Mahayana Buddhism

2016 Madison South Asia Conference Abstract - Indian Buddhist ritual texts (ca. 6th-7th centuries CE) detail a systematization of mantra families (kulas) through which female deities gain new importance in Mahāyāna ritual and soteriological contexts. These systems consist of a minimum of three ritual families: the Buddha (headed by the Buddha Śākyamuni or Vairocana), the Lotus (headed by the Bodhisattva Avalokiteśvara), and the Vajra (headed by the Bodhisattva Vajrapāṇi). They are populated by a range of male and female deities who both effectuate practitioners' mantras and personify the physical and mental attributes of their kula leaders. The Mañjuśriyamūlakalpa, perhaps the earliest of these kula-system texts to survive in Sanskrit, characterizes the kula goddesses as female Bodhisattvas who respond to the mantras of their respective families and simultaneously work to establish beings on the path to Enlightenment. This paper focuses on the structure of a specific maṇḍala (sacred deity diagram) that encompasses all or most of these three kulas. It examines the ritual functions of a little-studied class of mantra goddesses (vidyārājñīs) including their processes of embodiment, personification, and positioning in relation to their kula leaders and male counterparts (vidyārājas). Navigating issues of erosion and absence, my analysis compares cognate forms of this early maṇḍala across mediums. Examples include: a stone relief sculpture in situ at the Pandavleni caves in Nāsik, Maharashtra (with figures missing), the sole remaining complete redaction of the Sanskrit Mañjuśriyamūlakalpa, and the Mahāvairocana Abhisaṃbodhi Tantra (a text that survives only its Chinese and Tibetan translations). Therefore, within this process of text-image comparison, my study emphasizes methodological points of difficulty due to the decay or erasure of my primary source materials (including lost sections of manuscript, manuscripts no longer extant, and the wearing away of sculptural imagery).

In this study, I compare the four Chinese versions, the Khotanese translation, and the Sanskrit tradition of the bodhisattva precepts of the Bodhisattvabhūmi, and show that the version that survives in the text titled Youposai wu jie weiyi jing 優婆塞五戒威儀經 must have derived from a hitherto unknown independent translation of the Bodhisattvabhūmi precepts. I furthermore suggest that this translation must have been produced before the composition of the Fanwang jing 梵網經 in the mid- to late 5th century, becoming one of the most important sources of the apocryphon, and that its underlying Indic text could have belonged to the same textual tradition as the underlying Indic text of the Khotanese translation of the Bodhisattvabhūmi precepts. The existence of this independent translation of the Bodhisattvabhūmi precepts and its relation to the Khotanese translation implies that, contrary to previous beliefs, the independent circulation and use of the Bodhisattvabhūmi precepts could have been a practice among Indian Buddhists as well.

Membership in Newar Buddhist monasteries includes individuals from the Vajrācārya and Śākya castes who serve as Tantric Buddhist householder monks. Of this population, the ten eldest members of each monastery are known as the Daśa Sthavira Ājus (Ten Elders of the Highest Esteem). Because of their position, these Ājus are the ritual specialists for their communities and serve as exemplars of the monastic ideal in Newar society. This paper explores the ways in which Newar Buddhists at the Kwā Bahā monastic complex in Patan, Nepal, utilize ceremonial dress to reinforce their Buddhist identity and publicly reaffirm their ancient Buddhist heritage in Nepal. This study, the first to analyze the Ājus’ ceremonial regalia, provides an analysis of the garments, headdresses, and ornaments worn by these figures to explain the ways in which dress embeds Buddhist iconographic symbolism into Newar visual culture. Additionally, this paper demonstrates that the ritual veneration of the Ājus gives their regalia agency, reinforcing their public, ritual role as living embodiments of buddhahood. [PDF of article available in link]

This essay examines how nikāya traditions and early Mahāyānists understood the bodhisattva path. It makes the point that these traditions shared the understanding that it is only possible to enter the path in the presence of a living Buddha and that it is thus impossible for any person now living to do so. It argues that while Buddhists following nikāya traditions found a few ways to work around this problem, the authors of early Mahāyāna sūtras established a coherent bodhisattva tradition by using a bold approach to attribute bodhisattva status to their followers.

