Difference between revisions of "Three turnings of the wheel of dharma"
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[[File:Budas-Face-.jpg|thumb|250px|]][[File:Buda-Sakjamuni11.jpg|thumb|250px|]][[File:Gur4 ike.jpg|thumb|250px|]] | [[File:Budas-Face-.jpg|thumb|250px|]][[File:Buda-Sakjamuni11.jpg|thumb|250px|]][[File:Gur4 ike.jpg|thumb|250px|]] | ||
<poem> | <poem> | ||
− | The Three Turnings of the [[Wheel]] (of [[Dharma]]) refers to a framework for [[understanding]] the [[sutra]] stream of the teachings of the [[Buddhism]] originally devised by the [[Yogachara school]]. It later became prevalent in modified [[form]] in [[Tibetan Buddhism]] and related [[traditions]]. | + | The [[Three Turnings]] of the [[Wheel]] (of [[Dharma]]) refers to a framework for [[understanding]] the [[sutra]] {{Wiki|stream}} of the teachings of the [[Buddhism]] originally devised by the [[Yogachara school]]. It later became prevalent in modified [[form]] in [[Tibetan Buddhism]] and related [[traditions]]. |
− | The distinction is, on the one hand, a historic or quasi-historic scheme by which the [[Buddha's]] first sermons, as recorded in the [[Pali Canon]] and the [[tripitakas]] of other [[early schools]], constitute the First Turning, and the later [[Mahayana sutras]] comprise the Second and Third turnings. The schema appears in the Samdhinirmochana [[Sutra]], a central [[Yogachara]] text, although it may predate it. | + | The {{Wiki|distinction}} is, on the one hand, a historic or quasi-historic scheme by which the [[Buddha's]] first sermons, as recorded in the [[Pali Canon]] and the [[tripitakas]] of other [[early schools]], constitute the First Turning, and the later [[Mahayana sutras]] comprise the Second and Third turnings. The {{Wiki|schema}} appears in the Samdhinirmochana [[Sutra]], a central [[Yogachara]] text, although it may predate it. |
− | The [[tantras]] of the [[Vajrayana]] are generally not included under the rubric of the Three Turnings. The model of three turnings of the '[[Wheel]]' is an attempt to categorize the content, [[philosophical]] [[view]], and practical application of the whole array of [[Buddhist]] [[sutrayana]] teachings. | + | The [[tantras]] of the [[Vajrayana]] are generally not included under the rubric of the [[Three Turnings]]. The model of [[three turnings]] of the '[[Wheel]]' is an attempt to categorize the content, [[philosophical]] [[view]], and {{Wiki|practical}} application of the whole array of [[Buddhist]] [[sutrayana]] teachings. |
− | Contents of the Three Turnings | + | Contents of the [[Three Turnings]] |
− | The basic content and audience of the three turnings of the [[wheel]] can be summarized as follows: | + | The basic content and audience of the [[three turnings]] of the [[wheel]] can be summarized as follows: |
First Turning | First Turning | ||
− | The first turning is [[traditionally]] said to have taken place at [[Deer Park]] in [[Sarnath]] near [[Varanasi]] in {{Wiki|northern India}} near [[Nepal]], to an audience of [[shravakas]]. It consisted of the [[teaching]] of the [[Four Noble Truths]] ([[Sanskrit]]: catvāry [[āryasatyāni]] and the other [[elements]] of the [[Tripitaka]] – the [[Abhidharma]], Sutrapitaka and [[Vinaya]]. The [[Abhidharma]] referred to is the [[Abhidharma Pitaka]] of the [[Sarvastivada school]], which is a later composition not taught by the [[Buddha]], and contains [[philosophy]] which is antithetical, one may say, to the early teachings. | + | The first turning is [[traditionally]] said to have taken place at [[Deer Park]] in [[Sarnath]] near [[Varanasi]] in {{Wiki|northern India}} near [[Nepal]], to an audience of [[shravakas]]. It consisted of the [[teaching]] of the [[Four Noble Truths]] ([[Sanskrit]]: catvāry [[āryasatyāni]] and the other [[elements]] of the [[Tripitaka]] – the [[Abhidharma]], [[Sutrapitaka]] and [[Vinaya]]. The [[Abhidharma]] referred to is the [[Abhidharma Pitaka]] of the [[Sarvastivada school]], which is a later composition not [[taught]] by the [[Buddha]], and contains [[philosophy]] which is [[Wikipedia:Anti-life|antithetical]], one may say, to the early teachings. |
Second Turning | Second Turning | ||
− | The second turning is said to have taken place at [[Vulture Peak Mountain]] in [[Rajagriha]], in {{Wiki|Bihar}}, [[India]]. The audience comprised [[bodhisattvas]]; in some telling there were also [[shravaka]] [[arhats]] there as well, who promptly had [[heart]] attacks and [[died]] from the shock of the new teachings. In the second turning, the emphasis is on [[emptiness]] (Skt: śūnyāta) as epitomized in the [[Prajnaparamita sutras]], and on [[compassion]] (Skt: [[karuṇā]]). These two [[elements]] [[form]] [[bodhicitta]], the {{Wiki|epitome}} of the second turning. The [[Madhyamika school]] that [[Nagarjuna]] founded arose from his {{Wiki|exegesis}} of the early texts and is included under the second turning. [[Nagarjuna]] attacked the [[metaphysics]] of the [[Sarvastivada school]] and a school which broke away from it called [[Sautrantika]], and promoted, among other things, the classical emphasis on the [[dependent arising]] of [[phenomena]] of the early texts. | + | The second