Aspects of Buddhism

Matter itself is voidness. Voidness itself is matter" (quoted in Thurman, Introduction to Holy Teaching 1).

In expounding nonduality, and different concepts, Vimalakirti relied largely on the explication of dichotomies (an alternate title for the sutra is "Reconciliation of Dichotomies"). This regularity reflects the Mahayana approach in which the dichotomies are related to "the actual exercising of the hearers, forcing them to integrate them in their minds and actions" and, thereby, allowing them to be "liberated inconceivably, while cosmos totally engaged in the work of helping otherwise living beings" (Holy Teaching 6).

In the sutra Vimalakirti is suffering from a bodhisattva's empiric illness and the Buddha Sakyamuni wants to send someone to inquire about him. moreover none of the bodhisattvas wants to go because his skill and logical force in argumentation disconcerts them. When Prince Manjusri agrees to go a large crowd follows, impatient to hear their conversation. They discuss a number of topics but the climactic discussion centers on Vimalakirti's request that his visitors explain "how the bodhisattvas enter the Dharma-door of nonduality" (73). As the variant bodhisattvas try to answer the question they do so by attempting to resolve various dichotomies. One, for instance, addresses grasping and nongrasp

McRae, John R. "The Story of Early Ch'an." Zen: usage and Transition: A Sourcebook by Contemporary Zen get the hang and Scholars. Ed. Kenneth Kraft. New York: Grove, 1988. 125-39.

Watson, Burton. "Zen Poetry." Zen: Tradition and Transition: A Sourcebook by Contemporary Zen Masters and Scholars. Ed. Kenneth Kraft. New York: Grove, 1988. 105-24.

Kitagawa, Joseph M. On Understanding Japanese Religion. Princeton: Princeton UP, 1987.

Kitagawa's book covers the entire range of the recital of religion in Japan, but devotes particular attention to the explanation of Shintoistic and the political-historical role of Buddhism since its arrival in the country.

From earliest measure various types of "folk piety" had been incorporated into Buddhist intrust and, accordingly, as Buddhism spread it was able to develop an "uneasy fusion with existing local religions" such as Nat worship in Burma, Taoism and Confucianism in China and Shinto in Japan (Kitagawa 179). Shinto derived from the kami worship of the aboriginal Japanese. Kami, or a sacred constitution or spirit, was possessed by natural forms and kami were adopted as protectors of various clans. Placating the kami was a common practice among the early Japanese but there appears to have been no " ameliorate liturgies or ecclesiastical organizations" and religious functions took place either in the home or in open locations--unpolluted land with groves, tremble formations, or other important features--paddies or the seashore, for example (Kitagawa 149). The emperors were charged with ensuring the worship of some of the most important kami and the connection amongst the imperial house and Shinto had its origin in this role. In the reordering of Japanese society in the seventh ascorbic acid the reformers drew heavily on Chinese laws and the incorporation of various aspects of Chinese culture facilitated the Buddhism's rising influence. The emperors who sponsored and benefited from the reforms therefore gave their approval and computer backup t
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