{"query":{"ask":{"conditions":"[[Category:Books||Texts||Articles||Dissertations]]","parameters":{"limit":10000,"offset":0,"sortkeys":{"":"DESC"},"mainlabel":"","querymode":1,"format":"datatables","source":"","link":"all","headers":"show","intro":"","outro":"","searchlabel":"... further results","default":"","import-annotation":false,"class":"datatable compact cell-border","mainlabel-template":"","noajax":false,"sep":", ","prefix":"none","defer-each":0,"apicall":""},"printouts":["?Priority","?ItemNumber=Item number","?Description","?GregNotes"]},"result":[["\u015a\u016bra\u1e43gamasam\u0101dhis\u016btra: The Concentration of Heroic Progress (Lamotte 2003)<\/a>","","","An English translation of Kum\u0101raj\u012bva's Chinese translation from the Sanskrit original. This work is an English translation of Lamotte's French translation published in 1965.",""],["\u015a\u016bra\u1e43gamasam\u0101dhis\u016btra: The Concentration of Heroic Progress<\/a>","","","First full English translation of Kum\u0101raj\u012bva's Chinese translation from the Sanskrit original. This work is an English translation of Lamotte's French translation published in 1965.",""],["\u015a\u0101ntid\u0113va's Bodhichary\u0101vat\u0101ra<\/a>","","","A translation of \u015a\u0101ntid\u0113va's ''Bodhichary\u0101vat\u0101ra'' by Parmananda Sharma. Contains the original Sanskrit text with English translation and exposition based on Praj\u00f1\u0101karmati's ''Pa\u00f1jik\u0101''.\n\nThis text has also been re-translated by [[Parmananda Sharma]] in [[Discourses on Bodhichary\u0101vat\u0101ra]]. That translation is not based on Prajn\u0101karamati's Panjik\u0101 but is based on the on His Holiness the Dalai Lama\u2019s discourses on Bodhichary\u0101vat\u0101ra given to the Himalayan devotees from Lahaul, Spiti, Kinnaur and the Tibetan residents at Kullu-Manali, Himachal Pradesh in 1981.",""],["\u015a\u0101ntidevas Bodhicary\u0101vat\u0101ra: Das Weiterwirken des Werkes dargestellt anhand der \u00dcberlieferungsgeschichte des Textes und seiner Kommentare<\/a>","","","From the University of Hamburg Website regarding this publication:\n\nBuddhism in Past and Present\n\nFrom the winter term 1996\/7 to the winter term 2005\/6 the University of Hamburg conducted under changing academic leadership (Prof. Dr. Lambert Schmithausen, Prof. Dr. David Jackson, Prof. Dr. Eli Franco, Prof. Dr. Karin Preisendanz, Prof. Dr. Jan Sobisch, PD Dr. Klaus-Dieter Mathes) a non-curricular study program titled \u201cBuddhism in Past and Present.\u201d This program (lectures, group work, plenum discussions), initiated by the coordinator Prof. Dr. Klaus Glashoff for persons interested to study Buddhism after their academic education, was organised in collaboration with the Tibetan Centre in Hamburg, and temporary with the Buddhist Society Hamburg under the auspices of the Department for Continuing Academic Education (Arbeitsstelle f\u00fcr wissenschaftliche Weiterbildung), University of Hamburg, with the aim of acquainting participants with the rich historical, philosophical and practical aspects of Buddhism. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures were delivered not only by teaching staff and other affiliated persons of the University of Hamburg but also by scholars from other German and European universities, and by representatives of various living Buddhist traditions as well. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures covered a broad range of topics: the historical development of Buddhism from the beginning up to the teachings of Japanese Zen and various contemporary forms of Buddhism; Buddhist ethics; women in Buddhism; meditation; and violence and non-violence from a Buddhist perspective. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0With the lecturers\u2019 permission, we are here making transcripts of their lectures available. The lectures were meant for the participants of the study program and should not be considered publications in a strict sense. ([https:\/\/www.buddhismuskunde.uni-hamburg.de\/en\/publikationen\/2-buddhismus-in-geschichte-und-gegenwart.html Source Accessed Feb 18, 2021])",""],["\u015a\u0101ntideva: The Author and His Project<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe other chapters of this book address themselves primarily to the\n''Bodhicary\u0101vat\u0101ra'' (the ''Guide'') of \u015a\u0101ntideva, with only occasional reference to his second major work, the ''\u015aik\u1e63\u0101samuccaya'' or ''Training Anthology'' (the ''Anthology'').[1] The two works are quite different in various ways. The ''Guide'' is a unified and extended verse composition, which is, as far as we can tell, entirely the creation of its author, and as poetry it is crafted with a fair degree of skill and art.[2] The ''Anthology'', by contrast, is a much longer composite work, in which \u015a\u0101ntideva's own words, in both prose and verse, are combined with extensive citations from a wide variety of scriptural texts, over 110 in number. Written in an equally wide variety of registers, the passages cited also consist sometimes of prose, sometimes of verse, which is to be expected given the standard prosimetric style of the Mah\u0101y\u0101na s\u016btras to which \u015a\u0101ntideva gives pride of place; he quotes Mainstream Buddhist or \u015ar\u0101vakay\u0101na texts much less frequently, and even then not at great length. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The general style of the ''Anthology'' is consequently quite uneven, more prosaic and expository than artistic and evocative, although occasionally the verses that \u015a\u0101ntideva inserts, whether his own or taken from his canonical sources, rise to the heights of expressiveness achieved in the ''Guide''. The ''Guide'' and the ''Anthology'' are thus very different in form and style, but what about their purpose? In this chapter we will make an attempt to understand who \u015a\u0101ntideva was and what he was about, asking whether each of these two works has its own agenda or somehow contributes to one coherent and comprehensive project clearly initiated by a single person.[3] We will see in the end that the ''Guide'' and the ''Anthology'' do serve a common agenda, and that neither work can be fully understood independently of the other. (Harrison, introductory remarks, 27\u201328)\n\n<h5>Notes<\/h5>\n#The Sanskrit text of the ''Anthology'' as we know it has survived in a single manuscript now in the Cambridge University Library, which was first edited by Cecil Bendall, ''\u00c7iksh\u0101samuccaya: A Compendium of Buddhistic Teaching''. It has been translated twice into English, almost a century ago by Bendall himself in collaboration with W. H. D. Rouse, ''\u015aiksh\u0101-samuccaya'', and recently by Charles Goodman, ''The Training Anthology of \u015a\u0101ntideva''. Goodman's translation is superior to that of Bendall & Rouse, and we recommend its use. References to the ''Anthology'' will be in the form B52:G55, where B stands for Bendall's edition of the Sanskrit text, G for Goodman's English translation.\n#This makes it challenging to translate. We will refer in this chapter to the English rendition by Kate Crosby and Andrew Skilton, \u015a\u0101ntideva, ''The Bodhicary\u0101vat\u0101ra'', which is enhanced by useful chapter introductions and notes. Also well worth looking at is the almost complete translation made by Luis G\u00f3mez, \"How to Be a Bodhisattva.\"\n#Modern scholarship generally follows the Tibetan tradition in accepting the attribution of the two works to \u015a\u0101ntideva, and I see no good reason to call this into question. For a useful survey (in French) of material relating to questions of ascription and to \u015a\u0101ntideva's life, see Pezzali, ''\u015a\u0101ntideva: mystique bouddhiste des Vlle et VIIIe si\u00e8cles''. See also Sait\u014d, \"Facts or Fictions: Reconsidering \u015a\u0101ntideva's Names, Life, and Works,\" for a concise summary of the issues.",""],["\u015a\u0101ntideva: Mystique Bouddhiste des VIIe et VIIIe si\u00e8cles-Review by Cabez\u00f3n<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n''\u015a\u0101ntideva'', by Amalia Pezzali, presents us with quite an exhaustive account of the life and works of this great Indian Buddhist saint, at the same time providing the reader with a good general summary of his thought. Ms. Pezzali organizes the book into three sections of approximately equal length. The first, entitled \"La vie\" (The Life), presents the accounts of three major Tibetan historians as well as the only known Sanskrit version of \u015a\u0101ntideva's biography. Though most of the translations of historical and textual passages given in this work have previously appeared in Western languages, it is convenient to have the major biographical accounts (by Bu-ston, T\u0101ran\u0101tha, Sum-pa mKhan-po and an anonymous Nepali manuscript) presented side by side in the original languages for easy reference. In addition to the translations, the author discusses the differences among the four accounts, and finally summarizes the data in tabular form. Yet for the tremendous work that was obviously done in editing and translating the biographical sources, one would have expected more discussion of a text-critical sort, especially with regard to redaction criticism. With the wealth of textual material examined, it seems logical to expect a substantial body of conclusions as regards the sources used by the above historians. Yet Ms. Pezzali concludes only that T\u0101ran\u0101tha and Sum-pa must have used Bu-ston (p. 21), and that Sum-pa must also have had before him a copy of T\u0101ran\u0101tha (p. 26). Given the dates of these scholars, the result can be hardly surprising. It seems to me that other conclusions are evident. For one, T\u0101ran\u0101tha must have drawn on a source other than Bu-ston (viz. the gazelle episode, which is found in the former but not in the latter). Also, Sum-pa must have drawn on a source different from both Bu-ston and Taranatha (viz. his mention of Kali\u1e45ga which is missing in the other two historians' accounts - p. 26). But statements of this sort are left implicit in Ms. Pezzali's analysis and never brought to light. I must, however, point out that the amount of data presented by the author does make it possible for the interested scholar to pursue such questions individually. The translations, I might add, are generally of a superior quality, reflecting Ms. Pezzali's obvious expertise in Tibetan and Sanskrit. (Cabez\u00f3n, \"Review,\" 115) [https:\/\/journals.ub.uni-heidelberg.de\/index.php\/jiabs\/article\/view\/8513\/2420 Read more here]",""],["\u015a\u0101ntideva: Mystique Bouddhiste des VIIe et VIIIe si\u00e8cles<\/a>","","","''\u015a\u0101ntideva'', by Amalia Pezzali, presents us with quite an exhaustive account of the life and works of this great Indian Buddhist saint, at the same time providing the reader with a good general summary of his thought.\n\nMs. Pezzali organizes the book into three sections of approximately equal length. The first, entitled \"La vie\" (The Life), presents the accounts of three major Tibetan historians as well as the only known Sanskrit version of \u015a\u0101ntideva's biography. Though most of the translations of historical and textual passages given in this work have previously appeared in Western languages, it is convenient to have the major biographical accounts (by Bu-ston, T\u0101ran\u0101tha, Sum-pa mKhan-po and an anonymous Nepali manuscript) presented side by side in the original languages for easy reference. In addition to the translations, the author discusses the differences among the four accounts, and finally summarizes the data in tabular form. (Cabez\u00f3n, Review of ''\u015a\u0101ntideva''. ''Journal of the International Association of Buddhist Studies'' 3, no. 1 (1980): 115)\n\n[https:\/\/journals.ub.uni-heidelberg.de\/index.php\/jiabs\/article\/download\/8513\/2420\/8321 Read the entire review here]",""],["\u015a\u0101ntideva-krta-Bodhicaryy\u0101vat\u0101rat (S\u00e2rasamgraha) (Aranya 1927)<\/a>","","","An edition of the ''Bodhicary\u0101vat\u0101ra'' edited by Swami Hariharananda Aranya (1869\u20131947), who was a yogi, author, and founder of Kapil Math in Madhupur, India. The source of this recension is Karl Potter's online bibliography for the BCA: https:\/\/research.tsadra.org\/index.php\/%C5%9A%C4%81ntideva_(Potter_Bibliography,_2020)",""],["\u015a\u0101ntideva, il Bodhicary\u0101vat\u0101ra e le k\u0101rik\u0101 del \u015aik\u1e63\u0101samuccaya-Review by P\u0101s\u0101dika<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n\u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra''(in the following abbreviated BC) is one of the most important religious creations of humanity, harmonizing, in beautiful language 'of great lyrical inspiration', devotional fervour with straightforward reasoning and the grandeur of Madhyamaka thought. This description of the Bodhisattva's career, of his lofty aspirations to become altruism incarnate and help all sentient beings to attain to Buddhahood, has been reminding many westerners, thanks to the efforts of European scholars with whom the BC has been very popular for a long time, of the ''Imitation of Christ'' by Thomas a Kempis. Since 1892 there have appeared translations of the BC in English, French, German, and in Italian. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0More recently in 1980, an extensive oral commentary to \u015a\u0101ntideva's \"Guide to the Bodhisattva's Way of Life\" (acc. to Tibetan tradition \u015a\u0101ntideva's work is entitled ''Bodhisattvacary\u0101vat\u0101ra'') by Geshe Kelsang Gyatso was published in England, letting us benefit from the long tradition of Tibetan exegesis being focussed for centuries on the ''Lam-rim chen-mo'' and on \u015a\u0101ntideva's work. (Cf. ''Meaningful to Behold''. By Geshe Kelsang Gyatso. Ulverston, Cumbria: Wisdom Publications, Manjushri Institute. 1980). The second complete German translation of the BC came out in 1981\u2014''\u015a\u0101ntideva, Eintritt in das Leben zur Erleuchtung''. Transl. by E. Steinkellner. Dusseldorf, Cologne: E. Diederichs Verlag\u2014and the first complete translation in Italian substantially is a republication of A. Pezzali's translation of, \u015a\u0101ntideva's principal work published in 1976 (Bologna: Egidi). G. Tucci's Italian translation of chapter I-VIII, however, had already been published in Turin in 1925. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Professor Pezzali is a well-known specialist of whom a monograph on the life and works of \u015a\u0101ntideva was brought out in 1968: ''\u015a\u0101ntideva, mystique bouddhiste des VIle et VIlle si\u00e8cles'' (Florence: Vallecchi Editore). It is a great pleasure to record here the republication of her BC translation in a nicely produced paperback series. The book is divided into three parts dealing a) with \u015a\u0101ntideva's life (sources, dates, personality), b) with his works (BC, ''\u015aik\u1e63\u0101samuccaya'', ''S\u016btrasamuccaya''), and c) with his thought (Mah\u0101y\u0101na, Mah\u0101y\u0101na s\u016btras, M\u0101dhyamikav\u0101da, defence of \u015a\u016bnyav\u0101da, \u015a\u0101ntideva's mysticism) of part one. Part two contains the translation of the BC. In part three are found a translation of the introductory verses of the ''\u015aik\u1e63\u0101samuccaya'' and a r\u00e9sum\u00e9 of the whole work, followed by a bibliography. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0On p. 33-34 A. Pezzali refers to the famous verses at BC V. 105-106 in which are mentioned a ''S\u016btrasamuccaya'' \"and the second work of the same title composed by N\u0101g\u0101rjuna\" (\"e la seconda opera dallo stesso titolo, composta da N\u0101g\u0101rjuna\"\u2014p. 112). As in her monograph on \u015a\u0101ntideva (p. 86), she remarks that N\u0101g\u0101rjuna has surely compiled a ''S\u016btrasamuccaya'' (extant in Tibetan and Chinese) and that, as asserted by Tibetan historians, \u015a\u0101ntideva's authorship of a second ''S\u016btrasamuccaya'' cannot with absolute certainly be excluded. In this connection it is perhaps not off the point to refer to J.W. de Jong's long article entitled \"La L\u00e9gende de \u015a\u0101ntideva\" (in: ''Buddhist Studies''. By J.W. de Jong. Berkeley: Asian Humanities Press. 1979). In that article (p. 140) a list of Dpal-brtsegs is mentioned in which figures the ''S\u016btrasamuccaya'' attributable to N\u0101g\u0101rjuna and a ''Mdo-sde sna- tshogs-kyi mdo btus-pa'' which has been reconstructed as ''Vi\u015bvas\u016btrasamuccaya''. Both these works consist of five sections. Though the ''Vi\u015bvas\u016btrasamuccaya'' is lost, the author says that the possibility of its being identical with that ''S\u016btrasamuccaya'' attributed to \u015a\u0101ntideva cannot be gainsaid. (P\u0101s\u0101dika, \"Review,\" 61-62) [https:\/\/www.jstor.org\/stable\/43300091 Read more here]",""],["\u015a\u0101ntideva, il Bodhicary\u0101vat\u0101ra e le k\u0101rik\u0101 del \u015aik\u1e63\u0101samuccaya<\/a>","","","A translation of the ''Bodhicary\u0101vat\u0101ra'' and the ''\u015aik\u1e63\u0101samuccayak\u0101rik\u0101'' from Sanskrit to Italian by Amalia Pezzali. Published by Editrice Missionaria Italiana, 1982.",""],["\u015a\u0101ntideva, Virtue, and Consequentialism<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIn a previous work I argued that, in order to make sense of \u015a\u0101ntideva's morality, we would have to use a framework that combined virtue ethics with some features of consequentialism, which I called a \"hybrid\" form of virtue ethics.[1] In a recent article, Charles Goodman has argued for a similar position, concluding that Indian Mah\u0101y\u0101na thinkers such as \u015a\u0101ntideva and Asa\u1e45ga are best interpreted in terms of a form of perfectionist or character consequentialism, which holds that virtuous states are an aspect of the well-being that moral agents should promote.[2] These are terms for a kind of moral theory in which character is the prime concern, and the best traits of character are those which tend to lead to the best consequences.[3] In what follows, I aim to show why I think these forms of \"virtue consequentialism\" are a useful lens through which to view what we might call the \"bodhisattva ethics\"[4] of Indian Mah\u0101y\u0101nists, particular those of \u015a\u0101ntideva. Since the publication of Damien Keown's influential ''The Nature of Buddhist Ethics'',[5] in which he argued that Aristotelian virtue ethics were the closest Western analogue to Buddhists ethics, there has been some consensus regarding the fact that the cultivation of virtues are centrally important in Buddhism,[6] so I will focus here on showing why Keown is wrong to reject a consequentialist reading of karma, at least where \u015a\u0101ntideva is concerned. I attend particularly to objections he raises in his article \"Karma, Character and Consequentialism.\"[7] Overall, I wish to suggest that perfectionist consequentialism is helpful for understanding \u015a\u0101ntideva's moral reasoning because it can accommodate the inherent and consequentialist value of Buddhist virtues. I hope it is clear from what follows, though, that my principal aim is not to criticize Keown, but rather to use his views as a skillful means, if you will, for gaining greater insight into \u015a\u0101ntideva's moral thought. (Clayton, preliminary remarks, 15)\n\n<h5>Notes<\/h5>\n#See Barbra Clayton, ''Moral Theory in \u015a\u0101ntideva's \u015aik\u1e63\u0101samuccaya'', Critical Studies in Buddhism (London: Routledge, 2006), 112-18. Consequentialism is a broad family of moral theories, all of which understand what is right in terms of what promotes the good, which in turn can be defined in various ways. The most famous form of consequentialism is act utilitarianism, which defines the good hedonistically in terms of pleasure and says that right actions are those that produce the most pleasure. For an overview of consequentialist theories, see David Brink, \"Some Forms and Limits of Consequentialism,\" in ''The Oxford Handbook of Ethical Theory'', ed. David Copp, 380\u2013423 (Oxford: Oxford University Press, 2006).\n#Charles Goodman. \"Consequentialism, Agent-Neutrality, and Mahayana Ethics;' ''Philosophy East and West'' 58, no.1 (2008), 17-35.\n#David Copp, \"Introduction,\" in ''The Oxford Handbook of Ethical Theory'', ed. David Copp (Oxford: Oxford University Press, 2006), 20. The Western moral philosopher Thomas Hurka is associated with the term \"perfectionist consequentialism.\" See Thomas Hurka, ''Virtue, Vice, and Value'' (Oxford: Oxford University Press, 2001).\n#That is, the ethics associated with the bodhisattva path, as opposed to that concerned with the Pure Land tradition, for example. On the idea of there being many different types of Mah\u0101y\u0101na ethics, see David Chappell, \"Are There Seventeen Mah\u0101y\u0101na Ethics?\" ''Journal of Buddhist Ethics'' 3 (1996), 1-13.\n#Damien Keown, ''The Nature of Buddhist Ethics'' (London: Macmillan, 1992).\n#See, for example David E. Cooper and Simon P. James, ''Buddhism, Virtue and Environment'' (Aldershot, England: Ashgate, 2005); Thomas F. MacMillan, \"Virtue-Based Ethics: A Comparison of Aristotelian-Thomistic and Buddhist Approaches,\" ''Religion East and West'' 2 (2002), 37-49; and James Whitehill, \"Buddhism and the Virtues;' in ''Contemporary Buddhist Ethics'', ed. Damien Keown, 17-36 (Surrey, UK: Curzon, 2000).\n#Damien Keown. \"Karma, Character, and Consequentialism,\" ''Journal of Religious Ethics'' 24 (1996), 329-50.",""],["\u015a\u0101ntideva, A Mystic of Buddhism<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n\u015aantideva was born, in lndia about the VIIIth Century A.D. and became one of the greatest mystics of the Buddhist Religion. The historians of Buddhism inform us that he was of aristocratic birth \u2014 the son of the king Kaly\u0101\u1e47avarman of Saur\u0101\u1e63\u1e6dra \u2014 but following the example of Buddha \u015a\u0101kyamuni and in harmony with the suggestions of Ma\u00f1ju\u015br\u012b, he entered the monastery o( N\u0101landa and dedicated himself to the ascetic life. Legend naturally enriched the history of his passage on earth but it remains that he was a giant figure, a fervent devotee and a profound philosopher, and his popularity reached beyond the frontiers of lndia. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0His authenticated works, the Bodhicary\u0101vat\u0101ra and the \u015aik\u1e63\u0101samuccaya, give us a complete picture of his mind and soul. He was a very erudite and at the same time very fervent monk and he confounded his follow-monks with his knowledge and the beauty of his expositions. Each of his books is different in character, but the matter treated is the same and both reveal his religious anxiety to show to others the Path and to support his assertions with exegetical and philosophical demonstrations as well as with many quotations from the Scriptures. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0As a protagonist of Mah\u0101y\u0101na, \u015a\u0101ntideva magnifies the sanctity of the Bodhisattva calling him the most generous of creatures because he endeavours to save others from every kind of suffering, and this of his own volition, without being asked. Thus his merits are immeasurable (B.C. I, 26; \u015a.S. I, p. 5). Even to think badly of the Bodhisattva\u2014which in itself is a sin deserving of Hell\u2014can become, in the end, a means of acquiring merit both for the sinner and the saint, since such a thought provokes the compassion of the Bodhisattva, raising him to greater heights and thus blessing in turn the evil-doer who was the instrument of this grace. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It is the Thought of the Bodhi, which transforms an ordinary man into a Bodhisattva (B.C. I, 9\u201310). The theory of the Bodhicitta is fully developped by \u015a\u0101ntideva in both the Bodhicary\u0101vat\u0101ra and the \u015aik\u1e63\u0101samuccaya. The Bodhicitta is the force with which to conquer the Passions; it is the means to overcome the sa\u1e43s\u0101ra (\u015a.S. I, p. 6). It is a seed of joy, a remedy to all suffering (B.C. I, 26). It arises in him who has a concrete resolve to acquire it. And this resolve can occur in him in whom there \"is the spring of great mercy (mah\u0101karu\u1e47\u0101)\". In fact, the Though of the Bodhi has two main aspects, immanent and transcendent. Compassion (karu\u1e47\u0101) is the immanent aspect of it. The Bodhicitta arises indeed in a person who is never guity of neglect towards any living being. The transcendent aspect is the void (\u015b\u016bnyat\u0101) and can be likened to the potential state whereas in the immanent aspect is the tangible state, the manifestation and the operative moment (Abhisamay\u0101la\u1e41k\u0101r\u0101loka of Haribhadra p. 29). (Pezzali, \"\u015a\u0101ntideva, A Mystic of Buddhism,\" 398\u201399)",""],["\u015a\u0101ntideva's \u015aik\u1e63\u0101samuccaya-k\u0101rik\u0101s<\/a>","","","Edited and translated into English with explanatory notes by Lal Mani Joshi. Sanskrit text, with English translation and commentary. Bibliography: pages [30]-31.",""],["\u015a\u0101ntideva's Works in India and Nepal<\/a>","","","This excerpt from Fredrik Liland's master's thesis details the ''Bodhicary\u0101vat\u0101ra'''<\/i>s history from its origins in India to its transmission in Nepal. It discusses the text's authorship, traditionally attributed to \u015a\u0101ntideva in seventh-century India, and explores various commentaries and abbreviated versions produced by Indian scholars. The study then focuses on Nepal, tracing the text's introduction around 800 CE, its significance during Ati\u015ba D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na's visit in 1040 CE, and its continued importance through the Malla Dynasty period and into modern times.\n\nThis comprehensive timeline proves valuable for scholars and students interested in the history and textual transmission of \u015a\u0101ntideva's works. It offers insights into how the ''Bodhicary\u0101vat\u0101ra'' was interpreted, commented upon, and preserved in India and Nepal. The examination of both Indian and Nepalese traditions deepens our understanding of the text's significance in various Buddhist communities. By highlighting the often-overlooked Newar Buddhist tradition, the article opens up new avenues for research and underscores the importance of studying lesser-known Buddhist lineages involved in preserving and interpreting important Buddhist texts.",""],["\u015a\u0101ntideva's Statement about Confession<\/a>","","","Since the very constitution of the Sangha in Buddhism, confession has been an important act to perform as the way of purification for attaining spiritual progress. In the ''Vinayapitaka'' we read that every fifteen days the monks have to accomplish the practice of public confession during the ceremony of the ''uposatha'', when the monks recite the list of articles that enumerate all the possible sins (''pratimoksa''), and obstacles to liberation. On this occasion the sinners have to admit their faults before the whole congregation, and receive a penance proportionate to the committed transgression. Such a penance can go as far as the expulsion of the guilty from the religious order. It is even recorded in the texts of Hinay\u0101na that at times, besides the public confession as a fixed rule, a monk may feel the need for a private confession to one monk. a master, as a step in the discipline of perfection. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u015a\u0101ntideva's statement about confession puts the accent on the importance of this last type of self-accusation as an urgent need of a person who has entered into the path towards the bodhi. In the presence of all the Buddhas and the Bodhisattvas he acknowledges his misdeeds with a sincere feeling of repentance and strong purpose of never committing them again. This matter is treated in the second chapter of the ''Bodhicary\u0101vat\u0101ra'' (w. 27\u201366), entitled simply \"''p\u0101pade\u015bana''\", and in the ''\u015aik\u1e63\u0101samuccaya'', particularly in the eighth chapter named \"''p\u0101pas\u00f3dhana''\". There sins are examined together with their causes. lgnorance (''avidy\u0101''), wrong appreciation of the value of life, of persons, and of feelings, are the motivations of faults, as well as such causes as thirst (''t\u1e5b\u1e63\u1e47\u0101'') and clinging (''up\u0101d\u0101na''). The sequence of the confession, according to \u015a\u0101ntideva as well as in the tradition, is normally as follows. First of all, it has to be made after the confession of one's offenses against the three jewels (''triratna'') and after the ones perpetrated against every person who is superior by virtue of culture, age or relation. It has to come after the denunciation of all the contracted vices, and the consideration that all the sins have had origin in the violation of the word of the Buddha. Inevitably they produce sufferings, which means to remain in ''sa\u1e43s\u0101ra''. After having examined all the types of faults and their sad consequences, the sinners conclude their confession with the promise of avoiding evil for the future and of accomplishing good. (Pezzali, \"\u015a\u0101ntideva's Statement about Confession,\" 134-35)",""],["\u015a\u0101ntideva's Philosophy as Expressed in the Early Version of His Bodhisattvacary\u0101vat\u0101ra, Chapter 8<\/a>","","","",""],["\u015a\u0101ntideva's Life: History and Legend<\/a>","","","\u015a\u0101ntideva's life is shrouded in legend, as most of what we know about him comes from the various hagiographies written in the centuries after his time. But much can be understood about his life based on his religious and cultural environment and the education he received at the famed Buddhist university of N\u0101land\u0101, in northern India.",""],["\u015a\u0101ntideva's Introduction to the Practices of Awakening (Bodhicary\u0101vat\u0101ra) (Oxford Encyclopedia)<\/a>","","","2021 Oxford Research Encyclopedia of Religion entry by Stephen Harris based on his dissertation work.",""],["\u015a\u0101ntideva's Impartialist Ethics<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nConceptions of what a good human life would be, and advice about how to live in better ways, are central concerns of the Buddhist tradition and appear in the works of most major Buddhist authors.[1] Yet of all the many and various Buddhist teachers whose writings have come down to us, only one has yet been shown to have engaged in sustained, general theoretical reflection about the nature and source of moral normativity. This is \u015a\u0101ntideva, a North Indian monk who is thought to have lived in the eighth century CE and to have practiced at N\u0101land\u0101, one of the most important centers of Buddhist scholarship at the time. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Two major texts are reliably attributed to \u015a\u0101ntideva. The ''Bodhicary\u0101vat\u0101ra'', or ''Introduction to the Bodhisattva's Way of Life'' (henceforth ''BCA''), is a religious and philosophical poem of great rhetorical power. Its refined literary qualities and sophisticated argumentation have made it one of the most popular and widely read texts in Buddhism. The ''\u015aik\u1e63\u0101-samuccaya'', or ''Training Anthology'' (henceforth ''\u015aS''), consists mostly of a large number of quotations from Buddhist ''s\u016btras'', with prose commentary and additional verses composed by \u015a\u0101ntideva. Though not as immensely influential as the ''BCA'', this text is well known and often cited by Tibetan authors such as Tsong kha pa. As scholars have typically devoted much more attention to the ''BCA'' than to the ''\u015aS'', this essay, while considering both texts, will focus primarily on what we can learn from the ''\u015aS'' about \u015a\u0101ntideva's understanding of ethical questions. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Both of these texts are primarily devoted to bringing about significant change in the reader: specifically, they seek to encourage an emotional transformation that will move practitioners away from the constantly changing reactive emotions (Skt. ''kle\u015ba'') that are characteristic of cyclic existence (''sa\u1e43s\u0101ra'') and toward the stable, blissful, compassionate awareness that is characteristic of Buddhas. Evocative, poetic passages, appeals to scriptural authority, and compelling philosophical arguments are all intended to work together toward this goal. (Goodman, introduction, 327\u201328)\n\n<h5>Notes<\/h5>\n#Much of this essay is scheduled to be reprinted, in a somewhat different form, in the essay on \"Philosophy in the Training Anthology\" in my ''Training Anthology of \u015a\u0101ntideva: A Translation of the \u015aik\u1e63\u0101-samuccaya'' (Oxford University Press, New York, 2016) .",""],["\u015a\u0101ntideva's Ethics of Impartial Compassion<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe insight and eloquence found in \u015a\u0101ntideva's ''Guide to Bodhisattva Practice'' (''Bodhicary\u0101vat\u0101ra'', herefater ''Guide'') have made the text an influential source of ethical guidance and inspiration to many generations of Buddhists. We today may be able to learn something about ethics from the text as well; but in order to do so successfully, we must understand how its normative concepts function and how they hang together. To many interpreters, engagement with the ethics of the ''Guide'' also means trying to classify the overall view of the text, or at least some particular aspects of its view, in terms familiar to Westerners who write about ethics today. Not all scholars agree about whether it is appropriate to attempt to use our modern categories to understand South Asian Buddhist views about how to live. But for those who wish to engage seriously and respectfully with the Buddhist tradition as philosophy, it would be very helpful if it were possible to ascertain where \u015a\u0101ntideva's ethical views might fit, if they fit at all, in the space of ethical theories that are defended today. (Goodman, preliminary remarks, 209)",""],["\u015a\u0101ntideva's Critique of 'I' or Self in the Early and Later Recensions of the Bodhi(sattva)cary\u0101vat\u0101ra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n\u015a\u0101ntideva's ''Bodhi(sattva)cary\u0101vat\u0101ra'' provides an analytical criticism of 'I' or Self with twenty or twenty-one stanzas in its early and later recensions.[1] These stanzas are included in Chapter 8 entitled \"Instruction of Wisdom\" (Shes rab bstand pa) of the early recension and in Chapter 9 entitled \"Perfection of Wisdom\" (''Praj\u00f1\u0101p\u0101ramit\u0101'') of the later.[2] Santideva's criticism is centered on the reality of 'I' (''aham'') or Self (''\u0101tman''). The purpose of this article is to offer a comparative analysis of \u015a\u0101ntideva's critique on 'I' or Self as found in the two recensions of the ''Bodhi(sattva)cary\u0101vat\u0101ra''. (Saito, \"\u015a\u0101ntideva's Critique,\" 35)\n\n<h5>Notes<\/h5>\n#See A. Saito, \"Tonk\u014d Shutsudo *Ak\u1e63ayamati Saku Ny\u016bbosatsugy\u014dron to sono Sh\u016bhen\" (''Bodhisattvacary\u0101vat\u0101ra'' as Found in the Tibetan Manuscripts from D\u016bn-hu\u00e1ng\", ''Chibetto no Bukky\u014d to Shakai'' (''Buddhism and Society in Tibet''), Tokyo, 1986, pp. 79-109; ''do''., ''A Study of Ak\u1e63ayamati (=\u015a\u0101ntideva)'s Bodhisattvacary\u0101vat\u0101ra as Found in the Tibetan Manuscripts from Tun-huang'', Research Report of the Grant-in-Aid for Scientific Research (C), Mie University, 1993.\n#Ibid.; p.(33).",""],["\u015a\u0101ntideva's Criticism of Vij\u00f1\u0101nav\u0101da and Bodhicitta<\/a>","","","",""],["\u015a\u0101ntideva's Bodhicary\u0101vat\u0101ra in Translation: A Century of Interpretation of a Sanskrit Mah\u0101y\u0101na Text<\/a>","","","\"\u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' is one of the most translated Buddhist texts.\"\n\nMany translations of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'', a Sanskrit Mah\u0101y\u0101na Buddhist text of seventh\/eighth-century India, have been published since 1892. \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' is one of the few Indian Mah\u0101y\u0101na Buddhist texts available in Sanskrit and it was influential in Tibetan Buddhist schools. This article explores how translation of the ''Bodhicary\u0101vat\u0101ra'' is no longer the preserve of scholars but has moved to being carried out by Buddhist practitioners influenced by Tibetan schools of Buddhism. It shows how translators' motives for translating the text have reflected changing attitudes to Buddhism and its texts. \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' has been translated as a source of information, a literary work, an inspirational work and, with the rise of Western interest in Tibetan Buddhism in the late twentieth century, as a vehicle for the transmission of Buddhist teachings. Nevertheless, further scholarly investigation of the Sanskrit text of the ''Bodhicary\u0101vat\u0101ra'' remains to be done.",""],["\u015a\u0101ntideva's Bodhicary\u0101vat\u0101ra in Tangut Translation - Vol. 1<\/a>","","","Vol. 1. First Juan (chapters 1-4) with introduction, translation from Tangut and notes; Tangut text, romanized Tibetan and Sanskrit, English translation. Includes bibliographical references and indexes\n\n\nThe ''Bodhicary\u0101vat\u0101ra'' or ''Bodhisattvacary\u0101vat\u0101ra'' (Bejing no 5272, Derge 3871) is one of the \nmost influential texts of Indian Buddhism, both from the perspective of its poetic merits and religious \nimplications, as one of the basic ''Mah\u0101y\u0101na'' compositions.[1] Its importance from both intellectual and \nritualistic perspectives determined its wide popularity throughout the Buddhist realm, but especially \nwithin Tibetan Buddhism. Since the Tanguts had been exposed to Tibetan Buddhism since the early 12th \ncentury, the existence of its Tangut translation is expected. \n\nThe Tangut text of the ''Bodhicary\u0101vat\u0101ra'' was catalogued by E. I. Kychanov (1932-2013) in his ''Catalog'' of Tangut Buddhist texts kept in the Institute of Oriental Studies in St. Petersburg on the basis of preceeding identifications by N. A. Nevskij (1892-1937) and later Nishida Tatsu\u014d (1928-2012).[2]\nCurrently identified fragments of the Tangut translation of the ''Bodhicary\u0101vat\u0101ra'' include following items: inventory numbers 0781, 0788, 0944, 5096 and 5891. Kychanov also lists a manuscript scroll no 4827, but this text is currently unavailable for our scrutiny. All fragments are woodblock prints in scroll format and codicologically close to each other. Currently available Tangut version of the text includes three ''juan'' \u5377 (Tangut term), covering chapters from 1 to 8 of both the recieved Sanskrit texts and of the standard Tibetan translations found in various editions of Tibetan Buddhist Canon. That is, for now we cannot neither confirm nor deny the existence of the Tangut translations of the 9th and 10th chapters.",""],["\u015a\u0101ntideva's Attitude towards Vij\u00f1\u0101na Theory<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe Bodhicary\u0101vat\u0101ra of \u015a\u0101ntideva (c. 650-700 A.D.) is peculiar and prescious among the rare M\u0101dhyamika manuals for the religious practice. So much, it occupies the quite unique situation in the Mah\u0101y\u0101na Buddhist Vij\u00f1\u0101na theory on account of its Vij\u00f1\u0101na-prat\u015bedha which was done from his \u015a\u016bnyav\u0101din standpoint. Characteristics of his Vij\u00f1\u0101na conception concerning mainly with those of Pram\u0101\u1e47asamuccaya, Madhyamak\u0101vat\u0101ra and Madhyamaka-h\u1e5bdaya-k\u0101rik\u0101 were made clear in detail by Dr. S. Yamaguchi's \"Disputation between non-reality and reality\" (Tokyo 1941, in Japanese). This can be said that the characteristics of \u015a\u0101ntideva's attitude towards Vij\u00f1\u0101na theory was made clear mainly related with preceding works. Now, we are going to observe his relation with the later works, that is, in another word, to see the direction of his vij\u00f1\u0101na attitude. (Kanaoka, introductory remarks, 34)",""],["\u015a\u0101ntideva on Roots and Resolutions of Violence<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIn today's world, violence has become a universal phenomenon and interhuman relationship has become exceedingly fragile. Traditional values have been eroded and the practice of non-virtues constitute one's personality traits in one's social and political life, whereas one's virtuous actions are considered one's weakness, foolishness, and laughing-stock. Even then, I find that we have not abandoned condemning non-virtuous actions and violence in general. At least victims of violence and saner people of the society consider violence as an evil. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0With this background in my mind, I have tried to find roots and resolutions of violence. In this respect, I have picked out some of the ideas from Santideva's ''magnum opus'' the ''Bodhicary\u0101vat\u0101ra'' (with its ''Pa\u00f1jik\u0101'' by Praj\u00f1\u0101kara) and applied them in the present context. \u015a\u0101ntideva's primary aim in this text is to evoke ethical and religious ideals which are born of deep philosophical insights and to emphasize the importance of their application in our behaviour. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0But before we say that violence is an evil, it is necessary to make distinction between good and evil. Originally, any state of affair or fact is value-neutral. It is our conation which pre-conditions good and evil. Only then we say that something is good and something is bad. In other words, in its pre-philosophic stage a thing is a bare fact, neither good nor bad. A thing is good because it is desirable and pursued, and a thing is bad because it is undesirable and shunned.\n:The distinction between good and evil arises as a reflection of man's conative or appetitive nature, and solely as a reflection of this. If there existed no beings having desires, aims, and purposes, then nothing would be good and nothing evil; all things would be neutral with respect of their worth. (Taylor, p. 186).",""],["\u015a\u0101ntideva on Developing the Thought of Awakening<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe bodhisattva path, in the Mah\u0101y\u0101na tradition, has been elaborately described in a number of ways. Reference is usually made to the practice of the six (or ten) perfections (p\u0101ramit\u0101) (see 4.4.3). Sometimes these are correlated to the schema of progression through ten bodhisattva stages (bh\u016bmi), whereby one moves from the first, the \"Joyous Stage,\" through to the last, the stage of Buddhahood known as the \"Cloud of Dharma Stage.\" Before embarking on either of these courses, however, a bodhisattva must first develop the thought of enlightenment (bodhicitta) or, more precisely, the \"mind fixed on enlightenment by means of a vow\" (bodhipra\u1e47idhicitta). This event marks the start of one's aspiration to Buddhahood, and it can be understood as the initial experience of embarking on the path, akin to the step taken by the Buddha Gautama, in his previous life long ago, under the past Buddha Dipa\u1e43kara (see 1.7.1 ). What was legendary and biographical in the case of Gautama, however, became ritual and meditational in the Mah\u0101y\u0101na and extended to everyone. This is significant, for though the arousing of bodhicitta was theoretically something to be done once at the start of the bodhisattva path, in fact, ritually, it became something to be repeated often, the repetition serving to renew one's dedication. