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Buddhist Philosophy of Mind and Nature (OUP 2019) and a translation of an overview of the Wisdom Chapter of the Way of the Bodhisattva by Künzang Sönam,

exploring the practical relevance of the Madhyamaka way of mind training. Part One of the book, "The General Presentation of Madhyamaka in the Kagyü Tradition

Rangdrol The Way of the Bodhisattva, Shantideva (rev. ed.) The Nectar of Manjushri’s Speech: A Detailed Commentary on Shantideva’s "Way of the Bodhisattva

refers to the system of Buddhist thought and practice which developed around the beginning of Common Era, focusing on the pursuit of the state of full enlightenment

discussions illuminate the subtleties of the root text and provide valuable insight into how to practice the way of the bodhisattva. Drawing on the Indian masters

is not within the reach of intellect, For intellect is said to be the relative.   ~ The Way of the Bodhisattva, Padmakara Translation Group, 2008, page 229

ultimate is not within the reach of intellect, For intellect is said to be the relative.   ~ The Way of the Bodhisattva, Padmakara Translation Group, 2008

(Padmakara Translation Group), trans. A Feast of the Nectar of the Supreme Vehicle: An Explanation of the Ornament of the Mahāyāna Sūtras; Maitreya's Mahāyānasūtrālaṃkāra

commentary outlines the importance of Mahāyāna, the centrality of bodhicitta or the mind of awakening, the path of becoming a bodhisattva, and how one can

discussions illuminate the subtleties of the root text and provide valuable insight into how to practice the way of the bodhisattva. Drawing on the Indian masters

discussions illuminate the subtleties of the root text and provide valuable insight into how to practice the way of the bodhisattva. Drawing on the Indian masters

Collected Works, vol. 2 (a), 96-101. Commentary on the Wisdom Chapter of the Way of the Bodhisattva [spyod 'jug sher 'grel ke ta ka]. Sichuan, China: Nationalities

discussions illuminate the subtleties of the root text and provide valuable insight into how to practice the way of the bodhisattva. Drawing on the Indian masters

Commentary on The Uttara Tantra Book A Feast of the Nectar of the Supreme Vehicle A monumental work and Indian Buddhist classic, the Ornament of the Mahāyāna

commentary outlines the importance of Mahāyāna, the centrality of bodhicitta or the mind of awakening, the path of becoming a bodhisattva, and how one can

Vidyadharas The Nature of the Ground The Extraordinary Path of the Natural Great Perfection The Kayas and Wisdoms of the Ultimate Fruition The first nine chapters

(Padmakara Translation Group), trans. A Feast of the Nectar of the Supreme Vehicle: An Explanation of the Ornament of the Mahāyāna Sūtras; Maitreya's Mahāyānasūtrālaṃkāra

Music of the Sphere of Definitive Meaning: Detailed Explanation of the Mahamudra Prayer in Accordance with the Philosophy of the Great Emptiness-of-Other

identical to the dharmakāya, the truth-body of the buddha, which is the true nature of all phenomena. Tantric texts often present the five elements of earth,

time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas]

refers to the sevenfold actuality of realization, that is, the actuality of the Buddha, the actuality of the dharma, the actuality of the assembly, the actuality

was a bodhisattva on the first bhūmi who was born in India seven hundred years after the passing of the Buddha. He mastered all the teachings of hīnayāna

Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices The Tathāgatagarbha theory, also known as the Buddha-nature theory

chapters on the qualities of the bodhisattva, on the stage of buddhahood, and a conclusion. The lengthiest (comprising approximately half of the work) and

another for the demise of the historical Buddha may have been one of the principal internal factors that contributed to the formation of the idea of the resolve

Yogācāra, the means of cultivating the antidotes to the defilements, and the activity of the Mahāyāna path. (Source: The Princeton Dictionary of Buddhism

Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices The Tathāgatagarbha theory, also known as the Buddha-nature theory

relevant paragraphs: The Quest of the Monk Sōō to Practice Revering Buddha-Nature The "marathon monks" of Japan are one of the iconic images of Japanese Buddhism

undertake the bodhisattva path; (4) the generation of the aspiration to enlightenment (bodhicittotpāda); (5) the practice of the bodhisattva; (6) the nature

stream of the Narmadā river of virtue Washes away the stains of the mind, With the waves of the virtues of the two accumulations rolling high, May it merge

Asaṅga by the bodhisattva Maitreya in the Tuṣita heaven. Written in verse, the text offers a systematic presentation of the practices of the bodhisattva from

Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices The Tathāgatagarbha theory, also known as the Buddha-nature theory

In the MSA/Bh, one way in which the limits of the Mahāyāna are defined is through the employment of the gotra-theory, a theory which identifies the soteriological

citation of the fifth example of the way the buddha nature is obscured in the Uttaratantraśāstra. The metaphor of the net is comparable to the cage in the

explanations, the book contains translations of the following texts: A Brief Discussion of The Rise of the Other Emptiness Middle Way Called "The Music of Talk

Instead, the dharma is entrusted to the bodhisattva Mahākāśyapa. Remarkably, the Mahāparinirvāṇamahāsūtra (with the exception of the Dharmakṣema version)

undertake the bodhisattva path; (4) the generation of the aspiration to enlightenment (bodhicittotpāda); (5) the practice of the bodhisattva; (6) the nature

sūtra details the story of the bodhisattva Sāgaramati and his questioning of the Buddha. A couple of the Buddha's responses to the bodhisattva are quoted

Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices Audio Buddha Nature and the Yogācāra Analysis of Mind in The Awakening

literally the "womb/essence of those who have gone (to suchness)." Read It in the Scriptures Son of good family, the True Nature (dharmatā) of the dharmas

that the "root-less-ness" of the mind (or, the rootless mind) is the "root" of all phenomena, or ideas similar to it, is explicit in a number of textual sources

Judy Lief;The Profound Treasury of the Ocean of Dharma. Vol. 1, The Path of Individual Liberation Book The Profound Treasury of the Ocean of Dharma, Volume

Tathāgatagarbha Theory in the Light of the Bodhisattva Practices The Tathāgatagarbha theory, also known as the Buddha-nature theory, is one of the most influential

result attain the dharmakāya of the Buddha (comp. the Aṅgulimālīyasūtra below). The achievements of the arhat and the pratyekabuddha of the “Hīnayāna” are

Perfection is indeed the culmination and maturation of the Mahāyāna, the Great Vehicle. The central topic of the work is the notion of illusory appearance

chapters on the qualities of the bodhisattva, on the stage of buddhahood, and a conclusion. The lengthiest (comprising approximately half of the work) and

pronouncement of the self blazes Like the fire at the end of time, Consumes the jungle of the lack of the self, And is liberated from the flaws of the tīrthikas

both aspects of the text to the as of yet still mysterious figure of Sāramati, the Tibetan tradition attributes the treatise to the Bodhisattva Maitreya and

including passages from Guide to the Wheel of Analytical Meditation, The Adornment of the Middle Way, The Wisdom Chapter, The Lion’s Roar, and White Lotus

prevalent during the establishment of Ch' an in China.       The papers on Tibet take us to the heart of the controversies surrounding the origins of Buddhism

in this way, is the profoundest of the profound, and it is the ultimate definitive meaning." Wangchuk, Tsering, The Uttaratantra in the Land of Snows, p

sūtra details the story of the bodhisattva Sāgaramati and his questioning of the Buddha. A couple of the Buddha's responses to the bodhisattva are quoted

undertake the bodhisattva path; (4) the generation of the aspiration to enlightenment (bodhicittotpāda); (5) the practice of the bodhisattva; (6) the nature

Chinese rulai zang 如來藏, the key term of this strand of Buddhism and the title of the sūtra), can be observed in the textual history of the TGS. (Zimmermann,

Chinese rulai zang 如來藏, the key term of this strand of Buddhism and the title of the sūtra), can be observed in the textual history of the TGS. (Zimmermann,

to the intricacies of the buddha-nature debate. It is an approach that combines the yogic sensibilities of Mahāmudrā with the dialectic approach of the

chapters on the qualities of the bodhisattva, on the stage of buddhahood, and a conclusion. The lengthiest (comprising approximately half of the work) and

teachings since the early days of the religion discussed the various predilections of followers, a way of separating the children of the "noble" class—those

Kayas 72 The Refuge Ceremony 74 The Bodhichitta of Commitment 76 The Bodhisattva Vows 76 Instructions for Developing the Bodhichitta of Commitment: The Six

Yogācāra, the means of cultivating the antidotes to the defilements, and the activity of the Mahāyāna path. (Source: The Princeton Dictionary of Buddhism

practice. The Tien-tai favor the more philosophical scriptures, the Shingon, the more esoteric, the Ch’an (Zen), the more intellectual, and the Pure Land

typology of luminosity: the luminosity of the basis, the path, dream, the bar do, and the ultimate. In this text, he explicitly explains that the luminosity

discusses the fifth point, the state of purified growth of enlightenment fifth point, the third chapter presents the sixth point which is the qualities of that

facing pages. The student of The Gateway to Knowledge can begin to comprehend the meaning of the major works on Buddhist philosophy and of the traditional

set.;The Record of Transmission of Light: Denkōroku;Keizan Book The Record of Transmitting the Light The Record of Transmitting the Light traces the inheritance

"gates" lead the meditator to realization of the fourth of the four truths (cessation), of which the "sublimity" referenced in the title is one of the four c

chapters on the qualities of the bodhisattva, on the stage of buddhahood, and a conclusion. The lengthiest (comprising approximately half of the work) and

Treatise on the States of the Path") and (2) the Lam rim bsdus don ("Concise Meaning of the Stages of the Path"), occasionally also referred to as the Lam rim

Chinese rulai zang 如來藏, the key term of this strand of Buddhism and the title of the sūtra), can be observed in the textual history of the TGS. (Zimmermann,

Lama Yeshe Dorje: A Treasury of Gems of the Definitive Meaning: An Explanation of the Treatise on the Ultimate Continuum of the Mahāyāna According to Brunnhölzl

Yogācāra, the means of cultivating the antidotes to the defilements, and the activity of the Mahāyāna path. (Source: The Princeton Dictionary of Buddhism

chapters on the qualities of the bodhisattva, on the stage of buddhahood, and a conclusion. The lengthiest (comprising approximately half of the work) and

abiding in the same way as a fire kindled from rubbing pieces of wood bums the pieces of wood themselves (gZhon nu dpal explains this on the basis of Kamalaśīla's

Cleary;Transmission of Light (Denkoroku): Zen in the Art of Enlightenment;Keizan Book The Record of Transmitting the Light The Record of Transmitting the Light traces

and part of the third turning of the wheel of the Dharma. Within the traditional buddhist shedras for monastic education, it is often taught as the final

Buddhahood, the importance of the theme of the tathāgatagarbha is basic to the soteriology and gnoseology of the Mahāyāna. (Ruegg, "The Buddhist Notion of an 'Immanent

