2020/05/05

Consilience (book) - Wikipedia

Consilience (book) - Wikipedia



Consilience (book)

From Wikipedia, the free encyclopedia
Jump to navigationJump to search
Consilience
Consilience, first edition.jpg
Cover of the first edition
AuthorE. O. Wilson
CountryUnited States
LanguageEnglish
SubjectConsilience
Publication date
1998
Media typePrint (Hardcover and Paperback)
Pages332 pp.
ISBN9780679450771
Consilience: The Unity of Knowledge is a 1998 book by the biologist E. O. Wilson, in which the author discusses methods that have been used to unite the sciences and might in the future unite them with the humanities. Wilson uses the term consilience to describe the synthesis of knowledge from different specialized fields of human endeavor.

Definition of consilience[edit]

This book defines consilience as "Literally a 'jumping together' of knowledge by the linking of facts and fact-based theory across disciplines to create a common groundwork of explanation." (page 7)

Examples of consilience discussed by Wilson[edit]

Chapter 1[edit]

  • The "New Synthesis". Unification of Darwin's theory of evolution with genetics.
  • Gerald Holton's "Ionian Enchantment". The conviction that the world has a unified order and can be explained by natural laws.
  • Theory that water is fundamental. Thales of Miletus proposed that water is the unifying basis for all material things. Often cited as the first materialistic theory of a unified view of nature.
  • Unification of forces in modern physics.
  • Einstein's work. For example, unification of Brownian motion with atomic theory.
  • Unity of purpose for science and religion. To explain the universe and understand our role in the universe.

Chapter 2[edit]

Chapter 3[edit]

Chapter 4[edit]

  • The Greek Atomists. Greeks such as Leucippus and Democritus are credited with the reductionistic idea that matter has fundamental components. Scientific investigation of this idea has resulted in unification across the natural sciences. Example: the molecular structure of DNA accounts for genetic storage in living cells.
  • Experimental Epistemology. A modern attempt to unify neuroscience and epistemology. Discussed as a method for clarifying the Evolutionary basis of mismatches between physical reality and our mental models of reality.
  • Positivism. A method for comparing and unifying knowledge from different disciplines; gives priority to facts which are generated by experiment and objective observation rather than subjective speculations.
  • Pragmatism. A method for comparing and unifying knowledge from different disciplines; gives priority to methods and techniques that can be demonstrated to work and have pragmatic value.

Chapter 5[edit]

  • Reduction vs. synthesis. Many examples comparing consilience by reduction (dissect a phenomenon into its components) and consilience by synthesis (predicting higher-order phenomena from more basic physical principles). One specific example is Wilson's own work on the chemical signals that regulate insect social behavior.
  • Magician to Atom. An example of consilience by reduction in which Wilson tries to account for the prevalence of serpent symbols in human cultures. Incorporates the "activation-synthesis model" of dreaming.
  • Consilience between biology disciplines. Discussion of successes (cells explained in terms of their chemical components, embryo development in terms of interactions between the cells of an embryo) but also points to the remaining problem of dealing with complex systems as in neuroscience and ecology.
  • Statistical mechanics. A classical example in which the behavior of volumes of gas is explained in terms of the molecules of the gas (kinetic theory).
  • Quantum chemistry. Prediction of chemical properties by quantum mechanical calculations.

Chapter 6[edit]

  • Explaining consciousness and emotion in terms of brain activity. Wilson describes the neurobiological approach to accounting for consciousness and emotion in terms of brain physiology and how this effort is guided by collaboration between biologists, psychologists and philosophers.
  • Neurobiology of aesthetics. Wilson proposes that it will be possible to construct a neurobiological understanding of subjective experiences that are shared and explored by art. Common neural patterns of activity will be found to correspond to fundamental aesthetic experiences.
  • Artificial emotion. Wilson proposes that human-like artificial intelligence will require the engineering of a computational apparatus for processing an array of rich sensory inputs and the capacity to learn from those inputs in the way that children can learn. Requires consilience between biology, psychology and computer science.

Chapter 7[edit]

  • The relationship between genes and culture. Wilson posits that the basic element of culture is the meme. When a meme exists in a brain it has the form of a neuronal network that allows the meme to function within semantic memory. The link from genes to culture is that our genes shape our brains (in cooperation with the environment) and our brains allow us to work with memes as the basic units of culture.