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0There are several preliminary phases to the act of arousing the mind set on enlightenment. The following selection from the ''Bodhicary\u0101vat\u0101ra'' [''Entering the Path of Enlightenment''], by the eighth-century poet \u015a\u0101ntideva, describes them well. The ritual begins with praise and worship of the Buddhas (magnified by the visualization of tremendous offerings), followed by a number of steps: reaffirming refuge, confessing one's faults and sins, expressing thanks for the merits of others, supplicating the Buddhas for help, and making a declaration of altruism leading up to a more formal bodhisattva vow. (Strong, \"\u015a\u0101ntideva on Developing the Thought of Awakening,\" 175-76)",""],["\u015a\u0101ntideva in the History of M\u0101dhyamika Philosophy<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe main topic which I would like to discuss here is \u015a\u0101ntideva's position in the history of M\u0101dhyamika philosophy, in the light of recent studies on his masterpiece, ''Bodhi'' (''sattva'')-''cary\u0101vat\u0101ra'' especially on its earlier version, which was recently identified in the Tibetan manuscripts from Tun-huang. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Before proceeding it will not be out of place to acquaint with recent contributive studies on the ''Bodhi'' (''sattva'')-''cary\u0101vat\u0101ra'' and commentaries thereon carried out by our contemporary scholars. Here I will confine myself to those books and articles which have been published after late 1970s, because information prior to this period can be had through studies made by Professors Pezzali (1968) and Ejima (1978). (Saito, para 1\u20132, 254)",""],["\u015a\u0101ntideva as a Mantracarin<\/a>","","","",""],["\u015a\u0101ntideva and the M\u0101dhyamika: The Praj\u00f1\u0101p\u0101ramit\u0101-Pariccheda of the Bodhicary\u0101vat\u0101ra<\/a>","","","'''Preface'''\n\nThe Ninth or Perfection of Wisdom Chapter (Prai\u00f1\u0101p\u0101ramit\u0101-Pariccheda- PP) of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' (BCA) was the last comprehensive statement of the Indian M\u0101dhyamika school which was written from the Pr\u0101sangika standpoint of Buddhap\u0101lita and Candrak\u012brti. For that reason, and because of the insight that it gives into the thought of one of the major Indian Buddhist teachers, I believe that it merits the attention of Buddhologists and other scholars concerned with Buddhist philosophy in India and Tibet. In the present study I have sought to remedy the lack of an adequate translation and exposition of this work in English. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Pr\u0101sangika-M\u0101dhyamika school had long been of interest to me, and I had also greatly admired those portions of the BCA that I had read in Sanskrit and Tibetan in the course of my graduate training. Therefore when Prof. Geshe L. Sopa suggested in 1972 that I make a translation and study of the PP the subject of my dissertation I found it a most congenial project. In the years that followed I have become well aware of the difficulties that beset the translator of a complex work of philosophy like the PP. Obviously the few years that I have devoted to this task are insufficient to produce the definitive treatment of a work about which some of Tibet\u2019s finest thinkers have debated for over five hundred years without causing a definite consensus of opinion to be reached. It has been my object merely to render \u015a\u0101ntideva's verses into English with as little distortion of their meaning as possible, and to provide a reasonable exegesis of them according to the major Indian and Tibetan commentaries. There is of course often more than one plausible explanation for a verse, and while I have followed my personal preference on such occasions I have also tried to indicate all possible alternatives. In addition, I have included a brief introduction dealing with the PP in the context of \u015a\u0101ntideva's writings, and with some of the philosophical problems contained in it. (Sweet, preface, ii-iii)",""],["\u015a\u0101ntideva and the Moral Psychology of Fear<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIn chapters 2 and 7 of the ''Guide to Bodhisattva Practice'' (''Bodhicary\u0101vat\u0101ra'', hereafter ''Guide''), \u015a\u0101ntideva provides a series of provocative verses aimed at inciting fear to motivate taking refuge in the bodhisattvas, the \"Conquerors\" (2.48) and \"mighty Protectors of the world\" (2.48), and thereby achieve fearlessness. My aim in this chapter is to investigate the moral psychology involved in this transition. (Finnigan, introductory remarks, 221)",""],["\u015a\u0101ntideva and the Bodhisattva Ideal<\/a>","","","",""],["\u015a\u0101ntideva and an Ethic of Radical Compassion<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n\u015a\u0101ntideva lived nearly three centuries after Buddhaghosa and in a very different philosophical context. As in the case of Buddhaghosa, much of what we know about his life is shrouded in legend. But it is clear that \u015a\u0101ntideva was a major exponent of the Madhyamaka school, which was one philosophical tradition within the larger movement of the Mahayana that had by his day become well established in north India. He studied and composed his work at N\u0101land\u0101 University, perhaps the largest university in the world at the time, and his work has proved highly influential in Tibetan Buddhism. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Several features of the Mahayana movement must be noted at the outset to\nmake sense of \u015a\u0101ntideva\u2019s project. The Mahayana was not a school of Buddhism, but rather a series of interventions and innovations that shifted points of emphasis, orientation, and aspiration; these interventions can be traced historically to apocryphal scriptures (sutras), such as the Perfection of Wisdom sutras that emerged around the first century of the Common Era, and eventually developed into a copious literature of Mahayana texts that in some cases came to have devotional followings. (We should note that the linguistic world at this point is Sanskrit, as we shift away from the scriptural and commentarial corpus in Pali, the language of the Theravada, which was little used in India at this time.) The new scriptures did not entirely supplant the earlier canons among the adherents of Mahayana ideas, but they were given higher status, and the earlier bodies of material (and those who would limit textual authority to them) were sometimes cast in highly polemical terms. In addition, the work of the second\ncentury CE philosopher N\u0101g\u0101rjuna on emptiness in this early period was also crucial for the philosophical development of the Mahayana in the forms it took thereafter, including the transmissions of Buddhism to China and the rest of East Asia, and, later, to Tibet. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The two most important innovations of the Mahayana involved the development of the bodhisattva ideal, especially its emphasis on universal compassion, and the foregrounding of philosophical ideas about emptiness. Both are central to \u015a\u0101ntideva\u2019s thought. We can consider the bodhisattva ideal first. In \"mainstream\" Buddhism (what modern scholars call the non-Mahayana systems of Indian Buddhism, which can include the Theravada), the Buddha was held to be a moral exemplar and teacher of the path to liberation. His long journey to buddhahood that took innumerable previous lives to achieve is instructive, awe-inspiring, and highly valued, but was not generally considered something ordinary people could emulate (instead, practitioners seek to become ''arhats'', liberated persons who are not at the level of buddhas). During his previous lives practicing the perfections prerequisite for his discovering and teaching the Buddhist truths and path, he was called a \"bodhisattva\" (Pali, ''bodhisatta''), that is, a buddha-in-training. In a departure from these views, the early Mahayana scriptures begin to suggest that the Buddha's life, including his long path as a bodhisattva, could be followed more widely, and they came to promote this path for all practitioners. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0What makes the bodhisattva path notable is that it was not concerned solely with liberation, or release from the suffering of rebirth, karma, and removing the toxic defilements, as is the ''arhat'' path of purification and soteriological freedom articulated by Buddhaghosa. All agree that what the Buddha achieved was not only this, but also the capacity to discover the truths in the first place, to teach them, and thus to save others.[14] The goal of a bodhisattva is to achieve the perfections that fostered the discovery of the truths and the practices that can release people from suffering in samsara (for \u015a\u0101ntideva there are six perfections to the Theravada's ten: generosity, morality, forbearance, vigor, meditation, and understanding). When becoming a buddha is the goal (rather than becoming 'just; an ''arhat'' free of samsara), then the perfections, and above all the compassion that fundamentally characterizes this higher goal, become the path. Further, the path becomes much longer: Although becoming an ''arhat'' is at least conceivable in one lifetime, the path of the bodhisattva, modeled on the Buddha's\ncountless past lives of striving for ethical and spiritual perfection, becomes\nconsiderably protracted. As a Mahayana thinker, \u015a\u0101ntideva aims not at the path of purification to achieve individual liberation of an ''arhat'' (as in the case of Buddhaghosa), but at this much grander and exalted ideal of saving all beings. Thus, as we consider \u015a\u0101ntideva's ethical thought, we will be concerned with questions of altruism and universal compassion, and challenging issues of self-sacrifice and radically altruistic ethical ideals that are constitutive of this higher vision. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The second major innovation of the Mahayana is the development of emptiness teachings, as we have already begun to describe. As we have seen, emptiness was not unknown to the Theravada. Buddhaghosa uses emptiness as a practice to break down not only persons but also the phenomena that constitute them; it is a mode of contemplative and analytical practice, among others, for understanding\nand liberation. But in the Perfection of Wisdom Sutras and in N\u0101g\u0101rjuna's philosophical work, emptiness becomes a fundamental philosophical stance, and N\u0101g\u0101rjuna initially (and \u015a\u0101ntideva six centuries later) deploys epistemological argumentation to establish an understanding of all phenomena as conditioned and conditioning and thus \"empty\" of inherent, self-contained, independent essences. Madhyamaka philosophers argued against north Indian Abhidharma traditions that they interpreted as positing an ontology of ultimate reality, and \u015a\u0101ntideva is building on a long history of formal metaphysical and epistemological reasoning to dismantle such metaphysical views. Traditional and modern scholars alike argue about whether the outcome of this philosophical work results in a position about ultimate reality \u2013 that all things are empty \u2013 or whether it, at the end of the day, dismantles all such positions including emptiness itself. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0By the time of the mature Madhyamaka of the eighth century \u2013 \u015a\u0101ntideva\u2019s moment \u2013 philosophical debate about metaphysical questions had become\nhighly advanced. Also robust was philosophical development in logic and epistemology as Buddhists of various stripes at N\u0101land\u0101 university debated with one another and non-Buddhist interlocutors; advances in what we would call Hindu philosophical systems were equally rigorous, and the debates between many different systems were critical to the sophistication of the entire classical Indian philosophical tradition. This situation contrasts quite sharply with Buddhaghosa, who was either innocent of these philosophical developments in India in his day or saw his project as an Analyst as fundamentally different in nature and in scope. (Heim, \"\u015a\u0101ntideva and an Ethic of Radical Compassion,\" 36\u201338)\n\n<h5>Notes<\/h5>\n14. Actually, it was not really \"in the first place\": Buddhist teachings claim that there were innumerable buddhas before our Buddha who discovered and taught the truths, but that their dispensations had been forgotten and our Buddha rediscovered and taught them. His dispensation will also someday be lost and will be rediscovered by a future buddha.",""],["\u015a\u0101ntideva and Paul\u2014An Unexpected Encounter (Schmidt-Leukel 2021)<\/a>","","","This essay is based on my commentary on the Bodhicary\u0101vat\u0101ra in which I discovered and exposed a striking similarity between the Pauline tension of spirit and flesh on the one hand and \u015a\u0101ntideva's description of the tension between spirit and defilements on the other hand. By means of a fictive dialogue between Paul and \u015a\u0101ntideva, the essay provides a brief summary of the broader theological and buddhological contexts in which these two conceptions of spiritual endeavor are embedded. In doing so, further parallels but also differences between the teachings of Paul and \u015a\u0101ntideva are highlighted, suggesting that the commonalities are strong enough to indicate a common spiritual source and the differences significant enough to enable reciprocal illumination in terms of a genuinely truth-seeking dialogue.",""],["\u015a\u0101ntideva and Kant: An East-West Comparative Study in Ethics<\/a>","","","'''Abstract'''\n\nFor the past few decades, Buddhism has become a trending academic topic in Western departments, in religious studies as well as philosophy. This thesis is concerned with the way in which the domain of Buddhist ethics has been discussed and is developing, particularly in the field of comparative studies. Since one of the core doctrines of Buddhism is\nno-self, the \"an\u0101tman\", Western scholars have shied away from making positive claims over the nature of moral agency and ethical reasoning in Buddhism. The purpose of this thesis is to analyse and discuss the extent to which we can understand, contextualise and explain Buddhist ethics from the lens of Western philosophical concepts and traditions. Specifically, this thesis parallels Kant's system with Buddhism. This thesis is going to be broadly addressing some thematic aspects in the Buddhist philosophy of \u015a\u0101ntideva and the M\u0101dhyamaka tradition he belongs to, as well as how Buddhist ethics he developed have emerged from the M\u0101dhyamaka theoretical framework. The first chapter will look at the tools of reasoning M\u0101dhyamikas use to justify their metaphysical claims of an ontological dualism, illustrated by the doctrine of conventional and ultimate truths, respectively.[1] Some of the main arguments that defend the\nconventional-ultimate distinction shall be placed in a dialogue with Kantian metaphysics. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The basic questions addressed in my thesis are as follows: Is there really a need to create a barrier between what we consider to be the traditional Western philosophical canon, starting\nwith the ancient Greeks to the contemporary Anglo-European tradition, in contrast to a supposedly independent \"Asian tradition\"? In the methodological section, I shall discuss the extent to which such categories of philosophical traditions are helpful, for not only understanding the way philosophical concepts are used in their respective tradition, but also how this contextualization of ideas and their application in ethics, can lead to a comparative study. By this I mean that as the status quo, we often use certain conventional linguistic designations in order to attribute them to the philosophical ideas they represent. For example, the school of rationalism includes thinkers such as Leibniz, Spinoza and Descartes. In that way, if I were to make a claim that a Buddhist thinker is a rationalist, I would engage with the convention of what rationalism means in the contemporary discourse of philosophy. However, if I would also make the claim that a Buddhist thinker is a rationalist, it would question the extent to which not only the word \"rationalism\" has been used thus far in the history of philosophy, but it would also open up the discussion of redefining the word \"rationalism\", in relation to potentially other ideas and philosophies that would have similar types of argumentation and analysis that have been yet to be labelled, or included, under the conventional framework of the previously existing word in the history of philosophy. Given this plastic and contingent relationship between words and meaning, I propose that it is not the content of the definition itself that would change, but perhaps, as Wittgenstein discusses meaning in relation to definitions, some words tend to have similar meanings. This linguistic phenomenon is described by Wittgenstein as a family resemblance.[2][3] Similarly to how the word \"rationality\" can have a plurality of uses even within philosophical schools, so can we put those systems of linguistic designation in contrast to the M\u0101dhyamaka technique of using reason.[4] This ought to result in a broader context of how we understand rationality, not only for the purpose of comparative philosophy, but a more so for a holistic perspective and academic paradigm that would contribute to the history of philosophy. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Some of the framework discussions will include \u015a\u0101ntideva's affiliation with the M\u0101dhyamaka school of Buddhism, as well as with Kant's unique reconciliation of empiricism and rationalism, in relation to the foundation of his ethical view of deontology. In order to lay some of the groundwork for this comparative study, I'll begin by addressing some of the intricacies in the notion of conventionality, and how both Kant's views as well as the M\u0101dhyamaka philosophy explain conventional truth. One of the most comprehensive works that we currently have in the academia regarding the subject of \u015a\u0101ntideva's ethical philosophy, specifically in comparison to Western ethical traditions, is the work of Charles Goodman.[5] Therefore, a significant part of this thesis will review Goodman's books on \u015a\u0101ntideva, and provide a commentary to Goodman's interpretation of how \u015a\u0101ntideva should be integrated and read in the Western tradition. Goodman's main argument is that \u015a\u0101ntideva should be read as what he calls an act-consequentialist.[6] Since the philosopher I'm comparing \u015a\u0101ntideva with is Kant, I'll examine the extent to which Goodman is correct in asserting \u015a\u0101ntideva's position in the Western canon, as well as provide an interpretive paradigm for understanding \u015a\u0101ntideva as\na deontologist.\n\n<h5>Notes<\/h5>\n#Vose, Kevin \"''Resurrecting Candrak\u012brti, Disputes in the Tibetan Creation of Pr\u0101sangika''\", Wisdom Publications 2009 p. 66-7.\n#Wittgenstein, Ludwig \"''Philosophical Investigations''\", German text with English translation by G.E.M Anscombe, P.M.S. Hacker and Joachim Schulte, Revised 4th edition by P.M.S. Hacker and Joachim Schulte, Blackwell Publishing 2009, page 36e, PI 67.\n#Forthcoming: Kuusela, Oskari \"''Wittgenstein and the unity of good''\" p's. 6-7.\n#Vose Ibid p. 99.\n#Goodman, Charles \"''Consequences of Compassion\" An Interpretation & Defence of Buddhist Ethics'', Oxford University Press, 2009.\n#Goodman, Ibid p. 29.",""],["\u015a\u0101ntideva and Bodhicary\u0101vat\u0101ra<\/a>","","","Shantideva was one of the greatest ancient Indian Acharyas of Mahayana philosophy who lived in India in the 7th century CE. Shantideva studied in Nalanda and practiced many important skills there. Nalanda was the place where Shantideva has recited his \u2018Bodhi-caryavatara\u2019. He was a great scholar and a poet. We can get few details of Shantideva\u2019s life through some Tibetan sources. No Sanskrit work on Shantideva\u2019s life is available. His fame has reached to all directions due to his scholarly works Shiksha-samuccaya and Bodhicaryavatara. Both works of Shantideva are summaries of Mahayana Buddhism. Even now people study these scriptures with enormous interest in the lands where Buddhist thought has prevailed. The most serious and celebrated work out of these two is his \u2018Bodhicaryavatara\u2019 which reflects the philosophic, poetic and spiritual eminence of Shantideva. His Holiness Dalai Lama frequently quotes verses from the \u2018Bodhi-caryavatara\u2019 in his teachings. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This book contains the research papers by Dr. Akira Saito, from Tokyo, Prof. C. Upender Rao from India, Venerable Khenpo Kalsang Gyaltsen, and Dr. Chodrung-ma Kunga Chodron, from USA, Prof. Andreas Kretschmar from Germany, Khuslen Soningbar from Bloomfield, Alexandria, VA., Ms. Michelle Dexter and Ms. Jacqueline Abdalla, from USA. We hope that this book will provide fresh information about Shantideva and his writings. ([http:\/\/www.saujanyabooks.com\/details.aspx?id=42376 Source Accessed Apr 2, 2021])","We need a PDF of this book."],["\u015a\u0101ntideva - Bodhicary\u0101vat\u0101ra (2012, Oxford Bibliographies)<\/a>","","","\u015a\u0101ntideva is a Buddhist philosopher and teacher who lived in India around the beginning of the 8th century CE. The details of his life, which are for the most part legendary, are known through the biographies of three Tibetan historians and one Nepali manuscript. Modern scholars agree on the fact that \u015a\u0101ntideva is the author of two treatises, the Bodhicary\u0101vat\u0101ra and the \u015aik\u1e63\u0101samuccaya, both dealing with the spiritual practice of the bodhisattva and its philosophical foundation. From the point of view of his doctrinal presuppositions, \u015a\u0101ntideva is considered to be a representative of the Madhyamaka school of Mahayana Buddhism, most probably its Pr\u0101sa\u1e45gika branch. From the early beginning of modern Buddhist studies, \u015a\u0101ntideva\u2019s thoughts have attracted much attention among Western scholars. Numerous translations of his works, especially of the Bodhicary\u0101vat\u0101ra, have appeared since the early 20th century, and, more recently, analytical studies focusing on specific themes and issues related to his ideas have been published. In addition to scholarly works, \u015a\u0101ntideva\u2019s thoughts have generated new commentaries to support the spiritual endeavor of Buddhist practitioners. As such, \u015a\u0101ntideva\u2019s treatises are still very much part of a dynamic and evolving spiritual tradition as well as a privileged source of information for our understanding of the structure of the bodhisattva\u2019s path as a whole. (Source: [https:\/\/commons.tsadra.org\/images\/b\/b7\/Francis_Brassard_%C5%9A%C4%81ntideva_%28Bodhicary%C4%81vat%C4%81ra%29.pdf Oxford Bibliographies Online])",""],["\u015a\u0101ntideva (Stanford Encyclopedia of Philosophy)<\/a>","","","No abstract given. Here is the first paragraph:\n\n\u015a\u0101ntideva (late 7th to mid-8th century CE) was a Buddhist monk, philosopher, and poet whose reflections on the overall structure of Buddhist moral commitments reach a level of generality and theoretical power that is hard to find elsewhere in Indian thought. His writings were immensely influential in the development of the Tibetan religious tradition. Though \u015a\u0101ntideva repeatedly denied that he had said anything original, his two major works may nevertheless represent the single most significant contribution of the Buddhist tradition to the global enterprise of ethical theory. And some of \u015a\u0101ntideva\u2019s poetic passages exhibit an emotional and rhetorical power that gives them a claim to be included among the greatest achievements of world literature.",""],["\u015a\u0101ntideva (Potter, Kalupahana, and Sweet)<\/a>","","","This is the entry for \u015a\u0101ntideva and his works in Karl H. Potter's ''Encyclopedia of Indian Philosophies'', Vol. 21. It includes some biographical information on \u015a\u0101ntideva's life, chapter summaries of the ''Bodhicary\u0101vat\u0101ra'' by David Kalupahana\u2014with a summary of part of chapter 9 drawn from Michael J. Sweet's Ph.D. Thesis (University of Wisconsin-Madison, 1977), entitled \"\u015a\u0101ntideva and the M\u0101dhyamika: The Praj\u00f1\u0101p\u0101ramit\u0101-Pariccheda of the ''Bodhicary\u0101vat\u0101ra''\"\u2014and a short paragraph on the ''\u015aik\u1e63\u0101samuccaya''.",""],["\u015a\u0101ntideva (Potter Bibliography, 2020)<\/a>","","","This is the online bibliography compiled by Karl H. Potter for \u015a\u0101ntideva. Last updated Apr 15, 2020.\n\n\n368. \u015a\u0101ntideva (690)\n\nSee EIP 21,2017, 516\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a01. ''Bodhi(sattva)cary\u0101vat\u0101ra'' (M\u0101dhyamika)\n\nSee e174.6.11; tEFNW2. d21.1.63\n\n368.1.1 Edited by I. Minayeff in Sap 4, 1890, 153-228\n\n368.1.2 Chapters 1-4 and 10 translated into French by Louis de la Vall\u00e9e Poussin. LM 11, 1892, 87-115\n\n368.1.3 Edited by Haraprasad Sastri. JBTSI 2.1, 1894, 1-16; 2.2, 1894, 17-32\n\n368.1.4 Chapter 5 translated into French by Louis de la Vall\u00e9e Poussin. LM 11, 1896, 07 ff.\n\n368.1.5 Edited, with Praj\u00f1\u0101karagupta's ''Pa\u00f1jik\u0101'', by Louis de la Vall\u00e9e Poussin. BI 150, 1901, 1914\n\n368.1.6 Translated into French by Louis de la Vall\u00e9e Poussin. Revue d'histoire et de literature de religion 11, 1907, 430-458; 12, 1907: 59, 97, 389. Reprinted Ann arbor 1986; Paris 1993\n\n368.1.7 Partially translated by L.D. Barnett as ''The Path of Light''. London 1909\n\n368.1.8 Chapter 9 edited, with Praj\u00f1\u0101karagupta's ''Pa\u00f1jik\u0101'', by Louis de la Vall\u00e9e Poussin, in BEM\n\n368.1.9 Translated into French by Louis Finot as ''La Marche \u00e0 la Lumi\u00e8re''. Paris 1920\n\n368.1.10 Translated into German by R. Schmidt as ''Der Eintritt in der Wandel in Erleuchtung''. Paderborn 1923\n\n368.1.11 Translated into Italian by Giuseppe Tucci as ''In commino verso la luce''. Torino 1925\n\n368.1.12 Edited by Hariharananda. Calcutta 1927\n\n368.1.12.1 Edited in Mongolian by Boris Akovlevich Vladimitsov. Leningrad 1929; Osnabruck 1970; Taipei 1984; Delhi 1992\n\n368.1.13 F. Weller, ''Index zum Bodhicary\u0101vat\u0101ra''. Two volumes. Berlin 1952, 1955\n\n368.1.14 N. Aiyasvami Sastri, \"Epitome of the ''Bodhicary\u0101vat\u0101ra'' with its ''Pa\u00f1jik\u0101''\", ALB 17, 1953, 36-44\n\n368.1.15 Nicholas Poppe, \"A fragment of the ''Bodhicary\u0101vat\u0101ra'' from Olon Sume\", HJAS 17, 1954, 411-418\n\n368.1.16 Edited by Santibhiksu Sastri. Lucknow 1955\n\n368.1.16.1 Friedrich Weller, ''Zum Blockdruckfragmente des mongolischen Bodhicary\u0101vat\u0101ra der Berlin Turefnsammlung''. Berlin 1955\n\n368.1.17 K. Oedingen, \"La conception de la realit\u00e9 dans ''L'Entr\u00e8e dans la voie de l'illumination'' de \u015a\u0101ntideva\", translated from German into French by J. Carrere. Revue de l'histoire de philosophies et religion 38, 1958, 360-369\n\n368.1.18 Edited, with Praj\u00f1\u0101karagupta's ''Pa\u00f1jik\u0101'', by P.L. Vaidya. Darbhanga 1960\n\n368.1.19 Marion L. Matics, ''Bodhicitta and Bodhisattva''. A Study of the ''Bodhicary\u0101vat\u0101ra'' of \u015a\u0101ntideva. Ph.D. Thesis, Columbia University 1960\n\n368.1.20 Edited in Tibetan and Sanskrit by Vidhusekha Bhattacharya. BI 280, 1960\n\n368.1.21 Ajitkumar Mukhopadhyaya, \"An appendix to the new edition of the ''Bodhicary\u0101vat\u0101ra''\", IHQ 37, 1961, 287-292\n\n368.1.22 Shuyu Kanaoka, \"Regional characteristics of Mongolian Buddhism--a study on the basis of the ''Bodhicary\u0101vat\u0101ra''\", Bukkyo Shigaku 10.4, 1963, 15-24\n\n368.1.23 Shuyu Kanaoka, \"On the duplicated chapter of Mongolian ''Bodhicary\u0101vat\u0101ra''\", JIBSt 28, 1966, 825-833\n\n368.1.24 Amalia Pezzali, \"\u015a\u0101ntideva's statement about confession\", IAHRC 1968, II 134-135\n\n368.1.25 Translated by Marion L. Matics as ''Entering the Path of Enlightenment''. New York 1970\n\n368.1.26 Amarasiri Weeratne, \"''Bodhicary\u0101vat\u0101ra''\", MB 79, 1971, 406-409\n\n368.1.27 D.J. Kalupahana, \"''Bodhicary\u0101vat\u0101ra''\", EnBud 3.2, 1972, 181-183. The summary found here is reprinted at EIP 21, 2017, 516-521, 524.\n\n368.1.28 Luis O. Gomez, \"Emptiness and moral perfection\", PEW 23, 1973, 361-374\n\n368.1.29 Edited in Mongolian with Tibetan commentary by Lokesh Chandra. New Delhi 1976\n\n368.1.29.0 Chapter Ten edited in Mongolian by A. Luvsanbalden Luvsandendeva. Ulan Bator 1976\n\n368.1.29.1 Michael Jay Sweet, \u015a\u0101ntideva and the M\u0101dhyamika: The ''Praj\u00f1\u0101pa\u1e5bamit\u0101-pariccheda'' of the ''Bodhicary\u0101vat\u0101ra''. Ph.D. Thesis, University of Wisconsin 1977. A portion of Chapter Ten of this is reprinted on pp.521-524 of EIP 21, 2017.\n\n368.1.29.2 Sangharakshita, ''The Endless Fascinating Cry: An Exploration of the Bodhicary\u0101vat\u0101ra''. Berkeley, Cal. 1977, 1978\n\n368.1.30 Michael Sweet, \"''Bodhicary\u0101vat\u0101ra'' 9.2 as a focus for Tibetan interpretation of the two truths in the Pr\u0101sa\u1e45gika M\u0101dhyamika\", JIABS 2.2, 1979, 79-92\n\n368.1.31 Translated by Steven Batchelor as ''The Guide to the Bodhisattva's Way of Life''. Dharamsala 1979, 1987, 1992\n\n368.1.32 Geshe Kelsan Gyatso, ''Meaningful to Behold View, Meditation and Action in Mah\u0101y\u0101na Buddhism. An Oral Commentary on Sh\u0101ntideva's A Guide to the Bodhisattva Way of Life (Bodhisattvacary\u0101vat\u0101ra)''. Translated by Tenzin Norbu. Cumbia, England 1980. Edited by Jonathan Landau with Jon Marshall, London 1986\n\n368.1.33 Translated into German by Ernst Steinkellner as ''Eintritt in das Leben zur Erlauchtung''. Dusseldorf 1981\n\n368.1.34 Helmut Eimer, \"Suvar\u1e47ad\u012bpa's 'commentaries' on the ''Bodhicary\u0101vat\u0101ra''\", SzumJB 73-78\n\n368.1.35 Heramba Chatterjee (Sastri), \"A note on Mah\u0101y\u0101na Buddhism and the ''Bodhicary\u0101vat\u0101ra''\", JDPUYC 1, 1982-83, 112-118\n\n368.1.36 Translated into Italian by Amalia Pezzali as ''\u015a\u0101ntideva e il Bodhicary\u0101vat\u0101ra''. Bologna 1982. Contains translation of the k\u0101rik\u0101s of the \u015aik\u1e63a\u1e63amuccaya.\n\n368.1.37 Translated into Italian by Raniero Gnoli in TBIS 427-526\n\n368.1.37.1 Edited, with Praj\u00f1\u0101karamati's ''Pa\u00f1jik\u0101'', by Divyaraja Vajracarya. Lalitapur, Nepal 1986\n\n368.1.38 Chiko Ishida, \"Some new remarks on the ''Bodhicary\u0101vat\u0101ra''\", JIBSt 37.1, 1988, 34-37\n\n368.1.39 Chapter 9 translated as ''Transcendent Wisdom'' by H.H. the Dalai Lama Tensin Gyatso. Edited by B. Alan Wallace. Ithaca 1988\n\n368.1.40 Edited, with Praj\u00f1\u0101karamati's ''Pa\u00f1jik\u0101'', by Dwarikadas Sastri. Varanasi 1988, 2001\n\n368.1.40.1 Edited by Ram Shankar Tripathi. Leh 1989\n\n368.1.41 Edited and translated by Parmananda Sharma. Two volumes. New Delhi 1990\n\n368.1.42 T.R. Sharma, \"\u015a\u0101ntideva's criticism of Vij\u00f1\u0101nav\u0101da and ''bodhicitta''\", Glory of Knowledge 202-206\n\n368.1.43 Mieko Kajihara, \"On the ''pari\u1e47\u0101mana'' chapter of the ''Bodhicary\u0101vat\u0101ra''\", JIBSt 40.2, 1991, 25-28\n\n368.1.43.1 H.S. Prasad, \"\u015a\u0101ntideva on roots and resolutions of violence\", PGI 233-240\n\n368.1.44 Paul Williams, \"On ''prak\u1e5btinirv\u0101\u1e47a'' and ''prak\u1e5btinirv\u1e5bta'' in the ''Bodhicary\u0101vat\u0101ra'': a study in the Indo-Tibetan commentarial tradition\", AS 46.1, 1992, 516-550\n\n368.1.44.1 ''Wisdom: Two Buddhist Commentaries on the Ninth Chapter of Sh\u0101ntideva's Bodhicary\u0101vat\u0101ra''. Peyzac-de-Moustier, France 1992, 1993\n\n368.1.44.3 Translated into French by Georges Driessens, ''Vivre en h\u00e9ros pour l'\u00e9veil: Bodhisattv\u0101cary\u0101vat\u0101ra''. Paris 1993\n\n368.1.44.5 Edited by Paramanand Singh. Varanasi 1993\n\n368.1.44.7 Lobzang Teng'ye Geshe, ''Sur l'ocean du mah\u0101y\u0101na: commentaire du Bodhisattv\u0101ch\u0101ry\u0101vat\u0101ra de Sh\u0101ntideva''. Marzens 1993\n\n368.1.45 Paul Williams, \"On altruism and rebirth: philosophical comments on ''Bodhisattvacary\u0101vat\u0101ra'' 8:97-8\", BF 3, 1994, 307-332\n\n368.1.45.5 Bstan-dzin-rgya-mtsho (Dalai Lama XIV), ''A Flash of Lightning in the Dark of Night: A Guide to the Bodhisattva's Way of Life''. Boston 1994\n\n368.1.46 Akira Saito, \"On the textual problem of \u015a\u0101ntideva's ''Bodhi(sattva)\u0101c\u0101ry\u0101vat\u0101ra'': with special reference to Chapter 9 entitled \"Reflection of Wisdom (''Praj\u00f1\u0101p\u0101ramit\u0101'')\" (summary). ToG 87, 1994, 11-12\n\n368.1.47 Translated by Kate Crosby and Andrew Skilton. Oxford 1995, 1996, 1998\n\n368.1.47.0 Selections from the first four chapters translated by Luis O. Gomez as \"A Mah\u0101y\u0101na liturgy\", BudinP 183-196\n\n368.1.47.1 Paul Williams, \"Identifying the object of negation: on ''Bodhicary\u0101vat\u0101ra'' 9:140 (Tib. 139)\", AS 49, 1995, 969-985\n\n368.1.48 Chiko Isida, \"Action and its result in the ''Bodhicary\u0101vat\u0101ra''\", JIBSt 44.2, 1996, 23-28\n\n368.1.48.3 Francis Brassard, The concept of ''bodhicitta'' in \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra''. Dissertation. ProQuest 1997\n\n368.1.48.5 Translated into French in Bstan-dzin-rgyu-mtsho (Dalai Lama XIV), ''Tant que durera l\u2019espace''. Paris 1996\n\n368.1.49 Igor de Rachewiltz (ed.), ''The Mongolian Tanjur Version of the Bodhicary\u0101vat\u0101ra''. Wiesbaden 1996\n\n368.1.49.5 John Pettit, \"A guide to the Bodhisattva's Way of Life: ''Bodhicary\u0101vat\u0101ra''\", Tricycle 6, 1997, 94-99\n\n368.1.50 Vesna A. and B. Alan Wallace, ''A Guide to the Bodhisattva Way of Life''. Ithaca, N.Y. 1997\n\n368.1.50.3 Bstan-dzin-rgya-mtsho, ''Healing Anger: The Power of Patience from a Buddhist Perspective''. Ithaca, N.Y. 1997\n\n368.1.50.5 Edited by R.S. Tripathi. Avalokitesvara Series 6, 1998\n\n368.1.51 Paul Williams, ''Altruism and Reality: Studies in the Philosophy of the Bodhicary\u0101vat\u0101ra''. Richmond, Surrey 1998\n\n368.1.51.3 P. Williams, \"The selfless removal of pain--a critical glance at \u015a\u0101ntideva's argument in ''Bodhicary\u0101vat\u0101ra'' 8:101-103\", ITaur 23-24, 1998-99, 321-350\n\n368.1.51.4 Kate Crosby, \"Blasphemie und Sakrileg in Buddhismus in Geschichte und Gegenwart mis besdonerer Berucksichtigung des Verses ''Bodhicary\u0101vat\u0101ra'' 6.64\", BGG 207-221\n\n368.1.51.5 Siglinde Dietz, \"\u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra''--das Werter wirken des Werkes dargestellt an hand der Uberlieferungsgeschichte des Textes und seiner Kommentare\", BGG 25-42\n\n368.1.51.6 Tudolf Kaschewsky, \"Die 'Vollkommenheiten' im BCA und seinem tibetichen Kommentariem\", BGG 43-60\n\n368.1.51.6.5 Anne MacDonald, \"Zum Konzept dr Leeheit in BCa\", bgg 61-80\n\n368.1.51.7 Oliver Peterson (Gelan Dschampa Tardsin), \"Das 7. Kapitel \u00fcber das Tatkraft in \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra''\", BGG 145-170\n\n368.1.51.8 David Seyfort Ruegg, \"''Bodhi(sattva)cary\u0101vat\u0101ra'' als Lehrschrift und Vorhaben. Zum Theme Ritual, Religion, Philosophie und Mystik im Buddhismus\", BGG 111-128\n\n368.1.51.9 Lambert Schmithausen, \"Nichtsiebst, Leerheis und altruistische Ethik im ''Bodhicary\u0101vat\u0101ra''\", BGG 129-144\n\n368.1.51.9.1 Jan-Ulrich Sotisch, \"Das ritual der Entschlussfassung im ''Bodhicary\u0101vat\u0101ra'' (Kap. II und III)\", BGG 11-24\n\n368.1.52 Francis Brassard, ''The Concept of Altruism in \u015a\u0101ntideva's Bodhicary\u0101vat\u0101ra'' . Albany, N.Y. 2000.\n\n368.1.52.3 Narain Chad Parasher, A Critical Study of Arya Santideva's ''Bodhicary\u0101vat\u0101ra''. 2000. Summarized in RBS 201.\n\n368.1.52.5 Akira Saito, ''A Study of the Dun-huan Recension of the Bodhisattvacary\u0101vat\u0101ra''. Mio University 2000\n\n368.1.53 Mark Siderits, \"The reality of altruism: reconstruction of \u015a\u0101ntideva. A review of Altruism and Reality: Studies in the Philosophy of the ''Bodhicary\u0101vat\u0101ra'' by Paul Williams, with discussion\", PEW 50, 2000, 412-459\n\n368.1.55 Akira Saito, \"Remarks on the Tabo manuscript of the ''Bodhisattvacary\u0101vat\u0101ra''\", Tabo2 175-190\n\n368.1.58 Paul Williams, \"''Bodhicary\u0101vat\u0101ra''\", EnB 1, 2001, 53-54\n\n368.1.59 Translated by Neil Elliott under the guidance of Gesha Kelson Gyatso in ''Guide to the Bodhisattva's Way of Life: How to Enjoy a Life of Great Meaning and Altruism''. Ulverston, England; Glen Spay, N.Y, 2002\n\n368.1.59.5 Translated into French by St\u00e9phane Arguill\u00e9re, ''L'opalescent joyau:=Nor-bu Ke-ta-ka: commentaire du neuvieme chapitre du Bodhicary\u0101vat\u0101ra du \u015a\u0101ntideva''. Paris 2004\n\n368.1.60 Chiko Ishida, \"On philosophical views of the ''Bodhisattvacary\u0101vat\u0101ra''\", JIBSt 52.2, 2004, 32-37\n\n368.1.61 Karl Brunnh\u00f6lzl, ''The Center of the Sunlit Sky: Madhyamaka in the Kagyu tradition including a translation of Pawa Rinpoche's commentary on the knowledge section of \u015a\u0101ntideva's The Entrance to the Bodhisattva's Way of Life (Bodhicary\u0101vat\u0101ra)''. Ithaca, N.Y. 2004\n\n368.1.62 Akira Saito, \"Notes on the interpretation of ''Bodhi(sattva)cary\u0101vat\u0101ra'' V. 104-106\", GJWDJ 135-148\n\n368.1.62.5 Translated into Berman by Diego Hangartner, ''Anweitungen auf dem Weg zur Gluckseligkeit: Bodhicary\u0101vat\u0101ra''. Frankfurt am Main 2005\n\n368.1.63 Paul Willliams, \"\u015a\u0101ntideva\", EnB 2, 2004, 749\n\n368.1.65 Geshe Yeshe Tobden, ''The Way of Awakening: a commentary on \u015a\u0101ntideva's Bodhicary\u0101vat\u0101ra''. Boston 2005\n\n368.1.68 M. G. Chitkar, ''A World Faith: Bodhicary\u0101vat\u0101ra: Governing the Bodhisattva's Way of Life''. Encyclopedia of Buddhism Vol. 18, 2007\n\n368.1.69 Lambert Schmithausen, \"Nichtselbst, Leerheit und altruistische Ethik im ''Bodhicary\u0101vat\u0101ra''\", EMV 551-570\n\n368.1.70 Geri Larkin, ''Plant Seed, Pull Weed: Nurturing the Garden of Your Life''. San Francisco 2008\n\n368.1.75 Kaoru Onishi, \"The ''Bodhicary\u0101vat\u0101ra'' and its monistic aspects: on the problem of representation\", LBIP 615-642\n\n368.1.80 Jay L.Garfield, \"What is it like to be a bodhisattva? Moral phenomenology in \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra''\", JIABS 33.1-2, 2010 (2011), 333-358\n\n368.1.79 Stephen E. Harris, \"Where does the cetanic break take place?\", Weakness of will in \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra''\", ComPhil 7.2, 2016, 26-43\n\n368.1.83 Stephen Harris, \"Does ''an\u0101tman'' rationally entail altruism? On ''Bodhicary\u0101vat\u0101ra'' 8:101-103\", Journal of Buddhist Ethics Annual 18, 2011, 93(31)\n\n368.1.85 Pabita Kumatr Ray, ''Mapping the Bodhicary\u0101vat\u0101ra. Essays in Mah\u0101y\u0101na Ethics''. Shimla 2011\n\n368.1.87 Akira Saito, \"An inquiry into the relationship between the ''\u015aiks\u0101samuccaya'' and the ''Bodhi(sattva)cary\u0101vat\u0101ra''\", in Upender Rao, Chodrung-ma Kunga Chodron, and Michelle Dexter (eds.), ''\u015a\u0101ntideva and Bodhicary\u0101vat\u0101ra'' Delhi 2013, 1-13\n\n368.1.89 Stephen E. Harris, \"On the classification of S\u0101ntideva\u2019s ethics in the ''Bodhicary\u0101vat\u0101ra''\u201d, PEW 65, 2015, 249-2758\n\n368.1.89.5 Barbara Nelson, \"S\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' in translation: a century of interpretation of a Sanskrit Mah\u0101y\u0101na text\", Journal of Religious History 40.3, 2016, 405-427\n\n368.1.90 Paul Williams, \"Can we kill illusory people? Some philosophical reflections on ''Bodhi(sattva)cary\u0101vat\u0101ra'' 9:11-13ab\u201d, WSW\n\n368.1.95 Stephen E. Harris, \"The skillful handling of poison: ''bodhicitta'' and the ''kle\u015bas'' in \u015aantideva's ''Bodhicary\u0101vat\u0101ra''\", JIP 45, 2017, 331-348\n\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a02.''Saptamaithunasa\u1e43yuktas\u016btra''\n\n368.2.1 Michael Hahn, \"Das ''Saptamaithunasa\u1e43yuktas\u016btra'': ein S\u016btra des Ekottaraik\u0101gama\", BIEW 205-244\n\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a03.''S\u016btrasamuccaya'' (M\u0101dhyamika)\n\n368.3.1 Moriz Winternitz, \"Beitrag zur Buddhistischen Sanskrit-literatur: Ist \u015a\u0101ntideva der Verfasser eines S\u016btrasamuccaya?\", WZKM 26, 1912, 246-248\n\n368.3.2 Anukula Chandra Banerjee, \"The ''S\u016btrasamuccaya''\", IHQ 17, 1941, 121-126\n\n368.3.2.5 Jean Filliozat, \"''\u015aik\u1e63\u0101samuccaya'' et ''S\u016btrasamuccaya''\", JA 252, 1964, 473-478\n\n368.3.3 Shoshin Ichishima, \"The rareness of great compassion in the ''S\u016btrasamuccaya''\", JIBSt 48.2, 1997, 19-23\n\n368.3.4 Bhkkhu Pasadika, \"Tib J 380, a Dunhuang manuscript fragment of the ''S\u016btrasamuccaya''\", BVSK 483-494\n\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a04.Bh\u0101\u1e63ya on Vasubandhu's ''Tri\u1e43\u015bik\u0101''\n\nSee JIBSt 20, 1962, 345-350 for information about Japanese materials.\n\n368.4.1 Shuyu Kanaoka, \"\u015a\u0101ntideva's attitude toward ''vij\u00f1\u0101na'' theory\", JIBSt 20, 1962, 345-350\n\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a04A.''\u015aik\u1e63\u0101samuccaya''\n\nSee EIP 21, 2017, 324-325\n\nSee a47.10:2,8; 174.3.23; 368.1.36; 368.3.2.5\n\n368.4A.0 U. Wogihara, \"Contributions to the study of the ''\u015aik\u1e63\u0101samuccaya'' derived from Chinese sources\", LM n.s. 5, 1904: 98-103, 309-215; 7, 1906, 255-261\n\n368.4A.0.5 K\u0101rik\u0101s edited and translated by Lal Mani Joshi. Sarnath 1965\n\n368.4A.1 Edited by Cecil Bendall. BBudh 1, 1890, 1899, 1902; Osnabruck 1970; Delhi 1971, 1992\n\n368.4A.2 Translated by Cecil Bendall and William Henry Denham Rouse. London 1922; Delhi 1981\n\n368.4A.2.5 Edited by P.L. Vaidya. Buddhis Sanskrt Texts 11 (Darbhanga 1961)\n\n368.4A.2.8 Leigh Ann Bastien, The Bodhisattva and the Ideal of Moral Wisdom in \u015a\u0101ntideva's ''\u015aik\u1e63\u0101samuccaya''. M.A.Thesis, McMaster University 1982\n\n368.4A.3 Jurg Hedinger, ''Aspekte der Schulung in der Laufbahn eines Bodhisattva: dargestellt nach dem \u015aik\u1e63\u0101samuccaya des Santideva''. Wiesbaden 1984\n\n368.4A.4 Konrad Klaus, \"Einige textkritische und exegetischeBemerkungen zu \u015a\u0101ntideva's ''\u015aik\u1e63\u0101samuccaya'' (Kapitel XII und XIII)\", BVSK 397-406\n\n368.4A.5 Sections translated by Cecil Bendall in TMW 50-54\n\n368.4A.6 Suzanne Petra Mrozik, The Relationship between Morality and the Body in Monastic Training according to the ''\u015aik\u1e63\u0101samuccaya''. Ph.D. Thesis, Harvard University 1998\n\n368.4A.6.5 Barbra R. Clayton, Ethics in the ''\u015aik\u1e63\u0101samuccaya'': a study in Mah\u0101y\u0101na morality. Ph.D. Thesis, Faculty of Religious Studies (London?), 2001\n\n368.4A.7 Barbra Clayton, \"Compassion as a matter of fact: the argument for no-self in \u015a\u0101ntideva's ''\u015aik\u1e63\u0101samuccaya''\", ContB 2, 2001, 83-98\n\n368.4A.8 Richard Mahoney, Of the Progress of the Bodhisattva: the Bodhisattva image in the ''\u015aik\u1e63\u0101samuccaya''. M.A. Thesis, U. of Canterbury, 2002\n\n368.4A.9 Keikyo Nakanukudo, \"''Bharacary\u0101vidhi'' in the ''\u015aik\u1e63\u0101samuccaya''\", JIBSt 53.1, 2004, 4-7\n\n368.4A.10 Kazunri Sasaki, \"A precursory phrase of Tantra: definition of ''bodhicitta'' in \u015a\u0101ntideva's ''\u015aik\u1e63\u0101samuccaya''\", JIBSt 53.2, 2005, 38-40\n\n368.4A.12 Barbra R. Clayton, ''Moral Theory in \u015a\u0101ntideva's \u015aik\u1e63\u0101samuccaya: Cultivating the Fruits of Virtue''. London 2006\n\n368.4A.13 Paul Harrison, \"The case of the vanishing poet. New light on \u015a\u0101ntideva and the ''\u015aik\u1e63\u0101samuccaya''\", IETMH 215-248\n\n368.4A.13.5 Susanne Mrozik, ''Virtuous Bodies: the Physical Dimensions of Morality in Buddhist Ethics''. Oxford, N.Y. 2007\n\n368.4A.14 Kazunori Sasaki, \"On the Sanskrit manuscript of the ''\u015aik\u1e63\u0101samuccaya'': Vibhuticandra as the scribe and transporter\", JIBSt 55.3, 2007, 251\n\n368.4A.20 Paul Harrison, \"Verses by S\u0101ntideva in the ''\u015aik\u1e63\u0101samuccaya'': a new English translation\u201d, Bulletin of the Asia Institute 23, 2009, 87-103\n\n368.4A.25 Edited and translated by Charles Goodman as ''The Training Anthology of S\u0101ntideva''. New York, 2016\n\n368.4A.35 Translated by Amodalala. JAOS 138.2, 2018, 403-405\n\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a05. General\n\nSee a309.2.1\n\n368.5.1 Haraprasad Sastri, \"\u015a\u0101ntideva\", IA 42, 1913, 49-52\n\n368.5.2 Amalia Pezzali, \"\u015a\u0101ntideva, a mystic of Buddhism\", Proceedings of the 9th International Congress for the History of Religions 1958 (published Tokyo 1960), 398-402\n\n368.5.3 Amalia Pezzali, ''\u015a\u0101ntideva, Mystique Bouddhiste des VIIe et VIIIe Si\u00e8cles''. Firenze 1968\n\n368.5.4 J.W. de Jong, \"La legende de \u015a\u0101ntideva\", IIJ 16, 1974, 161-183\n\n368.5.5 Hammalava Saddhatissa, \"\u015a\u0101ntideva and the Bodhisattva ideal\", BudPhilCult 93-100\n\n368.5.6 Angraj Chaudhury, \"\u0100c\u0101rya \u015a\u0101ntideva's humanism\", EBPL 47-54\n\n368.5.7 T.R. Sharma, \"The philosophical basis of worship in the works of \u015a\u0101ntideva\", AIBP 126-135\n\n368.5.8 Akira Saito, \"\u015a\u0101ntideva in the history of M\u0101dhyamika philosophy\", BudIA 1996, 257-263\n\n368.5.9 Jan Wetlesen, \"Did S\u0101ntideva destroy the Bodhisattva path?