Here are the first relevant paragraphs: The Quest of the Monk Sōō to Practice Revering Buddha-Nature The "marathon monks" of Japan are one of the iconic

abiding in the same way as a fire kindled from rubbing pieces of wood bums the pieces of wood themselves (gZhon nu dpal explains this on the basis of Kamalaśīla's

relevance to the Mahāmudrā teachings of the bKa’ brgyud pa-tradition of Tibetan Buddhism. The book then examines the development of the gzhan stong view in Tibet

insight of Nagarjuna’s thought—the rejection of any metaphysical notion of intrinsic existence—with the well-known Mahayana framework of the ten levels of the

dkar po The root text of the Treasury of Wishfulfilling Jewel along with its auto-commentary the White Lotus make up one of the main books among the Seven

Yogācāra, the means of cultivating the antidotes to the defilements, and the activity of the Mahāyāna path. (Source: The Princeton Dictionary of Buddhism

and part of the third turning of the wheel of the Dharma. Within the traditional buddhist shedras for monastic education, it is often taught as the final

both aspects of the text to the as of yet still mysterious figure of Sāramati, the Tibetan tradition attributes the treatise to the Bodhisattva Maitreya and

away on the twenty-seventh day of the eleventh month of the earth-pig year of the fifteenth sexagenary cycle. Nesar Tashi Chöpel, who recorded the date,

relate the doctrine of emptiness (the illusory nature of the world) to that of the truly existing, changeless Absolute (the Buddha Nature). This is the first

being split into the world of humanity and the world of gods, the world of suffering and the world of liberation, the endless cycle of life and death (samsara)

chapters on the qualities of the bodhisattva, on the stage of buddhahood, and a conclusion. The lengthiest (comprising approximately half of the work) and

ing-for-the-sound-in-the-lute-three-qualities-of-zazen-and-three-types-of-zazen/. "Zhaozhou’s Dog and the Middle Way of Buddha Nature (Book of Serenity

Judy Lief;The Profound Treasury of the Ocean of Dharma. Vol. 1, The Path of Individual Liberation Book The Profound Treasury of the Ocean of Dharma, Volume

Burchardi: On the Sutra Sources for the Uttaratantra and Her Work on the Dharanishvarajasutra See The Illustrations of the Nine Examples of the Buddha-Nature

Buddhism, from the evolution of T’ang “gentry Taoism” to the pivotal role of image veneration and the problematic status of Chinese Tantra. The volume includes

appearance of the buddha, the honey, the kernels, the gold, the treasure, The nyagrodha tree, the precious image, the supreme lord of the world, and the precious

shunyata (emptiness), bodhichitta (the heart and mind of enlightenment), the bodhisattva ideal, and more. The Bodhisattva Path of Wisdom and Compassion, along

tathāgatas by virtue of the merit of the stainless ālaya.       Some further examples among the many that this sūtra presents of the purity of the ālaya-consciousness

indication of the Second and the Third Swingings (i.e. of the Scripture of the intermediate and the later period), there follows the story of the Buddha's

great detail but not in the way the Uttaratantra describes the ultimate qualities of the three jewels.       The fourth vajra point—the tathāgata heart—is said

philosophical concepts of systematic Sravakayana Buddhism. In the main part of the book, Frauwallner presents the first survey of the development of the philosophical

Clue to the Authorship of the Awakening of Faith: "Śikṣānanda's" Redaction of the Word "Nien" The text, Ta-ch'eng ch'i-hsin lunf (The Awakening of Faith

Sanskrit Noun bhūmi developmental stage भूमि ས་ Basic Meaning A plateau of spiritual development.

Hundred Stanzas on the Middle Way, The Heart Sutra, The Bodhisattva Vow, the Six Perfections, How Karma Works, and Atisha’s Lamp for the Path to Enlightenment

period of the greatest importance in the early history of Tibet in general and of the spread of Buddhism in that country in particular. The activity of the

Pratyekabuddha Ways106 The Śrāvaka Conception of the Way106 The Pratyekabuddha Conception of the Way122 8 THE WAY: THE LATER VIEW I126 The Bodhisattva Way I: Prelude126

indication of the Second and the Third Swingings (i.e. of the Scripture of the intermediate and the later period), there follows the story of the Buddha's

peaceful. It is only bodhisattva mahāsattvas who understand the eternal character of the Tathāgata as well as the existence of the tathāgata heart, without

emphasis on the nondual, primarily mental nature of reality most powerfully supports the great messianic vow of the bodhisattva, the entry into the universal

History of Buddhism, i.e. of the historical part proper. The latter begins with the Life of the Buddha and ends with an account of the work carried out

Yogācāra, the means of cultivating the antidotes to the defilements, and the activity of the Mahāyāna path. (Source: The Princeton Dictionary of Buddhism

and his quest for the teachings on the Perfection of Wisdom from the Bodhisattva Dharmodgata. The sūtra is also one of the earliest Mahāyāna sources proclaiming

practice. The Tien-tai favor the more philosophical scriptures, the Shingon, the more esoteric, the Ch’an (Zen), the more intellectual, and the Pure Land

indication of the Second and the Third Swingings (i.e. of the Scripture of the intermediate and the later period), there follows the story of the Buddha's

concept of the Buddha nature an outcome of the influence of other Indian religious thought upon Buddhism? It is out of the scope of this short paper to answer

In the MSA/Bh, one way in which the limits of the Mahāyāna are defined is through the employment of the gotra-theory, a theory which identifies the soteriological

explains that the great middle way of zhentong is the ultimate way of grasping the nature of the flower as being identical with the nature of the mind. A flower

Chinese rulai zang 如來藏, the key term of this strand of Buddhism and the title of the sūtra), can be observed in the textual history of the TGS. (Zimmermann,

issue, with the aim of refuting what he believed to be the wrongly held view that Rong-zom-pa denied the existence of gnosis at the stage of a buddha. Any

