Seed of life moodra, База ингредиентов, сертифицированных COSMOS
Acceptance is the first path of transformation. Vimalakirti would even visit the brothels so that he could reveal them the evils of desires. Однако по мнению Л. First-hand experiences are to be gained on the way of seeing into objects layer by layer.
A breast stand arose from the earth, and by sucking it, he did not die. Later he was named Sa. Later the Chinese king sent him with an army to seek a country in the west.
He reached Me. They became allies. Prince Sa. They placed upon the altar a vessel of water which they had magically endowed with great potency, and which they intended to give to his queen to drink.
The other confluences were religion and politics, sanctity and power, values and economy. This reckoning starts from the time of King Vijayasambhava, the grandson of King Sa. This chronology gives an average of 23 years of rule for each king.
The millenarian continuity of the state was vested in the divinisation of the sacral and secular aspects of life by the sutras, which functioned to legitimise the kings, and consolidated the social hierarchies in the flamonium of the Dharma. The bahu-jana-h. Likewise, in ancient times, the web of power, the symbolism of cults, the symbiosis of well-being and happiness, hita and sukha , formed the fabric of Serindian society. The Five Great Goddesses Suv. They are: 1.
She is the interlocutor with him in ch. He speaks to her in ch. Eventually he became aware that austerities would not lead to Enlightenment.
The induction of these secular goddesses into Dharma or their dharma-vinaya, in the terminology of the Suv. This blessing destroys all evil, poverty and other severe misfortunes. The deities of the Suv. It is a mound, which on excavation may reveal remains of a monastery. This sacred spot continues to be worshipped to the present day as the tomb of Three Ghazis. Hence it has survived in an Islamic transformation.
The Bodhisattva Ruciraketu saw a drum bheri , made of gold, shining all around like the orb of the Sun. He saw innumerable Buddhas in all directions.
He saw a brahmin beating the drum. The drum is called dundubhi p. Ruciraketu uttered the gathas to Lord Buddha. By the drum of excellent golden light, let the woes of the worlds be ended.
It endows men with all noble virtues. By the resounding sound of the drum, beings are endowed with the Logos of Brahman. They destroy impurities such as hatred and folly. Those beings who dwell in hell, thin limbs ablaze with fire, attain the nobility of the hymn "Homage to the Buddha". The merits that accrue from the sound of the drum are narrated in a long excursus of verses, to deliver from woes of all kinds, to gain profound merits, and to touch the supreme flawless Enlightenment.
In Japan, this sutra was revered as one of the three sutras for the protection of the nation, the other two being the Lotus Sutra and the Benevolent Kings Sutra". The drawing Kha. We will discuss this at the end. In the Annals of Khotan he undertakes the protection of monasteries ib. The sixth chapter of the Suv.
The Four Great Kings give protection, defence, peace and welfare to a king who rules according to the Suv. The Lord has expounded all of the royal duties, textbooks on politics, and royal functions in this iha supreme sutra of Suv. Jambudvipa belongs to the Four Great Kings with their armies and retinues who ensure plenty, peace and prosperity ib.
They repel all foreign armies, and remove hunger and illness ib. They watch over, guard and protect Jambudvipa ib. Imprecation ends the chapter. This was to secure the defence of the State, the sovereign and the people against internal troubles, wars, natural calamities and epidemics, by constructing temples, reciting sutras and performing specific rites.
Buddhism affirmed the solidarity between the Law of the Buddha and the Law of the sovereign. This is embodied in the very person of the Buddha, who is of royal descent. The four ensure in the Suv. We shall do everything to ensure their well-being, and keep dissatisfaction and sorrow away from them We shall completely rout their enemies from other countries". By the power of this sutra she will watch over his residence, increase the provision of food grains, endow him with gold, jewels, wealth, and provide all blessings ib.
The Earth Goddess Suv. Beings will enjoy food and drink, and increase their longevity, stamina, and so on. Williams describes her only painting, though she is common in other Khotanese media. She arises between the feet of King Visa Sambhava in a tenth century painting in Dunhuang. She is mentioned only in the Suv. His name occurs only in the Suv.
Twenty-eight Yaksa Generals Suv. He assures Lord Buddha that wherever the Suv. To anyone who preaches the Dharma, he will grant energy, strength and prowess. He will give him great zeal so that he is indefatigable Suv.
The Annals of Khotan Thomas refer to King Vijayavirya who beheld from his palace a light of gold and silver outside the city. The King built the monastery of Hgum. This is expounded in detail. Brahma responds: He is first blessed by the gods and then enters the womb of his mother.
His duty is to destroy evil deeds, establish beings in meritorious activities, and to send them to the abode of the gods. His kingdom is destroyed on the arrival of a foreign army, famine rages, strategic animals such as horses and camels perish, civil war and social strife arise.
People lose energy and prowess. A kingdom must be governed according to Dharma, so that the realm is endowed with plenty, and duly protected. Yaksas Suv. Several deities are named.
Some of them occur in the Khotanese texts discussed by H. These have been indicated above. This was discovered by Sir Aurel Stein in She is youthful and of exquisite charm. In front of the tank is a horse. Further on is the Buddha and a bodhisattva?
Stein 1. Andrews pi. Coomaraswamy described her as a water nymph. The latest identification is by P. This she will do in the future in Jambudvipa. The Lalitavistara Khotan had a well-established tradition of the Twenty-Eight Generals. Her statue as one of the Twenty-Eight Jap. The Prophecy of Khotan Thomas 1. Various annals of Khotan point out that the Buddha appointed protectors of various lands and also of Khotan.
The Lord proclaimed the Suv. He was a cousin of the Buddha and one of his most important disciples, as well as his personal attendant. He is extolled in canonical writings for his devotion to the Buddha. Due to his exceptional position he sits to the right of the Buddha in the mural. She is of Sino-Khotanese parentage.
Her hand cupping the right unbound breast may hint at Ku-stana, a Sanskritization of the frequent form Khotamna. Her prosperous body is a poem of hope, her Sinic eyes symbolise defence, and she is a corporeal translation of strategic cooperation with China to defend her Buddhaksetra Khotan, entrusted to her by Lord Buddha himself. The D. Hvatanica IV. Banerjee, P.
