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Century) 勒那摩提 In Sanskrit, "Bejeweled Intelligence," name of an Indian scholar and Chinese translator who lived during the fifth and sixth centuries CE. He was

are Indian precursors of that view. Here, I will (1) discuss evidence for a number of typical positions of the gzhan stong system in several Indian texts

Equivalents in the Indian Dohā Tradition Brunnhölzl, Karl. "Buddha-Nature Sings Its Song: Tathāgatagarbha and Its Equivalents in the Indian Dohā Tradition

treatise Mahāyānottaratantra (Ratnagotravibhāga), the primary Indian text on the subject, its Indian commentaries, and two (hitherto untranslated) commentaries

Seyfort. The Buddhist Philosophy of the Middle: Essays on Indian and Tibetan Madhyamaka. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications,

eventually became overshadowed by these latter during the classical period (13th–14th c.) as Indian non-tantric buddha-nature theories and controversies took

editing of classical Indian Buddhist texts from Tengyur for a special anthology known as Rgya gzhung gnad che bdam bsgrigs (Selected Indian Buddhist treaties)

major independent (as opposed to commentarial) work of the seventh-century Indian master Candrakīrti, who states that it is intended as an avatāra (variously

his approach to realization. He was also one of the last great Tibetan translators of Sanskrit texts. The abbot of Jonang Monastery, he emphasized the practice

Rongzom and Marpa the translator, Marpa Dopa traveled south to Nepal and India where he studied under numerous prominent Indian scholars and yogis of the

philosophical analysis of the authors’ principal views and justifications of Mahāmudrā against the background of Indian and Tibetan Buddhist doctrines

David Seyfort Ruegg Book Studies in Indian and Tibetan Madhyamaka Thought Part 1 Part I of these Studies in Indian and Tibetan Madhyamaka philosophy consists

philosophical analysis of the authors’ principal views and justifications of Mahāmudrā against the background of Indian and Tibetan Buddhist doctrines

extensive but careful translations of Indian Buddhist texts to Chinese, which have enabled subsequent recoveries of lost Indian Buddhist texts from the translated

compassionate. His parents sent their son to study Sanskrit and Indian vernacular languages with the translator ’Brog mi Shākya ye shes in western Tibet. Because resources

served as a translator, interpreter, and Buddhist teacher mainly in Europe, India, and Nepal. Since 1999, he has acted as one of the main translators and teachers

Ngagyur Nyingma Institute at Bylakuppe, Mysore, South India, he studied classical Indology and Tibetology, with a focus on Buddhism, at the University of

teacher and collaborator for several influential Tibetan scholars and translators that spent time studying in Kashmir in the 11th Century. According to

1991. During his tenure, Wayman taught classes in classical Sanskrit, Buddhist hybrid Sanskrit, Indian and Tibetan Religions and the history of astrology

attributed to Maitreya. However, as we will see, some of our Tibetan authors also draw on Indian works on Buddhist logic, epistemology, and ontology such as Dharmakīrti’s

His most recent books include Sera Monastery (Wisdom 2019), Sexuality in Classical South Asian Buddhism (Wisdom 2017), The Just King (Snow Lion 2017), The

for India in 671 via the Southern maritime route. After visiting the major Indian pilgrimage sites (see mahāsthāna), Yijing traveled to the monastic university

philosophical analysis of the authors’ principal views and justifications of Mahāmudrā against the background of Indian and Tibetan Buddhist doctrines

philosophical analysis of the authors’ principal views and justifications of Mahāmudrā against the background of Indian and Tibetan Buddhist doctrines

Tibet, and it is followed by a systematical catalogue of works, authors and translators of all the literature contained in the Kanjur and Tanjur collections

pre-13th century South Asia, especially Vajrayāna Buddhism; Śaivism; and classical Indian philosophy of language. (Source Accessed Dec 17, 2019) Curriculum Vitae

his monastic training in Bhutan and India before he pursued a M.St in Classical Indian Religions and a D.Phil in Oriental Studies at Balliol College, Oxford

of buddha-nature in Indian Buddhism;The doctrine of buddha-nature in Chinese Buddhism;Early Ch'an in China and Tibet Article Indian Materials on the Doctrine

an MA in Tibetan Studies from the University of Hamburg (with minors in Classical Indology and Ethnology) and a PhD from the University of the West of England