Here are the first relevant paragraphs: The Quest of the Monk Sōō to Practice Revering Buddha-Nature The "marathon monks" of Japan are one of the iconic

extraordinaire" at the Faculty of Letters of the University of Lausanne ("professeur ordinaire" from 1976 to 1992, with a "chaire ad personam" of the Swiss National

both aspects of the text to the as of yet still mysterious figure of Sāramati, the Tibetan tradition attributes the treatise to the Bodhisattva Maitreya and

discussion of the different forms of Perfection of Wisdom in relation to the nature of phenomena, the path to enlightenment, the resultant state, and the doctrinal

undertake the bodhisattva path; (4) the generation of the aspiration to enlightenment (bodhicittotpāda); (5) the practice of the bodhisattva; (6) the nature

relate the doctrine of emptiness (the illusory nature of the world) to that of the truly existing, changeless Absolute (the Buddha Nature). This is the first

critiques of the theory of "Original-enlightenment" in modern Chinese Buddhism; his analysis of the title of Tibetan version and the structure of the text;

Tsongkhapa presents three theories on the nature of the spiritual gene. The first theory of the spiritual gene is of the śrāvaka (ཉན་ཐོས་) disciples, who,

IX. The Evolution and Function of the Vijũānas; The Spiritual Discipline of the Bodhisattva; Verses on the Alaya-ocean and Vijũāna-waves 39 X. The Bodhisattva

Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices Article The Problem of the Icchantika in the Mahāyāna Mahāparinirvaṇa

definitely not the teachings on the way of being of the Buddha and the dharma, wisdom, great compassion, or enlightened activity. The main part of describing

experience of the ultimate nature, it is essential to distinguish the latter from the adventitious states of mind that do not reflect how the nature of mind

trans. The Light of Wisdom. Vol. 1. With the root text Lamrim Yeshe Nyingpo by Padmasambhava, the commentary The Light of Wisdom by Jamgön Kongtrül the First

relate the doctrine of emptiness (the illusory nature of the world) to that of the truly existing, changeless Absolute (the Buddha Nature). This is the first

(Padmakara Translation Group), trans. A Feast of the Nectar of the Supreme Vehicle: An Explanation of the Ornament of the Mahāyāna Sūtras; Maitreya's Mahāyānasūtrālaṃkāra

Chinese rulai zang 如來藏, the key term of this strand of Buddhism and the title of the sūtra), can be observed in the textual history of the TGS. (Zimmermann,

Tibet as the lord of the Lotus Family in the Kriyā tantras. external link ADARSHA Prajñāpāramitānayaśatapañcaśatikā "Way of the Perfection of Wisdom in

issue, with the aim of refuting what he believed to be the wrongly held view that Rong-zom-pa denied the existence of gnosis at the stage of a buddha. Any

from the above-mentioned example of a canvas with the universe painted on it (quoted in RGVV), in the context of the gradual purification of the tathāgata

critiques of the theory of "Original-enlightenment" in modern Chinese Buddhism; his analysis of the title of Tibetan version and the structure of the text;

both aspects of the text to the as of yet still mysterious figure of Sāramati, the Tibetan tradition attributes the treatise to the Bodhisattva Maitreya and

human-like beings. Manjushri, the bodhisattva of wisdom, carries a sword that cuts through delusion. Avalokiteshvara, the bodhisattva of compassion, sometimes

RGVV, the bulk of HLS’s comments is on the first four vajra points. Thereafter, the text mostly just intersperses its outline with the verses of the Uttaratantra

relate the doctrine of emptiness (the illusory nature of the world) to that of the truly existing, changeless Absolute (the Buddha Nature). This is the first

image'. The form and the appearance of the image appear as different factualities. Likewise, the mind that is generated in that way and the focus of samadhi

explained, the attainment of happiness and elimination of problems simply on the basis of the power of material objects or simply on the basis of some knowledge

endowed with the Essence of the Buddha. Because of the permeation of Sambuddhakāya, of the undifferentiatedness of Tathatā, And of the existence of families

an analysis of the natural and developed potential within all of us from the perspectives of the two main schools of mahayana thought–the Mind-Only school

indication of the Second and the Third Swingings (i.e. of the Scripture of the intermediate and the later period), there follows the story of the Buddha's

centuries of traditional scholarship on the subject. Skip to the list of source texts Scroll For more detail on the meanings of the terms in the title, see

only, viz., the early development of the idea of dharma-kāya, in the hope that clarifying this will open the way to a better understanding of Mahāyāna buddhology

exceeded|C. The Silence of the Buddha—the Neutral Attitude towards the Idea of Ātman|339}} {{Expansion depth limit exceeded|D. The Controversy over the Issue

millions of cocoons of afflictions, {D96b} carried away by the stream of saṃsāra, and circling through [all kinds of] births and deaths in the realms of saṃsāra

time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas]

example, in the sutra tradition of Mahamudra, there is the way of investigating the nature of mind that is in harmony with the second turning of the wheel of

about the validity of the teachings of the Buddha, the transmission of the five works of Maitreya in India and Tibet, and eight different ways of explaining

On the Bodhisattva|V505}} {{Expansion depth limit exceeded|Chapter Seventeen: On the Questions Raised by the Crowd|V559}} Table of Contents for the Srimaladevi

appearances are the mandala of the deities, all sounds are the mandala of mantra, and all thoughts are the mandala of enlightened mind. The nature of all apparent

time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas]

theory was the one held "until the time of the Prajñāpāramitā Sūtra and the time of Nāgārjuna," even though the raw materials for the third body, the saṃbhoga-kāya

elucidate the unmistaken defining characteristic of emptiness [in the case of the tathāgata heart] since it [thus] is free from the extremes of superimposition