Because it is very helpful for the journal that published this paper to get "clicks", please click the following link: https://www.journals.uchicago.edu/doi/pdf/10.1086/716425.

INTRODUCTION: GANDHĀRA AND MAHAYANA BUDDHISM 2 For an evaluation of the inscriptional material, see Schopen 1979 (reprinted in Schopen 2005 [pp. 223-44]). See also Schopen's response to the recent discussion in Schopen 2005, pp. 244-46. 3 Only in very rare cases is it possible to get access to a text in the form of a contemporary manuscript, e.g., in the case of the recently published Kuṣāṇa-period manuscript of the Aṣṭasāhasrikā Prajñāpāramitā from the Schøyen Collection (Sander 2000). 4 For the history and criticism of this so-called "Gāndhārī hypothesis,"

This dissertation deals with the Buddhist dhāraṇī, mainly understood as the term selected by Indian Buddhism to assimilate the non-Buddhist notion of mantra. In the Introduction the two major categories of dhāraṇīs are defined, i.e., the ‘formulaic’
and ‘syllabic’ dhāraṇīs. In Chapter 1 the two sources for the emergence of dhāraṇīs are studied: the non-Buddhist source being focused on the non-Vedic, Vedic and Śaiva Tantric factors, and the Buddhist one being focused on several mainstream Buddhist and Mahāyāna factors. It continues with a study on the Dhāraṇī Scriptures’ emergence and their inclusion within Vajrayāna Tantras. Chapter 2 provides a detailed summary
on the traditional definitions of the dhāraṇī term, its synonyms, compound terms, and its pairing with other Dharma qualities. It is followed by a survey on how the dhāraṇī term is defined and classified according to key Indian Mahāyāna Sūtras and Śāstras,
and the Indo-Tibetan and East Asian Vajrayāna traditions. Chapter 3 is focused on the dhāraṇī practice, first dealing with its ethical basis, its non-ritual and ritual approaches, and its mundane and supramundane accomplishments, and then the main dhāraṇī practices are analysed intended for worldly and soteriological purposes. The dissertation closes with five Appendices including a study on a set of early Vedic mantras appearing within the Buddhist dhāraṇīs, an analysis of the ‘formulaic’ and ‘syllabic’ dhāraṇīs, a survey on mantras/dhāraṇīs accepted by several mainstream Buddhist schools, and another one on mantras/dhāraṇīs within Mahāyāna Scriptures,
and finally, a ‘References’ list providing a comprehensive and updated bibliography in several Western languages mainly focused on Buddhist mantras/dhāraṇīs.

This is a simple introduction into the basics of Jodo Shinshu Buddhism, especially designated for beginers. Those who wish to study more deeply the various topics which are briefly presented in it should follow the indications in the footnotes.
A list of reccomended books is also presented at the end of the article.

In the interest of exploring the relationship between soteriology and philosophy in the Bodhicaryāvatāra, and hoping to counterbalance the tendency to read it as a source for normative ethics, this paper compares Śantideva's text in comparison with elements of philosophical phenomenology (found primarily within Husserl and Heidegger). I aim to use this comparison to show both how the Bodhicaryāvatāra has important simmilarities to Husserl and Heidegger in its philosophical aims and conclusions, as well as how the philosophical arguments in the Bodhicaryāvatāra can only make sense in the light of the text's implicit acknowledgement of a profound phenomenological transformation that goes beyond anything the European phenomenologists considered.

