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File - World Religions
File - World Religions

... In Mahayana Buddhism, bodhisattva is the Sanskrit term for anyone who, motivated by great compassion, has generated bodhicitta, which is a spontaneous wish to attain buddhahood for the benefit of all sentient beings. A bodhisattva is one of the four sublime states a human can achieve in life (the ot ...
TIBETAN BUDDHISTS: Exiled from Their Homeland, Extolled in the
TIBETAN BUDDHISTS: Exiled from Their Homeland, Extolled in the

... Tsong Khapa was succeeded by Gedun Truppa, and it was after Gedun Truppa died that the distinctive Tibetan Buddhist system of incarnations from lama ("superior one") to lama was instituted. The Tibetans believed that since Gedun Truppa had attained Buddhahood and therefore was liberated from rebirt ...
Buddhism 4 (Huayen)
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... of a whole, as rafters of a building, are only parts depending on their contribution to construction of a whole.  Part is identical with whole, for the part creates that whole and not something else. Were there no rafters, there would be no building, and with no building, there would be no rafters ...
PDF Preview - Wisdom Publications
PDF Preview - Wisdom Publications

... being used by various Zen communities in the United States and Europe. The translation used here is claimed to be based on Kumarajiva’s Chinese translation from the early fifth century. It is used by the Kwan Um school of Zen, where I did my own formal Zen training. I am most at home in chanting thi ...
TIBETAN BUDDHISTS: Exiled from Their Homeland, Extolled in the
TIBETAN BUDDHISTS: Exiled from Their Homeland, Extolled in the

... effect of implanting Tibetan Buddhism within the Mongol dynasty and installing the Sakya sect in political power in  Tibet. Later, Kublai Khan declared Tibetan Buddhism the national religion of his empire and selected Phakpa, the  leader of the Sakyas, as his spiritual advisor.  After the Ming dynas ...
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... existed for you, as if what you value in each thing is its value. In a sense, the Buddha argued, all things are “empty” in that they simply do not possess the “soul” that a grasping, craving person invests them with. Pile your hopes and expectations onto some person or object as though you truly exp ...
The Diamond Sutra - Wisdom Publications
The Diamond Sutra - Wisdom Publications

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Pure Land, Hua-yan and the Vajrayana

... sky. Everything you could ask for appears at your wish. In all directions there are lotus flowers with golden Buddhas sitting on them. In the middle of all this is Amitabha, flanked by his two chief bodhisattvas. It is said that having reached this Pure Land we can never fall back into the type of c ...
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What is Buddhism, History and Beliefs of Buddhism

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Pabongkha`s two letters to Chinese General Lu Chu Tang

... In these days most of the Emperors and kings misperceive the barbaric religion as the best religion and have turned their backs against the nectar of the Buddha’s teaching and opened the gate wide towards the lower realm for themselves and as well as their subjects. At such a time as a great leader ...
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... So Buddhism attracted the ordinary people more than the people belonging to the higher caste. Buddha’s teachings were always closely connected with life and worldly problems. According to Buddha man’s destiny determines with the result of his actions. In order to attain salvation one must purify him ...
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here - Vajrayana Institute

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... also intersperses his commentary with deep personal reflections on the practice of the Buddhist path. This latter dimension of the Dalai Lama’s discourse was originally given as preliminary comments at beginning of every session when the teachings on which this book is based took place in France. We ...
The Concept of a " Creator God" in Tantric Buddhism
The Concept of a " Creator God" in Tantric Buddhism

... potentialities, a term which identifies in particular the sensuous fields and in general everything that exhibits the capacity to cause something. For this reason, the last passage within chapter II deals with causes and results. Within this context, Vasubandhu enters into a lengthy dialogue with th ...
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Abhisamayalankara

The Abhisamayālaṅkāra ""Ornament of/for Realization[s]"", abbreviated AA, is one of five Sanskrit-language Mahayana sutras which Maitreya—a bodhisattva or human teacher (the point is somewhat controversial) is said to have revealed to Asanga in Northwest India in the 4th century. Some scholars (Erich Frauwallner, Giuseppe Tucci, Hakiju Ui) refer to the text's author as Maitreya-nātha (""Lord Maitreya"") in order to avoid either affirming the claim of supernatural revelation, or identifying the author as Asanga himself.The AA is never mentioned by Xuanzang, who spent several years at Nalanda in India during the early 7th century, and became a savant in the Maitreya-Asanga tradition. One possible explanation is that the text is late and attributed to Maitreya-Asanga for purposes of legitimacy. The question then hinges on the dating of the earliest extant AA commentaries, those of Arya Vimuktisena (usually given as 6th century, following possibly unreliable information from Taranatha) and Haribhadra (late 8th century).The AA contains eight chapters and 273 verses. Its pithy contents summarize—in the form of eight categories and seventy topics—the Prajñāpāramitā sūtras which the Madhyamaka philosophical school regards as presenting the ultimate truth. Gareth Sparham and John Makransky believe the text to be commenting on the version in 25,000 lines, although it does not explicitly say so. Haribhadra, whose commentary is based on the 8,000-line PP Sūtra, held that the AA is commenting on all PP versions at once (i.e. the 100,000-line, 25,000-line, and 8,000-line versions), and this interpretation has generally prevailed within the commentarial tradition. Several scholars liken the AA to a ""table of contents"" for the PP. Edward Conze admits that the correspondence between these numbered topics, and the contents of the PP is ""not always easy to see...""; and that the fit is accomplished ""not without some violence"" to the text. The AA is widely held to reflect the hidden meaning (sbed don) of the PP, with the implication being that its details are not found there explicitly. (Sparham traces this tradition to Haribhadra's student Dharmamitra.) One noteworthy effect is to recast PP texts as path literature. Philosophical differences may also be identified. Conze and Makransky see the AA as an attempt to reinterpret the PP, associated with Mādhyamaka tenets, in the direction of Yogacara.The AA is studied by all lineages of Tibetan Buddhism, and is one of five principal works studied in the geshe curriculum of the major Gelug monasteries. Alexander Berzin has suggested that the text's prominence in the Tibetan tradition, but not elsewhere, may be due to the existence of the aforementioned commentary by Haribhadra, who was the disciple of Śāntarakṣita, an influential early Indian missionary to Tibet. Je Tsongkhapa's writings name the AA as the root text of the lamrim tradition founded by Atiśa.Georges Dreyfus reports, ""Ge-luk monastic universities... take the Ornament as the central text for the study of the path; they treat it as a kind of Buddhist encyclopedia, read in the light of commentaries by Dzong-ka-ba, Gyel-tsap, and the authors of manuals [monastic textbooks]. Sometimes these commentaries spin out elaborate digressions from a single word of the Ornament."" Dreyfus adds that non-Gelug schools give less emphasis to the AA, but study a somewhat larger number of works (including the other texts of the Maitreya-Asanga corpus) in correspondingly less detail.
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