I will introduce the doctrine of buddha-nature, giving a brief account of its sources and formation. The second chapter will deal with the main treatise on buddha-nature, the Ratnagotravibhāga. Here, I will present the text itself, discuss the question of its authorship, as well as its transmission in India and early reception in Tibet. This chapter will also include a brief overview of previous studies on the Ratnagotravibhāga and the doctrine of buddha-nature. The third chapter will be devoted to the author of our treatise and his presentation of the subject. The final and main part of the work will consist of an annotated translation of a selected passage of his abovementioned commentary.
Throughout this work I have used the transliteration system of Turrell Wylie for the Tibetan. (Bernert, introduction, 5–6 )
Notes
- For example in AN I.v, 9: “This mind, O monks, is luminous! But it is defiled by adventitious defilements.” (After Mathes 2008: ix.) See also Takasaki 1966: 34–35.
- A prevalent doxographical classification of Buddhist sūtras distinguishes between the so called “three turnings of the Dharma-wheel” (a concept introduced in the Sandhinirmocanasūtra). Scriptures of the first turning fundamentally discuss the four noble truths as expounded in Nikāya Buddhism which represents the common ground for all traditions and the basic framework for all Buddhist teachings. Sūtras from second turning emphasise the doctrine of emptiness (śūnyatā) as expounded in the Prajñāpāramitā sūtras, and those of the third teach the about the three natures (trisvabhāva), the latter two being classified as belonging to the Mahāyāna corpus. The sūtras on buddha-nature are generally regarded as belonging to the third turning.
- As Seyfort Ruegg (1969: 2) remarks, the language used in the tathāgatagarbha treatises differs noticeably from that of the other two schools, and even comes suspiciously close to that of the Vedānta. Indeed, a number of modern scholars have accused this doctrine to be alien to Buddhist thought, an accusion refuted by others. For a collection of articles on this topic see Hubbard and Swanson 1997.
- Cf. Wylie 1959.
The objective of this thesis is to investigate the multivariant levels of interpretation within selected Caryās. The Caryās selected depict Buddha Nature as it was understood in tāntric Buddhism in the area of Bengal. There are three levels of interpretation. The first level is the blatant meaning, and is outlined in the translation section of the songs. The second level is the anuyoga/Mother tāntra meaning. A comparison is made between the interpretations of selected scholars. The final level is the Mahāmudra meaning. This level is inferred from various textual sources.
Given the disregard many lamas and yogis have had towards the soteriological efficacy of epistemology, one may come to the false conclusion that epistemology is only relevant to the context of debate, without any application to meditation practice and the path to liberation. However, one can clearly see that this is not completely true, since Dharmakīrti (c. 600 CE), who is arguably Buddhism’s most influential epistemologist, provides an account of how a practitioner may attain the liberative cognition known as yogic direct valid means of cognition (rnal ’byor mngon sum tshad ma, hereafter referred to as yogic perception). In Tibet, the dGe lugs pa-s are particularly known for their soteriological use of epistemology, which is unsurprising given their emphasis on scholarship, but there are even thinkers in the meditation- oriented bKa’ brgyud school who have a soteriologically-oriented take on epistemology.
The aim in thesis is to show how bKa’ brgyud epistemologists’ (most notably, the Seventh Karma pa’s (1454-1506)) view on yogic perception differs from that of Dharmakīrti and the dGe lugs pa-s, since most western scholarship on Buddhist epistemology has focused on them. Like Dharmakīrti and the dGe lugs pa-s, the Seventh Karma pa describes the gradual path to attaining yogic perception through inference and familiarization, although there are striking differences in their understandings of the nature of what is observed in this type of perception. His epistemology is not only relevant to the scholarly path of inference, as one finds with most epistemologists, however. His view on reflexive awareness represents a common ground between the theory attached to Mahāmudrā, and pramāṇa, which allows for an epistemological explanation of the Mahāmudrā method of “taking direct perception as the path.” Through showing first, how his view of yogic perception differs from Dharmakīrti and the dGe lugs pa-s,and secondly, how his view concerning reflexive awareness is connected to Mahāmudrā, I wish to show the unique characteristics of the Seventh Karma pa’s brand of soteriological epistemology.
Volume 12
The Nirvana Sutra deals with the teachings given by Śākyamuni shortly before his death (mahāparinirvāṇa). Nirvāṇa means "extinguishing the flames of passion and attaining the state of enlightenment." Since Śākyamuni attained enlightenment at the age of 35, he did in fact already enter nirvāṇa at this time. But because it was considered impossible to completely extinguish the passions while retaining a physical body, Śākyamuni’s death came to be called mahāparinirvāṇa, i.e. "the state of great serenity in which the flames of passion have been completely extinguished." The sūtra gives the teachings expounded by Śākyamuni immediately before his death. As it contains episodes relating to events before and after his death, it also has value as historical source material.
Source
Skt. Mahāyāna Mahāparinirvāṇa-sūtra, translated into the Chinese by Dharmakṣema as Da banniepan jing (大般涅槃經). 40 fascicles. (Source: BDK America)
This recognition of our essential human goodness may be the most radical act of healing we can take. “The gold of our true nature can never be tarnished,” says Tara Brach. “In the moments of remembering and trusting this basic goodness of our Being, we open to happiness, peace, and freedom.”
