Difference between revisions of "Explore"

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<div class="section-header mt-5 mb-4 pl-4 pb-2 border-bottom-rightfade">Explore the subjects</div>
 
<div class="section-header mt-5 mb-4 pl-4 pb-2 border-bottom-rightfade">Explore the subjects</div>
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|header=The Questions
|content=Why is buddha-nature important? What would it mean to not have buddha-nature? Is buddha-nature the soul? These and other common questions about buddha-nature are outlined below, with links to readings, videos, and other material to help you explore further. New to Buddhist ideas? Click on Discover below.
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|image=https://commons.tsadra.org/images-commons/c/c0/Buddha_disciples_gold.jpg
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|content=Why is buddha-nature important? What would it mean to not have buddha-nature? Is buddha-nature the soul? These and other common questions about buddha-nature are outlined below, with links to readings, videos, and other material to help you explore further. New to Buddhist ideas? Click on Discover below.
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|header=The Topics
|content=In the latter stages of its historical development in India, the idea of buddha-nature emerged as one of the most salient features of the Mahāyāna Buddhist tradition. As this form of Buddhism spread beyond the cultural milieu of ancient India, the importance of buddha-nature became evermore pronounced. In East Asian and Tibetan Buddhism, buddha-nature came to be a major keystone in the assimilation and adaptation of the Indian scriptural tradition. And, as these forms of Buddhism expanded upon that Indian heritage and developed their own literary expression of the Buddhist teachings, buddha-nature continued to be a major theme that was revisited again and again. Thus buddha-nature was weaved into the very fabric of these Buddhist traditions. Below you will find a list of pertinent topics related to buddha-nature, along with some of the major themes in which it played a crucial role.
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|content=In the latter stages of its historical development in India, the idea of buddha-nature emerged as one of the most salient features of the Mahāyāna Buddhist tradition. As this form of Buddhism spread beyond the cultural milieu of ancient India, the importance of buddha-nature became evermore pronounced. In East Asian and Tibetan Buddhism, buddha-nature came to be a major keystone in the assimilation and adaptation of the Indian scriptural tradition. And, as these forms of Buddhism expanded upon that Indian heritage and developed their own literary expression of the Buddhist teachings, buddha-nature continued to be a major theme that was revisited again and again. Thus buddha-nature was weaved into the very fabric of these Buddhist traditions. Below you will find a list of pertinent topics related to buddha-nature, along with some of the major themes in which it played a crucial role.
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|header=The Ideas
|content=Is buddha-nature already perfected and simply obscured by delusion, or is it a seed or potential that must be cultivated and perfected? Is buddha-nature a definitive or provisional teaching? Is it the mind's natural luminosity, or is it the same as emptiness? These are questions that cut to the heart of Mahāyāna Buddhist doctrine regarding the nature of enlightenment, reality, and the Path. This page introduces some of the key questions in buddha-nature theory, framed in terms of binaries.
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|image=https://commons.tsadra.org/images-commons/6/67/Sthiramati.jpg
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|content=Is buddha-nature already perfected and simply obscured by delusion, or is it a seed or potential that must be cultivated and perfected? Is buddha-nature a definitive or provisional teaching? Is it the mind's natural luminosity, or is it the same as emptiness? These are questions that cut to the heart of Mahāyāna Buddhist doctrine regarding the nature of enlightenment, reality, and the Path. This page introduces some of the key questions in buddha-nature theory, framed in terms of binaries.
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|header=The People
|content=As one of the key doctrines of Mahāyāna Buddhism, buddha-nature has been taught by many of the greatest masters of India, China, Tibet, Japan, Mongolia, and Korea for well over a thousand years. Here you will find introductions to the many authors who have written on the topic, from the luminaries of Indian Madhyamaka to the great saints of Japan and Tibet. Also in this section, you will find pages for the many contemporary scholars and teachers who have written and spoken on buddha-nature. Simply filter the entire list using the search/filter bar below.
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|image=https://commons.tsadra.org/images-commons/a/a3/Asanga_and_Maitreya.jpg
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|content=As one of the key doctrines of Mahāyāna Buddhism, buddha-nature has been taught by many of the greatest masters of India, China, Tibet, Japan, Mongolia, and Korea for well over a thousand years. Here you will find introductions to the many authors who have written on the topic, from the luminaries of Indian Madhyamaka to the great saints of Japan and Tibet. Also in this section, you will find pages for the many contemporary scholars and teachers who have written and spoken on buddha-nature. Simply filter the entire list using the search/filter bar below.
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|image=https://commons.tsadra.org/images-commons/a/a3/Ascetic_Sumedha_and_Dipankara_Buddha.jpg
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|content=The doctrine of buddha-nature became widespread in India in the first centuries of the Common Era. Although the ideas have roots that stretch back to the earliest teachings of the Buddha, the concept of tathāgatagarbha—"womb or seed of buddhahood"—was first taught in Mahāyāna communities. It was related to, but most likely distinct from both Madhyamaka and Yogācāra, the dominant schools of the Mahāyāna, emerging primarily from a corpus of scripture collectively known as Tathāgatagarbha sūtras and a commentary on them known as the Ratnagotravibhāga. As these scriptures circulated in India and were translated into Chinese and Tibetan, buddha-nature theory spread and was ultimately integrated—albeit with significant differences—into all philosophical schools and traditions of Mahāyāna Buddhism, from Japanese Zen to Tibetan Mahāmudrā.
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|image=https://commons.tsadra.org/images-commons/a/a3/Ascetic_Sumedha_and_Dipankara_Buddha.jpg
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|content=The doctrine of buddha-nature became widespread in India in the first centuries of the Common Era. Although the ideas have roots that stretch back to the earliest teachings of the Buddha, the concept of tathāgatagarbha—"womb or seed of buddhahood"—was first taught in Mahāyāna communities. It was related to, but most likely distinct from both Madhyamaka and Yogācāra, the dominant schools of the Mahāyāna, emerging primarily from a corpus of scripture collectively known as Tathāgatagarbha sūtras and a commentary on them known as the Ratnagotravibhāga. As these scriptures circulated in India and were translated into Chinese and Tibetan, buddha-nature theory spread and was ultimately integrated—albeit with significant differences—into all philosophical schools and traditions of Mahāyāna Buddhism, from Japanese Zen to Tibetan Mahāmudrā.
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<div class="section-header mt-5 mb-4 pl-4 pb-2 border-bottom-rightfade">Featured</div>
 
<div class="section-header mt-5 mb-4 pl-4 pb-2 border-bottom-rightfade">Featured</div>

Revision as of 16:29, 9 May 2020

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