This chapter in the Oxford Handbook of Japanese Philosophy, ed. Bret W. Davis (NYC: Oxford University Press, 2019) explicates the philosophy of the body of sixth-century Buddhist thinker Kūkai. Kūkai brings together what initially seem to be opposing concepts: body and emptiness. He does this in the context of formulating a system of cosmology inseparable from religious practice. We interact with the rest of the cosmos through our body. Kūkai characterizes the cosmos in turn as the body of the Buddha, who personifies the embodiment of the dharma. This cosmic body is comprised of myriad bodies through their interactivities, in which we ourselves partake. The interdependence obtains both horizontally (among microcosmic bodies) and vertically (between macrocosm and microcosm). But this interdependent nature of bodies also means emptiness. All bodies are empty of substantiality. Enlightenment is to realize this emptiness of all. An additional factor is language because Kūkai conceives the body as the linguistic medium for communicating that dharma of emptiness.

This study explores self-referential passages in Mahāyāna sutra literature. It argues that these passages serve to mediate a reader or listener's approach to a text in much the same manner as paratexts mediate one's approach to a text through external or adjacent devices such as commentaries; these passages, rather than being paratextual and outside of a text, are rather within the body of the text itself. This study explicates the types of self-referential passages in Mahāyāna literature, including encouragement to practice and propagate the text; turning it into a book; preserving the text; statements regarding the text's benefits; identification of the text with other qualities or principles; the qualifications required for obtaining the text; and passages for the entrustment of the text. After noting the relative absence of such passages outside of Mahāyāna literature, it is argued that such passages reveal that for some of the adherents of the disparate early Mahāyāna, textuality was a medium of unprecedented value and utility in promoting novel texts and doctrines.

Mahāyāna  streams of Buddhism have had a profound impact on the shape of Buddhist formations in India, throughout Asia, and beyond. This course will examine, in a selected survey format, the classification, cultural formations, literature, and systematic thought of Mahāyāna doctrines and practices utilizing a range of interdisciplinary methods and
approaches. The course focuses on the problems of classification and definition; the “new metaphysics” of emptiness; controversies in the conception of Buddhahood; the centrality of compassion; visualization and other meditation techniques; the role of faith and the practices of lay people; and the development of the bodhisattva ideal.

Atiśa Dīpaṃkara: Illuminator of the Awakened Mind
with James B. Apple

Friday, August 28, 2020  from 6pm to 8pm US PDT Time

This course will be presented via Facebook LIVE on our Facebook page.

https://www.facebook.com/events/269820591020572/

Few figures in the history of Buddhism in Tibet have had as far-reaching and profound an influence as the Indian scholar and adept Atiśa Dīpaṃkara (982–1054). Atiśa is best known for introducing many of the core Mahāyāna teachings that are widely practiced throughout the Tibetan Buddhist world, including the Stages of the Path to Awakening and Mind Training (lojong), as well as having contributed to highly influential commentaries on Madhyamaka that synthesize various schools of thought. In addition, Atiśa was an influential practitioner of Tantra.

“…Atiśa has always been dear to the hearts of Tibetans, and by bringing his words and deeds to life, Apple shows us precisely why this is so—and why we ourselves should look to Atiśa for guidance.” —Roger R. Jackson, Professor Emeritus of Asian Studies and Religion, Carleton College

About the speaker:
James B. Apple is Professor of Buddhist Studies at the University of Calgary. His research focuses on the critical analysis of the Mahāyāna sūtras and topics within Indian and Tibetan Buddhism. His books include Jewels of the Middle Way: The Madhyamaka Legacy of Atiśa and His Early Tibetan Followers, A Stairway taken by the Lucid: Tsong kha pa's Study of Noble Beings, and Stairway to Nirvāṇa.

This event will largely focus on James B. Apple’s acclaimed book, Atiśa Dīpaṃkara: Illuminator of the Awakened Mind (Shambhala, 2018). We encourage you purchase this amazing work which is composed for a general audience.

Order direct from Shambhala here:
https://www.shambhala.com/authors/a-f/james-b-apple/atisa-dipamkara.html


To delve deeper into the thought of Atiśa, we encourage you to also seek out Professor Apple’s other recent publication Jewels of the Middle Way: The Madhyamaka Legacy of Atisa and His Early Tibetan Followers (Wisdom, 2018).