New Delhi: Abha Prakashan. Beal, Samuel. Coomaraswamy, Ananda K. Emmerick, R. Forte, Antonino. Keith, Arthur Berriedale. Levi, Sylvain.
Nobel, Johannes ed. Leipzig: Otto Harrassowitz. Peri, Noel. Soper, Alexander Coburn. Ascona: Artibus Asiae Publishers. Stein, M. Ancient Khotan. Oxford: Clarendon Press. Thomas, F. London: The Royal Asiatic Society.
Walker, Benjamin. Hindu World. Williams, Joanna. The Iconography of Khotanese Painting. East and West, 23, Willson, Martin; Brauer, Martin et al. Adhimuktiparivarta - «Глава о понимании» по давней традиции трактуемой как аналог евангельской притчи о блудном сыне, предшествует довольно пространная преамбула, которая часто остается вне внимания при истолковании. Основная цель учения—путь к просветлению - находит свое выражение и в преамбуле и в тексте притчи. За переводом следует опыт прочтения притчи.
И вот благой Субхути, и благой Махакатьяяна, и благой Махакашьяпа, и благой Махамаудгальяяна, услыхав эту никогда доселе неслыханную дхарму, предстали перед ликом Блаженного, услыхав также и о предсказанном судьбою непревзойденном и совершенном просветлении благого Шарипутры, стали обладателями чуда, говоря иначе, вошли в чудесное состояние, вошли в состояние сладостного возбуждения.
Но ведь учит же Блаженный дхарме, много же сидит с нами Блаженный, и внимаем мы учению дхарме, а теперь, Блаженный, у нас, много сидевших подле Блаженного, много почитавших Блаженного, руки да ноги болью исходят, все жилы да суставы болят. И хоть, Блаженный, было же учение о дхарме Блаженного, хоть и открылись нашему взору пустотность, беспричинность и бессообразность всего сущего, нет уж у нас стремления к дхармам Будды, к сверхъестественным проявлениям буддийских миров, да и к игровым проявлениям бодхисаттв и татхагат, Блаженный.
Почему же? Мы, Блаженный, бежали от тройственного мира, измождённые старостью пришли мы к умиротворенному состоянию. Да, мы наставляли даже и других бодхисаттв в том, как достичь непревзойденного и совершенного Просветления, поучали мы их, но и тогда, Блаженный, не явилась нам хотя бы одна-единственная мысль о пагубных желаниях.
А теперь вот мы, какие есть, услышав от Блаженного, что и ученикам предсказывается судьбою, что и они достигнут непревзойденного и совершенною Просветления, владеем мы, Блаженный, сверхьестесгвенным чудом, огромным богатством. Сейчас, как услышали мы тот никогда доселе неслыханный глас Татхагаты, обрели мы великое сокровище, стали мы, Блаженный, владеть неизмеримым сокровищем. Сокровища того великого, что мы обрели, не искали мы, не алкали, не ждали, не просили.
Предстало это нам со всею ясностью, Блаженный, со всею ясностью, Сугата. А всё что подобно тому, Блаженный, как если бы некто ушёл от отца своего и, ушедши, отправился в чужую страну. И провёл он там многие годы - двадцать, тридцать, сорок или пятьдесят лет. Отец его становится богатеем, сын же- бедняком. И в поисках того, как прожить, в поисках еды, в поисках одежды, бродит бедняк там и сям и попадает в некую чужую страну.
И отец его тем временем оказывается в некой чужой стране. В услужении у него множество рабынь и рабов, в работе - мастера и подёншики, богат он стадами слонов, табунами лошадей, колесницами, коровами и овцами, окружён он обширной свитой, деньги его отданы в рост во многих царствах, богат он развитием своих дел, вложением своего состояния, ведением сельских работ и торговли.
Бедняк же, Блаженный, в поисках еды и одежды, побывав во многих деревнях, городах, поселениях, странах, царствах и столицах, в должное времени оказывается в том самом городе, где живёт тот богатей, владелец несметного состояния, золота, сокровищ и хлебных закромов, отец его. А отец бедняка, Блаженный, владелец несметного состояния, золота, сокровищ и хлебных закромов, живший в том городе, неотступно вспоминал о своём сыне, потерянном пятьдесят лет назад, но вспоминая о нём, никому о том не говорил, муки же свои переживая наедине с собой, думал так: "Пожил я, стар я, изможден, видимо-невидимо у меня золота, много у меня золота, полны золотых монет мои сундуки, полнятся зерном мои закрома, а наследника у меня нет.
Вот придёт моя смерть и пойдёт всё ненужным прахом, Как бы покоен был я, коли б был у меня сын, которому все мои богатства пошли бы впрок! Отец же бедняка в ту пору оказался у входа своего жилища. Восседал он на роскошном троне с опорой для ног, убранном золотом и серебром, окруженный несметной толпой брахманов, воинов, вайшьев и шудр, и, овеваемый опахалом, под сенью навеса, украшенного бисером, цветами и гирляндами из драгоценностей, был занят тем, что перебирал сотни тысяч золотых монет.
Так сидел он в блеске великолепия. Увидел, Блаженный, бедняк отца своего сидящим у входа своего жилища в блеске великолепия, окруженным огромной толпой и занятым делом, подобающим домохозяину, и увидев его, оробел, испугался, устрашился, так что волоски на его теле восстали, разум его пошатнулся.
И подумал он так: "Нежданно-негаданно оказался я у царя или у царского министра, но делать мне тут нечего. Пойду-ка я прочь, туда, где живут бедняки, там с меньшим трудом добуду себе еды и одежды, не стоит мне тут медлить, как бы меня не схватили и не отправили в работы, как бы мне не попасть в худшую беду.
И, убоявшись воображённых им бед, тотчас бежал, унёс ноги, не стал медлить. Однако, Блаженный, богатей, сидевший у входа своего жилища на роскошном троне, с первого же взгляда узнал сына, а узнав, возрадовался, возликовал, пришёл в превосходное расположение духа, возвеселился, исполнился радости, довольства и тут же подумал: "Вот и чудесно, вот и нашёлся тот, кому принадлежит право с пользой употребить всё моё золото, деньги, сокровища и хлеб в закромах!