Kamalaśīla(713/740 - 763/795) One of the most important Madhyamaka authors of late Indian Buddhism, a major representative of the Yogācāra-Madhyamaka synthesis

editing of classical Indian Buddhist texts from Tengyur for a special anthology known as Rgya gzhung gnad che bdam bsgrigs (Selected Indian Buddhist treaties)

philosophical analysis of the authors’ principal views and justifications of Mahāmudrā against the background of Indian and Tibetan Buddhist doctrines

such as the American Academy of Religion and the Japanese Association for Indian and Buddhist Studies, he also became known as one of leading figures in

doctrine of buddha-nature in Early Buddhism;The doctrine of buddha-nature in Indian Buddhism;The doctrine of buddha-nature in Japanese Buddhism;The doctrine

this is one. The translator of this volume is the American monk, Bhikshu Dharmamitra, a translator of numerous classic works from the Indian and Chinese Buddhist

editing of classical Indian Buddhist texts from Tengyur for a special anthology known as Rgya gzhung gnad che bdam bsgrigs (Selected Indian Buddhist treaties)

teachings became of such authority that there were hardly any esoteric Buddhist authors who could afford to ignore them. While the text continued the antinomian

Hautes Études and the Collège de France he studied Sanskrit, Tibetan, and Indian and Buddhist studies under the guidance of extraordinary personalities such

attributed to Maitreya. However, as we will see, some of our Tibetan authors also draw on Indian works on Buddhist logic, epistemology, and ontology such as Dharmakīrti’s

composed in Sanskrit by an Indian or in Chinese by a native teacher or perhaps even composed in Chinese by an Indian translator. Scholars have pointed to

sūtra did exist and that this text was part of the Indian Buddhist tradition.        The classical Chinese text is extant in two recensions: 1) Sheng-man

eighth century an Indian monk and a Chinese Chan master met to debate the nature of enlightenment and the requirements of the path. The Indian was the highly

philosophical analysis of the authors’ principal views and justifications of Mahāmudrā against the background of Indian and Tibetan Buddhist doctrines

editing of classical Indian Buddhist texts from Tengyur for a special anthology known as Rgya gzhung gnad che bdam bsgrigs (Selected Indian Buddhist treaties)

composed of the Buddha’s sermons and the Indian commentarial literature), it can be regarded as a third school of Indian Mahāyāna Buddhist thought, the other

ཇོ་བོ་རྗེ་ཨ་ཏི་ཤ་ Atiśa(982 - 1054) Indian Buddhist monk and scholar revered by Tibetan Buddhists as a leading teacher in the later dissemination (phyi

philosophical analysis of the authors’ principal views and justifications of Mahāmudrā against the background of Indian and Tibetan Buddhist doctrines

throughout in classical Yogācāra diction, this section of CMW is the clearest example of an early Tibetan commentary (based on the position of the Indian master

philosophical analysis of the authors’ principal views and justifications of Mahāmudrā against the background of Indian and Tibetan Buddhist doctrines

editing of classical Indian Buddhist texts from Tengyur for a special anthology known as Rgya gzhung gnad che bdam bsgrigs (Selected Indian Buddhist treaties)

reinvigorate Tibetan Buddhism’s connections to its Indian antecedents. He was instrumental in transmitting the Indian system of five major and five minor sciences

Insentience? Chinese Struggles with an Indian Buddhist Ideal;Is Nirvāṇa the Same as Insentience? Chinese Struggles with an Indian Buddhist Ideal;Buddha-nature of

treatise Mahāyānottaratantra (Ratnagotravibhāga), the primary Indian text on the subject, its Indian commentaries, and two (hitherto untranslated) commentaries

the case of Indian Madhyamaka, more specifically the Madhyamaka of the Mūlamadhyamakakārikā of Nāgārjuna (MMK) and its four extant Indian commentaries

Fischer;&nbsp Article Indian Materials on the Doctrine Of Sudden Enlightenment Any steps to be taken in the direction of investigating the Indian roots of Ch'an

Book A Feast of the Nectar of the Supreme Vehicle A monumental work and Indian Buddhist classic, the Ornament of the Mahāyāna Sūtras (Mahāyānasūtrālamkāra)

Buddhism in Tibet that was spurred by the influx of new translations of Indian Buddhist texts, tantras, and esoteric transmissions from India. For political

