Guide The Shurangama Sutra With Commentary, Vol. 2

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He conducted daily meditation sessions and frequent Sutra lectures. At that time, the Cuban missile crisis occurred between the United States and the Soviet Union, and Hsuan Hua embarked on a fasting period for thirty-five days to pray for an end to the hostilities and for world peace. Hosting Ordination Ceremonies Because of the increasing numbers of people who wished to to become monks and nuns under Hsuan Hua's guidance, in he decided to hold ordination ceremonies at Gold Mountain Dhyana Monastery.

Two monks and one nun received ordination. Subsequent ordination platforms have been held at the City Of Ten Thousand Buddhas in , , , , , and , and progressively larger numbers of people have received full ordination. Over two hundred people from countries all over the world were ordained under him. Theravada and Mahayana traditions Having traveled to Thailand and Burma in his youth to investigate the Southern Tradition of Buddhism, Hsuan Hua wanted to bridge what he perceived as a rift between the Northern Mahayana and Southern Theravada traditions. In America, Hsuan Hua encouraged cordial relations between the Sangha communities from both the Northern and Southern traditions.

Sri Dhammananda of the Theravadin tradition with an honorary Ph. Hsuan Hua would also invite Bhikkhus from both traditions to jointly conduct the High Ordination. This was the first time the service was known to have been held in North America. His sudden passing came as a shock to most of his disciples. Funeral Hsuan Hua's funeral lasted from June 8 to July All major services during the funeral were presided over by Venerable Ming Yang, abbot of Longhua Temple in Shanghai and a longtime friend of Hsuan Hua's.

On July 28, monks from both Theravada and Mahayana traditions hosted a memorial ceremony and cremation. Letters of condolences from Buddhist monks and dignitaries, including from President Bush, were read during the memorial service. This work also exerted considerable influence in China on the codification of similar regulations in Taoism.

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It contains the full biographies of monks as well as short sketches of the lives of an additional monks. It is divided into 10 sections, in accordance with the varying achievements of the monks whose biographies it records. According to the introduction, in former times many virtuous nuns were to be met with, but at the time of the Liang Dynasty when this work was compiled there were few nuns to be found rigorously observing the monastic precepts.

Accordingly the author brought together various inscriptions, the recollections of elderly people and other relevant records into this single volume in order to provide examples for future nuns.

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Fa-xian set out on his journey in search of the Dharma in A. From India he crossed over to Ceylon and then returned to China by sea, arriving in This work is an account of his observations and experiences during this journey. It is a valuable source of information on Buddhism and Buddhist culture in India and Central Asia at the start of the fifth century, and is the oldest extant account by a Buddhist monk of his travels in India.

It deals with such subjects as the state of Buddhism at the time and the geography, customs industry and government of the countries which he himself visited and of 28 countries about which he heard from other people. It is thus a valuable historical document, and recording as it does distances, directions and measurements as well as giving accurate transliterations of native words, it is unsurpassed in its geographical descriptions by any other work. It also serves as an indispensable guidebook in archaeological excavations and expeditions.

It is divided into three parts. The most important section is Part 2, which describes in detail the hardships undergone by Jian-zhen and his party before they actually managed to reach Japan, and the work as a whole is an important historical document in that it gives a concrete account of one chapter in the transmission of Buddhism to Japan. The first 11 fascicles, consisting of replies by Buddhists to criticism from Confucianists and Taoists, clarify the differences between the teachings of Confucianism, Buddhism and Taoism, whilst the last 3 fascicles contain works dealing directly with Buddhist doctrine.

The work as a whole is composed in such a way as to be readily understood by the average reader, and it is thus an important source of information on the state of Buddhism at the time of its composition.

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It consists of itemized explanations of Buddhist doctrine, terms and concepts, and is also rich in quotations from numerous scriptures. Many of the works quoted are no longer extant, and so it serves as a valuable source of textual material. In addition, the quotations are classified and cited according to their contents; hence it is very convenient to consult, resulting in its having been used by many scholars in the past. It is divided into volumes and its contents are further classified under headings.

Yi-jing left China in A. He wrote it underway and sent it home to China in order to make the monks there reflect upon the state of their monastic discipline by giving an indication of the strict discipline observed by monks in India and neighboring countries. It is thus a valuable source of material on the organization of the Buddhist community in these countries and the state of monastic discipline at the time.