turning is said to have taken place at [[Vulture Peak Mountain]] in [[Rajagriha]], in {{Wiki|Bihar}}, [[India]]. The audience comprised [[bodhisattvas]]; in some telling there were also [[shravaka]] [[arhats]] there as well, who promptly had [[heart]] attacks and [[died]] from the shock of the new teachings. In the second turning, the {{Wiki|emphasis}} is on [[emptiness]] (Skt: śūnyāta) as epitomized in the [[Prajnaparamita sutras]], and on [[compassion]] (Skt: [[karuṇā]]). These two [[elements]] [[form]] [[bodhicitta]], the {{Wiki|epitome}} of the second turning. The [[Madhyamika school]] that [[Nagarjuna]] founded arose from his {{Wiki|exegesis}} of the early texts and is included under the second turning. [[Nagarjuna]] attacked the [[metaphysics]] of the [[Sarvastivada school]] and a school which broke away from it called [[Sautrantika]], and promoted, among other things, the classical {{Wiki|emphasis}} on the [[dependent arising]] of [[phenomena]] of the early texts. |
Third Turning | Third Turning | ||
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The third turning was also delivered to an audience of [[bodhisattvas]] in [[Shravasti]] and other [[Indian]] locations (e.g. in [[Kusinagara]], to [[Bodhisattvas]] and onlooking [[Buddhas]], in the [[Mahaparinirvana Sutra]]) – or even in [[transcendental]] [[Buddhic]] [[realms]] (in the [[Avatamsaka Sutra]]). The focal point of the third turning is [[Buddha nature]] and particularly the [[Tathāgatagarbha]] [[doctrine]]. This was elaborated on in great detail by [[Maitreya]] via [[Asanga]] in the [[Five Treatises of Maitreya]], which are also generally grouped under the third turning. The [[Yogachara school]] reoriented later refinements, in all their complexity, so as to accord with the [[doctrines]] of earliest [[Buddhism]]. | The third turning was also delivered to an audience of [[bodhisattvas]] in [[Shravasti]] and other [[Indian]] locations (e.g. in [[Kusinagara]], to [[Bodhisattvas]] and onlooking [[Buddhas]], in the [[Mahaparinirvana Sutra]]) – or even in [[transcendental]] [[Buddhic]] [[realms]] (in the [[Avatamsaka Sutra]]). The focal point of the third turning is [[Buddha nature]] and particularly the [[Tathāgatagarbha]] [[doctrine]]. This was elaborated on in great detail by [[Maitreya]] via [[Asanga]] in the [[Five Treatises of Maitreya]], which are also generally grouped under the third turning. The [[Yogachara school]] reoriented later refinements, in all their complexity, so as to accord with the [[doctrines]] of earliest [[Buddhism]]. | ||
− | Fourth Turning | + | [[Fourth]] Turning |
− | The [[Huayen]] school of [[Chinese Buddhism]] considered the [[Tathāgatagarbha]] [[doctrine]] a fourth turning, with the third turning comprising only the [[Yogachara school]]. In addition, [[Vajrayana]] schools sometimes refer to [[tantra]] as the "fourth turning." | + | The [[Huayen]] school of [[Chinese Buddhism]] considered the [[Tathāgatagarbha]] [[doctrine]] a [[fourth]] turning, with the third turning comprising only the [[Yogachara school]]. In addition, [[Vajrayana]] schools sometimes refer to [[tantra]] as the "[[fourth]] turning." |
Definitive and provisional | Definitive and provisional | ||
− | The schema of the three turnings is found in [[Yogachara]] and [[Tathāgatagarbha]] texts such as the Samdhinirmochana [[Sutra]] and the [[Srimala Sutra]] and likely originated in the [[Yogachara]] {{Wiki|literature}}. Naturally, they identify themselves as definitive. However, the schema was later adopted more widely, and different sects and [[schools of Buddhism]], as well as {{Wiki|individual}} [[Buddhist teachers]] and [[philosophers]] give different explanations as to whether the second or third turnings is 'definitive' (Skt: nitartha) or 'provisional' (Skt: neyartha) or requiring interpretation. In the [[Tibetan tradition]], the [[Gelug school]] considers the second turning definitive, as do some [[scholars]] in other schools. | + | The {{Wiki|schema}} of the [[three turnings]] is found in [[Yogachara]] and [[Tathāgatagarbha]] texts such as the Samdhinirmochana [[Sutra]] and the [[Srimala Sutra]] and likely originated in the [[Yogachara]] {{Wiki|literature}}. Naturally, they identify themselves as definitive. However, the {{Wiki|schema}} was later adopted more widely, and different sects and [[schools of Buddhism]], as well as {{Wiki|individual}} [[Buddhist teachers]] and [[philosophers]] give different explanations as to whether the second or third turnings is 'definitive' (Skt: [[nitartha]]) or 'provisional' (Skt: [[neyartha]]) or requiring interpretation. In the [[Tibetan tradition]], the [[Gelug school]] considers the second turning definitive, as do some [[scholars]] in other schools. |
</poem> | </poem> | ||
{{W}} | {{W}} | ||
[[Category:Dharma]]{{BuddhismbyNumber}} | [[Category:Dharma]]{{BuddhismbyNumber}} |
Revision as of 06:42, 26 January 2015
The Three Turnings of the Wheel (of Dharma) refers to a framework for understanding the sutra stream of the teachings of the Buddhism originally devised by the Yogachara school. It later became prevalent in modified form in Tibetan Buddhism and related traditions.
