The first turning was the teaching of the Four Noble Truths by Shakyamuni Buddha , which was the beginning of Buddhism. The Second Turning was the doctrine of sunyata, or emptiness , which is a cornerstone of Mahayana. This doctrine was expounded in the Prajnaparamita sutras , the earliest of which may date to the 1st century BCE.
Nagarjuna ca. This is another cornerstone of Mahayana. Yogacara , a philosophy that originally developed in a Sthavira school called Sarvastivada, was another milestone in Mahayana history. The founders of Yogacara originally were Sarvastivada scholars who lived in the 4th century CE and who came to embrace Mahayana. Other important milestones in the development of Mahayana include Shantideva's " Way of the Bodhisattva " ca.
Over the years, Mahayana subdivided into more schools with divergent practices and doctrines. Today Mahayana is the dominant form of Buddhism in those countries.
Actively scan device characteristics for identification. Use precise geolocation data. Select personalised content. Create a personalised content profile. Measure ad performance. Are such depictions also based on hallucinations? But Osto does not stop here. As I have noted above, there surely were different concerns of different communities and different literary compositions, and so the absence of any particular notion can hardly be held—at least in this point of our studies—to indicate much of anything.
Although this is a strong article, a few small points must be noted. These are often closer to paraphrases, and very often hardly English. Given that Strauch is first and foremost a Sanskrit scholar, he would have better served himself and his readers by translating anew.
Finally, I find his treatment of the buddha-field idea p. It should be remarked that, contrary to what one might expect, or at least hope for, Strauch is the only one of the contributors here aside from the editor Harrison to have taken account of the other contributions in the volume, although for some reason none of his cross-references is provided with a page number.
The other bodhisattva widely acknowledged even early on is naturally Maitreya, the buddha to come. It is difficult for a non-specialist to evaluate the treatment of art historical evidence, so I can do little more than cite some of the conclusions of Rhi, tentative as they are. As he says, for instance p. But I can say for sure that there is no evidence that these types were ever exclusively used for any of the bodhisattvas.
Among the numerous buddhas and bodhisattvas thus dedicated, all the buddhas essentially look alike, usually bearing no inscribed labels, and the identity of the buddhas seems not to have mattered; bodhisattvas probably functioned in the same way. I would like to close my considerations focused on this book with several general observations.
Although sometimes genuinely reliable editions are cited, such as Skilling does in citing the Lalitavistara in the edition of Hokazono mistaking the date, however, which is , not , this covers only the beginning of the text, and for the rest Skilling preferred Vaidya to the admittedly problematic, but at least better edition of Lefmann, for reasons I cannot guess.
They were, I believe, published to make texts available to an Indian market in which European editions were simply not to be found, but in the present state of scholarship, they should simply not be used. Further, from the point of view of the volume as a whole, that aside from Strauch no other contributors refer to the contributions of any other, even when this would have been obvious for instance, Boucher and Sasaki , is odd.
I would like to turn now, more generally, to what was promised at the outset, namely a brief survey of suggestions of directions that might prove profitable as we move forward.
I have sketched above, inter alia, some ideas of areas which deserve attention. The following are not intended, then, as corrections so much as a sort of laundry list of areas which might be given more attention. To begin, it would be a boon for the entire field of Buddhist studies were there to be some reliable repository of information about past scholarship. This must include work in all languages; it need hardly be mentioned that the wealth of information on Indian Buddhism published in Japanese simply should not be ignored by any serious scholar.
Therefore, the proposed repository of information must begin as very much a work in progress. At the very least, however, the availability of information about existing scholarship should help future researchers avoid duplication, on the one hand, and assist them in approaching questions which have earlier been addressed by others. Furthermore, such a repository would also make clear which areas or which works have received attention, and which remain unexplored.
This would have the added benefit of providing for future scholars a map of uncharted territory. I should expect that this might also temper the verve of some scholars who might otherwise be inclined to make sweeping judgements on the basis of a few selected sources, since it would be easier to notice those many which remain unexamined.
Toward that end, such a bibliographical repository would also have to take into account what might be deemed semi-scholarly works, such as the translations published by the project.
These are of uneven quality, and rarely present comparative contexts that is, even when Sanskrit sources are available, they are little utilized, and Chinese translations even less so. Nevertheless, the availability of these translations will make it substantially easier for scholars to familiarize themselves with a broader array of texts. These translations will be useful in the way all translations should be used, namely as a kind of very detailed index or table of contents, through which one can more economically locate and read passages in a primary language.
The highly fragmentary Sanskrit materials have remained largely the domain of philologists in the narrowest sense of the term , and it is in fact quite difficult even to locate available parallel versions of any given discourse or passage. Likewise, the traditions preserved in Chinese have been comparatively little studied. With regard to the Abhidharma, and in different ways the Vinaya, both of these corpora are so technical that it is difficult to make use of them without full-scale immersions in their respective worlds.
Cooperative studies are therefore a must. A further domain in which scholarship on Indian Buddhism might be improved is mentioned by Harrison, and cited above, namely in the direction of situating Indian Buddhism more broadly within India. But for the moment, this may be a convenient place to stop, with the hope that more energetic scholars will join us in exploring this fascinating topic. There does exist an English version freely available on the web, produced by Gelongma Karma Migme Chodron.
However, unfortunately this translation suffers from a rather large number of mistakes and typos. See p. Wilderness: Ascetic Ideals and the Hindu World. Creel and Vasudha Narayanan, eds. Monastic Life in the Christian and Hindu Traditions. However, the Sanskrit reconstruction might not be correct. For one attempt to offer some considerations about perhaps intentionally archaized metrical texts, see J.
The passage in question is translated by Dantinne on p. Sanskrittexte aus Turfanfunden 9. Berlin: Akademie-Verlag, Folge Reprinted: Kandy: Buddhist Publication Society, Or, if you think we got something wrong, please also comment and let us know. We try to be as accurate as possible, but if there's a mistake, we want to correct it. Skip to main navigation Skip to main navigation Skip to search Skip to search Skip to content. Use current location. See all locations. Admin Admin Admin, collapsed.
Main navigation Events. Open search form. Enter search query Clear Text. Saved Searches Advanced Search. Harrison has dedicated his career to studying the history of this religion, which is now practiced by over million people. This new work focuses on the rise of Mahayana Buddhism, which evolved about years after the birth of Buddhism.
It is an elaborate web of ideas that has seen other types of Buddhism branch from its traditions. Unlike other Buddhists, Mahayana followers aspire to not only liberate themselves from suffering but also lead other people toward liberation and enlightenment. Paul Harrison Image credit: Connor Crutcher.
But Buddhism is not all about meditation. Buddhism is an amazingly complex religious tradition. Buddhism has extremely good press. I try to show my students that Buddhism is not so nice and fluffy as they might think. But every religion is a human instrument, and it can be used for good and for bad. Religion plays a hugely important role in our world today.
Sometimes it has extremely negative consequences, as evidenced by terrorism incidents such as the Sept. Religion is important to our politics. So, we need to understand how religions work. And part of that understanding involves trying to grasp how religions developed and became what they became.
0コメント