In the MSA/Bh, one way in which the limits of the Mahāyāna are defined is through the employment of the gotra-theory, a theory which identifies the soteriological

described the seven topics of the text as "the Buddha (1), the Doctrine (2), and the Congregation (3)—the Three Jewels. The fundamental element of the Absolute

Therefore, [the Jñānālokālaṃkārasūtra] says: Therefore, after that, {D94b} the rays of wisdom of the orb of the sun of the Tathāgata fall upon the bodies of even

section of the songs. The second level is the anuyoga/Mother tāntra meaning. A comparison is made between the interpretations of selected scholars. The final

an analysis of the natural and developed potential within all of us from the perspectives of the two main schools of mahayana thought–the Mind-Only school

Buddhahood, the importance of the theme of the tathāgatagarbha is basic to the soteriology and gnoseology of the Mahāyāna. (Ruegg, "The Buddhist Notion of an 'Immanent

abiding in the same way as a fire kindled from rubbing pieces of wood bums the pieces of wood themselves (gZhon nu dpal explains this on the basis of Kamalaśīla's

particular doctrine. Obviously, one of the aspects of greatest ecological significance is the view of the reality and value of the natural world. While it is inaccurate

out as one of the most remarkable thinkers of Tibet. The enormous body of his collected works is notable for the diversity and originality of the writings

2000–2007. He is the author of several books on Buddhism, such as The Center of the Sunlit Sky, Straight from the Heart, In Praise of Dharmadhātu, and

discusses the fifth point, the state of purified growth of enlightenment fifth point, the third chapter presents the sixth point which is the qualities of that

described in the example of a city for the wisdom of the termination of contaminations. Likewise, son of noble family, bodhisattvas give rise to the five supernatural

today. The writings of Kyotön Monlam Tsultrim appear in volume 50 of the second batch and volume 61 of the third batch of the Collected Works of Kadam series

Hinayana or the Theravada type of Buddhism. These sutras attacked the vulgar realism of the Hinayana and proclaimed the view of the Madhyamika school of Mahayana

exceeded|CFA.2. The determination of the nature of reality: non-duality &              the middle way & the constitution of the nature of reality              (sections

of the Buddha. Hookham, Shenpen. "The Impact of a Shentong Interpretation of Tathāgatagarbha Doctrine from the Point of View of a Western Buddhist Practitioner

translator of the Gyü Lama into English, discusses the questions about the origins and authorship of the text. On the source texts Read more The Traditions

Explanation of the Topics Start of the Teachings of 6-Jan. 3.2.1 A Detailed Explanation of the Three Jewels 3.2.1.1 The Nature of each of the Three Jewels

to leave in the realm of concept, yet it penetrates to the very heart of the matter. Here’s Geoffery Shugen Arnold, Sensei, on Case 30 of the Gateless Gate

interpretation. The first level is the blatant meaning, and is outlined in the translation section of the songs. The second level is the anuyoga/Mother tāntra meaning

practice. The Tien-tai favor the more philosophical scriptures, the Shingon, the more esoteric, the Ch’an (Zen), the more intellectual, and the Pure Land

Indeed, the eyeless one cannot see The blazing disk of the sun. This truth of the Self-Sprung Ones is to be realized through faith. The orb of the sun blazes

refers to the sevenfold actuality of realization, that is, the actuality of the Buddha, the actuality of the dharma, the actuality of the assembly, the actuality

clarity. It is the abiding reality of the ground of the primeval beginning of all phenomena, the abiding reality that is the indivisible truth of unity—emptiness

As to the cause of purity, such is great faith, And the other virtues, all of them being four. [These are respectively] of the Icchantikas, Of the Heretics

follow this dharma of ours, [but] have fallen into the ways of those [who are hostile toward the dharma], dislike the dharma of the mahāyāna. With reference

A Look at the Diversity of the Gzhan stong Tradition Burchardi, Anne. “A Look at the Diversity of the Gzhan stong Tradition.” Journal of the International

know the presentation that discriminates the qualities of the jewel of the saṃgha through [the passage about] the mutual display of the powers of the spheres

Translation is made from the text of the old block-print edition, a copy of which is found in the Asiatic Museum of the Academy of Sciences of the U. S. S. R. (Th

refers to the sevenfold actuality of realization, that is, the actuality of the Buddha, the actuality of the dharma, the actuality of the assembly, the actuality

reinterpretation of buddha-nature in association with the insentient realm should be elucidated in a more nuanced way than the idea of all-pervasiveness of the Dao

in terms of the three essential natures. This he did by means of discourses connected with the irreversible intention of the final turning of the doctrinal

refers to the sevenfold actuality of realization, that is, the actuality of the Buddha, the actuality of the dharma, the actuality of the assembly, the actuality

agent of coming do not exist, it is free from the extreme of coming. Within the expanse of the ground of being, buddha nature, all phenomena of the wheel

resembles the last parts of the medical system and represents the dharma wheel of irreversibility, the discourse on the purity of the three spheres, the single

connection between the ultimate and the relative. The ultimate is the ultimate of the relative and the relative is the relative of the ultimate. They are

progression, from the practices required at the start of the bodhisattva's career to the final perfect awakening of buddhahood. The texts in the present volume

describe the four enhanced phenomena of warmth, summit, forbearance, and supreme in the world. These phenomena grow out of the practice of the four steps

Translations of the TGS69 4.3 Possible Motives of the Authors of the TGS75 4.4 The TGS in the History of lndian Buddhism77 4.5 The TGS in the Ratnagotravibhāga(vyākhyā)

