Monthly Archives: January 2015

The Prostitute and the Buddha’s Hidden Organ

Finally, the Blessed One led Ananda and, walking in space, came to the debate hall. The Buddha took a seat and briefly taught about suffering, emptiness, Impermanence, and the perfections (paramila) to the assembly, but the women did not accept [his teaching]. read more

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The Illustrious Way

Then Queen Srīmālā made three more great vows before the Buddha, saying. 

“I will benefit an infinite number of sentient beings through the power of these vows: first, I will, by my good roots, attain the wisdom of the true Dharma in all my lifetimes; second, after I have attained the true wisdom, wherever I may be born I will explain it untiringly to all sentient beings; third, in whatever form I may be born, I will not spare life or limb in embracing, protecting, and upholding the true Dharma.”  read more

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Supplication and Vowed Fidelity

Thus have I heard. Once the Buddha was dwelling in the garden of Anāthapindada, in the Jeta Grove, near Śrāvastī. At that time, King Prasenajit and Queen Mallikā of Kosala had just had an initial realization of the Dharma. They said to each other, “Our daughter, Srīmālā, is kind, intelligent, learned, and wise. If she could see the Tathāgata, she would be quick to understand the profound Dharma and would have no doubt about it whatsoever. We should now send an eloquent messenger to her to rouse her sincere faith.”  read more

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The Body Incantatory: Spells and the Ritual Imagination in Medieval Chinese Buddhism

Most interesting find:

Paul Copp’s new book, The Body Incantatory: Spells and the Ritual Imagination in Medieval Chinese Buddhism (Columbia University Press, 2014), focuses on Chinese interpretations and uses of two written dhāraṇī during the last few centuries of the first millennium.  Based on extensive research on the material forms that these dhāraṇī took, Copp departs from a tradition of scholarship that focuses on the sonic quality and spoken uses of these spells, drawing our attention instead to how written and inscribed dhāraṇī were used to adorn and anoint the body.  A central theme is Copp’s assertion that the diffuse dhāraṇī practices that appeared centuries prior to the flowering of a high Esoteric Buddhism in the eighth century were not simply a crude precursor to the later development of a fully systematized Esoteric Buddhism, but rather were a set of loosely related practices and ideas that continued to develop alongside Esoteric Buddhism.  Through rich descriptions of dhāraṇī use and interpretation, and liberal use of Dunhuang materials, he shows that dhāraṇī were ubiquitous in all sectors of Chinese Buddhism: before, during, and after the eighth century.  In this way Copp challenges the teleological view of early dhāraṇī-based practices as being but one stage leading to the eventual triumph of a comprehensive Chinese Esoteric Buddhism.  In addition, Copp demonstrates how material dhāraṇī practices were a product of both Chinese and Indic input.   Drawing on archeological evidence, he notes that the way in which dhāraṇī were actually worn reflects Indian precedents, while on the other hand Chinese textual records describe and prescribe the wearing of dhāraṇī in terms borrowed from Chinese practices of wearing amulets, seals, medicines, and talismans.  The book contains thirty-two illustrations of amulets, written dhāraṇī, dhāraṇī stamps, dhāraṇī pillars, and funerary jars that help the reader to better visualize and understand the material practices at the center of Copp’s work. read more

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The True Lion’s Roar of Queen Śrīmālā (Intro)

The sutra is also known as the Śrīmālādevī Siṃhanāda Sūtra and in its abbreviated form as Śrī-mālā-sūtra ; the original author is unknown. Scholars concur that it was written in the Andhra region of South India in the third-century A.D. and since its inception has greatly influenced Buddhist China, Korea and Japan. According to Alex Wayman the Queen in its title is referenced to the glorious garland (Śrīmālā) given to the main protagonist in the sutra by her mother, Mallikā, whose name means the daughter of the garland maker. All in all, though, the opening setting of the sutra that introduces her is half historical and half fictional. The central thrust of the sutra is that all sentient beings potentially have the Buddha-seed; this is reinforced through the dominant doctrines of the One-Vehicle and Its primary conduit of the Tathagatagarbha. Wayman states: read more

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