"Red Pine, the translator and Buddhist scholar, has worked with this text for many years. He has consulted dozens of commentaries, in Chinese and in Sanskrit, to offer this brilliant new translation together with extensive commentary intended to present this sacred text in a new light. The result is a work of inspiration and guidance, a text of spiritual practice for all seekers."--BOOK JACKET.
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Written over 25 centuries ago, "The Diamond Sutra", like many sutras, begins with the famous phrase 'Thus have I heard'. In this sutra the Buddha has finished his daily walk with the monks to gather offerings of food, and sits down to rest. One of the more senior monks, Subhuti, comes forth and asks the Buddha a question. What follows is a dialogue regarding the nature of perception. In this book Osho offers his unique and highly accessible interpretation of the Buddha's words. When you read Osho, it is as if you are in the audience while he speaks. The words are recordings of his teachings - the easy, humorous conversational style makes for effortless reading and brings the most complex ideas into a form that anyone can understand and learn from. His irreverent wit and thought-provoking inspiration continue to attract growing numbers of readers and devotees. 'This sutra - "The Diamond Sutra" - was born in Sravasti. The Sanskrit name of this sutra is "Vajrachchhedika Prajnaparamita Sutra". It means perfection of wisdom which cuts like a thunderbolt. If you allow, Buddha can cut you like a thunderbolt. He can behead you. He can kill you and help you to be reborn. The new being is possible only when the old has been destroyed. A buddha has to be both - a murderer and a mother. On the one hand he has to kill, on the other hand he has to give new being to you' - Osho.
Presents a definitive translation of The Diamond Sutra, one of the fundamental texts of Mahayana Buddhism, and The Heart Sutra, along with extensive commentary on the texts and the principles and practices of Buddhism. Reprint. 12,500 first printing.
In this brilliant new translation and commentary on The Diamond Sutra--one of the sublime wisdom teachings of Mahayana Buddhism--Mu Soeng integrates this ancient wisdom teaching with current scientific and psychological thought. His clear and readable commentary traces the connections between these teachings and contemporary theories of quantum reality, explores the sutra within the framework of Buddhist meditation practices, and provides a comprehensive historical survey of the Mahayana Buddhist tradition. Mu Soeng's goal throughout is to reveal the inspiration and wisdom of The Diamond Sutra to today's reader in an accessible, engaging, and modern manner.
The Diamond Sutra in Chinese Culture examines the impact of this very important religious text upon Chinese religion, culture, art, literature, folklore, and technology. Based largely on those artifacts found in the Dunhuang collections, which comprise the oldest Buddhist manuscripts in the world, The Diamond Sutra in Chinese Culture offers insightful new research and a compelling perspective on the influence of this very important text.
"Zen Buddhism is often said to be a practice of "mind-to-mind transmission" without reliance on texts - in fact, some great teachers forbid their students to read or write. But Buddhism has also inspired and accumulated some of the greatest philosophical texts of any religion. Two works lie at the center of Zen: The Heart Sutra, which monks recite all over the world, and The Diamond Sutra, which teaches the "perfection of wisdom" and cuts through all obstacles on the path of practice. It is perhaps the most studied of all the sutras, and by one count more than twenty thousand commentaries are noted." "Red Pine, as he begins his preface, explains: "The Diamond may look like a book, but it's really the body of the Buddha. It's also your body, my body, all possible bodies. But it's a body with nothing inside and nothing outside. It doesn't exist in space or time. Nor it is a construct of the mind. It's no mind. And yet because it's no mind, it has room for compassion. This book is the offering of no mind, born of compassion for all suffering beings. Of all the sutras that teach this teaching, this is the diamond. It cuts through all delusions, illuminates what is real, and cannot be destroyed. It is the path on which all buddhas stand and walk. And to read it is to stand and walk with buddhas."" "Red Pine, the translator and Buddhist scholar, has worked with this text for many years. He has consulted dozens of commentaries, in Chinese and in Sanskrit, to offer this brilliant new translation together with extensive commentary intended to present this sacred text in a new light. The result is a work of inspiration and guidance, a text of spiritual practice for all seekers."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
The Diamond Sutra, composed in India in the fourth century CE, is one of the most treasured works of Buddhist literature and is the oldest existing printed book in the world. It is known as the Diamond Sutra because its teachings are said to be like diamonds that cut away all dualistic thought, releasing one from the attachment to objects and bringing one to the further shore of enlightenment. The format of this important sutra is presented as a conversation between the Buddha and one of his disciples. The Sutra of Hui-neng, also known as the Platform Sutra, contains the autobiography of a pivotal figure in Zen history and some of the most profound passages of Zen literature. Hui-neng (638–713) was the sixth patriarch of Zen in China, but is often regarded as the true father of the Zen tradition. He was a poor, illiterate woodcutter who is said to have attained enlightenment upon hearing a recitation of the Diamond Sutra. Together, these two scriptures present the central teaching of the Zen Buddhist tradition and are essential reading for all students of Buddhism.