Order direct from Wisdom Publications here:
https://wisdomexperience.org/product/jewels-middle-way/

This paper examines the use of nirvacana  (‘semantic elucidation’) in selected examples from self-proclaimed Mahāyāna Buddhist texts to theorize, as well as illustrate, one among several rhetorical techniques utilized by early to middle period Indian Buddhist authorial communities in the social formation of what comes to be known as “Mahāyāna.” Numerous Mahāyāna sūtras as well as technical digests such as the Mahāyāna-sūtrālaṃkara and Bodhisattva-bhūmi note that for bodhisattvas to be successful in propagating dharma they must acquire four types of ‘special knowledge’ (pratisaṃvid). The knowledge of languages (nirukti-pratisaṃvid), which includes regional languages (vākya) as well as semantic elucidation (nirvacana), is listed among these four. This paper suggests that knowledge of semantic elucidation serves as a powerful ideological tool for authorial communities in the propagation of Mahāyāna texts. The paper argues, drawing examples from sūtras such as the Aṣṭasāhasrikā-prajñāpāramitā, Saddharma-puṇḍarīka, and Avaivartikadharmacakra, that the ‘method of nairukta’ (nairukta-vidhānena), through processes of transvaluation and substitution, hollows out mainstream Buddhist understandings of concepts and principles and reformulates the conceptual framework found in mainstream Buddhist formations toward visions of the bodhisattva way found in nascent Mahāyāna communities.

The aim of this paper is to continue my last paper, "On the Acceptance of the Doctrine of Pāramitā in Yogācāra School: Focusing on the Number of Ten-Pāramitā (Daśa-pāramitā)" that was published in Bulletin of Buddhist studies of the Ryukoku University No. 18 on March 2014. In that paper, I clarified how, in which case and what period of time these ten Pāramitā were used in the yogācāra schools. And to continue, this paper is intended to investigate the origin of those ten Pāramitā.
Documents used for this study are the texts of the Prajñāpāramitā-sūtra group, which attach great importance to the concept of Pāramitā, and the texts of Daśabhūmi-sūtra group, which presume to having close relationship with the number ten. Before now, there have been many researches conducted on these two texts; we will survey this topic based on the results of those previous researches. And the summary gathered for this paper is as follows.
For the ten Pāramitā that were mentioned in the Prajñāpāramitā sūtra group, except in the translation of Xuanzang and the sanskrit version of Pañcaviṃśatisāhasrikā Prajñāpāramitā, we can not identify them anywhere in the system of the old translation (i.e. the translation of Kumālajīva...), therefore, it can be surely assumed that the ten Pāramitā in no way could have origins from these texts.
For the ten Pāramitā that were mentioned in the Daśabhūmisūtra, especially the definition of means (upāya), prayer (praṇidhāna), power (bāla), wisdom (jñāna) pāramitā, which comprises the latter part of the 10 pāramitā, we found a parallel text, which interpreted it like the explanation in the Caryā-paṭala of Bodhisattvabhūmi, a literature of the yogācāra school. So it can be safely concluded that ten pāramitā of the Yogācāra school have their origins in Daśabhūmisūtra.

This table presents a theory on the development of Buddhism in four areas: organisation, texts (included memorised), schools and doctrines. The link is to a google document, so you will see the most up-to-date version. This is the link to the updated document: https://docs.google.com/spreadsheets/d/13CWyeacqUbunFBMLq1zWNM45IFXGgNSJxtoyLMF8zdU/edit?usp=sharing.