In Trusting the Gold, Tara draws from more than four decades of experience as a meditation teacher and psychologist to share her most valuable practices for reconnecting with the beauty of our humanity―from timeless Buddhist wisdom to techniques adapted to the specific challenges of our modern age. Here you’ll explore three pathways of remembering and living from your full aliveness:
• Opening to the Truth of the present moment
• Turning toward Love in any situation
• Resting in the Freedom of our natural, radiant awareness (Source Accessed Jan 19, 2022)
The present dissertation identifies the ontological presuppositions and the corresponding soteriological-epistemological principles that sustain and define the Mahāyāna Buddhist belief in the inherent potentiality of all animate beings to attain the supreme and perfect enlightenment of Buddhahood. More specifically, the study establishes a coherent metaphysic of Absolute Suchness (Tathatā), synthesizing the variant traditions of the Tathāgata-embryo (Tathāgatagarbha) and the Storehouse Consciousness (Ālayavijñāna).
The dissertation interprets the Buddhist enlightenment as the salvific-transformational moment in which Tathatā "awakens" to itself,
comes to perfect self-realization as the Absolute Suchness of reality, in and through phenomenal human consciousness. It is an interpretation of the Buddhist Path as the spontaneous self-emergence of "embryonic" absolute knowledge as it comes to free itself from the concealments of adventitious defilements, and possess itself in fully self-explicitated self-consciousness as the "Highest Truth" and unconditional nature of all existence; it does so only in the form of omniscient wisdom.
Aside from Ruegg's La Theorie du Tathāgatagarbha et du Gotra and Verdu's study of the Ālayavijñāna in Dialectical Aspects in Buddhist Thought, Western scholarship treating of the subject is negligible. And while both sources are excellent technical treatises, they fail to integrate in any detailed analysis the dual concepts as complementary modes of each other. Thus, the dissertation, while adopting the
methodology of textual analysis, has as its emphasis a thematic-interpretive study of its sources. Conducting a detailed analysis into the structure of the texts, the dissertation delineates and appropriates the inherent ontological, soteriological and epistemological foci which they themselves assume as their natural form.
Structurally, the dissertation is divided into three major parts. The first focuses on the Tathāgatagarbha, the second on the Ālayavijñāna, the third on their relation and deeper significance in the human thought tradition. The first two parts are sub-divided into seven and four chapters respectively. The former seven chapters establish the ontological identity of the Tathāgata-embryo (Tathagātagarbha) through a critical examination of the major sūtral authority for the concept, i.e., the Śrī-Mālā-Sūtra, and the primary śāstral elaboration inspired by it, viz., the Ratnagotravlbhāga.
Following the same pattern, the four chapters of part 2 note the role of the Laṅk¯āvatāra Sūtra as a principal scriptural advocate for the theory of the Storehouse Consciousness (Ālayavijñāna), while detailing the scholastic amplification of it in Hsüan Tsang's Ch'eng Wei-Shih Lun. Part 3 concludes the study by recapitulating the principal developments in the emergent complementarity of the two concepts, arguing that any adequate
discussion of the Buddha Nature must be informed on the one hand by the theory of the Tathāgatagarbha which grounds and authenticates its ontological status, and on the other by the Ālayavijñāna, its noetic-cognitive determination. While the former tends to elucidate the
process towards, and experience of enlightenment as a function of Absolute Suchness (Tathatā), the latter adopts the reciprocal perspective and examines the subject in the light and function of phenomenal consciousness.
By way of comparison with Western thought, the chapter likewise demonstrates the analogous dynamic in the bilateral theory of the Tathāgatagarbha-Ālayavijñāna and the Hegelian Absolute Spirit in-and-for-itself. Focusing upon The Phenomenology of Spirit, the chapter notes that the self-becoming process in and through which consciousness realizes its own plenitude is strikingly homologous to the theory of Buddhist enlightenment presented through the concept of the Tathāgatagarbha-Ālayavijñāna. It suggests that these two representative thought systems
mutually illumine each other, and together illustrate a correspondent framework within which the relationship of the Absolute and relative may gain a more universal conception and therefore, a more comprehensive resolution.
The book's contribution to the broader field of the History of Religions rests in its presentation and analysis of the Buddhist Enlightenment as the salvific-transformational moment in which Tathatā 'awakens' to itself, comes to perfect self-realization as the Absolute suchness of reality, in and through phenomenal human consciousness. The book is an interpretation of the Buddhist Path as the spontaneous self-emergence of 'embryonic' absolute knowledge as it comes to free itself from the concealments of adventitious defilements, and possess itself in fully self-explicitated self-consciousness as the 'Highest Truth' and unconditional nature of all existence; it does so only in the form of omniscient wisdom. (Source: Book jacket inside cover)
The introduction of the book discusses these two topics (fundamental change and nonconceptual wisdom) at length and shows how they are treated in a number of other Buddhist scriptures. The three translated commentaries, by Vasubandhu, the Third Karmapa, Rangjung Dorje, and Gö Lotsāwa, as well as excerpts from all other available commentaries on Maitreya’s text, put it in the larger context of the Indian Yogācāra School and further clarify its main themes. They also show how this text is not a mere scholarly document, but an essential foundation for practicing both the sūtrayāna and the vajrayāna and thus making what it describes a living experience. The book also discusses the remaining four of the five works of Maitreya, their transmission from India to Tibet, and various views about them in the Tibetan tradition. (Source: Shambhala Publications)
The book follows the original Indian sources as well as the standard commentaries on Madhyamaka in the Kagyü School of Tibetan Buddhism. At the same time, these materials are adapted for a contemporary audience, combining the familiar sharpness of Madhyamaka reasonings (launching a massive assault on our cherished belief systems) with exploring the practical relevance of the Madhyamaka way of mind training.
