Mountain Mandalas: Shugend? in Ky?sh?, by Allan G. Grapard. Bloomsbury. 2016. 320 pp. Hb. £90. ISBN–13: 9781474249003. Pb. £31. ISBN-13: 9781350044937. Ebook £34.54. ISBN-13: 9781474249027.
{"title":"Mountain Mandalas: Shugend? in Ky?sh?, by Allan G. Grapard","authors":"E. Sala","doi":"10.1558/bsrv.39703","DOIUrl":"https://doi.org/10.1558/bsrv.39703","url":null,"abstract":"Mountain Mandalas: Shugend? in Ky?sh?, by Allan G. Grapard. Bloomsbury. 2016. 320 pp. Hb. £90. ISBN–13: 9781474249003. Pb. £31. ISBN-13: 9781350044937. Ebook £34.54. ISBN-13: 9781474249027.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2019-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44749884","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Responsible Living: Explorations in Applied Buddhist Ethics — Animals, Environment, GMOs, Digital Media, by Ron Epstein. Buddhist Text Translation Society, 2018. 179pp. Pb. $12, ISBN-13: 9781601030993. Ebook $5, ISBN-13: 9781601031006.
{"title":"Responsible Living: Explorations in Applied Buddhist Ethics — Animals, Environment, GMOs, Digital Media, by Ron Epstein","authors":"N. Swann","doi":"10.1558/bsrv.39705","DOIUrl":"https://doi.org/10.1558/bsrv.39705","url":null,"abstract":"Responsible Living: Explorations in Applied Buddhist Ethics — Animals, Environment, GMOs, Digital Media, by Ron Epstein. Buddhist Text Translation Society, 2018. 179pp. Pb. $12, ISBN-13: 9781601030993. Ebook $5, ISBN-13: 9781601031006.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2019-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46293686","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The action noun adhimukti derives from the verb adhi-muc, not attested in Classical Sanskrit but in P?li. It is regularly used in the passive, with the original meaning ‘to be fastened to’, and then ‘to adhere’. This meaning is not used in a concrete sense, but in a metaphorical one, referred to mind and mental objects, so that adhimukti can be used to express inclination, faith in a doctrine, and also intentional and stable representation of an image or an idea in meditative practice, sometimes with the effect of transformation of external reality. The common feature appears to be adherence or the fixing of the mind on its object.
{"title":"Etymology and Semantic Spectrum of adhimukti and Related Terms in Buddhist Texts","authors":"G. Benedetti","doi":"10.1558/bsrv.36122","DOIUrl":"https://doi.org/10.1558/bsrv.36122","url":null,"abstract":"The action noun adhimukti derives from the verb adhi-muc, not attested in Classical Sanskrit but in P?li. It is regularly used in the passive, with the original meaning ‘to be fastened to’, and then ‘to adhere’. This meaning is not used in a concrete sense, but in a metaphorical one, referred to mind and mental objects, so that adhimukti can be used to express inclination, faith in a doctrine, and also intentional and stable representation of an image or an idea in meditative practice, sometimes with the effect of transformation of external reality. The common feature appears to be adherence or the fixing of the mind on its object.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2019-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1558/bsrv.36122","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44717393","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Remembering the Present: Mindfulness in Buddhist Asia, by Julia L. Cassaniti. Cornell University Press, 2018. 297pp. Hb. $27.95. ISBN-13: 9781501707995.
《铭记当下:亚洲佛教的正念》，作者:Julia L. Cassaniti。康奈尔大学出版社，2018。297页。Hb。27.95美元。ISBN-13: 9781501707995。
{"title":"Remembering the Present: Mindfulness in Buddhist Asia, by Julia L. Cassaniti","authors":"Jian Cheng Shi","doi":"10.1558/bsvr.39704","DOIUrl":"https://doi.org/10.1558/bsvr.39704","url":null,"abstract":"Remembering the Present: Mindfulness in Buddhist Asia, by Julia L. Cassaniti. Cornell University Press, 2018. 297pp. Hb. $27.95. ISBN-13: 9781501707995.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2019-08-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47601990","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The P?li Nik?yas describe a range of painful feelings that are experienced by human beings. The painful feelings are primarily divided into the categories of dukkha and domanassa. In its broader sense, dukkha covers a complete range of different types of painful or unpleasant feeling. But when it appears within a compound or together with domanassa successively within a passage, its meaning is primarily limited to physical pain while domanassa refers to mental pain. This article investigates the question of whether or not the Arahant and the Buddha experience mental pain as well as physical pain. My analysis of doctrinal explanations demonstrates that the Arahant and the Buddha are subject to experience physical pain and physical disease but not mental pain. This article also clarifies why and to what degree the P?li tradition sees them as experiencing physical pain and disease.