Translations[edit]

The book has been translated into many languages. The Chinese language translation is seriously flawed.[1]

See also[edit]

References[edit]

  1. ^ "Bouncing Cows". April 2, 2009.

Reviews[edit]




Posted by at

2020/05/03

Kang-nam Oh <포도원의 품꾼들> - 그 종교적 의미

Kang-nam Oh


<포도원의 품꾼들> - 그 종교적 의미

며칠 전 예수님이 말한 “포도원의 품꾼들” 비유를 어떻게 읽으면 좋을까 하는 것을 고용문제 중심으로 생각해보는글을 올렸습니다. 지금은 그 비유에서 어떤 종교적 메시지를 얻을 수 있을까 알아볼까 합니다.

예수님의 비유를 요약하면 어느 포도원 주인이 이른 아침에 장터에 나가 품꾼들을 구해 일당 1데나리온을 주기로 하고 자기 포도원에 와서 일하게 했습니다. 주인이 그 후 몇 번 다시 장터에 나가 보니 일거리를 구해지 못한 사람들이 있었습니다. 다 포도원에 와서 일하게 했습니다. 심지어 오후 다섯 시까지도 일자리를 구하지 못해 서성이는 사람이 있었습니다. 그 사람도 포도원에 와서 일하라고 했습니다. 일을 끝내고 품삯을 주는 데 저녁 늦게 온 사람에게 먼저 1데나리온을 주었습니다. 아침 일찍부터 일한 사람들은 자기들은 더 받을 거라고 은근히 기대하고 있었는데 자기들도 1데나리온을 받고 불평한다는 이야기입니다. 예수님은 천국이 이와 같다“고 했습니다.

아침 일찍부터 일한 사람이 왜 불평을 했을까요? 자기들은 하루 종일 더위를 견디며 일을 했는데 어찌 한 시간밖에 일하지 않은 사람들과 같은 임금을 받아야 하는가 하는 이유였습니다.

신앙인들 중에도 이런 태도를 가진 사람들이 많습니다. 자기들은 한 평생 예수를 믿느라 이런 저런 일로 고생고생하면서 살아왔는데, 세상에 재미있는 일 다 하다가 죽기 직전 예수를 믿은 사람과 똑 같이 하늘나라에 간다면 억울하다고 생각하는 것입니다. 왜 하필 일찍부터 믿게 되어 이 고생을 하는가? 나도 죽기 직전에 믿을 걸 하는 마음입니다. 이런 사람에게 제일 부러운 사람은 예수님이 십자가에 달렸을 때 그 옆에 함께 달려 있던 강도입니다. 이 사람이야말로 할 짓 싫건 하다가 죽기 직전에 예수님으로부터 “오늘 네가 나와 함께 낙원에 있으리라”(눅23:43)는 약속을 받아냈기 때문입니다.

왜 이런 생각을 하게 될까요. 

종교를 보상과 형벌(reward and punishment) 중심으로, 좀 전문적인 말로 하면, 율법주의적으로 이해하고 있기 때문입니다. 종교에서 정해 준 율법을 잘 지켜서 그 덕택으로 하늘나라에 들어간다든가 어떤 보상을 받게 된다는 생각입니다. 그러니 하루하루가 율법에 어긋나지 않게 살려고 노심초사하게 됩니다. 종교가 하나의 짐입니다. 일생이 짐을 지고 사는 힘겨운 삶입니다. 

이른 아침부터 일한 사람들이 일하는 것을 오로지 노역의 보상을 위한 것으로만 생각하면 일하는 시간이 고달프게 느껴지기 마련입니다. 그러나 이 사람도 생각을 달리해서 자기 일자리를 구하지 못할까 하는 불안감 없이 편안한 마음으로 일할 수 있다는 특권을 깨닫는다면, 더욱이 자기가 따서 모은 포도가 많은 사람들에게 즐거움을 줄 훌륭한 포도주가 될 수 있을 것이라는 사실에 보람을 느낀다면, 일하는 시간이 그렇게 지겹거나 고생이라 생각할 것이 아니라 오히려 즐거운 시간이 될 수 있을 것입니다. 