Вот он, тот, кого я так часто вспоминал, вот он и пришёл сам собой. Я же уже пожил своё, стар я, изможден. А бедняк, Блаженный, устрашившись, оробев, испугавшись, так что восстали волоски на его теле и пошатнулся разум его, испускает страшные вопли, кричит, что есть мочи: "Не сделал я вам никакого худа! Его, несмотря на жалобные крики, ведут силой, он же, устрашившсь, оробев, испугавшись, теряя разум, думает: "Что, как будут меня бить или убьют?
Пропал я! Удручённый отец его, случившийся рядом, приказывает своим людям не вести его силой, кропит его холодной водой и уж больше не говорит ни слова. А отчего? Оттого, что знает он убогость бедняка, знает он и своё высокое положение, знает он и то, что перед ним его сын и что по своей воле тот пришёл к нему.
Богатей, будучи сведущим в средствах спасения, не открывает никому, что перед ним сын его. И, Блаженный, богатей тот шлёт одного из своих людей, чтобы нашёл он сына и сказал ему так: "Иди, человече, куда хочешь, отпущен ты. И тут домохозяин употребил одно средство спасения с тем, чтобы вернуть себе сына. Шлёт он двух малосильных слуг из низшей касты: "Идите, найдите человека, который только что был тут, и наймите его от себя за двойную подённую плату, пусть работает работу у меня.
Если же спросит, какую работу, скажете - будешь вместе с нами убирать отбросы. Оба находят бедняка и нанимают его, как сказано. Жильё же им устроено в соломенной хижине у самого дома богатея. Тот наблюдает из окна, как сын его убирает отбросы, и премного дивится. И выходит он из дома своего, и сняв с себя ожерелья и украшения, свои чистые, удобные и богатые одежды, надевает грязные одежды, берёт в правую руку корзину, обильно посыпает себя пылью и, издали подавая знаки сыну, идёт к нему и говорит так: "Вот, возьмите-ка корзины и немедля принимайтесь счищать всю грязь.
И говорит он сыну тогда так: "Работай, человече, работу, что тебе дана, не ходи никуда, а я уж заплачу тебе щедро. Коли будет тебе чего надобно, проси у меня, не робея, будь то большой сосуд или малый сосуд, котелок для варки, деревянная мера, деньги на соль, еда или одежда. Вот моя изношенная одежда, буде она тебе 1 годится, проси, я тебе отдам.
Какая утварь тебе ни нужна, я дам тебе. Будь покоен, человече, будь со мной, как со своим отцом. Стар я, ты же молод, много ты уже сделал мне добра, убирая отбросы, да сколько ты у меня на службе, не видел и не вижу я у тебя ни злобы, ни хитрости, ни изворотливости, ни гордыни, ни лживости.
И не видел я у тебя вовсе, человече, никаких пороков, какие вижу я у других своих людей. С сегодняшнего дня будешь ты мне как родной сын.
Так вот сын, о котором домохозяин тосковал и которого он мучительно ждал, вынужден им работать у него работу, убирать отбросы целых двадцать лет, и все двадцать лет живёт он там в покое и доверии, уходит и приходит, когда угодно, хотя жильё ему устроено в соломенной хижине. Проходит, Блаженный, какое-то время и домохозяин чувствует, что подступает к нему болезнь, видит, что близка его смерть, и говорит он бедняку: "Побудь со мной, человече.
Вот, у меня видимоневидимо золота, горы золота, сундуки мои полны золотых монет, хлебные закрома мои полнятся зерном, я же болен смертельно, и хочется мне, чтобы знал ты, кому те богатства пойдут, откуда они, куда употребить их. В чём тут дело? Как я владелец всех богатств, так и ты их хозяин, и не погубишь ты и малой доли их. Домохозяин видит бедняка способным сберечь его богатства, зрелым, развитым, понимает, что тот, видя ею великолепие, был подавлен, мучался сознанием своей прежней бедности, стыдился её, отвращался ею.
Зная близость своей смерти, призывает он своего сына, созывает он большое собрание своих родственников и говорит при царе, царских министрах, жителях города и страны так: "Слушайте же, почтенные! Вот мой родной сын, и рождён он мною. Пятьдесят лег тому, как ушёл он из такогото города. Зовут его так-то, а меня зовут так-то. Чтобы отыскать его, пришёл я сюда. Он мой сын, а я его отец. Всё, чем я владею, отдаю ему, всё, что кровное моё, будет он считать своим.
Каких же трёх? А вот каких: страданием от страдания; страданием, вызываемым преходящими впечатлениями; и страданием, вызываемым переменчивостью в существовании. К тому же в круговороте бытия связаны мы низкими устремлениями.
Вот почему наставляет нас Блаженный на размышления о дхармах, столь же презренных, как и груда отбросов. Будучи наставленными, усиливаемся мы, не стремимся мы к ни к чему, кроме нирваны, как, если бы, Блаженный, то было ожидание нашей подённой платы. Обретя же нирвану, Блаженный, довольны мы весьма, ибо, думается нам, получили мы от Татхагаты много согласно нашим усилиям и устремлениям ради дхармических установлений Татхагаты.
Мы же не алчем этой сокровищницы знания Татхагаты, ибо знаем, что получили мы от Татхагаты много, и была то нирвана, подобная подённой плате. Мы, Блаженный, толкуем великосущностным бодхисаттвам благородное учение о дхарме, раскрываем его, показываем его и поясняем, но, Блаженный, не алчем его сами. Отчего же так? Оттого, что Татхагата искусом своим в средствах спасения знает наши устремления, мы же их не знаем, не понимаем, а Он как раз и утверждает, что мы дети Ему и тем самым Блаженный напоминает нам, о том, что мы наследники Его мудрости.
Как же? Мы Ему дети, Блаженный, хоть и низки наши устремления. Когда Блаженный видит, как сильны наши низкие устремления, называет Он нас бодхисаттвами и тогда следует нам поступать, зная о двух должных вещах: наши устремления, как известно, низки, но мы перед ликом бодхисаттв, и нам должно возвысить их на путь к благородному просветлению.
Ибо, зная силу наших низких устремлений, Блаженный изрёк учение и потому и мы сами говорим так: "Получено нами нежданно драгоценное всезнание, хотя и не алкали мы его, не жаждали, не стремились к нему, не искали приобщения к нему, не требовали его, а всё потому, что мы дети Татхагаты!
