By Paul Williams
From a box basically of curiosity to expert orientalists, the examine of Buddhism has constructed to include inter alia, theology and non secular reviews, philosophy, cultural stories, anthropology and comparative stories. there's now larger direct entry to Buddhism within the West than ever prior to, and Buddhist stories 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 during the last 40 years. With a brand new advent through the editor, this assortment is a distinct and unrivalled learn source for either pupil 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 research on meditation and the beginnings of
35 How the Mahayana began
36 Buddhiinusmrti in the
PAUL M HARRISON
37 Who will get to journey within the nice car? Self-image and
identity one of the fans of early Mahayana
38 Is the Dharma-kiiya the true "phantom body" of the
39 looking for the origins of the Mahayana: what are we
40 the increase of Mahayana Buddhism and its courting to the
worship of stiipas
42 The oldest Mahayana siitra: its value for the research of
Buddhist improvement 302
LEWIS R. LANCASTER
43 encouraged speech in early Mahayana Buddhism
44 altering the feminine physique: clever girls 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 info for Buddhism, Critical Concepts in Religious Studies, Volume 3
207a23-b2). 70 '* 36 THE BEGINNINGS OF MAHAYANA BUDDHISM This is the basic picture offered by our texts. It seems that two major doctrinal concerns stand out as paramount for their authors. The first one, hugely sensitive for the Great Vehicle followers, is how a bodhisattva can engage in meditation, especially in the cultivation of enstatic states as well as emptiness, signlessness, and directionlessness, without losing his salvific involvement. The second one, which Mahayana inherited from earlier Buddhism, is how and to what degree non-discursive cognitive modes can be combined with rational observational thinking in order to attain the supreme Awakening.
Of course, this is a theoretical simplification and in reality we have a variety of positions. The relativist Prajiiaparamita current is far from being devoid of visualisation and devotional passages. One of the main results and aims of the bodhisattva's meditation is gaining direct access to countless Buddha lands (buddha-lcyetra) and worshipping each of their Buddhas. 341c22). A case in between, one is almost tempted to say a category in itself, is the Pratyutpannasamiidhi-siitra. tar snang ngo) (Harrison 1978, 36(section 3L)).
It may actually echo the relation between enstatic meditation (samatha) and observational concentration (vipasyana) present since early Buddhism. Later scholastic tradition, Sravakayana and Mahayana alike, have always portrayed samatha and vipasyana as being in a state of balance and harmony. This view has been shared by many modem Buddhist and scholars. Studies like, to give only two examples, those of Cousins (1984) and Kochi (1973) actually stress this aspect. 76 The relation between samatha and vipasyana has, however, not always been that of a perfect marriage.
Buddhism, Critical Concepts in Religious Studies, Volume 3 by Paul Williams