Advayavada Buddhism

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Archive for the tag “svabhava-shunyata”

Advayavada Study Plan – week 41

[Advayavada Study Plan – week 41] As already asserted, Advayavada Buddhism does not tell you what to do or believe, but invites us all to make the very best of our own lives by attuning as best as possible with wondrous overall existence advancing over time now in its manifest direction. The 13-week Advayavada Study Plan (ASP) is repeated four times a year for this lofty purpose and the second preliminary subject of this new quarter is again anatta (Pali) or anatman (Sanskrit), which means no-self and is traditionally considered the second of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being; the Buddhist anatta or anatmata doctrine teaches that no soul, spirit or self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that, as in fact all things without exception are produced by interdependent origination, every single thing is consequently empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy: in Advayavada Buddhism, the selflessness of all existents is one of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 40), the ubiquity of existential suffering (see next week), and evolution or, in human terms, progress (see the week after that). Feel free to share this post.

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Advayavada Study Plan – week 28

[Advayavada Study Plan – week 28] As already asserted, Advayavada Buddhism does not tell you what to do or believe, but invites us all to make the very best of our own lives by attuning as best as possible with wondrous overall existence advancing over time now in its manifest direction. The 13-week Advayavada Study Plan (ASP) is repeated four times a year for this lofty purpose and the second preliminary subject of this quarter is again anatta (Pali) or anatman (Sanskrit), which means no-self and is traditionally considered the second of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being; the Buddhist anatta or anatmata doctrine teaches that no soul, spirit or self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that as in fact all things without exception are produced by interdependent origination every single thing is consequently empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy. In Advayavada Buddhism, the selflessness of all existents is one of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 27), the ubiquity of existential suffering, and evolution or, in human terms, progress. Feel free to share this post.

Advayavada Study Plan – week 15

[Advayavada Study Plan – week 15 = week 2 of 13, second quarter] As already asserted, Advayavada Buddhism does not tell you what to do or believe, but invites us all to make the very best of our own lives by indeed attuning as best as possible with wondrous overall existence advancing over time now in its manifest direction. The 13-week Advayavada Study Plan (ASP) is repeated four times a year for this lofty purpose, and the second preliminary subject is anatta (Pali) or anatman (Sanskrit), which means no-self and is traditionally considered the second of the three (in Advayavada Buddhism, four) signs or marks or basic facts of being; the Buddhist anatta or anatmata doctrine teaches that no soul, spirit or self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that as in fact all things without exception are produced by interdependent origination, every single thing is consequently empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy. In Advayavada Buddhism, the selflessness of all existents is one of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 14), the ubiquity of existential suffering, and evolution or, in human terms, progress.

Advayavada Study Plan – week 2

niss[Advayavada Study Plan – week 2 of 13] Anatta (Pali) or anatman (Sanskrit) means no-self. The Buddhist anatta or anatmata doctrine teaches that no soul, spirit or self exists in the person in the sense of a permanent, eternal, integral, and independent substance; in Mahayana Buddhism, the nissvabhava doctrine teaches further that because in fact all things without exception are produced by interdependent origination (madhyamaka-pratityasamutpada), they are all invariably empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy. In Advayavada Buddhism, it is the second of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 1), the ubiquity of existential suffering, and evolution or, in human terms, progress.

Advayavada Study Plan – week 41

[Advayavada Study Plan – week 41] Anatta (Pali) or anatman (Sanskrit) means no-self. The Buddhist anatta or anatmata doctrine teaches that no soul, spirit or self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that as all things without exception are produced by interdependent origination, they are therefore all empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy. In Advayavada Buddhism, the selflessness of all existents is one of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 40), the ubiquity of existential suffering, and evolution or, in human terms, progress. ~ @advayavada

Perfect Wisdom (Heinrich Dumoulin)

Perfect Wisdom (from Zen Buddhism: A History, volume 1, by Prof. Heinrich Dumoulin S.J., translated by James W. Heisig and Paul Knitter, New York 1988):

In the Prajñaparamita sutras the significance of wisdom for the pursuit of salvation is evident. It is wisdom that sets the wheel of doctrine in motion. The new doctrine of the Wisdom school is thus considered by Mahayana to be the ‘second turning of the Dharma wheel’, second in importance only to the first teachings preached by Shakyamuni.