종교도 보상과 형벌이라는 프레임에서 벗어나면 새로운 경지가 열릴 수 있습니다. 신학자 폴 틸리히(Paul Tillich)가 말한 대로 예수님이 “수고하고 무거운 짐 진 자들아 다 내게로 오라”(마11:28)고 했을 때 이것은 예수님이 새로운 종교를 주려는 것이 아니라 그 당시 율법주의적인 종교로부터의 해방과 자유를 약속하신 것입니다.

종교적 삶이 하늘 가느냐 지옥 가느냐 하는 율법주의적 관심에서 벗어나 하루하루가 우주와 내 주위, 그리고 내 속에서 일어나는 일에 대한 성찰을 통해 삶의 새로운 경지를 깨달아 가면서 무릎을 칠 수 있는 변화(transformation)의 체험이 연속되는 삶이라면 그 삶은 고달픈 삶이 아니라 즐거운 삶이 될 수 있을 것입니다. 이런 경우 삶의 말년에 가서야 겨우 믿음을 갖게 된 사람들을 부러워할 것이 아니라 이렇게 일찌감치 즐거운 삶을 살기 시작한 것을 다행으로 생각하게 되지 않을까 .





Jeong Yul Kim

맨 마지막에 온 자에게도 똑같은 혜택을 주어야 하는데 무엇보다 중요한 것은 공동체 정신이 우선되어야 할 것이 아닌가 생각합니다


Like
·
Reply
· 1 h



김명현

나를 거의 마지막에 온 경우라고 생각하면 이것은 얼마나 큰 은혜일까 생각합니다. 항상 나를 부족한 사람이라고 생각하며 살면 불평 불만은 어느정도 없어지지 않을까 생각 되는데요.


Like
·
Reply
· 50 m



Michael Choi

천국 비유이죠. 지상에서 일어나는 고용과 임금지급 과는 아무 관계가 없는 이야기로 읽었습니다. 즉 천상의 일을 지상을 언어로 설명할 뿐입니다. 율법주의 적 신앙을 경계하는 말도 아닐 겁니다. 한 데나리온은 지상의 화폐단위가 아니고 천상의 커런시로 읽습니다. 그 가치는 무한대 이고. 그 것으로 지상에서 일한 공력을 나누게 되면 모든 공력이 제로가 됩니다. 천상의 화폐가치 앞에서는 일한 자는 논 자나 평등한 지점에 서게 됩니다. 천국 화폐를 소지한 사람은 지상의 모든 가치를 무화할 수 있는 능력을 갖게 된다는 메시지 갖습니다. 만일 품군이 억울하게 느낀다면 그는 천상의 화폐를 받아 본 적이 없는 사람이 됩니다.


Like
·
Reply
· 40 m



상일김

한국사회애선 꼴찌는 언제나 꼴찌. 예수님 말씀을 두고 개천에 용난다 해도 될런지요.


Like
·
Reply
· 39 m
Posted by at
Labels:

2020/05/02

Avatamsaka Sutra - 화엄경 Wikipedia

Avatamsaka Sutra - Wikipedia



Avatamsaka Sutra

From Wikipedia, the free encyclopedia
Jump to navigationJump to search
Covers of a Korean golden pigment sutra chapter. Indigo dyed paper, with rows of golden flower blossoms, and a title cartouche, c. 1400.
Part of a series on
Mahāyāna Buddhism
Buddha inside lotus
The Avataṃsaka Sūtra (IAST, Sanskrit: आवतंसक षूत्र); or the Mahāvaipulya Buddhāvataṃsaka Sūtra (Sanskrit: महावैपुल्य बुद्धावतंसक षूत्र), is one of the most influential Mahāyāna sutras of East Asian Buddhism. 
The title is rendered in English as 
Flower Garland Sutra, 
Flower Adornment Sutra, or 
Flower Ornament Scripture.
It has been called by the translator Thomas Cleary "the most grandiose, the most comprehensive, and the most beautifully arrayed of the Buddhist scriptures."[1]
The Avataṃsaka Sūtra describes a cosmos of infinite realms upon realms, mutually containing one another. This sutra was especially influential in East Asian Buddhism.[2]
 The vision expressed in this work was the foundation for the creation of the Huayan school of Chinese Buddhism, which was characterized by a philosophy of interpenetration. 
The Huayan school is known as Hwaeom in Korea and Kegon in Japan. The sutra is also influential in Chan Buddhism.[2]