Keynote lecture and seminar in celebration of The Buddhist Self (2021, University of Hawai'i Press), awarded the 2021 Toshihide Numata Book Prize. With responses by Professors Paul Harrison, Hiromi Habata, and Michael Zimmermann.

https://buddhiststudies.berkeley.edu/news/cbs-announces-2021-toshihide-numata-book-award

Here I try to show, following the Buddha's instructions for study, how the 5 Hindrances match with the 10 Fetters, the 3 Trainings, the 4 Jhāna (which, the Buddha has said in the EBTs IS the Way/Path) and so the Four Stages of Progress on the Path, SE - Stream Enterer, OR - Once Returner, NR - Non-Returner and AO - Accomplished One.

Designed to include some key parts of "the Noble Eightfold Path" into this poster. This information is based on Mahācattārīsaka Sutta (MN 117) and Cūla Vedalla Sutta (MN 44).

Original Post : https://patisota.blogspot.com/2021/05/the-noble-eightfold-path-poster.html

What does Equality have to do with Compassion?
Compassion is often thought of as sympathetic pity and concern for the sufferings or misfortunes of others. Training compassion means learning to tune in to other people in a kind and loving manner. Not so for Śāntideva, the famous 8th century Indian Buddhist monk scholar. He argues that meditating on the equality of self and other is the way to generate genuine compassion, by means of operating a fundamental paradigm shift in our mental structure. His instructions, dubbed the “Equalizing and Exchange of Self and Other” are meditations for the eradication of self-cherishing and its replacement with radical other-orientedness.
This presentation explores the meaning and implications of the Equalizing and Exchange passage in Śāntideva’s treatise, the Bodhicaryāvatāra (Engaging in the Practice of Awakening), considered to be a classic for Mahāyāna Buddhist ethics and philosophy. Contrasting my reading with several contemporary interpretations (derived from Cowherds, Moonpaths, 2015), I conclude that, for Śāntideva, compassion training is a process of deconstruction rather than construction: Compassion-inhibitors have to be deconstructed, since compassion is naturally at the core of human nature, albeit concealed. Realizing the equality of self and other is a powerful means to deconstruct compassion-inhibitors.
In my conclusion, I show that Śāntideva’s meditation on equality can offer an important contribution to modern societies’ struggle to build peace in an increasingly diversified population. As an example for a modern adaptation of his thought I present the secular compassion training of CCARE, the Center for Compassion and Altruism Research and Education at Stanford University.

The first-ever biography with selected writings of one of the greatest Indian Buddhist masters in history.

Few figures in the history of Buddhism in Tibet have had as far-reaching and profound an influence as the Indian scholar and adept Atiśa Dīpaṃkara (982–1054). Originally from Bengal, Atiśa was a tantric Buddhist master during Vajrayana Buddhism’s flowering in India and traveled extensively, eventually spending the remaining twelve years of his life revitalizing Buddhism in Tibet. Revered by all the schools of Tibetan Buddhism, Atiśa and his students founded what came to be known as the Kadam school, whose teachings have influenced countless Buddhist masters. These teachings, cherished by all major traditions, are preserved by the Geluk in particular, the school of the Dalai Lamas.
     
Although Atiśa was an influential practitioner and scholar of Tantra, he is best known for introducing many of the core Mahayana teachings that are widely practiced throughout the Tibetan Buddhist world, including the Stages of the Path to Awakening and Mind Training (lojong), as well as having contributed to highly influential commentaries on Madhyamaka that synthesize various schools of thought. This succinct biography of Atiśa’s life, together with a collection of translations, represents for the first time the full range of Atiśa’s contribution to Buddhism. As the most comprehensive work available on this essential Buddhist figure, this book is an indispensable resource for scholars and Buddhist practitioners alike.

https://www.tibshelf.org/theguidebooktothehiddenlandofpemoko
The Guidebook to the Hidden Land of Pemoko is a revealed treasure text included in the Jatson Nyinpo’s Embodiment of the Precious Ones, the Konchok Chidu. It is a prediction text about the future degenerate times and purportedly the first guidebook to the hidden land of Pemoko.