Jones discusses the development of the concept of buddha-nature in the first five hundred years of the Common Era. He postulates that the most likely trajectory

awareness—awareness that is aware of itself, free of the duality of subject and object that infects all forms of consciousness. Advocates of this view describe buddha-nature

to the notion of self, or ātman, was taught for the sake of helping those inferior beings who are scared of the negation of the self. He cites the Descent

from the 4th century onwards under the influence of Asanga and Vasubandhu. The Sūtra of the Unveiling of the Profound Meaning emphasizes the role of consciousness

nature—the clear, pristine, and aware mind. Written in the fourteenth century, this text is the first volume of Longchenpa’s Trilogy of Rest, a work of the

one's clinging to the notion of reality with the great medicine, bodhichitta, the essence of the Mahayana path, the road travelled by all the buddhas and bodhisattvas

assembly [of students] through the stages of the path that come from the Kadam [tradition], while he guided the extraordinary [students] through the path of

(termed vajrapada in the text) upon which its five chapters are based. Therefore, one way of approaching the question of the sources of the buddha-nature teachings

In the second century CE, an explosion of the teachings on the luminous nature of the mind presented as tathagatagarbha—the womb or essence of the Buddha—would

forms of Madhyamaka, regarding the former as a system of other-emptiness and the latter as a system of self-emptiness. Instead of approaching the two systems

identical with the text of the same name (Ye shes kyi bzhag sa) mentioned in BA in the context of the early transmission of the five texts of Maitreya above

gone/ come to thusness,” with the former emphasizing the aspect of the path and the latter the result. The final part of the compound—garbha—literally and

T'ien-t' ai idea of synergy—that there is a deeply symbiotic relationship between the way things really are (reality), the awareness of the way things really

exploring the practical relevance of the Madhyamaka way of mind training. Part One of the book, "The General Presentation of Madhyamaka in the Kagyü Tradition

(684–762), the patriarch of two of the earliest schools of Ch’an; the work of a dozen or so Korean monks active in the Chinese T’ient’ai tradition; and the Huiyin

time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas]

engagements of the mind In the aspects of phenomena will cease. In the total pacification of the host of fabrications And on the matter of non-self, properly

them. For the sake of conforming with the pattern of the respective initial two verses on each one of the three jewels in the text above and the following

time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas]

progression, from the practices required at the start of the bodhisattva's career to the final perfect awakening of buddhahood. The texts in the present volume

Indian texts, (2) provide a sketch of the transmission of the five works of Maitreya from India to Tibet and the beginning of a Tibetan gzhan stong tradition

from the dharmadhātu as the single principle and thus to behold the natural purity of the supramundane dharmakāya is asserted to be the seeing of the wisdom

evidence to decide). The basic structure of the sūtra is a refutation of wrong views, chief among them the question as to whether the number of sentient beings

time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas]

time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas]

time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas]

time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas]

attained the field of experience of the noble, they show themselves as the field of experience of the children. Hence means and compassion of the friends

from the dharmadhātu as the single principle and thus to behold the natural purity of the supramundane dharmakāya is asserted to be the seeing of the wisdom

that the idea of Buddha-nature, one of the central concepts in Chinese Buddhism, was first made popular in the country by the Mahāyāna version of the MNS

;Grains of Gold: Tales of a Cosmopolitan Traveler;Chöpel, Gendün Book Ornament of Precious Liberation (Holmes) The classic overview of the stages of the path

indestructible way of secret mantra, the essence of which is the indestructible union of wisdom (the understanding of emptiness) and method (immutable great bliss)

Brunnhölzl: On the Views of Dolpopa, the 3rd Karmapa, and Different Views within the Kagyu School Brunnhölzl, Karl. "On the Views of Dolpopa, the 3rd Karmapa

viable way out of this apparent dilemma.       The present article, which is the second of a two-part study on the problem of Buddha-nature in the MNS, is

Music of the Sphere of Definitive Meaning: Detailed Explanation of the Mahamudra Prayer in Accordance with the Philosophy of the Great Emptiness-of-Other

Greater42 The Classification by Way of Realization43 The Phase of Heat 45 The Phase of Peak 46 The Phase of Endurance 49 The Phase of Supreme Dharma50 THE NATURE

terms of (3) the topic of the fruition and (4) the topic of the function [of the tathāgata heart]. The fruition consists of the pāramitās that are The qualities

generating realizations of the three vehicles. This is the naturally abiding lineage. In the system of the Middle Way School, the Buddha lineage, in general, is

terms of (3) the topic of the fruition and (4) the topic of the function [of the tathāgata heart]. The fruition consists of the pāramitās that are The qualities

Buddha-Nature: The Ground of the Nyingma Tradition;Mi pham rgya mtsho Book The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna One of the fundamental

revelatory statements comprise the Single Intention (Dgongs gcig), which presents the thought of the Buddha and the nature of the ineffable (brjod du med pa)

generating realizations of the three vehicles. This is the naturally abiding lineage.       In the system of the Middle Way School, the Buddha lineage, in general

Prolegomena to the Śrīmālādevī Sūtra and the Tathāgatagarbha Theory: The Role of Women in Buddhism The Śrīmālādevī siṁhanāda sūtra (ŚDS) (The Treatise on the Lion's

decrepitude, The Bodhisattvas have no calamity of birth and so forth; Still, because of the rising of Compassions towards the world, They assume the cause of calamities

principle of all texts of Maitreya that what is to be known at the time of the ground, the object of the view at the time of the path, and the svābhāvikakāya

nature of a tathāgata is the nature of sentient beings (22.16). Whatever is the essence of the Tathāgata, that is the essence of the transmigrator. The Tathāgata

one infers the presence of fire through smoke and that of water through the presence of waterfowl, likewise the potential of the bodhisattva mentality is

to [the way of engaging] of naive beings because they are mistaken in terms of discrimination, mind, and view. "Unmistaken" refers to [the way of engaging]