P ?李尼克吗?yes描述了人类所经历的一系列痛苦的感觉。痛苦的感觉主要分为苦(dukkha)和痴(domanassa)两类。在更广泛的意义上，苦涵盖了一系列不同类型的痛苦或不愉快的感觉。但是，当它出现在一个复合词中或与domanassa一起连续出现在一段话中时，它的意思主要局限于身体上的痛苦，而domanassa指的是精神上的痛苦。这篇文章调查了阿罗汉和佛陀是否经历过精神痛苦和身体痛苦的问题。我对教义解释的分析表明，阿罗汉和佛陀会经历身体上的痛苦和疾病，但不会经历精神上的痛苦。本文还阐明了P?黎族传统认为他们经历着身体上的痛苦和疾病。
{"title":"Do the Arahant and the Buddha Experience Dukkha and Domanassa?","authors":"Ashin Sumanacara","doi":"10.1558/bsrv.32069","DOIUrl":"https://doi.org/10.1558/bsrv.32069","url":null,"abstract":"The P?li Nik?yas describe a range of painful feelings that are experienced by human beings. The painful feelings are primarily divided into the categories of dukkha and domanassa. In its broader sense, dukkha covers a complete range of different types of painful or unpleasant feeling. But when it appears within a compound or together with domanassa successively within a passage, its meaning is primarily limited to physical pain while domanassa refers to mental pain. This article investigates the question of whether or not the Arahant and the Buddha experience mental pain as well as physical pain. My analysis of doctrinal explanations demonstrates that the Arahant and the Buddha are subject to experience physical pain and physical disease but not mental pain. This article also clarifies why and to what degree the P?li tradition sees them as experiencing physical pain and disease.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2019-08-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1558/bsrv.32069","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42561299","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Since the late 1980s, in defiance of Sri Lanka’s major monastic fraternities (nik?yas) and the government, Buddhist women and men have begun to organize across distinctions of national boundary and Buddhist tradition to reinstate a defunct bhikkhun? ordination lineage for renunciant women. Drawing on fieldwork from the winter of 2015–16, this article considers some of the strategies by which Sri Lanka’s bhikkhun?s and their supporters constitute the burgeoning lineage(s) as both legitimate and necessary for the continued health and vitality of an otherwise ailing Buddhist s?sana. I argue that Sri Lanka’s bhikkhun?s engage in highly-visible forms of adherence to vinaya rules and social expectations for ideal monastic behavior set against a popular discourse about the laxity of male renunciants. Such engagement is both political and soteriological; while it is aimed at fulfilling legitimizing gendered expectations of women’s piety, it is expressed primarily in terms of the eradication of personal and societal suffering through forms of practice that accord with the ideal of a pious monastic. Thus, in contrast to discourses which locate bhikkhun?s as subjects whose presence weakens the s?sana’s duration and strength, in this new discourse Sri Lanka’s bhikkhun?s become virtuous agents of social service and moral restoration. The article concludes by identifying emerging connections between this discourse and an alreadygendered xenophobic Buddhist nationalism.