В нарративной стратегии так осуществляется реминисценция неназываемых прямо размышлений, сопровождающих обретение знания об учении. Прозаическая версия тем более заслуживает внимания, что она содержит нарративные мотивы и дискурсивные фигуры, истолковывающие первые, которые снова используют сказанное в преамбуле.
Вопрос о первичности той или другой версии достаточно сложен, чтобы осуждаться в данной статье. Kruse, "The Return of the Prodigal Son. Мной используется издание: Fl. Kern, В. Его богатство неинертно, рост его прямо связан с усилиями и трудом: подобные мотивы будут неоднократно развиты и дальше. Другой контраст отчётливо представлен в тот момент, когда отец и сын оказываются в одном городе. В статье II.
Квеллы Р. Deutscher Orientalistentag, hrsg. Voigt, Wiesbaden: Steiner, , pp. Доктриналъные основы притчи и нарративный материал Аналогии, сравнения и повторы, как и контрасты, составляют приёмы представления учения в притче.
Косвенным аргументом в пользу такого вывода является факт, что притча завершается прямым отождествлением материальных богатств и учения, усиленным в утверждениях учеников. Следует особенно подчеркнуть последнее. Квелла р. Опасения и страх сына как модус отношения к отцовскому наследству неслучайны в ходе повествования.
Топоровым в картине Рембрандта «Возвращение блудного сына» мне известна их передача из выступления Т. Цивьян, напечатанном в сборнике Текст и комментарий. When we hear this, however, we cannot believe. Квеллы р. Сама открытость истории блудного сына допускает думать, что, может быть, эта история не только о том имяреке, который сейчас припал к груди отца, но и о каждом, кто может очутиться в подобной ситуации, о каждом отце, даже если этот каждый отец не подозревает, что эта история о нём самом.
Так, ученики Будды называют себя «подобными сыновьям Татхагаты» KN Кажется несомненным, что заключение притчи в концептуальном отношении обладает тем же весом, что и основной её текст.
Цивьян ссылается на недоступную мне статью В. Введение в храм, М. В мою задачу не входит решение вопроса об источнике буддийской притчи, который некоторые авторы хотели бы видеть в Евангелии от Луки Представляется более важным указать специфическое содержание буддийскою повествования, в своём развитии полностью отвечающее буддийскому менталитету.
Основные черты евангельской притчи таковы я ссылаюсь на текст синодального издания Нового Завета. Младший сын некоторого отца получает следующую ему часть отцовского имения, уходит в дальнюю сторону; живя распутно, расточает своё имение; оказываясь в нужде, решает пойти к отцу и признать, что согрешил против неба и перед ним и тем самым недостоин называться его сыном, а должен быть принят в число наёмников; увидел его отец и сжалился: " Ибо этот сын мой был мёртв и ожил, пропадал и нашёлся" По существу только мотивы ухода и возвращения сына в дополнение к мотиву расточаемого богатства оказываются общими для буддийской и евангельской притчи.
Функции же каждого мотива, сходных лишь поверхностно, в обоих текстах достаточно различны. Если в буддийской версии отцовское богатство - предмет опасений сына, блудный сын возвращается именно в поисках благосостояния.
Согласно этому автору речь идёт об общем развитии религиозной мысли и о тождественном опыте в двух различных культурах. Some considerations are given regarding the presumably analogous tale found in the New Testament Luke The commentator of the sutra was Prthvibandhu T. Nanjio, B. Two renderings of the PDM had been attempted; i. This was completed in See Appendix A. Instances of the individual recluses were cited for objectivity, referring to their previous conduct with strong determination Chapters VII to IX.
XXI is included herein. The objective of the sutra is clearly expressed as the declaration that Buddhism is one; its plurality is apparent in order to accommodate the multitude. Tibetan theg pa equivalent to Skt. The Buddhist missionaries who had been entrusted to spread the teachings of the Buddha among the inhabitants of the northwestern neighbouring countries faced new environs as and when they came in touch with the neighbouring peoples of Yonaratiha.
Saka tyaity taradariya Sakas resided on the other side of the Ocean, i. Zarathustra innovated six moral values called amesha spenta, like 1. The Ionians and the Greco-Bactrians used to pay regards to the physical items in nature around humans, such as trees, rocks, rivers, etc.
The Buddhist missionaries crossed the Gobi desert of Central Asia along two caravan routes together with multiethnic traders. Later, H. Luders 1 and F. Thomas 18 examined them critically. The presumed date of the calligraphic writings may be the 5 th -6 th centuries CE. Theodre Petrovski. Luders, A. Hoernle and N. Prior to that, Khotan 23 had became an important Buddhist seat when the caravan trade routes had flourished in and since preChristian days.
The finds discovered by Zakov from Turf an became significant materials. Some of them are both broken and unreadable. Again, a few leaves 3 have also been collected by W. He also compares the relevant Chinese versions in Beitrage zum Saddharma pundarika Sutra. The revised edition of the PDM 22 B. Same as note no. Gilgit Manuscript; see Dutt XI. Kern and B. Nanjio Luders opined that the PDM was originally in Prakrit. Appendix iii Some divergence between the Nepalese manuscripts and the Tibetan version can be found.
Again, the commentary by Prthvibandhu available in the Tibetan version does not appear to be convergent with the Tibetan version in the Kanjur Toh. Resultantly, the PDM becomes important to provide requisite materials to introduce unalterable faith and devotion under any circumstances. An optimistic view of human life up to becoming Bodhisattvas and becoming Buddhas. In that respect, developed irrespective of sex and colour, the title of the sutra - the White Lotus of the Good Law becomes justified.
A human being takes form from genetic mud, but excels like a white lotus due to his merit. Bibliography Bagchi, P. India and Central Asia. Bagchi, P. India and China. Calcutta: Saraswata Library. Baily, H. Australian Studies. Baruch, W. Beitrage Zum Saddharmapundarika. The Wonder that Was India. New York: Grove Press Inc. Bhattacharya, Chaya.
Bhattacharya, V. Visva Bharati. Burnouf, E. Le Lotus de la Bonne Loi. Paris: Imprierie National. Buddhism in China. Princeton: Princeton University Press. Doboom Tulku. The Distinction between the Sutra and the Mantra Vehicles. Dutt, Nalinaksha. Dutt, Nalinaksha ed. Ghosh, В. A Survey of Indo-European Languages.