Part One of the book, "The General Presentation of Madhyamaka in the Kagyü Tradition," provides an overview of the transmission of Madhyamaka from India to Tibet and its relation to Vajrayāna and Mahāmudrā, followed by a general presentation of Madhyamaka in terms of ground, path, and fruition. Further chapters are devoted to the Autonomist-Consequentialist distinction, the controversial issue of "Shentong-Madhyamaka," the distinction between expedient and definitive meaning, and a penetrating presentation of the major differences between the Eight Karmapa's and Tsongkhapa's interpretations of Madhyamaka.
Part Two consists of a brief introduction to the Bodhicaryāvatāra and a translation of the Second Pawo Rinpoche's commentary on its ninth chapter (on knowledge).
(Source: book jacket)
Buddha Nature or Tathāgatagarbha is a complex phenomenon that has been the subject of discussion in Buddhist cultures for centuries. This study presents for the first time a survey of the extent of Tibetan commentarial literature based upon the Indian Tathāgatagarbha Śāstra, the Ratnagotravibhāga, as well as a comparison of passages of Tibetan interpretations upon The Three Reasons given for the presence of Tathāgatagarbha in the Ratnagotravibhāga. Furthermore, attention is drawn to the inconsistencies regarding the dating, authorship, structure and content of this source text within the Sanskrit, Chinese and Tibetan traditions.
Thereby the present study addresses primarily the need for an overview of the Tibetan commentarial literature upon this important Śāstra, by surveying more than forty Tibetan commentaries. This survey will facilitate contextualization of future studies of the individual commentaries. Secondarily it addresses the need for documentation and interpretation of precise concepts and arguments, by presenting line for line comparison of passages of interpretations by four different authors, Rngog Blo ldan shes rab (1059-1109), Dol po pa shes rab rgyal mtshan (1292-1361), Rgyal tshab dar ma rin chen (1364-1432) and Mi pham phyogs las rnam rgyal (1846-1912). This comparison will trace divergent traditions of Tathāgatagarbha interpretation based on the Ratnagotravibhāga in Tibet.
It becomes apparent that the main divergence in these four authors' Tathāgatagarbha exegesis hinges on their interpretation of Dharmakāya and the role it plays as the first supporting reason for the presence of Tathāgatagarbha. Where some interpret Tathāgatagarbha as being "empty", others maintain that it is "full of qualities", apparent contradictions that however, are based upon the same scriptural passages of the source text, the Ratnagotravibhāga. That the ambiguous nature of the source text accommodates such seemingly contradictory interpretations should be kept in mind when studying Tibetan interpretations so as to avoid dismissal of certain interpretations in favour of others.
The aim of the present study is to provide a structural framework for accessing Tibetan Tathāgatagarbha interpretations based on the Ratnagotravibhāga that surveys their extent and documents their nature. The study may thus contribute to a broader understanding of Tibetan literature in general and of Buddha Nature interpretation in particular.
The Buddha’s statement “all that is conditioned'"`UNIQ--ref-00000FA5-QINU`"' is impermanent!”'"`UNIQ--ref-00000FA6-QINU`"' is known as one of The “Four Seals,” the cornerstone of all Buddhist traditions. In Buddhist logic this seal became the basis for the equation: “Whatever is conditioned is impermanent and whatever is impermanent is conditioned. Whatever is not conditioned is not impermanent and whatever is not impermanent is not conditioned.”
In Buddhism, the doctrine of the impermanence of conditioned entities is interwoven with the doctrine of causality. The fact that an entity is conditioned by previous causes and moments makes it subject to impermanence. The doctrine of impermanence was further refined into the doctrine of momentariness. This doctrine postulates a process of momentary arising and cessation on the micro level that happens so fast that it is perceived as a continuity.'"`UNIQ--ref-00000FA7-QINU`"'
The following presentation will highlight different definitions and classifications of what the terms conditioned and impermanent might mean for a number of selected Tibetan Buddhist masters in their interpretations of the true nature of the mind. Their literary works are invariably based, directly or indirectly, upon Indian Buddhist śāstras translated into Tibetan.
The point of the exploration in general is to facilitate access to the insights of Tibetan Buddhist masters as they are formulated within the framework of a philosophical discussion. A characteristic feature of their statements is that they are not based on intellectual speculation, but on meditative experience.
Here, we will be concerned mainly with the interpretation of statements pertaining to this issue in two Indian śāstras, the Ratnagotravibhāga and the Madhyāntavibhāga, both attributed to Maitreya. However, as we will see, some of our Tibetan authors also draw on Indian works on Buddhist logic, epistemology, and ontology such as Dharmakīrti’s Pramāṇavārttika, Vasubandhu’s Abhidharmakośa, and Asaṅga’s Abhidharmasamuccaya. The latter texts were studied in the monastic colleges of Tibet in the form of simplified manuals that constitute their own literary genre known as “Collected Topics” (Bsdus grwa) and “Classifications of Mind” (blo rigs).'"`UNIQ--ref-00000FA8-QINU`"'
In Buddhism, a mind conditioned by “actions” (karmasaṃkleśa) and “defilements” (kleśasaṃkleśa) is by definition a changeable mind—or one could even say—an unstable mind. As different mental factors make their appearance in our minds, our mental states change. Over the course of a day, an ordinary mind experiences many different mental states or factors caused by various defilements. But what should we think about the ultimate nature of the mind?
The mind or mental state in which the ultimate nature of mind is experienced, is considered the goal of the Buddhist path. It is called the enlightened mind, the true nature that is revealed when kleśa (“defilements”) and karma have subsided. This observation leaves us with two fundamental questions: Is this ultimate nature also described as conditioned and impermanent? Second, if this is the case, why is ultimate nature described in such a way? I will return to these questions below.
