The essentials of buddhist meditation zhiyi pdf download

Click here to sign up. Download Free PDF. Kamil R. A short summary of this paper. Download Download PDF. Translate PDF. In order to show the importance of considering these techniques in the study of Chan Buddhism, in the first part of the paper the author discusses the historical connections between the Tiantai and Chan schools, presenting the influence of Tiantai on the development of Chan Buddhism. In the second part the author presents a contextual analysis of the main medita- tion practice of the Caodong school, that is silent illumination technique, based on the technique described by Zhiyi and called six wondrous dharma gates.

Faure, Chan Insights and Oversights, Princeton Faure, The Will to Orthodoxy, Stanford , s. McRae, Berkeley , s. Bhikshu Dharmamitra, Seattle , s. Faure, op. This is a wonderful gift for anyone looking to deepen their practice and understanding of the teachings, as well as a unique resource to understand the fundamentals of Buddhism from its source.

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Download Essentials Of Buddhism books , This course serves as a summary of the beliefs and practices of Buddhism by Dr. Timothy Tennent. Corporate Social Responsiblity. Investor Relations. Review a Brill Book. This translation is an excerpt from a meditation treatise by one of the most important figures in East Asian Buddhist history, the Chinese scholar-monk Zhiyi — The excerpt translated below is a complete chapter from the shorter of his meditation treatises.

It focuses specifically on how various strands of Indian and Chinese medical and religious knowledge could be employed to diagnose and treat illness while the practitioner remained engaged in seated meditation. The excerpt translated below is the complete ninth chapter of the treatise. Although there are many ways I could have approached the task of rendering this text into English, here I have attempted to provide a translation that is accessible to a wide range of scholars who are not necessarily accustomed to reading either Buddhist scriptures or Chinese medical treatises.

As the purpose of this brief publication is to provide a translation rather than an exhaustive analysis, I will leave further comments on the text and its relationship to wider currents in Indian and Chinese medicine for a future work.

Once a practitioner begins diligently cultivating the Path, it may happen that the primordial Four Elements become diseased because an underlying illness is aggravated by concentrating the mind on the rhythm of the breath or the heart.

If you do not know these methods of treating illness, then when an illness is aroused not only will it hinder your practice, but it could even be life-threatening. Now, the explanation of the treatment of illness can be divided into two principles: 1 an explanation of symptoms, and 2 an explanation of the therapeutic methods. Despite the various ways they can progress, there are essentially no more than two types of illnesses: 1 illnesses of the fluctuation of the Four Elements, and 2 illnesses arising from the Five Viscera.

Illnesses arising in the Four Elements: If the Earth Element is excessive, then there may be accumulations 8 and weight gain, or else emaciation. If the Water Element is excessive then there may be phlegm, bloating, indigestion, abdominal disease, or diarrhoea.

One hundred and one afflictions [of this type] may arise. If the Fire Element is excessive then there may be [alternating bouts] of hot and cold, extreme fever, painful limbs and joints, loss of the sense of taste, a congested nose, incontinence of the bladder and bowels, or [the stool and urine] may be unable to flow. One hundred and one conditions [of this type] may arise. If the Wind Element is excessive, then the body may be spent, 10 may tremble, ache, or be oppressively itchy, or there may be distention, vomiting, coughing, or agitated breathing.

One hundred and one afflictions of this type may arise. When four Elements are out of balance, diseases all arise simultaneously. You ought to investigate these [by looking at the contents of] your meditation and dreams. Next, an explanation of the symptoms that the Five Viscera are afflicted: In afflictions arising from the Heart, the whole body may be cold or hot, achy, or the mouth may be dry.

This is because the Heart rules the mouth. This is because the Lungs rule the nose. In afflictions arising from the Liver, one may be euphoric, anxious, unhappy, melancholy, or angry. The head may ache, or the eyesight may dim. This is because the Liver rules the eyes. Food and drink may have no taste.

This is because the Spleen rules the tongue. This is because the Kidneys rule the ears. The many afflictions arising in the Five Viscera each have their own symptoms.

You ought to investigate these [by looking at the contents of] your meditation and dreams, and you will know for yourself. Because the illnesses and afflictions of the Four Elements and Five Viscera have all of these different causes, their symptoms are too varied to explain in full.

Both of the categories of illness are caused by internal and external factors. If one becomes sick from external injury, cold, wind, heat, or carelessness in what one eats or drinks, and illness emerges in [one of] the two locations [i.

If it is from an unbalanced mind, or from inappropriate contemplations, or from not knowing what to do when entering into the meditative absorptions that an affliction emerges in [one of] the two locations, then this is an illness with internal causes.

Finally, there are three different causes of illness: 1 illnesses caused by fluctuations of the Four Elements and Five Viscera as explained in detail above, 2 illnesses caused by the actions of spirits, and 3 illness caused by karmic retribution. If these sorts of illness are treated at their inception, they are exceedingly easy to cure.

If much time passes, the illness matures and the body weakens, and this is harder to cure. Having thoroughly understood the origins of an illness and the reason for its emergence, one should employ a technique to treat it. How is that so? The mind is the ruler of the karmic retributions in the present life. Oxford University Press. Google Scholar. Hofmann, S. Loving-kindness and compassion meditation: Potential for psychological interventions.

Clinical Psychology Review, 31 7 , — Hutcherson, C. Loving-kindness meditation increases social connectedness. Emotion, 8 5 , — Kristeller, J. Cultivating loving kindness: A two-stage model of the effects of meditation on empathy, compassion, and altruism.

Zygon, 40 2 , — Article Google Scholar. Lutz, A. Regulation of the neural circuitry of emotion by compassion meditation: effects of meditative expertise. Attention regulation and monitoring in meditation. Trends in Cognitive Sciences, 12 4 , — May, C. Short-term training in loving-kindness meditation produces a state, but not a trait, alteration of attention.

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Brain Research Bulletin, 74 6 , — Rinpoche, Sogyal. The Tibetan book of living and dying. Roffe, L. A systematic review of guided imagery as an adjuvant cancer therapy. Psycho-Oncology, 14 8 , —