Title[edit]

This work has been used in a variety of countries. Some major traditional titles include the following:
  • Sanskrit: Mahāvaipulya Buddhāvataṃsaka Sūtra, "The Great Vaipulya Sutra of the Buddha's Flower Garland." Vaipulya ("extensive") refers to key sizable, inclusive sūtras.[3] "Flower garland/wreath/adornment" refers to a manifestation of the beauty of Buddha's virtues[4] or his inspiring glory.[N.B. 1]
  • Chinese: Dàfāngguǎng Fóhuāyán Jīng Chinese: 大方廣佛華嚴經, commonly known as the Huāyán Jīng (Chinese: 華嚴經), meaning "Flower-adorned (Splendid & Solemn) Sūtra." Vaipulya here is translated as "corrective and expansive", fāngguǎng (方廣).[7] Huā (華) means at once "flower" (archaic, namely 花) and "magnificence." Yán (嚴), short for zhuàngyán (莊嚴), means "to decorate (so that it is solemn, dignified)."
  • Japanese: Daihōkō Butsu-kegon Kyō (大方広仏華厳経), usually known as the Kegon Kyō (華厳経). This title is identical to Chinese above, just in Shinjitai characters.
  • Korean: 대방광불 화엄경 Daebanggwang Bulhwaeom Gyeong or Hwaeom Gyeong (화엄경), the Sino-Korean pronunciation of the Chinese name.
  • Vietnamese: Đại phương quảng Phật hoa nghiêm kinh, shortened to the Hoa nghiêm kinh, the Sino-Vietnamese pronunciation of the Chinese name.
  • Tibetan: མདོཕལཔོཆེ་, Wylie: mdo phal po che, Standard Tibetan Dopel Poché
According to a Dunhuang manuscript, this text was also known as the Bodhisattvapiṭaka Buddhāvataṃsaka Sūtra.[6]

History[edit]

The Avataṃsaka Sūtra was written in stages, beginning from at least 500 years after the death of the Buddha. One source claims that it is "a very long text composed of a number of originally independent scriptures of diverse provenance, all of which were combined, probably in Central Asia, in the late third or the fourth century CE."[8] Japanese scholars such as Akira Hirakawa and Otake Susumu meanwhile argue that the Sanskrit original was compiled in India from sutras already in circulation which also bore the name "Buddhavatamsaka".[9]
Two full Chinese translations of the Avataṃsaka Sūtra were made. Fragmentary translation probably began in the 2nd century CE, and the famous Ten Stages Sutra, often treated as an individual scripture, was first translated in the 3rd century. The first complete Chinese version was completed by Buddhabhadra around 420 in 60 scrolls with 34 chapters,[10] and the second by Śikṣānanda around 699 in 80 scrolls with 40 chapters.[11][12] There is also a translation of the Gaṇḍavyūha section by Prajñā around 798. The second translation includes more sutras than the first, and the Tibetan translation, which is still later, includes many differences with the 80 scrolls version. Scholars conclude that sutras were being added to the collection.
The single extant Tibetan version was translated from the original Sanskrit by Jinamitra et al. at the end of ninth century.[13]
According to Paramārtha, a 6th-century monk from Ujjain in central India, the Avataṃsaka Sūtra is also called the "Bodhisattva Piṭaka."[6] In his translation of the Mahāyānasaṃgrahabhāṣya, there is a reference to the Bodhisattva Piṭaka, which Paramārtha notes is the same as the Avataṃsaka Sūtra in 100,000 lines.[6] Identification of the Avataṃsaka Sūtra as a "Bodhisattva Piṭaka" was also recorded in the colophon of a Chinese manuscript at the Mogao Caves: "Explication of the Ten Stages, entitled Creator of the Wisdom of an Omniscient Being by Degrees, a chapter of the Mahāyāna sūtra Bodhisattvapiṭaka Buddhāvataṃsaka, has ended."[6]

Overview[edit]