In order to introduce the selected Tibetan authors and their works, it may be helpful to reiterate that the so-called “Empty in itself'"`UNIQ--ref-00000FA9-QINU`"'-Empty of other”'"`UNIQ--ref-00000FAA-QINU`"' distinction that arose in Tibet is based on different interpretations of the nature of the mind or the so called “buddha-nature.” These interpretations stem from different readings of the seminal text for the presentation of the buddha-nature, the Ratnagotravibhāga (hereafter abbreviated as RGV). The Buddha nature teachings are traditionally associated with the so-called third turning of the wheel of the Dharma, which the “Empty of other” proponents as well as other thinkers assert to be the highest level of the Buddhist teachings, following the division of the Buddha’s teachings provided in the seventh chapter of the Saṃdhinirmocanasūtra into three stages or wheels of doctrine, the first two being classified as provisional and the third and final stage as definitive.'"`UNIQ--ref-00000FAB-QINU`"'
In the RGV the nature of the mind is described in a way that lends itself to various interpretations. More than fifty commentaries'"`UNIQ--ref-00000FAC-QINU`"' were written in Tibet based on this śāstra. Some were composed by authors classified as proponents of the “Empty in itself” philosophy and others by proponents of the “Empty of other” philosophy. The latter were often accused of interpreting the RGV’s statements too literally, taking the true nature of the mind to be a truly existent entity which was anathema to the Madhyamaka teachings based on the so-called second turning of the wheel of the Dharma. There was also the question of the qualities attributed to buddha-nature. If it contains qualities (as the RGV says it does) how can it be empty at the same time? The ontological status of the nature of the mind vis-à-vis the nature of emptiness is a central topic much discussed in the Tibetan tradition.
In this article, I will focus on explanations by selected authors, some of which have been classified as proponents of the “empty of other” philosophy. It is by now generally accepted that their works have been underrepresented, if not misrepresented, within the Tibetan scholastic tradition, partly as a consequence of the political persecution of the Jonang school. (Burchardi, "How Can a Momentary and Conditioned Mind Be Integral to Gzhan Stong?, 55–57)
The seventh Karma pa also influenced the great Sa skya scholar Shākya mchog Idan's later writings. While the seventh Karma pa is remembered as one of the most outstanding masters of the lineage and the founder of the Karma bka' brgyud bshad grwa at Mtshur phu, Shākya mchog Idan is described as "the most influential advocate of the gzhan stong in the fifteenth and early sixteenth centuries."'"`UNIQ--ref-000012D8-QINU`"' Both masters are, in their own ways, still sources of the continued presence of an influential type of modified gzhan stong in the Bka' brgyud tradition,'"`UNIQ--ref-000012D9-QINU`"' distinct from Dol po pa's position.'"`UNIQ--ref-000012DA-QINU`"' The seventh Karma pa's Rigs gzhung rgya mtsho was studied at all the bshad grwas of the Karma Bka' brgyud tradition, with special emphasis on the first and the third part of the text,'"`UNIQ--ref-000012DB-QINU`"' while Shākya mchog ldan's writings have played an important role in the 'Brug pa Bka' rgyud bshad grwa tradition of Bhutan.'"`UNIQ--ref-000012DC-QINU`"'
The second part will demonstrate the immense value of the preservation of these texts by giving an example of Śākya mchog ldan's writings, in the form of an English translation of his Rgyud bla ma'i rnam bshad sngon med nyi ma,[1] a commentary on The Rgyud Blama- also known as The Mahāyānottaratantraśāstra- in which he outlines his hermeneutical schema for understanding the Buddha nature.
The third part will list the titles contained in Śākya mchog ldan's Collected Works reproduced and published in Bhutan in 1975 according to the copies kept at The National Library, Thimphu, including provisional references of published studies in English that have dealt with them.
Notes
- In Śākya mchog ldan's Collected Works, 'dzam gling sangs rgyas bstan pa'i rgyan mchog yongs rdzogs gnas lngar mkhyen pa'i pandita chen po gser mdog pan chen shākya mchog ldan gyi gsung 'bum legs bshad gser gyi bdud rtsi, vol. 13, Thimphu 1975.
In Cultivating Original Enlightenment, the first volume in The International Association of Wŏnhyo Studies’ Collected Works of Wŏnhyo series, Robert E. Buswell Jr. translates Wŏnhyo’s longest and culminating work, the Exposition of the Vajrasamâdhi-Sûtra (Kŭmgang Sammaegyŏng Non). Wŏnhyo here brings to bear all the tools acquired throughout a lifetime of scholarship and meditation to the explication of a scripture that has a startling connection to the Korean Buddhist tradition. In his treatise, Wŏnhyo examines the crucial question of how enlightenment can be turned from a tantalizing prospect into a palpable reality that manifests itself in all activities. (Source: University of Hawai'i Press)
In East Asia perhaps the most important countercurrent of influence came from Korea, the focus of this volume. Chapters examine the role played by the Paekche kingdom in introducing Buddhist material culture (especially monastic architecture) to Japan and the impact of Korean scholiasts on the creation of several distinctive features that eventually came to characterize Japanese Pure Land Buddhism. The lives and intellectual importance of the monks Sungnang (fl. ca. 490) and Wonch’uk (613–696) are reassessed, bringing to light their role in the development of early intellectual schools within Chinese Buddhism. Later chapters discuss the influential teachings of the semi-legendary master Musang (684–762), the patriarch of two of the earliest schools of Ch’an; the work of a dozen or so Korean monks active in the Chinese T’ient’ai tradition; and the Huiyin monastery. Source: University of Hawai'i Press
The book’s thirty-two chapters help redress the dearth of source materials on Korean religions in Western languages. Coverage includes shamanic rituals for the dead and songs to quiet fussy newborns; Buddhist meditative practices and exorcisms; Confucian geomancy and ancestor rites; contemporary Catholic liturgy; Protestant devotional practices; internal alchemy training in new Korean religions; and North Korean Juche (“self-reliance”) ideology, an amalgam of Marxism and Neo-Confucian filial piety focused on worship of the “father,” Kim Il Sung.