Hoernle, Rudolf. London: Clarendon Press. Hopekirk, Peter. Foreign Devils on the Silk Road. London: Oxford University Press. Kern, Hendrik. The Lotus of True Law, Eng.
Series XXI. Kern, H. Litvinsky, B. Outline History of Buddhism in Central Asia. Luders, H. Uber die litterarischen Funden in Ost-Turkistan, Radioff, W. Stein, Sir Aurel. On Ancient Central Asian Tracks. London: Macmillan. Sagiyama, Jiro. Tokyo: National Museum. Upasak, C. History of Buddhism in Afghanistan. Walters, Thomas. London: Royal Asiatic Society. Winternitz, Maurice. A History of the Indian Literature. Remarks l. Sanskrit ms.
Remarks 8. CV V keeps the 11 th chapter separate C. The Asiatic Society edn. CW, chapter 12 C. Nepali version of Chapter 13 is the same as the Sanskrit title reads D. Remarks Chapter 14 B. Same as Sanskrit title D. Chapter 16 B. Same as Sanskrit title CTV omits Chapter 17 B. Same as Sanskrit title C. Chapter 18 varta B.
Chapter 19 Advantage of the Preacher B. Chapter 20 Account of Bodhisattva B. Chapter 21 varta B. CV II chapter 25 C. CTV omits CV II Njio. CV V Njio. The translator was from Sinhala Sri Lanka. Hoernle mss. London, He lived at home, but remained aloof from the realm of desire, pure matter and the immaterial. He had a son, a wife and female attendants, yet always maintained continence. He appeared to be surrounded by servants, yet lived in solitude. He appeared to be adorned with ornaments, yet was always endowed with the auspicious signs and marks.
Such a reading of the text would be a futile effort. Both are also relative terms. Every object, every adjective, every thing is relative. The true and non-dual Dharma is free of syllables, sounds or ideas. The only expression of non-duality can be none other than silence. When Vimalakirti asked different Bodhisattvas sent by the Lord about the nature of the non-dual Dharma, they elaborated it in their own way.
Now, 1 Thurman, Robert A. The Holy Teaching of Vimalakirti. Delhi: Motilal Banarasidass, , pp. ManjusrI, at that very moment, exclaimed: "Excellent! Excellent, noble sir! This is indeed the entrance into the nonduality of the Bodhisattvas.
Here there is no use for syllables, sounds, and ideas. They narrated the story of their previous meeting with Vimalakirti. A few examples of such therapy can be seen in the following conversations.
When you enter a town, you should keep in mind its actual emptiness, yet you should proceed through it in order to develop men and women Do not put rotten food into a bejewelled bowl! First understand the inclinations of these monks, and do not confuse priceless sapphires with glass beads.
Suzuki, erudite scholar of Zen Buddhism, writes: "Zen has no aversion to book-learning per se, but in point of fact Zen can perhaps be more readily grasped by the simple-minded and those who are not stuffed with intellectual accomplishments. We have the example of Channa, charioteer of Gautama, while Gautama was still a bodhisattva. It was because of his affection for Gautama, and then because of his pride in "our Buddha, our Dhamma", that he was unable to carry out the duties of a true recluse, until he had received the emotional shock samvega of the imposition of the supreme penalty on him.
Neither is escaping 7 Suzuki, D. Studies in the Lankavatara Sutra. Delhi: Motilal Banarasidass, , p. Delhi: Motilal Banarsidass, , p. Woodward, F. London: Pali Text Society, , p. Such beliefs fall into the category of an extremist view. To realize the importance of brightness, one must pass through darkness.
Without perplexing them, relieve their remorse. What is this basis? It is object-perception. Insofar as apparent objects are perceived, they are the basis of sickness.
Wisdom not integrated with expedient methods is bondage, but wisdom integrated with expedient methods is liberation, and the expedient method of a Bodhisattva does not lie in seeking cessation of body, mind or sickness.
Vimalakirti says: "Noble sir, flowers like the blue lotus, the red lotus, the white lotus, the water lily and the moon lily do not grow on the dry ground in the wilderness, but do grow in the swamps and mud banks.
Similarly, the Buddha qualities do not grow in living beings certainly destined for the uncreated, but do grow in those living beings who are like swamps and mud banks of passions. For example, noble sir, without going out into the great ocean, it is impossible to find precious, priceless pearls.
Likewise, without going into the ocean of passions, it is impossible to obtain the mind of omniscience.
Vimalakirti would even visit the brothels so that he could reveal them the evils of desires. He was honoured as a eunuch in the royal harem because he taught the young ladies of the inner palaces according to the Dharma. Siddharth Singh 85 pleaded him to accept those maidens as servants.
Such a woman would not really exist, so what would there be to transform? Now, would you think, "What prevents one whose nature is that of a magical incarnation from transforming herself out of her female state? My body has changed into the body of a woman! I do not know what to transform!
All women appear in the form of women in just the same way as the elder appears in the form of a woman. While they are not women in reality, they appear in the form of women. With this in mind, the Buddha said, "In all things, there is neither male nor female.
Rhys Davids, T. Dialogues of the Buddha. Thus it is taught, Prince of Gods, and thus you must understand it. What are they? The first gesture is to believe in all sorts of phrases and words, and the second gesture is to penetrate exactly the profound principle of the Dharma without being afraid. Such are the two gestures of the Bodhisattvas. What are the causes of most of the major problems in the world today? The greatest question, however, is where the danger actually lies?
Where actually does this disbelief in others exist? What factor is responsible for all of these religious, social and political problems? It is the mind and only our mind that has the capacity to make this earth a heaven if it is pure and a hell, if polluted. Victory and defeat are mental notions. Love and hatred also exist in our mind.
The greatest gift to humanity has always been offered by the mind, and all of the ghastly destructions of the world are also the contribution of the mind. When the United Nations was formed after the horrors of the Second World War, the heads of the nations that gathered to sign the charter agreed that it should begin with the following preamble: "Since it is in the minds of men that wars begin, it is in the minds of men that the ramparts of peace should be erected.
What Buddhists Believe. When we are alone, we judge others from our own personal definition of ethical or unethical, civilized or uncivilized behaviour.