\u201d, JBE 9, 2002, 34-88\n\n368.5.10 Chodron Pema (Helen Berliner), ''No Time to Lose: a Timely Guide to the Way of the Bodhisattva''. Boston 2005\n\n368.5.11 Richard P. Hayes, \"\u015a\u0101ntideva\", EBuddhsm 667-668\n\n368.5.12 Arnold Jayant Lele, \"Ethical revaluation in the thought of S\u0101ntideva\u201d, Harvard Theological Review 101.3-4, 2008, 516-517\n\n368.5.15 Tom J. F. Tillemans, \"Reason, irrationality, and akrasia (weakness of the will): Reflections on \u015a\u0101ntideva's arguments with himself\", Argumentation 22, 2008, 149-163\n\n368.5.18 S. A. Shapiro, \"Why war? why not peace? \u015a\u0101ntideva's answer to Einstein's famous question to Freud\", Studies in Gender and soexuality 10, 2009, 200-212\n\n368.5.25 Kevin Vose, \"Making and remaking the ultimate in early Tibetan readings of \u015a\u0101ntideva\", JIABS 32.1-2, 2009 (2010), 285-318\n\n368.5.27 Nicholas Bommarits, \"Bile and Bodhisattvas. S\u0101ntideva on justified anger\u201d, Journal of Buddhist Ethics Annual 18, 2011, 356-382\n\n308.5.28 Daniel Cozort, \"Suffering made sufferable: S\u0101ntideva, Dzongkaba, and modern therapeutic approaches to suffering\u2019s silver lining\u201d, JBE 20, 2013, 357-375\n\n368.5.29 Amod Lele, \"The compassionate gift of vice: S\u0101ntideva on gifts, altruism, and poverty\u201d, JBE 20, 2013, 702-734\n\n368.5.30 Warren Lee Todd, ''The Ethics of Sa\u1e43kara and S\u0101ntideva: a Selfless Response to an Illusory World''. Farnham 2013\n\n368.5.35 Kenneth Hutton, \"Compassion, Schopenhauer and S\u0101ntideva\u201d, JBE 21, 2014, 799-827\n\n368.5.38 John Adamson, \"The ethics of \u015aa\u1e43kara and \u015a\u0101ntideva: a selfless response to an illusory world\", BudSR 32.1, 2015, 172-174\n\n368.5.40 Amod Lele, \"The metaphysical basis of \u015a\u0101ntideva\u2019s ethics\u201d, JBE 22, 2015, 249-283\n\n368.5.45 Katie Javanaud, \"The ethics of Sankara and S\u0101ntideva: a selfless response to an illusory world. By Warren Lee Todd\", Journal of Hindu Studies 9.1, 2016, 152-154\n\n368.5.48 Jonardon Ganeri and Charles Goodman, \"S\u0101ntideva's impartialist ethics\", OHIP Chapter 23 Oxford 2017\n\n368.5.49 Andre Sato, \"Facts or fictions: reconsidering \u015a\u0101ntideva's names,life, and works\", Journal of the International College for Postgraduate Buddhist Studies 22, 2018, 134-145\n\n368.5.50 Tomislav Spiranec, Virtues\/P\u0101ramit\u0101s: St. Ignatius of Loyola and S\u0101ntideva as companions on the way of life. ProQuest 2018",""],["\u015a\u0101ntideva (Karen Lang)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe works of \u015a\u0101ntideva, the ''\u015aik\u1e63\u0101samuccaya'' and the ''Bodhicary\u0101vat\u0101ra'', concern ethical issues and their relationship to Madhyamaka philosophical views. \u015a\u0101ntideva's ''\u015aik\u1e63\u0101samuccaya'' focuses on the first five of the six perfections, whereas the sixth is treated in greater detail in the ''Bodhicary\u0101vat\u0101ra''. \"The sophistication, generality, and power of \u015a\u0101ntideva's arguments,\" Charles Goodman writes, \"give him a legitimate claim to be the greatest of all Buddhist ethicists.\"[101] \u015a\u0101ntideva's arguments against Buddhist and non-Buddhist opponents in the sixth chapter of the ''Bodhicary\u0101vat\u0101ra'' do not differ significantly from those of Candrak\u012brti in the ''Madhyamak\u0101vat\u0101ra'' and his other works. \u015a\u0101ntideva reaffirms (BCA IX.2-5) the Madhyamaka distinction between\nconventional and ultimate truth and the distinction between the experiences of ordinary people and ''yogins''. Ultimate reality is inaccessible to ordinary functioning of the intellect, which operates only at the level of conventional truth. The meditative experience of ''yogins'' who realize the empty and interdependent nature of things, supersedes the faulty perceptions of ordinary people, who believe in the reality of the illusions they see. As Michael Sweet notes below in his summary of the ''Bodhicary\u0101vat\u0101ra'''s ninth chapter, \u015a\u0101ntideva utilizes similar ''reductio ad absurdum'' arguments (''prasa\u1e45ga'') against S\u0101\u1e43khya views of causality and Yog\u0101c\u0101ra claims about the mind's true existence and the assertion that mind is conscious of itself (''svasa\u1e43vedana''). (Lang, \"\u015a\u0101ntideva,\" 137)\n\n<h5>Notes<\/h5>\n101. Charles Goodman, \"Consequentialism, agent-neutrality, and Mahayana ethics\", PEW 58.1, 2008, p. 21.",""],["\u015a\u0101ntideva (Internet Encyclopedia of Philosophy)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n\u015a\u0101ntideva (literally \u201cgod of peace\u201d) was the name given to an Indian Mah\u0101y\u0101na Buddhist philosopher-monk, known as the author of two texts, the Bodhicary\u0101vat\u0101ra and the \u015aik\u1e63\u0101samuccaya. These works both express the ideal of the bodhisattva \u2014 the ideal person of Mah\u0101y\u0101na Buddhism. The term Mah\u0101y\u0101na, literally \u201cGreat Vehicle,\u201d came into use to mean the idea of attempting to become a bodhisattva (and eventually a buddha) oneself, rather than merely following the teachings set out by Siddh\u0101rtha Gautama (considered the original Buddha). This was the earliest usage of the term mah\u0101y\u0101na in Sanskrit, although even by \u015a\u0101ntideva\u2019s time, understandings of what becoming a bodhisattva involved had undergone many changes; the Mah\u0101y\u0101na had come to be understood as a separate school rather than as a vocation (see Nattier 2003; Harrison 1987).\n\nBoth of \u015a\u0101ntideva\u2019s texts explore the bodhisattva ideal as an ethical one, in that they prescribe how a person should properly live, and provide reasons for living in that way. \u015a\u0101ntideva\u2019s close attention to ethics makes him relatively unusual among Indian philosophers, for whom metaphysics (or theoretical philosophy more generally) was more typically the primary concern. \u015a\u0101ntideva\u2019s ethical thought is widely known, cited and loved among Tibetan Buddhists, and is increasingly coming to the attention of Western thinkers. \u015a\u0101ntideva\u2019s metaphysics is of interest primarily because of its close connection to his ethics. (Source: [https:\/\/iep.utm.edu\/santideva\/ Internet Encyclopedia of Philosophy])",""],["\u015a\u0101ntideva (A Descriptive Bibliography of the Sanskrit Buddhist Literature, Vol. III)<\/a>","","","A bibliography of works by \u015a\u0101ntideva, in Japanese and English. The editors have categorized \u015a\u0101ntideva's works under \"The Literature of the Madhyamaka school\", \"The later period\" in the table of contents of ''A Descriptive Bibliography of the Sanskrit Buddhist Literature''. Vol. 3, ''Abhidharma, Madhyamaka, Yog\u0101c\u0101ra, Buddhist Epistemology and Logic''.",""],["\u015a\u0101ntidebera Bodhicary\u0101bat\u0101ra<\/a>","","","Translated from Sanskrit. Includes bibliographical references. In Bengali.",""],["\u015aik\u1e63\u0101samuccaya of \u015a\u0101ntideva (Vaidya)<\/a>","","","A critical Sanskrit edition of the ''\u015aik\u1e63\u0101samuccaya'' by \u015a\u0101ntideva. Edited by P. L. Vaidya.",""],["\u015aik\u1e63\u0101samuccaya of \u015a\u0101ntideva<\/a>","","","This text is based on the edition of BENDALL: Bendall, Cecil, editor, \u00c7iksh\u0101samuccaya: a compendium of Buddhistic teaching compiled by \u00c7\u0101ntideva chiefly from earlier Mahayana-s\u016btras, edited by Cecil Bendall M.A., Bibliotheca Buddhica, vol. I (St. P\u00e9tersbourg: Commissionnaires de l'Acad\u00e9mie Imp\u00e9riale des Sciences, 1897-1902). ([https:\/\/indica-et-buddhica.org\/archive\/santideva\/siksasamuccaya-sanskrit-digital-text Source Accessed Mar 7, 2022])",""],["\u015aik\u1e63\u0101samuccaya et S\u016btrasamuccaya<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nDeux stances du ''Bodhicary\u0101vat\u0101ra'' de \u015a\u0101ntideva nomment successivement le ''\u015aik\u1e63\u0101samuccaya'' et le ''S\u016btrasamuccaya''. Elles ont donn\u00e9 lieu \u00e0 des interpr\u00e9tations diverses qui nous ont laiss\u00e9s jusqu'ici clans une incertitude qu'a exprim\u00e9e en dernier lieu M. Lamotte (''L'enseignement de Vimalak\u012brti'', Louvain, 1962, p. 94, n. 4) : \u00ab Dans son Bodhicary\u0101vat\u0101ra, V, vers 105-106, \u015a\u0101ntideva recommande la lecture du \u015aik\u1e63\u0101samuccaya et du S\u016btrasamuccaya, mais on ne sait trop s'il s'attribue \u00e0 lui-m\u00eame ce dernier ouvrage ou s'il le consid\u00e8re comme une \u0153uvre de N\u0101g\u0101rjuna. De l\u00e0 les h\u00e9sitations des critiques modernes : C. Bendall, ''\u015aik\u1e63\u0101samuccaya'', Introduction, p. IV; L. de la Vall\u00e9e Poussin, ''Introduction \u00e0 la pratique des futurs Bouddhas'', Paris, 1907, p. 48, note 1; A. Banerjee, ''S\u016btrasamuccaya'', in ''IHQ'', XVII, 1941, p. 121-126. \u00bb (Filliozat, introductory remarks, 473)",""],["\u015aik\u1e63\u0101samuccaya (Anthology of Instruction)<\/a>","","","The section \"''\u015aik\u1e63\u0101samuccaya'' (Anthology of Instruction)\" is from Chapter 5, Commentary and Anthology in Buddhist India.\n\nNo abstract given. Here are the first relevant paragraphs:\n\nThe ''\u015aik\u1e63\u0101samuccaya'' [Anthology of Instruction] (SK) is attributed to \u015a\u0101ntideva, who was among the more influential Indian Buddhist scholastics and intellectuals.[47] As a result much hagiography accumulated around his name,[48] and it is no longer possible to separate from these stories information that a positivistically inclined historian might think of as being historically reliable.[49] All that matters for my purposes is that \u015a\u0101ntideva probably lived from the last quarter of the seventh century to early in the second half of the eighth, and that he probably did much of his work at N\u0101land\u0101. The SK is in classical Sanskrit (except when the works from which it takes excerpts are not). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Counting by syllables and verses, the SK contains about 192,000 syllables (6,000 verses). At the standard recitation speed of nine verses to the minute, it would take about eleven hours to recite. Almost all of it consists of excerpts from other works: my estimate is that \u015a\u0101ntideva's own words comprise between 3 and 5 percent of the whole work. Most of these words are very brief phrases introducing an excerpt and giving the title of the work from which it was taken, just as with N\u0101g\u0101rjuna's SS. But there are places where \u015a\u0101ntideva says more, for instance in his introductory remarks at the beginning of the whole work (3\u20134), and sometimes when he introduces a new topic, summarizes one just dealt with, or indicates where to find more on a topic (41, 69-70, 146, 187). There are also a few places where he offers a digest or paraphrase of what is said in some other work or works rather than a direct quotation (11-12, 66, 81, 92, 147). But even counting all questionable cases, \u015a\u0101ntideva's own words, as ''auctor'' rather than ''compilator'' to recall Bonaventure's way of putting things, do not amount to more than 5 percent of the whole. (Griffiths, \"''\u015aik\u1e63\u0101samuccaya'' (Anthology of Instruction),\" 133)\n\n<h5>Notes<\/h5>\n47. I quote and translate from P. L. Vaidya, ed., ''\u015aik\u1e63\u0101samuccaya'' (Darbhanga, 1961)\u2014parenthetical numbers in my text refer to the pages of this edition. I've also profited from the English version by Cecil Bendall and W. H. D. Rouse, ''\u015aik\u1e63\u0101-samuccaya'' (Delhi, 1981; first pub. 1922). 48. For an example of traditional Buddhist hagiography on \u015a\u0101ntideva see Losang Norbu Tsonawa, Transl., ''Indian Buddhist Pandits'' (New Delhi, 1985), 60\u201364. 49. Examples of contemporary historical treatment of \u015a\u0101ntideva are Pezzali, ''\u015a\u0101ntideva'', 3\u201345; J. W. de Jong \"La l\u00e9gende de \u015a\u0101ntideva,\" ''Indo-Iranian Journal'' 16 (1974), 162\u2013182.",""],["\u015aiksh\u0101-samuccaya: A Compendium of Buddhist Doctrine (Motilal Banarsidass 1971)<\/a>","","","This is the first Indian edition of the English translation of Siksasamuccaya- a Mahayana Buddhist treatise edited by Dr. Bendall from a single Nepalese manuscript for the Russian Bibliotheca Buddhica.\n\nThe book is a compendium of Buddhist doctrine preserved in the schools of the great Vehicle-Mahayana. It presents as its subject matter the code of righteous conduct for the enlightenment of the aspirant.\n\nThe translation is authentic and authoritative. The book is interesting and instructive. There is also an alphabetical index of quoted works and a general index. (Source: [https:\/\/www.mlbd.in\/products\/siksa-samuccaya-a-compendium-of-buddhist-doctrine-comp-santideva-9788120816336-8120816331 Motilal Banarsidass])",""],["\u015aiksh\u0101-samuccaya: A Compendium of Buddhist Doctrine (1922)<\/a>","","","Chandrakirti laid the foundations and initiated the Prasangika Madhyamika school of Buddhist thought, but Shantideva provided it with mystic vision and ecstatic fervour. Born in the eighth century, he was a son of the ruler of Saurashtra, a small kingdom in modern Gujarat. While still a child, he was vouchsafed a vision of Manjushri, the Bodhisattva of wisdom, and the vision was repeated near the time for his accession to the throne. Manjushr I declared that he was Shantideva\u2019s kalyanamitra, spiritual friend, and warned him not to take the throne of Saurashtra. At about the same time, Shantideva had a dream in which Tara, the feminine aspect and counterpart of Avalokiteshvara, appeared to him in the guise of his mother and consecrated him. In an act reflecting the renunciation of Buddha, he fled the kingdom and wandered in a forest for twenty-one days. He came upon a woman who offered him sweet water and led him to a yogin who initiated him into Buddhist doctrine and meditation. He soon attained samadhi and recognized the woman and the yogin as Tara and Manjushri. From that moment, the vision of Manjushri remained with him throughout his life. While at Nalanda, Shantideva composed the Shikshasamuccaya, a \u201cCompendium of Buddhist Doctrines\u201d, which drew together citations from a vast number of sutras and texts. It emphasizes the moral dimension of the Bodhisattva Path, whilst the Bodhicaryavatara focusses on the Path from the stand point of consciousness. The book is translated from the Sanskrit by Cecil Bendall, Late Professor of Sanskrit in the University of Cambridge and W.H.D. Rouse, Late University teacher of Sanskrit. ([https:\/\/www.amazon.com\/SIKSHA-SAMUCCAYA-Compendium-Buddhists-Doctrines\/dp\/8130717395 Source Accessed Jan 6, 2022])",""],["\u0100rya\u015br\u012bda\u015babh\u016bmikas\u016btram (Her\u0101k\u0101j\u012b Vajr\u0101c\u0101rya)<\/a>","","","A critical Sanskrit edition of the ''Da\u015babh\u016bmikas\u016btra'', edited by Her\u0101k\u0101j\u012b Vajr\u0101c\u0101rya, with Newari translation by Divyavajra Vajr\u0101c\u0101rya.",""],["\u0100ryabhadracar\u012bpra\u1e47idh\u0101nar\u0101ja (Pathak)<\/a>","","","Translation from Sanskrit to Tibetan of the ''Bhadracary\u0101pra\u1e47idh\u0101nar\u0101ja'' with an introduction and notes by Sunitikumar Pathak.",""],["\u0100rya \u015a\u0101listamba S\u016btra (Sastri, N.)<\/a>","","","A Sanskrit critical edition of the ''\u015a\u0101listambas\u016btra'' edited by N. Aiyaswami Sastri. Published by the Adyar Library, Madras, 1950.",""],["\u0100rya \u015ar\u012ba\u1e63\u1e6das\u0101hasrik\u0101praj\u00f1\u0101p\u0101ramit\u0101s\u016btram (Vajr\u0101c\u0101rya, H.)<\/a>","","","Sanskrit text, with Newari translation of a Buddhist canonical text; includes ''Abhisamay\u0101la\u1e45k\u0101r\u0101loka'' commentary of Haribhadra, 9th cent. Newari and Sanskrit; prefatory matter in English, Japanese, and Newari.",""],["\u0100layavij\u00f1\u0101na: On the Origin and the Early Development of a Central Concept of Yog\u0101c\u0101ra Philosophy. Part 2: Notes, Bibliography and Indices<\/a>","","","Contains notes, a bibliography and indices for Part 1.\n\n[https:\/\/archive.org\/details\/yogacharaalayavijnanaoriginanddevelopmentpart1lambertschmithausen_497_G\/mode\/2up Read Vol. 1 Online] \n[https:\/\/archive.org\/details\/yogacharaalayavijnanaoriginanddevelopmentpart2lambertschmithausen_861_T Read Vol. 2 Online]",""],["\u0100layavij\u00f1\u0101na: On the Origin and the Early Development of a Central Concept of Yog\u0101c\u0101ra Philosophy. Part 1: Text<\/a>","","","As is well known, one of the specific features of the philosophy of the Yog\u0101c\u0101ra school is the theory that in addition to the traditional six kinds of mind, viz. the five sense-perceptions and non-sensory cognition (''manovij\u00f1\u0101na''), there are two new, more or less subliminal forms, viz. ''kli\u1e63\u1e6da-manas'' and ''\u0101layavij\u00f1\u0101na''. The former is a continuous, subtle notion or feeling of 'I', whereas the latter, in accordance with the frequent Chinese rendering, i.e. \"store mind,\" \"connaissance-r\u00e9ceptacle, may, in a preliminary way, be characterized as the container or store-house of the latent residues or Impressions of previous actions (''karman'') and mind processes, or, following the usual Tibetan translation ''kun g\u017ai rnam par \u015bes pa'' (\"fundamental mind\", \"Grunderkennen\"), as the basic layer of mind processes or even the very basic constituent of the whole living being. It should be kept in mind that (at least in the \"orthodox\" Yog\u0101c\u0101ra school) \u0101layavij\u00f1\u0101na is strictly person-bound, each living being having its own \u0101layavij\u00f1\u0101na. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The present essay, though also including a few remarks on the origin of ''kli\u1e63\u1e6da-manas'' ( see \u00a7 7. 1A. 2. 2), is primarily concerned with the problem of the origin and development of \u0101layavij\u00f1ana. Yet, my treatment of this matter is not exhaustive either. I have rather confined myself to dealing with the problem of the origin of \u0101layavij\u00f1\u0101na in a rather limited sense (see \u00a7 1.4), and to an attempt to deduce, from my starting-point and the data available in the oldest materials, certain crucial aspects of the early development of this concept. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In accordance with the limited scope of the present essay, I feel it justified to confine myself, as for previous research, to a short systematic outline of the essential aspects of what it has contributed to the question of the formation of the concept of \u0101layavij\u00f1\u0101na (\u00a7 1.3). Though I admit that a full account of the history of research on \u0101layavij\u00f1\u0101na would be useful, it would take much more time than I can afford, and anyway it should, in view of the fact that most pertinent works are in Japanese, be written by a Japanese scholar. Nevertheless, apart from specific references in the notes, a few recent theories on the origin of \u0101layavij\u00f1\u0101na will be discussed in detail in \u00a7 7, because they advocate solutions considerably differing from mine, and because I should scarcely be justified in setting up a theory of my own if I did not give my reasons for not adopting one or the other of those already set forth. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0As for the question of the origin of the concept of \u0101layavij\u00f1\u0101na, the solution presented in this essay must remain a hypothetical one. In view of the fact that even basic problems of the literary history of the older Yog\u0101c\u0101ra texts, esp. of the Yog\u0101c\u0101rabh\u016bmi, are still unsolved or controversial and since some early materials are known only from fragments\u2014and there may have been others no longer extant in explicit quotations\u2014, statements on the early history of Yog\u0101c\u0101ra thought are almost inevitably, at least for the time being, bound to be hypothetical. But I think Suguro is right in emphasizing that we have no choice but to try to reconstruct the historical development of Yog\u0101c\u0101ra thought if we want to re-enact it, as it were, as a dynamic, living process, and not merely take stock of the petrified (and often incoherent) results. Besides, even preliminary observations in terms of a history of ideas may, if handled with caution, on their part be helpful in resolving problems of literary history. But what I consider essential is that, even if we cannot (or cannot yet?), in our hypotheses on matters of the history of ideas (as well as of the literary history) of uncertain periods like early Yog\u0101c\u0101ra, reach certainty, we are none the less clearly called upon to proceed from mere possibility or non-committal plausibility to probability; i.e. we should try to find out criteria which permit us to single out, from among the at times considerable number of possible explanations, the one which is (or at least those few which are) probable; and it is precisely this that I intend to do in the present essay. (Schmithausen, introductory, programmatic and methodological remarks, Vol. 1, 1\u20133) \n\n(*Author's notes have been omitted)\n\n[https:\/\/archive.org\/details\/yogacharaalayavijnanaoriginanddevelopmentpart1lambertschmithausen_497_G\/mode\/2up Read Vol. 1 Online] \n[https:\/\/archive.org\/details\/yogacharaalayavijnanaoriginanddevelopmentpart2lambertschmithausen_861_T Read Vol. 2 Online]",""],["\u0100c\u0101rya \u015a\u0101ntideva k\u0101 Bodhicary\u0101vat\u0101ra<\/a>","","","Classical work with Hindi translation and exhaustive introduction on the doctrines of Mahayana Buddhism. Includes bibliographical references (pages 1-2 (third group) and indexes.\nSanskrit text with Hindi translation; introductory matter in Hindi.",""],["\u0100c\u0101rya \u015aantideva's Humanism<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nHumanism[1] of early Buddhism is apparent from what Buddha said about man as also from what he wanted to do for mankind after he became enlightened. He says that man is his own master. He is his own lord.[2] Whatever a man is, he is so by virtue of his own deeds, good or bad or both. As a matter of fact, the self of a man is made of the ''vip\u0101kas'' of his actions. These he takes with him wherever he goes. In other words, the actions performed by him follow him like a shadow.[3] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In practically all his important ''suttas'' this is the burden of his teaching. Man is what he does or he becomes what he thinks to be. Therefore, man is responsible for his pollution or purification. He is the cause of his suffering as he is the cause of his happiness. Lord Buddha never brings in 'God' or any god or any other force to account for the misery and happiness of mankind. Man creates his own chains to bind himself to the wheel of birth and death and he himself can cut them and free himself. He does not have to depend upon any power outside himself for his liberation. Lord Buddha says it again and again that man can put an and to his sufferings by his own efforts. The efforts that he makes in treading on the eightfold path enable him to achieve ''Nibbana'' (''Nirv\u0101\u1e47a''). Nobody else can tread on the path for him and end his suffering. Lord Buddha says clearly that even the Tath\u0101gatas are there to show the path of salvation. They will not tread on the path for others.[4] Salvation depends upon his own efforts and will not be the result of blessings or boons granted by gods and Tath\u0101gatas. Every man will have to work out his own salvation. It is, therefore, necessary that each one of us should become his own refuge. Lord Buddha wants every body to be his own refuge and his own lamp to guide himself.[5] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Another aspect of the humanism of early Buddhism is closely allied to what has been said above. Man cannot blame others for his miserable state and for what he does. He is cent per cent responsible for all that he does. He will also have to reap the consequences of his actions. But at the same time it should be borne in mind that man is not helpless. He is not like a straw tossed on the angry waves of a stormy sea. On the other hand, he has immense potentiality to do good and at the same time, he is equally capable of doing too many evils. It depends upon his wisdom and energy to do good and shun evil. In short, Lord Buddha has spoken gloriously of man and his potentiality. He agrees with Protagoras[6] and other Greek philosophers who regard man as the measure of all in the universe and anticipates the view held by thinkers and poets like Chandidas who raises man to a lofty position.[7] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Yet another aspect of The humanism of early Buddhism is its altruism. A man should not think only of his own self but he should rise above narrow selfishness and think of doing good to others. Inspired by this noble and sublime feeling Lord Buddha exhorted his Bhikkhus to go from one place to another in all directions and work for the welfare and happiness of all.[8] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The four ''Brahmavih\u0101ras'' (love, compassion, sympathy and equanimity) are the cardinal sublime attitudes a man must develop in order to love all creatures, to sympathise with all suffering creatures, have compassion on them, to be happy at their achievements and successes and lastly to develop equanimity towards all, even towards his enemies. Thus, early Buddhism exhorts man to ennoble himself so that he can practise altruism in the world. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u015aantideva's humanism takes up this aspect of early Buddhism and lays great emphasis on it. From this point of view his humanism is not very different from the humanism of early Buddhism but it is definitely a long way from that from the view points of other aspects of early Buddhism. Lord Buddha did not consider himself a superman, let alone God. He did not want others to depend upon God for blessings or upon him for help for his own liberation. But \u015aantideva has deified Lord Buddha. Lord Buddha has now become the embodiment of all that is good and great. He is, therefore, fit for being worshipped and revered. Man must worship him in order to achieve spiritual heights. By worshipping Buddhas and Bodhisattvas he will achieve power and strength to help all suffering creatures get rid of suffering. In other words, a man may have altruistic motive to serve others but he will derive strength by making offerings to the Buddhas and Bodhisattvas. In the second chapter of ''Bodhicary\u0101vat\u0101ra'' \u015aantideva is seen offering all flowers and fruits, gems and waters, all trees laden with fruits, all kinds of incenses and perfumes and all lotuses to Buddhas and is seen praying to them to accept them and grant him blessings.[9] It is clear from this that Buddhism at the time of \u015aantideva has come a long way from early Buddhism. As early Buddhism did not believe in the existence of God, it gave a supreme place to man whose dignity was upheld, but with the deification of the Buddhas and Bodhisattvas man came to have a subservient place, although his welfare has become the primary concern of the Buddhas and Bodhisattvas. (Chaudhary, preliminary remarks, 47\u201349)\n\n<h5>Notes<\/h5>\n#It is a view in which interest in human welfare is central. It also includes August Comte's \"worship of Humanity\". It also refers to Religious Humanism which does not consider belief in a deity vital to religion. It is based on respect for the dignity of man, concern for his welfare and all round development.\n#''Att\u0101 hi attano n\u0101tho ko hi n\u0101tho paro siy\u0101'' \/ ''Attan\u0101 hi suantena n\u0101tham labhati dullabhaam'' \/\/ ''Dhammapada'', 12.4.\n#''Ubho punnam ca p\u0101pam ca, yam macco kurute idha'' \/ ''Tam hi tassa sakam hoti tam v\u0101 \u0101d\u0101ya gacchati'' \/ ''Tam vassa anugam hoti ch\u0101y\u0101 va anap\u0101yini'' \/\/ ''S.N. Kosala sa\u1e41yutta''.\n#''Tumhehi kiccam\u0101tappam, akkh\u0101t\u0101ro tath\u0101gat\u0101'' \/ ''Pa\u1e6dipann\u0101 pamokkhanti jh\u0101yino m\u0101rabandhan\u0101'' \/\/ D.P., 20.4.\n#''Attadip\u0101 viharatha attasaran\u0101 ana\u00f1\u00f1asaran\u0101''. D.N.I. ''Mah\u0101parinibb\u0101na Sutta''.\n#Man is the measure of all things-Protagoras.\n#''Sab\u0101r upara m\u0101nusa satta tah\u0101r upara nei''. Candidasa.\n#''Caratha,. Bhikkhave, c\u0101rikam bahujana hit\u0101ya bahujana sukh\u0101ya''.\n#''Yava\u1e47ti pusp\u0101\u1e47i phal\u0101ni caiva bhaisajyajatani ca yani santi'' \/ ''Ratnani yavanti ca santi loke jaiani ca svacchamanoraman i\/3'' ''Devadilokesu ca gandhakupah kalpadruma ratnamayasca vrksah'' \/ ''Saransi cambhoruhabhusananai hansasvaratyantamanoharani'' \/\/",""],["\u00dcber den Quellenbezug eines mongolischen Tanjurtextes<\/a>","","","An attempt to show that the version of the Hindu ''Bodhicaryavatara'' in the Mongolian Tanjur text is not an exact translation of the original Sanskrit nor of the Tibetan or Chinese versions. ([https:\/\/books.google.com\/books?id=XwwkUCl8t0QC&pg=PA118&lpg=PA118&dq=%C3%9Cber+Den+Quellenbezug+Eines+Mongolischen+Tanjurtextes&source=bl&ots=tsTVBbv6B0&sig=ACfU3U2x73Crd7XkqwLEUlJM8u5FyLd7xw&hl=en&sa=X&ved=2ahUKEwjZgbeI3tvvAhWuHzQIHaGQCs8Q6AEwE3oECAcQAw#v=onepage&q=%C3%9Cber%20Den%20Quellenbezug%20Eines%20Mongolischen%20Tanjurtextes&f=false Source Accessed Mar 31, 2021]) An appendix contains the Tibetan version of the ''Bodhicary\u0101vat\u0101ra''.",""],["\u00c7iksh\u0101samuccaya: A Compendium of Buddhistic Teaching (1992)<\/a>","","","This is the first Indian edition of the critical Sanskrit edition of the ''\u015aik\u1e63\u0101samuccaya'', originally edited by Cecil Bendall in 1897\u20131902. It contains a detailed introduction, summary, the k\u0101rik\u0101s in Sanskrit, Tibetan, and English, and indexes of titles of works quoted and words. Published by Motilal Banarsidass.",""],["\u00c7iksh\u0101samuccaya: A Compendium of Buddhistic Teaching (1897\u20131902)<\/a>","","","A critical Sanskrit edition of the ''\u015aik\u1e63\u0101samuccaya'', edited by Cecil Bendall, with a detailed introduction, summary, the k\u0101rik\u0101s in Sanskrit, Tibetan, and English, and indexes of titles of works quoted and words.",""],["\u00c7atas\u0101hasrik\u0101-Praj\u00f1\u0101-P\u0101ramit\u0101: A Theological and Philosophical Discourse of Buddha with His Disciples (in a Hundred-Thousand Stanzas), Vol. 2<\/a>","","","A critical Sanskrit edition of the ''\u015aatas\u0101hasrik\u0101praj\u00f1\u0101p\u0101ramit\u0101'' edited by Prat\u0101pacandra Gho\u1e63a. Vol. 2 (Part 1, Fas. 10\u201318) published by The Asiatic Society of Bengal 1905-1913.",""],["\u00c7atas\u0101hasrik\u0101-Praj\u00f1\u0101-P\u0101ramit\u0101: A Theological and Philosophical Discourse of Buddha with His Disciples (in a Hundred-Thousand Stanzas), Vol. 1<\/a>","","","A critical Sanskrit edition of the ''\u015aatas\u0101hasrik\u0101praj\u00f1\u0101p\u0101ramit\u0101'' edited by Prat\u0101pacandra Gho\u1e63a. Vol. 1 (Part 1, Fas. 1\u20139) published by The Asiatic Society of Bengal 1902-1905.",""],["Zurchungpa's Testament<\/a>","","","Zurchungpa's Eighty Chapters of Personal Advice was the final teaching given by the great Nyingma master Zurchung Sherab Trakpa. The original text consists of 580 maxims, covering the entire path of Dzogchen from fundamental teachings through to a series of pith instructions that bring the Dzogchen view to life. Much of the meaning of these often cryptic instructions could be lost to the reader without further explanations, so this book contains a complete, detailed commentary on Zurchungpa's text by Dilgo Khyentse Rinpoche. Originally intended as essential instructions for a group of practitioners in three-year retreat, it will undoubtedly serve as an indispensable guide to anyone who seriously wishes to practice the Great Perfection.",""],["Zum Konzept der Leerheit im BCA<\/a>","","","From the University of Hamburg Website regarding this publication:\n\nBuddhism in Past and Present\n\nFrom the winter term 1996\/7 to the winter term 2005\/6 the University of Hamburg conducted under changing academic leadership (Prof. Dr. Lambert Schmithausen, Prof. Dr. David Jackson, Prof. Dr. Eli Franco, Prof. Dr. Karin Preisendanz, Prof. Dr. Jan Sobisch, PD Dr. Klaus-Dieter Mathes) a non-curricular study program titled \u201cBuddhism in Past and Present.\u201d This program (lectures, group work, plenum discussions), initiated by the coordinator Prof. Dr. Klaus Glashoff for persons interested to study Buddhism after their academic education, was organised in collaboration with the Tibetan Centre in Hamburg, and temporary with the Buddhist Society Hamburg under the auspices of the Department for Continuing Academic Education (Arbeitsstelle f\u00fcr wissenschaftliche Weiterbildung), University of Hamburg, with the aim of acquainting participants with the rich historical, philosophical and practical aspects of Buddhism. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures were delivered not only by teaching staff and other affiliated persons of the University of Hamburg but also by scholars from other German and European universities, and by representatives of various living Buddhist traditions as well. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures covered a broad range of topics: the historical development of Buddhism from the beginning up to the teachings of Japanese Zen and various contemporary forms of Buddhism; Buddhist ethics; women in Buddhism; meditation; and violence and non-violence from a Buddhist perspective. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0With the lecturers\u2019 permission, we are here making transcripts of their lectures available. The lectures were meant for the participants of the study program and should not be considered publications in a strict sense. ([https:\/\/www.buddhismuskunde.uni-hamburg.de\/en\/publikationen\/2-buddhismus-in-geschichte-und-gegenwart.html Source Accessed Feb 18, 2021])",""],["Zum Bodhisattvac\u0101ry\u0101vat\u0101rabh\u0101\u1e63ya des D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na<\/a>","","","Introduction in German. Contains Wylie transcription of Ati\u015ba's ''Bodhisattvacary\u0101vat\u0101rabh\u0101\u1e63ya''. For the text in Tibetan script, see [https:\/\/www.tbrc.org\/#library_work_ViewByOutline-O1GS66286C2O0259%7CW1GS66286 ''byang chub sems dpa'i spyod pa la 'jug pa'i rnam bshad''] in TBRC W1GS66286.",""],["Zum Blockdruckfragmente des mongolischen Bodhicary\u0101vat\u0101ra der Berliner Turfansammlung<\/a>","","","On the block printing fragments of the Mongolian ''Bodhicary\u0101vat\u0101ra'' from the Berlin Turfan Collection.","'''Fragments''' of the BCA in Mongolian."],["Zu einer zentralen philosophischen Kontroverse mit den \"orthodoxen\" Philosophen<\/a>","","","From the University of Hamburg Website regarding this publication:\n\nBuddhism in Past and Present\n\nFrom the winter term 1996\/7 to the winter term 2005\/6 the University of Hamburg conducted under changing academic leadership (Prof. Dr. Lambert Schmithausen, Prof. Dr. David Jackson, Prof. Dr. Eli Franco, Prof. Dr. Karin Preisendanz, Prof. Dr. Jan Sobisch, PD Dr. Klaus-Dieter Mathes) a non-curricular study program titled \u201cBuddhism in Past and Present.\u201d This program (lectures, group work, plenum discussions), initiated by the coordinator Prof. Dr. Klaus Glashoff for persons interested to study Buddhism after their academic education, was organised in collaboration with the Tibetan Centre in Hamburg, and temporary with the Buddhist Society Hamburg under the auspices of the Department for Continuing Academic Education (Arbeitsstelle f\u00fcr wissenschaftliche Weiterbildung), University of Hamburg, with the aim of acquainting participants with the rich historical, philosophical and practical aspects of Buddhism. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures were delivered not only by teaching staff and other affiliated persons of the University of Hamburg but also by scholars from other German and European universities, and by representatives of various living Buddhist traditions as well. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures covered a broad range of topics: the historical development of Buddhism from the beginning up to the teachings of Japanese Zen and various contemporary forms of Buddhism; Buddhist ethics; women in Buddhism; meditation; and violence and non-violence from a Buddhist perspective. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0With the lecturers\u2019 permission, we are here making transcripts of their lectures available. The lectures were meant for the participants of the study program and should not be considered publications in a strict sense. ([https:\/\/www.buddhismuskunde.uni-hamburg.de\/en\/publikationen\/2-buddhismus-in-geschichte-und-gegenwart.html Source Accessed Feb 18, 2021])",""],["Yogic Perception, Meditation, and Enlightenment: The Epistemological Issues in a Key Debate<\/a>","","","Towards the end of the eighth century CE there occurred a debate over the future direction of Buddhism in Tibet. It happened in Samy\u00e9 (bsam yas), in the Brahmaputra valley not far from Lhasa, and pitted an Indian side, with their Tibetan sympathizers, against a Chinese side, with their Tibetan and perhaps even some Indian sympathizers too. The debate may have gone on for about a year in one way or another \u2013 one cannot but speculate on the formidable linguistic challenges of managing and somehow translating the polemical exchanges in Sanskrit, Tibetan, and Chinese \u2013 but the actual details of the procedure are obscure. In any case, it was not long until things took a disastrous turn. Some members of the Chinese entourage despaired of losing and committed suicide; one of the prominent Tibetans allied with the Indians also committed suicide by starving to death; and the debate finally concluded with the murder of the leader of the Indian side, Kamala\u015b\u012bla, at the hands of hired assassins, who supposedly \u201ccrushed his kidneys.\u201d The Chinese leader, who was known simply as \u201cMonk\u201d (Tb. hva shang; Ch. he shang) or, often, \u201cMonk of the Great Vehicle\/Mah\u0101y\u0101na\u201d (hva shang mo ho yen) \u2013 henceforth simply \u201cHeshang\u201d \u2013 was ignominiously expelled from Tibet, unfairly as his side claimed. Details of the debate and its historical context, as well as a French translation of the memoir of Wang Xi in defense of Heshang and excerpts from the Bh\u0101van\u0101krama by Kamala\u015b\u012bla, are found in the classic work of the Sinologist Paul Demi\u00e9ville, Le Concile de Lhasa (Demi\u00e9ville 1987 [1952]). Colourful details aside, the debate, which superficially might seem to be no more than political rivalry, jealousies, and their brutally violent outcomes, is also about questions that regularly arise among Buddhists, past and present. It is in part about the efficacy of various types of meditation, but, more broadly, it is about the respective worth of analysis and meditation as approaches to knowledge and enlightenment. The debate, as we shall see shortly, is fundamentally about epistemological issues, problems of knowledge. (Tillemans, opening remarks, 290)",""],["Words of a Gentle Sage - Vol. 2 (Appey 2022)<\/a>","","","Volume Two of this collection expands on Volume One with a series of longer, in-depth teachings by Khenchen Appey Rinpoche on five essential subjects: \n\n1) A commentary to inspire faith, based on verses in praise of the Buddha\u2019s immeasurable qualities from Sakya Pa\u1e47\u1e0dita's ''Clarifying the Sage's Intent''.\n\n2) Oral instructions based on Candrak\u012brti's ''Entering the Middle Way'', offering a practical understanding of the Mah\u0101y\u0101na path as a whole.\n\n3) A commentary on the first three chapters of \u015a\u0101ntideva's ''Way of the Bodhisattva'', which includes an explanation of the ritual for the bodhicitta vow.\n\n4) A rarely given explanation of Gorampa's profound teaching on dependent arising according to the four philosophical schools of Indian Buddhism, entitled ''Illumination of Sa\u1e43s\u0101ra and Nirv\u0101\u1e47a''.\n\n5) A detailed commentary on Samantabhadra's ''Noble Aspirations to Sublime Conduct'', as the supreme means of dedication.\n\n[https:\/\/chodungkarmo.org\/words-of-a-gentle-sage-collected-teachings-of-khenchen-appey-rinpoche-vol-2\/ (Source: Ch\u00f6dung Karmo Translation Group)]",""],["Wishing and Engaging Bodhicitta (Chagdud Tulku 1993)<\/a>","","","No abstract given. Here are the first relevant paragraphs: \n\nBodhicitta has two frameworks: that of the welfare of\nothers, or compassion; and that of enlightenment, or wisdom. We wish for enlightenment not just to escape samsara\nbut also to benefit whoever sees, hears, touches, or remembers us. Now we might have the capacity to help ten, a hundred, a thousand, or, if we're famous, perhaps a hundred thousand or even millions of people. But that isn't\nenough. A limitless number of beings suffer throughout\nsamsara.\n\nWhen we practice, we can give rise to one of three forms of bodhicitta. We call the first the ''shepherd-like attitude'', in that our motivation is to lead all sentient beings to enlightenment ahead of us and to follow after them just as a shepherd herds his sheep through the gate, then follows after. We call the second the ''ferryman's'' or ''boatman's attitude''. In crossing a river, the boatman arrives at the opposite\nshore at the same time as his passengers. In the same way,\nyou and all other beings go together to enlightenment.\nRealistically, however, in order to free others from the\ncycles of existence, you must first free yourself. Just as a\nking assumes the throne first and then rules the kingdom\nwisely, in your practice you aspire to attain buddhahood\nyourself, so that you will be able to free others from samsara. This is known as the ''kingly attitude''. We cultivate one\nor the other of these forms of bodhicitta to counteract various degrees of self-clinging, the greatest single impediment to enlightenment.",""],["Wisdom: Two Buddhist Commentaries<\/a>","","","One of the most intriguing and challenging aspects of Buddhism is the idea of Emptiness. This is the subject of the ninth chapter of the ''Bodhicharyavatara'' (''The Way of the Bodhisattva''), one of the great classics of Mahayana Buddhist literature. The author, Shantideva, introduces the philosophical view of the Madhyamika school and describes the development of Transcendent Wisdom, the heart and life of Buddhist practice.