Religions of Korea in Practice provides substantial coverage of contemporary Korean religious practice, especially the various Christian denominations and new indigenous religions. Each chapter includes an extensive translation of original sources on Korean religious practice, accompanied by an introduction that frames the significance of the selections and offers suggestions for further reading. This book will help any reader gain a better appreciation of the rich complexity of Korea’s religious culture. (Source: Princeton University Press)
Gorampa's text is polemical, and his targets are two of Tibet's greatest thinkers: Tsongkhapa, founder of the Gelug school, and Dolpopa, a founding figure of the Jonang school. Distinguishing the Views argues that Dolpopa has fallen into an eternalistic extreme, whereas Tsongkhapa has fallen into nihilism, and that only the mainstream Sakya view—what Gorampa calls "freedom from extremes"—represents the true middle way, the correct view of emptiness. Suppressed for years in Tibet, this seminal work today is widely regarded and is studied in some of Tibet's greatest academic institutions.
Gorampa's treatise has been translated and annotated here by two leading scholars of Tibetan Buddhist philosophy, and a critical edition of the Tibetan text on facing pages gives students and scholars direct access to Gorampa's own words. José Cabezón's extended introduction provides a thorough overview of Tibetan polemical literature and contextualizes the life and work of Gorampa both historically and intellectually. Freedom from Extremes will be indispensable for serious students of Madhyamaka thought. (Source: Wisdom Publications)
This question aside, seeing the canon as a predicament, i.e., as a tradition's self-imposed limitation, and viewing the exegetical enterprise as the means whereby a tradition extricates itself from this predicament, is indeed a provocative way of formulating the problematic of religious canons. In this essay I intend to employ Smith's notion as a springboard for discussing the Indo-Tibetan concept of siddhānta (Tibetan grub mtha', literally 'tenet'), a concept that represents on the level of philosophical ideas this same process of self-limitation. I will maintain that the adoption of such a schema serves functionally to "canonize" philosophy in much the same way as the collection of accepted scriptural texts creates a norm for what is textually canonical. I shall also examine some of the rhetorical strategies involved in utilizing and upholding the validity of the siddhānta schema. In particular, in the latter part of the essay I will turn my attention to the exegesis of the Tibetan dGe lugs pa school and shall examine how this brand of Buddhist scholasticism deals with the problems that arise out of the self-limitation that occurs in the course of canonizing its philosophical tradition. As might be expected, the examples that best illustrate the unique dGe lugs pa exposition of siddhānta have to do with points of controversy, and among these some of the most controversial have to do with the theory of Buddha Nature. Hence, much of the material that we shall consider will in one way or another have to do with the notion of tathāgatagarbha.
In what follows I shall urge, first of all, that in the scholastic tradition of Tibetan Buddhism, especially in the literature of the dGe lugs pa sect, the siddhānta schematization served as a de facto canonization of Buddhist philosophy that came to defme what was philosophically normative.'"`UNIQ--ref-00001077-QINU`"' Secondly, I shall maintain that, despite the fact that Tibetan exegetes have arrived at only a tentative consensus'"`UNIQ--ref-00001078-QINU`"' as to the nature of the textual canons,'"`UNIQ--ref-00001079-QINU`"' the determination of whether or not a doctrine was normatively Buddhist (and if so either provisionally or unequivocally true)'"`UNIQ--ref-0000107A-QINU`"' involved to a great extent a rhetoric that had as its basic presupposition the validity of the siddhānta schema. Put in another way, philosophical discourse (and particularly polemics) was based as much on the siddhānta classification scheme as it was on the physical canons, the collection of the "Buddha's word" and the commentarial literature whose creation it spurred. In many instances the siddhānta schema that formed the doctrinal or philosophical canon came to supersede the physical canon as the standard by comparison with which new ideas or texts came to achieve legitimacy.'"`UNIQ--ref-0000107B-QINU`"' (Cabezón, "The Canonization of Philosophy," 7–9)
Moonbeams of Mahāmudrā, along with the Ninth Karmapa Wangchuk Dorje’s Dispelling the Darkness of Ignorance, are to this day some of the most studied texts on Mahāmudrā in the Kagyu monasteries throughout Tibet and the Himalayas. Elizabeth M. Callahan, a renowned translator of classical Kagyu literature, has provided new translations of these two texts along with ancillary materials and annotations, making this a genuine resource for both scholars and students of Tibetan Buddhism. This historic contribution therefore offers the necessary tools to properly study and apply the Mahāmudrā teachings in a modern context. (Source: Shambhala Publications)
This translation includes a commentary by Jamgön Kongtrul with extensive footnotes containing extracts from all the other important commentaries to The Profound Inner Principles; several glossaries with annotations by the translator; a works cited list and a selected bibliography; and an index. (Source: Shambhala Publications)
Négation pure et simple des Idées - platoniciennes, cartésiennes ou «modernes» -, cet idéalisme singulier n'est pas le contraire du matérialisme car, s'il ramène effectivement l'être au concept et les choses à la pensée, il n'admet pas non plus la réalité ultime de la conscience ni de tout ce qui entre dans les catégories du spirituel : il s'agit plutôt, comme l'ensemble de la philosophie bouddhiste, d'une dénonciation rationnelle des limites et dangers du réalisme naïf qui semble dominer la pensée humaine.
