Academic literature on the topic 'Sutra'

This paper explores the practical teachings found in the Dunhuang manuscript of the Platform Sutra of the Sixth Patriarch and considers the possibility of practice within a doctrine of sudden enlightenment. Part One outlines how the doctrine of sudden enlightenment can be understood to undermine the purpose for practicing meditation. Part Two first makes a case for the position that practice is presupposed by the text regardless of the doctrine of sudden enlightenment. Next the paper argues for what type of meditation practice the Platform Sutra teaches is consistent with sudden enlightenment. The practice the Platform Sutra teaches is an intentionless, continuous, non-passive non-attachment while in the midst of dharmas that takes as its basis the suchness of things inherent in sentient beings.

The Ming Dynasty (1368-1644) saw China transition from the medieval to the early modern period. This transition was marked by rampant piracy, a boom in book publishing, and other developments that challenged traditional social and economic habits, thereby forcing China to evolve. Buddhism during the time was similarly stressed, facing government suppression early in the Ming, and facing steeper competition for donations and patronage throughout the dynasty. In response, Ming Buddhism adapted itself to the changing times in numerous ways: the rise of lay societies and an increase in devotional practice being two important examples. One of the most prominent figures of late Ming Buddhism is Yunqi Zhuhong (1535-1615). In 1587 Zhuhong wrote the "Fanwangjing xindipin pusajie yishu fayin," a commentary on the Brahma Net Sutra, which contains a list of ten major and forty-eight minor "bodhisattva precepts" taken by both lay and monastic Buddhists in East Asia. Therefore, Zhuhong's commentary allowed him to interpret the common moral framework of all Buddhists in his local and extended community. This dissertation offers a translation and analysis of key portions of Zhuhong's commentary on the Brahma Net Sutra in order to understand his philosophy of violence. By unearthing Zhuhong's arguments regarding when killing is or is not acceptable this dissertation aims to begin bringing Chinese philosophies of violence into conversation with western just war thought. Additionally, Zhuhong's philosophy of violence demonstrates what I term "Chan realism," which is an amalgam of moral and political realism. Understanding Zhuhong's philosophy of violence therefore also allows us to better understand the competing religious and political loyalties faced by those living in the late Ming. Lastly, by translating Zhuhong's philosophy of violence and analyzing his realism, this dissertation aims to increase our understanding of the novelty and innovation occurring within Chinese Buddhism during the Ming Dynasty.

碩士<br>元智大學<br>中國語文學系<br>97<br>Analogy and parables are extensively used in “Lotus Sutra” to deliver the very essence of this text and to show the key points of Buddha’s teachings. In form of analogies and parables, the text conveys the following ideas: One of big vehicular thought, All things ultimate reality, Opening the expedient teachings and revealing the true one, Opening the three kinds and merging in to one of big vehicular, Telling now story to display far accomplishments, and remote Shakya Tathagata a big vehicular thought of the analogy convey. The seven parables in “Lotus Sutra” indicate Tathagata’s idea of one big vehicle and contain Buddha’s supreme wisdom. All living beings have seven desires or attachments that are deeply implanted in their minds; therefore, Tathagata used words of simile and parable to lead all living beings to nirvana. There are seven stories told to deal with the seven types of arrogance. To help all living being remove the seven desires, Tathagata tell stories to the poor, the moderate, and the sharp intellect. Each parable, connected with one another, deals with one means of saving living beings from one of the seven afflictions. Each implies deep meanings and thoughts of “Lotus Sutra”. Each of them, developed by a thought-provoking story, expresses the one of big Vehicle concept and is presented in response to the true significance of “Lotus Sutra”. You can realize the meaning of one big Vehicle if you can understand the metaphors throughout the text.

碩士<br>慈濟大學<br>宗教與人文研究所<br>104<br>With the development of modern technology, communication method has also been changed. Over the past 2,500 years, the spreading of Buddhism dharma was from word of mouth, written script after the creation of word, sutra compilation, to printed materials after the invention of printing. It was until the twentieth century, when the electronic age arrived, religious communication gained variety of ways to reach out to people. Buddhist sutra is not static, nor only contenting outdated text. It is also not a foreign object to a descriptor. The content of the sutra has go beyond the limit of time or space; during its long history of existence, it could reflect on current situation or event. In order to follow this modern world and fit people’s demand of reading and learning sutra, Tzu Chi’s musical sutra adaptation has broke through the boundaries of time, space and interpersonal by integrated the power of communication and modern technology. It presents as a great innovation on interpreting Buddhist sutra. Nevertheless, the innovation does not lose the origin meaning or principal of the text; it has broaden the dimension in religious communication, and transformed Buddhist teachings into a universal value, propagated good principle, spirit and attitude. It also indirectly demolished the barrier between religions, and brought harmony and understanding within. It has reached the ideal goal of ‘invisible religion.’ Keywords: Buddhist sutra, religious communication, sutra adoption, interpretation, invisible religion