Difference between revisions of "Bodhiruci"
| Line 1: | Line 1: | ||
[[File:03 1280.JPG|thumb|250px|]] | [[File:03 1280.JPG|thumb|250px|]] | ||
| + | |||
| + | |||
| + | |||
| + | |||
| + | |||
| + | |||
<poem> | <poem> | ||
| − | [[Bodhiruci]] ([[菩提留支]], 5th–6th centuries) means [[Bodhi]] splendor. A [[Buddhist master]] from northern [[India]], he was versed in [[Mantra]] practices and the [[Tripiṭaka]]. Aspiring to propagate the [[Dharma]], in 502, the first year of the [[Yongping]] ([[永平]]) years of the {{Wiki|Northern Wei}} Dynasty (386–534), he arrived in [[Luoyang]] ([[洛陽]]), [[China’s]] {{Wiki|capital}}. [[Wikipedia:Emperor Xuanwu of Northern Wei|Emperor Xuanwu]] ([[Wikipedia:Emperor Xuanwu of Northern Wei|魏宣武帝]]) valued him highly and commanded him to stay in the [[Yongning Temple]] ([[永寧寺]]) to translate [[Sanskrit]] texts into {{Wiki|Chinese}}. | + | [[Bodhiruci]] ([[菩提留支]], 5th–6th centuries) means [[Bodhi]] splendor. A [[Buddhist master]] from northern [[India]], he was versed in [[Mantra]] practices and the [[Tripiṭaka]]. Aspiring to propagate the [[Dharma]], in 502, the first year of the [[Yongping]] ([[永平]]) years of the {{Wiki|Northern Wei}} [[Dynasty]] (386–534), he arrived in [[Luoyang]] ([[洛陽]]), [[China’s]] {{Wiki|capital}}. [[Wikipedia:Emperor Xuanwu of Northern Wei|Emperor Xuanwu]] ([[Wikipedia:Emperor Xuanwu of Northern Wei|魏宣武帝]]) valued him highly and commanded him to stay in the [[Yongning Temple]] ([[永寧寺]]) to translate [[Sanskrit]] texts into {{Wiki|Chinese}}. |
[[Bodhiruci]] was a [[Buddhist monk]] and [[esoteric]] [[master]] from [[North]] [[India]] (6th century CE). He became very active as a [[teacher]] following his arrival in [[Loyang]], [[China]] in 508 (during the {{Wiki|Northern Wei}}). | [[Bodhiruci]] was a [[Buddhist monk]] and [[esoteric]] [[master]] from [[North]] [[India]] (6th century CE). He became very active as a [[teacher]] following his arrival in [[Loyang]], [[China]] in 508 (during the {{Wiki|Northern Wei}}). | ||
| − | He produced translations of 39 works in 127 fascicles, including the [[Sutra]] on the [[Ten Grounds]] ([[Chi]]. [[十地経論]]) and commentary, and the [[Shorter Sukhāvati Sutra]] with commentary. The former text became the chief [[object]] of study for the [[Ti-lun]] ([[地論]]) School, of which [[Bodhiruci]] is regarded as the [[patriarch]]. | + | He produced translations of 39 works in 127 fascicles, [[including]] the [[Sutra]] on the [[Ten Grounds]] ([[Chi]]. [[十地経論]]) and commentary, and the [[Shorter Sukhāvati Sutra]] with commentary. The former text became the chief [[object]] of study for the [[Ti-lun]] ([[地論]]) School, of which [[Bodhiruci]] is regarded as the [[patriarch]]. |
A [[north]] [[Indian]] [[monk]] and [[esoteric]] [[master]] who came to [[China]] in 508 and became very active as a [[teacher]] and [[translator]], producing translations of 39 works in 127 fascicles. Among these, the most important were the [[Sūtra]] on the [[Ten Grounds]] and commentary ([[Sanskrit]], [[Daśabhūmika Sūtra]]; [[Chin]]., [[Shih ti ching lun]]), and the [[Shorter Sukhāvatī-vyūha Sūtra]] and commentary. The former text became the [[object]] of study by the [[Ti-lun school]], of which [[Bodhiruci]] is regarded as the [[patriarch]]. This school was the forerunner of the [[Hua-yen school]]. The [[latter]] text commented on one of the three foundational [[scriptures]] of the [[Pure Land