Impermanence125 The impermanence of the outer world125 The impermanence of living beings126 PART THREE: The Gradual Path of the Three Kinds of Beings131 The Path

      At the time when one is an ordinary being, the nature of the mind is, from the standpoint of appearance, in full possession of the qualities of the rūpakāya

that the acquisition of the Supreme Purity is the       result of 'Practice of the Faith in the Doctrine of Great Vehicle' by the Bodhisattvas.") The shift

connection between the ultimate and the relative. The ultimate is the ultimate of the relative and the relative is the relative of the ultimate. They are

Profound Treasury of the Ocean of Dharma: The Bodhisattva Path of Wisdom and Compassion (volume 2) This comprehensive guide to the body of Buddhist teachings

another for the demise of the historical Buddha may have been one of the principal internal factors that contributed to the formation of the idea of the resolve

and rhetorical basis of the literature, Steven Heine demonstrates that the Mu version of the case, preferred by advocates of the key-phrase approach, does

to [the way of engaging] of naive beings because they are mistaken in terms of discrimination, mind, and view. "Unmistaken" refers to [the way of engaging]

combines the triad of the cause (the tathāgata heart), the conditions (awakening, the qualities, and enlightened activity), and the results (the three jewels)

that the acquisition of the Supreme Purity is the       result of 'Practice of the Faith in the Doctrine of Great Vehicle' by the Bodhisattvas.") The shift

manifestation in the maṇḍala of the victor for those who are far from purity [occurs] in the form of the nirmāṇa[kāya], which is like [the reflection of] the moon

ignorance of true existence, the root of suffering and the creator of all the suffering that each of us experiences—if we always keep this in our heart and we

manifestation in the maṇḍala of the victor for those who are far from purity [occurs] in the form of the nirmāṇa[kāya], which is like [the reflection of] the moon

manifestation in the maṇḍala of the victor for those who are far from purity [occurs] in the form of the nirmāṇa[kāya], which is like [the reflection of] the moon

unchangeable, (The Buddha's properties) are illustrated By the examples of the thunderbolt, the lion, Of space, and of the moon with her reflection in the water

manifestation in the maṇḍala of the victor for those who are far from purity [occurs] in the form of the nirmāṇa[kāya], which is like [the reflection of] the moon

manifestation in the maṇḍala of the victor for those who are far from purity [occurs] in the form of the nirmāṇa[kāya], which is like [the reflection of] the moon

manifestation in the maṇḍala of the victor for those who are far from purity [occurs] in the form of the nirmāṇa[kāya], which is like [the reflection of] the moon

manifestation in the maṇḍala of the victor for those who are far from purity [occurs] in the form of the nirmāṇa[kāya], which is like [the reflection of] the moon

manifestation in the maṇḍala of the victor for those who are far from purity [occurs] in the form of the nirmāṇa[kāya], which is like [the reflection of] the moon

manifestation in the maṇḍala of the victor for those who are far from purity [occurs] in the form of the nirmāṇa[kāya], which is like [the reflection of] the moon

automatically with the qualities of the Buddha that result from the actions of the Bodhisattva on his path to Enlightenment through his accumulation of wisdom and

pre-eminence of mind, the notion of inherent radiance, the alien nature of the defilements that contaminate the mind, and the interplay of the image of purification

account of being unobscured, The two kāyas are the cause For the arising of uncontaminated qualities Within the objects of the sense faculties of the wise

manifestation in the maṇḍala of the victor for those who are far from purity [occurs] in the form of the nirmāṇa[kāya], which is like [the reflection of] the moon

In the world and in the maṇḍala of the victor, They display in two ways, just as [does] the form Of the moon in pure water and in the sky. When the Clouds

dharmakāya of the Tathāgata that is not freed from the cocoon of the afflictions is called "tathāgata heart." Thus, the presentation of the reality of the cessation

buddhanature is a kind of seed of buddhahood, or it’s a cause of it, or maybe it’s the foundation on which it all rests. Dogen, the founder of Soto Zen in Japan

Retribution"208      (2) The Notion of "the Last Mind of the Gotra of the Path"212      (3) The Notion of jingzhi ("cognitive object and cognition")217 3.8 What

17 Thus, in this way, by virtue of [the wisdoms of the tathāgata heart as] being suchness and [as] being variety, the realization of the supramundane path

life to the next. According to Buddhism, what we do now creates the following moment, which creates the one after that. In the same way, the moment of our

ṅga Article The Womb of the Tathāgata or Buddhist Monism Ahmad, Zahiruddin. "The Womb of the Tathāgata or Buddhist Monism." Journal of The Oriental Society

understood as unity of the emptiness of the mind and clarity which is the nature of mind. Jorden, Khenpo Ngawang. "Buddha-Nature: Through the Eyes of Go rams pa

(refresh) A Feast of the Nectar of the Supreme Vehicle/Glossary (refresh) A Flash of Lightning in the Dark of Night/Glossary (refresh) A Gathering of Brilliant

transformation of anything into anything. The only way in which one can speak of a change here is that the state of the tathāgata heart (the foundation) changes