Pāli and Prakrit, Aśvaghoṣa wrote in Classical Sanskrit. . . .       He was previously believed to have been the author of the influential Buddhist text Awakening

at least two Indian authors known by the name Vairocanarakṣita, as well as being the full ordination name of the famous Tibetan translator Vairocana (bai

editing of classical Indian Buddhist texts from Tengyur for a special anthology known as Rgya gzhung gnad che bdam bsgrigs (Selected Indian Buddhist treaties)

eventually became overshadowed by these latter during the classical period (13th–14th c.) as Indian non-tantric buddha-nature theories and controversies took

any Indian sources. Several academics that initially worked on the Ratnagotravibhāga have equated Sāramati with the well known sixth-century Indian scholar

the most useful aid proved to be the Tibetan translation of a 12th century Indian commentary to Candrakirti's text composed by a certain Jayānanda and entitled

meditation retreat. Never renouncing his monastic vows, he combined the Indian Mahāsiddha practices brought back to Tibet by Marpa and others with the

the issue by earlier Tibetan Buddhist authors, all of which are based on the explanations found in the earlier Indian Buddhist literature. However, the main

counterpart of the Madhyamaka school of Indian thought. At a young age, he is said to have met the Indian translator Paramārtha, who gave him his dharma name

are Indian precursors of that view. Here, I will (1) discuss evidence for a number of typical positions of the gzhan stong system in several Indian texts

are Indian precursors of that view. Here, I will (1) discuss evidence for a number of typical positions of the gzhan stong system in several Indian texts

Seyfort. The Buddhist Philosophy of the Middle: Essays on Indian and Tibetan Madhyamaka. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications,

the "Essence" of Indian Buddha-Nature Literature;History of buddha-nature in India;Sentient beings;The doctrine of buddha-nature in Indian Buddhism;dhātu

Yogācāra, Madhyamaka, and the classical teachings on buddha-nature. His work occupies an important position between its Indian predecessors and the later

This treatise—the only known Tibetan (and, as far as I am aware, indeed pan-Indian) work of its kind on buddhology—discusses its subject at length, focusing

of buddha-nature, or the ultimate nature of mind, the Uttaratantra is a classical Buddhist treatise that lays out an early map of the Mahāyāna path to enlightenment

རྣལ་འབྱོར་ཟླ་བ་ Vibhūticandra(1170 - 1230)  Born in: India A 12th to 13th century Indian scholar that, like his teacher Śākyaśrībhadra, was active in Tibet. He wrote

throughout Tibet and the Himalayas. Elizabeth M. Callahan, a renowned translator of classical Kagyu literature, has provided new translations of these two texts

treatise Mahāyānottaratantra (Ratnagotravibhāga), the primary Indian text on the subject, its Indian commentaries, and two (hitherto untranslated) commentaries

editing of classical Indian Buddhist texts from Tengyur for a special anthology known as Rgya gzhung gnad che bdam bsgrigs (Selected Indian Buddhist treaties)

thig, and also of Padma gsal, who first received those teachings from the Indian master Padmasambhava. Born in the central region of G.yo ru (Yoru), he received

the Middle Way: Post-Classical Kagyü Discourses on Mind, Emptiness and Buddha-Nature. 2 vols. Vol. 1, Introduction, Views of Authors and Final Reflections

Dates from The Princeton Dictionary of Buddhism, 2014. བློ་གྲོས་བརྟན་པ་ Indian Buddhist philosopher associated particularly with [the] Yogācāra school

editing of classical Indian Buddhist texts from Tengyur for a special anthology known as Rgya gzhung gnad che bdam bsgrigs (Selected Indian Buddhist treaties)

contains a buddha within it and as such are objects of worship. As for Indian authors, he discusses the views of Ratnākaraśānti as representative of the Yogācāra

philosophical analysis of the authors’ principal views and justifications of Mahāmudrā against the background of Indian and Tibetan Buddhist doctrines

Seyfort. The Buddhist Philosophy of the Middle: Essays on Indian and Tibetan Madhyamaka. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications,

Born in: India Kṛṣṇapaṇḍita was and Indian scholastic who lived in the 11th century and was the author or translator of numerous works. According to The

this is one. The translator of this volume is the American monk, Bhikshu Dharmamitra, a translator of numerous classic works from the Indian and Chinese Buddhist

Padmasambhava, who identified him as an incarnation of an Indian mahapaṇḍita. A famed translator, he was instrumental in designing forms of Tibetan calligraphy

