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In contrast to Renard's view, [112] Karmarkar states the Ajativada of Gaudapada has nothing in common with the Śūnyatā concept in Buddhism. [124] While the language of Gaudapada is undeniably similar to those found in Mahayana Buddhism, states Comans, their perspective is different because unlike Buddhism, Gaudapada is relying on the premise ...
Xinxin Ming (alternate spellings Xin Xin Ming ' or ' Xinxinming) (Chinese: 信心銘; Pīnyīn: Xìnxīn Míng; Wade–Giles: Hsin Hsin Ming; Rōmaji: Shinjinmei), meaning literally: "Faith-Mind Inscription", is a poem attributed to the Third Chinese Chán Patriarch Jianzhi Sengcan (Chinese: 鑑智僧璨; Pīnyīn: Jiànzhì Sēngcàn; Wade–Giles: Chien-chih Seng-ts'an; Romaji: Kanchi Sōsan ...
Ummon then said: "I should give you three blows, but today I forgive you." The next day Tozan bowed to Ummon and asked, "Yesterday you forgave me three blows. I do not know why you thought me wrong." Ummon, rebuking Tozan's spiritless responses, said: "You are good for nothing! You simply wander from one monastery to another."
One of the most discussed themes in Buddhism is that of the emptiness of form (Pali: rūpa), an important corollary of the transient and conditioned nature of phenomena. Reality is seen, ultimately, in Buddhism as a form of 'projection', resulting from the fruition of karmic seeds (sankharas). The precise nature of this 'illusion' that is the ...
In Buddhism, the three marks of existence are three characteristics (Pali: tilakkhaṇa; Sanskrit: त्रिलक्षण trilakṣaṇa) of all existence and beings, namely anicca (impermanence), dukkha (commonly translated as "suffering" or "cause of suffering", "unsatisfactory", "unease"), [note 1] and anattā (without a lasting essence).
As noted by Roger Jackson, some non-Buddhist writers, like some Buddhist writers both ancient and modern, have argued that the Madhyamaka philosophy is nihilistic. This claim has been challenged by others who argue that it is a Middle Way (madhyamāpratipad) between nihilism and eternalism.
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The Japanese Buddhist word uji (有時), usually translated into English as Being-Time, is a key metaphysical idea of the Sōtō Zen founder Dōgen (1200–1253). His 1240 essay titled Uji, which is included as a fascicle in the Shōbōgenzō ("Treasury of the True Dharma Eye") collection, gives several explanations of uji, beginning with, "The so-called "sometimes" (uji) means: time (ji ...