8/20/2007
Kuan tzu
At the moment, they are no available editions of the Kuan tzu, a Chinese text that is still not so well-known, compared to the Laozi or the Zhuangzi. Inside the Kuan tzu, there is a chapter where it is written how the heart governs the body as the chief governs the state. If the organs and senses submit to it, the heart can achieve an absence of desire and an emptiness that make it a receptacle of the inner heart. What would be good, would be a modern edition of this work, to elucidate this mumbo jumbo.
Kegon
"Kegon
Also known by its Chinese name Huayen (華厳), the Kegon school was founded by Dushun (杜順, Jp. Dojun), China, c. 600 AD, and introduced to Japan by Bodhisena in 736 AD. The Avatamsaka Sutra (Kegonkyo 華厳経) is the central text for the Kegon school."
"The Avataṃsaka Sūtra (Chinese: 華嚴經; Pinyin: Huáyán Jīng) is one of the most influential scriptures in East Asian Buddhism. The title is rendered in English as Flower Garland Sutra, Flower Adornment Sutra, or Flowers Ornament Scripture.
This text describes a cosmos of infinite realms upon realms, mutually containing each other. 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. Hua-yen is known as Kegon in Japan.
The sutra is also well known for its detailed description of the course of the bodhisattva's practice through fifty-two stages.
Three full Chinese translations of the Avatamsaka Sutra were made. Fragmentary translation probably began in the second century CE, and the famous Ten Stages Sutra (十地經), often treated as an individual scripture, was first translated in the third century. The first complete Chinese version was completed by Buddhabhadra around 420, the second by Śikṣānanda around 699, and the third by Prajñā around 798.
The last chapter of the Avatamsaka also circulates as a separate text known as the Gandavyuha Sutra. The Gandavyuha Sutra details the journey of the youth Sudhana, who undertakes a pilgrimage at the behest of the bodhisattva Manjushri. Sudhana will converse with 52 masters in his quest for enlightenment. The penultimate master of Sudhana's pilgrimage is Maitreya. It is here that Sudhana encounters "The Tower of Maitreya," which along with "Indra's net" is one of the most startling metaphors of the infinite to emerge from India.
"In the middle of the great tower... he saw the billion-world universe... and everywhere there was Sudhana at his feet... Thus Sudhana saw Maitreya's practices of... transcendence over countless eons, from each of the squares of the check board wall... In the same way Sudhana... saw the whole supernal manifestation, was perfectly aware it, understood it, contemplated it, used it as a means, beheld it, and saw himself there."[1]
The final master that Sudhana visits is Manjushri. The grandest and most exotic of Indian pilgrimages ends where it began. The Gandavyhua suggests that with a slight shift of perspective we may come to see that the enlightenment that the pilgrim so fervently sought was not only with him at every stage of his journey, but, as well, before he began:
"When this done, the world of the Gandavyuha (ceases) to be a mystery, a realm devoid of form and corporeality, for now it overlaps this earthly world; no, it becomes that 'Thou art it' and there is a perfect fusion of the two... Samamtabhdra's arms raised to save sentient beings become our own, which are now engaged in passing salt to a friend at the table and Maitreya's opening the Vairocana Tower for Sudhana is our ushering a caller into the parlor for a friendly chat."[2] "
Also known by its Chinese name Huayen (華厳), the Kegon school was founded by Dushun (杜順, Jp. Dojun), China, c. 600 AD, and introduced to Japan by Bodhisena in 736 AD. The Avatamsaka Sutra (Kegonkyo 華厳経) is the central text for the Kegon school."
"The Avataṃsaka Sūtra (Chinese: 華嚴經; Pinyin: Huáyán Jīng) is one of the most influential scriptures in East Asian Buddhism. The title is rendered in English as Flower Garland Sutra, Flower Adornment Sutra, or Flowers Ornament Scripture.
This text describes a cosmos of infinite realms upon realms, mutually containing each other. 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. Hua-yen is known as Kegon in Japan.
The sutra is also well known for its detailed description of the course of the bodhisattva's practice through fifty-two stages.
Three full Chinese translations of the Avatamsaka Sutra were made. Fragmentary translation probably began in the second century CE, and the famous Ten Stages Sutra (十地經), often treated as an individual scripture, was first translated in the third century. The first complete Chinese version was completed by Buddhabhadra around 420, the second by Śikṣānanda around 699, and the third by Prajñā around 798.
The last chapter of the Avatamsaka also circulates as a separate text known as the Gandavyuha Sutra. The Gandavyuha Sutra details the journey of the youth Sudhana, who undertakes a pilgrimage at the behest of the bodhisattva Manjushri. Sudhana will converse with 52 masters in his quest for enlightenment. The penultimate master of Sudhana's pilgrimage is Maitreya. It is here that Sudhana encounters "The Tower of Maitreya," which along with "Indra's net" is one of the most startling metaphors of the infinite to emerge from India.
"In the middle of the great tower... he saw the billion-world universe... and everywhere there was Sudhana at his feet... Thus Sudhana saw Maitreya's practices of... transcendence over countless eons, from each of the squares of the check board wall... In the same way Sudhana... saw the whole supernal manifestation, was perfectly aware it, understood it, contemplated it, used it as a means, beheld it, and saw himself there."[1]
The final master that Sudhana visits is Manjushri. The grandest and most exotic of Indian pilgrimages ends where it began. The Gandavyhua suggests that with a slight shift of perspective we may come to see that the enlightenment that the pilgrim so fervently sought was not only with him at every stage of his journey, but, as well, before he began:
"When this done, the world of the Gandavyuha (ceases) to be a mystery, a realm devoid of form and corporeality, for now it overlaps this earthly world; no, it becomes that 'Thou art it' and there is a perfect fusion of the two... Samamtabhdra's arms raised to save sentient beings become our own, which are now engaged in passing salt to a friend at the table and Maitreya's opening the Vairocana Tower for Sudhana is our ushering a caller into the parlor for a friendly chat."[2] "
Richard of Saint Victor
This is a quote from Wikipedia: Richard, a Scot, was prior of the famous Augustinian abbey of Saint-Victor in Paris from 1162 until his death in 1173.
Richard was a student of the great German mystic Hugo of St. Victor, whose principles and methods he adopted and developed. His most important work, De Trinitate ("On the Trinity") contains his best-known philosophical work in which he stressed that it was possible to reach the essentials of the doctrine of the Trinity by the process of speculative reasoning. Richard had great influence on Bonaventure and the Franciscan mystics. His writings on mystical contemplation earned for him the title "Magnus Contemplator", the great contemplator.
In Dante's Paradise (Paradiso' X.130), he is mentioned among theologians and doctors of the church alongside Isidore of Seville and the Englishman Bede (the latter is the only other Briton in Dante's Paradise).
Richard was a student of the great German mystic Hugo of St. Victor, whose principles and methods he adopted and developed. His most important work, De Trinitate ("On the Trinity") contains his best-known philosophical work in which he stressed that it was possible to reach the essentials of the doctrine of the Trinity by the process of speculative reasoning. Richard had great influence on Bonaventure and the Franciscan mystics. His writings on mystical contemplation earned for him the title "Magnus Contemplator", the great contemplator.
In Dante's Paradise (Paradiso' X.130), he is mentioned among theologians and doctors of the church alongside Isidore of Seville and the Englishman Bede (the latter is the only other Briton in Dante's Paradise).
8/05/2007
"Restons très peu, là où il faut"
"Ensemble tout devient impossible, restons très peu là où il faut."
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