Sinicised schools of Buddhism – such as Tiantai 天台 – are deeply rooted in the Indian Buddhist teachings, but at the same time, their masters reinterpreted the

editing of classical Indian Buddhist texts from Tengyur for a special anthology known as Rgya gzhung gnad che bdam bsgrigs (Selected Indian Buddhist treaties)

buddha-nature in Indian Buddhism;Paul J. Griffiths;On Being Buddha: The Classical Doctrine of Buddhahood Book Prajñāpāramitā, Indian "gzhan stong pas"

Prajñāvarman(b. 8th century - ) Prajñāvarman was an eighth-century Indian author, three of whose works survive in Tibetan translation. These include the

throughout Tibet and the Himalayas. Elizabeth M. Callahan, a renowned translator of classical Kagyu literature, has provided new translations of these two texts

editing of classical Indian Buddhist texts from Tengyur for a special anthology known as Rgya gzhung gnad che bdam bsgrigs (Selected Indian Buddhist treaties)

served as a translator, interpreter, and Buddhist teacher mainly in Europe, India, and Nepal. Since 1999, he has acted as one of the main translators and teachers

doctrine of buddha-nature in Indian Buddhism;David Seyfort Ruegg Book The Buddhist Self A methodical examination of Indian teaching about the tathāgatagarbha

editing of classical Indian Buddhist texts from Tengyur for a special anthology known as Rgya gzhung gnad che bdam bsgrigs (Selected Indian Buddhist treaties)

editing of classical Indian Buddhist texts from Tengyur for a special anthology known as Rgya gzhung gnad che bdam bsgrigs (Selected Indian Buddhist treaties)

commentaries on Indian Buddhist texts; Chinese readings of systems as diverse as Madhyamaka, Yogācāra and tathāgatagarbha; the working out of Indian concepts

Tibetan tradition and its creative synthesis of the vast corpus of classical Indian Buddhist teachings. (Source: Thupten Jinpa's Editor's Preface) Sgam

confrontation between Chinese and Indian "essences." For example, emphasis has been placed on how "otherworldly" Indian Buddhism was transformed by the Chinese

sūtra did exist and that this text was part of the Indian Buddhist tradition.        The classical Chinese text is extant in two recensions: 1) Sheng-man

focuses on how Tao-sheng renders, successfully or otherwise, the ancient Indian system of religious thought into the current Chinese language, which was

commentaries on Indian Buddhist texts; Chinese readings of systems as diverse as Madhyamaka, Yogācāra and tathāgatagarbha; the working out of Indian concepts

texts in the Indian treatise Ratnagotravibhāga (Mahāyānottaratantra). The category is thus in some sense conceptually coherent even in an Indian context. Moreover

doctrinal focus of four early Yogācāra texts, suggest the intent of their authors, and draw a hypothesis concerning the lines of development of early Yogācāra

doctrinal focus of four early Yogācāra texts, suggest the intent of their authors, and draw a hypothesis concerning the lines of development of early Yogācāra

are Indian precursors of that view. Here, I will (1) discuss evidence for a number of typical positions of the gzhan stong system in several Indian texts

Book A Feast of the Nectar of the Supreme Vehicle A monumental work and Indian Buddhist classic, the Ornament of the Mahāyāna Sūtras (Mahāyānasūtrālamkāra)

sūtra did exist and that this text was part of the Indian Buddhist tradition.        The classical Chinese text is extant in two recensions: 1) Sheng-man

treatise Mahāyānottaratantra (Ratnagotravibhāga), the primary Indian text on the subject, its Indian commentaries, and two (hitherto untranslated) commentaries

composed in Sanskrit by an Indian or in Chinese by a native teacher or perhaps even composed in Chinese by an Indian translator. Scholars have pointed to

doctrine of buddha-nature in Early Buddhism;The doctrine of buddha-nature in Indian Buddhism;Tathāgatagarbhasūtra;Anūnatvāpūrṇatvanirdeśaparivarta;Śrīmālād

evolution of Indian religious thought and Indian civilization in general. The Vedas have a great importance, no doubt, but it is also true that Indian gods, mythology

Middle: Essays on Indian and Tibetan Madhyamaka Book Studies in Indian and Tibetan Madhyamaka Thought Part 1 Part I of these Studies in Indian and Tibetan Madhyamaka

