Tuesday, December 19, 2006

Choo Mei's Intro

This blog is about an attempt to introduce the Mahayana Buddhism and translate certain Chinese Buddhist texts that do not yet have English equivalent into English. In fact some original Sanskrit texts were lost and they have to be re-translated from Chinese. (An example is the Heart Sutra.)

I will like to start with definition of Buddhist terms, for today it will be just for words beginning with letter "A" (Credits go to Andrew Mark):

Aeon
An age (Sanskrit: kalpa), too long to be reckoned by any ordinary calendar, during which the evolution of a physical universe takes place. This evolution occurs in four stages: (1) The antara-kalpa, in which the universe is formed; (2) the vivartta-siddha-kalpa, in which the universe possesses continued stability; (3) the samvartta-kalpa , in which the universe is gradually destroyed; and (4) the sunyakalpa, in which the universe disappears. After the sunyakalpa, the process of cosmic activity begins again in a cyclic evolution. There are three kinds of kalpas: (1) A great kalpa of 1,344,000,000 years, (2) a medium kalpa of 336,000,000 years, and (3) a small kalpa of 1 6, 800,000 years.

Amitabha Buddha
The most commonly used name for the Buddha of Infinite Light and Infinite Life. Amitabha is a transhistorical Buddha who created and presides over the Pure Land (Land of Ultimate Bliss), where anyone can be reborn through completely sincere recitation of His name, particularly at the time of death. Amitabha is venerated by all Mahayana schools (T'ien T'ai, Esoteric, Zen, etc .) and, particularly, Pure Land. At the highest level, Amitabha Buddha at the highest or noumenon level represents the True Mind, the Self-Nature common to the Buddhas and sentient beings -- all-encompassing and all-inclusive. This deeper understanding provides the rationale for the harmonization of Zen and Pure Land, two of the most popular schools of Mahayana Buddhism. See also "Mind."

Amitabha Sutra
A Sutra that describes the wonders and adornments of Amitabha Buddha's Western Pure Land and explains why we should seek rebirth there. It also tells us how we can attain rebirth in the Pure Land, and describes the appearance, characteristics, and natures of the the hosts of Buddhas who dwell in the Pure Land and in other Buddha-lands. One of the five Pure Land Texts that are considered of paramount importance to Pure Land students. The entire Sutra is presented on the "Amitabha Sutra" page.

Arahat
Buddhist saint who has attained liberation from the cycle of Birth and Death, generally through living a monastic life in accordance with the Buddhas' teachings. Arhatship is the goal of Small Vehicle practice, as contrasted with Bodhisattvahood or Buddhahood in Mahayana practice. Persons in the first three stages of Arhatship are called "learners." Those in the fourth and final stage of Arhatship are referred to as "those who are beyond study" or "thoroughly learned ones." See also "four grades of disciples."

Assuras
Beings that are just above humans in the six states of existence. Asuras are demigods, or semi-blessed beings, who are powerful but are also fierce and quarrelsome. Like humans, they are partly good and partly evil.

Avalokitesvara
See Guan Yin (when definition under "g" is posted).

Avatamsaka Sutra
See Flower Adornment Sutra.

Awakening
The awakening to the realization of the true nature of oneself and the true nature of the universe and everyone in it. For more details, see the first chapter of Understanding Buddhism by Master Chin Kung. (please contact http://www.amtb-usa.org)

Monday, December 11, 2006

THE 3 BUDDHIST TRADITIONS


WHAT ARE AND WHY 3 BUDDHIST TRADITIONS:

Somebody once asked how one could fit together various traditions that represented the Buddha's teaching. One can think of Buddha's Dharma as a wonderful seed planted in the earth, out of which has blossomed a tree with deep roots, great branches, leaves, flowers, and fruits.
Sometimes a person might point to the roots and say that it is just here that we can find the real Dharma, while someone else might say, "Oh no it is in the flowers," and still another will say that it is to be found in the fruit. But, of course, these different parts cannot really be separated; the roots sustain the tree in their way, and the fruit depends on the roots and leaves and branches as well.
In order to clarify the variations between the many different schools and traditions of Buddhism, the schools are often divided into the three Yanas (Skt.), meaning 'Vehicles' or 'Paths'. These three are; the Hinayana, Mahayana and Tantrayana. Within the various vehicles, much variation can still exist, which is further explained in the pages that deal with the traditions, like Zen and Tibetan Buddhism.
A major reason for this development of different schools within Buddhism may be that the Buddha taught for decades. Given the vast amount of teachings it is not easy to unanimously decide what the exact interpretation of all teachings should be, or even how to summarise hem logically.
Depending on who the Buddha would be teaching to, the explanation would be quite different and sometimes seemingly contradictory. This can be understood as skillful means; a satisfying explanation to a learned philosopher is probably too complex for an uneducated person. On top of this, the Buddha clearly stated that he did not just intend to teach a doctrine, but intended to show the path that people can follow for their own development. This intention ultimately leads to the point where every individual has to decide which practices to follow and how to interpret the teachings, rather than adhering to a fixed doctrine.
Source: http://buddhism.kalachakranet.org/vehicles.html