When we are with our family members, we make remarks towards our neighbours and try to find any reason to criticize them just because that they are not as we want them to be. And we hold the same kinds of discussions in the company of our own countrymen regarding other countries.
We evaluate their eating habits, lifestyles, dress, religious beliefs etc. Lastly, of course, we consider ourselves to be better than them. The more we know about others, we realize that the differences are not as great as we had believed. These differences appear as a difference because we have created a multitude of personal, social, religious and national taboos concerning every aspect of life, either everyday lifestyle or moral values.
Whatever society does not appear to us to be in accordance with own definition of what is right or good, we immediately declare it wrong and inferior to our own. Even if one knot in our heap of preconceived notions is untied, several other knots of the mind are built up day after day.
It affirms that the realization of the true Dharma leads us beyond the sense of all differentiations. The Dharma has never been taught by Buddha as something which should be carried on all the time. You, О Monks, who understand that the Dhamma is similar to a raft, should give up even the Dhamma; so what is the question of giving up Adhamma? The latter two books are full of fascinating insights and remarkable academic achievements.
This paper starts from the action of seeing and then unfolds the process from seeing to understanding, or if possible, wisdom. There are, however, two inadequacies that should be noted.
Second, it seems that they have placed too much emphasis on the symbolic role of sight and visual images. Thus the present study departs from the two above-mentioned points, exposes problems with seeing, and presents a unique analysis.
Method Philosophical thinking comprises a major part of the Diamond Sutra, and this philosophical dimension is heuristically necessary in the present study.
The six steps of the research method are as follows. Step One is to emphasise seeing and expose the problems related therewith. Step Two is to regard seeing as "an interface for spiritual cultivation," a multi-structured surface interweaved with several connected or overlapping parts or sections.
Let us take seeing, for example. The interface of seeing is, in fact, interweaved with what is seen, what is capable of being seen, and the action of seeing. The Doctrine of Seeing the Tathagata 94 ing, and the latter is not entrapped. Entrapped seeing emphasizes what is seen or the surface of seeing, so the paths, if any, will be mostly confined within the surface of seeing.
On the contrary, nonentrapped seeing does not stick to any surfaces, parts, or sections, but is devoted to broadening seeing and clearing an open path for seeing. As a result, seeing itself can be seen as "leading over or beyond" or "oriented toward an open path. Next, in entrapped seeing, there is either no path or there are closed paths. Step Four takes nonentrapped seeing as the keynote, collects and analyzes scriptural evidence, and clarifies complicated ideas and makes them easier to understand.
Step Five is to discuss the underlying significance of the wisdom of seeing in non-entrapped seeing and its orientation toward an open path. Outline of the Sections "Introduction" presents the topics and structure of this paper.
Hence Section Three will be a brief but standard introduction to the sutra. The final section is the Conclusion. Thus they tend to explain the object by what they see. In this way, both the object that is seen and the action of seeing remain at a superficial level. The present section, which has been divided into two parts, will expose the problems of the ordinary way of seeing: "seeing as a subject matter needs examining," and "the examination of seeing should be put in the context of progress in spiritual cultivation.
Seeing can generally be divided into three types. Type One is skimming quickly or just for fun. Type Two is seeing from or within a specialized discipline, such as physics, biology, art, science or art history. It is characterized by academic insights and relevant terminology.
The Doctrine of Seeing the Tathagata 96 The reason why seeing should be treated as a subject matter worth examination is that ordinary seeing and specialized seeing cannot be taken for granted. The examination of seeing can start with an examination of what is seen, what is capable of being seen, and the action of seeing. Such an analysis undertakes at least two serious tasks. After the three major portions of seeing are elicited, people will be able to examine seeing and understand its mechanism.
Analytically speaking, the multi-structured surface of seeing or the "interface" of seeing treats seeing as a "phase" connected or interweaved by several sections. If the interface or phase is oversimplified, attention is focused on a certain dharma, and this portion is further confined, it follows that the so-called "object being seen," "the seer, or the seeing subject," and "seeing itself" are formed. In Buddhism, it is designated as the "complete purification of the three-fold wheel," which is used to defy the fixed definitions and emotional understanding of the three major constituent portions.
In terms of various pathways of Buddhist cultivation, seeing not only rids one of ordinary confines but also brings advancement in at least two respects. First, with the advancement of seeing, one can make overall progress in the development of pathways of spiritual cultivation.
Second, with the advancement of pathways of spiritual cultivation, practical experiences will be enhanced, and progress in seeing can be made. Before going on to discuss the wisdom of seeing, a general understanding of the gist of the sutra is required. Regardless of which way he or she chooses, spiritual cultivation is the fundamental step to take. If one is determined to get on the Bodhisattva Vehicle, one must guide all sentient beings in cyclic existence toward Nirvana.
Then, the spiritual cultivation and salvation of all sentient beings is combined. Knowing this, however, is not enough. The sutra teaches that the adjustment of the mind is the sine qua поп of spiritual cultivation. Furthermore, the "open-path orientation" is one of the themes of the sutra.
Thus by virtue of the Bodhisattva Vehicle, pathways of spiritual cultivation can be opened. One can see "on the surface" or "into the surface. Vastupatita vs. Seeing in this way is termed vastupatita, "entrapped seeing. This technical term is used to point out that if one has fallen among things, one sees nothing, and what has been done is in reality almost a waste of time. On the contrary, this sutra endorses avastupatita, or not to get fallen among things. This is a more likely way to see through the contexts and causality of things, and to do things correctly.
Therefore is it called "personal existence. In that sense "endowed with a body, a huge body" is used. The first point is seeing from the outer layer to the inner layer.
In terms of conception, the items 4 5 T. The Doctrine of Seeing the Tathagata of the outer layer include a huge body, an endowed body, and the person. The representative item in the middle layer is the existence of the self. The items of the inner layer include the existence and the body. That is to say, examination should not focus or remain on the items of the outer layer, but must move toward the inner layer.
It follows that making a lengthy discussion of items of the outer layer is shallow. Hence, moving from the outer layer toward the inner layer is one of the salient features of non-entrapped seeing. The second point is seeing from phrases to deeper meanings. However, seeing from the viewpoint of phrases or words often causes entrapped seeing; that is, seeing will be dominated or confined by phrases or words.