Manuel de réalisation intérieure, le Lankâ décrit la vacuité de la matière, où il ne voit que les représentations, et la vacuité du psychique, lequel peut se ramener à autant d'idées fictives, avant de proposer une méthode contemplative radicale, fondée sur la «nature de bouddha» en tant que «claire lumière naturelle de l'esprit», dont le chan/zen et le tantrisme sont les applications les plus abouties.
La présente traduction, réalisée sur la version chinoise de Shikshânanda (702), est agrémentée de quelques indispensables notes que devraient compléter les brillantes remarques de Fazang du Huayan, assistant styliste du traducteur, dans ses Mystères essentiels de l'Entrée à Lankâ, à paraître prochainement. (Source: Fayard)
This volume addresses that need. It contains 22 of the 49 Sūtras of the Mahāratnakūta (or "Treasury") Sūtra, many translated for the first time in a Western language, selected and arranged to give the modern reader a progressive introduction to one of the world's major religious traditions. Subjects covered include Māyā and miracles, the teachings on Consciousness, Emptiness, and monastic discipline, the Mystical Light of the Tathāgata, and the devotional practice of Pure Land, making this a comprehensive source book of Mahāyāna Buddhism hitherto unavailable in English. The book also includes an introduction to provide historical and interpretive guidance, annotations that assist in the comprehension of difficult passages, and an extensive glossary that will be valuable to specialist and layman alike. A team of scholars, working in Taiwan, spent eight years translating the Treasury's million words from Chinese, using Tibetan texts for comparison and checking each Sūtra with an international board of scholars. In the course of translating from the original, special effort was made to retain both the devotional style appropriate for religious reading and the precision required by the scholar, while presenting the material with a clarity and flow that would make it accessible to the Western layman. The editors then selected, arranged, and annotated the 22 Sūtras presented here. (Source Accessed May 20, 2021)
This dissertation begins with definitions of the term "tathāgatagarbha" and some of its synonyms which are followed by a brief review of the historical development of the Tathāgatagarbha theory from India to China. With these as the background knowledge, it is easier to point out the fallacies of the two Japanese scholars' criticism on this theory. A key issue in their criticism is that they viewed the Tathāgatagarbha theory as the ātman of the Upaniṣads in disguise. It is therefore necessary to discuss not only the distinction between the ātman mentioned in the Tathāgatagarbha theory and that in the Upaniṣads but also the controversy over the issue of ātman versus anātman among the Buddhist scholars.
In the discussion to clarify the issue of ātman in the Tathāgatagarbha theory, it is demonstrated that the ātman in the Tathāgatagarbha theory is not only uncontradictory to the doctrine of anātman in Buddhism but very important to the Bodhisattva practices in the Mahāyāna Buddhism. It functions as a unity for the Bodhisattvas to voluntarily return to the world of saṃsāra again and again. Furthermore, the purport of the entire theory, that all sentient beings are endowed with the essence of the Buddha, supports various Bodhisattva practices such as the aspiration to save all beings in the world, the six perfections, etc. In a word, the Tathāgatagarbha theory is an excellent representative of the soteriology of the Mahāyāna Buddhism. Included in the end of this dissertation is an annotated translation of the Tathāgatagarbha-sūtra. (Source Accessed May 26, 2020)
This dissertation examines the notion that not only sentient beings but also insentient
ones, e.g., flora, mountains, rivers, and manmade objects, have Buddha-nature. Employing an
exegetical approach, I investigate Jingxi Zhanran’s (711-782) theory of the Buddha-nature of
insentient beings. Emphasizing the all-pervasiveness of Buddha-nature and the nonduality of
mind and material, he eliminates the absolute distinction between sentient and insentient beings
and contends that Buddha-nature includes all beings. Additionally, insisting on the Tiantai notion
of mutual inclusion, which reveals a two-way relationship between sentience and insentience,
Zhanran reverses the positions of the subjective observer and the objective phenomenon,
subjectifying insentient beings.
In addition to examining the theoretical profundity of Zhanran’s theory, my study examines the issues of sentience versus insentience and Buddha-nature that took place before Zhanran and discusses the subsequent Tiantai concerns with the Buddha-nature of insentient beings. Through textual analysis, I reexamine the emergence of the Chinese thought that connects Buddha-nature to insentient things, initially presented by Jingying Huiyuan (523-592) and Jiaxiang Jizang (549-623). I also illustrate that the concept of the Buddha-nature of insentient beings is implied in Zhiyi’s (538-597) thought by interpreting Zhiyi’s teachings that inspired Zhanran’s advocacy. Furthermore, I analyze, on doctrinal grounds, Chinese Tiantai descendants’ endorsement of Zhanran’s theory, contrasting it with their Japanese counterparts’, the latter who found it difficult to conceptualize how insentient beings’ spiritual cultivation might occur.
I ultimately argue that Zhanran, indeed, articulates the Buddhahood of insentient beings, and that the modality of their practice through the nonduality between passivity and activity, and between Buddhahood and “insentienthood” can be explained. By raising questions about the human relation to the insentient world and exploring possibilities for attaining harmony through transcending the duality between selfness and otherness, and subjectivity and objectivity, I hope to contribute to the reexamination of anthropocentric religious liberation.
Venerable Cheng Chien lucidly introduces the reader to the meaning of Buddhahood and explains the origin, transmission, and special features of the Avataṃsaka Sūtra. He presents us with an understanding of the stature of the "Manifestation of the Tathāgata" chapter in the context of the entire sūtra, as well as its relation to other scholastic texts. (Source Accessed Nov 23, 2020)
(self) or anattā (not-self).