Illustration of the Avatamsaka Sutra at Songgwangsa in Suncheon, Korea.
The sutra, among the longest Buddhist sutras, is a compilation of disparate texts on various topics such as the Bodhisattva path, the interpenetration of phenomena (dharmas), the visionary powers of meditation and the equality of things in emptiness.[14] According to Paul Demiéville, the collection is "characterized by overflowing visionary images, which multiply everything to infinity, by a type of monadology that teaches the interpenetration of the one whole and the particularized many, of spirit and matter" and by "the notion of a gradual progress towards liberation through successive stages and an obsessive preference for images of light and radiance."[15] Likewise, Alan Fox has described the sutra's worldview as "fractal", "holographic" and "psychedelic".[16]
The East Asian view of the text is that it expresses the universe as seen by a Buddha (the Dharmadhatu), who sees all phenomena as empty and thus infinitely interpenetrating, from the point of view of enlightenment.[15] This interpenetration is described in the Avatamsaka as the perception "that the fields full of assemblies, the beings and aeons which are as many as all the dust particles, are all present in every particle of dust."[17] Thus, a buddha's view of reality is also said to be "inconceivable; no sentient being can fathom it".[17] Paul Williams notes that the sutra speaks of both Yogacara and Madhyamaka doctrines, stating that all things are empty of inherent existence and also of a "pure untainted awareness or consciousness (amalacitta) as the ground of all phenomena".[18] The Avatamsaka sutra also highlights the visionary and mystical power of attaining the spiritual wisdom which sees the nature of the world:
Endless action arises from the mind; from action arises the multifarious world. Having understood that the world's true nature is mind, you display bodies of your own in harmony with the world. Having realized that this world is like a dream, and that all Buddhas are like mere reflections, that all principles [dharma] are like an echo, you move unimpeded in the world (Trans in Gomez, 1967: lxxxi)[18]
As a result of their meditative power, Buddhas have the magical ability to create and manifest infinite forms, and they do this in many skillful ways out of great compassion for all beings.[19]

In all atoms of all lands
Buddha enters, each and every one,
Producing miracle displays for sentient beings:
Such is the way of Vairocana....
The techniques of the Buddhas are inconceivable,
All appearing in accord with beings’ minds....
In each atom the Buddhas of all times
Appear, according to inclinations;
While their essential nature neither comes nor goes,
By their vow power they pervade the worlds.(Cleary 1984–7: I, Bk 4)
The point of these teachings is to lead all beings through the ten bodhisattva levels to the goal of Buddhahood (which is done for sake of all other beings). These stages of spiritual attainment are also widely discussed in various parts of the sutra (book 15, book 26). The sutra also includes numerous Buddhas and their Buddhalands which are said to be infinite, representing a vast cosmic view of reality, though it centers on a most important figure, the Buddha Vairocana (great radiance). Vairocana is a cosmic being who is the source of light and enlightenment of the 'Lotus universe', who is said to contain all world systems.[15] According to Paul Williams, the Buddha "is said or implied at various places in this vast and heterogeneous sutra to be the universe itself, to be the same as ‘absence of intrinsic existence’ or emptiness, and to be the Buddha's all-pervading omniscient awareness."[19] The very body of Vairocana is also seen as a reflection of the whole universe:
The body of [Vairocana] Buddha is inconceivable. In his body are all sorts of lands of sentient beings. Even in a single pore are countless vast oceans.[20]
Also, for the Avatamsaka, the historical Buddha Sakyamuni is simply a magical emanation of the cosmic Buddha Vairocana.[19]

Sections and Themes[edit]

Luis Gomez notes that there is an underlying order to the collection. The discourses in the sutra version with 39 chapters are delivered to eight different audiences or "assemblies" in seven locations such as Bodh Gaya and the Tusita Heaven. Following the Chinese tradition, Gomez states that the major themes in each "assembly" are:[21]
  1. The Buddha at the moment of enlightenment is one with Vairocana (books 1-5)
  2. The Four Noble Truths form the basis for the bodhisattva's practice and liberation (books 6-12)
  3. The bodhisattva's progress, from initial aspiration to the highest station in the bodhisattva's path, described in ten 'abodes' or viharas (books 13-18)
  4. Ten types of conduct (carya) of bodhisattvas (books 19-22)
  5. Ten dedications of merit (books 23-25)
  6. Ten stages (bhūmi) of the bodhisattvas (books 26-37, book 26 is the "Ten stages sutra")
  7. A summary of themes that form the core of the collection (themes 3 to 5 of this list; book 38)
  8. The bodhisattva Sudhana's career and inconceivable liberation (book 39, Gaṇḍavyūha Sutra)
Two of the chapters also circulated as independent sutras in China and India (The Gandavyuha and the Ten Stages Sutra). These two are the only sections of the Avatamsaka which survive in Sanskrit.[14]