Instead of being confined by phrases or words, viewers should try to see into the deeper meanings of things or the principle of transformation. Thus, moving from phrases toward deeper meanings is another notable feature of non-entrapped seeing.
The third point is seeing from finiteness to infiniteness. Нажмите здесь, чтобы обновить ленту. This deep-looking practice, established in the Plum Village community, allows monastics to share and receive feedback, so that they can learn and grow together, and better understand each other. Fresh from a shining light session, Brother Phap Huu offers insights into the practice and its evolution over the years, while Jo brings insights from feedback systems in the lay communities.
Their conversation touches upon radical transparency, power dynamics, generating joy and happiness in the sangha, the practice of gratitude, the importance of language in the process of growth, bringing this shining light into the everyday, and much more. Lord Buddha and teachers over many generations, today we have a chance to practice offering guidance to our brothers, sisters, and friends. We know that in spirit, we are all part of one sangha, that our flesh and bones are also part of one sangha.
Therefore, we are aware that offering guidance to another is offering guidance to ourselves. We vow to use all of our love and understanding in order to practice offering guidance. We promise that every word we speak will come from the good intention of wanting to have a correct view about the person to whom guidance is being offered.
We vow not to let our anger, sadness, and prejudice wrongly influence our opinion. We promise that every word we speak will come from love, because offering guidance to one is also offering guidance to many. We are aware that this practice will offer benefits to each of us. Dear Buddha and ancestral teachers, please support us in our wholehearted effort to successfully offer guidance today.
According to my understanding and experience of relationships, they require the time and space to acknowledge the flowers, as well as to support one another when we see a particular negative habit or tendency. This may be a viewpoint, or a recurring action. I received this [complement] when I was a young novice. And that became one of the threads in the fabric of who I am, and I always remember that [complement] when I smile.
So shining light can water the seed that helps the wonderful characteristics of a human being grow and develop. This episode, the second of a two-part special, explains and breaks down the practice of breathing exercises nine to The first eight exercises are also briefly recapped, along with a description of the Three Doors of Liberation.
Also, where do the 16 exercises come from? How do we gladden the mind? What is true strength? What about authenticity? Why is it important to name the mental formations? What does liberation feel like? And how do we integrate the 16 exercises into a busy life? These and many other questions are answered in this installment of the podcast.
Even our happiness, our sorrow, or our depression is made of lots and lots of different elements. What has come to be, what has formed in my mind at this moment?
And I would say my loneliness is a feeling. And gladdening the mind at that point feels like disloyalty to our negative feelings. So if we have an evil thought, that evil thought can become our speech, can become our action. But if we have a kind thought, that would then become our kind action, our kind speech, our kind attitude. That depression is surviving because it has sources of food. That depression is a mental formation. It is composed of different threads and by identifying the threads that are feeding it, one by one, we can dissolve it.
We can find a way through. I will be dust. How wonderful that we can hug. Throw it away, choose to free yourself from it, and just get on with your life. Set yourself free. Move on. Life is new in this moment. Celebrate it. Embrace it. Go forward. So you have to reel back. So, listen to yourself. My anger is a seed that has manifested as a formation in my mind consciousness.
But I am more than that. Together, they discuss the sixteen exercises of mindful breathing which are at the heart of the teachings offered by Thich Nhat Hanh and the Plum Village community.
This episode, the first of a two-part special, explains and breaks down the practice of breathing exercises one to eight.
In addition, stories are shared about Thich Nhat Hanh practicing meditation, as well as the concrete steps taken and challenges faced over time by both Brother Phap Huu and Sister True Dedication.
And why is sitting meditation the hardest practice? Is it essential to meditate in order to be a good practitioner of mindfulness? How can one ease oneself into attention? What difference does paying attention to our breathing actually make? The Buddha himself never stopped practicing, even after his enlightenment.
So we have to change our view of meditation, to see and understand it as a path of practice. And each step, each breath is a journey, is a continuation. And we will grow in our own understanding of the breath. And so, each of us may have to be quite creative to find the moment when we can have real stillness. There are fruits that may ripen, which we will get to in the later steps of these 16 exercises of mindful breathing, but ultimately there is no goal.
So there is a doorway, a pathway to touch peace and stillness in our day. But, even at home, that stillness, peace, and presence is available to us. And the doorway which allows each of us to reach it is the breathing and the simplicity around that moment.
I was so happy the day I discovered this sutra. I thought I had discovered the greatest treasure in the world. This sutra is so basic and so wonderful. There are many great sutras, but approaching them without this one is like trying to reach the top of a mountain without a path to follow. And so, by establishing ourselves in the body — by opening up the door of our body, by opening up the door of our senses — we start to experience the embodied mind.
In this episode, Zen Buddhist monk Brother Phap Huu and leadership coach and journalist Jo Confino share 32 words from Zen Master Thich Nhat Hanh that can make your relationships deal with suffering and create happiness.
Brother Phap Huu shares the origins of mantras and helps introduce each mantra with practical tips, real stories from his life and from the monastic community, as well as unheard yet! Jo brings his lay perspective on the mantras and their application in life.
The first mantra is the essence of the practice of mindfulness. When we practice mindfulness, it is to generate the energy of awareness, so that we can offer ourselves a presence and know what is going on inside of us and around us. And with that mindfulness, we are in control. We have the agency of the present moment. We stop noticing the little things. We stop noticing that what someone is doing is generous. We just stop noticing. I can show up as myself and I know that I will be held.
To be loved is to be recognized, is to be heard. And in our modern time, this is probably the most advanced training because we are so distracted, there is so much noise, there is so much information. And the seed of fear, anxiety, worries — even worrying for the goodness of life — can make us lose ourselves in the present moment.
But if we do close our hearts, we will not be able to tap into the love and the support that is around us.
It was in the evening. And Thay saw the full moon. And we took a very long pause and we just admired the moon. Because that is true love, being there for our suffering. Because we all suffer, we have multiple sufferings.
And so the practice is to have courage. I want you to know that I want to acknowledge what you are going through. The episode ends with offerings of gratitude and a short meditation guided by Brother Phap Huu.
And he refused to take sides and advocated for peace, knowing that violence does not end violence, that war does not end war, that killing does not end killing, and that all it creates is generational trauma.
To be aware of the suffering, to listen to the suffering, and to look deeply at the suffering will be the way out of the suffering. So the voice that we speak, that we use, the actions of body, speech, and mind, is to generate and cultivate peace inside, to bring peace around us. If there is love in us, there is love in others.