The Diamond Sutra is an important Mahāyāna sutra, which remains to this day one of the most influential Buddhist sutras in East Asia. Little is known about why it began to gain widespread popularity in the Tang even though it had been translated two centuries earlier. Extant records, however, indicate that a substantial body of narratives relating to it appeared, circulated, and were compiled in the Tang, reflecting the extent to which it featured in the lives of people in that period. This study of Diamond Sutra tales aims to shed light on the cult of the Diamond Sutra and the state of Buddhism in medieval China. By broadly contextualizing the sutra and its narratives within their socio-historical milieu, it discusses the ways it was engaged by monastics, how it was given recognition by members of the Tang monarchy, and how the interest of literati might have popularized it. I argue that these developments, when conceived within a web of human interactions, impacted people's knowledge of the sutra and prompted their increasing engagement with it, resulting in the multiplication of religious experiences related to it and the proliferation of Diamond Sutra narratives as people shared their experiences. The compilation of these accounts throughout the Tang attests to the strong presence of the Diamond Sutra cult. It not only indicates the allure of storytelling as a medium of communication, but also underscores the role played by social relations and interactions in religious culture. This study thus focuses on how people and communities might have conceived of the sutra and devoted themselves to it, and the effects of the cult on medieval Chinese religiosity. Diamond Sutra tales reveal how the experiences recounted therein were conceived as proofs of the efficacy of the sutra, bearing a particular significance to the protagonists and answering the concerns of medieval Chinese, as illustrated by the major themes, motifs, and ideas of the tales. Geared toward propaga
The Diamond Sutra is a Mahayana sutra from the Prajnaparamita, or "Perfection of Wisdom" genre, and emphasizes the practice of non-abiding and non-attachment. The full Sanskrit title of this text is the Vajracchedika Prajnaparamita Sutra. A copy of the Chinese version of Diamond Sutra, found among the Dunhuang manuscripts in the early 20th century and dated back to May 11, 868, is, in the words of the British Library, "the earliest complete survival of a dated printed book." The first translation of the Diamond Sutra into Chinese is thought to have been made in 401 CE by the venerated and prolific translator Kumarajiva. Subhuti was one of the Ten Great Sravakas of Sakyamuni Buddha, and foremost in the understanding of emptiness. In Sanskrit, his name literally means "Good Existence." He is also sometimes referred to as or "Elder Subhuti" . He was a contemporary of such famous arhats as Sariputra, Mahakasyapa, Mahamaudgalyayana, Mahakatyayana, and Ananda. Kumarajiva (334-413 CE) was a Kuchean Buddhist monk from the ancient Buddhist kingdom of Kucha, (now in presenet day Aksu Prefecture, Xinjiang, China) a scholar, and translator. He first studied teachings of the Sarvastivada schools, later studied under Buddhasvamin, and finally became a Mahayana adherent, studying the Madhyamaka doctrine of Nagarjuna. Kumarajiva settled in Chang'an, which was the imperial capital of China. He is mostly remembered for the prolific translation of Buddhist texts written in Sanskrit to Chinese he carried out during his later life.