\n\nNumerous commentaries have been written by great Buddhist masters to explain Shantideva's somewhat cryptic poetry and subtle philosophical arguments. Two such commentaries, translated from Tibetan at the request of H.H the Dalai Lama, are presented in this book, along with a new translation of the original text. While both are highly respected within the explanatory tradition, their striking differences, in both emphasis and style, provide a rare depth of perspective on this essential subject. (Source: back cover)",""],["Wisdom Overview<\/a>","","","In chapter 9 \u015a\u0101ntideva more explicitly discusses the subject of the wisdom of emptiness. Without a correct understanding and direct realization of emptiness, the practice of true compassion that is the activity of bodhisattvas is impossible. \u015a\u0101ntideva therefore spends a considerable amount of time in this chapter discussing the cultivation and experience of wisdom, expounding upon topics such as the two truths, the selflessness of the person and the selflessness of phenomena, and the function of the realization of emptiness.",""],["Why War? Why Not Peace? Santideva's Answer to Einstein's Famous Question to Freud<\/a>","","","Reviewing Sigmund Freud's essays and correspondence during World War I, we find that for the most part he minimized or denied the impact the war was having on him and his patients. Just as Sandor Ferenczi's emphasis on the impact of \"real\" childhood events and the \"real\" relationship between patient and analyst was seen as aberrant, so too was Ferenczi's warning Freud to leave Germany in 1933 treated as paranoia. Freud's later works apply his psychoanalytic theories to society as a whole but do not consider ways to \"cure\" social ills, so it is not surprising that Freud didn't hear Albert Einstein's famous question, Why War? as a plea for insight into how to end war. The author suggests a reconsideration of Einstein's question from the perspective of Buddhist psychology and finds a more optimistic albeit difficult answer.",""],["Where Does the Cetanic Break Take Place? Weakness of Will in \u015a\u0101ntideva\u2019s Bodhicary\u0101vat\u0101ra<\/a>","","","This article explores the role of weakness of will (''akrasia'') in the Indian Buddhist tradition, and in particular within \u015a\u0101ntideva\u2019s ''Introduction to the Practice of Awakening'' (''Bodhicary\u0101vat\u0101ra''). In agreement with Jay Garfield, I argue that there are important differences between Aristotle\u2019s account of ''akrasia'' and Buddhist moral psychology. Nevertheless, taking a more expanded conception of weakness of will, as is frequently done in contemporary work, allows us to draw significant connections with the pluralistic account of psychological conflict found in Buddhist texts. I demonstrate this by showing how Am\u00e9lie Rorty\u2019s expanded treatment of akrasia as including emotional response and perceptual classification allows us to recognize that one of the purposes of many of \u015a\u0101ntideva\u2019s meditations is to treat various forms of ''akratic'' response.",""],["When the Clouds Part<\/a>","","","\"Buddha nature\" (''tath\u0101gatagarbha'') is the innate potential in all living beings to become a fully awakened buddha. This book discusses a wide range of topics connected with the notion of buddha nature as presented in Indo-Tibetan Buddhism and includes an overview of the s\u016btra sources of the ''tath\u0101gatagarbha'' teachings and the different ways of explaining the meaning of this term. It includes new translations of the Maitreya treatise ''Mah\u0101y\u0101nottaratantra'' (''Ratnagotravibh\u0101ga''), the primary Indian text on the subject, its Indian commentaries, and two (hitherto untranslated) commentaries from the Tibetan Kagy\u00fc tradition. Most important, the translator\u2019s introduction investigates in detail the meditative tradition of using the ''Mah\u0101y\u0101nottaratantra'' as a basis for Mah\u0101mudr\u0101 instructions and the Shentong approach. This is supplemented by translations of a number of short Tibetan meditation manuals from the Kadampa, Kagy\u00fc, and Jonang schools that use the ''Mah\u0101y\u0101nottaratantra'' as a work to contemplate and realize one\u2019s own buddha nature. (Source: [https:\/\/www.shambhala.com\/when-the-clouds-part-3265.html Shambhala Publications])",""],["When a Philosopher's Stone Turns Gold into Base Metal (Hayes 2016)<\/a>","","","An account of how certain presuppositions led the author astray in previous attempts at interpreting a key metaphor in \u015a\u0101ntideva\u2019s ''Bodhicary\u0101vat\u0101ra'' 1.10.",""],["What Would a Sage Do?<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nWhen I first encountered the ''Bodhicharyavatara'', the great work of Achariya Shantideva, the eighth-century Indian Buddhist philosopher, it left me feeling overwhelmed and underaccomplished. Yet at the same time I was deeply moved by its extraordinary wisdom and compassion, and the depth of insights into anger and patience. Through the years I have become more familiar with the text, but still harbor no delusion of fully grasping all the subtleties or the profound depth of its understanding. Shantideva offers teachings on patience that are as insightful and relevant today as they must have been when he wrote them thirteen centuries ago. My appreciation for the ''Bodhicharyavatara'' has been enhanced enormously by the various times I have heard His Holiness the Dalai Lama offer teachings on the text. His Holiness has said the ''Bodhicharyavatara'' has been the highest inspiration for his ideals and practices. I am motivated here by a belief that every opportunity one has to experience these teachings can only be beneficial. May I humbly suggest paddling slowly; the waters here are deep. (Lokos, introductory remarks, 149)",""],["What Is It Like to Be a Bodhisattva? Moral Phenomenology in \u015a\u0101ntideva's Bodhicary\u0101vat\u0101ra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n''Bodhicary\u0101vat\u0101ra'' was composed by the Buddhist monk scholar \u015a\u0101ntideva at N\u0101land\u0101 University in India sometime during the 8th Century CE. It stands as one the great classics of world philosophy and of Buddhist literature, and is enormously influential in Tibet, where it is regarded as the principal source for the ethical thought of Mah\u0101y\u0101na Buddhism. The title is variously translated, most often as ''A Guide to the Bodhisattva\u2019s Way of Life'' or ''Engaging in the Bodhisattva Deeds'', translations that follow the canonical Tibetan translation of the title of the book (''Byang chub sems pa'i spyod pa la 'jug pa'') and the commentarial tradition of Tibet. But that translation itself represents only one of two possible original Sanskrit titles, and a more natural English rendering of either Sanskrit title is simply ''How to Lead an Awakened Life'', and that indeed describes the content of the text admirably. Taking this as the meaning of the title can issue in a kind of gestalt shift in our view of the text, allowing us to see it not so much as a characterization of the extraordinary moral life of a saint, but as a guide to moral development open to any of us. I therefore recommend that as an English translation of the title and as an understanding of the subject of the text. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u015a\u0101ntideva\u2019s understanding of how to lead such a life is distinctive, and is very different from accounts of the moral or the exemplary life familiar in the Western tradition. It is, I will argue, primarily a phenomenological account, and that is why I think it important for this account of Buddhist ethics to be taken as a voice in the contemporary philosophical conversation about the nature of ethics and about the proper form of moral theory. When read in the context of contemporary metaethics, and only as an important text in the history of Buddhism, ''How to Lead an Awakened Life'' gains new importance. (Garfield, introduction, 333\u201334)",""],["What Is Bodhicitta? A Book about Living and Giving with Intention for Kids (Ogle 2023)<\/a>","","","Bodhicitta is a life of giving, and one that takes time to understand, learn, and practice. However, it is so beautiful and can lead anyone to unwavering happiness.\n\nMany kids around the world will hear of bodhicitta, or a comparable word used in their language, spiritual beliefs, or philosophical view. When it\u2019s time, they will experience it, and share its beauty with others.\n\nThis book is for those who are guided on an aforementioned path, AND for those who know nothing of it. It\u2019s an introduction into bodhicitta, in words kids can understand. And, it ultimately opens the door for values, attitude, and intention to play a role in all our lives and happiness.\n\nAs it has been said by many for thousands of years \u2013 bodhicitta is more precious than a wish-fulfilling jewel. ([https:\/\/ayladogogle.wixsite.com\/eoglebooks\/product-page\/what-is-bodhicitta Source Accessed Jan 7, 2023])",""],["What Is Bodhicitta? (Tricycle Editors 2022)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nBodhicitta (Skt., translated as \"awakening mind\" or \"thought of enlightenment\") is the commitment to embark on a path of awakening and be a bodhisattva, one dedicated to the liberation all beings. Bodhicitta is born of compassion, the desire to free all beings from suffering, even those who wish us harm or consider us enemies. One of the foundations of the Mahayana tradition, bodhicitta is woven into many of its teachings.",""],["Waking up from Delusion: Mindfulness (Sati) and Right Mind-and-Heart (Bodhicitta) for Educating Activists (Bai 2022)<\/a>","","","In the face of current turbulent times including climate emergencies, species extinction, the erosion of democracy and the rise of authoritarianism\u2014in short, a suffering world\u2014the authors of this paper propose that education needs to be centrally an activist effort dedicated to healing and repairing the increasingly wounded and damaged world. To this end, this paper explores Buddhism as an educational program that centralizes a healing curriculum based on the understanding that healing comes from waking up from the delusion of possessive individualism (ego-selves) that gives rise to neoliberal capitalist societies. This delusion is the existential home of suffering. Waking up requires the disciplined effort of seeing through and past individualism to the workings of mutual causality within a universe of interconnection (Interbeing), such as ours. The mindfulness (sati) practice that the historical Buddha taught is such a form of mental discipline. Through the agentic cultivation of sati and subsequent remembrance of our inherent Interbeing, we can rediscover and rekindle the inherently enlightened mind of bodhicitta. This paper explores various psychological, sociocultural, ideological, and relational conditionings that act as barriers to seriously practicing mindfulness, including the currently popular conceptions of mindfulness in North America. While acknowledging that successful practice takes setting up the right conditions, our paper also delves into helpful and supportive conditions for mindfulness practice for activists, namely, ethical motivation and contemplative\/healing emotions such as the Four Immeasurables.",""],["Waking into Compassion: The Three \u0100lambana of Karu\u1e47\u0101<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nAnyone who becomes familiar with Buddhist thought eventually has to deal with the question of how compassion can be meaningful, if both its agent and its object are ultimately unreal. The ultimate truth of Buddhism, whether that truth is no-self or emptiness, seems to deny both the object of compassion and the compassionate subject. The Buddhist ethic, which takes the suffering of sentient beings seriously, seems to be at odds with its ultimate truth, which denies the very existence of those beings. This chapter begins by taking up how this presents itself to us as a philosophical and interpretive problem, and then investigates Indian Buddhist sources that recognized and directly addressed these problems in systematic thought. The motif of the three objects, or ''\u0101lambana'', of ''karu\u1e47\u0101'' served as a frame for discussing how compassion made sense to M\u0101dhyamika thinkers such as Candrak\u012brti, \u015a\u0101ntideva, and Praj\u00f1\u0101karamati. (Jenkins, preliminary remarks, 97)",""],["Vodi\u010d kroz bodhisattvin na\u010din \u017eivota<\/a>","","","Croatian translation of the ''Bodhicary\u0101vat\u0101ra''. The following is a translation from the preface using Claude.ai:\n\n''Guide to the Bodhisattva's Way of Life'' is a work composed in the eighth century by the Buddhist monk Shantideva. From the time it appeared until today, it has occupied an irreplaceable place in all Mahayana Buddhist schools, while in Tibet itself it enjoys a reputation comparable to the importance of the New Testament for all Christians. As its name suggests, Shantideva explained in it, in an inspired and concise manner, how a bodhisattva should behave and act, placing special emphasis on the development of bodhicitta \u2013 the mind of wisdom and compassion. It was precisely based on this text that numerous systems for developing the 'awakened mind' appeared throughout history, which are taught, studied, and practiced to this day.\n\nThe first version of the translation of this text into Croatian was made back in 2002, on the occasion of His Holiness the Dalai Lama's visit to Croatia, who then joyfully received it as a gift. That first Croatian version was based on Stephen Batchelor's English translation from Tibetan, published by the Library of Tibetan Works and Archives from Dharamsala.\n\nHowever, over the years it became clear that the existing Croatian translation needed to be thoroughly refreshed with numerous corrections and new interpretations: this is a text that contains so many different levels of interpretation that even the Tibetans themselves have been adapting it to their own language for centuries. If we limit ourselves to just the most significant European languages, today there are at least six English translations of this text, five French and four German, as well as a significant number of translations of its commentaries.\n\nBatchelor based his translation on the commentary of the fourteenth-century Tibetan teacher Thogme Zangpo, Ocean of Good Explanations. Seeking to make reading easier and provide context for the most demanding ninth chapter, he presented it in the form of an extended prose dialogue, although the original text was written, like the rest of the work, in concise verse form. Wishing to convey to readers something of the pithy style of Shantideva's expression and provide the possibility of additional understanding of the complexity of the ninth chapter, we have included in the Croatian translation verses from two additional English translations: that of Vesna and Alan Wallace and that of the Padmakara translation group. The Wallaces' translation relies on both the Sanskrit and Tibetan originals, while Padmakara's represents an extremely meticulous reading of the Tibetan original. The reader will therefore be able to compare three versions of translations of the same verses, thus obtaining three different keys to understanding them.",""],["Vivre en h\u00e9ros pour l'\u00e9veil<\/a>","","","''Vivre en h\u00e9ros pour l'eveil'' est un des classiques de la tradition du Grand Vehicule indien. Son auteur, Shantideva (685-763), l'un des derniers tres grands ma\u012btres bouddhistes de l'Inde, y d\u00e9ploie d'une mani\u00e8re in\u00e9gal\u00e9e l'expos\u00e9 des m\u00e9thodes pour \u00e9riger dans le coeur de chacun deux piliers flamboyants: la compassion universelle et la sagesse du non-so1, supports de 1'infinie activit\u00e9 des H\u00e9ros pour l'\u00e9veil et des \u00c9veill\u00e9s.\n\nCe texte - qui para\u012bt avoir \u00e9t\u00e9 \u00e9crit \u00e0 l'intention de l'homme d'aujourd'hui, tant l'acuit\u00e9 de la description de ses \u00e9tats d'espirit, de ses peurs, des passions et perturbations qui l'agitent y est grande- fut, au cours des si\u00e8cles, l'enseignement de pr\u00e9dilection des aspirants \u00e0 la pl\u00e9nitude et une source intarissable d'inspiration. Alors que le bouddhisme se diffuse en Occident, il reste un recueil d'instructions ch\u00e9ri par de nombreux ma\u012btres contemporains de toutes ob\u00e9diences. (Source: back cover)",""],["Visualizing a Buddhist Sutra<\/a>","","","This book discusses the analysis of Ga\u1e47\u1e0davy\u016bhas\u016btra. The Ga\u1e47\u1e0davy\u016bhas\u016btra is a grand scripture covering a number of complicated themes and intricate Buddhist ideas. The study is confined to the principal idea of Bodhisattvahood versus \u015ar\u0101vakahood, the concept of dharmadh\u0101tu: The realm of reality, and the Bodhisattva\u2019s ten stages. It also describes the schematic arrangement of surviving inscriptional panels, and the eleven manuscripts of the Avata\u1e41sakas\u016btra. In addition, the methodology and dialectics between form and contents as well as the interconnection between murals and inscriptions are elaborated. Finally, it summarizes the functionality of both murals and inscriptions. (Source: [https:\/\/oxford.universitypressscholarship.com\/view\/10.1093\/acprof:oso\/9780195673142.001.0001\/acprof-9780195673142 Oxford Scholarship Online])",""],["Virtuous Bodies<\/a>","","","''Virtuous Bodies'' breaks new ground in the field of Buddhist ethics by investigating the diverse roles bodies play in ethical development. Traditionally, Buddhists assumed a close connection between body and morality. Thus Buddhist literature contains descriptions of living beings that stink with sin, are disfigured by vices, or are perfumed and adorned with virtues. Taking an influential early medieval Indian Mah\u0101y\u0101na Buddhist text-\u015a\u0101ntideva's ''Compendium of Training (\u015aik\u015f\u0101samuccaya)''-as a case study, Susanne Mrozik demonstrates that Buddhists regarded ethical development as a process of physical and moral transformation.\n\nMrozik chooses ''The Compendium of Training'' because it quotes from over one hundred Buddhist scriptures, allowing her to reveal a broader Buddhist interest in the ethical significance of bodies. The text is a training manual for bodhisattvas, especially monastic bodhisattvas. In it, bodies function as markers of, and conditions for, one's own ethical development. Most strikingly, bodies also function as instruments for the ethical development of others. When living beings come into contact with the virtuous bodies of bodhisattvas, they are transformed physically and morally for the better.\n\n''Virtuous Bodies'' explores both the centrality of bodies to the bodhisattva ideal and the corporeal specificity of that ideal. Arguing that the bodhisattva ideal is an embodied ethical ideal, Mrozik poses an array of fascinating questions: What does virtue look like? What kinds of physical features constitute virtuous bodies? What kinds of bodies have virtuous effects on others? Drawing on a range of contemporary theorists, this book engages in a feminist hermeneutics of recovery and suspicion in order to explore the ethical resources Buddhism offers to scholars and religious practitioners interested in the embodied nature of ethical ideals. (Source: [https:\/\/global.oup.com\/academic\/product\/virtuous-bodies-9780195305005?q=virtuous%20bodies&lang=en&cc=us# Oxford University Press])",""],["Virtues-P\u0101ramit\u0101s: St. Ignatius of Loyola and \u015a\u0101ntideva as Companions on the Way of Life<\/a>","","","'''Abstract'''\n\nThis dissertation conducts a comparative study of the cultivation of the virtues in Catholic spiritual tradition and the perfections (''p\u0101ramit\u0101s'') in the Mah\u0101y\u0101na Buddhist traditions in view of the spiritual needs of contemporary Croatian young adults. The comparison is carried out through the exploration of two key texts: ''The Spiritual Exercises'' of Ignatius of Loyola, a sixteenth-century Basque Catholic, and the founder of the Society of Jesus, and ''The Way of the Bodhisattva'' (''Bodhicary\u0101vat\u0101ra'') of \u015a\u0101ntideva, an eight-century Indian Mah\u0101y\u0101na monk. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The study links the central teachings of the Catholic faith to the daily life and identity of young Catholics through the cultivation of the virtues\/ ''p\u0101ramit\u0101s'', re-imagined for the modem sensibilities of today's Croatia. Such practice understands the cultivation of the virtues\/p\u0101ramit\u0101s as intentional, deliberate, and cognitive behavioral activity through which one shapes one's life according to a particular vision of ultimate reality. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The primary objective of this study is to fill a vital need within the Catholic community in the small but culturally and religiously complex nation of Croatia. The general problem facing Croat Catholics today is the clash of Catholic pre-modernity with modem and post-modern ideas and institutions. In this encounter, pre-modern Catholic religious forms no longer satisfy the needs and expectations of modem young adults in a society increasingly marked by cultural and religious pluralism. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The immediate context of my study is the \"3D Formation Program,\" a three-yearlong systematic program for young adults organized by the University Students Catholic Academic Center (SK.AC), which belongs to the Jesuit university chaplaincy at Zagreb University. The name \"3D\" is an abbreviation of the Croatian words, ''Duh'', ''Dusa'', and ''Drustvo'', meaning \"Spirit, Soul and Society.\" My study argues that a fruitful synthesis between Ignatius and \u015a\u0101ntideva with regard to the cultivation of virtues\/p\u0101rarmit\u0101s may contribute to a form of Catholic spirituality that is intellectually and behaviorally challenging, relevant, and compelling for today's Croatian young adults. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Buddhism is attractive for Catholics because of its practicality, immediately pragmatic effects, monastic institutions, and ritual richness. It therefore serves as a good dialogue partner for lgnatian spirituality in the cultivation of a contextualized spiritual practice. Though the two traditions differ radically on the level of doctrinal assumptions and consequently, ultimate goals, they share a great deal on the level of the practice of virtues\/p\u0101ramit\u0101s, which assumes a common, human, biological-intellectual substratum. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The theoretical framework of this study is the comparative theological method developed by Francis Clooney, complemented with Judith Berling's interreligious learning. The reason for merging Clooney's and Berling's methods lies in the nature of my work, which involves studying each text in its own context (Clooney) as well as considering contemporary interpretations within \" living\" communities (Berling). The work is interdisciplinary in nature. In addition to comparative theology and interreligious learning, the study applies an historical and sociological framework to an analysis of the political, economic, ideological, religious, and cultural dimensions of the Croatian context. This analysis forms the foundation of a contextualized spiritual practice for young adults who are seeking genuine encounter with God in the complex historical reality of Croatia.",""],["Vines of Am\u1e5bta: A Prayer to the Lineage of the Bodhicary\u0101vat\u0101ra<\/a>","","","This is a short supplication prayer to the lineage masters of the ''Bodhicary\u0101vat\u0101ra''. It has been translated into English by Adam Pearcey for Lotsawa House and is also available in Tibetan on their site.",""],["Vinayavini\u015bcaya Up\u0101liparip\u1e5bcch\u0101 (Dutt, N.)<\/a>","","","A Sanskrit edition of the ''Vinayavini\u015bcayop\u0101liparip\u1e5bcch\u0101s\u016btra'' edited by Nalinaksha Dutt and published by Calcutta Oriental Press, 1931. This is a reprint of the text first published in the ''Indian Historical Quarterly'', vol. 7, no. 2, 278\u201386.",""],["Vinaya-vini\u015bcaya-Up\u0101li-parip\u1e5bcch\u0101<\/a>","","","A French translation of the ''Vinayavini\u015bcayop\u0101liparip\u1e5bcch\u0101s\u016btra'' by Pierre Python from the Sanskrit, Tibetan, and Chinese; with introduction, critical edition of Sanskrit fragments and the Tibetan version, notes and glossaries. In appendix: text and translation of T1582 (''Bodhisattvabh\u016bmi''), I, and of the ''Sugatapa\u00f1catri\u1e43\u015batstotra'' of M\u0101t\u1e5bce\u1e6da",""],["Vimalak\u012brtinirde\u015bha: La Ense\u00f1anza De Vimalak\u012brti<\/a>","","","Obra p\u00f3stuma de Carmen Dragonetti y Fernando Tola, este volumen contiene la primera traducci\u00f3n a lengua moderna occidental, el espa\u00f1ol, a partir del original s\u00e1nscrito, del Vimalakirtinirdesha. Sus traducciones chinas tuvieron enorme influencia en todo el mundo buddhista, ya que es uno de los textos que contribuyeron a la creaci\u00f3n del Buddhismo Ch\u00b4an en China, que se difundi\u00f3 luego en Vietnam, Korea y Jap\u00f3n, donde recibe el nombre de Zen. Adem\u00e1s, que el personaje central sea un Bodhisattva laico lo convierte en un texto muy apreciado por la parte laica de la Comunidad Buddhista en todos los \u00e1mbitos buddhistas, antiguos y modernos.\n\nEl Vimalakirtinirdesha no es un Sutra del Mahayana en sentido tradicional, no tiene como centro a Buddha Shakyamuni, y su Palabra, sino la ense\u00f1anza personal de un laico buddhista ejemplar, Vimalakirti, que ha captado la evoluci\u00f3n sufrida filos\u00f3ficamente por la doctrina buddhista en virtud de la cual los dharmas, insustanciales, dependientes de causas, transitorios e impermanentes, dan lugar a la Vaciedad de ser propio (svabhavashunyata) de toda la realidad. Los nuevos enfoques de la antigua Ense\u00f1anza desde todas las perspectivas posibles aparecen en \u00e9l: el cuerpo, la enfermedad, la Carrera del Bodhisattva, la moral buddhista de las Perfecciones, las antiguas nociones, las nuevas percepciones y valores como la Habilidad en el Uso de los Medios, la Paciencia en su novedosa perspectiva intelectual que hace posible comprender la Vaciedad, la Elocuencia del que predica, la Receptividad del que lo escucha, el puente entre ellos constituido por la Habilidad en el Uso de los Medios, la Tierra de Buddha en su concepci\u00f3n moralizante, etc.\n\nEl Vimalakirtinirdesha, ni Sutra ni Tratado, es un texto extraordinario escrito desde la perspectiva de un laico buddhista que pone en pr\u00e1ctica buddhista la filosof\u00eda te\u00f3rica de la Vaciedad Universal y expone su visi\u00f3n amplia y abarcante de la misma en un s\u00e1nscrito de inigualable belleza. Toda la ense\u00f1anza est\u00e1 enfocada desde la Vaciedad Universal: las ideas, los valores, las cualidades morales, las pr\u00e1cticas del Bodhisattva en su Carrera, en forma exhaustiva y detallada, con explicaciones ingeniosas y profundas, no siempre f\u00e1ciles de captar y\/o seguir, una riqueza argumentativa coherente y hermosa. ([https:\/\/articulo.mercadolibre.com.ar\/MLA-823508561-vimalakirtinirdesha-la-ensenanza-de-vimalakirti-_JM Source Accessed Apr 20, 2022])",""],["Vimalak\u012brtinirde\u015bas\u016btra (Joshi and Pr\u0101s\u0101dika)<\/a>","","","A translation of the ''Vimalak\u012brtinirde\u015bas\u016btra'' into Hindi by Lal Mani Joshi based on the Tibetan version and Sanskrit reconstruction prepared by Bhik\u1e63u Pr\u0101s\u0101dika.",""],["Vimalak\u012brtinirde\u015ba: Transliterated Sanskrit Text Collated with Tibetan and Chinese Translations<\/a>","","","This work contains the reproduction of the Sanskrit text of the ''Vimalak\u012brtinirde\u015bas\u016btra'' in transliteration with the corresponding passages from the Tibetan and Chinese translations. Edited by The Study Group on Buddhist Sanskrit Literature, Institute for Comprehensive Studies of Buddhism, Taisho University. Vol. 2 (of 3 vols.) of ''Vimalak\u012brtinirde\u015ba and J\u00f1\u0101n\u0101lok\u0101la\u1e43k\u0101ra: Transliterated Sanskrit Text Collated with Tibetan and Chinese Translations''. The following reflects the contents of the three volumes:\n\n[V. 1]. \"Yuimaky\u014d\" \"Chik\u014dmy\u014d sh\u014dgongy\u014d\" kaisetsu = Introduction to Vimalak\u012brtinirde\u015ba and J\u00f1\u0101n\u0101lok\u0101la\u1e43k\u0101ra -- \n[v. 2]. Bon-Z\u014d-Kan taish\u014d \"Yuimaky\u014d\" = Vimalak\u012brtinirde\u015ba transliterated Sanskrit text collated with Tibetan and Chinese translations -- \n[v. 3]. Bon-Z\u014d-Kan taish\u014d \"Chik\u014dmy\u014d sh\u014dgongy\u014d\" = J\u00f1\u0101n\u0101lok\u0101la\u1e43k\u0101ra transliterated Sanskrit text collated with Tibetan and Chinese translations. (Source: [https:\/\/www.worldcat.org\/title\/bon-zo-kan-taisho-yuimakyo-chikomyo-shogongyo-vimalakirtinirdesa-and-jnanalokalamkara-transliterated-sanskrit-text-collated-with-tibetan-and-chinese-translations-edited-by-study-group-on-buddhist-sanskrit-literature\/oclc\/56774525&referer=brief_results Worldcat])",""],["Vimalak\u012brtinirde\u015ba: The Teaching of Vimalak\u012brti (G\u00f3mez, L. and Harrison, P.)<\/a>","","","An English Translation of the Sanskrit Text Found in the Potala Palace, Lhasa by Luis G\u00f3mez and Paul Harrison, with members of the Mangalam Translation Group.\nPrevious English renderings of this classic Mah\u0101y\u0101na text had been based on Chinese or Tibetan translations and not the Indian Sanskrit. Mangalam Research Center for Buddhist Languages sponsored a two-week workshop on the newly discovered text in 2010, led by five eminent scholars. At the end of the workshop, the decision was made to prepare a full translation. Building on the initial efforts of workshop participants and working closely with Luis G\u00f3mez before he passed away, Paul Harrison, the George Edwin Burnell Professor of Religious Studies at Stanford University, has carried the English translation to completion. The result is a careful and scholarly treatment of this enduring text by one the foremost translators of Buddhist s\u016btras. Elegantly translated and easily readable, this is a major contribution to the study and understanding of this playful and complex text for English readers. (Source: [https:\/\/mangalampress.org\/product\/vimalakirtinirdesa-the-teaching-of-vimalakirti\/ Mangalam Press)]",""],["Vimalak\u012brtinirde\u015ba: A Sanskrit Edition Based upon the Manuscript Newly Found at the Potala Palace<\/a>","","","This contains only the Sanskrit text, which the editors have set about to standardize and revise according to philological standards, with footnotes flagging their emendations. As they explain in the Foreword (p. v):\n\n\"It was at the end of the twentieth century, in July 1999, when the Sanskrit manuscripts of these two texts were discovered at the Potala Palace in Tibet... Considering it was our duty to publicize them as soon as possible, we first published the above mentioned Sanskrit texts collated with corresponding Tibetan and Chinese translations. Although we had produced a provisional edition in parallel with the transliteration, it took more than a year to standardise and complete it for this publication.\n\n\"In the process of revising the text, there was an in-depth exchange of opinions regarding possible emendations among members of the group. We eventually decided to provide minimum annotations in this edition since the transliterated Sanskrit text, which is presented with the corresponding sections of the Tibetan and Chinese translations, was already available.\"\n\nIn the Introduction. they explain:\n\n\"The text of the earlier publication was faithfully transliterated from the manuscript preserved at the Potala Palace. Even though there were obvious mistakes in the manuscript, no emendations were made because our intent was to publish as soon as possible and to reproduce the only manuscript so far available in Sanskrit with diplomatic accuracy.\n\n\"In the present publication, on the other hand, obvious scribal errors are corrected, missing words supplied, and grammatical emendations are made by consulting the Tibetan and Chinese translations... We refrain from entitling it a 'critical edition' because it is difficult for us to be as critical as we would like with a single Sanskrit manuscript.\" (p. xi)\n\n\"There are about twenty instances in which the Sanskrit is different the Tibetan translation and\/or the Chinese translations.\" (p. xiii)\n\nwhich they then go on to examine five cases in more detail.\n\nThe online DSBC version is based on the later proto-critical edition, minus the footnotes. The Bibliotheca Polyglotta online version cites the earlier pubication, but also seems to have incorporated the later emendations, minus the notes.\n\n(Source: [https:\/\/networks.h-net.org\/node\/6060\/discussions\/111109\/query-sanskrit-vimalak%C4%ABrtinirde%C5%9Ba Dan Lusthaus via H-Buddhism])",""],["Vimalak\u012brti-Nirde\u015ba-S\u016btra: Translated from the Chinese<\/a>","","","An English translation of the ''Vimalak\u012brtinirde\u015bas\u016btra'' by Masatoshi \u014chara from the Chinese.",""],["Vimalak\u012brti's Discourse on Emancipation<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThis is an English translation of the ''Vimalak\u012brti-nirde\u015ba'' (Nanji\u014d 146), being the first attempt * to introduce the text to Western readers. Strangely, no one has so far tried to translate it into any of the European languages\u2014a book so full of interest in various ays and so largely contributing to the foundations of Oriental philosophy and religion. (Idumi, introduction, vol. 2, 358)\n\n<h5>Notes<\/h5>\n#I did not know when I wrote these lines that an English translation by Mr. Kakichi \u014chara appeared in the ''Hansei-Zasshi'' for 1898\u201399, which is now extremely difficult to obtain.",""],["Vigilant Introspection Overview<\/a>","","","Chapter 5 concerns the topic of vigilant introspection. This discussion is a continuation of \u015a\u0101ntideva's theme of protecting the attitude of bodhicitta. Here, such vigilance requires the constant guarding of the mind from negative emotions through mindfulness, the discipline of refraining from negative conduct, the discipline of practicing virtuous dharmas, and the discipline of working for the benefit of beings.",""],["Verses of Refuge and Bodhicitta (\u015a\u0101kya\u015br\u012bbhadra 2008)<\/a>","","","Extracted from \u015a\u0101kya\u015br\u012bbhadra's ''Seven Branches for Practising the Sacred Dharma'' (''Sapt\u0101\u1e45gasaddharmacary\u0101vat\u0101ra''), these verses for taking refuge and generating bodhicitta are often recited independently of their original source.",""],["Verses by \u015a\u0101ntideva in the \u015aik\u1e63\u0101samuccaya: A New English Translation<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nSome years ago I published a paper[2] dealing with a number of verses appearing in \u015a\u0101ntideva's ''\u015aik\u1e63\u0101samuccaya'',[3] most of which had been previously taken as citations from Mah\u0101y\u0101na s\u016btras. The paper demonstrated that these were not citations, but most likely original compositions by \u015a\u0101ntideva himself. The total number of these verses, when combined with the 27 M\u016blak\u0101rikas which lay out the structural plan of the whole work and whose attribution to the master has never been in doubt, amounts to 160 (more or less-this figure is arrived at by aggregating the occasional half-verses). Taken together with other previously misconstrued prose sections of the ''\u015aik\u1e63\u0101samuccaya'' (hereafter abbreviated \u015aik\u1e63), they enable us to re-evaluate \u015a\u0101ntideva's status as an author rather than as a simple compiler\u2014in other words, we can now see that the \u015aik\u1e63 is something more than a patchwork quilt of s\u016btra quotations\u2014and they throw interesting light on various aspects of \u015a\u0101ntideva's work, not least on the textual history of the ''Bodhicary\u0101vat\u0101ra'' (BCA) and its alternative version, the ''Bodhisattvacary\u0101vat\u0101ra'' (BsCA).[4] In the 2007 paper I deal with the problem of the relationship between the two (or three) works in some detail, concluding that these newly identified verses support Akira Sait\u014d's general conclusion about the order in which \u015a\u0101ntideva composed his texts (BsCA > \u015aik\u1e63> BCA). However, that certainly does not exhaust their significance. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Although my previous paper included an edition of the Sanskrit text of the verses as an appendix (pp. 233-48 ), for reasons of space it did not present a translation of them, despite the manifest inadequacies of the renditions appearing in Cecil Bendall and William Rouse's translation of the entire work (''\u015aiksh\u0101-samuccaya: A Compendium of Buddhist Doctrine'' [London, 1922]). In this paper, therefore, I would like to present a preliminary draft of a new English translation of the entire sequence of verses, and take the opportunity to discuss certain problems of interpretation which they present, in the hope that the resulting text will serve as a fitting tribute to Richard Salomon, who has done so much to make the wealth of Indian Buddhist literature available to a wider public. (Harrison, introductory remarks, 87)\n\n<h5>Notes<\/h5>\n#(from the title) The substance of this paper was first presented at the 2009 World Sanskrit Conference in Kyoto, but has lain fallow since then. I would like, however, to thank Jay Garfield, Dan Arnold and Jens-Uwe Hartmann for reading the translation with a critical eye and offering me some valuable suggestions.\n#P. Harrison, \"The Case of the Vanishing Poet: New Light on Santideva and the \u015aik\u1e63\u0101-samuccaya,\" in ''Indica et Tibetica: Festschrift f\u00fcr Michael Hahn, Zum 65. Geburtstag von Freunden und Sch\u00fclern \u00fcberreicht'' (Vienna, 2007), ed. K. Klaus and J.-U. Hartmann, pp. 215-48. Hereafter cited as \"Vanishing Poet.\"\n#For the Sanskrit text of this commentary see C. Bendall, ed., ''\u00c7iksh\u0101samuccaya: A Compendium of Buddhistic Teaching'', Bibliotheca Buddhica, vol. 1 (St. Petersburg, 1897-1902; repr. Delhi, 1971). Hereafter cited as B.\n#For this work, known only from Tibetan manuscripts discovered at Dunhuang, I rely on the excellent work of A. Saito, inter alia his ''A Study of Ak\u1e63ayamati (= \u015a\u0101ntideva)'s'' Bodhicary\u0101vat\u0101ra ''as Found in the Tibetan Manuscripts from Tun-huang'' (Report of Grant-in-Aid for Scientific Research (C), Project number 02801005, Term of project 1990.4-1993.3) (Miye, 1993); and ''A Study of the Dun-huang Recension of the'' Bodhisattvacary\u0101vat\u0101ra (Project Number 09610021, A Report of Grant-in-Aid for Scientific Research (C), Term of Project 1997.4-2000.3) (Mie, 2000). I also thank Professor Saito for generously sharing with me draft transliterations of the Dunhuang manuscripts for those portions of the work not treated in these publications. A full edition of the text is awaited.",""],["Veien til det oppv\u00e5knede liv<\/a>","","","Norwegian translation of the BCA",""],["Vasubandhu's Treatise on the Bodhisattva Vow (Dharmamitra 2009)<\/a>","","","\"Vasubandhu's Treatise on the Bodhisattva Vow\" is Vasubandhu's treatise on the The Sutra on Generating the Resolve to Become a Buddha in which Vasubandhu discourses on the causality behind the origination of the bodhisattva vow (bodhicitta) and on the six perfections through which it reaches fruition. Translation by Bhikshu Dharmamitra. Includes facing-page source text. ([https:\/\/www.kalavinka.org\/index.html#Vasubandhus%20Treatise%20on%20the%20Bodhisattva%20Vow Source Accessed Jan 14, 2025])",""],["Vasubandhu and the Yog\u0101c\u0101rabh\u016bmi<\/a>","","","This book is a study of one of Vasubandhu's works, the ''Abhidharmako\u015babh\u0101\u1e63ya'', which he is said to have written after he had become disillusioned with Sarv\u0101stiv\u0101da and while he favored Sautr\u0101ntika, but before he converted to Mah\u0101y\u0101na and became a Yog\u0101c\u0101ra. Beginning with Hakamaya's seminal article (1986), Japanese scholars have been finding evidence that Vasubandhu sometimes relies on the ''Yog\u0101c\u0101rabh\u016bmi'', supposedly a Mah\u0101y\u0101na text, in his criticisms of Sarv\u0101stiv\u0101da. These discoveries raise doubts about the actual course of Vasubandhu's career.\n\nMy systematic comparison of these two texts shows for the first time the extent of Vasubandhu's dependence on the ''Yog\u0101c\u0101rabh\u016bmi''. In order to complete this project, I have extensively referred to the *''Ny\u0101y\u0101nus\u0101ra'', Sa\u1e43ghabhadra's commentary on the ''Abhidharmako\u015babh\u0101\u1e63ya''. Below, I introduce the relevant texts and explain the significance of my results. (Source: Kritzer, ''Vasubandhu and the Yog\u0101c\u0101rabh\u016bmi'', xii)",""],["Vast as the Heavens Deep as the Sea<\/a>","","","Revered by many\u2014especially His Holiness the Dalai Lama\u2014as the very embodiment of altruism, the late Khunu Rinpoche Tenzin Gyaltsen devoted his life to the development of bodhicitta\u2014the aspiration to achieve enlightenment for the sake of all sentient beings. Presented in both English and the original Tibetan, this modern classic is a collection of Khunu Rinpoche's inspirational verse. (Source: [https:\/\/wisdomexperience.org\/product\/vast-heavens-deep-sea\/ Wisdom Publications])",""],["Vast Clouds of Samantabhadra's Display: A Ritual of Worship to Delight the Teacher, His Eight Heart-Sons, and Their Retinue (Neten Chokling, 2nd 2023)<\/a>","","","A ritual for paying homage to the Buddha and eight main bodhisattvas as a means of generating bodhicitta. The text belongs to ''The Great Compassionate One, Lotus U\u1e63\u1e47\u012b\u1e63a'' (''thugs rje chen po pad+ma gtsug gtor'') cycle within the Chokling Tersar.",""],["Vajray\u0101na me\u1e43 Bodhicitta k\u0101 Vik\u0101s (Lal 2003)<\/a>","","","",""],["Vajracchedik\u0101 n\u0101ma Tri\u015batik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101<\/a>","","","A critical Sanskrit edition of the ''Vajracchedik\u0101praj\u00f1\u0101p\u0101ramit\u0101s\u016btra'', edited by P. L. Vaidya in ''Mah\u0101y\u0101na-S\u016btra-Sa\u1e41graha'', Part 1. Published by The Mithila Institute, 1961.",""],["Vajracchedik\u0101 in the Original Sanskrit<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThis is a fresh manuscript of the Vajracchedika. The text of that work was published by Max M\u00fcller, from manuscripts discovered in Japan, in the Anecdota Oxoniensia (Aryan Series), vol. i, part i, in 1881. The manuscript, now published, was discovered by Sir Aurel Stein in his first expedition to Eastern Turkestan in the years 1900-1. As related by him in his Ancient Khotan, vol. i, p. 258, it was dug out on the 23rd of December, 1900, from the ruins of a small 'dwelling-place' [id. p. 256) belonging to the ancient settlement of Dand\u0101n Uiliq; see also ''id.'', p. 295, and the same author's Sand-buried Ruins of Khotan p. 300. It was identified by Dr. Hoernle as containing the text of the Vajracchedik\u0101; and a notice of the identification was published by him in the Journal of the Royal Asiatic Society for 1903, p. 364. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This manuscript is written on nineteen folios, long and narrow, of coarse country paper, and each folio is about 39 cm. (15 1\/4 inches) in length and 75 mm. (2 15\/16 inches) in width. It is in fairly good preservation, except that parts have perished or decayed. The folios are numbered on the left margin of the obverse side, and are all present except nos. 1, 3-5, and 12, which are wanting. A few of the folios are nearly whole (nos. 11, 17, and 18), some have lost one or both ends (nos. 7, 8, and 16), but most have perished more or less within the page, and present gaps severing the papier in two, partially or completely (nos. 2, 6, 9, 10, 13-15, and 19). In the transcript these gaps are enclosed within the mark (missing character). Where the paper has not perished, the writing has suffered injur in many places, so as to show every stage of decay from merely slight defacement to total obliteration. The folios which have suffered least are nos. 17 and 18, which are reproduced in Plate CVIII in vol. ii of Sir Aurel Stein's Ancient Khotan, while for the present volume fol. 14''b'' (shown in Plate XXI) has been selected, in order to give an idea of the more common condition of the leaves of the manuscript. (Pargiter, preliminary remarks, 176) [https:\/\/archive.org\/details\/cu31924023185584\/page\/176\/mode\/2up Read more here]",""],["Vajracchedik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101s\u016btra (Joshi, L.)