If there is suffering in us, there is suffering in others. So these practices are to go deeper, to see the interbeing nature of all that is happening in the here and now. We want the fighting to stop, the killing to stop, because only when we get it to stop can we start to listen deeply, to listen to the suffering that is happening and not be carried away by views and ideology that are probably not even true, that are probably based on greed and fear. If we want a world of care, then love and compassion has to be the fabric of every moment.
What we do every day is of cosmic importance. Stop the bombing. Cease fire. I think that these are the main messages and calls for action that I am seeing across the world right now in protests. And this happened also during the Vietnam War. And this is also a way of showing love for humanity. And I feel that if we are taking actions to stop the killing, to stop the bombing, to cease fire, that is the course of right action.
But where there is suffering, I need to shine my light. So the way we show up has to be the peace. Anger is a bell of mindfulness, a feeling that we experience. But we need to invite peace to hold and embrace anger. Because if we walk with anger, that can lead to destruction. But anger is like a bell of mindfulness that tells us that this is not right, this is injustice.
But we also have many other emotions and feelings that are more wholesome, which lead down the path of peace. So we have to invite those energies up to accompany anger and not let it be alone. And so the walk is also peace itself. This is what peace is. That is the problem. Acceptance is the first path of transformation. And the fruit of it, for Thay, which he transmitted to us, was that every action counts and not to feel powerless.
But every action that we can generate to offer to our loved ones, our community, our nation, the world, starts with each breath, each smile, each loving thought, each prayer, understanding, courage to hold, courage to speak, courage to shine the light. Where there is ignorance, you have to shine the light. Once the heart starts to open, once the heart connects, we have a bridge of communication.
And therefore reconciliation is already happening, just by listening. What I have to do in my current state is to transform the seed of discrimination in me, to transform the fear and the violence inside of me.
That is my responsibility. And if you live for ten years, it is your responsibility to cultivate peace for those ten years so that it starts to transmit that culture into our way of being. And however many years you have, that is your responsibility. That is your practice: transforming war, the wars that have not yet broken out. Brother Phap Huu is back in Plum Village, five weeks after undergoing surgery on one of his knees, ready to discuss dealing with ill health after 21 years as a practitioner of mindfulness.
How can we accept what is going on in our bodies but also heal and be present? Our true belongings are our actions of body, speech, and mind. The past will become a memory, will become lessons, will become a legacy. And the future is not yet here.
So all we have is the present moment. Together, they discuss activism in times of emerging polycrisis, dealing with growing anxiety, empowering young activists, and turning despair into fuel for change in the climate movement and beyond — at both collective and individual levels. Clover Hogan is a year-old climate activist, researcher on eco-anxiety, and the founding Executive Director of Force of Nature — a youth non-profit mobilizing mindsets for climate action.
Clover has taken the stage alongside global change-makers such as Jane Goodall and Vandana Shiva, and interviewed the 14th Dalai Lama, while her TED Talk has been viewed almost two million times. The episode ends with a guided meditation from the Zen and the Art of Saving the Planet online course produced by the Plum Village community. It felt like a distant utopian vision and, frankly, trying to reintegrate back into the world was quite difficult.
The place itself is a lesson in what the world can look like and how we can show up for one another. I never thought about the fact that, yes, the water in my cup of tea was once a cloud. And this is Engaged Buddhism. And I realized that the only way that I could actually travel through those feelings and not be swallowed by them whole was to talk about them.
So I started talking about this terror about the future. That has fueled a lot of despair and disillusionment in my generation. This story of separation, this global economic system of extracting from nature, commodifying nature, exploiting people. You have to come and taste it for yourself. You have to come and experience it for yourself. Allow them to touch the love that already exists in them: the ability to be kind, the skillfulness that they can cultivate inside.
And so, the power of presence is very real, and is not something that we have to wait 20 or 30 years to have; the wisdom of just one breath can be the thread to bring the mind home to the body, so that you can truly be there for yourself and for the ones around you.
And by being present, you can offer so much space. They can explain neoliberalism to you. They can explain why an LLC [limited liability company] shareholder model is not fit for purpose within business. Why is it, when I go to the supermarket, everything is wrapped in plastic? Why is it that there are people experiencing homelessness in my street when there are entire apartment blocks going empty for investors? But that is a wrong perception. The balance and the nutriment that helps us is that we cultivate joy and happiness in our community.
And this is real. And only by joy and happiness can we have enough well-being to take care of the loads of suffering.
How do we think about those emotions as the compass that tells us where we should be focusing our energy? Your capacity to experience joy is a reflection of your capacity to experience suffering. In this episode, Zen Buddhist monk Brother Phap Huu and leadership coach and journalist Jo Confino talk about the annual family retreats at Plum Village the one time when families visit with their children : how they came about, and how the dharma can touch the lives of children and teenagers.
The presenters share their unique experiences of these retreats, and stories of transformation involving parents and children, including ones featuring Thich Nhat Hanh and his deep teachings and special understanding of the youngest practitioners.
Going deeper, the conversation delves into ways to remain compassionate and continue to listen deeply when dealing with a child; collective energy and co-creating an environment for children; the insight of nondiscrimination; the art of slowing down and being present for your children; authority and separation; the fourteen mindfulness trainings; and more.
Plus, why do people bring their families to a Zen monastery in the south of France? Are mindful practitioners better parents? Brother Phap Huu further shares how the retreats are run, some popular mindfulness practices, and how monastics work with different age groups.
Jo talks about generational pain and the importance of deepening our relationship with our children, at any age. One that stands out very clearly is when my parents were in Plum Village, because somehow Plum Village energy and the creation of the space was developed together; everybody co-created the retreat and you got to be yourself.
Then everybody slowly un-layered all of the masks they were wearing, as well as starting to embrace and accept themselves. And that presence has a very deep impact on a child. Be mindful of your speech. Be mindful of your presence, because it gives off an invisible transmission, just like radio signals that one can receive. It is to be present enough that we can love, that we can see our interconnectedness with all those around us.
Your parents, your brother, your sister: even though, sometimes, they make you angry, deep down inside, you do love them. And maybe our whole life journey is not to learn about that, but to live the message of love.