{"title":"Mobilizing Gendered Piety in Sri Lanka’s Contemporary Bhikkhun? Ordination Dispute","authors":"Tyler A. Lehrer","doi":"10.1558/bsrv.35050","DOIUrl":"https://doi.org/10.1558/bsrv.35050","url":null,"abstract":"Since the late 1980s, in defiance of Sri Lanka’s major monastic fraternities (nik?yas) and the government, Buddhist women and men have begun to organize across distinctions of national boundary and Buddhist tradition to reinstate a defunct bhikkhun? ordination lineage for renunciant women. Drawing on fieldwork from the winter of 2015–16, this article considers some of the strategies by which Sri Lanka’s bhikkhun?s and their supporters constitute the burgeoning lineage(s) as both legitimate and necessary for the continued health and vitality of an otherwise ailing Buddhist s?sana. I argue that Sri Lanka’s bhikkhun?s engage in highly-visible forms of adherence to vinaya rules and social expectations for ideal monastic behavior set against a popular discourse about the laxity of male renunciants. Such engagement is both political and soteriological; while it is aimed at fulfilling legitimizing gendered expectations of women’s piety, it is expressed primarily in terms of the eradication of personal and societal suffering through forms of practice that accord with the ideal of a pious monastic. Thus, in contrast to discourses which locate bhikkhun?s as subjects whose presence weakens the s?sana’s duration and strength, in this new discourse Sri Lanka’s bhikkhun?s become virtuous agents of social service and moral restoration. The article concludes by identifying emerging connections between this discourse and an alreadygendered xenophobic Buddhist nationalism.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2019-08-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41964463","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In both the Anguttara Nikaya in Pali and the Ekottarika Agama in Chinese translation, the suttas are grouped into eleven nipatas ('books'), from the Ekaka-nipata/Eka-nipata (Book of Ones) to the Ekadasaka-nipata (Book of Elevens) - though in the Ekottarika Agama the nipatas are not labelled as such. This grouping into nipatas is based on the number of doctrinal items dealt with in the component suttas. In the Ones and Twos, it is often the case that a single original sutta has been subdivided so that its component sections become a series of similarly structured derivative suttas superficially appropriate for inclusion in the Ones or Twos. Moreover, material for this process of subdividing has sometimes been provided by multiplying doctrinal sets with formulaic statements. In most of the remaining nipatas the phenomena noted in the Ones and Twos are also present, but on a much smaller scale. In view of their Chinese counterparts in the Samyukta Agama, some groups of suttas in the Anguttara Nikaya with samyutta-like nature were probably moved from the Samyutta Nikaya to the Anguttara Nikaya within the Pali tradition. Evidence of a comparable movement into the Ekottarika Agama is also available. The artificial suttas created by subdivision and the original numerical suttas shared by the Ekottarika Agama and the Anguttara Nikaya largely retained their original places at the beginning of each nipata, while some genuine suttas probably earlier located in the Samyukta Agama and Madhyama Agama were added progressively at the end of the growing nipata.
{"title":"Structure and Formation of the Anguttara Nikaya and the Ekottarika Agama","authors":"Tse-fu Kuan, R. Bucknell","doi":"10.1558/BSRV.39045","DOIUrl":"https://doi.org/10.1558/BSRV.39045","url":null,"abstract":"In both the Anguttara Nikaya in Pali and the Ekottarika Agama in Chinese translation, the suttas are grouped into eleven nipatas ('books'), from the Ekaka-nipata/Eka-nipata (Book of Ones) to the Ekadasaka-nipata (Book of Elevens) - though in the Ekottarika Agama the nipatas are not labelled as such. This grouping into nipatas is based on the number of doctrinal items dealt with in the component suttas. In the Ones and Twos, it is often the case that a single original sutta has been subdivided so that its component sections become a series of similarly structured derivative suttas superficially appropriate for inclusion in the Ones or Twos. Moreover, material for this process of subdividing has sometimes been provided by multiplying doctrinal sets with formulaic statements. In most of the remaining nipatas the phenomena noted in the Ones and Twos are also present, but on a much smaller scale. In view of their Chinese counterparts in the Samyukta Agama, some groups of suttas in the Anguttara Nikaya with samyutta-like nature were probably moved from the Samyutta Nikaya to the Anguttara Nikaya within the Pali tradition. Evidence of a comparable movement into the Ekottarika Agama is also available. The artificial suttas created by subdivision and the original numerical suttas shared by the Ekottarika Agama and the Anguttara Nikaya largely retained their original places at the beginning of each nipata, while some genuine suttas probably earlier located in the Samyukta Agama and Madhyama Agama were added progressively at the end of the growing nipata.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67363257","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
With the present paper I study and translate a discourse in the Ekottarika-?gama preserved in Chinese of which no parallel in other discourse collections is known. This situation relates to the wider issue of what significance to accord to the absence of parallels from the viewpoint of the early Buddhist oral transmission. The main topic of the discourse itself is perception of impermanence, which is of central importance in the early Buddhist scheme of the path for cultivating liberating insight. A description of the results of such practice in this Ekottarika-?gama discourse has a somewhat ambivalent formulation that suggests a possible relation to the notion of rebirth in the Pure Abodes, suddh?v?sa. This notion, attested in a P?li discourse, in turn might have provided a precedent for the aspiration, prominent in later Buddhist traditions, to be reborn in the Pure Land.