school]]. | A [[north]] [[Indian]] [[monk]] and [[esoteric]] [[master]] who came to [[China]] in 508 and became very active as a [[teacher]] and [[translator]], producing translations of 39 works in 127 fascicles. Among these, the most important were the [[Sūtra]] on the [[Ten Grounds]] and commentary ([[Sanskrit]], [[Daśabhūmika Sūtra]]; [[Chin]]., [[Shih ti ching lun]]), and the [[Shorter Sukhāvatī-vyūha Sūtra]] and commentary. The former text became the [[object]] of study by the [[Ti-lun school]], of which [[Bodhiruci]] is regarded as the [[patriarch]]. This school was the forerunner of the [[Hua-yen school]]. The [[latter]] text commented on one of the three foundational [[scriptures]] of the [[Pure Land school]]. | ||
| Line 11: | Line 17: | ||
[[Bodhiruci]] figures prominently in the story of [[Pure Land]] [[master]] [[T'an-luan']]s [[conversion]] to this [[form]] of [[Buddhism]] around 530. According to the story, [[T'an-luan]], disturbed by an {{Wiki|illness}} that presented him with the spectre of his [[own]] {{Wiki|mortality}}, had travelled to [[south]] [[China]] to get a [[Wikipedia:Taoism|Taoist]] work on [[immortality]] practice. Upon returning [[north]], he encountered [[Bodhiruci]]. The [[latter]] expressed disdain for [[Wikipedia:Taoism|Taoist]] teachings and recommended that [[T'an-luan]] [[concentrate]] his efforts on [[attaining]] the [[Pure Land]] instead, handing him copies of [[Pure Land]] [[scriptures]]. [[T'an-luan]] accepted this advice, threw away his [[Wikipedia:Taoism|Taoist]] works, and spent the rest of his [[life]] in the exclusive practice of [[Pure Land]]. | [[Bodhiruci]] figures prominently in the story of [[Pure Land]] [[master]] [[T'an-luan']]s [[conversion]] to this [[form]] of [[Buddhism]] around 530. According to the story, [[T'an-luan]], disturbed by an {{Wiki|illness}} that presented him with the spectre of his [[own]] {{Wiki|mortality}}, had travelled to [[south]] [[China]] to get a [[Wikipedia:Taoism|Taoist]] work on [[immortality]] practice. Upon returning [[north]], he encountered [[Bodhiruci]]. The [[latter]] expressed disdain for [[Wikipedia:Taoism|Taoist]] teachings and recommended that [[T'an-luan]] [[concentrate]] his efforts on [[attaining]] the [[Pure Land]] instead, handing him copies of [[Pure Land]] [[scriptures]]. [[T'an-luan]] accepted this advice, threw away his [[Wikipedia:Taoism|Taoist]] works, and spent the rest of his [[life]] in the exclusive practice of [[Pure Land]]. | ||
| − | He translated thirty-nine texts in 127 fascicles, including the [[Diamond]] [[Sūtra]] (T08n0236), The [[Buddha]] [[Name]] [[Sūtra]] (T14n0440), the 10-fascicle version of the [[Laṅkāvatāra Sūtra]] (T16n0671), the [[Sūtra]] of the [[Profound Secret Liberation]] (T16n0675), the [[Sūtra]] of Neither {{Wiki|Increase}} Nor {{Wiki|Decrease}} (T16n0668), and the [[Dharma]] Collection [[Sūtra]] (T17n0761), as well as treatises, such as the Treatise on the [[Ten grounds]] [[Sūtra]] (T26n1522), the [[Treatise on the Great Treasure Pile Sūtra]] (T26n1523), and the [[Upadeśa]] on the [[Sūtra of Amitāyus Buddha]] (T26n1524). After 537, [[Bodhiruci]] was not seen again. | + | He translated thirty-nine texts in 127 fascicles, [[including]] the [[Diamond]] [[Sūtra]] (T08n0236), The [[Buddha]] [[Name]] [[Sūtra]] (T14n0440), the 10-fascicle version of the [[Laṅkāvatāra Sūtra]] (T16n0671), the [[Sūtra]] of the [[Profound Secret Liberation]] (T16n0675), the [[Sūtra]] of Neither {{Wiki|Increase}} Nor {{Wiki|Decrease}} (T16n0668), and the [[Dharma]] Collection [[Sūtra]] (T17n0761), as well as treatises, such as the Treatise on the [[Ten grounds]] [[Sūtra]] (T26n1522), the [[Treatise on the Great Treasure Pile Sūtra]] (T26n1523), and the [[Upadeśa]] on the [[Sūtra of Amitāyus Buddha]] (T26n1524). After 537, [[Bodhiruci]] was not seen again. |
