Choong Yoke Meei- Doctor of Philosophy
- retired professor at Fo Guang University
Choong Yoke Meei
- Doctor of Philosophy
- retired professor at Fo Guang University
Reediting and translating the Second, Third and Fourth Abhisamayas of Ārya-Vimuktiṣeṇa's Abhisamayālaṅkāravṛtti.
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Publications (11)
On the Problem of the Composition of the Prajñāpāramitā: Multiple Central Pivots of Formulation
Abstract
Ārya-Vimuktiṣeṇa reveals in his commentary on the Abhisamayālaṅkāra the compositional relationship of the eighteenth chapter of the Prajñāpāramitā in 8000 lines of the Sanskrit version with the next two chapters, that is, the nineteenth chapter...
The author investigates the usage of the Sanskrit word abhisaṃskāra in a passage of the Chapter on emptiness of the Prajñāpāramitā, and shows that the sanskrit word abhisaṃskāra stands for "mental formations" in the early versions and "accumulation of merits" in the later versions. Nevertheless, both of them are said to discriminate and to be produ...
This article demonstrates how the concept emptiness (śūnyatā) developed in the Prajñāpāramitā texts, based chiefly on the Chapter on emptiness. It shows the designation "emptiness" (śūnyatā) for the true nature of phenomena was not yet known when this Chapter was composed in the early versions. This Chapter finds its way to identify the nature of t...
The Meanings of hāra and vihāra in “kiṃ khalu hārasya vihāreṇa sālakṣaṇyam” in Ārya-Vimuktisena’s Commentary on the Abhisamayālaṅkāra
Ārya-Vimuktisena’s (fifth-sixth century) commentary on the Abhisamayālaṅkāra is
the fundamental work for all later commentaries on the system of the Abhisamayālaṅkāra.
His commentary is, therefore, indispensable to...
The idea that insight is by nature incompatible with concentration has been a long-term focus of scholarly discussion regarding the interpretation of some sūtra passages that could suggest the occurrence of insight within concentration. In the Prajñāpāramitā literature, the set of three samādhis (the concentrations of emptiness, signlessness and wi...
The parable of the raft in the Vajracchedikā stems from an early discourse, MN I 134-135. At the climax of the parable, and as the moral of its story, the Buddha says, "You should abandon even [things that are] dhamma (Skt. dharma); how much the more so [things that are] adhamma (Skt. adharma)" (dhammāpi vo pahātabbā, pageva adhammā). In both MN an...
In the spiritual hierarchy of the bodhisattva-path, the bodhisattva is
regarded as being able to be reborn in any form of existence that they
wish from the first level onward (hereafter “deliberate rebirth”). Some
scholars understand deliberate rebirth as rebirth of bodhisattvas who
have abandoned all defilements and have escaped from cyclic
existe...
This is a Sanskrit reedition, translation and research on the First Abhisamaya of Ārya-Vimuktiseṇa's Abhisamayālaṃkāravṛtti. It reveals how Ārya-Vimuktiseṇa interprets emptiness of the Prajñāpāramitā texts as not nothingness, and how he relates it to the Bodhisattva-path in accordance to the Prajñāpaaramitā texts. According to Ārya-Vimuktiseṇa, the...
Indian and Chinese commentaries on the Bodhisattva-path assign to it a path of seeing analogous to that of the Śrāvaka-path. Consequently, the non- discursive insight of the bodhisattva is usually taken to be equivalent to the insight of the śrāvaka when s/he experiences the unconditioned. Yet a matter of concern for the bodhisattva in the Prajñāpā...
The Prajnaparamita is one of the earliest Mahayana scriptures that have been passed down throughout history. Due to its prolonged transmission, the Prajnaparamita has not only evolved into a large corpus but is also extant in various languages and recensions. As such the text is important for the historical study of the Mahayana philosophy. This is...
Luozhao has published an article on the bilingual Tibetan and Chinese translations of the Ratnaguṇasaṃcayagāthā kept in the Yunju Monastery. He claimed that this version was the first Tangut text, of which translations were directly rendered from Sanskrit. Since Luozhao published only the Chinese and not the Tibetan translation of the Yunju version...