Not only was the unsurpassed Longchen Rabjam one of the most prolific Buddhist authors of the 14th century, he was a fully realized practitioner who relied on his own incisive knowledge to compose many unparalleled shastras or enlightened commentaries. He composed the Seven Treasures as his crowning achievement, and the Jewel Treasure of the Dharmadhatu is the pinnacle of them all. This astonishing masterpiece sets forth the structure and practice of the Great Perfection path known as trekcho, cutting through to original purity. The root verses are presented in poetically rhythmic, profound, and alluring verses that have been recited from memory by distinguished Dzogchen masters of the Great Perfection lineage for centuries up to the present time.
This publication also includes Omniscient Longchenpa’s autocommentary called A Treasury of Citations, which is an indispensable guide to the root verses that are woven throughout this shastra, to illuminate how they refer to the context of the ground, path, and fruition, as well as the view, meditation and conduct of this exceptional Great Perfection path. True to the title, this commentary disseminates the most crucial information by citing the original speech of Buddha Vajradhara found in the seventeen Great Perfection upadesha tantras, as well as including many quotations from the sutras, tantras, and shastras in general. In short, for trekcho and togal practitioners of the quintessential Heart Essence cycle of Atiyoga, this text clarifies the necessary stages to realize and accomplish complete enlightenment in a single lifetime, at the moment of death, in the dharmata bardo, or in a natural nirmanakaya pure realm. (Source: Berotsana Publications)
Gendun Chopel was a prolific writer during his short life. Yet he considered that manuscript, which he titled Grains of Gold, to be his life’s work, one to delight his compatriots with tales of an ancient Indian and Tibetan past, while alerting them to the wonders and dangers of the strikingly modern land abutting Tibet’s southern border, the British colony of India. Now available for the first time in English, Grains of Gold is a unique compendium of South Asian and Tibetan culture that combines travelogue, drawings, history, and ethnography. Gendun Chopel describes the world he discovered in South Asia, from the ruins of the sacred sites of Buddhism to the Sanskrit classics he learned to read in the original. He is also sharply, often humorously critical of the Tibetan love of the fantastic, bursting one myth after another and finding fault with the accounts of earlier Tibetan pilgrims. Exploring a wide range of cultures and religions central to the history of the region, Gendun Chopel is eager to describe all the new knowledge he gathered in his travels to his Buddhist audience in Tibet.
At once the account of the experiences of a tragic figure in Tibetan history and the work of an extraordinary scholar, Grains of Gold is an accessible, compelling work animated by a sense of discovery of both a distant past and a strange present. (Source: University of Chicago Press)
This one-volume edition contains Thomas Cleary's definitive translation of all thirty-nine books of the sutra, along with an introduction, a glossary, and Cleary's translation of Li Tongxuan's seventh-century guide to the final book, the Gandavyuha, "Entry into the Realm of Reality." (Source: Shambhala Publications)
The essential initiatory experience of Zen, satori is believed to open up the direct perception of things as they are. "Even if you sit until your seat breaks through, even if you persevere mindless of fatigue, even if you are a person of lofty deeds and pure behavior, if you haven't reached this realm of satori, you still can't get out of the prison of the world." Deliberately cultivated and employed to awaken the dormant potency of the mind, satori is said to be accessible to all people, transcending time, history, culture, race, gender, and personality.
Attributed to the thirteenth-century Zen Master Keizan (1268–1325), Transmission of Light (along with The Blue Cliff Record and The Gateless Barrier) is one of three essential koan texts used by Zen students. Techniques for reaching the enlightening experience of satori are revealed through fifty-three short tales about the awakenings of successive generations of masters, beginning with the twelfth-century Zen master Ejo, dharma heir to Dogen.
The translator's introduction establishes the context for Transmission of Light within the Zen canon and elucidates central themes of the work, including the essential idea that genuine satori "is not the end of Zen; it is more properly the true beginning." (Source: Shambhala Publications)
Readers of Zen will also find the introduction and translation by Francis Dojun Cook, the scholar whose insights brought Zen Master Dogen to life in How to Raise an Ox, of great value. (Source: Wisdom Publications)
of graded, hierarchically ordered sets of "false truths" as pedagogical devices. For the Lotus, Corless suggests, the "true truth" is that all living beings are in fact possessors of Buddha Nature; it is this toward which the pedagogically useful though partial truths (upāya) found in other assertions point. This position is illustrated with extensive quotations from Kūkai, and is compared with positions taken by a series of Christian thinkers from Nicholas of Cusa to John Henry Newman. (Griffiths and Keenan, introduction to Buddha Nature, 3–4)
Echoing the Sutra of the Ten Lands, the Sutra of the Unveiling of Deep Meaning is part of the logic of a collection which aims to introduce lovers of wisdom to the jewels of Buddhist thought and mysticism.
The translation presented in this volume was made from the Tibetan version of the eighth century. (Source: Fayard)
Each one of us has this bright, inherent “Buddha-nature” within us, and through it we are connected to all the universe. But it’s up to us to discover this connection. It’s up to us to live in tune with this inherent treasure. We have to figure out how this plays out in our life.
The first step is simply trusting this non-dual nature. Know that you have it, have faith that it’s connected to everything you’re going through, and entrust everything there. Keep doing this and observing. Let go of your opinions like this. Let go of what’s going well like this. Let go of what’s going badly like this, and the whole time, keep paying attention.
Step forward bravely, holding onto your bright, inherent nature, and a new world will begin to reveal itself.