The words selected are arranged according to contents, so it is a very handy reference work for beginners in the study of Sanskrit.

The Sanskrit equivalents are indicated by both their Chinese transliterations and the Sanskrit alphabet; hence it is also a valuable work for assessing the standard of Sanskrit studies in China at the time. The present work was then put together in book-form at a later date. Be that as it may, there is no changing the fact that this was the first written work composed by a Japanese. Thus it can be regarded as the first interpretation of Buddhist thought by a Japanese. According to the colophon, this commentary was composed by imperial order at a time when the land was being ravaged by a plague.

Thus it can also be regarded as an introduction to the philosophy of the Mind-Only doctrine, although the theories evolved therein are somewhat unorthodox owing to the fact that the ideas of the author are also based upon an understanding of the doctrines of the Kegon, Vinaya and Pure Land schools of thought. It gives a short and clear explanation of most of the main tenets of the Tendai School, and is thus very convenient for acquainting the reader with the doctrines of this school.

In the light of these facts, it is valid to say that this work exerted considerable influence upon Japanese attitudes towards monastic precepts. The points discussed in this work are: the buddhas said to have revealed the two teachings, the contents of the teachings, the period of time necessary for attaining Buddhahood, and the benefits deriving from the two teachings. The name Shingon School derives in fact from this view that the word is truth itself.

The present work was written at this time and is in verse form, consisting of 44 lines of 7 characters a line. Deploring the moral corruption of the monks at the time, Kakuban probably adopted this style in order to sound a warning to the Buddhist community. It was the author, Eisai, who had transmitted the Rinzai Ch.

In reply he composed this work, emphasizing that the propagation of Zen be in fact equivalent to protecting the land of Japan. The work consists in all of 10 chapters, and all discussions are supported by quotations from Buddhist scriptures. A short biography of Eisai by an unknown author has also been added as an introduction. It elucidates the true significance of Zazen and emphasizes the importance of its practice. It is a short work, consisting of a mere characters, but its contents are not necessarily of a readily understandable nature.

The title refers to the true teachings taught by the Buddha during the span of his life, and in this work all aspects of Buddhist doctrine, scriptures, way of life and practice are described from the standpoint of the author, This work is held in very high regard, being considered the most outstanding philosophical work written by a Japanese. They are beautiful, but extremely coarse. People with wisdom should be careful. Smart people should take careful note of this passage. Don't let your intelligence go back on you so that you make a mistake in the end.

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  • Don't have the attitude : "You don't understand, but I do. You're not clear, but I am. Don't let a promising future go to ruin. Sutra : These demons have their groups of disciples.

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    Each says of himself that he has accomplished the Unsurpassed Way. Commentary: These people with a little wisdom who do not cut off their lust are always talking about love and desire. Then what happens? These demons have their groups of disciples. They, too, will have disciples and protectors.

    Totally without shame , they will loudly pronounce that they have achieved the highest path. We are all supreme and unsurpassed! You see, there are even phony Buddhas. But they don't see themselves as phony; they think they are for real. They believe: In heaven above, on earth below I alone am honored. Q1 Greed for lust turns the world. Sutra : After my extinction , in the Dharma-ending Age , these hordes of demons will abound, spreading like wildfire as they openly practice greed and lust. Claiming to be good knowing advisors, they will cause living beings to fall into the pit of love and views and lose the way to Bodhi.

    Commentary: Shakyamuni Buddha said, "While I'm in the world , such demons will not dare to show themselves, but after my extinction , in the Dharma-ending Age , these hordes of demons will abound. There are simply too many of these demons around, going about everywhere discussing sexual desire. And they themselves revel in lust , be they men or women. At the same time , they think that they are enlightened and have become Buddhas.

    How is it that I recognize such people as these, such as the one who says he's a Buddha. We won't mention any names. He said he was a Buddha , and I said he was a demon. How did I know? He's just like what's described here. He's always talking about emotion and love. I love everybody! What right do you have to be in love with everyone? These demons abound, spreading like wildfire as they openly practice greed and lust. They'll be all the rage in the world. Ignorant people will be taken in by them, thinking what they have to say makes sense.

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    It will especially agree with young people's way of thinking. As the saying goes, "Persons of similar atrocious tastes get together.