Roar The nature of the mind, primordially immaculate, Is the ultimate Manjushri, bodhisattva hero, Who with the sharp blade of the path of reasoned certainty

that includes an account of the twelve great events of the buddha and the detailed explanation of the three turnings of the wheel of dharma and written down

its husk. The husk obscures the grain. For the grain to become edible food, the husk must be removed. In the same way, the seed of ignorance obscures our

turned the Wheel of Dharma once, then twice—and later gave many different teachings referred to as the Third Turning of the Wheel of Dharma. The simplicity

representing the function of one’s own welfare and the remainder of lines II.18cd as representing the function of the welfare of others, with "the wise"being

impermanence, karma, the cultivation of bodhicitta, the development of the six perfections, the ten Bodhisattva bhumis, Buddhahood, and the activities of a buddha

seen in the blue autumn waters of great ponds, (J96) So the hosts of the children of the victors see the splendor Of the lord on the surfaces of the circles

imagination of reality, in the same way as the practice of yathābhūtasamādhi is accompanied by the characteristic sign of an interpretative imagination of the

unraveled as we are released into the bliss of the Pure Land, the realm of nirvana. However, Shinran’s vision of the Pure Land is far from a heavenly resting

what the natural outflow [of the dharma] is. V.26 Two explain the means of protecting oneself; One, the causes for the loss [of the dharma]; And the following

“Dhih” The subject in just the way (Manjushri debated) Taking the “Mind-Only” school as the basis(sic) You can not posit their definition of the naturally-present

The Nine Examples of Buddha Potential Loden, Geshe Acharya Thubten. "The Nine Examples of Buddha Potential: Meaning of the Examples of the Obscured Objects

conveys the perception of (his) miraculous apparitions, The pure audition of the most sublime words, The pure scent of the Buddha’s morality, The relish

representing the function of one’s own welfare and the remainder of lines II.18cd as representing the function of the welfare of others, with "the wise"being

practice at the point of death: 1. The instructions for the superior being to attain the state of Mahāmudrā in the intermediate period. 2. The instructions

" These are the first six of the twelve types of the sūtrayāna teachings of the Buddha ("the twelve branches of the Buddha’s speech"), the remaining six

question the authenticity of the treatise in the early twentieth century. Of the many proposed answers to the question, one looks at the Buddhist world in

practice leads to the realization of that divine form as it already exists within the true nature of mind. The idea of the intrinsic qualities of enlightenment

it is the fundamental nature of the unstained mind of a Buddha, it is the nature body. Here the disposition is considered from the point of view of its nature

Drakpa: Light of the Sun: Detailed Exposition of the Excellent Dharma, the Single Intention, a Well-Expressed Clarification of the Meaning of the Scriptures

progression, from the practices required at the start of the bodhisattva's career to the final perfect awakening of buddhahood. The texts in the present volume

what the natural outflow [of the dharma] is. V.26 Two explain the means of protecting oneself; One, the causes for the loss [of the dharma]; And the following

uninterrupted mode of being of the Buddha, is engulfed in the blaze of the mode of being of the dharma, and is surrounded by the mode of being of the saṃgha. It

discusses the questions about the origins and authorship of the text. On the source texts Read more The Traditions The doctrine of buddha-nature—the innate

dharmakāya of the Tathāgata that is not freed from the cocoon of the afflictions is called "tathāgata heart." Thus, the presentation of the reality of the cessation

of a buddha. The factors of the means during the phase of the path (which resemble the painters) are the causes for making the image of the dharmakāya clearly

palaces of the gods living on the earth, the palaces of the gods living in the desire [realm] in the size of the palaces of the gods living in the desire

don;འོད་གསལ་སྙིང་པོའི་དོན།;The Meaning of the Essence of Luminosity Text Tāranātha: Incomparable King: A Verse Commentary of the Heart Sūtra One of the Tāranātha's three

refers to the sevenfold actuality of realization, that is, the actuality of the Buddha, the actuality of the dharma, the actuality of the assembly, the actuality

of a buddha. The factors of the means during the phase of the path (which resemble the painters) are the causes for making the image of the dharmakāya clearly

of a buddha. The factors of the means during the phase of the path (which resemble the painters) are the causes for making the image of the dharmakāya clearly

of a buddha. The factors of the means during the phase of the path (which resemble the painters) are the causes for making the image of the dharmakāya clearly

of a buddha. The factors of the means during the phase of the path (which resemble the painters) are the causes for making the image of the dharmakāya clearly

(684–762), the patriarch of two of the earliest schools of Ch’an; the work of a dozen or so Korean monks active in the Chinese T’ient’ai tradition; and the Huiyin

Tsongkhapa presents three theories on the nature of the spiritual gene. The first theory of the spiritual gene is of the śrāvaka (ཉན་ཐོས་) disciples, who,

this. The Meditation Topics [2"] This has three parts: the time of the ground, the time of the path, and the time of the result. The Time of the Ground

[indicate] the fulfillment of the welfare of others due to their having the property of being the basis of [the activity of] turning the wheel of the great

appears in most of his writings in the context of the ultimate nature of the mind which one needs to realize and the ground reality from which the phenomenal

information. If you would like to search external glossaries, please go to the glossary search.

grags ye shes on the Hidden Meaning of Luminosity Article III A Feast of the Nectar of the Supreme Vehicle A Feast of the Nectar of the Supreme Vehicle

of these concerns the practical instructions that epitomize the intentions of all the sūtras and commentaries of the third turning of the Dharma wheel

mean the path of practice as taught in the Uttaratantra also would have to be the method tantra taught in the line "the basis, that of the nature of suchness”

ྟོང་གི་ཚུལ་གསུངས། The Eighth Karmapa Mikyö Dorje writes his The Lamp That Excellently Elucidates the System of the Proponents of the Other-Emptiness Madhyamaka