[[Bodhiruci]] expressed his unique [[view]] on The [[Buddha]]’s teachings. Based on the [[Mahā Parinirvāṇa Sūtra]] (T12n0374), he said that, for the first twelve years, The [[Buddha]] gave only half-worded teachings, followed afterward by fully-worded teachings. [[Bodhiruci]] also proposed the one tone {{Wiki|theory}}, saying that The [[Buddha]] pronounces teachings in one tone, and [[Sentient beings]] come to a variety of understandings according to their capacities. Furthermore, based on the [[Laṅkāvatāra]] [[Sūtra]], he proposed the {{Wiki|distinction}} between immediate and [[gradual]] [[Enlightenment]]. | [[Bodhiruci]] expressed his unique [[view]] on The [[Buddha]]’s teachings. Based on the [[Mahā Parinirvāṇa Sūtra]] (T12n0374), he said that, for the first twelve years, The [[Buddha]] gave only half-worded teachings, followed afterward by fully-worded teachings. [[Bodhiruci]] also proposed the one tone {{Wiki|theory}}, saying that The [[Buddha]] pronounces teachings in one tone, and [[Sentient beings]] come to a variety of understandings according to their capacities. Furthermore, based on the [[Laṅkāvatāra]] [[Sūtra]], he proposed the {{Wiki|distinction}} between immediate and [[gradual]] [[Enlightenment]]. | ||
[[Bodhiruci]] was a [[Buddhist monk]] and [[esoteric]] [[master]] from {{Wiki|North}} [[India]] (6th century CE). He became very active as a [[teacher]] following his arrival in [[Loyang]], [[China]] in 508 (during the {{Wiki|Northern Wei}}). | [[Bodhiruci]] was a [[Buddhist monk]] and [[esoteric]] [[master]] from {{Wiki|North}} [[India]] (6th century CE). He became very active as a [[teacher]] following his arrival in [[Loyang]], [[China]] in 508 (during the {{Wiki|Northern Wei}}). | ||
| − | He produced translations of 39 works in 127 fascicles, including the [[Sutra]] on the [[Ten grounds]] ([[Chi]]. [[十地経論]]) and commentary, and the [[Shorter Sukhāvati Sutra]] with commentary. The former text became the chief [[object]] of study for the [[Ti-lun]] ([[地論]]) School, of which [[Bodhiruci]] is regarded as the [[Patriarch]]. | + | He produced translations of 39 works in 127 fascicles, [[including]] the [[Sutra]] on the [[Ten grounds]] ([[Chi]]. [[十地経論]]) and commentary, and the [[Shorter Sukhāvati Sutra]] with commentary. The former text became the chief [[object]] of study for the [[Ti-lun]] ([[地論]]) School, of which [[Bodhiruci]] is regarded as the [[Patriarch]]. |
</poem> | </poem> | ||
{{W}} | {{W}} | ||
Latest revision as of 21:53, 30 November 2020
Bodhiruci (菩提留支, 5th–6th centuries) means Bodhi splendor. A Buddhist master from northern India, he was versed in Mantra practices and the Tripiṭaka. Aspiring to propagate the Dharma, in 502, the first year of the Yongping (永平) years of the Northern Wei Dynasty (386–534), he arrived in Luoyang (洛陽), China’s capital. Emperor Xuanwu (魏宣武帝) valued him highly and commanded him to stay in the Yongning Temple (永寧寺) to translate Sanskrit texts into Chinese.
