« Duality in Mahayana Buddhist Scriptures The Buddha's teachings, although expressive of ultimate reality, have been conveyed through the relative medium of ...» Document abstract
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Language : english
humanities/philosophy
school essay
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28/10/2007
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SummaryThe Buddha’s teachings, although expressive of ultimate reality, have been conveyed through the relative medium of language. This discrepancy has led to the invocation of dichotomies such as “reality versus unreality”, “existence versus nonexistence” and “truth versus untruth” to express in words what is ultimately beyond the utilized dualities. Because ultimate knowledge, as discussed in the Prajna-Paramita Sutra, is beyond distinctions, duality is not an ultimately existing construct. However, even to express that thought requires resorting to the duality of existence/nonexistence. So, the Buddhist canon spends many verses explaining that which is “true” and “false,” that which “exists” ultimately and only relatively, and the dichotomy of reality and unreality. The Lankavatara Sutra, a proponent of the Cittamatra (mind-only) tradition, expounds the notion that the only truly existing thing is mind. Buddha-nature is the only un-conditioned, and thus uncreated and undying, element of existence. It is only in our clouded perceptions of things, through our relatively functioning vijnana consciousness, that we do not realize the ultimate nature of our Tathagatha-garbha (buddha-nature).
Table of Contents
- In various sutras, the Buddha discusses the wrong-view of an inherently existing 'self?.
- Intellections such as this discussion can be useful to the conventional mind, but ultimately cannot serve to realize the citta-matra nature of reality.
- In the chapter of the Samdhinirmocana Sutra entitled 'Characteristics of All Phenomena,' the Buddha tells us about jnana, the enlightened, absolute view of phenomena. 'Phenomena all have three kinds of characteristics
- Despite the ultimate unreality of distinctions, the Buddha utilized them as expedient means to enlightenment.
- The Lotus Sutra is a compilation of sermons given by the Buddha to his audience of aspiring Bodhisattvas.
- Besides the Lotus Sutra, most Mahayana scriptures convey their meaning with metaphors.
- When describing the difference between relative and ultimate insight, the Buddha creates a succint metaphor for wisdom
« In Mahayana Buddhism it is also the attainment of force represents a side of the duality of life and This traditional story highlights the Buddhist method of ...» Document abstract
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5 word format
Language : english
humanities/philosophy
school essay
date published
02/10/2007
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level : Advanced
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SummaryThe principle of interconnectedness pervades the worldviews of the Daoist and Buddhist religions originating from India and China. It is fitting that the traditions themselves are historically and textually interconnected in a way that finds traditions intermingling by borrowing teachings and practices and combining them into unique syncretisms. The often syncretic nature of religion is nowhere more apparent than in Han-period Daoist scriptures. Daoism is by no means a monolithic entity, and its many schools vary greatly in text and practice.
Table of Contents
- The principle of interconnectedness pervades the worldviews of the Daoist and Buddhist religions originating from India and China.
- Stephen Bokenkamp indicates that for the Celestial Masters of the Song dynasty
- In their treatment of salvation, The Upper Scripture of Purple Texts Inscribed by the Spirits uniquely exemplify the Buddhist influence on the Shangqing.
- The Sage Lord of the Purple Texts is an example of the perfected man (zhenren) who has attained such status by following the practical prescriptions contained within the text itself.
- While the Shangqing text clearly shares philosophical ground with Buddhism, the Celestial Masters text Inner Explanations of the Upper Heavens is a polemic against the Indian religion.
- In line with the politically charged nature of this Daoist polemic, the utopian undertone of The Inner Explanations seeks to cast the blame for the period's cultural upheaval on the Buddhist insurgence into the Han dynasty.
- No matter which school is being discussed, the object of all Daoist practice is long life.
- Both the Purple Texts Inscribed by the Spirits and the Inner Explanations of the Upper Heavens involve, to different degrees, the cosmic wanderings of Daoist sages.
- The interiorization of Daoist practice is also apparent in the Celestial Masters text of Inner Explanations.
- Those aspects of Buddhism that have been either subsumed into or rejected by particular Daoist schools reflect the underlying conceptual flow of the traditions of Daoism.
« in Japan, and Shinran Shonin, a Mahayana Buddhist who spread duality, while still realizing that duality exists this explanation of Zen Buddhist activities that ...» Document abstract
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3 word format
Language : english
humanities/philosophy
school essay
date published
23/10/2007
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level : General public
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SummaryBuddhism was not originally a Japanese religion, since the said originator of the way, Siddhartha Gautama (also referred to as Shakyamuni Buddha) was born in a region that is now Nepal, and spread his teachings mostly around northern India. China later received his teachings through various followers, and Japan was reached much later through people like Zen master Dogen Zenji, founder of the Soto school of Zen Buddhism in Japan, and Shinran Shonin, a Mahayana Buddhist who spread his somewhat original ideas throughout Japan in the twelfth and thirteenth centuries AD (wikipedia.org). These schools of Buddhism, although having their many similarities, also have profound differences in practice and especially in the type of people they reach out to. These similarities and difference will be explored through the referencing and analysis of two passages. One will be from Dogen’s “Moon in a Dew Drop”, and the other from a book written by one of Shinran’s followers, Yui-en, the “Tannisho.”
Table of Contents
- In 'Moon in a Dew Drop', the passage at hand will be 'Actualizing the Fundamental Point', or, 'genjo koan?.
- The next important point in Dogen's teaching is that along one's path towards realization, one must realize that the self must be forgotten, and eventually lost.
- The final and most distinct point in Dogen's teachings is symbolized in the final section of the passage by a conversation between Zen Master Baoche of Mt. Mayu and a monk.
- It should be pretty clear from this explanation of Zen Buddhist activities that this path is not for everyone. It is very strict, arduous, and restricting. One must give up his family and his home to go live in a monastery.
- According to one sutra, Amida Buddha was in very ancient times a monk named Dharmakara, who entered Buddha-hood and made the forty-two vows which outlined who could enter his Pure Land, and by what means.
- It is quite clear that the difference between these two sects of Japanese Buddhism lies mainly in their approach to practice.
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