In Lacanian psychoanalysis the Real stands for a register of the psyche that resists symbolisation. It may erupt through contingent traumatic events, unbearable bodily intensities, anxiety, or death. How is one able to process these painful events? Here, I refer to the tragic event of my father’s brain stroke, which turned him half-paralysed, our family breakdown and subsequent passing of both of my parents. This interdisciplinary practice-based research seeks to properly understand the above sorrowful events of eruption of the Real. My goal is to establish a plane of knowledge that allows viewing the psychophysical processes of encountering the Real positively, and to develop skilful means of integrating it into the subject’s life. Applying the Noble Eightfold Path of the Buddha as a method I seek to alleviate and integrate these psychophysical processes, primarily via practices of insight meditation and movement arts – taijiquan, parkour, martial arts, swimming and movement improvisation. My thesis seeks to provide phenomenological accounts pertaining to subjectivity in the form of creative writings describing my personal experience in undertaking the above practices. In addition to that, videos of movement practices and performances are to be provided as creative works.

Kada govorimo o budističkoj kosmologiji, reč je naizgled o jednoj viziji sveta koja je nama strana, možda čudna, čak apsurdna. Govorimo o mitovima, neobičnim predelima i bićima, o njihovom mestu u ovome svetu. Ali neka nas neobičnost tih priča ne zavara. Sa jedne strane mi mitove, povesti i bajke odbacujemo kao nešto namenjeno deci, nešto ispod nivoa odraslih. Ali sa druge, u nama i dalje postoji ista ona žudnja za takvim pričama kakva je postojala u drevnim kulturama, u detinjstvu ljudske kulture. Ta žudnja se danas odslikava u širokom uspehu različitih junaka takozvane popularne kulture, knjiga i filmova kao što su Ratovi zvezda, Hari Poter, Gospodar prstenova i drugi. Zašto? Zato što nas, rekao bih, te priče čine potpunijim, celovitim, daju nam onaj sok života koji često nedostaje u našoj mehanicističkoj, naučno sterilizovanoj viziji kosmosa, sveta u kojem živimo.

Budistička kosmologija nije nastala tako što je neko seo i smislio čitavu konstrukciju. Ona je deo šire indijske tradicije, deo ogromnog nasleđa koje je nastajalo tokom više od hiljadu godina pre Bude. Taj proces se naravno nastavio i posle njega. Sami budisti nisu tek preuzeli staro indijsko nasleđe, bez imalo promišljanja, već su pokušavali da ga kritički rastumače, prilagode svojim idejama. Jedan takav primer je reinterpretacija drevnog indijskog božanstva Indre, koji je u vedskom periodu bio na vrhu panteona. Bog ratnika, poput Zevsa ili Tora, povezan sa munjom. U budističkoj verziji on je dobio ime Sakka i umesto Purandara, „onaj koji razara gradove“, što je u Vedama bio epitet Indre, dobio je novi epitet, Purindada, „obilni darovatelj“. To je bilo sasvim u skladu sa budističkim principom nenasilja.

Ova serija tekstova će se fokusirati na tri oblasti. Prva je mitska geografija sveta u kojem živimo, druga je hronologija njegovog nastanka, a treća su opisi i kategorizacija mnoštva bića koja ga nastanjuju.

This paper deals with the reattribution concerning the provenance and the dating of a statue of Avalokitesvara with 1000 arms. Considered as a Chinese sculpture for a long time, this piece is shown here as an example of Vietnamese Buddhist statuary of the highest importance. Brought to France in late 19th century, it was exhibited in the Exposition universelle of Paris 1889, together with an ensemble of Vietnamese sculptures forming the deities of the "Pagode des dieux du Tonkin".