{"title":"Ekottarika-?gama Discourse Without Parallels","authors":"Anālayo Bhikkhu","doi":"10.1558/bsrv.36757","DOIUrl":"https://doi.org/10.1558/bsrv.36757","url":null,"abstract":"With the present paper I study and translate a discourse in the Ekottarika-?gama preserved in Chinese of which no parallel in other discourse collections is known. This situation relates to the wider issue of what significance to accord to the absence of parallels from the viewpoint of the early Buddhist oral transmission. The main topic of the discourse itself is perception of impermanence, which is of central importance in the early Buddhist scheme of the path for cultivating liberating insight. A description of the results of such practice in this Ekottarika-?gama discourse has a somewhat ambivalent formulation that suggests a possible relation to the notion of rebirth in the Pure Abodes, suddh?v?sa. This notion, attested in a P?li discourse, in turn might have provided a precedent for the aspiration, prominent in later Buddhist traditions, to be reborn in the Pure Land.","PeriodicalId":41430,"journal":{"name":"Buddhist Studies Review","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2018-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67363304","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The suicide accounts of three bhikkhus in sutta literature probably inspired the formulation of a particular type of person who attains Arahantship at death, later designated as an ‘equal-headed’ (samas?sin) person in the Abhidhamma. The Therav?da tends to depict those bhikkhus as non-Arahants before suicide. The Pali commentary explains that they did not attain Arahantship until their deaths and refers to two of them as each being an ‘equal-header’ (samas?s?). By contrast, the (M?la-)Sarv?stiv?da s?tras and Abhidharma portray them as Arahants during their lifetimes. The Sarv?stiv?dins deny the concept of samas?sin proposed by the Vibh?jyav?dins, which include the Therav?da and Dharmaguptaka schools. The Pali commentaries provide various explanations and classifications of samas?sin, which have one idea in common: the term signifies the concurrence of two events, and it denotes at least a person who only becomes an Arahant at death, and sometimes someone who becomes an Arahant at the same time as a certain kind of event occurs. The Pa?isambhid?magga, a quasi-Abhidhamma text, has a chapter that expounds ‘equal-head’ (samas?sa) in an oblique way by enumerating various kinds of sama and of s?sa separately. The Pa?isambhid?magga commentary tries to make sense of the term samas?sa by associating this textual exposition of sama and s?sa with the more commonly found term samas?sin.
佛经文献中关于三位比丘自杀的记载可能启发了一种特定类型的人的构思，这种人在死亡时获得阿罗汉身份，后来在《阿毗达摩》中被指定为“平等头”(samas?sin)人。Therav吗?他倾向于把这些比丘描绘成自杀前的非阿罗汉。巴利文注释解释说，他们直到死后才获得阿罗汉位，并将他们中的两个称为“平等头”(samas?s?)。相比之下，Sarv?stiv?da s ?陀罗和阿毗达摩在他们的一生中将他们描绘成阿罗汉。收stiv ?Dins否认samas的概念?Vibh?jyav?晚餐，其中包括Therav?佛学和法笈多派。巴利文注释提供了不同的samas解释和分类。罪恶，它们有一个共同点:这个词表示两个事件的同时发生，它至少表示一个人在死后才成为阿罗汉，有时也表示一个人在某种事件发生的同时成为阿罗汉。巴勒斯坦权力机构isambhid ?《magga》是一部类似《阿毗达摩》的经典，其中有一章以一种间接的方式阐述了“平等的头”(samas?sa)，列举了不同种类的samas?单独sa。巴勒斯坦权力机构isambhid ?Magga评论试图理解samas这个词?通过将sama和s?Sa和更常见的术语samas?sin。
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