<\/a>","","","A critical Sanskrit edition of the ''Vajrachchedik\u0101praj\u00f1\u0101p\u0101ramit\u0101s\u016btra'', edited by Lal Mani Joshi and published by The Central Institute of Higher Tibetan Studies, 1978. Tibetan version of the s\u016btra edited by Samdhong Rinpoche. According to Harrison and Watanabe, Joshi's edition \"appears to draw on the work of its predecessors (M\u00fcller, Pargiter, Chakravarti, Conze and Vaidya) without, as far as we know, reviewing any of the manuscript evidence afresh, while adding or reproducing numerous errors in sandhi and typographical mistakes.\" (Harrison and Watanabe, \"Vajracchedik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101\", in ''Buddhist Manuscripts in the Sch\u00f8yen Collection'', Vol. 3, 92)",""],["Vajracchedik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101 (Sanskrit)<\/a>","","","",""],["Vajracchedik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101 (English)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIn the following pages readers will find a new English translation of the Sanskrit text of the ''Vajracchedik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101'' based on two of the oldest surviving manuscript copies of the work. The first of these copies is the one in the Sch\u00f8yen Collection, edited in this volume by Harrison & Watanabe. Only recently discovered, it appears as the second text (following the ''Bhai\u1e63ajyaguru'') in MS 2385. This ms is presumed to have come from Afghanistan, possibly the Bamiyan area, and is dated on paleographical grounds to the 6th\u20137th centuries. The second copy is the Gilgit ''Vajracchedik\u0101'', discovered in Northern Pakistan in 1931, and subsequently edited by Chakravarti (1956), Dutt (1959), and Schopen (1989). Since the last edition by Schopen is the only reliable one, it is used as the basis for this translation. The date of the Gilgit ms is approximately 6th\u20137th centuries also. The Sch\u00f8yen ms (henceforth S) preserves roughly the first half of the text, in a continuous run over fols. 26\u201346 (corresponding to \u00a7\u00a71\u201316c), the Gilgit (henceforth G) the last two thirds, on fols. 5\u201312, but with the loss of one folio, No. 6 (thus covering \u00a7\u00a713b\u201314e, 15b\u201332b). In basing a translation on a combination of these two manuscripts\u2014joining the upper half of one body to the bottom half of the other, as it were\u2014one is obviously taking the risk of creating a hybrid Frankenstein's monster unlike any version that ever existed, but there is sufficient overlap in the waist area to establish that the two manuscripts represent roughly the same recension of the text, even if they are not identical.[1] Provided that one clearly marks the line between the two halves, leaving all the stitches visible, no great harm is done. The result is, I hope, a useful rendition of this important text in the form in which it was circulating in the area of Greater Gandh\u0101ra in the 6th and 7th centuries A.D. (Harrison, introduction, 133)",""],["Vajracchedik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101 (Dutt)<\/a>","","","This is a critical Sanskrit edition of the ''Vajracchedik\u0101praj\u00f1\u0101p\u0101ramit\u0101'', edited by Nalinaksha Dutt with the assistance of D. M. Bhattacharya and Shiv Nath Sharma, in Gilgit Manuscripts, Vol. 4. Volume 4 (of 4) contains the ''Mah\u0101sannip\u0101taratnaketadh\u0101ra\u1e47\u012bs\u016btra'', ''Vajracchedik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101'', ''\u0100ryabuddhabal\u0101dh\u0101napr\u0101tih\u0101ryavikurv\u0101\u1e47anirde\u015ban\u0101mamah\u0101y\u0101nas\u016btra'', and ''\u0100ryamaitreyavy\u0101kara\u1e47am''. (Source: [https:\/\/www.worldcat.org\/title\/gilgit-manuscripts\/oclc\/1235449846&referer=brief_results Worldcat])",""],["Vajracchedik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101 (Conze)<\/a>","","","A critical Sanskrit edition and English translation of the ''Vajracchedik\u0101praj\u00f1\u0101p\u0101ramit\u0101s\u016btra'' based on Max M\u00fcller's edition. English and Sanskrit; introd. in English. The following are Harrison and Watanabe's comments on this edition:\n\nSeveral new editions of the complete Sanskrit text of the Vaj were brought out after the publication of the Central Asian and Gilgit fragments, but none of them represents a significant advance on M. Nevertheless, Edward Conze's 1957 edition (No. 4, Cz) has, as it were, assumed canonical status, despite its shortcomings.[11] Conze used Muller's edition as his base text, checking its readings against another copy of the bilingual Tibetan blockprint (M\u00fcller's T) kept in the library of the School of Oriental and African Studies, London. He presented the text in Roman script, with various orthographical modifications, Western punctuation, liberal use of hyphens to break up compounds, and the sandhi between vowels resolved.[12] In the footnotes he added the results of comparisons with P (No. 2), Chakravarti's edition of the Gilgit manuscript (No. 3), the commentaries by Asa\u1e45ga and Vasubandhu, and the Tibetan translation, as well as the Chinese translation by Kum\u0101raj\u012bva. When there is a phrase that is missing in P and\/or G, it is set within parentheses in the text. However, Conze did not use M consistently as his base text, occasionally making changes to the wording in which he conflated his various witnesses arbitrarily. He also failed to list the differences between his witnesses exhaustively. Some of the failings of the resulting text have been pointed out by Schopen (1989: 96-97). Nevertheless, most subsequent translations and studies have relied on Conze's edition, and philosophical questions have also been addressed on the less than solid foundation it provides. Herein lies a major problem. (Harrison and Watanabe, \"Vajracchedik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101\", in ''Buddhist Manuscripts in the Sch\u00f8yen Collection'', vol. 3, 92)",""],["Vajracchedik\u00e2 (Praj\u00f1\u00e2p\u00e2ramit\u00e2) (Harlez, C.)<\/a>","","","A French translation of the ''Vajracchedik\u0101praj\u00f1\u0101p\u0101ramit\u0101s\u016btra'' from the Chinese of Kum\u0101raj\u012bva, T235. Published in ''Journal Asiatique'' in 1891 and as a monograph by Imprimerie Nationale, 1892.",""],["Vajra-chhedika, the \"Kin Kong King,\" or Diamond Sutra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThis work belongs to a class of Buddhist books called Prajn\u00e1 P\u00e1ramit\u00e1. It was translated first into the Chinese by Kum\u00e1ra-j\u00edva (A.D. 405), who was brought into China from Thibet. \"The King of Tsin had sent an army into that country with directions not to return without the Indian whose fame had spread amongst all the neighbouring nations. The former translations of Buddhist works were to a great extent erroneous. To produce them in a form more accurate and complete was the task undertaken by Kum\u00e1ra-j\u00edva. More than eight hundred priests were called to assist him; and the king himself, an ardent disciple of the new faith, was present at the conference, holding the old copies in his hand as the work of correction proceeded, More than three hundred volumes were thus prepared.\" (Edkins). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Most of these works were afterwards re-translated by Hiouen Thsang: his version, however, of the work we are now considering is not so commonly used in China as that by Kum\u00e1ra-j\u00edva. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0A translation of this S\u00fatra, from the Mongolian has been published by M. Schmidt. I have not had an opportunity of comparing it with the Chinese. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The work is divided into thirty-two sections, each of which has a distinct title and subject of discussion. (Beal, preliminary remarks, 1-2)",""],["Vaipulya S\u016btra of \u015ar\u012bm\u0101l\u0101's Lion's Roar That Reveals the Great Skillful Means of the One Vehicle<\/a>","","","",""],["Vagrakkhedik\u00e2, The Diamond-Cutter<\/a>","","","Critical Sanskrit edition of the ''Vajracchedik\u0101praj\u00f1\u0101p\u0101ramit\u0101s\u016btra'', edited by Max M\u00fcller 1881. Published as part 1 of 3 in the volume ''Buddhist Texts from Japan''. The other texts in this book include the ''Sukh\u0101vat\u012bvy\u016bha'', the ''Bhagavat\u012bpraj\u00f1\u0101p\u0101ramit\u0101h\u1e5bdaya'', and the (''\u0100ryasarvadurgatipari\u015bodhani'') - ''U\u1e63\u1e47i\u1e63avijayan\u0101madh\u0101ra\u1e47\u012b''.",""],["Uses of the Illusion of Agency: Why Some Buddhists Should Believe in Free Will<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nWhat if the free will issue was never really about determinism? What if the only reason determinism ever ''seemed'' relevant to the question of whether our actions are truly our own is that causal chains stretching far back into our past constitute a vivid way of showing that our actions belong to the universe? What if the absence of free will is just a special case of the frightening, liberating truth that ''nothing'' is our own, because there is no self? That might explain why the free will issue seems intractable: despite the enormous attention lavished on it, philosophers haven\u2019t fully understood it. It might help explain recent surprising empirical results suggesting that belief in free will and in determinism are not opposed, but represent two largely statistically independent factors (Nadelhoffer and Tocchetto 2013, p. 126). It might explain why critiques of free will feel threatening: they have the potential to undermine the one thing we are most invested in, our false belief in a real self. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Since what is most philosophically distinctive about Buddhism is its rejection of that false belief, Buddhists should be committed to the non-existence of free will. Many scholars appear reluctant to accept this conclusion, though, perhaps because they overestimate how destructive and revisionary it would be. I have proposed that the most defensible Buddhist view of free will would be a form of 'hard incompatibilism' (Goodman 2009), the view that free will is incompatible with both determinism and indeterminism (Pereboom 2007). Hard incompatibilists do not claim that we cannot change, or that our actions make no difference, or that making an effort to improve is pointless. Instead, they reject the existence of basic desert and regard interpersonal reactive attitudes such as anger and resentment as cognitively inappropriate. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0We can be said to deserve many things: praise, blame, rewards, punishments, and so on. The specific form of desert that Pereboom (2007, p. 86) says we should reject, considered in relation to blame or credit, is basic in the sense that the agent, to be morally responsible, would deserve the blame or credit just because she has performed the action (assuming she understands its moral status), and not by virtue of consequentialist or contractualist considerations. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Thus, Pereboom does not want to issue a blanket ban on blaming or praising, or to say that no one deserves anything. Practices of holding people responsible can have socially beneficial consequences that can create derivative, institutional, non-basic forms of desert and responsibility. What Pereboom denies is that our actions could give rise to reasons to treat us well or badly, independently of the consequences resulting from such treatment. The issue about praise and blame is, in its direct practical implications, almost trivial; the rubber meets the road when we consider the justification of punishment and systems of criminal justice. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Note that much blame consists of accurate descriptions of a person\u2019s character. For instance, in a world without basic desert or deep moral responsibility, someone might persistently neglect his responsibilities due to laziness. To tell that person \"You are lazy!\" would be an accurate description, and 'appropriate' as such. But no amount of laziness could cause that person to deserve, in a basic sense, the distress it might cause him to be told so. We should tell him, truthfully, he is lazy ''only if that would be helpful'', and never simply to hurt his feelings, no matter how much havoc his laziness has caused. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Hard incompatibilism includes a claim I summarize by saying that anger, resentment, and other interpersonal reactive attitudes are cognitively inappropriate. When I say that a particular emotion is cognitively inappropriate, I mean it is partly constituted by a judgment that is false and unwarranted. Thus, a hard incompatibilist could say that anger at person X for doing action A involves construing X as being, in some deep and ultimate sense, the source of A; but we are never the sources of our actions in this sense. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It\u2019s hard to deny that Buddhists disapprove of anger and resentment; but few Buddhist texts consider the free will problem in any recognizable form\u2014few, but not none. Many scholars agree that the problem is raised explicitly by \u015a\u0101ntideva in Ch. VI of his ''Bodhicary\u0101vat\u0101ra'' (''BCA''; all references to ''BCA'' are to the Crosby and Skilton, 1995 translation; Goodman 2009 examines this in detail). Here's one crucial verse from \u015a\u0101ntideva's discussion of the issue: \n:In this way everything is dependent upon something else. Even that thing upon which each is dependent is not independent. Since, like a magical display, phenomena do not initiate activity, at what does one get angry like this?\n::::::::::::(''BCA''.VI.31; Crosby and Skilton 1995, p. 52)\n\nThis verse looks like an argument for incompatibilism. But we must ask: What is being claimed to be incompatible with what? On my interpretation, the core of this argument is the claim that the availability of an impersonal, causal level of description of actions is incompatible with the cognitive appropriateness of anger. (Goodman, introductory remarks, 34-35)",""],["Up\u0101liparip\u1e5bcch\u0101s\u016btra: ein Text zur buddhistischen Ordensdisziplin<\/a>","","","German text of the Up\u0101liparip\u1e5bcch\u0101s\u016btra, with original Chinese text as an appendix. Fragments in P\u0101li (romanized) of the Suttavibha\u1e45ga and Pariv\u0101ra. \"It is a section from the Up\u0101liparip\u1e5bcch\u0101, which forms part of the Da\u015b\u0101dhyayavinaya of the Sarv\u0101stiv\u0101din. This ten-section complete text of the Vinaya of the Sarv\u0101stiv\u0101da school is divided into the two Vinayavibha\u1e45gas, Vinayavastu and 'Pariv\u0101ra.,' The Up\u0101liparip\u1e5bcch\u0101 ( Yu-po-li wen fo) forms part of this 'Pariv\u0101ra'\"--P. 10 ([https:\/\/catalog.hathitrust.org\/Record\/102071094 Source Accessed Sep 9, 2021])",""],["Uniting Wisdom and Compassion (K\u00f6ppl 2004)<\/a>","","","''Uniting Wisdom and Compassion'' is a unique presentation of the Buddhist path by Chokyi Dragpa, the foremost Gelug disciple of the famed nineteenth-century Tibetan master Patrul Rinpoche. Its quotations and direct instructions from realized sages of the past reinforce one another, subtly penetrating the mind and preparing it for meditation. This book, while fully accessible to newcomers, is especially powerful for serious, established practitioners.",""],["Unique Sanskrit Fragments of the \"S\u016btra of the Golden Light\" in the Manuscript Collection of the St. Petersburg Branch of the Institute of Oriental Studies (Russian Academy of Sciences)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe unique fragments of the canonical text of the \"S\u016btra of Golden Light\" (Skt. \"Suvar\u1e47abh\u0101sottama-s\u016btra\") came along with the manuscripts collected in Kashgar by the secretary of the Russian consulate P. I. Lavrov [1]. Now they are included in the Central Asiatic manuscript collection \u2014 \"Ser India\" (SI). In 1915\u20139 they were examined by N. D. Mironov, a member of the Asiatic Museum staff. At that period academician S. Th. Oldenburg invited N. D. Mironov to work on the manuscripts written in the Br\u0101hm\u012b script. These were brought to St. Petersburg by Russian scholars from East Turkestan or sent from there by Russian diplomats. In 1919 Mironov left Soviet Russia and continued his work in India, China and Europe. Before his departure he only managed to publish his paper on a Sanskrit-Tocharian bilingual fragn1ent of the \"Dharmapada\" from the M. M. Berezovsky collection [2]. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0A number of manuscripts in Sanskrit \u2014 from the I. P. Lavrov collection, in Khotanese Saka \u2014 from the S. E. Malov collection, and in Tocharian \u2014 from the M. M. Berezovsky collection, were not available to scholars for a long time, because they were stored in Mironov's archives among his private documents. In 1930 these documents became a part of the 'Archives of Orientalists' established as one of the departments of the newly founded Institute of Oriental studies, the immediate successor of the Asiatic Museum. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Only in 1961, when the archives of Mironov were sorted, the above mentioned manuscripts came to the Manuscript Department of the Institute. All the fragments, however, were in a very bad condition, so the keepers were not actually able to touch them. Only in spring of 1994 the conservators of the Institute began to restore these fragments. In the course of restoration several unique manuscripts have been discovered. We were fortunate to identify some of them preliminary before restoration. Among them there are fragments from the \"Saddharmapu\u1e47\u1e0dar\u012bka-s\u016btra\", the \"Pratimok\u1e63a-s\u016btra\" of the Mah\u0101sa\u1e45ghika school and the \"Suvar\u1e47abh\u0101sa-s\u016btra\". Fragments from the latter were chosen to be published first. (Tyomkin, preliminary remarks, 29) [http:\/\/www.orientalstudies.ru\/eng\/images\/pdf\/a_tyomkin_1995.pdf Read more here]\n\n<h5>Notes<\/h5>\n#P. I. Lavrov, the secretary of the Russian consulate in Kashgar during the first decade of the XX century. He enjoyed finding old manuscripts and artifacts. All the antiquities collected by him was sent to St. Petersburg, to the Russian Committee for Central and Eastern Asia Studies. \n#N. D. Mironov, \"Iz rukopisnykh materialov ekspeditsii Berezovskogo v Kuchu\" (\"From the manuscripts brought from Kucha by the Berezovsky expedition\"), ''M\u00e9lange Asiatique 14'' (St. Petersburg, 1909-10), pp. 97\u2013112.",""],["Understanding the Four Immeasurables and Their Near and Far Enemies<\/a>","","","The Four Immeasurables, also called the Four Boundless Qualities, and the Four Brahmaviharas are the Buddhist virtues of Equanimity, Loving Kindness, Compassion, and Sympathetic Joy. Each virtue is accompanied by a practice. Together, they help us cultivate and feel connection. Shamata and Vipassana practice help us to see reality, the Four Immeasurables help us to feel our interconnected reality.",""],["Understanding the Accumulation of Merit and Wisdom<\/a>","","","",""],["Uncommon Happiness<\/a>","","","Dzigar Kongtrul guides us through intelligent reasoning to identify our deluded perception of a truly existing self and shows us the key to awakening from this confusion and elevating above it. By teaching the essential meaning of the Buddhist Path in his commentary on ''The Way of the Bodhisattva'' and introducing skillful methods to employ, he reveals our wisdom mind and challenges us to meet and employ our intrinsic enlightened capacity. Uncommon Happiness is a testament to this brilliant teacher\u2019s compassionate and compelling style that is saturated with advice from an adept practitioner. (Source: [http:\/\/www.rangjung.com\/book_title\/uncommon-happiness-2\/ Rangjung Yeshe Publications])",""],["Ubersetzung von Prajnakaramatis Kommentar zum Bodhicaryavatara, 8.1-39<\/a>","","","",""],["Ubersetzung von Prajnakaramatis Kommentar zum Bodhicaryavatara, 8.1-39<\/a>","","","",""],["Two Sanskrit Manuscripts of the Da\u015babh\u016bmikas\u016btra<\/a>","","","Kazunobu Matsuda's published photocopy of two Sanskrit manuscripts of the ''Da\u015babh\u016bmikas\u016btra'' preserved at the National Archives in Kathmandu. Neither of them was consulted for the previous editions. One of them dates to the \ufb01fth to seventh centuries CE, and most probably is the oldest available manuscript of the ''Da\u015babh\u016bmikas\u016btra'' (Adapted from Saerji, \"Preliminary Studies on the Da\u015babh\u016bmikas\u016btra: Focus on the Seventh Bh\u016bmi,\" 2020).",""],["Two Kinds of Sa\u1e43v\u1e5btis in the Bodhicary\u0101vat\u0101rapa\u00f1jik\u0101 IX 3-8<\/a>","","","",""],["Two Dimensions of a Bodhisattva (Duckworth 2023)<\/a>","","","This paper presents two dimensions of a bodhisattva, the ideal of Mah\u0101y\u0101na Buddhism. One dimension involves contemplative practices that disclose a pure nature that is always already present; this reality is unveiled after the obscurations that cloud it are removed. I refer to this as a \"top-down\" approach because it is based on qualities of awakening that are already there, yet lie beyond an ordinary being's comprehension. The second dimension, which I refer to as a \"bottom-up\" approach, involves directed training and discipline. Unlike the top-down approach, this is not about \"going with the flow\" or simply letting the innate qualities of mind express themselves. In contrast, the bottom-up approach is better described as \"breaking the cycle\" of suffering. That is to say, this orientation toward a bodhisattva\u2019s practice involves restraint and discipline to train the mind by turning it away from habitual, destructive patterns to shape it into spontaneous and skillful responses and expressions. This paper will discuss both of these.",""],["Two Concepts of Meditation and Three Kinds of Wisdom in Kamala\u015b\u012bla's Bh\u0101van\u0101kramas: A Problem of Translation<\/a>","","","A close reading of the three ''Bh\u0101van\u0101krama\u1e25'' texts, written by Kamala\u015b\u012bla (740\u2013795 CE), reveals that their author was aware of two competing concepts of meditation prevalent in Tibet at the time of their composition. The two concepts of meditation, associated with the Sanskrit words ''bh\u0101van\u0101'' and ''dhy\u0101na'', can be related respectively to the Indian and Chinese sides of the well-known debates at bSam yas. The account of the Mah\u0101y\u0101na path outlined in these texts implies an acceptance of the precedence of ''bh\u0101van\u0101'' over ''dhy\u0101na''. In this paper I argue that Kamala\u015b\u012bla advocated ''bh\u0101van\u0101'' \u2013 a conception of meditation which encompasses non-conceptual ''dhy\u0101na'', but which also includes a discernment of reality (''bh\u016bta-pratyavek\u1e63\u0101'') that is conceptual in nature. Such conceptual discernment should not be understood simply as a process of ordinary rational understanding (''cint\u0101may\u012b praj\u00f1\u0101'') but rather as constituting a special kind of meditative wisdom (''bh\u0101van\u0101may\u012b praj\u00f1\u0101''). A failure to recognize the subtle differences between Kamala\u015b\u012bla\u2019s employment of the terms ''dhy\u0101na'' and ''bh\u0101van\u0101'', along with his advocacy of the latter, could easily lead to mistranslation and, with this, a basic misunderstanding of his position. In particular, it could lead to a conception of insight (''vipa\u015byan\u0101'') that is overly intellectual in nature. Given the historically important role that these texts played in the formation of Tibetan Buddhism, the implications of such a misconception could be far-reaching. This paper attempts to clarify the key meditation terminology found in the ''Bh\u0101van\u0101krama''s as well as demonstrate the rationale for using \u2018meditation\u2019 as the default translation for ''bh\u0101van\u0101''. (Source: [https:\/\/journal.equinoxpub.com\/BSR\/article\/view\/8822 Buddhist Studies Review])",""],["Two Accumulations: Merit and Wisdom<\/a>","","","Rinpoche begins the weekend with a public talk on the preciousness of having a genuine spiritual teacher and guide. It is through the guidance of this kind and compassionate spiritual friend that we are able to traverse the ground, path and fruition towards attaining supreme awakening. Rinpoche offers advice on what to look for in the qualities of a teacher, how to relate to one and be a genuine student, and the importance of cultivating devotion. The remaining four sessions of the weekend are devoted to understanding the need for the two accumulations of Merit and Wisdom. Emptiness and luminosity, the twofold purity of Buddhahood, are inherent within all of us. They do not need to be sought elsewhere because they reside within us in their entirety. But if we do not remove the obstacles that obscure their presence, these qualities will not become manifest. It is through the accumulation of merit and wisdom with pure motivation that assists us in driving away the clouds that hide our true nature. Five talks on three DVDs. ([https:\/\/www.namsebangdzo.com\/Two-Accumulations-Merit-and-Wisdom-p\/17291.htm Source Accessed Jan 6, 2026])",""],["Traveling the Path of Compassion: A Commentary on The Thirty-Seven Practices of a Bodhisattva<\/a>","","","Karmapa's teaching on ''The Thirty-Seven Practices of a Bodhisattva'' by Ng\u00fclchu Thogme Zangpo given at Tilokpur Nunnery in northern India during February 2007. Ringu Tulku and Michele Martin provided English translation and Michele Martin translated and edited the root text that appears in the book.",""],["Transzendenz und Immanenz des Bodhicittam: Eine Methodologie (Kawada 1965)<\/a>","","","",""],["Transforming Adversity Into Joy and Courage: An Explanation of the Thirty-seven Practices of Bodhisattvas<\/a>","","","A practical and inspiring guide for developing our ability to be happy and benefit others this commentary on The Thirty-Seven Practices of Bodhisattvas by Gyalsay Togme Sangpo is studied by followers of all schools of Tibetan Buddhism. \n\nThe root text gives in thirty-seven short verses the essential practices leading to enlightenment. Gyalsay Togme Sangpo (1295-1369) was renowned as a bodhisattva in Tibet and revered for living according to the bodhisattva ideals and practices that he taught. He inspired not only his direct disciples but also generations of practitioners up to the present day. \n\nThis extraordinary commentary by Geshe Jampa Tegchok clearly explains the popular practice of exchanging oneself with others for developing love and compassion for all living beings. It lays open the methods for doing glance stabilizing and analytical meditations and offers an in-depth discussion of the nature of emptiness. All the essentials are here for transforming our attitudes and developing courage and joy. [https:\/\/www.shambhala.com\/transforming-adversity-into-joy-and-courage-2426.html (Source: Shambhala Publications)]",""],["Transcendent Wisdom (2009)<\/a>","","","''The Guide to the Bodhisattva Way of Life'' is one of the most highly recommended texts for Mahayana practice. The ninth chapter of that book, the chapter on Transcendent Wisdom, is known among Buddhist scholars as a challenging and profound exposition of the Madhyamika View of Buddhist philosophy. It is difficult to understand without a commentary. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This extraordinarily clear exposition is based on an oral teaching given in 1979 by His Holiness the Dalai Lama before an assembly of over a thousand Tibetans and Westerners. He explicates the different points and shows how the Centrist View differs from other Buddhist and non-Buddhist views. This invaluable volume, with its precise elucidation of core issues of Tibetan Buddhism, stands as a key work in Buddhist literature. (Source: back cover)",""],["Transcendent Wisdom (1988)<\/a>","","","''The Guide to the Bodhisattva Way of Life'' is one of the most highly recommended texts for Mahayana practice. The ninth chapter of that book, the chapter on Transcendent Wisdom, is known among Buddhist scholars as a challenging and profound exposition of the Madhyamika View of Buddhist philosophy. It is difficult to understand without a commentary. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This extraordinarily clear exposition is based on an oral teaching given in 1979 by His Holiness the Dalai Lama before an assembly of over a thousand Tibetans and Westerners. He explicates the different points and shows how the Centrist View differs from other Buddhist and non-Buddhist views. This invaluable volume, with its precise elucidation of core issues of Tibetan Buddhism, stands as a key work in Buddhist literature. (Source: back cover)",""],["Trainings in Compassion<\/a>","","","This work includes translations of key Kagyu lineage meditation manuals for the practice of the deity of compassion Avalokiteshvara (Tib. spyan ras gzigs, \"Chenrezi\") , one of the main introductory meditation practices presented in scores of Tibetan Buddhist centers across North America and Europe. The manuals included in this book were authored by the great Tibetan siddha Thangtong Gyalpo, the renowned nineteenth-century master Jamgon Kongtrul, and the Fifteenth Gyalwang Karmapa Khakhyab Dorje. The book also includes teachings on the nature of compassion by the highly regarded teacher Dzogchen Ponlop Rinpoche, praises to Avalokiteshvara by the Indian master Chandrakirti, and a fresh translation of the famed Mahayana text The Thirty-Seven Practices of a Bodhisattva. \n:Entering the trainings in Compassion by The 7th Dzogchen Ponlop Rinpoche\n:All-Pervading Benefit of Beings: The Meditation and Recitation of the Great Compassionate One by Thangtong Gyalpo \n:The Benefit of Others That Fills All Space by Jamgon Kongtrul (Tibetan Text included)\n:The Continuous Rain of Benefit of Beings by Khakhyab Dorje, the 15th Karmapa (Tibetan Text included)\n:The Praise to Avalokiteshvara by Chandrakirti (Mah\u0101k\u0101ru\u1e47ik\u0101bhyarthan\u0101 (RKTST 4337) )\n:The Thirty-Seven Practices of Bodhisattvas by Ngul Thogme Zangpo (Tibetan Text included)",""],["Training the Mind and Cultivating Loving-Kindness (2003)<\/a>","","","Warning: Using this book could be hazardous to your ego! The slogans it contains are designed to awaken the heart and cultivate love and kindness toward others. They are revolutionary in that practicing them fosters abandonment of personal territory in relating to others and in understanding the world as it is.\n\nThe fifty-nine provocative slogans presented here\u2014each with a commentary by the Tibetan meditation master Ch\u00f6gyam Trungpa\u2014have been used by Tibetan Buddhists for eight centuries to help meditation students remember and focus on important principles and practices of mind training. They emphasize meeting the ordinary situations of life with intelligence and compassion under all circumstances. Slogans include, \"Don't be swayed by external circumstances,\" \"Be grateful to everyone,\" and \"Always maintain only a joyful mind.\" [https:\/\/www.shambhala.com\/training-the-mind-and-cultivating-loving-kindness-1565.html (Source: Shambhala Publications.)]",""],["Training the Mind (1993)<\/a>","","","Warning: Using this book could be hazardous to your ego! The slogans it contains are designed to awaken the heart and cultivate love and kindness toward others. They are revolutionary in that practicing them fosters abandonment of personal territory in relating to others and in understanding the world as it is.\n\nThe fifty-nine provocative slogans presented here\u2014each with a commentary by the Tibetan meditation master Ch\u00f6gyam Trungpa\u2014have been used by Tibetan Buddhists for eight centuries to help meditation students remember and focus on important principles and practices of mind training. They emphasize meeting the ordinary situations of life with intelligence and compassion under all circumstances. Slogans include, \"Don't be swayed by external circumstances,\" \"Be grateful to everyone,\" and \"Always maintain only a joyful mind.\" ([https:\/\/www.despairbooks.com\/products\/training-the-mind-cultivating-loving-kindness-by-chogyam-trungpa Source Accessed April 22, 2025])",""],["Training in Higher Discipline & Higher Concentration<\/a>","","","Once we take the bodhisattva vows, which are the essence of developing this engaged level of bodhichitta, we need to actually practice what\u2019s called \u201cenlightening conduct,\u201d bodhisattva conduct. This is actually what bodhisattva vows shape; they shape that type of conduct. They shape the actions of our body, speech and mind so that we don\u2019t act in such a way that\u2019s going to prevent us from helping others. \n\nWe can discuss this bodhisattva conduct or bodhisattva behavior in several ways. Atisha presents it in terms of what\u2019s called \u201cthe three higher trainings.\u201d These are the training in higher ethical discipline, higher concentration and higher discriminating awareness or wisdom. \n\n\nRead more [https:\/\/studybuddhism.com\/en\/tibetan-buddhism\/path-to-enlightenment\/commentaries-on-lam-rim-texts\/commentary-on-lamp-for-the-path-to-enlightenment-dr-berzin\/training-in-higher-discipline-higher-concentration here].",""],["Training in Compassion: Zen Teachings on the Practice of Lojong<\/a>","","","Lojong is the Tibetan Buddhist practice that involves working with short phrases (called \"slogans\") as a way of generating bodhichitta, the heart and mind of enlightened compassion. Though the practice is more than a millennium old, it has become popular in the West only in the last twenty years or so\u2014and it has become very popular indeed, because it's a practice that one can fit very well into an ordinary life, and because it works. Through the influence of Pema Ch\u00f6dr\u00f6n, who was one of the first American Buddhist teachers to teach it extensively, the practice has moved out of its Buddhist context to affect the lives of non-Buddhists too.\n\nIt's in this spirit that Norman Fischer offers his commentary on the lojong slogans. He applies Zen wisdom to them, showing how well they fit in that related tradition, but he also sets the slogans in the context of resonant practices throughout the spiritual traditions. He shows lojong to be a wonderful method for everyone, including those who aren't otherwise interested in Buddhism, who don't have the time or inclination to meditate, or who'd just like to morph into the kind of person who's focused rather than scattered, generous rather than stingy, and kind rather than thoughtless. (Source: [https:\/\/www.shambhala.com\/training-in-compassion-2490.html?srsltid=AfmBOoq5Jqy5F7AECM_cy-eIcnkyJslPGOFe2K6810ba_rZjl6NzlQvi Shambhala Publications])",""],["Traces of Consequentialism and Non-Consequentialism in Bodhisattva Ethics<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIt is difficult to generalize about ethical values in the Mah\u0101y\u0101na Buddhist tradition, let alone in Buddhist philosophy more generally. One author identifies seventeen distinct ethical approaches in the Mah\u0101y\u0101na scholarly traditions alone (i.e., not including various folk traditions).[1] Nonetheless, in comparative studies in the history of ethics, there is increasing recognition that several different Buddhist traditions have stressed a foundational role for universalist altruism that was largely absent from ancient Greek eudaimonism and perhaps even absent - qua ''foundational'' - from most other premodern traditions of moral reflection in the West, including much of the Christian tradition.[2] In particular, ancient and medieval Indian works on what Barbra Clayton has called \"bodhisattva ethics\" may now be seen as collectively constituting a unique achievement of moral reflection prior to the modern period, at least as regards moral reasoning that is focused on ideals of impartiality and a universalist concern for sentient beings. In recent work, Clayton and Charles Goodman have independently stressed the depth and scope of this achievement. More controversially, however, they have also advanced the more specific claim that the mature Mah\u0101y\u0101na conception of morality is either straightforwardly consequentialist or a hybrid form of perfectionist consequentialism.[3] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Clayton and Goodman have succeeded in highlighting some consequentialist aspects of Mah\u0101y\u0101na ethics, while also reminding us of the inherent theoretical strengths of universalist act-consequentialism as a moral theory.[4] In the present article I will not be casting any doubt on those strengths ''per se'', which are indeed formidable from a theoretical standpoint. However, when we scrutinize a range of Mah\u0101y\u0101na discussions of bodhisattva vows, we notice some pervasive non-consequentialist reasoning that seems to have been overlooked by these authors and others (and not merely at the level of practical deliberation, but also at the foundational level of what is ultimately thought to justify vows, precepts, and other moral norms). Most commentators admit that there are at least signs and symptoms of consequentialism in Mah\u0101y\u0101na ethical writings - even those who deny any definitive evidence of a unified underlying consequentialist foundation. But there appear to be grounds for a stronger counterclaim, namely that there is ''also'' evidence of a commitment to foundational non-consequentialism in some of the key texts. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Like most ethical theorists, I use the terms 'consequentialism' and 'non-consequentialism' in such a way that the claims they denote cannot be combined into a unified or hybrid view (I offer definitions of these terms in the next section).[5] Even a 'trace' of each in the same work may thus indicate an inconsistency, unless one of the claims can be interpreted as strictly theoretical and the other as a theoretically noncommittal expression of a practical mindset. However, in light of my title, I should clarify at the outset that I am not charging any particular vision of the bodhisattva ideal with inconsistency. The traces that Clayton and Goodman cite in support of a consequentialist interpretation, and those I see as indications of non-consequentialist thinking, are scattered enough that the issue is not necessarily one of consistency or inconsistency, at least as regards any particular text or any particular school of thought. Ironically, though, it may be that it is contemporary systematizers who come closest to risking inconsistency, in attempting to distill and refine the putatively consequentialist insights of mature Mah\u0101y\u0101na ethical theory.[6] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Since the first part of this article addresses these consequentialist interpretations on their own terms and deals with the possibility of Mah\u0101y\u0101na non-consequentialism only indirectly, it may be worth previewing the general shape of the non-consequentialism that we will ultimately find to be operative within the bodhisattva ideal. Perhaps surprisingly, it is not the sort of virtue-based non-consequentialism that Damien Keown has defended and that Goodman sees as the main rival to his interpretation.[7] While Goodman acknowledges that virtue is one of the goods worth promoting (along with happiness, wisdom, and other goods, thus allowing trade-offs between these in the interest of maximizing the overall good), Keown retains a more traditional understanding of virtue as something whose importance to the agent precludes impersonal calculations and the trade-offs they entail. In any case, both of their approaches highlight virtue as a central concept (generalizing from conceptions of ''ku\u015bala-dharma'', ''ku\u015balam\u016bl\u0101ni'', ''p\u0101ramit\u0101'', and ''brahmavih\u0101ra''), and perhaps it is indeed one central concept. However, it may be that the most important form of non-consequentialism that surfaces in Mah\u0101y\u0101na ethics takes the very different form of a view based on deontological restrictions - restrictions that are grounded in distributive considerations. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In the last two sections of this article, I will compare this view to one of Kant's formulations of the categorical imperative. The deontological element that emerges in my analysis of bodhisattva ethics will turn out to be analogous to the one that is operative in Kant's ideal of a 'kingdom of ends,' in which every person contributes equally to a system that safeguards virtue and happiness. It is not the combination of virtue and happiness ''per se'', however, that indicates the key parallel with bodhisattva ethics, but rather the idea that eventually a status quo involving an unequal distribution of duties will be superseded by an equal distribution (when all are equally engaged in sustaining the highest good). It is understandable that some would treat Kantian deontology as a view that, compared to the other main positions in contemporary moral theory, seems to have the least affinity with Buddhist ethics in general.[8] Yet we will find that there are important aspects of the bodhisattva ideal that parallel the Kantian notion of a deontologically structured kingdom of ends. Goodman and others may be right that some Buddhist insights provide grounds for critiquing some aspects of Kantian ethics, and it may be understandable, in light of other theoretical considerations, that they would reject Kantian principles; but, for better or worse, we find analogous principles at the heart of many classic versions of the bodhisattva vows. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The most persuasive case that Clayton and Goodman make for the role of consequentialist reasoning in the Buddhist tradition is with respect to \u015a\u0101ntideva's writings. The realization that \u015a\u0101ntideva's moral philosophy may have at least the rudiments of a consequentialist structure is an insight of potentially enormous importance, not only for how we think about Buddhist philosophy but also for how we in the West account for the origins of major ethical ideas - considering that we may have to advance the date of birth of universalist consequentialism by at least one thousand years. For the present purposes, I do not wish to rule out the consequentialist interpretation of \u015a\u0101ntideva, which is in any case sufficiently persuasive that it deserves recognition of its potential importance, even if - as both Clayton and Goodman admit - the case cannot be airtight, and the theoretical orientation of \u015a\u0101ntideva cannot be made out with certainty. I will give only cursory indications that some of the same doubts I have about the alleged consequentialism of the whole Mah\u0101y\u0101na tradition also apply to some remarks by \u015a\u0101ntideva. Meanwhile, however we might qualify our conclusions about \u015a\u0101ntideva, we will see how strong indeed is the case for reconceiving the history of ethics in light of these new interpretations, insofar as there may be more than a few 'traces' of consequentialism in these Indian Mah\u0101y\u0101na writings on ethics.[9]\n\n<h5>Notes<\/h5>\n#Ono, ''Daijo kaiky\u00f5 no kenky\u00fb, whose analysis is summarized by Chappell, \"Are there Seventeen Mah\u0101y\u0101na Ethics?\"\n#I define 'foundational' \u2014 in the sense, here intended, of ''fundamentally justificatory'' \u2014 in the first section. One might hesitate to say the same thing about the historical foundations of, for instance, Christianity. In relation to the latter sense of 'foundations,' one might argue that the founders of Christianity advocated a kind of universalist altruism, which, however, gradually developed justifications based partly or mainly on non-altruist considerations \u2014 already present in one form or another \u2014 such as personal salvation or the imitation of divine models (which then became major forms of motivation for moral engagement in various Christian traditions).