PACIFIC WORLD - The Institute of Buddhist Studies

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82Pacific Worldable to interpret Pure Land tradition (The Land of Bliss, p. 115). Thisposition imposes unnecessary limitations on what could be a richer andmore open-ended process of interpretation.46. Collected Works of Shinran, vol. 2, p. 17.47. Compare, for example, the alchemical metaphor (“I can make bits ofrubble turn into gold”) in Collected Works of Shinran, vol. 1, p. 459 withBodhicaryåvatåra 1.10 (“The idea of the mind of awakening takes thisimpure image and changes it into the priceless image of the jewel of theBuddha; grasp it firmly and work with it as if it were an elixir ofmercury”). Compare also the confession of faults in Bodhicaryåvatårachapter 2 with Shinran’s confessions of his own unworthiness.48. Collected Works of Shinran, vol. 1, p. 461.49. Collected Works of Shinran, vol. 2, p. 201.50. Ueda and Hirota, Shinran: An Introduction, pp. 121 and 117.51. There are many examples of this doctrine outside the Pure Landtradition, such as the Suvar√aprabhåsa S¥tra, trans. R. E. Emmerick asthe S¥tra of Golden Light, Sacred Books of the Buddhists, vol. 27(London: Påli Text Society, 1970; reprint ed., 1979). The locus classicusof this doctrine must certainly be the chapter on the lifespan of theTathågata in the Lotus S¥tra (chapter 15 in Vaidya’s edition of theSanskrit text).52. For this and other references to the idea of the eternal Buddha, see ToSee the Buddha, pp. 109–113.53. The distinction between the conceptual and non-conceptual ultimatesis discussed in Malcolm David Eckel, Jñånagarbha’s Commentary on theDistinction Between the Two Truths (Albany: State University of NewYork Press, 1987), pp. 112–113.54. Karl Potter, Presuppositions of India’s Philosophies (Englewood Cliffs,NJ: Prentice Hall, 1963; reprint ed., Westport, CT: Greenwood Press, 1972).55. This outline of the two truths is a simplified version of the doctrinethat was elaborated with much greater complexity in the Madhyamakaschool. More detailed accounts of the two truths can be found in my ToSee the Buddha, ch. 2, and Jñånagarbha’s Commentary. See also “TheSatisfaction of No Analysis: On Tsong kha pa’s Approach to SvåtantrikaMadhyamaka” in The Svåtantrika-Pråsaçgika Distinction, ed. GeorgesB. J. Dreyfus and Sara L. McClintock (Boston: Wisdom Publications,2003), pp. 173–203. The distinction would be stated differently if onefollowed the terminology of the Yogåcåra, but the distinction betweentwo perspectives, the perspective of emptiness and the perspective ofconventional duality, remains.
Eckel: Defining a Usable Past 8356. Madhyamakakårikå 24.14. For a discussion of this verse and the issuesit raises, see To See the Buddha, ch. 2.57. See note 30 above.58. God, Mystery, Diversity, p. 138.59. William J. Bouwsma, A Usable Past: Essays in European CulturalHistory (Berkeley: University of California Press, 1990), pp. 4–5.
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Masatoshi Nagatomi, In MemoriamThis
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6Pacific World6. Understandings of
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16Pacific WorldNOTES1. I count Naga
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Kiyozawa Manshi and the Path to the
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132Pacific Worldthe Sutra system, a
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134Pacific Worlddescriptions of the
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136Pacific Worldthe initial and the
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138Pacific WorldHowever, a somewhat
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140Pacific WorldNOTES1. Thomas Kuhn
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142Pacific WorldMeaning of Action T
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144Pacific Worldfirst of such holy
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148Pacific Worldnated the heir appa
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150Pacific Worldtestimony to nirvan
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152Pacific Worlda defiance of his o
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154Pacific Worldyet untamed, they b
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156Pacific Worldenjoy longevity. Th
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158Pacific Worldthat lets the nonar
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160Pacific Worlduprooted trees and
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162Pacific WorldNOTES1. An abbreiva
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164Pacific WorldKyoto. Her grandfat
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166Pacific Worldman who, when trave
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168Pacific Worldabout peace. Ram’
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172Pacific WorldTo Shigeko, the mea
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174Pacific Worldbell would mean dif
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176Pacific WorldNOTES1. I offer thi
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178Pacific World23. Phone interview
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180Pacific Worldis ultimately real.
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182Pacific Worldmore demanding than
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184Pacific Worldyears (five hundred
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186Pacific Worldthe Buddha (in this
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188Pacific Worldname, Amitåyus), a
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190Pacific WorldTaishø, vol. 12, n
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192Pacific Worldagain there is no m
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194Pacific Worldthat admission was
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196Pacific World5. On this motif se
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198Pacific WorldAcademic Year 2004,
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200Pacific World28. The unreliabili
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Advayavajra’s Instructions on the
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Wallis: Advayavajra’s Instruction
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Editorial Note: Japanese Buddhism i
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“Japanese Buddhism in America”R
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Hardacre: Japanese Buddhism in Amer
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238Pacific WorldShintø became forg
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240Pacific Worldthe “Buddhism”
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242Pacific Worlddevastated by newly
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244Pacific Worldservice in Honolulu
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246Pacific Worldlonger sending wage
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248Pacific WorldAs in Japan, many m
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250Pacific WorldHawaii, it was embr
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252Pacific World12. Hirochika Nakam
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254Pacific World54. Embree, “Accu
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256Pacific Worldsituation as an ene
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258Pacific Worldthe receipts from o
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260Pacific WorldIncarcerationWithin
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262Pacific WorldIssei Priests (Tota
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264Pacific WorldIncarceration in Ca
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266Pacific WorldBuddhist Teaching a
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268Pacific Worldtime, something can
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270Pacific WorldThe importance in B
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272Pacific WorldJapanese lay in the
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274Pacific World6. Daishø Tana, Sa
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276Pacific Worldwhich they drew spi
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278Pacific Worldality seems to sugg
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282Pacific WorldThe butsudan repres
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284Pacific Worldreligious backgroun
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286Pacific Worldcontinually fashion
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288Pacific Worldconversation with m
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290Pacific World7. Presenting such
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lank—page 292—
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294Pacific World“Buddhism,” a r
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296Pacific WorldShinran’s followe
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298Pacific Worldreproduce, and diss
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306Pacific Worldsingle blow of a ta
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Going beyond Tradition andStriving
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A Cybernetic Approach to DzogchenRa
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BOOK REVIEWSIntroduction to the Mid
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Book Reviews 379Wisdom and Compassi
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Book Reviews 381including the confl
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Book Reviews 383The Impact of Buddh
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Book Reviews 385material culture (p
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BDK ENGLISH TRIPITAKA SERIES:A Prog
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BDK Tripitaka Series: A Progress Re
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BDK Tripitaka Series: A Progress Re
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The Pacific World—Its HistoryThro
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