Buddhism, Critical Concepts in Religious Studies, Volume 3 by Paul Williams

By Paul Williams

From a box basically of curiosity to professional orientalists, the research of Buddhism has built to include inter alia, theology and non secular reviews, philosophy, cultural experiences, anthropology and comparative stories. there's now better direct entry to Buddhism within the West than ever earlier than, and Buddhist reviews are attracting expanding numbers of students.

This eight-volume set brings jointly seminal papers in Buddhist reviews from an enormous diversity of educational disciplines, released over the past 40 years. With a brand new creation via the editor, this assortment is a different and unrivalled study source for either scholar and scholar.

Acknowledgements vu
33 Siikiyabhikkhu!Sakyabhikkhu/Siikyabhik$u: a improper link
to the Mahayana? 1
34 A initial learn on meditation and the beginnings of
Mahayana Buddhism
35 How the Mahayana began
36 Buddhiinusmrti in the
37 Who will get to experience within the nice motor vehicle? Self-image and
identity one of the fans of early Mahayana
38 Is the Dharma-kiiya the genuine "phantom body" of the
39 looking for the origins of the Mahayana: what are we
looking for?
40 the increase of Mahayana Buddhism and its dating to the
worship of stiipas
41 Maiijusri
42 The oldest Mahayana siitra: its importance for the research of
Buddhist improvement 302
43 encouraged speech in early Mahayana Buddhism
44 altering the feminine physique: clever ladies and the
Bodhisattva profession in a few Mahiiratnakiitasiitras
45 What, if something, is Mahayana Buddhism? challenge of
definitions and classifications

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Additional info for Buddhism, Critical Concepts in Religious Studies, Volume 3

Sample text

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.

London: William Heinemann, 1940, repr. 1971. Theragiithii. Therlgiithii. Tattvasamlk:jii of Vacaspatimitra. Cited from the etext of Diwakar Acharya. Upiisakiidhyana of Somadeva. Edited by Kailasacandra Sastri. anapitha, 1964. Vise$iivasyakabhii$ya of Jinabhadra. edited by Dalsukh Malvania with the autocommentary, Part 2, Lalabhai Dalpatbhai Series 14. D. Institute oflndology, 1968. Vinayapitaka. Vinayavinicchaya of Buddhadatta. Visuddhimagga of Buddhaghosn. tlkii of Vajirabuddhi. Cited from the Burmese edition as given on the VRICD.

I must confess from the beginning that the relation between the two parts of my article is not one of strict implication. What I say in the first part of the paper is not a direct and definitive proof of the scenario put forward in its second part. It is, nevertheless, one of the many pieces needed to reconstruct the Sitz im Leben of spiritual cultivation and its role in the rise of Mahayana. The hypothesis formulated in 26 THE BEGINNINGS OF MAHAYANA BUDDHISM relation to the origins of the Great Vehicle is, admittedly, not dramatically new and is far from taking into account the multitude of facets involved in this process.

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