\n#Clayton, ''Moral Theory in \u015a\u0101ntideva's'' \u015aik\u1e63\u0101samuccaya; Clayton, \"\u015a\u0101ntideva, Virtue and Consequentialism\"; Goodman, ''Consequences of Compassion''.\n#Remarks comparing Therav\u0101da ethics with consequentialism \u2014 arguably a much more problematic comparison \u2014 can be found in Premasiri, \"Moral Evaluation in Early Buddhism\"; Kalupahana, ''Buddhist Philosophy'', p. 61; and Dharmasiri, ''The Fundamentals of Buddhist Ethics'', p. 27. In the case of Mah\u0101y\u0101na ethics, the possibility of a consequentialist interpretation is noted with some skepticism in Keown, ''The Nature of Buddhist Ethics'', but endorsed by Mark Siderits in \"The Reality of Altruism\" and in some of his other writings. Meanwhile, in the context of a particular area of applied ethics, comparisons with consequentialism have also been suggested by Wendy Donner in \"The Bodhisattva Code and Compassion.\" There are deep and interesting questions, of course, about the extent to which these Western ethical concepts are commensurate with Buddhist ones. Though there is not room here to discuss these questions in detail, I do acknowledge some related methodological problems in note 24.\n#Though this may sound obvious, it is not uncommon to hear of a theorist such as John Rawls being described as consequentialist in some respects (e.g., in his use of the maximin principle and the difference principle), but non-consequentialist in others (e.g., in the absolute priority given to human rights). As we shall see, proper consequentialism cannot allow any limitation on the maximization of value, so any appeal to a non-consequentialist standard will make a view (such as Rawls') fundamentally non-consequentialist. (See below for a definition of 'standard,' as I use the term here.)\n#For reasons that will become apparent, Clayton is less vulnerable to this charge, though the closer she comes to agreeing with Goodman that an unqualified consequentialism is present in \u015a\u0101ntideva (and she is perhaps closer in \"\u015a\u0101ntideva, Virtue and Consequentialism\" than in her earlier book), the more vulnerable her interpretation may be as well.\n#Keown, ''The Nature of Buddhist Ethics''.\n#As Goodman argues, and as Peter Harvey suggests in ''An Introduction to Buddhist Ethics'', pp. 50-51 \u2014 and as is suggested by the relative paucity of comparisons with Kantian ethics in the archives of journals such as the ''Journal of Buddhist Ethics''.\n#For some persuasive arguments to the effect that later Mah\u0101y\u0101na ideas \u2014 both consequentialist and non-consequentialist \u2014 have antecedents in the P\u0101li Canon (hence the term 'trace'), see Dharmasiri, ''The Fundamentals of Buddhist Ethics''; Velez de Cea, \"The Criteria of Goodness\"; and chap. 3 of Goodman, ''Consequences of Compassion''.",""],["Toward Buddhist Womanism: Tonglen Practice in The Color Purple (Huang 2022)<\/a>","","","Tonglen is a Tibetan Buddhist practice that aims at developing the practitioner\u2019s bodhicitta. In this article, I argue that it not only finds expression in Alice Walker\u2019s The Color Purple through the protagonist Celie, but adds more complexity to the womanist philosophy for which Walker has been ensconced in positions of influence. More specifically, Celie follows an implied Buddhist practice of tonglen; in the process of \u201ctaking in and sending out\u201d, her bodhicitta has been generated and cultivated. Underlying her tonglen practice is Buddhist womanism demonstrating how African American women can survive the social oppression and injustice by way of acknowledging their own terrible afflictions, empathizing with those enduring intense suffering, male and female, extending their loving kindness, comprehending the absence of intrinsic entity and the principle of dependent origination, etc. In addition, the article suggests that the fight for the survival of the oppressed is a type of Buddhist practice in Walker\u2019s Buddhist womanism.",""],["Tonglen: The Path of Transformation<\/a>","","","Tonglen is a meditation practice for cultivating love and compassion. It is a gentle, step by step process of opening the heart. By embracing, rather than rejecting, the unwanted and painful aspects of experience, we overcome fear and develop greater empathy for others. We are more in tune with both the joy and suffering of life.\nThis book is a practical guide to deepening our practice and understanding tonglen. Working with questions and answers, dialogue and exchange, it provides an invaluable reference for tonglen practitioners of all levels. ( Source: Book Cover)",""],["Tonglen Meditation's Effects on Compassion in Novice Meditators<\/a>","","","This study, as well as the initial pilot study, are the first known, stand-alone,\nempirical studies of the Tibetan Buddhist ''tonglen'' meditation practice, which is intended to increase levels of compassion (and the benefits that come with that), in addition to reducing less helpful mind-states such as fear and egotism. The premise of this larger proof-of-concept study was to investigate whether tonglen meditation can 1) increase self-compassion and compassion for others, 2) in novice meditators 3) with very little instruction, and 4) short amounts of practice time. This study examined changes in self-compassion and compassion for others through a pre\/post intervention study design (\u03b1 = .05). Subjects (n = 53), who were novice meditators, were given only ten minutes of introduction and instruction; after which, they were asked to participate in an 18-minute guided tonglen meditation, practice on-the-spot tonglen for 30-seconds twice a day for six days, then do one additional 18-minute guided tonglen practice. Results showed a statistically significantly increase in the total scale score of self-compassion (p < .01) and statistically significant beneficial changes in each of the six subscales as measured by Neff's self-report questionnaire, the Self-Compassion Scale (SCS). An increase in compassion for others, though trending up, could not be determined through Pommier's self-report questionnaire, the Compassion Scale (CS), due to a ceiling effect. In addition to the study results, this dissertation includes a detailed discussion of the findings and of the results from the qualitative feedback, which offers insight into the perceived benefits subjects reported, including a reduction in pain, increased communication skills, and the ability for greater perspective taking. The dissertation also contains an introduction to tonglen meditation, a tonglen \u201ctroubleshooting guide,\u201d a chart of tonglen commentaries in English organized by century, and an extended literature review of a \"cousin\" compassion meditation practice, loving-kindness meditation (LKM).",""],["Today's Lamrim Teachings: The Twelvefold Method of Generating Bodhicitta in Wensapa Lineage (Oleksandr 2012)<\/a>","","","The paper presents a unique composite method for generating bodhicitta, derived from the Wensapa lineage within the Gelug tradition of Tibetan Buddhism. This method synthesizes two classical approaches\u2014the \"Seven Reasons and Consequences\" and the \"Exchanging Oneself with Others\"\u2014and outlines a twelve-stage process of developing equanimity towards all sentient beings. The teachings, particularly those of Geshe Jampa Thinley, emphasize the importance of cultivating an unbiased attitude in fostering compassion and motivation for the bodhisattva path. ([https:\/\/www.academia.edu\/38537666\/Todays_Lamrim_Teachings_The_Twelvefold_Method_of_Generating_Bodhicitta_in_Wensapa_Lineage Source Accessed Jan 17, 2025])",""],["To Dispel the Misery of the World<\/a>","","","\u201cOffered here is the pith advice on mind training according to the great vehicle. This is the path followed by all the buddhas and their children of the past, present, and future, the most profound instruction of the oral lineage, and the quintessence of the ocean of all the excellent teachings.\u201d\u2014Ga Rabjampa\n\nThis short book contains a wealth of advice for those wanting to become more fully human. When we are disconnected from others we flounder; only by recognizing the profound interdependence of all beings do we flourish and grow. The famous Seven-Point Mind Training, in just a few pages of one-line instructions, provides direct and powerful advice for breaking through the chronic barriers that separate us from those around us. It is easy to see why it is one of the most cherished texts in all of Tibetan Buddhism.\n\nGa Rabjampa, an influential master of the fifteenth century, here uses the Seven-Point Mind Training as the basis for illuminating the essential teachings on Buddhism, giving special attention to the practices of giving and taking (tonglen) and of transforming adversity into opportunities for spiritual growth. [https:\/\/wisdomexperience.org\/product\/dispel-misery-world\/ (Source: Wisdom Publications)]",""],["To Buddhistiske L\u00e6redigte<\/a>","","","A Danish translation of N\u0101g\u0101rjuna's ''Suh\u1e5bllekha'' and \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' by Christian Lindtner.",""],["Tibetisch-Sanskritischer Index zum Bodhicary\u0101vat\u0101ra (Weller 1952)<\/a>","","","Parallel index of the ''Bodhicary\u0101vat\u0101ra'' in Sanskrit and Tibetan with German preface. ([https:\/\/catalogue.nla.gov.au\/Record\/444263 Adapted from Source Jan 24, 2022])",""],["Thirty-Seven Things That Bodhisattvas Do<\/a>","","","English translation of Tokme Zangpo's ''The Thirty-Seven Practices of a Bodhisattva'' (''Rgyal sras lag len so bdun ma'') by Eric Fry-Miller.",""],["Therav\u0101da Buddhism A Social History from Ancient Benares to Modern Colombo<\/a>","","","Written by the leading authority on Theravada Buddhism, this updated edition takes into account recent research to include the controversies over the date of the Buddha and current social and political developments in Sri Lanka. Gombrich explores the legacy of the Buddha's predecessors and the social and religious contexts against which Buddhism has developed and changed throughout history, demonstrating above all, how it has always influenced and been influenced by its social surroundings in a way which continues to this day. ([https:\/\/www.taylorfrancis.com\/books\/mono\/10.4324\/9780203016039\/theravada-buddhism-richard-gombrich Source Accessed Oct 26, 2025])\n\nDownload book [http:\/\/asc.mcu.ac.th\/database\/wp-content\/uploads\/2018\/06\/Theravada-Buddhism_Gombrich.pdf here].",""],["Theory and Comparison in the Discussion of Buddhist Ethics<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nComparisons, and by that I mean the hunt for essential similarities or at least serious family resemblances, between the ethical views of Western and non-Western thinkers have been a staple of comparative philosophy for quite some time now. Some of these comparisons, such as between the views of Aristotle and Confucius, seem especially apt and revealing. However, I've often wondered whether Western \"ethical theory\" - virtue ethics, deontology, or consequentialism - is always the best lens through which to approach non-Western ethical thought. Particularly when the discussion has turned to Buddhism and Buddhist ethics, theories of this sort at best seem to have an uncertain application. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 This is not to say that individual philosophers have not tried and such comparisons have not been made. Although I am unaware of a serious comparison between Buddhism and Kantian-style deontological ethics, there have been some notable attempts to portray the tradition as either a variant of virtue ethics on the one hand or some kind of utilitarianism on the other. Damien Keown is a good example in his attempt to apply natural law theory and a teleological virtue ethic to the Therav\u0101da tradition in Buddhism as an explanation of its ethics.[1] And recently, Charles Goodman has suggested that at least the Mah\u0101y\u0101na tradition of S\u0101ntideva or Asa\u1e45ga suggests a consequentialist approach.[2] There have no doubt been many others. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Of course, the theory approach sits side by side with less reductionist approaches. For example, William LaFleur's book on Japanese Buddhism's take on abortion represents another kind of view.[3] In that book, drawing on Jeffrey Stou\u0165s ideas, he argues that Buddhism adopts what can be called \"moral ''bricolage''\" that is, a strategy of piecing together one's ethical perspective out of the bits and pieces, the \"folk ethics,\" of one's culture and its history of defusing moral dilemmas.[4] A number of other scholars, such as David Kalupahana or Christopher Ives, tend to focus on what they regard as unique to the Buddhist tradition, and although they make comparisons, they are rather limited ones for limited illustrative purposes - usually to show a contrast rather than a similarity.[5] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Naturally, the question as to which approach is correct arises in one's mind. Do we side with the theory approach or what I will call the \"indigenous\" approach? Does Buddhism bring something unique to the table, perhaps stretching the way in which we think about ethics generally? Or does Buddhism represent a variant, perhaps a unique and informative one, of a cluster of approaches? Does it stand alone or in a theoretical family? \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 This essay is an attempt to answer these questions, but not exactly by directly tackling Buddhist ethics and offering another comprehensive account of its ethics. I will speak about what I consider to be its unique elements, but that alone does not settle the theory-versus-indigenous question. For that, one has to examine the nature of the various theories to see whether they at least exhibit the same spirit of approach endemic to Buddhism. I will argue that, by and large, they do not. However, I will also argue that Buddhism is not necessarily unique, either in terms of its theoretical aspirations or in terms of the question that it primarily aims to answer. Both of these areas have able representatives in the arena of analytic ethics today, although that is probably as far as any comparison goes. I leave it an open question whether the Buddhist or the contemporary analytic views that I will reference offer the more contemporaneously illuminating approach. (Barnhart, introduction, 16\u201317)\n\n<h5>Notes<\/h5>\n#See Damien Keown, ''The Nature of Buddhist Ethics'' (London: Macmillan, 1992). However, for much of my actual discussions of Keown's views, I rely on his book ''Buddhism and Bioethics'' (New York: St. Martin's Press, 1995), where he both distills and applies his earlier work.\n#Charles Goodman, \"Consequentialism, Agent-Neutrality, and Mah\u00e3y\u00e3na Ethics,\" ''Philosophy East and West'' 58 (1 ) (2008): 1 7-35.\n#William R. LaFleur, ''Liquid Life: Abortion and Buddhism in Japan'' (Princeton: Princeton University Press, 1992).\n#See ibid., pp. 12-13.\n#See specifically Christopher Ives, ''Zen Awakening and Society'' (Honolulu: University of Hawai'i Press, 1992), and David J. Kalupahana, ''Ethics in Early Buddhism'' (Honolulu: University of Hawai'i Press, 1995).",""],["The \u015a\u016bra\u1e45gama S\u016btra: A New Translation<\/a>","","","For over a thousand years, the \u015a\u016bra\u1e45gama S\u016btra \u2014 the \"Sutra of the Indestructible\u201d \u2014 has been held in great esteem in the Mah\u0101y\u0101na Buddhist countries of East and Southeast Asia. In China the Sutra has generally been considered as important and has been as popular as the Lotus S\u016btra, the Avata\u1e43saka S\u016btra, the Mah\u0101y\u0101na Mah\u0101parinirv\u0101\u1e47a S\u016btra, the Heart S\u016btra, and the Diamond S\u016btra. The appeal of the \u015a\u016bra\u1e45gama S\u016btra lies in the broad scope of its teachings and in the depth and clarity of its prescriptions for contemplative practice. Because of its wealth of theoretical and practical instruction in the spiritual life, it was often the first major text to be studied by newly ordained monks, particularly in the Chan school. Many enlightened masters and illustrious monastic scholars have written exegetical commentaries on it. To this day, for both clergy and laity in the Chinese Buddhist tradition, the \u015a\u016bra\u1e45gama S\u016btra continues to be the object of devout study, recitation, and memorization. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0More specifically, the \u015a\u016bra\u1e45gama S\u016btra has traditionally been regarded as a complete and practical manual for spiritual practice that will eventually lead to enlightenment. It gives instruction in the correct understanding of the Buddha-nature, which is the potential within all beings for becoming a Buddha. The Sutra explains how and why this true nature is hidden within our ordinary experience of ourselves and of the world, and it shows how we can uncover this nature and recognize that it is our own true mind. The Sutra also explains that personal integrity and purity of conduct are essential prerequisites for spiritual awakening. It presents the general principles of Buddhist meditation, introduces several specific meditation methods, and recommends which methods are the most effective and the easiest to practice. Further, a considerable portion of the Sutra is devoted to guidelines for discerning what understandings and practices are correct and which deviate into wrong ones. It explains how our own intentional acts, whether physical, verbal, or mental, directly result in our experiences, including our future rebirths at various levels of being, both human and nonhuman. It shows how correct action can also lead to initial awakenings and eventually to the perfect enlightenment of the Buddhas. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Much of the Sutra is devoted to the Buddha \u015a\u0101kyamuni's instructions to the monk \u2002nanda, whose personal story provides a narrative frame for the entire discourse. Joined by several of his enlightened disciples, the Buddha shows nanda how to turn the attention of his sense-faculties inward in order to achieve a deeply focused state of meditation known as sam\u0101dhi. He tells nanda that by practicing a particular form of sam\u0101dhi, the \u015a\u016bra\u1e45gama Sam\u0101dhi, he and anyone else who also maintains purity of conduct and develops right understanding can gain an awakening that is equal to the awakening experienced by all Buddhas. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0At the heart of the Sutra is the \u015a\u016bra\u1e45gama Mantra. The Sutra promises that the practice of reciting this mantra, in the context of the other practices taught in the Sutra, can succeed in eliminating whatever internal or external obstacles may lie in the way of spiritual progress. To this day, monks and nuns in the Chinese Buddhist tradition, as well as many practitioners among the laity, recite the mantra every morning as an essential aspect of daily practice. (Buddhist Text Translation Society, introduction, 1. Overview) \n\n''Notes in this description have been omitted due to missing characters in the electronic version.''",""],["The \u015a\u0101ntideva Passage: Bodhicary\u0101vat\u0101ra VIII.90\u2013103<\/a>","","","The passages from the ''Bodhicary\u0101vat\u0101ra'' (BCA) on \"exchanging self and other\" have been a center of debate in the study of Buddhist ethics; they play a major role in this volume, and are read very differently by different Cowherds. In this chapter, we consider these passages, their role in the BCA, three ways in which they might reasonably be interpreted, and what hangs on their interpretation. We direct the reader, in particular, to Chapters 7 and 8 of this volume for alternative readings, and we encourage the reader to consult the translation of Praj\u00f1\u0101karamati's commentary on these verses, included as an Appendix to his volume. First, we offer some comments on the composition of the whole text and on its author or authors. Next, we consider the central passage at issue. We then turn to a discussion of the three possible interpretations. We close with a few comments on what is at stake.",""],["The \u015a\u0101listamba S\u016btra and Its Indian Commentaries, Volume II<\/a>","","","The following is extracted from Schoening's dissertation abstract: \n\nChapters Seven to Ten are the variorum editions of the Tibetan texts. Seven is the SS. The transcribed text is the complete Dunhuang manuscript Pelliot tibetain 551; four other Dunhuang manuscripts are used for the variorum as well as thirteen classical editions, including the newly available Phug-brag Kanjur. Eight is the ST-K. Two incomplete ancient Dunhuang manuscripts are used to constitute a complete transcribed text. The variorum employs two other Dunhuang manuscripts and five classical edition Tanjurs, including the eighteenth century Golden Manuscript newly reprinted in China. Nine is the SK. The transcribed text is from the Derge Tanjur. Seven witnesses are used in the variorum: Co-ne, two from Narthang, two from Peking, the Golden Manuscript, and a Tawang Kanjur manuscript. Ten is the T. The transcribed text is from the Derge Tanjur, and four classical editions constitute the variorum: Co-ne, Narthang, Peking, and the Golden Manuscript. ([https:\/\/philpapers.org\/rec\/SCHTSA-23 Source Accessed June 10, 2021])",""],["The \u015a\u0101listamba S\u016btra and Its Indian Commentaries, Volume I<\/a>","","","The following is extracted from Schoening's dissertation abstract: \n\nChapters One to Four are the Introductory chapters. One introduces the Salistamba-sutra, an Indian Mahayana Buddhist scripture on dependent arising. Two discusses sutra commentaries in the Tanjur. Six methods of sutra commentary are identified and described, and each sutra commentary is classified according to the commentarial methods it employs. Three summarizes the three Indian commentaries on the SS and compares the presentations of dependent arising in the SS and its commentaries. Four is a guide to the translations and variorum editions that includes a history of Buddhist scriptural transmission in Tibet and a report on textcritical findings. Chapters Five to Six contain the translations from Tibetan with annotation. Five is the translation with annotation of the SS and its commentary, the Salistamba-tika by Kamalasila. Six is the translation and annotation of the Salistambaka-karika, which is ascribed to Nagarjuna. The annotations of the SS, the ST-K, and the SK rely upon the Salistambaka-tika, another commentary ascribed to Nagarjuna. The annotation of the ST-K also uses interlinear notes found in two ancient Dunhuang manuscripts. ([https:\/\/philpapers.org\/rec\/SCHTSA-23 Source Accessed June 10, 2021])",""],["The \u015a\u0101listamba S\u016btra<\/a>","","","The Salistamba Sutra, a Mahayana text of great antiquity, has perished in its original Sanskrit form. It is however extensively quoted in Sanskrit commentarial literature which does survive in the original. Moreover the Salistamba survives in several Chinese versions and in Tibetan, including a seventh century manuscript which represents one of the earliest extant examples of the Tibetan language. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The resulting approximation of the Sanskrit text of the sutra is of considerable historical importance with regard of the origins of Mahayana Buddhism and the early history of Buddhism in general. Source: ([https:\/\/www.mlbd.in\/products\/the-salistamba-sutra-tibetan-original-skt-reconstruction-eng-tr-on-critical-n-ross-reat-9788120811355-8120811356 Motilal Banarsidass])",""],["The \u0100k\u0101\u015bagarbha S\u016btra: \u0100k\u0101\u015bagarbhas\u016btra (Tenzin, Jampa, et al)<\/a>","","","While the Buddha is dwelling on Khalatika Mountain with his retinue, an amazing display of light appears, brought about by the bodhisattva \u0100k\u0101\u015bagarbha\u2019s liberating activities. As he joins the gathering, \u0100k\u0101\u015bagarbha manifests another extraordinary display, and the Buddha, praising his inconceivable accomplishments and activities, explains how to invoke his blessings. He sets out the fundamental transgressions of rulers, ministers, \u015br\u0101vakas, and beginner bodhisattvas, and, after explaining in detail how to conduct the rituals of purification, encourages those who have committed such transgressions to turn to \u0100k\u0101\u015bagarbha. When people pray to \u0100k\u0101\u015bagarbha, \u0100k\u0101\u015bagarbha adapts his manifestations to suit their needs, appearing to them while they are awake, in their dreams, or at the time of their death. In this way, \u0100k\u0101\u015bagarbha gradually leads them all along the path, helping them to purify their negative deeds, relieve their sufferings, fulfill their wishes, and eventually attain perfect enlightenment. (Source: [https:\/\/read.84000.co\/translation\/toh260.html#summary 84000: Translating the Words of the Buddha])",""],["The Words of My Perfect Teacher (1998)<\/a>","","","A favorite of Tibetans and recommended by the Dalai Lama and other senior Buddhist teachers, this practical guide to inner transformation introduces the fundamental spiritual practices common to all Tibetan Buddhist traditions. ''The Words of My Perfect Teacher'' is the classic commentary on the preliminary practices of the Longchen Nyingtig\u2014one of the best-known cycles of teachings and a spiritual treasure of the Nyingmapa school\u2014the oldest Tibetan Buddhist tradition.\n\nPatrul Rinpoche makes the technicalities of his subject accessible through a wealth of stories, quotations, and references to everyday life. His style of mixing broad colloquialisms, stringent irony, and poetry has all the life and atmosphere of an oral teaching. Great care has been taken by the translators to render the precise meaning of the text in English while still reflecting the vigor and insight of the original Tibetan.\n\nA preface by His Holiness the Dalai Lama, insightful introductory essays, explanatory notes, and classic illustrations enhance this quintessential introduction to Tibetan Buddhist practice. This new edition includes translations of a postface to the text written a century ago (for the first printed edition in Tibetan) by the first Jamgon Kongtrul Rinpoche, and a new preface by the late Dilgo Khyentse Rinpoche. The notes, glossary and bibliography have been expanded and updated, Sanskrit names and terminology have been given their proper transliterated form, and the illustrations have been improved in quality and supplemented with new material.",""],["The Words of My Perfect Teacher (1994)<\/a>","","","A favorite of Tibetans and recommended by the Dalai Lama and other senior Buddhist teachers, this practical guide to inner transformation introduces the fundamental spiritual practices common to all Tibetan Buddhist traditions.\n\n''The Words of My Perfect Teacher'' is the classic commentary on the preliminary practices of the Longchen Nyingtig - one of the best-known cycles of teaching and a spiritual treasure of the Nyingmapa school - the oldest Tibetan Buddhist tradition.\n\nPatrul Rinpoche makes the technicalities of his subject accessible through a wealth of stories, quotations, and references to everyday life. His style of mixing broad colloquialisms, stringent irony, and poetry has all the life and atmosphere of an oral teaching. Great care has been taken by the translators to render the precise meaning of the text in English while still reflecting the vigor and insight of the original Tibetan.\n\nA preface by His Holiness the Dalai Lama, insightful introductory essays, explanatory notes, and classic illustrations enhance this quintessential introduction to Tibetan Buddhist practice. ([https:\/\/www.amazon.com\/Perfect-Teacher-Kunzang-Shelung-Literature\/dp\/0060664495 Source Accessed April 18, 2025])",""],["The Wisdom Chapter: A Brief Overview<\/a>","","","The following excerpt from the introduction to the Padmakara Translation Committee's translation of the ''Bodhicary\u0101vat\u0101ra'', ''The Way of the Bodhisattva'', provides an overview of the ninth chapter, commonly referred to as the \"Wisdom Chapter.\" This chapter is crucial for understanding the bodhisattva path and its direct realization of emptiness. Although \u015a\u0101ntideva states that ultimate truth transcends intellectual comprehension, with all conceptual formulations being inherently flawed, he explains through dialectical criticism why all philosophical positions are in fact inconsistent. \u015a\u0101ntideva's work demonstrates how the wisdom of emptiness is both a theoretical concept and an essential, practical aspect of the bodhisattva path, ultimately illustrating its profound impact on alleviating suffering.\n\nFor those delving into Buddhist philosophy, particularly the Madhyamaka school and \u015a\u0101ntideva's teachings, this overview bridges the gap between abstract philosophy and lived experience. It offers insights into the historical development of Buddhist ideas and their continued relevance, serving as an excellent starting point for further inquiry into the concepts of emptiness and ultimate truth.",""],["The Wisdom Chapter<\/a>","","","Sh\u0101ntideva\u2019s guide to the training of a Bodhisattva is one of the most important and beloved texts in the Tibetan tradition. The ninth chapter, however, dealing with Madhyamaka, the Middle Way, the most profound wisdom view of Mahayana Buddhism, has always posed unique challenges to readers. This commentary by the great scholar Mipham Rinpoche presents in quite straightforward terms Sh\u0101ntideva\u2019s exposition of emptiness, the essential foundation of all Buddhist doctrine, demonstrating that it is not only compatible with, but in fact crucial to, the correct understanding of other important Buddhist teachings such as karma, rebirth, and the practice of compassion. Mipham interprets Sh\u0101ntideva according to the view of the Nyingma school, which in some respects was at variance with the religiously and politically dominant interpretation of the text in Tibet at that time. As a result, his commentary stirred up a furious debate. With the addition of a critique of Mipham Rinpoche\u2019s view by a prominent scholar of the time, along with Mipham\u2019s response, that debate is beautifully captured in this volume. (Source: [https:\/\/www.shambhala.com\/the-wisdom-chapter-3634.html Shambhala Publications])",""],["The White Lotus of the Good Dharma: Saddharmapu\u1e47\u1e0dar\u012bka (Roberts, P.)<\/a>","","","''The White Lotus of the Good Dharma'', popularly known as the ''Lotus S\u016btra'', is taught by Buddha \u015a\u0101kyamuni on Vulture Peak to an audience that includes bodhisattvas from countless realms, as well as bodhisattvas who emerge out from the ground from the space below this world. Buddha Prabh\u016btaratna, who has long since passed into nirv\u0101\u1e47a, appears within a floating st\u016bpa to hear the s\u016btra, and \u015a\u0101kyamuni enters the st\u016bpa and sits beside him. The Lotus S\u016btra is celebrated, particularly in East Asia, for its presentation of crucial elements of the Mah\u0101y\u0101na tradition, such as the doctrine that there is only one y\u0101na, or \"vehicle\"; the distinction between expedient and definite teachings; and the notion that the Buddha\u2019s life, enlightenment, and parinirv\u0101\u1e47a were simply manifestations of his transcendent buddhahood, while he continues to teach eternally. A recurring theme in the s\u016btra is its own significance in teaching these points during past and future eons, with many passages in which the Buddha and bodhisattvas such as Samantabhadra describe the great benefits that come from devotion to it, the history of its past devotees, and how it is the Buddha's ultimate teaching, supreme over all other s\u016btras. (Source: [https:\/\/read.84000.co\/translation\/toh113.html.#summary 84000: Translating the Words of the Buddha])",""],["The Wheel-Like Path: Ati\u015ba D\u012bpa\u1e43kara \u015ar\u012bj\u00f1\u0101na's Commentary on The Way of the Bodhisattva<\/a>","","","Ati\u015ba D\u012bpa\u1e43kara \u015ar\u012bj\u00f1\u0101na's (982\u20131054) ''The Wheel-Like Path'' is a hermeneutical commentary interpreting \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' through a complete graduated awakening path. The text systematically correlates the ten chapters with ten mental attitudes and maps them onto bodhisattva grounds using an extended wheel metaphor. It elaborates nineteen \"turns\" covering progression from path accumulation to buddhahood, addressing misconceptions about path-result separation, ground demarcation, and affliction antidotes. Historically significant for Ati\u015ba's systematization of Indian Mah\u0101y\u0101na teachings during Tibet's later diffusion period, the text demonstrates his synthesis of scholastic precision with contemplative instruction. Its layered nature, including editorial interpolations, illustrates Tibetan textual transmission practices where commentaries become objects of subsequent annotation by scholar-practitioners preserving foundational teachings.",""],["The Wheel of Life: Buddhist Perspectives on Cause and Effect<\/a>","","","Using the traditional Buddhist allegorical image of the Wheel of Life and the teaching of the twelve links of dependent origination, the Dalai Lama deftly illustrates how our existence, though fleeting and often full of woes, brims with the potential for peace and happiness. We can realize that potential by cultivating a wise appreciation of the interdependency of actions and experience, and by living a kind and compassionate life. A life thus lived, the Dalai Lama teaches, becomes thoroughly meaningful for both oneself and for others.",""],["The Way of the Translators: Three Recent Translations of \u015a\u0101ntideva's Bodhicary\u0101vat\u0101ra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n::It is possible that translation is like the flight of the bumblebee: unlikely in principle but a fact nonetheless. (Hensey, 1982).[1] \n\n'''1.0. Introductory''' \nAs in other bodies of literature, a few Buddhist works have gained special favor among modern scholars and readers. Some have achieved the exalted status of membership in the modem canon of Buddhist texts. \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' can claim to be among these select few.[2] Without question it is the most translated among Indian Buddhist works of the ''\u015b\u0101stra'' genre. Although it is difficult to keep up to date with, or keep an accurate census of, the many modern language renderings of classical Buddhist texts that appear in contemporary libraries and bookstores, I would venture to say that the ''Bodhicary\u0101vat\u0101ra'' most likely now occupies the third position among the most frequently translated Indian Buddhist texts, after the ''Dhammapada'' and the \"Heart Sutra.\"[3] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It held a privileged position in Tibetan territory, where it seems to have been translated at least twice.[4] The ''Bodhicary\u0101vat\u0101ra'' most likely was greatly esteemed in the Indian subcontinent, and perhaps for a short time among the elites of Buddhist Indonesia.[5] In other parts of Asia it failed to make much of an impression. It was clumsily translated into Chinese only once and it was virtually unknown in East Asia until Western Buddhist Studies brought the text to the attention of scholars in China and Japan.[6] A good portion of the text is preserved in fragmentary manuscripts from Dunhuang in a Tibetan translation that differs significantly from both the Tanjur version and the extant Nepalese Sanskrit version).[7] But among contemporary believers in the West and among scholars in contemporary Japan, Europe, and North America, the ''Bodhicary\u0101vat\u0101ra'' continues to hold a special\nfascination.[8] It has seen a number of translations, mostly from the Sanskrit, but some from the Tibetan text in the Tanjur.[9] We have three translations into French. It has been available, until recently, in two complete and one partial English renditions (not counting assorted fragments in anthologies). It has been translated into several other European languages: Danish, Dutch, German, and Spanish and Japanese\u2014and into a number of modern Asian languages: Chinese, Hindi, Japanese, and Newari. It is also available in one partial translation into Italian. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Three English renditions have appeared in the last two years, bringing the number of complete English translations to five. First, a version from the Sanskrit by Crosby and Skilton was published by Oxford University Press in 1996 (abbreviated CS).[10] This was followed in 1997 by a translation from the canonical Tibetan version by Wulstan Fletcher of the Padmakara Translation Group (abbreviated PG).[11] Soon thereafter, we saw the publication of still another English rendering, this time by Vesna A. Wallace and B. Alan Wallace, based on the edited Sanskrit versions, with copious extracts translated from the canonical Tibetan version (abbreviated WW). These three most recent English translations bring the total of contemporary translations to at least twenty-seven.[12]\n\n'''1.1. Indian Document or World Classic?''' \nAlthough the translation of Buddhist \u015b\u0101stras presents special problems, the difficulties, methods, and assumptions we find in translations of Buddhist scholastic treatises have much in common with those encountered in any other body of translated literature. This is especially true of a text like the ''Bodhicary\u0101vat\u0101ra'', which combines elements of several genres in a manner that must be characterized as unique in Indian literature.[13] Furthermore, \u015b\u0101stras are sometimes read as if they had some sort of universal or timeless appeal, yet they are also assumed to be highly technical, if not scientific treatises. Modern interpreters seldom acknowledge the tension between these two characterizations.\n\n<h5>Notes<\/h5>\n#All references within the main body of the text and in the notes are to the last name of the author or translator as listed in the Bibliography at the end of this review; the date of publication is added only when necessary to distinguish two works by the same author or authors. Abbreviations are noted on their first occurrence and are also listed at the end of the article.\n#The common title, ''Bodhicary\u0101vat\u0101ra'', is abbreviated as Bca. in the footnotes and in textual references in the main body of the paper, and in the comments that follow some of the entries in the Bibliography. The alternative title ''Bodhisattvacary\u0101vat\u0101ra'' is not used in this essay, essentially in order to avoid the entering into a discussion of its sources.\n#In the case of the latter, it is hard to tell what should count as a separate or distinct translation\u2014furthermore, its Indian origin has been called into question (see Nattier, 1992). I will not attempt a comparison with Buddhist texts composed or preserved in Chinese or Tibetan, or works in Japanese, several of which also have sometimes a semi-canonical status. They include the Lotus Sutra, the Platform Sutra, the ''Sh\u014db\u014dgenz\u014d'', and the ''Bodhipathaprad\u012bpa''.\n#This is counting the two extant and clearly distinct versions: the Tanjur (or \"canonical\") version and the Dunhuang version. But the canonical version was most likely revised extensively from an earlier prototype of the 9th century. This version is listed in the Bibliography under the name of Sarvaj\u00f1adeva as main translator. The Dunhuang version has been studied extensively by Sait\u014d.\n#This statement is, of course, primarily impressionistic. There is no basis for a stronger statement, like that of Wallace and Wallace (p. 7) claiming that the Bca. \"has been the most widely read, cited, and practiced text in the whole of the Indo-Tibetan Buddhist tradition.\" The suggested connection with Indonesia is only based on the existence of two compendia or abridgements of Bca. by Ati\u015ba's teacher Dharmak\u012brti (Eimer, 1981), who was known by the name of his land of origin, Gser-gling-pa, that is, Suvar\u1e47adv\u012bpa (Chattgpadhyaya & Lama Chimpa).\n#The Chinese text has never been translated into a Westem language. It was \"translated\" once into Japanese in the style of paraphrase known as ''kokuyaku'' (By\u014dd\u014d, 1931).\n#The Dunhuang text, moreover, is attributed to a different author by the name of Ak\u1e63ayamati. It is preserved in four manuscripts: Stein 628, 629, 630, and Pelliot 729. Henceforth references and allusions to \"the Tibetan\" or \"Tib.\" will be to the Tanjur version of Bca., unless it is specified otherwise. This version is among the earliest texts translated into Tibetan (ca. first half of the 9th century C.E.). The translators were Sarvaj\u00f1adeva and Dpal-brtsegs\u2014it is No. 5272 (vol. 99, pp. 243-262) in the Peking edition (Otani Reprint). It was revised by three scholars generally dated in the 9th century (Dharma\u015br\u012bbhadra, Rin-chen-bzang-po, and Sakya-blo-gros), but was then revised much later by scholars dated in the early and late 11th century (Sumatik\u012brti and Blo-ldan shes-rab\u20141059\u20131109 C.E.). The Mongolian versions, including the late translation of Chos-kyi 'od-zer also have some interesting variants (see Poppe, 1954, Ruegg, 1967, Lokesh Chandra, 1976, and Rachewiltz, 1996).\n#An exploration of the reasons for this fascination would yield interesting insights into the Orientalist frame of mind. One of our graduate students at the University of Michigan, Mr. Kaoru Ohnishi, is at present engaged in such an investigation. I myself am of two views. As a hold-out in the \"canon wars,\" I would argue that the work is a classic and deserves the attention it has received; but as a child of post-modernity, I also recognize that much of the attraction is the result of a mirror effect that seems to allow the Westem scholar and practitioner to recognize in Bca. a Western ascetic subconscious. This mirror allows us the fantasy of a \"spirituality\" with all the glory, but none of the gore, of classical ascetic traditions. Needless to say, the Bca. satisfies neither the requirement of a pure spirituality nor the expectation of tame asceticism.\n#Full references for all of the translations mentioned in the following paragraphs will be found in the Bibliography.\n#When the abbreviations used for the new Bca. translations are used to mean the book or the work, the abbreviation is construed as the singular (e.g., CS = Crosby and Skilton's translation). When the abbreviation stands for the translators, it is construed as a plural (e.g., CS =Crosby and Skilton).\n#In a self-effacing gesture, the book is published as the work of the Padmakara Translation Group, but the introduction strongly suggests to me that the translation is primarily the work of Fletcher. Nevertheless, in deference to their wish, I refer to this version as \"the Padmakara translation.\"\n#My count is based on the translations I have been able to examine, or for which I have found reliable references. I am not always comfortable listing as more or less independent translations some of these texts, even some of the ones I have examined. I also have little confidence in my list of the translations into contemporary Indian languages. Pezzali, for instance, lists others, but her references are at times obscure, and often unreliable. I have also not attempted to count fragmentary or partial translations in anthologies (some of which are slightly edited excerpts from the complete translations-see, e.g., Conze, Nyanaponika). A good example of an anthologized excerpt, translated with care, is Winternitz, 1930. In all, I have been able to obtain and examine 19 complete or close to complete translations into modern languages (counting LVP's efforts as only one translation), another 8 have not been accessible to me. Versions in modern languages that are known to me are listed in the Bibliography. Those I have been able to examine are listed under \"Modern Translations Examined by the Reviewer\" the others under \"Modern Translations Not Examined by the Reviewer.