This article shows (with some photos) the relations between the important Lotos-Sutra (the "Bible" of Mahayana-Buddhism) , the Japanese reformer Nishiren Daishonin (1222-1282) an and its  developments (of Buddhist texts) up to modernity.
The big Neo-Buddhistic organisation Soka Gakkai  plays an important religious role in modern Japan. It has also social influences. Soka Gakkai has branches in other parts of the world too.
The text of this article is only in German

The thesis aims to have a view of Indian Mahayana Buddhist thoughts by examining modern scholars' comments, as well as ideas in sutras and śāstras. The writer thinks that such characteristics is "not abandoning the secular world". Such attitude to the world goes through all Mahayana sūtras and śāstras, especially Mahayana sūtras, embodied within important concepts, such as emptiness, Buddha body, etc.

依據林鎮國的說法，天台智顗的哲學理論是透過禪修的實踐，藉以發現實相 的真理。就存有論 來說，真理存在於方法之前；但就經驗上來說，真理必須透過方法來開顯。 在智顗具有創造性詮釋和實踐性辯證意義下的「三諦」、「三觀」以及「三智」，存在著「三諦」作為「三觀」的對境， 而在覺悟經驗所生產出的果「三智」之相對關係。事實上，從智顗的文本中關於「三觀」或「三諦」的論述是充滿辯證性、實踐性、認識論以及動態的方法論意義的。此外，吳汝鈞在對天台宗的判釋中，將天台判教為為佛性圓覺， 這種圓覺具有一種背反(Antinomie)的性格，也就是存有論上的交纏、並存、無法分開的極端矛盾關係。在這種處於存有論的對等性之二元相待(duality)背反性格，有賴於主體透過內在的主體性─佛性，來克服與超升，達到一種絕對的、無對的最高主體性─佛性圓覺。在他的觀點裡，如此的圓覺超越了龍樹(Ngrjuna)主要著作《中論》關於諸法在因緣生滅過程的靜態覺照，而是一種包含認識論的(epistemological)、存有論的與功夫論的動態覺照和實踐。
    本文將重點放在探討智顗如何創造性的詮釋龍樹主要著作《中論》文本中的詩頌，以建構其「一心三觀」與「三諦圓融」之思想。事實上，這種創造性的詮釋不僅將龍樹文本中偏向靜態的諸法因緣生滅之存有學，賦予動態、辯證意味的認識論與實踐哲學。此外，龍樹在論證方法學上常用透過歸謬法 所達成的雙重否定(double ne gative)語言策略─「雙非」或「雙遮」，在被天台智顗借用置入其學說系統之下，成為具有辯證性、動態性、與同時性的實踐哲學、認識論、功夫論的「雙照雙遮」，並以「中道佛性」作為超越主客對立的能動性基礎達致最高主體性。

This paper discusses fourteen virtues which are the foundations of Buddhist morality. Three topics on ethics are also reviewed: 1) the devotee’s relationship to Buddha, 2) the Dhamma (natural duty or law), and 3) the Sangha (community). Issues relating to karma are examined: 1) the five aggregates, 2) the no-self, and 3) the illusory nature of the universe. Corresponding virtues are found in Taoism and Confucianism. Differences between Theravada and Mahayana Buddhism are discussed. The dual nature of nirvana in Theravada is compared to the non-duality of mysticism in Mahayana. Hindu and Chinese cultures effected the development of modern Buddhism. Primary source material: "Ethics of Buddhism" (Tachibana,1992).

This is the Prajnaparamitahrdaya sutra in Mahayana  Buddhism. Not easy to find it out in Sanskrit letters and also English Phonetic correctly. I collected many text to find correct sutra but there are many different sutra in among texts. Anyhow I edited it and rewrite with Sanskrit and English Phonetic letters and brief translation.

