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43 Cards in this Set

  • Front
  • Back
Bhankti
(“devotionalism”)
• 1st theory of Mahayana Buddhism
a reaction against the monks by the lay people. Monks were considered conservative and corrupt.
• 2nd theory of Mahayana Buddhism
Devotional groups. Groups of people more and more gathered around the ashes of the buddah, and were much more devotional.
• 3rd theory of Mahayana Buddhism
New monastic communites were built around new teachings. Creative thinkers started thinking more and more abou the implicaions of early thinking, and there was doctriinal development, and eventually became a new movement.
• Bhankti is
a universal human need: Mexicans: Virgen de Guadalupe
• Stage 1 of MB
Lay people and monks started venerating the Shakyamuni.
• Stage 2 of MB
The rise of multiple lay buddhists
• Avalokitesvara (Sanskrit)
In China, he becomes “Guan-yin” and then in Japan he becomes “Kannon.” This is the patron of compassion. The buddah of infiite compassion
• Amitabha (Sanskrit)
In China, becomes Amitofo, and in Japan he becomes Amida. He established a pure land in the west. We live in a defiled land of greed, stupidity, egocentricity. Amitabha becomes a buddah does good on his vow, and he declares that anyone that is dying, who calls his name in faith, he will break the chain of karma, and take you to his pure land. In this pure land, attaing enlightenment is much more easier.
• Kisitigarbha
This is the guy with the big bald head. Means “earth, store, buddah” he has multiple functions, he is the public defender in hell. He’s the protector of travelor’s.
• Mahavirocana
means “the tathagatta that sits in the middle of reality.” He’s the cosmic buddha that holds all of reality together. He’s the personification of pratitya samutpada.
• Dharmakaya
Dharma: ultimate reality itself
Kaya: body

"buddha nature"
Shin-no
true suchness

The original naturalness of all
• Sambhogakaya
The bliss body of the buddha. A heavenly or celestial personificaiton of the dharmakaya
• Nirmanakaya
o Every eon, one of the S. (there are many of them) becomes a human being, a Nirmanakaya. The apperance body of the buddha.
ultimate truth
UT is the truth of Dharmakaya, it’s unconceivable, like D. D is the UT, it cannot be ojbectified, utterly beyond saying it in language.
conventional truth
CT there is up and down, left and right, truths of human teachings, that we need to agree on or else we’ll be bumping into eachother; green is go, red is stop. The UT is that which can’t be said. The only one that can be said is CT.
Bodhisattva
“the future Buddha.”
• Haribhadra
early Mahayana buddhist, who spoke about Bodhisattva.

Nirvana and samsara are not two different states.
• Mahakaruna
the great compassion. Becomes the prime focus of the study of a Bodhisattva
• Pratyekya Buddha
Buddha that does it for the wrong reason; seeks enlightenment for himself.
• The non-duality of Nirvana & Samsara
The Bodhisattva is in both. Not clinging to Nirvana, not clinging to Samsara, that’s an example of the middle path.
• Daoism
Dao de jing
Daoism written by?
Laotsu
• The Dao
“path” or “way”
In Daoism, the dao means the way in which reality effortlessly arises
Dao is source of all things, everything comes from it.
• Wu
nothingness

It is the source from which life and death arise. The source of being and non-being.
• Wu-wei
Wu-wei literally means “not deliberate.”

.” Unself conscious spontaneous activity.
• Hua-yen Buddhism
One of the first indigenous schools of Buddhism in China.
• Indra’s Jeweled Net
. That all reality is a huge net, and at each eye of the net, there’s a jewel. You look at each jewel, and each onee has 100’s of facets. You choose one and it reflects to another, and another: meaning, everything is reflected infinitely. Everything is conneceted with everything else. Everything is reflecting everything else.
1 of 4 Observations of Hua-yen Buddhism:
o Reality = wandrous totality. It’s an organic, living, whole.
2 of 4 Observations of Hua-yen Buddhism:
o Reality = dynamic and self-maintaining. No God outside directing it.
3 of 4 Observations of Hua-yen Buddhism:
o Enlightenment = harmony. Awakening in such a way to live in harmony with the infinietly connected
4 of 4 Observations of Hua-yen Buddhism:
o New Chinese terms: buddha-nature.
Dogen
Born in 1200, died 1254. Founder of the Soto school of Zen.
satori
powerfully direct experience of reality.
• Genjokoan
Genjo’ means immediate manisfestation, what arises in the present moment, what arises as it is initself. ‘koan’ is used to mean a paradoxal story, or a brain teaser, used to draw attention to the fact that our mind follows like a little train tracks, and forces our minds to go off the tracks
Shobogenzo
a series of his lectures, but this is one of the most famous lecures he gave (Genjokoan)
the “primoridal person.”
To seek the truth, is to objectify the the truth
Dogen is saying that I am, primoridally speaking, already enlightened; my mind is already clear, but my thirst for further existence, makes it fuzzy and not clear; when I let it settle, I realize that I’m already enlightened;
Morisawa’s archery meditation
: Stage one
a subject facing an object. It’s an archer trying to hit the middle of the target, this is a sport.
o Second stage, get rid of the target, don’t worry about the bullseye. Just shoot the arrow, without an attachment to hitting the bullseye.
o Second stage
get rid of the target, don’t worry about the bullseye. Just shoot the arrow, without an attachment to hitting the bullseye.
o Third Stage
take away the archer, but leave the target. There’s no one shooting at the targets that occupy the world. Realize that there’s no one shooting.
o Fourth Stage
: take away the archer, take away the target. Is this nirvana? Is this awakening? No. Because number four is the oppositee of number one. This would be nirvana understood as an escape from samsara, and that’s not really nirvana. This is what Zen calls attachment to nirvana, not awakening, not enlightenment
o Stave Five
genjo-koan. An archer, a target, and an arrow flying between the two. But this is not a subject facing an object, it’s emptiness. This is the immediacty of the total event. The drawing is circled. This is letting things happen, it’s darmakaya. It is the utter spontaneous, self less immediacy of all. This is how you arrange flowers, zen caligraphy, zen martial arts; no longer a subject facing an object. Just let it happen. Is the archer the primoridal person in the fifth step? No, this is not, the entire fifth step is the primordial person. You can’t point to enlightement, it has no location within space.