\"\n#This does not imply necessarily the originality of a single author. I am not sure we can confidently eliminate the possibility that Bca. is a composite text formed by agglutination. The existence of the Dunhuang recension at the very least suggests this alternative hypothesis.",""],["The Way of the Bodhisattvas (Ani Shenpeu)<\/a>","","","A translation of ''The Thirty-Seven Practices of a Bodhisattva'' by Ani Shenpeu.",""],["The Way of the Bodhisattva: An Introduction and Commentary to Shantideva's The Way of Life of the Bodhisattva<\/a>","","","",""],["The Way of the Bodhisattva: A Translation of the Bodhichary\u0101vat\u0101ra-Review by Cantwell<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThis is a beautiful and competent English translation of the standard Tibetan version of the ''Bodhicary\u0101vat\u0101ra'' of the renowned Indian Buddhist master \u015a\u0101ntideva. This short inspirational exposition of the bodhisattva path has had a central place in all the Tibetan Buddhist traditions and some sections are widely used in regular recitation practices. For example, verses from Chapter 2 are used in making offering and confession, while the verses expressing the bodhisattva aspiration in Chapter 3 are universally used in recitations of the bodhisattva vow. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0However, the first question which the Buddhist studies student will inevitably ask of this new translation is whether its publication was necessary at all. Given the number of translations already available in European languages, both from Sanskrit and Tibetan, and furthermore, considering how many important Tibetan Buddhist works have yet to be rendered in English at all, what justification is there for another English version? The principal translator, Wulstan Fletcher, is acutely aware of this issue and directly tackles it at the outset with a rather impassioned and vigorous defence. In a spirit which is likely to evoke some sympathy from ''Tibet Journal'' readers, Fletcher (p. 27) argues that the Tibetan rather than the Sanskrit text deserves to be treated as \"''the'' original\" [my italics!] for translation purposes since, along with its commentaries, it represents mainstream Mah\u0101y\u0101na scholarship and practice, kept alive in an unbroken tradition down to the present day. Having justified the principle of a translation based on the Tibetan, Fletcher (p. 28) then points out that the Padmakara Translation Group's work is of the particularly vibrant and widely influential Eastern Tibetan tradition stemming from the 19th century Dza Patrul Rinpoche, which has been extremely dynamic and productive in the last century, responsible for a number of important commentaries. The translation especially draws from the commentary of Khenpo Kunzang Palden, the oral teachings of Jigme Khyentse Rinpoche and other contemporary lamas of rNying ma pa and bKa' brgyud pa affiliations, while other translations (such as the English translation of Stephen Batchelor and the German translation of Georges Driessens) have mainly drawn on dGe lugs pa sources. (Cantwell, \"Review,\" 144\u201345) [https:\/\/www.jstor.org\/stable\/43302401 Read more here]",""],["The Way of the Bodhisattva Translation Workbook: Verses from Chapter 10 (Curtis 2018)<\/a>","","","This Chapter 10 translation workbook includes:\n\n*4 Verses of Tibetan per page, with English translation on facing page\n*Reading practice pages\n*Annotated Tibetan-English Glossary\n*Appendices: Abbreviations; Verb Classes; Table of Contents for the Tibetan text of the ''Divine Tree Grammar Poem''.",""],["The Way of the Bodhisattva Translation Workbook: Chapter 3 (Curtis 2016)<\/a>","","","Chapter 3 directly addresses bodhicitta\u2014this altruistic aspiration. The purpose of this workbook is to provide beginning reading students with a better idea of what is being said in Tibetan and to see how the Tibetan is structured. Delve into this most important Tibetan text.",""],["The Way of the Bodhisattva Translation Workbook: Chapter 1 (Curtis)<\/a>","","","The Way of the Bodhisattva (Bodhisattvacharyavatara in Sanskrit) continues to be a core teaching of all schools of Tibetan Buddhism, and its message is both vital and inspiring for those trying to build a more compassionate world.\n\nThe purpose of this workbook is to provide beginning reading students with a better idea of what is being said in Tibetan and to see how the Tibetan is structured. Using all parts of this integrated workbook will help students decode the meaning of this most important work in the Tibetan literary canon.\n\nThis translation workbook includes:\n\n*Workbook pages with 4 lines of Tibetan on each page, laid out for students to notate\n*Interlinear translation pages (Tibetan and English)\n*Reading in Tibetan pages\n*English only draft translation",""],["The Way of the Bodhisattva (2008)<\/a>","","","'''THIS IS MERELY A REPRINT OF THE 2006 version in SMALL hardbound format.''' \n\nTreasured by Buddhists of all traditions, ''The Way of the Bodhisattva'' (''Bodhicharyavatara'') is a guide to cultivating the mind of enlightenment, and to generating the qualities of love, compassion, generosity, and patience. This text has been studied, practiced, and expounded upon in an unbroken tradition for centuries, first in India, and later in Tibet. Presented in the form of a personal meditation in verse, it outlines the path of the Bodhisattvas\u2014those who renounce the peace of individual enlightenment and vow to work for the liberation of all beings and to attain buddhahood for their sake.\n\nThis version, translated from the Tibetan, is a revision by the translators of the 1997 edition. Included are a foreword by His Holiness the Dalai Lama, a new translator's preface, a thorough introduction, a note on the translation, and three appendices of commentary by the Nyingma master Kunzang Pelden. (Source: [https:\/\/www.shambhala.com\/the-way-of-the-bodhisattva-1660.html Shambhala Publications])",""],["The Way of the Bodhisattva (2006)<\/a>","","","Treasured by Buddhists of all traditions, ''The Way of the Bodhisattva'' (''Bodhicharyavatara'') is a guide to cultivating the mind of enlightenment, and to generating the qualities of love, compassion, generosity, and patience. This text has been studied, practiced, and expounded upon in an unbroken tradition for centuries, first in India, and later in Tibet. Presented in the form of a personal meditation in verse, it outlines the path of the Bodhisattvas\u2014those who renounce the peace of individual enlightenment and vow to work for the liberation of all beings and to attain buddhahood for their sake.\n\nThis version, translated from the Tibetan, is a revision by the translators of the 1997 edition. Included are a foreword by His Holiness the Dalai Lama, a new translator's preface, a thorough introduction, a note on the translation, and three appendices of commentary by the Nyingma master Kunzang Pelden. (Source: [https:\/\/www.shambhala.com\/the-way-of-the-bodhisattva-1660.html Shambhala Publications])",""],["The Way of the Bodhisattva (1997)<\/a>","","","''The Way of the Bodhisattva'' (or ''Bodhicharyavatara'', literally \"An Entry into the Activities of Enlightenment\") is one of the great classics of Mahayana Buddhism. Presented in the form of a personal meditation in verse, it outlines the path of the bodhisattvas\u2014those beings who, turning aside from the sufferings of the world of samsara, nevertheless renounce the peace of individual salvation and vow to work for the deliverance of all beings, and to attain enlightenment for their sake. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Originally written in India in Sanskrit, the text first appeared in Tibetan translation soon after its composition in the eighth century. The fact that it has been expounded, studied, and practiced in Tibet in an unbroken tradition lends the Tibetan version of this classic a particular authority. The present translation has therefore been rendered from the Tibetan, following a commentary by the Nyingma master Kunzang Pelden, renowned for its thoroughness, clarity, and accessibility. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Shantideva begins with a celebration of the mind of enlightenment, explaining in detail how this is cultivated. There are chapters devoted to the transcendent perfections of patience, heroic perseverance, meditation, and wisdom. The teaching on meditation culminates in the profound practices of equality and exchange of self and other. The celebrated ninth chapter presents the direct realization of emptiness, the perfection of wisdom, as explained in the Madhyamika, or \"Middle Way\" tradition. Throughout the verses of this text, Shantideva is able to communicate the qualities of precision, contemplative experience, and lyrical beauty, which have served to inspire generations of spiritual aspirants. (Source: back cover)",""],["The Way of Awakening<\/a>","","","This was created from teachings given in Italy by Geshe Yeshe Tobden between July and October 1983. The oral translation of the teachings from Tibetan into English was done by Acharya Ngawang Sherab, teacher at the University of Buddhist Studies at Varanasi, India, and now a geshe. The translation from English into Italian was done mainly by Dario Tesoroni. These teachings were published as a complete book in Italian first, and with the support of Mr. Richard Gere, were translated into English for this book. \n\nOne of the great classics of Buddhist literature, the ''Bodhicharyavatara'', or ''Way of the Bodhisattva'', is required reading for understanding Tibetan Buddhism. Shantideva was a seventh-century Buddhist master who taught at the great monastic university of Nalanda. Presented in the form of a personal meditation in verse, the ''Bodhicharyavatara'' outlines the path of the bodhisattvas\u2014those who renounce the peace of their own salvation, vowing instead to attain enlightenment for the sake of all others. The Dalai Lama once remarked that his own understanding of the bodhisattva path is based entirely upon Shantideva\u2019s text.\n\nAs long as space endures, \nAs long as sentient beings remain, \nMay I likewise remain \nTo dispel the sorrows of the world. \n\u2014Shantideva\n\n''The Way of Awakening'' is without question the most comprehensive single commentary on this text available. Expounded by an accomplished scholar and deeply realized meditator, it is a resource for a lifetime of study. Chapter by chapter and verse by verse, it maps the ''Bodhicharyavatara'', helping us to deepen our understanding of its teachings and apply them to our lives. (Source: [https:\/\/wisdomexperience.org\/product\/way-awakening\/ Wisdom Publications])",""],["The Vows of Samantabhadra<\/a>","","","Contents:\n\nWhat is Mahayana Buddhism? Mahayana Buddhism and the Layman The Place of Compassion in Mahayana Buddhism The Idea of Bodhisattva in Mahayana Buddhism Reverence in Mahayana Buddhism Lighthouse in the Storm An Outline of the Avatamsaka Sutra '''''The Vows of Samantabhadra''''' Honen Shonin and the Jodo Ideal The Songs of Shinran Shonin A Brief Account of Shingon Buddhism The Shingon School of Mahayana Buddhism (Being an Introduction to the Proposed Work on the Study of Shingon) Kobo Daishi and his Poems Koya-san Ceremonies for Lay Disciples at Koya-san The Problem of Personality according to the Shingon School of Buddhism Insight into Reality according to the Japanese Shingon Teaching Light upon Life, according to Zen Zen Meditation A Temple Summer Zen at Engakuji Impressions of Buddhism Buddhism in Japan Problems of Present-day Buddhism Buddhism and Practical Life Buddhism as Escape and as Transformer Buddhism and Women \"Those men\" Albert Schweitzer: A Christian Bodhisattva Reverence for Life A Plea for Animal Welfare.",""],["The Vows of Bodhisattva Samantabhadra Sutra<\/a>","","","Reprint of Upasika Chihmann's translation of the ''Bhadracary\u0101pra\u1e47idh\u0101nar\u0101ja'', first published 1936(?)",""],["The Vow to Live the Life of Samanta-bhadra<\/a>","","","This devotional hymn has long been revered by the Mah\u0101y\u0101na Buddhists of China, Korea, and Japan regardless of sect, and is perhaps one of the most popular pieces of Buddhist literature. As there is repeated mention of Amit\u0101bha's Pure Land in the hymn, it has also won special favor with the followers of that sect. Thus in the beginning it was not exclusively identified with the Hua-yen school but later became incorporated in the last section of the Hua-yen S\u016btra, with characteristic overtones of its philosophy and abundant use of its symbolism. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Samanta-bhadra, often abbreviated to Bhadra, is the embodiment of the Mah\u0101y\u0101na ideal in action and devotion, as Avalokiteshvara is the symbol of compassion, and Manjushr\u012b of wisdom. He is represented in painting and sculpture as riding on a white elephant. (Hurvitz, preliminary remarks, 172-73)",""],["The Voice of the Buddha<\/a>","","","''The Voice of the Buddha: The Beauty of Compassion'' (Lalitavistara Sutra) was translated from the French at Tarthang Tulku's request by Gwendolyn Bays, professor of French, and revised from the Tibetan by Deborah Black and Leslie Bradburn in consultation with Rinpoche. It was published to introduce to a Western audience the Buddha's own account of his life, enlightenment, and first teaching. Simultaneously instructive and inspiring in its imagery and beauty of expression, this two-volume work is embedded with numerous teachings related to the purpose of a Buddha that include 108 Doors of the Dharma, the major and auxiliary marks of a great being, and the qualities of the Buddha's voice that attune the mind to enlightenment. This book can be read and reflected upon chapter by chapter, knowing that each phrase can give access to deeper meanings. In this light, it becomes an ongoing meditation, supported and deepened by studying the thankas reproduced at the beginning of each chapter.\n\nThe first complete English translation of the most revered life story of the Buddha, the Lalitavistara Sutra expresses his life, enlightenment, and early teachings in exquisite poetic language. The Buddha bestowed this Sutra upon his disciples to demonstrate the inner nature and actions of the Enlightened One. Spoken in the Buddha's own voice, these teachings possess an inspiring beauty and power that no secondhand description can capture. An essential text for understanding the nature of the Buddha and the goal of Dharma practice.\n\nTranslated by Gwendolyn Bays from Edouard Foucaux's French, corrected with the Tibetan and the Sanskrit original. 29 full-color thankas, Sanskrit and Tibetan wordlists, glossary. (Source: [https:\/\/dharmapublishing.com\/products\/the-voice-of-the-buddha Dharma Publishing])",""],["The Vimalak\u012brti S\u016btra (Watson)<\/a>","","","The Vimalakirti Sutra, one of the most influential works of the Mahayana Buddhist canon, is of particular importance in the Ch'an or Zen sect. Originally written in Sanskrit, probably in the first century C.E., it claims to record events of more than four hundred years earlier. Noted for its eloquent, orderly exposition of the basic tenets of Mahayana, the text is also remarkable for the liveliness of its episodes and frequent touches of humor, rarities in a religious work of this type. The Vimalakirti Sutra is unusual in that its central figure is not a Buddha or Buddhas, but a wealthy townsman, Vimalakirti, who epitomizes the ideal lay believer. For this reason, and because of the Sutra's enduring literary appeal, it has been particularly popular among lay Buddhists in China, Japan, and the other Asian countries where Mahayana doctrines prevail, and has exercised a marked influence on literature and art. Beautifully translated by Burton Watson from the Chinese version of Kumarajiva, The Vimalakirti Sutra is the first-ever translation into English from the popular Chinese version. Including notes to the translation and a glossary, as well as a brief history of early Buddhism and an introduction to the doctrine of nondualism\u2014a key tenet in Mahayana thought\u2014this translation will delight not only those familiar with the text but also a new generation of readers. (Source: [https:\/\/www.mlbd.in\/products\/the-vimalakirti-sutra-from-the-chinese-version-by-kumarajiva-burton-watson-9788120816725-8120816722 Motilal Banarsidass])",""],["The Vimalakirti Nirdesa Sutra<\/a>","","","This translation is based on explanations and annotations by the enlightened Indian translator Kumarajiva and his equally enlightened Chinese pupil and assistant, Seng Chao, author of the well-known treatise Chao Lun, and on the commentary in 1630 by Ch'an master Po Shan of the Ming dynasty.",""],["The View of Bodhicitta in Tibetan Buddhism (Dargyay 1981)<\/a>","","","No abstract given. Here are the first relevant paragraphs: \n\nOne of the great French Buddhologists Louis de la Vall\u00e9e Poussin, has said:\n\"The entire career of a Bodhisattva is to think about ''bodhi''.\"\n\nThe structure of this \"thought of ''bodhi''\" is twofold:\nfirstly the wish to attain ''bodhi'' (''sa\u1e43bodhi-k\u0101man\u0101-sahagat\u0101''), secondly there is the motivation to aspire ''bodhi'' for the benefit of all sentient beings (''par\u0101rth\u0101lamban\u0101'') alone. However, I do not wish to discuss the altruistic motivation for aspiring ''bodhi'' but should rather confine the topic of my paper to ''bodhicitta'' in the sense of being the mind directed towards ''bodhi''.\n\nThe phenomenology of ''bodhicitta'' has been the topic of discussion of many Indian Buddhist scholars. Within philosophical traditions such as the M\u0101dhyamika, different theories are expounded. When the Tibetan scholars, from the seventh century onward, became acquainted with Buddhism, they confronted various diverse theories and had to come to a conclusion for themselves as to how they were to interpret ''bodhicitta'' and ''cittotp\u0101da'' that were formulated by the Indian masters.\n\nThe approach of a Tibetan scholar differs widely from the approach of a Western scholar who wants to know exactly what a single Indian or Tibetan master has said and what induced him to utter his thoughts and ideas just in the way he did.\n\nIn this paper, I wish to demonstrate the Tibetan discussion of ''bodhicitta'' and how the Tibetans strived to harmonize the divergent views on ''bodhicitta''.",""],["The Vajradhvajapari\u1e47\u0101man\u0101: An Edition and Translation of the Tibetan Version<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nAlmost ten years ago, while writing up some research on Tibetan Praj\u00f1\u0101p\u0101ramit\u0101 manuscripts in the possession of the Los Angeles County Museum of Art for a contribution to the Festschrift of another esteemed colleague,[1] I became aware for the first time of the existence of the ''Vajradhvajapari\u1e47\u0101man\u0101''. Some verses from its Tibetan translation appearing on the last folio of one of the copies of the ''\u015aatas\u0101hasrik\u0101'' in this collection looked intriguing, although the loss of the penultimate folio left me in the dark as to what the beginning of the poem was like. Later I became aware that this text was to be found in the Kanjurs of the Them spangs ma lineage (but not the Tshal pa), and subsequent correspondence with Helmut Tauscher of the University of Vienna revealed that many copies were also available in the various Kanjur and proto-Kanjur collections of West Tibet and elsewhere. I also discovered that two copies were to be found among the Dunhuang manuscripts. This ''embarras de richesses'' seemed to me an excellent basis on which to investigate the wording of this short work, to supplement the partial record of the LACMA ''Yum 'bum'' which had first attracted my interest, and at the same time to make a contribution to the further exploration of the Kanjur tradition in Tibet. The project, put to one side for a time, was subsequently pushed in a new direction when I learned that there was a Sanskrit manuscript containing the ''Vajradhvajapari\u1e47\u0101man\u0101'' (henceforth VdhP) in the Cambridge University Library.[2] A full edition and translation of that manuscript will be undertaken by Dr Camillo Formigatti,[3] whose thunder I certainly do not wish to steal here: for the purposes of this article I think it will be sufficient to present (finally!) my edition of the Tibetan translation (or translations) of these verses, accompanied by a preliminary English rendition of the same, with occasional references to the Sanskrit version where appropriate. This seems to me a fitting tribute to Jens-Uwe Hartmann, who has devoted much of his scholarly career to the study of Buddhist poetry and Buddhist manuscripts, since, whatever else it is, this text is undoubtedly a poetic work, and the wide diffusion in Tibet of manuscript copies of it indicates a certain degree of popularity. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0What exactly is this poem? The VdhP has been characterized as a summary of the similarly titled s\u016btra, the chapter or, better, component text of the ''Buddh\u0101vata\u1e43sakas\u016btra'' which is quoted at such length in \u015a\u0101ntideva's ''\u015aik\u1e63\u0101samuccaya''.[4] This lengthy s\u016btra does in fact seem to have been an important source for \u015a\u0101ntideva. Whether the 12 (Sanskrit) or 16 (Tibetan) verses of the VdhP, however, can be accurately characterized as a summary of it is somewhat doubtful, although they clearly reference the s\u016btra's main character, the bodhisattva Vajradhvaja, and recapitulate a number of its themes, including its leitmotif of the dedication of merit and its invocation of Samantabhadra and his practice. This immediately suggests a connection with the well-known ''Bhadracary\u0101pra\u1e47idh\u0101na'' or (''Samanta'')''bhadracar\u012bpra\u1e47idh\u0101na''\u2014the text goes by various names\u2014a connection explicitly acknowledged by \u015a\u0101ntideva, who refers to it as the ''Bhadracary\u0101g\u0101th\u0101''.[5] Like that longer, more popular verse text, which closes the Ga\u1e47\u1e0davy\u016bha and thus the ''Buddh\u0101vata\u1e43saka'' as a whole, the VdhP, i. e. the short poem, offers much more than its title might suggest, but contains in a condensed form most of the basic elements of the ritual sequence known as the Supreme Worship (''anuttarap\u016bj\u0101''): praise or paying of homage (''vandan\u0101''), confession of misdeeds (''p\u0101pade\u015ban\u0101''), rejoicing in merit (''modan\u0101'', ''anumodan\u0101''), requesting or exhortation to teach (''adhye\u1e63an\u0101''), entreaty to the Buddhas to remain for the benefit of the world (''y\u0101can\u0101''), and aspiration to awakening (''bodhicittotp\u0101da''), as well as dedication of merit (''pu\u1e47yapari\u1e47\u0101man\u0101''). We can understand it, therefore, as a conveniently short but nevertheless comprehensive expression of a key Mah\u0101y\u0101na Buddhist ritual programme. (Harrison, preliminary remarks, 157\u201359)\n\n<h5>Notes<\/h5>\n#See Paul Harrison (2007), \"Notes on some West Tibetan manuscript folios in the Los Angeles County Museum of Art,\" in B. Kellner, H. Krasser, H. Lasic, M. T. Much, H. Tauscher, eds., ''Pram\u0101\u1e47ak\u012brti\u1e25: Papers dedicated to Ernst Steinkellner on the occasion of his 70th birthday'', Part 1, Wien: 229-245.\n#Add. 1643 is a richly illustrated 11th-century manuscript of the ''A\u1e63\u1e6das\u0101hasrik\u0101'' which also contains the ''Praj\u00f1\u0101p\u0101ramit\u0101stotra'' at the beginning. That it ends with the VdhP (on fols. 223r7\u2013223v5), just as the Tibetan ''\u015aatas\u0101hasrik\u0101'' manuscript from Tholing does, provides further evidence of the use of the text during this period.\n#I thank Dr Formigatti for sending me a copy of the manuscript and generously sharing his preliminary transliteration of it with me. High-definition images of the entire manuscript can be accessed on the Cambridge University website, at http:\/\/cudl.lib.cam.ac.uk\/view\/MS-ADD-01643\/1.\n#See Cecil Bendall, ed. (1897-1902), ''\u00c7iksh\u0101samuccaya: A Compendium of Buddhistic Teaching (Bibliotheca Buddhica I)'', St. Petersburg (reprint Delhi: 1971): 22.5-33.10 (cited as ''\u0100ryavajradhvajas\u016btra''); 213.3-216.5 (cited as ''Vajradhvajapari\u1e47\u0101man\u0101''); 278.14-283.2 (cited as ''\u0100ryavajradhvajas\u016btra''); 291.10 (reference only, under the title ''Vajradhvajapari\u1e47\u0101man\u0101''). An English translation of the full text from the Chinese can be found in Thomas Cleary, trans. (1984), ''The Flower Ornament Scripture'', Vol. I. Boulder: 530-693 (Book 25: Ten Dedications).\n#See Bendall's edition, 291.8-10. It is quite possible that in this passage \u015a\u0101ntideva is contrasting the ''Bhadracary\u0101g\u0101th\u0101'' with the short poem, rather than with the longer s\u016btra: \"As for the dedication of merit, however, it is done in its complete form with the ''\u0100rya-Bhadracary\u0101'', or one should read the ''Vajradhvajapari\u1e47\u0101man\u0101''\" (''pari\u1e47\u0101man\u0101 tu sakalasam\u0101pt\u0101ryabhadracaryayaiva'' \/ ''vajradhvajapari\u1e47\u0101man\u0101\u1e43 v\u0101 pa\u015byet'').",""],["The Vajracchedik\u0101 in the Old Khotanese Version of Eastern Turkestan<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThis edition of the Vajracchedik\u0101 is based on a complete manuscript which belongs to the treasures brought back by Sir Aurel Stein from the cave temples at the 'Halls of the Thousand Buddhas' to the south-east of Tunhuang.[1] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The manuscript was first brought to notice by Dr. Hoernle, who describes it as follows:[2]\n\n:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0'The manuscript of the Vajracchedik\u0101 consists of forty-four leaves, measuring about 26.0 x 7.3 cm. (or 10 x 2 7\/8 inches), with four lines of large writing in the upright Gupta type of Eastern Turkestani characters. It is, however, not quite complete: only thirty-three leaves survive; fols. 11\u201314, 16\u201319, 39, 41 and 43, altogether eleven, are missing. The folio numbers are on the obverse sides. The text commences, on the reverse of the first folio, with a circlet in the upper right corner, followed by ''saddham''. The centre of the page is occupied by a large figure of the seated Buddha within two concentric circles. The obverse of the first folio is filled with a disorderly mass of writing in cursive characters of varying sizes, among which the words ''Kalpa-r\u0101ja-s\u016btra'' and ''Vajara-chaidaki-praj\u00f1\u0101p\u0101r\u0101-saddham'' are legible. The reverse of the last folio has three lines, and in the centre another large figure of the seated Buddha within concentric circles. The first line gives the colophon ''ha\u1e0di Vajrrachedaka tt\u1e5b\u015bay\u00e4 Praj\u00f1\u0101p\u0101r\u0101\u1e41ma sam\u0101sye'' II . . . Then, after a broad intervening blank space, follow the other two lines, which read ''saddham Vajrrachidakyi h\u012bya tt\u0101di'', &e.[1] The manuscript commences with a long introduction in the \"unknown language\", of which there is no Sanskrit equivalent in Max M\u00fcller's edition.[2] The text itself of the Vajracchedik\u0101 begins only with the second line of the reverse of the third folio, where its beginning is indicated by a circlet followed by ''saddham'', exactly like that at the commencement of the whole manuscript.'\n\nTo this description I have only to add that fol. 38 is not in the same handwriting as the rest, and that the missing leaves, 11-14, 16-19, 39, 41 and 43 have subsequently turned up. After my edition of the text and my translation and vocabulary had been ready in proof for some time, I received from Dr. Hoernle eleven manuscript leaves, which had likewise been found in the Tunhuang caves, but not in the same place as the Vajracchedik\u0101 manuscript. Dr. Hoernle thought that they might belong to another manuscript of the same text. When examining them, however, I soon realized that they were the missing leaves of the old manuscript, and I am accordingly in a position to publish the first complete text in the old Iranian language of Eastern Turkestan. (Konow, introduction, 214\u201315) [https:\/\/archive.org\/details\/cu31924023185584\/page\/214\/mode\/2up Read more here]\n\n<h5>Notes<\/h5>\n#See M. Aurel Stein, Explorations in Central Asia, 1906-8. Reprinted from the Geographical Journal for July and September, 1909, pp. 39 and ff. Also, his Ruins of Desert Cathay, Vol. ii, pp. 24 and ff. It appears to have been found separated into two portions, which were placed by Sir Aurel Stein in two bundles, one marked Ch. 00275 and containing fols. 1-10, 15, 20-38, 40, 42, 44, the other marked Ch. xlvi. 0012 A, and comprising fol. 11-14, 16-19, 39, 1, 43. The fact that the two bundles contained portions of the same text was recognized by Dr. Hoernle only in the course of a lengthy examination of the manusripts recovered by Sir Aurel Stein. When this took place, the contents of the first bundle had already been reproduced in Plates V-XI. Consequently the folios of the second bundle could not be made to appear in their proper places, but are shown in Plates XII-XIV.\n#Journal of the Koyal Asiatic Society, 1910, pp. 836 and f. I have introduced my own reading of the text words.\n\n#In the left-hand margin is another small seated Buddha within two concentric circles.\n#Anecdota Oxoniensia. Aryan Series, Vol. i, Part 1. Buddhist Texts from Japan, edited by F. Max Muller, M.A., Oxford, 1881.",""],["The Vagrakkhedik\u00e2 (M\u00fcller 1894)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIn order to make this collection of Mah\u00e2y\u00e2na works more complete and useful to students in Japan I have added a translation of the Vajrakkhedik\u00e2, which is much studied in Japan, and the Sanskrit text of which was published by me in an editio princeps\u2014in the Anecdota Oxoniensia, 1881. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Vajrakkhedik\u00e2, or the Diamond-cutter, is one of the most widely read and most highly valued metaphysical treatises in Buddhist literature. In Japan the Vajrakkhedik\u00e2 and the Prag\u00f1\u00e2p\u00e2ramit\u00e2h\u1e5bdaya are read chiefly by the followers of the Shin-gon sect, founded by K\u00f4-B\u00f4, the great disciple of the famous Hiouen-thsang, in 816 A. D. The temples of this sect in Japan amount to 12,943. Written originally in Sanskrit, it has been translated into Chinese, Tibetan, Mongol, and Mandshu. Its full title is Vajrakkhedik\u00e2 Prag\u00f1\u00e2-p\u00e2ramit\u00e2, i.e. the Diamond-cutter, the perfection of wisdom, or, as it has sometimes been rendered, 'the Transcendent Wisdom.' Mr. Bunyiu Nanjio in his Catalogue of the Tripi\u1e6daka, p. I, has shown that it forms the ninth section of the Mahaprag\u00f1\u00e2-p\u00e2ramit\u00e2-s\u00fbtra, and that it agrees with the Tibetan translation of the text in 300 \u015blokas. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0An account of the Tibetan translation was given as far back as 1836 by Csoma K\u00f6r\u00f6si in his Analysis of the Sherchiu, the second division of the Kanjur, published in the Asiatic Researches, vol. xx, p. 393 seq. Our text is there described as the Diamond-cutter or the Sutra of wonderful effects, in which S\u00e2kya in a colloquial manner instructs Subh\u00fbti, one of his principal disciples, in the true meaning of the Prag\u00f1\u00e2-p\u00e2ramit\u00e2. The Tibetans., we are told, pay great respect to this S\u00fbtra, and copies of it are found in consequence in great abundance[1]. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The first Chinese translation[2] is ascribed to Kum\u00e2rag\u00eeva of the latter Tsin dynasty (A.D. 384-417). An English translation of this Chinese translation was published by the Rev. S. Beal in the Journal of the Royal Asiatic Society, 1864-5. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0There are several more Chinese translations, one by Bodhiruki (A. D. 509), one by Param\u00e2rtha (A. D. 562), one by Hiouen-thsang (A. D. 648), one by I-tsing (A. D. 703), one by Dharmagupta of the Sui dynasty (A. D. 589-618). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The text and German translation of the Tibetan translation were published in 1837 by M. Schmidt in the M\u00e9moires de I'Acad\u00e9mie de St. Petersbourg, tom. iv, p. 186. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The Mongolian translation was presented by the Baron Schiling de Canstadt to the Library of the Institut de France. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Mandshu translation is in the possession of M, de Harlez, who with the help of the Tibetan, Mandshu, and Chinese versions has published a valuable French translation of the Sanskrit text of the Vagrakkhedik\u00e2 in the Journal Asiatique, 1893. (M\u00fcller, [https:\/\/archive.org\/details\/buddhistmahy01asvauoft\/page\/n241\/mode\/2up introduction to the Vagrakkhedik\u00e2], xii\u2013xiii)\n\n<h5>Notes<\/h5>\n#See also L. Feer in Annales du Mus\u00e9e Guimet, vol. ii, p. 201.\n#See preface to my edition of the Vagrakkhedik\u00e2, Anecd. Oxon., 1881.",""],["The Union of Dzogchen and Bodhichitta (Anyen Rinpoche 2006)<\/a>","","","An illuminating look at key aspects of Tibetan Buddhist practice\u2014of interest to many practitioners\u2014is presented in this practical and interesting book. Through demonstrating the interrelationship of the outer, inner, and secret teachings and a textual analysis of the words of four renowned Dzogchen yogis, it makes clear that the practice of bodhichitta is a necessary aspect of every practice within Tibetan Buddhism. Unlike other books that present either the teachings of bodhichitta or the teachings of Dzogchen as their own system of practice, this book presents them not as complementary practices but as deconstructed inner and outer practices which are fundamentally intertwined. Anyen Rinpoche works to create a new generation of holistic practitioners who value the depth found in the entire spectrum of teachings. While Anyen Rinpoche acknowledges the profundity of the Dzogchen teachings, he dispels the myth that they are an effortless path to liberation and, rather, shows that they are a progressive path that requires diligence, insight, and the compassionate mind of a Bodhisattva. He presents a style of contemplation that combines Dzogchen meditation on the ultimate view with the generation of bodhichitta, such as has been taught by Nyingma yogis throughout the centuries. This book presents the union of Dzogchen and bodhichitta not only through philosophy and scripture but also through concrete methods for practice. (Source: [https:\/\/www.shambhala.com\/union-of-dzogchen-and-bodhichitta-2437.html?srsltid=AfmBOoqTTg31y7KvxSrGgI0DcB72m3sIoVK9LsUivwv86LaEw5Indg6u Shambhala Publications])",""],["The Ugraparip\u1e5bcch\u0101, the Mah\u0101ratnak\u016b\u1e6das\u016btra and Early Mah\u0101y\u0101na Buddhism<\/a>","","","This dissertation is a study of the ''Ugraparip\u1e5bcch\u0101s\u016btra''. It contains preliminary translations of the three extant Chinese versions of the text. According to Jan Nattier, it was never published and is unavailable through University Microfilms.",""],["The Two Truths in the M\u0101dhyamika Philosophy of the Ge-luk-ba Order of Tibetan Buddhism<\/a>","","","The persistent problem of Buddhist philosophy has been to find the middle way\u2014an ontology sturdy enough to support a coherent ethical system that does not betray Buddha's original vision of no-self or emptiness (sunyata). Buddhist perspectives on ethics and emptiness center on the distinction between two truths\u2014the conventional and the ultimate. Newland's work lays out the Madhyamika philosophy of two truths as seen through the eyes of Tibetan scholar-yogis of the Gelugpa order. Linking the classical Buddhist philosophy of Nagarjuna with the living tradition of monastic courtyard debate, the authors explain the two truths without resort to mysterious trans-rational paradoxes. Newland exposes their extraordinary efforts to clear away the sense of contradiction between emptiness and conventional reality and thus to build a Madhyamika system that is both ethically salutary and rationally coherent. [https:\/\/www.shambhala.com\/the-two-truths-2411.html (Source: Shambhala Publications)]",""],["The Two Truths in Indian Buddhism (Thakchoe 2023)<\/a>","","","In this clear and exemplary approach to one of the core philosophical subjects of the Buddhist tradition, Sonam Thakchoe guides readers through the range of Indian Buddhist philosophical schools and how each approaches the two truths: ultimate truth and conventional truth. In this presentation of philosophical systems, the detailed argumentations and analyses of each school\u2019s approach to the two truths are presented to weave together the unique contributions each school brings to supporting and strengthening a Buddhist practitioner\u2019s understanding of reality. The insights of the great scholars of Indian Buddhist history\u2014such as Vasubandhu, Bh\u0101vaviveka, Kamala\u015b\u012bla, Dharmak\u012brti, N\u0101g\u0101rjuna, and Candrak\u012brti\u2014are illuminated in this volume, with profound implications to the practice and views of modern practitioners and scholars.\n\nThe Vaibh\u0101\u1e63ika, Sa\u016btr\u0101ntika, Yog\u0101c\u0101ra, and Madhyamaka schools provide a framework for a continuum of philosophical debate that is far more interrelated, and internally complex, than one may presume. Yet we see how the schools build upon the findings of one another, leading from a belief in the realism of external phenomena to the relinquishment of any commitment to realism of either external or internal realities. This fascinating movement through philosophical approaches leads us to see how the conventional and ultimate\u2014dependent arising and emptiness\u2014are twin aspects of a single reality. [https:\/\/wisdomexperience.org\/product\/the-two-truths-in-indian-buddhism\/ (Source: Wisdom Publications)]",""],["The Two Truths (Khenpo Tsultrim)<\/a>","","","One of the foundations of the second and third turning of the Wheel of Dharma is the two truths. These are the two realities that we experience.\n\nThe first truth or reality is the conventional reality in which all appearances in this world appear to us as solid and real. This is the reality of samsara and these appearances that we are attracted to or are repelled by make up a great deal of our life. However, these appearances or in fact unsubstantical or \"empty\" and as a result cause us a great deal of suffering.\n\nThe second truth or reality is phenomena as they truely are which is empty and luminous. This is the reality that is partially perceived by realized individuals who have entered into the first bodhisattva level. As one progressed along these levels one understand Ultimate reality or Ultimate truth better and better until fully enlightened.\n\nIn this book Khenpo Tsultrim explores these two realities from the standpoint of six different schools of Buddhism. [https:\/\/namobuddhapub.org\/zc\/index.php?main_page=product_info&cPath=10&products_id=357 (Source: Namo Buddha Publications)]",""],["The Twelve Links of Interdependent Origination<\/a>","","","When the Buddha taught, he said that achieving enlightenment is due entirely to receiving correct teachings and then on how diligently one implements these teachings. One may ask, how does this whole phenomenal world work? The Buddha taught that it all follows the process of interdependent origination in which one action or event causes another event, which causes another event and so on.\n \nIn personal terms interdependent origination explains how our happiness and suffering in our present life is the result of actions in our previous lives. This process proceeds through twelve links and each of these links or phases is explained in detail in this book. Source: ([http:\/\/www.greatliberation.org\/webshop\/index.php?dispatch=products.view&product_id=24 Palpung Bookstore])",""],["The Twelve Deeds of Buddha<\/a>","","","\"The Twelve Deeds of Buddha\" is the translation of a Tibetan original compiled by \u010c'os-kyi 'Od-zer, a well-known translator of Buddhist works.[1] The Tibetan original of this work has never been found. Therefore, the Mongolian translation is of the value of the original, not to mention that it is a rare specimen of early Mongolian Buddhist literature and is of great interest both as an old literary source and a specimen of the Mongolian language of the Y\u00fcan period. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0According to the colophon, the translation was made by the Saskya monk \u0160es-rab Se\u1e45-ge. Not much is known about him. We do not even know the years of his birth and death, and it is unknown how long he lived. There is only a brief mention of him by Sayang Se\u010den . . . (Poppe, introduction, 11)\n\n<h5>Notes<\/h5>\n#\u010c'os-kyi 'Od-zer was commissioned to translate a number of works under the Y\u00fcan Emperor \u00d6l\u01f0eit\u00fc ( = Tem\u00fcr, son of \u010cinggim, 1294\u20131307) and, after the latter's death, he was in Qai\u0161an K\u00fcl\u00fcg's (Dharmap\u0101la's son and \u010cinggim's grandson, 1307-11) service. ''Vide'' Georg Huth, ''Geschichte des Buddhismus in der Mongolei, aus dem Tibetischen des 'Jigs-med nam-mk'a'', II. Teil, Nachtr\u00e4ge zum I. Teil, \u00dcbersetzung, Stra\u00dfburg 1896, pp. 160, 162. Only few facts about \u010c'os-kyi 'Od-zer's life are known.",""],["The True Lion's Roar of Queen \u015ar\u012bm\u0101l\u0101<\/a>","","","''The True Lion's Roar of Queen \u015ar\u012bm\u0101l\u0101 S\u016btra'' is a short but quintessential text covering many important teachings of Mah\u0101y\u0101na Buddhism. There are already several translations of it in English. Some passages in this sutra are extremely obscure. We hope that our translation and notes will facilitate further studies of this text. (Chang, prologue, xv)",""],["The Triskandha, Practice in Three Parts: Study of an Early Mah\u0101y\u0101na Buddhist Ritual<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nOne finds in Mah\u0101y\u0101na Buddhist ''s\u016btra'' literature occasional reference to rituals performed by those who followed the bodhisattva path. One of the most interesting and important of these is that known as ''Triskandha'' or ''Triskandhaka'', the practice in three parts, which is described in the ''Ugraparip\u1e5bccha S\u016btra'' and the ''Vinayavini\u015bcaya-up\u0101liparip\u1e5bcch\u0101'', two early texts belonging to the ''Mah\u0101ratnak\u016b\u1e6da'' collection of s\u016btras in the Chinese and Tibetan Buddhist canons.[1] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The \"three-part rite\" is mentioned twice by \u015a\u0101ntideva in his ''\u015aik\u1e63\u0101samuccaya'',[2] and it is primarily through this well-known work that the ritual has come to the attention of Western scholars of Buddhism. \u015a\u0101ntideva names the ritual at the end of his long quotation from the ''Up\u0101liparip\u1e5bcch\u0101'' (Bendall, 169-171; Bendall and Rouse, 165-167). The quotation contains the Up\u0101li's version of the ritual, and the Up\u0101li itself refers to the ritual by name, the ''Triskandha'' (Python, 107). \u015a\u0101ntideva refers to the ritual again in his chapter on increasing good conduct, citing the ''Ugraparip\u1e5bcch\u0101'' as the source (Bendall, 290; Bendall and Rouse, 263-264). \u015a\u0101ntideva reports that the UPP says the ''Triskandha'' is to be performed three times a day and three times a night. The three practices to be performed are confession of sin (''p\u0101pade\u015ban\u0101''), rejoicing at merit produced (''pu\u1e47y\u0101numodan\u0101'') and invitation to the Buddhas (''buddh\u0101dhye\u1e63a\u1e47\u0101''). \u015a\u0101ntideva adds that praise (''vandan\u0101'') and solicitation (''y\u0101cana'') of the Buddhas are understood to be included in these practices, but that worship (''p\u016bj\u0101'') is not. He also points out that the ''Triskandha'' practices are called by that name because of the accumulation of merit (''pu\u1e47yar\u0101\u015bi'') they imply; thus \u015a\u0101ntideva takes ''skandha'' in this compound as a synonym for ''r\u0101\u015bi'', with the meaning of \"accumulation.