Ten Stages[edit]

Main article: Ten Stages Sutra
The sutra is also well known for its detailed description of the course of the bodhisattva's practice through ten stages where the Ten Stages Sutra, or Daśabhūmika Sūtra (十地經, Wylie: phags pa sa bcu pa'i mdo), is the name given to this chapter of the Avataṃsaka Sūtra. This sutra gives details on the ten stages (bhūmis) of development a bodhisattva must undergo to attain supreme enlightenment. The ten stages are also depicted in the Laṅkāvatāra Sūtra and the Śūraṅgama Sūtra. The sutra also touches on the subject of the development of the "aspiration for Enlightenment" (bodhicitta) to attain supreme buddhahood.

Gaṇḍavyūha[edit]

Main article: Gandavyuha
Sudhana learning from one of the fifty-two teachers along his journey toward enlightenment. Sanskrit manuscript, 11-12th century.
The last chapter of the Avatamsaka circulates as a separate and important text known as the Gaṇḍavyūha Sutra (lit. 'flower-array' or 'bouquet';[22] 入法界品 ‘Entering the Dharma Realm’[23]). Considered the "climax" of the larger text,[24] this section details the pilgrimage of the layman Sudhana to various lands (worldly and supra-mundane) at the behest of the bodhisattva Mañjuśrī to find a spiritual friend who will instruct him in the ways of a bodhisattva. According to Luis Gomez, this sutra can also be "regarded as emblematic of the whole collection."[21]
Despite the former being at the end of the Avataṃsaka, the Gaṇḍavyūha and the Ten Stages are generally believed to be the oldest written chapters of the sutra.[25]

English translations[edit]

The Avataṃsaka Sūtra was translated in its entirety from the Śikṣānanda edition by Thomas Cleary, and was divided originally into three volumes. The latest edition, from 1993, is contained in a large single volume spanning 1656 pages.
In addition to Thomas Cleary's translation, the City of Ten Thousand Buddhas is translating the Avataṃsaka Sūtra[27] along with a lengthy commentary by Venerable Hsuan Hua. Currently over twenty volumes are available, and it is estimated that there may be 75-100 volumes in the complete edition. The publisher Bukkyo Dendo Kyokai is also editing a full multi-volume translation which should be available around 2022.

See also[edit]

References[edit]