Bodhiruci was a Buddhist monk and esoteric master from North India (6th century CE). He became very active as a teacher following his arrival in Loyang, China in 508 (during the Northern Wei).
He produced translations of 39 works in 127 fascicles, including the Sutra on the Ten Grounds (Chi. 十地経論) and commentary, and the Shorter Sukhāvati Sutra with commentary. The former text became the chief object of study for the Ti-lun (地論) School, of which Bodhiruci is regarded as the patriarch.
A north Indian monk and esoteric master who came to China in 508 and became very active as a teacher and translator, producing translations of 39 works in 127 fascicles. Among these, the most important were the Sūtra on the Ten Grounds and commentary (Sanskrit, Daśabhūmika Sūtra; Chin., Shih ti ching lun), and the Shorter Sukhāvatī-vyūha Sūtra and commentary. The former text became the object of study by the Ti-lun school, of which Bodhiruci is regarded as the patriarch. This school was the forerunner of the Hua-yen school. The latter text commented on one of the three foundational scriptures of the Pure Land school.
Bodhiruci figures prominently in the story of Pure Land master T'an-luan's conversion to this form of Buddhism around 530. According to the story, T'an-luan, disturbed by an illness that presented him with the spectre of his own mortality, had travelled to south China to get a Taoist work on immortality practice. Upon returning north, he encountered Bodhiruci. The latter expressed disdain for Taoist teachings and recommended that T'an-luan concentrate his efforts on attaining the Pure Land instead, handing him copies of Pure Land scriptures. T'an-luan accepted this advice, threw away his Taoist works, and spent the rest of his life in the exclusive practice of Pure Land.
He translated thirty-nine texts in 127 fascicles, including the Diamond Sūtra (T08n0236), The Buddha Name Sūtra (T14n0440), the 10-fascicle version of the Laṅkāvatāra Sūtra (T16n0671), the Sūtra of the Profound Secret Liberation (T16n0675), the Sūtra of Neither Increase Nor Decrease (T16n0668), and the Dharma Collection Sūtra (T17n0761), as well as treatises, such as the Treatise on the Ten grounds Sūtra (T26n1522), the Treatise on the Great Treasure Pile Sūtra (T26n1523), and the Upadeśa on the Sūtra of Amitāyus Buddha (T26n1524). After 537, Bodhiruci was not seen again.
Bodhiruci expressed his unique view on The Buddha’s teachings. Based on the Mahā Parinirvāṇa Sūtra (T12n0374), he said that, for the first twelve years, The Buddha gave only half-worded teachings, followed afterward by fully-worded teachings. Bodhiruci also proposed the one tone theory, saying that The Buddha pronounces teachings in one tone, and Sentient beings come to a variety of understandings according to their capacities. Furthermore, based on the Laṅkāvatāra Sūtra, he proposed the distinction between immediate and gradual Enlightenment.
Bodhiruci was a Buddhist monk and esoteric master from North India (6th century CE). He became very active as a teacher following his arrival in Loyang, China in 508 (during the Northern Wei).
He produced translations of 39 works in 127 fascicles, including the Sutra on the Ten grounds (Chi. 十地経論) and commentary, and the Shorter Sukhāvati Sutra with commentary. The former text became the chief object of study for the Ti-lun (地論) School, of which Bodhiruci is regarded as the Patriarch.
