The Nine Examples of Buddha Potential

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|AuthorPage=Loden, Thubten
 
|AuthorPage=Loden, Thubten
 
|TopCitation=Loden, Geshe Acharya Thubten. "The Nine Examples of Buddha Potential: Meaning of the Examples of the Obscured Objects and Their Obscurations." In ''Fundamental Potential for Enlightenment in Tibetan Buddhism'', 118–31. Melbourne: Tushita Publications, 1996.
 
|TopCitation=Loden, Geshe Acharya Thubten. "The Nine Examples of Buddha Potential: Meaning of the Examples of the Obscured Objects and Their Obscurations." In ''Fundamental Potential for Enlightenment in Tibetan Buddhism'', 118–31. Melbourne: Tushita Publications, 1996.
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|Content=====<center>1. Meaning of the examples of the obscured objects and their obscurations</center>====<br>
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1 Brief explanation<br>
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2 Extensive explanation<br>
 
}}
 
}}

Revision as of 18:20, 29 January 2021

The Nine Examples of Buddha Potential

Loden, Geshe Acharya Thubten. "The Nine Examples of Buddha Potential: Meaning of the Examples of the Obscured Objects and Their Obscurations." In Fundamental Potential for Enlightenment in Tibetan Buddhism, 118–31. Melbourne: Tushita Publications, 1996.

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1. Meaning of the examples of the obscured objects and their obscurations
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1 Brief explanation
2 Extensive explanation

āvaraṇa - Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient. Skt. आवरण Tib. སྒྲིབ་པ་

Cittamātra - Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna. Skt. चित्तमात्र Tib. སེམས་ཙམ་

Geluk - The Geluk tradition traces its origin to Tsongkhapa, who propagated a modified version of the Kadampa lojong and lamrim teachings. It is the dominant tradition of Tibet, having established its control of the government under the figure of the Dalai Lama. Tib. དགེ་ལུགས་

Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見

Yogācāra - Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana). Skt. योगाचार Tib. རྣལ་འབྱོར་སྤྱོད་པ་ Ch. 瑜伽行派

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

prabhāsvaracitta - The luminous aspect of mind that is often contrasted with its empty aspect. It is often used figuratively to reference the cognizant, or knowing, aspect of mind and sometimes more literally as the natural luminosity of mind and luminous wisdom that is experienced in meditation. Skt. प्रभास्वरचित्त Tib. འོད་གསལ་གྱི་སེམས་ Ch. 光明心

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