  1. ^ The Divyavadana also calls a Śrāvastī miracle Buddhāvataṃsaka, namely, he created countless emanations of himself seated on lotus blossoms.[5][6]
  1. ^ Cleary, Entry into the Inconceivable: An Introduction to Hua-Yen Buddhism, http://www.shambhala.com/an-introduction-to-the-flower-ornament-sutra/
  2. ^ Jump up to:a b Cleary, The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra, 1993, page 2.
  3. ^ Keown, Damien (2003). A Dictionary of Buddhism. Oxford University Press. ISBN 978-0-19-860560-7.
  4. ^ Akira Hirakawa; Paul Groner (1990). A history of Indian Buddhism: from Śākyamuni to early Mahāyāna. University of Hawaii Press. ISBN 978-0-8248-1203-4. Retrieved 12 June 2011. The term "avatamsaka" means "a garland of flowers," indicating that all the virtues that the Buddha has accumulated by the time he attains enlightenment are like a beautiful garland of flowers that adorns him.
  5. ^ Akira Sadakata (15 April 1997). Buddhist Cosmology: Philosophy and Origins. Kōsei Pub. Co. p. 144. ISBN 978-4-333-01682-2. Retrieved 12 June 2011. ...adornment, or glorious manifestation, of the Buddha[...]It means that countless buddhas manifest themselves in this realm, thereby adorning it.
  6. ^ Jump up to:a b c d e Ōtake Susumu (2007), "On the Origin and Early Development of the Buddhāvataṃsaka-Sūtra", in Hamar, Imre (ed.), Reflecting Mirrors: Perspectives on Huayan Buddhism, Otto Harrassowitz Verlag, pp. 89–93, ISBN 978-3-447-05509-3, retrieved 12 June 2011
  7. ^ Soothill, W.E.; Hodous, Lewis (1937). A Dictionary of Chinese Buddhist Terms. London: Trübner. Archived from the original on 2009-03-02.
  8. ^ Huayan, Encyclopedia of Religion, 2nd ed., pg 41-45[full citation needed]
  9. ^ Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 92
  10. ^ "Taisho Tripitaka No. 278". Archived from the original on 2012-06-18. Retrieved 2012-06-02.
  11. ^ "Taisho Tripitaka No. 279". Archived from the original on 2012-05-23. Retrieved 2012-06-02.
  12. ^ Hamar, Imre (2007), The History of the Buddhāvataṃsaka Sūtra. In: Hamar, Imre (editor), Reflecting Mirrors: Perspectives on Huayan Buddhism (Asiatische Forschungen Vol. 151), Wiesbaden: Harrassowitz, ISBN 344705509X, pp.159-161
  13. ^ Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 87
  14. ^ Jump up to:a b Takeuchi Yoshinori (editor). Buddhist Spirituality: Indian, Southeast Asian, Tibetan, and Early Chinese, page 160
  15. ^ Jump up to:a b c Takeuchi Yoshinori (editor). Buddhist Spirituality: Indian, Southeast Asian, Tibetan, and Early Chinese, page 161
  16. ^ Fox, Alan. The Practice of Huayan Buddhism, 2015.04, http://www.fgu.edu.tw/~cbs/pdf/2013%E8%AB%96%E6%96%87%E9%9B%86/q16.pdfArchived 2017-09-10 at the Wayback Machine
  17. ^ Jump up to:a b Paul Williams, Anthony Tribe, Alexander Wynne. Buddhist Thought: A Complete Introduction to the Indian Tradition, page 168.
  18. ^ Jump up to:a b Williams, Paul. Mahāyāna Buddhism: The Doctrinal Foundations, page 121.
  19. ^ Jump up to:a b c Williams, Paul. Mahāyāna Buddhism: The Doctrinal Foundations, page 122.
  20. ^ Ryûichi Abé. The Weaving of Mantra: Kûkai and the Construction of Esoteric Buddhist Discourse, page 285
  21. ^ Jump up to:a b Takeuchi Yoshinori (editor). Buddhist Spirituality: Indian, Southeast Asian, Tibetan, and Early Chinese, page 164
  22. ^ Warder, A. K. Warder (2000). Indian Buddhism. Motilal Banarsidass. p. 402. ISBN 978-81-208-1741-8. The title Gaṇḍavyūha is obscure, being generally interpreted as 'array of flowers', 'bouquet'. it is just possible that the rhetorical called gaṇḍa, a speech having a double meaning (understood differently by two hearers), should be thought of here.
  23. ^ Hsüan-hua; International Institute for the Translation of Buddhist Texts (Dharma Realm Buddhist University) (1 January 1980). Flower Adornment Sutra: Chapter 39, Entering the Dharma Realm. Dharma Realm Buddhist Association. p. xxi. ISBN 978-0-917512-68-1.
  24. ^ Doniger, Wendy (January 1999). Merriam-Webster's Encyclopedia of World Religions. Merriam-Webster. p. 365. ISBN 978-0-87779-044-0.
  25. ^ Fontein, Jan (1967). The pilgrimage of Sudhana: a study of Gandavyuha illustrations. Walter de Gruyter. ISBN 978-3-11-156269-8.
  26. ^ Cleary, Thomas (1993). The flower ornament scripture : a translation of the Avatamsaka Sutra. Boston u.a.: Shambhala. ISBN 9780877739401. Archived from the original on 19 April 2014. Retrieved 28 September 2014.
  27. ^ "The Great Means Expansive Buddha Flower Adornment Sutra". THE SAGELY CITY OF TEN THOUSAND BUDDHAS. Buddhist Text Translation Society. Retrieved 28 September2014.

External links[edit]

Posted by at
Labels: ,
Subscribe to: Posts (Atom)