By Paul Williams
From a box basically of curiosity to expert orientalists, the examine of Buddhism has constructed to embody inter alia, theology and non secular stories, philosophy, cultural reviews, anthropology and comparative reports. there's now higher direct entry to Buddhism within the West than ever sooner than, and Buddhist experiences are attracting expanding numbers of students.
This eight-volume set brings jointly seminal papers in Buddhist experiences from an enormous diversity of educational disciplines, released over the past 40 years. With a brand new creation via the editor, this assortment is a distinct and unrivalled learn source for either scholar and scholar.
VOLUME III THE ORIGINS AND NATURE OF
MAHAYANA BUDDHISM; SOME
MAHAYANA spiritual TOPICS
33 Siikiyabhikkhu!Sakyabhikkhu/Siikyabhik$u: a fallacious link
to the Mahayana? 1
34 A initial examine on meditation and the beginnings of
35 How the Mahayana began
36 Buddhiinusmrti in the
PAUL M HARRISON
37 Who will get to trip within the nice automobile? Self-image and
identity one of the fans of early Mahayana
38 Is the Dharma-kiiya the genuine "phantom body" of the
39 looking for the origins of the Mahayana: what are we
40 the increase of Mahayana Buddhism and its dating to the
worship of stiipas
42 The oldest Mahayana siitra: its value for the examine of
Buddhist improvement 302
LEWIS R. LANCASTER
43 encouraged speech in early Mahayana Buddhism
44 altering the feminine physique: clever ladies and the
Bodhisattva profession in a few Mahiiratnakiitasiitras
45 What, if something, is Mahayana Buddhism? challenge of
definitions and classifications
JONATHAN A. SILK
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Extra resources for Buddhism, Critical Concepts in Religious Studies, Volume 3
77 Though the relation between dhyiina and prajiiii is much more complicated78 , we could, nevertheless, discover some reflections of the older samatha and/vs. vipasyanii pair. 79 3. Meditation and the beginnings of Mahayana Buddhism Whatever the bodhisattva's spiritual cultivation may actually have been, it seems to me very unlikely that those men coming up with such complex and subtle innovations were simple lay people with a mere populist desire to make the new Vehicle open for a general 'easy ride'.
How can one engaged in the three samiidhis, which by definition exclude all types of entities, characteristics, and mental orientation, simultaneously feel compassion and friendliness towards all living beings? 71 How is it possible to fuse dhyiina and prajfiii? I am certainly aware of the immense difficulty of the question. Any attempt to answer such questions will transcend the realm of philologico-historical studies and land us in the field of the philosophy and psychology of religion. Even if an answer, let alone a certain one, may not be possible, the question will, nevertheless, satisfy a basic human need to discuss such propositions not only in terms of ascertaining their mere occurrence in historical sources but also in relation to truth-values.
In order to make friendliness and compassion possible in a practice dominated by enstatic states, the Prajiiiipiiramitopade§a operates a technical innovation inconceivable from the viewpoint of the traditional Sravakayana doctrine. 188b3-4). This opens the way for extravagant displays of the psychological virtuosity of blending trance-states and active preaching. 'The bodhisattva always dwells in the dhyiina, concentrates his thoughts, remains unmoved, does not generate coarse observation (vitarka) and subtle examination (viciira) and [yet] at the [same] time he preaches the Dharma with countless voices to all living beings in the ten directions and liberates them.
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