Treatise on Awakening Mahāyāna Faith (dasheng qixin lun 大乘起信論) represents a classical example in the formulation of the distinctly East Asian Buddhist doctrine

above textbook which he had himself written ("Outline of Buddhism" and "Indian Buddhism"), to which he then made some additions and corrections and also

composed of the Buddha’s sermons and the Indian commentarial literature), it can be regarded as a third school of Indian Mahāyāna Buddhist thought, the other

Seyfort. The Buddhist Philosophy of the Middle: Essays on Indian and Tibetan Madhyamaka. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications,

and the Middle Way: Post-Classical Kagyü Discourses on Mind, Emptiness and Buddha-Nature. Vol. 1, Introduction, Views of Authors and Final Reflections. Wiener

composed of the Buddha’s sermons and the Indian commentarial literature), it can be regarded as a third school of Indian Mahāyāna Buddhist thought, the other

David Seyfort. Three Studies in the History of Indian and Tibetan Madhyamaka Philosophy: Studies in Indian and Tibetan Madhyamaka Thought. Pt. 1. Wiener

Insentience? Chinese Struggles with an Indian Buddhist Ideal;Is Nirvāṇa the Same as Insentience? Chinese Struggles with an Indian Buddhist Ideal;Buddha-nature of

editing of classical Indian Buddhist texts from Tengyur for a special anthology known as Rgya gzhung gnad che bdam bsgrigs (Selected Indian Buddhist treaties)

buddha-nature from an Indian and Chinese standpoint and is concerned with the Yogācāra-tathāgata synthesis. Brown makes reference to several key Indian and Chinese

in translation of several works and collaborated with the great Tibetan translator Rin-chen-bzan-po. He further visited Central Tibet where he had a chance

conflict with Nāgārjuna's classical Madhyamaka works. Moreover, Rangjung Dorje freely uses typical terminologies from both the Indian Madhyamaka and Yogācāra

Fischer;&nbsp Article Indian Materials on the Doctrine Of Sudden Enlightenment Any steps to be taken in the direction of investigating the Indian roots of Ch'an

and tantras, Indian commentarial literature, and the works of many Tibetan scholars and masters. It is almost unique in blending the Indian sources and

was also important for buddha-nature theory. In Tibetan Buddhism the late-Indian treatise Ratnagotravibhāga Mahāyānottaratantraśāstra, or "Gyu Lama" as it

sūtra did exist and that this text was part of the Indian Buddhist tradition.        The classical Chinese text is extant in two recensions: 1) Sheng-man

and low"). Ordinarily, kalaviṅka is a name of the red-green Indian sparrow and the Indian cuckoo alike. In Buddhist texts, however, it is usually considered

after mahāparinirvāṇa—that is, the death of a fully enlightened person. Classical and modern scholars have attempted to find buddha-nature teachings in the

throughout in classical Yogācāra diction, this section is a clear example of an early Tibetan commentary that based on the position of the Indian master Parahitabhadra

commentaries on Indian Buddhist texts; Chinese readings of systems as diverse as Madhyamaka, Yogācāra and tathāgatagarbha; the working out of Indian concepts

corresponding forms of the term in several modern Indian languages can have all of those meanings. In addition, late Indian Buddhist texts also refer to such meanings

passing.       Typical Mahāmudrā instructions by Indian siddhas are often simply expressions of the author’s yogic realization or very short pith instructions

next section, making it easy to understand and clear. Consequently, this classical scripture is excellent. The text is in five chapters. The first chapter

composed of the Buddha’s sermons and the Indian commentarial literature), it can be regarded as a third school of Indian Mahāyāna Buddhist thought, the other

Gendun Rabsel is author of an important history of Tibetan literature and an accomplished teacher and translator. Both scholars have classical training in monastic

editing of classical Indian Buddhist texts from Tengyur for a special anthology known as Rgya gzhung gnad che bdam bsgrigs (Selected Indian Buddhist treaties)

commentaries on Indian Buddhist texts; Chinese readings of systems as diverse as Madhyamaka, Yogācāra and tathāgatagarbha; the working out of Indian concepts

I Articles/Consciousness and Luminosity in Indian and Tibetan Buddhism Consciousness and Luminosity in Indian and Tibetan Buddhism Article IV Articles/Continuum

and low"). Ordinarily, kalaviṅka is a name of the red-green Indian sparrow and the Indian cuckoo alike. In Buddhist texts, however, it is usually considered