The Diamond Sutra is revered throughout Asia as one of the Buddha's most profound expressions of the nature of reality. A gem among the vast Perfection of Wisdom literature, the Diamond Sutra elicits an experience of eternal truth through its use of a seemingly paradoxical style, as the reader goes back and forth between "what is" and "what is not." Master Hsing Yun skillfully plumbs the depths of the Diamond Sutra, illuminating for us its power to change who we are and how we interpret our world.
Taken together, THE DIAMOND SUTRA and THE SUTRA OF HUI-NENG present the central teachings of Zen and are essential reading for all students of Buddhism. THE DIAMOND SUTRA, composed in India in the fourth century CE, is one of the most treasured works of Buddhist literature. THE SUTRA OF HUI-NENG, also known as the PLATFORM SUTRA, contains the autobiography of a pivotal figure in Zen history and some of the most profound passages of Zen literature. Hui-Neng (638-713) was the sixth patriarch of Zen in China, but is often regarded as the true father of the Zen tradition. A poor, illiterate woodcutter, he is said to have attained enlightenment upon hearing a recitation of the DIAMOND SUTRA.
Zen Buddhism is often said to be a practice of mind–to–mind transmission without reliance on texts ––in fact, some great teachers forbid their students to read or write. But Buddhism has also inspired some of the greatest philosophical writings of any religion, and two such works lie at the center of Zen: The Heart Sutra, which monks recite all over the world, and The Diamond Sutra, said to contain answers to all questions of delusion and dualism. This is the Buddhist teaching on the perfection of wisdom and cuts through all obstacles on the path of practice. As Red Pine explains: The Diamond Sutra may look like a book, but it's really the body of the Buddha. It's also your body, my body, all possible bodies. But it's a body with nothing inside and nothing outside. It doesn't exist in space or time. Nor is it a construct of the mind. It's no mind. And yet because it's no mind, it has room for compassion. This book is the offering of no mind, born of compassion for all suffering beings. Of all the sutras that teach this teaching, this is the diamond.
The Diamond Sutra has fascinated Buddhists for centuries because of its insights into dualism and illusion. It illuminates how our minds construct limited categories of thought. It offers us alternative ways to look at the world in its wholeness so we can encounter a deeper reality; develop reverence for the environment and more harmonious communities, families, and relationships; and act in the world skillfully and effectively. In his trademark style of making even the most esoteric teachings accessible and meaningful for our every day life, Thich Nhat Hanh writes with great humor, even about the more mundane applications of the sutra, such as the insights one may gain while peeing into the woods: “After I studied the Diamond Sutra . . . I realized that peeing is also a marvelous and wondrous reality, our gift to the universe. We only have to pee mindfully, with great respect for ourselves and whatever surroundings we are in."
The Diamond Sutra is one of the most valued and widely read philosophical works in Buddhist literature. It is very popular amongst ardent Buddhists in China, and excepting the Lotus of the Good Law , and the Leng-Yen-Ching , perhaps no other Sutra ascribed to Buddha is regarded by the Chinese with so great esteem. In Japan, The Diamond Sutra appears to be perused extensively by what Max Müller termed the Shin-Gon sect, founded by Ko-Bo, a disciple of the renowned pilgrim Hiuen-Tsang, about the year 816 a.d. The Diamond Sutra was written originally in Sanscrit, and in process of time translated into the Tibetan, Chinese, Mongol, and Manchu languages. It represents the Mahayana school of Buddhist thought, a school founded by Nagarjuna, which flourished primarily at Tchakuka, and thereafter influenced appreciably a considerable part of the Buddhist Church.
- Author : Anonim
- Publisher : Unknown
- Release Date : 1955
- Genre : Buddha (The concept)
- Pages : 74
- ISBN : UVA:X030120650