The distinction is, on the one hand, a historic or quasi-historic scheme by which the Buddha's first sermons, as recorded in the Pali Canon and the tripitakas of other early schools, constitute the First Turning, and the later Mahayana sutras comprise the Second and Third turnings. The schema appears in the Samdhinirmochana Sutra, a central Yogachara text, although it may predate it.
The tantras of the Vajrayana are generally not included under the rubric of the Three Turnings. The model of three turnings of the 'Wheel' is an attempt to categorize the content, philosophical view, and practical application of the whole array of Buddhist sutrayana teachings.
Contents of the Three Turnings
The basic content and audience of the three turnings of the wheel can be summarized as follows:
First Turning
The first turning is traditionally said to have taken place at Deer Park in Sarnath near Varanasi in northern India near Nepal, to an audience of shravakas. It consisted of the teaching of the Four Noble Truths (Sanskrit: catvāry āryasatyāni and the other elements of the Tripitaka – the Abhidharma, Sutrapitaka and Vinaya. The Abhidharma referred to is the Abhidharma Pitaka of the Sarvastivada school, which is a later composition not taught by the Buddha, and contains philosophy which is antithetical, one may say, to the early teachings.
Second Turning
The second turning is said to have taken place at Vulture Peak Mountain in Rajagriha, in Bihar, India. The audience comprised bodhisattvas; in some telling there were also shravaka arhats there as well, who promptly had heart attacks and died from the shock of the new teachings. In the second turning, the emphasis is on emptiness (Skt: śūnyāta) as epitomized in the Prajnaparamita sutras, and on compassion (Skt: karuṇā). These two elements form bodhicitta, the epitome of the second turning. The Madhyamika school that Nagarjuna founded arose from his exegesis of the early texts and is included under the second turning. Nagarjuna attacked the metaphysics of the Sarvastivada school and a school which broke away from it called Sautrantika, and promoted, among other things, the classical emphasis on the dependent arising of phenomena of the early texts.
Third Turning
The third turning was also delivered to an audience of bodhisattvas in Shravasti and other Indian locations (e.g. in Kusinagara, to Bodhisattvas and onlooking Buddhas, in the Mahaparinirvana Sutra) – or even in transcendental Buddhic realms (in the Avatamsaka Sutra). The focal point of the third turning is Buddha nature and particularly the Tathāgatagarbha doctrine. This was elaborated on in great detail by Maitreya via Asanga in the Five Treatises of Maitreya, which are also generally grouped under the third turning. The Yogachara school reoriented later refinements, in all their complexity, so as to accord with the doctrines of earliest Buddhism.
Fourth Turning
The Huayen school of Chinese Buddhism considered the Tathāgatagarbha doctrine a fourth turning, with the third turning comprising only the Yogachara school. In addition, Vajrayana schools sometimes refer to tantra as the "fourth turning."
Definitive and provisional
The schema of the three turnings is found in Yogachara and Tathāgatagarbha texts such as the Samdhinirmochana Sutra and the Srimala Sutra and likely originated in the Yogachara literature. Naturally, they identify themselves as definitive. However, the schema was later adopted more widely, and different sects and schools of Buddhism, as well as individual Buddhist teachers and philosophers give different explanations as to whether the second or third turnings is 'definitive' (Skt: nitartha) or 'provisional' (Skt: neyartha) or requiring interpretation. In the Tibetan tradition, the Gelug school considers the second turning definitive, as do some scholars in other schools.