This is a collection of the Dharma talks by Daehaeng Kun Sunim previously published in Korean-English editions, as "Turning Dirt into Gold," and "Dancing on the Whirlwind." (Source: Hanmaum Publications)
In these thirty-three stories, one of Korea’s foremost Seon(Zen) Masters shows us our inherent potential and teaches us how to live with dignity and courage in any circumstances. Appealing to both children and adults, these stories are drawn from the rich Buddhist tradition of Korea and reveal the unseen dimensions of our lives while showing us how to become true human beings. (Source: Hanmaum Publications)
In this sparkling collection from one of the most vital teachers of modern Korean Buddhism, Zen Master Daehaeng shows us that there is no raft to find and, truly, no river to cross. She extends her hand to the Western reader, beckoning each of us into the unfailing wisdom accessible right now, the enlightenment that is always, already, right here.
A Zen (or seon, as Korean Zen is called) master with impeccable credentials, Daehaeng has developed a refreshing approach; No River to Cross is surprisingly personal. It’s disarmingly simple, yet remarkably profound, pointing us again and again to our foundation, our “True Nature”—the perfection of things just as they are. (Source: Wisdom Publications)
This teaching, with its remarkable breadth and richness, was originally given to an audience of ten thousand in France in 2000, and this book perfectly captures the majesty of the occasion. As Sogyal Rinpoche, the Dalai Lama’s host for the occasion, said, "All of us were moved by the depth, relevance, and accessibility of these teachings; there were those who said that they were among the most remarkable they had ever heard him give. To receive these teachings from him was the opportunity of a lifetime." (Source: Wisdom Publications)
This excellent work, throwing a new light on the contacts between Indian and Chinese philosophers and theologians at the court of the Tibetan king, at the peak of his power in the middle of the eighth century, contains the following chapters: l) Translation of the Chinese record of the debate between the representative of the Chinese Buddhist philosophers, a Chinese Ch'an (Zen) master having the pretentious name Ta-ch'êng (Mahāyāna, Great Vehicle), and the representative of the Indian Buddhist philosophers, Śāntarakṣita's disciple Kamalaśīla, who was hostile to Ch'an doctrines and charged the Chinese Ch'an monks with neglect of morality and with graded spiritual exercises and gradual progress on the path to Sainthood (ārya-mārga); 2) Translations of memorials, records, letters, prayers and poems, written by Chinese officials and Buddhist monks in Tibetan-occupied West China during the eighth century; 3) Translations of the first and third chapters of Kamalaśīla's work entitled Bhāvanā-krama ("The Stages and Grades in the Spiritual Exercises," extant in Sanskrit (manuscript discovered by the late E. Obermiller in 1935, Journal of the Greater India Society, II, 1-11), the Tibetan Tanjur, and the Chinese Buddhist Canon (Taishā Daizōkyō, No. 1664). Almost half of Demiéville's book consists of copious notes with references to Chinese and Tibetan historical documents, annals and records, and Tun-huang manuscripts (Pelliot Collection, Bibliothèque Nationale, Paris), filling many gaps left by the printed Chinese Buddhist texts. The Tun-huang manuscript (Pelliot Coll., No. 4646) translated in the first chapter of the book under review has been reproduced in facsimile (32 plates) and bears the title Judgment on the True Principles of the Great Vehicle of Sudden Enlightenment. The doctrines of the Chinese opponent of Indian gradualism in this court symposium led by the Tibetan king are largely identical with those of the Chinese Ch'an masters Hui-nêng and his disciple Shên-hui (praised as a "political genius" and the Seventh Patriarch by Hu Shih in Philosophy East and West, III, 6-13), whose Discourses have been translated by J. Gernet (Publications de l'ecole française d'Extrême-Orient, Vol. 31, Hanoi, 1949) and whose more important Sermon delivered on a Platform (T'an-yü)has just been translated by the expert in the history of the Ch'an school, W. Liebenthal (Asia Major, III (1953), 132-155). Demiéville's book is indispensable for those who want to compare Indian and Chinese national traits and attitudes. His documents show a contrast between the Chinese ideal of the conquest of time (totum simul), expressed in the proverb, "He lays down the butcher's cleaver, and immediately becomes a Buddha" (quoted by Hu Shih op. cit., p. 11), and the Indian patient, disciplinarian, and pedestrian stress on training, gradual cultivation, nurture, and educational processes. -Johannes Rahder, Yale University.
(Chinese characters in original unavailable)
Volume 56
This work is a commentary on the Śrīmālā-sūtra (Taisho No.16), and is considered to be the earliest of the "Commentaries on Three Sūtras" (Jp. San-gyō-gi-sho) composed by Prince Shōtoku. The Nihon-shoki ("Chronicles of Japan") records that Prince Shōtoku gave a discourse on the Śrīmālā-sūtra for Empress Suiko. It is considered that Prince Shōtoku chose this particular sūtra as the subject of his discourse to the Empress probably because the protagonist of the Śrīmālā-sūtra is a woman, Śrīmālā, and Empress Suiko was the first Empress in Japanese history. The present work was then put together in book-form in Chinese at a later date. Be that as it may, there is no changing the fact that this was the first written work composed by a Japanese.
Source
Jp. Shōmangyō gisho (勝鬘經義疏), attributed to Prince Shōtoku. 1 fascicle. (Source: BDK America)
In pithy verses, Distinguishing the Middle from Extremes employs the principle of the three natures to explain the way things seem to be as well as the way they actually are. Unraveling the subtle processes that condition our thinking and experience, Maitreya’s teaching reveals a powerful path of compassionate vision and spiritual transformation.
Distinguishing the Middle from Extremes is presented here alongside commentaries by two outstanding masters of Tibet’s nonsectarian Rimé movement, Khenpo Shenga and Ju Mipham. (Source: Shambhala Publications)