Zasady medytacji siedzącej (Zuochan yi 坐 禪 儀) to krótkie dzieło zawierające systematyczny opis technicznych aspektów praktyki medytacji siedzącej według buddyzmu chan 禪. Jest to najstarszy zachowany opis tego rodzaju powstały w obrębie owej szkoły buddyjskiej. Autorstwo pierwotnej wersji tekstu przypisywane jest mnichowi Changlu Zongze 長蘆宗賾 (XI-XII wiek) 1. Jako tekst źródłowy przekładu wykorzystałem wersję zamieszczoną w piątej części Chixiu Baizhang qinggui 勅修百丈清規 (T48.2025.1143a3-b1), dzieła zredagowanego w latach trzydziestych XIV wieku. Wersję tę porównałem z pierwotną wersją tekstu, zawartą w ósmej części Chanyuan qinggui 禪 苑 清 規 (X63.1245.544c20-545b4). W stosunku do pierwotnego dzieła wersja zawarta w Chixiu Baizhang qinggui jest krótsza i zmodyfikowana w niektórych miejscach; istotne różnice przedstawiłem w przypisach. Oparłem się na edycjach pochodzących ze zbiorów Chinese Buddhist Electronic Texts Association (CBETA) 2. 1 Znakomite omówienie dzieła znajduje się w: C. Bielefeldt, Ch'ang-lu Tsung-tse's Tso-Ch'an I and the "Secret" of Zen Meditation, w: P. N. Gregory (red.), Traditions of Meditation in Chinese Buddhism, University of Hawai'i Press, Honolulu 1986. 2 https://cbetaonline.dila.edu.tw/zh/T2025_001 (wersja 2021.Q4, dostęp: 10 XII 2021); znaki interpunkcyjne wprowadziłem sam. Informacje na temat praw autorskich CBETA można znaleźć na stronie internetowej https://www.cbeta.org/copyright_e.htm (dostęp: 10 XII 2021).

Artworks stand at the center of the great Buddhist religious tradition that swept across Asia during the first millennia. How to Read Buddhist Art assembles fifty-four masterpieces from the Met’s collection to explore how Buddhist imagery crossed linguistic and cultural barriers, taking on different characteristics in India, Pakistan, Afghanistan, the Himalayas, China, Korea, Japan, Sri Lanka, Thailand, Cambodia, and Indonesia. The book offers the essential iconographic framework needed to understand Buddhist art and practice, helping the reader to appreciate how artists gave form to subtle aspects of the teachings, especially the sublime expression of the Buddha himself.

The self-referential strategies of Mahāyāna sūtras are woven with time. As recent scholarship has demonstrated, the conception of time as linear, quantifiable, and homogeneous is strongly privileged both in secular history and in much of contemporary life—indeed, to such an extent that different understandings of time are all too easily viewed as evidence of false consciousness. Without denying the considerable insight to be gained by means of the historicist lens through which most contemporary scholars (myself included) usually approach the interpretation of Buddhist sūtras, I seek in this paper to explore the temporal alternatives found in the sūtras themselves. I focus in particular on the temporal frameworks and strategies employed in the Saddharmapuṇḍarīka and the Suvarṇa[pra]bhāsottama, which frequently intervene in the past, present, and future of their audiences. What might we learn by attending to the tension between historical readings of these texts and the temporal frameworks at play in the sūtras themselves? How might the conceptions and experiences of time offered by the sūtras challenge our assumptions about time and history? Are we able to imagine a form of historiography that does not require the imposition of a single temporal framework? I analyze the conceptions and manipulations of time in these sūtras with the aim of identifying alternative hermeneutical approaches and expanding our temporal understanding.

) was an Indian Buddhist scholar and commentator. Covering topics ranging from the Mind-only school of Buddhism to Buddhist logic, he gave extensive commentaries on the important works of eminent Buddhist scholars such as Vasubandhu, Sthiramati, Dignāga, and Dharmakīrti. Unfortunately, most of the commentaries exist as Tibetan translations, and the original Sanskrit texts are yet to be discovered. The only exceptions are the Sanskrit fragments of the Triṃśikā-ṭīkā (a subcommentary to Sthiramati's commentary on Vasubandhu's Triṃśikā) which were published by P. S. Jaini in . Vinītadeva's commentaries are said to deviate only a little from the original texts; therefore, they can serve as a guide to a general understanding of the Buddhist theories in his time.