The Prajñaparamita sutras also set forth the evangel of the Buddha by claiming silence as their highest and most valid expression. Wisdom, all-knowing and all-penetrating, is deep, inconceivable and ineffable, transcending all concepts and words. Most important, wisdom sees through the ’emptiness’ (shunyata) of all things (dharma). Everything existing is always ’empty’. The broad horizon of meaning enveloping this word, which occurs throughout the sutras, suggests that, in the attempt to grasp its content, feeling must take precedence over definition. In the Heart Sutra, the shortest of the Prajñaparamita texts, wisdom is related to the five ‘skandhas’, the constitutive elements of human beings, and to all things contained in them. The sutra is recited daily in both Zen and other Mahayana temples, often repeated three times, seven times, or even more. In drawn out, resounding tones the endless chanting echoes through the semidark halls (…)

In the Wisdom sutras the stress is put on demonstrating the doctrine of the emptiness of ‘inherent nature’ (svabhava). Free of all inherent nature and lacking any quality or form, things are ‘as they are’ – they are ’empty’. Hence, emptiness is the same as ‘thusness’ (tathata), and because all things are empty, they are also the same. Whatever can be named with words is empty and equal. Sameness (samata) embraces all material and psychic things as part of the whole world of becoming that stands in opposition to undefinable Nirvana. In emptiness, Nirvana and Samsara are seen to be the same. The identity of emptiness, thusness, and sameness embraces the entire Dharma realm (dharmadhatu). Like the Dharma realm, Perfect Wisdom is unfathomable and indestructible. Here the doctrine on wisdom reaches its culmination.

Of special importance for Zen is the fact that Perfect Wisdom reveals the essence of enlightenment. As a synonym for emptiness and thusness, enlightenment is neither existence nor nonexistence; it cannot be described or explained. “Just the path is enlightenment; just enlightenment is the path” (Conze, Selected Sayings – see advayavada.org/excerpts.htm for more relevant excerpts).

Advayavada Study Plan- week 28

[Advayavada Study Plan – week 28] Anatta (Pali) or anatman (Sanskrit) means no-self. The Buddhist anatta or anatmata doctrine teaches that no imperishable soul, spirit or self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that in fact all things without exception are empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy. In Advayavada Buddhism, the selflessness of all existents is one of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything (see week 27), the ubiquity of existential suffering, and evolution or, in human terms, progress. (from advayavada.org/#plan)

Buddhist View of Interdependence (Alan Watts)

Creative by Nature

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“The Buddhist principle that “form is void” does not mean that there are no forms. It means that forms are inseparable from their context- that the form of a figure is also the form of its background, that the form of a boundary is determined as much by what is outside as by what is inside.

The doctrine of sunyata, or voidness, asserts only that there are no self-existent forms, for the more one concentrates upon any individual thing, the more it turns out to involve the whole universe.

The final Buddhist vision of the world as the dharmadhatu– loosely translatable as the “field of related functions”- is not so different from the world view of Western science, except that the vision is experiential rather than theoretical.

Poetically, it is symbolized as a vast network of jewels, like drops of dew upon a multi-dimensional spider web. Looking…

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Advayavada Study Plan – weeks 14 and 15

[week 14] Anicca (Pali) or anitya (Sanskrit) means impermanent, changeable, unstable, transitory. The Buddhist aniccata or anityata doctrine teaches that impermanence or changeability is the most fundamental property of everything existing; it lies at the very heart of the interdependent origination (and emptiness) of all things, and evolution, progress and liberation would not be possible without it. In Advayavada Buddhism, karma is the incessant universal process of interdependent origination as it is experienced at the sentient level and our own share of it is the everchanging knotlet of biopsychosocial (bps) events in which we are personally embedded.

[week 15] Anatta (Pali) or anatman (Sanskrit) means no-self. The Buddhist anatta or anatmata doctrine teaches that no imperishable self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that in fact all things without exception are empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy. In Advayavada Buddhism, the selflessness of all existents is one of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything, the ubiquity of existential suffering, and evolution or, in human terms, progress. (from advayavada.org/#plan)

Advayavada Study Plan – week 2

[week 2] Anatta (Pali) or anatman (Sanskrit) means no-self. The Buddhist anatta or anatmata doctrine teaches that no imperishable self exists in the person in the sense of a permanent, eternal, integral, and independent substance. In Mahayana Buddhism, the nissvabhava doctrine teaches further that in fact all things without exception are empty (shunya) of self-nature (svabhava); svabhava-shunyata (lit. self-nature emptiness) is a central notion in Madhyamaka philosophy. In Advayavada Buddhism, the selflessness of all existents is the second of the four signs or marks or basic facts of being, the other three being the impermanence or changeability of everything, the ubiquity of existential suffering, and evolution or, in human terms, progress. (from advayavada.org/#plan)

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