Buddhist texts

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Traditional criteria[ edit ] According to Donald Lopez, criteria for determining what should be considered buddhavacana were developed at an early stage, and that the early formulations do not suggest that Dharma is limited to what was spoken by the historical Buddha. Some scholars believe that some portions of the Pali Canon and Agamas could contain the actual substance of the historical teachings and possibly even the words of the Buddha.

According to Venerable Hsuan Hua from the tradition of Chinese Buddhism , there are five types of beings who may speak the sutras of Buddhism: The East Asian and Tibetan Buddhist canons always combined Buddhavacana with other literature in their standard collected editions. However, the general view of what is and is not buddhavacana is broadly similar between East Asian Buddhism and Tibetan Buddhism. The Tibetan Kangyur, which belongs to the various schools of Tibetan Vajrayana Buddhism, in addition to containing sutras and vinaya, also contains tantras.

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Retrieved Feb 05 from https: Chinese Buddhist Monastic Chants. Edited by Pi-Yen Chen. For over two millennia this foreign religion from India via Central Asia has laid down roots in its adopted land, and continuously evolved to develop into a uniquely Chinese Mahayana Buddhism that has infiltrated a wide spectrum of Chinese society up to the present day. There is no lack of historiography of Buddhism in China. Writings in English on music and ritual in Chinese Buddhism are, however, still sparse.

Despite being an intrinsic part of the religion, liturgy and its musical expression are often neglected or treated as peripheral to other aspects of Buddhism. Pi-Yen Chen’s volume on monastic chants, complete with a compact disc and musical transcriptions, is therefore a welcome addition to the limited body of studies in Chinese Buddhist music and ritual.

The first half of the volume consists of three chapters. The first is a forage into the history and background of Chinese Buddhist chants, following the development of contemporary liturgies and Buddhist music; this is followed by discussions on the types of chants, and analysis of their musical styles; the third chapter then focuses on an examination of the daily liturgies in the monastery.

The book’s second half consists of musical transcriptions in Western notation presumably by Chen herself of a selection of different categories of chant alongside their Chinese chant texts. A facsimile of the complete liturgy of the daily service follows the transcriptions. The first three chapters and the musical transcriptions should be of much interest to music scholars.

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Cave drawings dating to 25, years ago show the central role of drumming. Three types of drum in the author’s collection: left to right – hoop drum with custom mantra design (from Gaia Workshops) and traditional Chod drum and smaller Damaru drum.

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Pronounced Kiriiku in Japan Amida, which means Infinite Light or Infinite Life, is one of the loftiest savior figures in Japanese Buddhism, and Amida faith is concerned primarily with the life to come. Hozo made 48 Vows which serve as the basis for the modern vows taken by lay followers, monks, and nuns in Tibet, China, and Japan. Hozo guaranteed rebirth there to anyone who recites his name with utmost sincerity, even those on their death bed.

Hozo fulfilled the vows and thereafter became Amida Buddha. To followers, Amida has eclipsed the Historical Buddha as the most popular divinity in Japan’s Mahayana tradition. Three deities — Amida Buddha this page , Kannon Bodhisattva , and Jizo Bodhisattva — are intimately connected with Japan’s popular Pure Land sects, which came to prominence among the common folk during the Kamakura period – AD.

All three remain the bedrock of folk Buddhism in modern Japan — Amida for the coming life in paradise, Kannon for salvation in earthly life, and Jizo for salvation from hell. Both Kannon and Jizo serve Amida. The three, along with Fudo Myo-o , are perhaps the most widely venerated Buddhist deities in Japan, and statues of all four, in stone or wood or plastic or ceramic, are found throughout the Japanese islands.

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When exactly the term Kangyur was first used is not known. Collections of canonical Buddhist texts already existed in the time of Trisong Detsen , the sixth king of Tibet. The exact number of texts in the Kangyur is not fixed. Each editor takes responsibility for removing texts he considers spurious or adding new translations. Currently there are about 12 available Kangyurs. These include the Derge, Lhasa, Narthang, Cone, Peking, Urga, Phudrak and Stog Palace versions, each named after the physical location of its printing or copying in the case of manuscripts editions.

In addition, some canonical texts have been found in Tabo and Dunhuang which provide earlier exemplars to texts found in the Kangyur. The majority of extant Kangyur editions appear to stem from the so-called Old Narthang Kangyur, though the Phukdrak and Tawang editions are thought to lie outside of that textual lineage. Origin[ edit ] From the seventh century onward, existing literature were compiled and catalogued from time to time which later extended, upgraded, classified, reorganized and put in different sets of different collections.

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