\"[3] It is possible that \u015a\u0101ntideva preferred this interpretation of the name of the ritual because it had metamorphosed by his time into a longer, more complex rite with six, seven or more parts rather than the original three\u2014as mentioned, \u015a\u0101ntideva names three extra practices (''vandan\u0101'', ''y\u0101cana'', ''p\u016bj\u0101'') which were normally included in the rite as he knew it. (Barnes, preliminary remarks, 1)\n\n<h5>Notes<\/h5>\n#''Ugraparip\u1e5bcchas\u016btra'' (hereafter referred to as UPP) Chinese translations: Taish\u014d (T) 310, section 19, translated Dharmamitra, ca. 424-440. T 322, translated An Xuan and Yan Fo-tiao, ca. 180-190. T 323, translated Fa Hu, ca. 266-308 Tibetan translation: Peking Edition, 760, section 19 ''Vinayavini\u015bcaya-up\u0101liparip\u1e5bcch\u0101s\u016btra'' (hereafter referred to as Up\u0101i) Taish\u014d 325, translated between 265-420 T 310, section 24, translated Bodhiruci, 706-713 ''Vinayavini\u015bcaya-up\u0101liparip\u1e5bcch\u0101s\u016btra, Enqu\u00eate d'Up\u0101li pour un Exig\u00e8se de la Discipline'', par Pierre Python (Paris, Adrien-Maisonneuve: 1973).\n#\u015a\u0101ntideva, ''\u015aiksh\u0101samuccaya'', edited by C. Bendall. (St. Petersburg: 1897-1902; reprint Osnabr\u00fcck, 1970), 169-171, 290. Translated C. Bendall and W.H.D. Rouse (Delhi, Motilal Banarasidass: 1971; reprint), 165-167, 263-264.\n#The Chinese texts of the UPP itself understand skandha in the sense of\"part\" or \"class.\" The Tibetan UPP, p. 265.2.6 has: ''phu\u1e45-po gsum-pai chos-kyi rnam-gra\u1e45s kha-ton-du byao'', recite the enumeration of dharma in three groups.",""],["The Treasury of Precious Qualities Called The Rain of Joy<\/a>","","","Rigzin Jigme Lingpa (1730\u20131798) was one of the most important masters of the Nyingma tradition of Tibetan Buddhism. He and the great fourteenth century master Longchen Rabjam (1308\u20131363), with whom he was closely linked through visionary experience, are known as the \"two omniscient masters, father and son.\" The root of the Khyentse lineage, Jigme Lingpa was a tert\u00f6n, or discoverer of treasure teachings, and revealed the ''Longchen Nyingtik'', one of the most important cycles of meditative practice in the Nyingma school. ''The Treasury of Precious Qualities'' is one of his universally respected scholarly compositions. (Source: Back Cover)",""],["The Transmission of the Bodhicary\u0101vat\u0101ra: The History, Diffusion, and Influence of a Mah\u0101y\u0101na Buddhist Text<\/a>","","","'''Introduction'''\n\nThe ''Bodhicary\u0101vat\u0101ra'' (BCA) first came to my attention while studying Buddhism at a Tibetan monastery in Kathmandu, Nepal, from 2002 until 2006.[1] The BCA was an integral part of the education of the Buddhist monks at the monastery, and was also part of the syllabus taught by Tibetan khenpos (''mkhan po''; monk-professor) to the visiting foreign students. The BCA struck me as more easily accessible than a lot of the other texts taught at the monastery, most of them tending to be overly dry and complicated philosophical elaborations. The BCA, on the other hand, engaged my fascination due to its altruistic sentiment, its vivid use of imagery, and its engaging philosophical considerations. The interest remained, and when the possibility opened for me to undertake the writing of a master\u2019s thesis there was no doubt in my mind about what topic to chose. The only question was how to approach the text. I began by studying the Sanskrit edition together with its translations into Tibetan and Chinese, as well as the modern translations available in English. The fruit of this initial labour was a quadrilingual edition of the text, with each verse arranged parallel with its equivalent in the other languages. The experiences I drew from reading this, and other multilingual texts, in several seminars organized by Professor Jens Braarvig at the University of Oslo in 2007 and 2008 convinced me to focus on a broader perspective, one that would take into consideration the text as it has been transmitted through various cultures and times, as a vehicle for cultural exchange.\n\n'''The purpose of the investigation'''\n\nMuch has been written on the BCA. What is then the purpose of yet another contribution? First of all, no work that I am aware of has approached the BCA in a comprehensive manner, taking into account the whole range of areas and languages where the text has had an impact. The text\u2019s history in, for instance, Nepal and China have barely been discussed, and its Mongolian translation has, as far as I can see, never left the field of Altaic studies and placed within its broader context. The Sanskrit edition of the BCA is also badly in need of an update, as the handful of manuscripts that were the basis of the first two editions, now over a century old, have been joined by many more discoveries lately. There have also been many works over the past 25 years that has given us a much better understanding of the history and philosophy of the BCA, and an attempt to begin to collect these results and place them in a broader perspective can be beneficial for further inquiries. What this thesis then will attempt is to place the BCA in its historical context, to the extent that our present knowledge allows, and to show where and how it has had an impact. It will also expose the many areas where further research is needed, and at least inspire the author to continue his research on this intriguing and influential work of literature. To quote the humble words of the author of the BCA himself:\n\n:\"There is nothing here that has not been said before, nor have I any skill in composition. Therefore, I have made this not with the intent of other\u2019s benefit, but in order to develop my own mind.\"[2]\n\n<h5>Notes<\/h5>\n#During this time I studied for a BA (Hon.) degree in Buddhist Studies at the Centre for Buddhist Studies at the Ka-Nying Shedrup Ling Monastery in Boudhanath, Kathmandu, a centre affiliated with Kathmandu University.\n#Minayev (1889: 155); all translations in this thesis are by the author, unless otherwise stated.",""],["The Transmission of the Bodhicary\u0101vat\u0101ra: China and Mongolia<\/a>","","","In his master's thesis, Fredrik Liland explores the transmission and influence of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' in China and Mongolia. He examines the Chinese translation of the text during the S\u00f2ng dynasty and highlights the related political context and translation processes. His study analyzes the ''Bodhicary\u0101vat\u0101ra'''<\/i>s limited impact in China due to various factors ranging from a lack of interest in new Buddhist ideas to linguistic challenges. Liland then shifts his focus to Mongolia, where the ''Bodhicary\u0101vat\u0101ra'' became highly influential, detailing its introduction through Tibetan influence and discussing \u010cosgi Odser's Mongolian translation in 1305 CE.\n\nLiland's short comparative study offers valuable insights into the transmission of Buddhist texts across cultures and the varied reception of important works. It shows how political, cultural, and linguistic factors can influence the adoption and impact of religious texts. The detailed presentation of the Chinese translation process illustrates the complexities involved in the cross-cultural transmission of Buddhist ideas. By contrasting the text's limited influence in China with its significant impact in Mongolia, the article demonstrates the complex interplay between religious texts and their cultural contexts, making it a valuable resource for scholars of Buddhist studies, comparative religion, and cultural history, as well as for Buddhist practitioners interested in the history of the ''Bodhicary\u0101vat\u0101ra''.",""],["The Transmission of the Bodhicary\u0101vat\u0101ra in Tibet<\/a>","","","This article by Fredrik Liland provides a detailed overview of the ''Bodhicary\u0101vat\u0101ra'''<\/i>s impact on Tibetan Buddhism. It traces the text's translation process from Sanskrit to Tibetan, detailing three major stages of translation and revision. The study highlights the text's influence on Tibetan Buddhist practices, particularly in the development of mental purification techniques and meditation manuals. It discusses the text's role in philosophical debates, especially regarding the interpretation of the ninth chapter on transcendental wisdom. The article also explores the ''Bodhicary\u0101vat\u0101ra'''<\/i>s integration into monastic education and its continued relevance in contemporary Tibetan Buddhist practice.\n\nThis multifaceted analysis offers valuable insights into the text's historical, philosophical, and practical significance in Tibetan Buddhism. It illuminates the complex process of textual transmission and translation, demonstrating how a single text can shape religious thought and practice across centuries. The exploration of related philosophical debates showcases the importance of the ''Bodhicary\u0101vat\u0101ra'' in Tibetan Buddhism. By including contemporary examples showing how the text is used in education and daily practice, the article bridges historical analysis with current relevance, providing a comprehensive resource for understanding the enduring impact of this central Buddhist text in Tibetan culture and religious life.",""],["The Training Anthology of \u015a\u0101ntideva: A Translation of the \u015aik\u1e63\u0101-samuccaya-Review by Lele<\/a>","","","The figure of \u015a\u0101ntideva, the putative eighth-century Indian Mah\u0101y\u0101na Buddhist philosopher-monk, has enjoyed a rapid and deserved surge of interest in the twenty-first century to date. Scholars of Buddhist ethics have experienced some frustration with a perceived lack of explicit ethical argument in classical Buddhist works; for this reason, Keown (2005) has gone so far as to claim that Buddhism is \"morality without ethics.\" But \u015a\u0101ntideva's explicit ethical arguments give the lie to such claims, a fact increasingly recognized by Western philosophers (Cooper 1998) as well as scholars of Buddhist ethics (e.g., Clayton 2006, Siderits 2005). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Most studies of \u015a\u0101ntideva's work have tended to focus on the ''Bodhicary\u0101vat\u0101ra'', the pithier and more poetic of his two works; it has been more widely read in India, Tibet, and the West, and is now widely taught in courses on Buddhism and Buddhist ethics. The ''\u015aik\u1e63\u0101samuccaya'', the other work attributed to \u015a\u0101ntideva, has been comparatively neglected in the West, even though it is a rich resource for ethical reflection in its own right (see for example Clayton 2006; Lele 2007; Mrozik 2007). Some of this neglect likely stems from an older view of the text as merely a collection of quotations with little original insight (e.g., Winternitz 1933); Paul Harrison (2007) has done much to correct this view. But another reason for the neglect, especially in a pedagogical context, stems front a lack of good translations. Until now, the only full English translation of the text was the nearly hundred-year-old translation of Cecil Bendall and W. H. D. Rouse (1922), which was serviceable but increasingly archaic and not easily available. The style of the ''\u015aik\u1e63\u0101'', composed primarily of a selection of quotes from s\u016btras and other texts, suggests a work intended to be suitable for beginners, and Bendall and Rouse's translation is decidedly not that now, if it ever was. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Charles Goodman has taken on the important task of rendering this valuable text into readable twenty-first-century English\u2014not an easy task, given the often abstract and passive prose in the text's composite Buddhist and Buddhist Hybrid Sanskrit. That in itself would be a major contribution, but Goodman's effort goes considerably further. He translates the Tibetan as well as the Sanskrit text and indicates where they differ, allowing a comparison of the different extant versions even for those who cannot read the source languages. He notes those passages which are shared with the ''Bodhicary\u0101vat\u0101ra''. And he does us the service of pointing to other translations of the s\u016btras that \u015a\u0101ntideva quotes, allowing them to be compared to their original context. As a result, the translation serves as a reference work on the ''\u015aik\u1e63\u0101'' in a way that even the original-language editions do not. (Lele, \"Review,\" 403)",""],["The Training Anthology of \u015a\u0101ntideva<\/a>","","","The ''Training Anthology''\u2014or ''\u015aik\u1e63\u0101-samuccaya''\u2014is a collection of quotations from Buddhist sutras with illuminating and insightful commentary by the eighth-century North Indian master \u015a\u0101ntideva. Best known for his philosophical poem, the ''Bodhicary\u0101vat\u0101ra'', \u015a\u0101ntideva (or Shantideva) has been a vital source of spiritual guidance and literary inspiration to Tibetan teachers and students throughout the history of Tibetan Buddhism. Charles Goodman offers a translation of this major work of religious literature, in which \u015a\u0101ntideva has extracted, from the vast ocean of the Buddha's teachings, a large number of passages of exceptional value, either for their practical relevance, philosophical illumination, or aesthetic beauty. The ''Training Anthology'' provides a comprehensive overview of the Mah\u0101y\u0101na path to Awakening and gives scholars an invaluable window into the religious doctrines, ethical commitments, and everyday life of Buddhist monks in India during the first millennium CE. (Source: back cover)",""],["The Tibetan Text of the Second Bhavanakrama<\/a>","","","Kiyotaka Goshima edited the Tibetan text of the second ''Bh\u0101van\u0101krama'' in 1983. This is a significant scholarly contribution to the study of this important Buddhist meditation text. Goshima's edition fills a scholarly gap: While Giuseppe Tucci edited and translated the first and third ''Bh\u0101van\u0101krama''s, and \u00c9tienne Lamotte translated the third, Goshima's work specifically provides the critical Tibetan text of the second part, which was previously less accessible to scholars.",""],["The Tibetan Cultural Praxis: Bodhicitta Thought Training (Liberman 1986)<\/a>","","","Over twelve centuries of Buddhist civilization, the\nTibetan people have developed a comprehensive\nsystem of ethical practices which they employ to train\nthemselves in \"the altruistic mind of enlightenment\"\n(''bodhicitta''). These ethical practices are based in large\npart on epistemological investigations which are\naimed at disclosing the nature of understanding and\nthe structure of perception, philosophical investiga\ntions which have much in common with Western\nphilosophical traditions, including Phenomenology.\nWhere the Phenomenologists pursue such inquiries\nwithout extensive consideration of the ethical conse\nquences they might have, the Tibetan philosophers\nare concerned with applying these philosophical in\nsights to ethical domains, providing for their ethical\npractices a sound philosophical basis, in addition to\nthe religious basis they also have. This cultural praxis\nof the Tibetans is not merely a relic of South Asian\ncivilization recorded in written texts, but constitutes\na body of ordinary practices for the Tibetan people.",""],["The Threefold Lotus S\u016btra<\/a>","","","The Sutra of the Lotus Flower of the Wonderful Law, popularly known as the Lotus Sutra, is revered by millions of Buddhists as containing the core and culmination of the Buddha's teaching. Together with the two shorter sutras that traditionally accompany it, Innumerable Meanings and Meditation on the Bodhisattva Universal Virtue, it comprises one of the most important scriptures of Mahayana Buddhism and indeed one of the major documents of world religion. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In ''The Threefold Lotus Sutra'' all three scriptures are presented together for the first time in English. The sutras of Innumerable Meaning and Meditation of the Bodhisattva Universal Virtue have never before been translated into English, while the present version of the Lotus Sutra itself is based on the translation from the Chinese made by Bunn\u014d Kat\u014d and W. E. Soothill, thoroughly revised and annotated in the light of present scholarship. A glossary of Sanskrit and doctrinal terms has been compiled especially for this edition. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Lotus Sutra consists of a series of sermons delivered by the Buddha toward the end of his forty-year teaching ministry before a great multitude of disciples and other beings ranging from gods to demons. The setting and scope are cosmic, but the sermons themselves, presented in both prose and verse, are replete with parables and graphic anecdotes. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0At the heart of the sutra and three major concepts of Mahayana Buddhism: 1) All sentient beings can atain Perfect Enlightenment\u2014that is, buddhahood\u2014and nothing less that this is the appropriate final goal of believers. 2) The Buddha is eternal, having existed from the infinite past and appearing in many forms throughout the ages to guide and succor beings through the teaching of the Wonderful Law. And 3) The noblest form of Buddhist practice is the way of the bodhisattva, one who devotes himself to attaining enlightenment not only for himself but for all sentient beings. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Sutra of Innumerable Meanings records the sermon preached by the Buddha to a host of bodhisattvas immediately preceding the delivery of the Lotus Sutra. Constituting and introduction to the central sutra, the shorter scripture is traditionally known as the \"opening sutra.\" The Sutra of Meditation on the Bodhisattva Universal Virtue, supposed to have been delivered following the Lotus Sutra, establishes the way of repentance as the practice of the spirit of the Lotus Sutra. Being an epilogue to the main scripture, it is called the \"closing sutra,\" while because of its theme it is also known as the \"sutra of repentance.\" (Source: book jacket)",""],["The Three Noble Principles (Shenga 2007)<\/a>","","","A brief explanation of the three noble principles (of arousing bodhicitta in the beginning, remaining without reference in the middle, and dedicating merit at the end), which are said to be the root of the Mah\u0101y\u0101na path.",""],["The Thought of Enlightenment in Fa-tsang's Hua-yen Buddhism (Wright 2001)<\/a>","","","No abstract given. Here is the first relevant paragraph:\n\nThe concept bodhicitta comes up frequently in Fa-tsang\u2019s voluminous\nwritings. That, however, would not make it exceptional since, like Vasubandhu,\nhis Indian Buddhist model, Fa-tsang works with the full historical repertoire\nof Buddhist concepts. And although bodhicitta warrants an entire text named\nin its honor\u2014''The Hua-yen Bodhicitta Treatise''[2],\u2014one would still be overstating the case to claim that this is a central concept for Fa-tsang. Nevertheless, as promised by Fa-tsang, no matter which part, even down to a speck of dust in the entire universe, the character of the whole can be seen clearly in this bodhicitta component.",""],["The Thought of Enlightenment (Dilgo Khyentse 1995)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe \"thought of enlightenment,\" ''bodhichita'' in Sanskrit, is the\nwish to attain enlightenment for the sake of al sentient beings.\nBodhichitta has two aspects, the relative and the absolute. Abso-\nlute bodhichitta is the recognition of the Buddha-nature inherently present in each being and can be grasped only by those\nwho realize the void nature of al phenomena; since it is not easy\nto understand fully, we usually begin with the practice of relative\nbodhichitta, which is less difficult.",""],["The Thirty-seven Practices of Bodhisattvas (Chodron 2009)<\/a>","","","''The Thirty-seven Practices of Bodhisattvas''\n\nThe text ''The Thirty-seven Practices of Bodhisattvas'' was composed by Tokme Zangpo and translated into English by Ruth Sonam. Commentary by Bhikshuni Thubten Chodron\n\nFor Free Distribution",""],["The Thirty-Seven Practices of a Bodhisattva (Sodargye 2016)<\/a>","","","The Thirty-Seven Practices of a Bodhisattva, composed by the renowned Tibetan master, Thogme Zangpo, is a great treatise that summarizes the entire bodhisattva path and provides excellent pith instructions for Mahayana practice. This text is not only popular in all schools of Tibetan Buddhism, but is also studied and practiced by countless Buddhists from different parts of the world.\n\nHis Holiness Jigme Phuntsok Rinpoche held this teaching in high esteem, having received it himself from different masters over 150 times. His Holiness frequently taught this text at Larung Gar and also when he visited monasteries or Dharma centers in various places. Depending on the time available, His Holiness would sometimes present the teaching in great detail and at other times very concisely, sometimes giving only the oral transmission. Often acting as His Holiness\u2019 attendant and translator, Khenpo Sodargye received this teaching, including the oral transmission, more than 100 times from His Holiness Jigme Phuntsok Rinpoche.\n\nIt is also this very text that created an auspicious condition for Khenpo Rinpoche\u2019s Dharma activities in the Han regions of China. At the request of His Holiness Jigme Phuntsok Rinpoche, Khenpo Sodargye translated this treatise into Chinese and gave teachings to Han Chinese Buddhists during their visit to Mount Wutai in 1987. Since that time, Khenpo Rinpoche\u2019s Dharma activities have been profoundly vast and successful.\n\nThis treatise categorizes all of the practices of the Buddhist path into those of lesser, middling, and great beings, in successive order. This works as a practical guide for following the path of the bodhisattvas, verse by verse. As a training manual, this treatise enables bodhichitta to increase naturally and become stronger in our minds after we completely understand it. Even if one doesn\u2019t understand its real meaning, just by hearing the verses word by word, one\u2019s compassion and loving-kindness will naturally increase.\n\nIn this commentary, Khenpo Rinpoche gives a precise explanation of the practices in a systematic way. Accordingly, this will help practitioners who are determined to incorporate these practices into everyday life and traverse the bodhisattva path, in developing stability in their understanding and practice. ([https:\/\/khenposodargye.org\/books\/ebooks\/the-thirty-seven-practices-of-a-bodhisattva\/ Source Accessed Mar 3, 2025])",""],["The Thirty-Seven Practices of a Bodhisattva (1994, Nitartha International)<\/a>","","","On the occasion of the enshrinement of his kudong, this translation is dedicated to the memory of His Eminence Jamg\u00f6n Kongtr\u00fcl Rinpoche. Beyond being a great lama, who generously bestowed initiations, teachings, and sincere advice, he had sustained compassion for the suffering of others and the capacity to be a genuine friend to many. From February 18th to March 10th, 1992, at the seat of His Holiness the Gyalwang Karmapa in Rumtek, Sikkim, Jamg\u00f6n Rinpoche gave the Kagyu Ngak Dz\u00f6 initiations to a large number of monks, nuns, and lay people from the East and West. During this time, with his support and encouragement, the tulkus and teachers of Karma Shri Nalanda Institute offered a series of lectures on ''The Thirty-Seven Practices of a Bodhisattva'', and it was for this occasion that the translation into English was made. The endnotes were added by Dzogchen Ponlop Rinpoche to clarify terminology and concepts that might be unfamiliar, and his introduction was created to give some background on the author and his text. The translations into French and German were made in Kathmandu, Nepal during the early months of 1994 for the occasion of this publication.",""],["The Thirty-Seven Practices of All the Bodhisattvas<\/a>","","","One of the most famous native Tibetan texts on mind training, this classic by Tokme Zangpo summarises the teachings of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' and other sources, in order to present the path of the bodhisattva in just thirty-seven four-line verses.",""],["The Thirty-Seven Practices of All Buddhas' Sons and The Prayer of the Virtuous Beginning, Middle, and End (1973)<\/a>","","","Translations of the Tibetan ''rGyal-sras lag-len so-bdun-ma'' by the Bodhisattva Thogs-med bzang-po and ''Thog-mtha'-ma'' by rJe Tzong-kha-pa prepared by the Translation Bureau of the Library of Tibetan Works and Archives.",""],["The Thirty-Seven Practices of All Buddhas' Sons and The Prayer of the Virtuous Beginning, Middle, and End<\/a>","","","Revised translations of the Tibetan rGyal-sras lag-len so-bdun-ma by the Bodhisattva Thogs-med bzang-po and Thog-mtha'-ma by rJe Tzong-kha-pa prepared by the Translation Bureau of the Library of Tibetan Works and Archives.",""],["The Thirty Seven Practices of a Bodhisattva (Khenpo Gawang)<\/a>","","","Gyalsey Tokmey Zangpo (\u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f66\u0fb2\u0f66\u0f0b\u0f50\u0f7c\u0f42\u0f66\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f54\u0f7c\u0f0b, 1295-1369) wrote ''The Thirty Seven Practices of a Bodhisattva'' (\u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f66\u0fb2\u0f66\u0f0b\u0f63\u0f42\u0f0b\u0f63\u0f7a\u0f53\u0f0b\u0f66\u0f7c\u0f0b\u0f56\u0f51\u0f74\u0f53\u0f0b\u0f58\u0f0d) in the fourteenth century, and it is still one of the most popular short texts for Tibetan Buddhist practitioners in any country. His succinct, simple verses of advice summarize the essence of the Mahayana Buddhist path. Here, master translators Khenpo Gawang and Gerry Wiener provide the text in a bilingual presentation with Tibetan and English on the same page, making it useful for both practitioners and students of Tibetan language. \n\nThe work presents a practical guide to living as a bodhisattva\u2014someone dedicated to achieving enlightenment for the benefit of all beings. The text begins with an homage to Avalokiteshvara, the bodhisattva of compassion, and then systematically outlines thirty-seven practices organized around the graduated path to enlightenment. These practices move from foundational teachings\u2014such as recognizing the preciousness of human existence and leaving behind worldly attachments\u2014through the development of bodhichitta (the mind of enlightenment), and culminate in the perfection of the [[Explore\/The_Six_Perfections|six perfections]] (transcendent virtues): generosity, discipline, patience, diligence, meditation, and wisdom.",""],["The Third Chapter of Chos-kyi 'od-zer's Translation of the Bodhicary\u0101vat\u0101ra: A Tentative Reconstruction<\/a>","","","",""],["The Textual History and Reception of \u015a\u0101ntideva's \u015aik\u1e63\u0101samuccaya<\/a>","","","This article by Karma Phuntsho provides a comprehensive overview of the ''\u015aik\u1e63\u0101samuccaya'''<\/i>s origins, spread, and influence. It traces the text's composition in eighth-century India, its early translations into Tibetan and Chinese, and subsequent transmission through various Buddhist lineages. The study explores the text's relationship with the ''Bodhicary\u0101vat\u0101ra'' and its importance in Tibetan Buddhism, particularly within the Kadam tradition. It also covers the ''\u015aik\u1e63\u0101samuccaya'''<\/i>s rediscovery by Western academics and subsequent scholarly analyses in the twentieth and twenty-first centuries.\n\nThis thorough examination offers a rich resource for those interested in the ''\u015aik\u1e63\u0101samuccaya'' and its place in Buddhist literature. The detailed account of translations, commentaries, and scholarly works provides a detailed analysis of textual and historical resources related to the text. By discussing the text's relationship with other Buddhist works and its role in different traditions, the article also helps readers understand its significance in Buddhist thought and practice. The exploration of ongoing academic debates and recent scholarship demonstrates the text's continued relevance, making it an excellent starting point for both academic researchers and Buddhist practitioners.",""],["The Ten Grounds Sutra<\/a>","","","\"The Ten Grounds Sutra\" is an annotated English Translation by Bhikshu Dharmamitra of Tripitaka Master Kum\u0101raj\u012bva\u2019s circa 410 ce Sanskrit-to-Chinese translation of the Da\u015babh\u016bmika S\u016btra. This sutra describes in great detail the ten highest levels of bodhisattva practice on the path to buddhahood. This edition includes as an appendix the entire appended P. L. Vaidya Sanskrit text. The Sanskrit section headings are inset in the English translation to facilitate easy correlation of the translation with the Sanskrit original. In addition to the Sanskrit text, this edition also includes a very detailed table of contents, extensive annotation, and a bibliography. (Source: [http:\/\/www.kalavinka.org\/kp_book_pages\/10GKJ-SA_book_page.htm Kalavinka Press])",""],["The Ten Bh\u016bmis: Da\u015babh\u016bmika (Roberts, P.)<\/a>","","","After his attainment of buddhahood, the Buddha \u015a\u0101kyamuni is present in many locations simultaneously. ''The Ten Bh\u016bmis'' takes place two weeks after his enlightenment, while he is sitting silently in meditation in the central palace in the highest paradise of the desire realm. Countless bodhisattvas have assembled there. Through the power of the Buddha, the bodhisattva Vajragarbha enters sam\u0101dhi and is blessed by countless buddhas, also named Vajragarbha, to give a Dharma teaching to the bodhisattvas. In response to the questions of the bodhisattva Vimukticandra, Vajragarbha describes successively the ten bh\u016bmis of a bodhisattva. Countless bodhisattvas arrive and report that this same event is occurring simultaneously in the highest paradises of all other worlds. The Buddha is pleased by Vajragarbha\u2019s teaching. (Source: [https:\/\/read.84000.co\/translation\/toh44-31.html#summary 84000: Translating the Words of the Buddha])",""],["The Teaching of Vimalak\u012brti: Vimalak\u012brtinirde\u015ba (Thurman, R.)<\/a>","","","While the Buddha is teaching outside the city of Vai\u015b\u0101l\u012b, a notable householder in the city\u2014the great bodhisattva Vimalak\u012brti\u2014apparently falls sick. The Buddha asks his disciple and bodhisattva disciples to call on Vimalak\u012brti, but each of them relates previous encounters that have rendered them reluctant to face his penetrating scrutiny of their attitudes and activities. Only Ma\u00f1ju\u015br\u012b has the courage to pay him a visit, and in the conversations that ensue between Vimalak\u012brti, Ma\u00f1ju\u015br\u012b, and several other interlocutors, Vimalak\u012brti sets out an uncompromising and profound view of the Buddha\u2019s teaching and the bodhisattva path, illustrated by various miraculous displays. Its masterful narrative structure, dramatic and sometimes humorous dialogue, and highly evolved presentation of teachings have made this s\u016btra one of the favorites of Mah\u0101y\u0101na literature. (Source: [https:\/\/read.84000.co\/translation\/toh176.html#summary 84000: Translating the Words of the Buddha])",""],["The Teaching of Vimalak\u012brti (Vimalak\u012brtinirde\u015ba) (Boin, S.)<\/a>","","","This book is Sara Boin's English translation of \u00c9tienne Lamotte's French translation of the ''Vimalak\u012brtinirde\u015bas\u016btra''.",""],["The Teaching of Ak\u1e63ayamati: Ak\u1e63ayamatinirde\u015ba (Braarvig, J.)<\/a>","","","The bodhisatva[1] Ak\u1e63ayamati arrives in our world from the buddha field of the buddha Samantabhadra. In response to \u015a\u0101riputra\u2019s questions, Ak\u1e63ayamati gives a discourse on the subject of imperishability. In all, Ak\u1e63ayamati explains that there are eighty different aspects of the Dharma that are imperishable. When he has given this explanation, the Buddha praises it and declares it worthy of being spread by the countless bodhisatvas gathered there to listen. (Source: [https:\/\/read.84000.co\/translation\/toh175.html#summary 84000: Translating the Words of the Buddha])\n\n<h5>Notes<\/h5>\n#We prefer to follow the mainstream Buddhist Sanskrit usage of manuscripts and inscriptions by spelling \"bodhisatva\" with a single rather than a double \"t,\" the latter being a convention of modern editors. See Gouriswar Bhattacharya, \"How to Justify the Spelling of the Buddhist Hybrid Sanskrit Term Bodhisatva?\" in ''From Turfan to Ajanta: Festschrift for Dieter Schlingloff on the Occasion of his Eightieth Birthday'', ed. Eli Franco and Monika Zin (Rupandehi: Lumbini International Research Institute, 2010), 2:35\u201350. Note that this is also the spelling used in G\u0101ndh\u0101r\u012b, as well as in Khotanese, in Tibetan lexicography, and in old Thai documents.",""],["The Tath\u0101gatagarbha S\u016btra<\/a>","","","The ''Tath\u0101gatagarbha S\u016btra'' is a short but extremely influential Mah\u0101y\u0101na Buddhist text that was probably composed sometime around the middle of the third century C.E. It is the s\u016btra that introduced into the Mah\u0101y\u0101na tradition the notion of the tath\u0101gatagarbha, the idea that all beings have latent within themselves all the virtues of a buddha (''tath\u0101gata''), but that those virtues are hidden by a covering (''garbha'') of passion and anguish (the so-called kle\u015bas of greed, anger, lust, confusion, and so on). The central message of the s\u016btra is that when those kle\u015bas are removed, the buddhahood that is potential in all beings will be revealed. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The idea of the tath\u0101gatagarbha was later to form the nucleus of the concept of buddha nature (''buddhadh\u0101tu'') in the Sino-Japanese Buddhist tradition. And concepts of both the tath\u0101gatagarbha and the buddha nature underwent extensive doctrinal development in important Mah\u0101y\u0101na s\u016btras and influential commentaries. But whereas later treatises generally give a highly philosophical interpretation to the tath\u0101gatagarbha, it is doubtful that any such sophisticated understanding was intended by the author(s) of the ''Tath\u0101gatagarbha S\u016btra''. In the ''Tath\u0101gatagarbha S\u016btra'', the concept of the tath\u0101gatagarbha is promulgated primarily to inspire beings with the confidence to seek buddhahood, and to persuade them that despite their poverty, suffering, and bondage to passion, they still have the capacity to attain the ultimate goal of Mah\u0101y\u0101na Buddhism, the perfect enlightenment of the Tath\u0101gata. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The term ''tath\u0101gatagarbha'' has often been translated by Western scholars as \"matrix of the tath\u0101gata,\" but \"matrix\" does not exhaust the wide range of meanings of the Sanskrit term ''garbha''. The author of the ''Tath\u0101gatagarbha S\u016btra'' seems to have been well aware of this, since he employs many of these different meanings of garbha in the various similes with which he illustrates the meaning of the tath\u0101gatagarbha. In its most common usage, garbha means \"womb,\" and the eighth simile of the s\u016btra likens the tath\u0101gatagarbha to an impoverished, vile, and ugly woman who bears a noble, world-conquering king in her womb. But garbha can also mean \"fetus,\" so the garbha in the eighth simile may also refer to the son who is within her womb. Garbha can also refer to the calyx of a flower, the cuplike leafy structure that enfolds the blossom, and the image in the s\u016btra's opening scene of conjured buddha forms seated within lotus flowers seems to be predicated on this meaning. Garbha can also mean \"inner room,\" or \"hidden chamber,\" or \"sanctuary\" (as in the garbhag\u1e5bha of a Hindu temple, which houses the image of the deity, or the rounded dome [''garbha''] of a Buddhist st\u016bpa, which houses the precious relics of the Buddha). It is probably this meaning of garbha that the author of the s\u016btra intends in the fifth simile of the s\u016btra, when he speaks of the tath\u0101gatagarbha as being like a hidden chamber or a secret store of treasure hidden beneath the house of a poor man. (The Chinese may have had this simile in mind when they chose the term ''tsang'', \"secret store,\" to translate ''garbha''). Garbha can also refer to the outer husk that covers a fruit or seed or, by extension, to the seed itself. The third and sixth similes of the s\u016btra, which compare the tath\u0101gatagarbha to the useless husk surrounding an edible kernel of wheat and to the mango pit that can grow into the most regal of trees, make direct use of this sense. Finally, garbha can refer to the inside, middle, or interior of anything, and it is this widest meaning that the author of the s\u016btra is employing when he likens the tath\u0101gatagarbha to gold hidden inside a pit of waste, to honey hidden inside a swarm of angry bees, or to a golden statue hidden inside a wrapping of dirty rags or within a blackened mold. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The majority of the ''Tath\u0101gatagarbha S\u016btra'''s similes portray something extremely precious, valuable, or noble (such as buddhas, honey, kernels of wheat, gold, treasure, golden statues, or future princes), contained within something abhorrent and vile (such as rotting petals, angry bees, useless husks, excrement, poor hovels, dirty rags, soot-covered molds, and impoverished, ugly women). So the central meaning of the tath\u0101gatagarbha concept is clear: within each and every person there exists something extremely valuable\u2014the possibility of becoming a tath\u0101gata\u2014but that valuable potential for buddhahood is hidden by something vile\u2014the sufferings and passions and vicissitudes of life. But to carry the interpretation further and to look for a deeper meaning to the tath\u0101gatagarbha concept of this early text would probably be wrong, for when one looks more closely at the various similes used to illustrate the tath\u0101gatagarbha, certain inconsistencies begin to emerge. For example, although most of the similes portray the precious reality within as something already complete in itself, two of the similes clearly indicate that the precious reality will only reach its perfected state in the future. The conjured buddhas within the lotus flowers are already fully enlightened, the honey and the wheat kernel are already edible, the gold in the waste pit is already pure and in no need of refinement, and the golden statues are already fully cast, whereas, by contrast, it will take many years for the embryo in the poor woman's womb to become a world conqueror, and more years still for the mango pit to become a full-grown tree. (Grosnick, \"The ''Tath\u0101gatagarbha S\u016btra'',\" 92\u201393)",""],["The Tanjur Bodhicary\u0101vat\u0101ra Auxiliaries: A Few Collected Bibliographical Pointers<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThere are several works of literature transmitted in the Tanjur related to \u015a\u0101ntideva\u2019s masterpiece Bodhicary\u0101vat\u0101ra (Bca), and unfortunately nearly all of them have been lost in their original Sanskrit versions (on them cf. Dietz: \u015a\u0101ntideva\u2019s Bca \u2013 das Weiterwirken des Werkes dargestellt anhand der \u00dcberlieferungsgeschichte des Textes und seiner Kommentare [Lecture script) {Buddhismus in Geschichte und Gegenwart 3: \u015a\u0101ntideva\u2019s \u201cEintritt i.d. Leben zur Erleuchtung.\u201d Hamburg 1999, p. 27-41}, p. 35 sq. [IV. Die Kommentare zum Bca]; Ejima: Ny\u016bbodaigy\u014dron no ch\u016bshaku bunken ni tsuite {Indogaku Bukky\u014dgaku Kenky\u016b \/Journal of Indian and Buddhist Studies 14,2 (1966), p. 644-48}; Williams: On Prak\u1e5btinirv\u0101\u1e47a \/ Prak\u1e5btiniv\u1e5bta i.t. Bca {Altruism and reality. Studies i.t. philosophy of the Bca. Richmond 1998, p. 1-28 = *Asiatische Studien \/ Etudes Asiatiques 46,1 (1992), p. 516-50}, p. 3 sq. [1. Indian commentaries]). There are (in order of appearance):\n\n1. The Bodhicary\u0101vat\u0101ra-Pa\u00f1jik\u0101 (bya\u1e45 chub kyi spyod pa la \u2018jug pa\u2019i dka\u2019 \u2018grel, Q 5273, 221 (la \/ mdo \u2018grel 26), 45a7-325a5; facsimile ed. vol. 100) [1] by Praj\u00f1\u0101karamati (\u015aes rab \u2018byu\u1e45 gnas blo gros) is a extensive commentary on the chapters 1-9 of the Bca. Besides its Tibetan carrier the text also survived in the original Sanskrit through a few very precious antique palm leaf manuscripts kept in Kolkata (cf. this former blog contrib), which has been edited three times: the 9th chapter in 1898 by La Vall\u00e9e Poussin (1869-1938); the full text by the same in 1901-14 for the Bibliotheca Indica series and later again by Vaidya (1891-1978)[2] in 1960 for the Buddhist Sanskrit Text series; due to folio loss unfortunately there are two large lacunae, 3,22-4,45 and 8,109-186 [end of the 8th chapter) haven\u2019t made it.[3] Praj\u00f1\u0101karamati lived at the end of the 1st millennium and was a teacher and a so-called \u201cgatekeeper\u201d (an examiner?) of the famous Vikrama\u015b\u012bla university considered to be located in the Bhagalpur district of modern Bihar (cf. Bose: Indian teachers of Buddhist universities.\n\nAdyar 1923, p. 50 sq. [4. Praj\u00f1\u0101karamati); Dutt: Buddhist monks and monasteries of India. London 1962, p. 358 sq. [b. Vikrama\u015b\u012bl\u0101]. Towards the patronage of the P\u0101las in general cf. the introduction chapter of: Huntington: Leaves from the bodhi tree. The art of P\u0101la India (8th-12th centuries). Seattle (etc.) 1990; and most recently: Sanderson: The \u015aaiva age {Einoo (Ed.): Genesis and development of Tantrism. Tokyo 2009, p. 41-349 [!]}, p. 87 sq. [The P\u0101la emperors and the great monasteries of eastern India]). In the colophons of the survived mss at the Asiatic Society of Bengal the author is called praj\u00f1\u0101kara (no. 3830) next to praj\u00f1\u0101karamati (no. 3829, cf. Hara Prasada Sh\u0101stri: Descriptive catalogue of the Sanskrit mss i.t. Government Collection 1: Buddhist mss. Calcutta 1917, p. 49 sq.), which Bose claims to be common (cf. op.cit., p. 52). Furthermore he is titulated pa\u1e47\u1e0ditabhik\u1e63u, which was an academic title in the university.\n\n2. The Bodhisattvacary\u0101vat\u0101ra[4]-Viv\u1e5bttipa\u00f1jik\u0101 (bya\u1e45 chub sems dpa\u2019i spyod pa la \u2018jug pa\u2019i rnam par b\u015bad pa\u2019i <bka\u2019i ] dka\u2019> \u2018grel, Q 5274, 221, 325a5-396a5) is an anonymous commentary on the shorter version of the Bca [5], and therefore employs 9 chapters while commenting also on the Pari\u1e47\u0101man\u0101, the 9th chapter of the Bca in its short version.[6] Saito writes that the author comments the text the from a Yog\u0101c\u0101ra-M\u0101dhyamika point of view (cf. Saito: \u015a\u0101ntideva in the history of M\u0101dhyamaka philosophy {Sankarnarayan\/Yoritomi\/Joshi (Eds.): Buddhism in India and abroad. Mumbai (etc.) 1996, p. 257-63}, p. 259). An edition of the 8th chapter of this text (commenting on the Praj\u00f1\u0101p\u0101ramit\u0101pariccheda) based on the Derge Tanjur (D. 3873, La 338a7-349a4) with variants could be found in Saito\u2019s research report {A study of Ak\u1e63ayamati (=\u015a\u0101ntideva)\u2019s Bodhisattvacary\u0101vat\u0101ra as found in the Tibetan manuscripts from Tun-huang} from 1993, p. 57 sq.\n\n3. The Bodhisattvacary\u0101vat\u0101ra-Sa\u1e43sk\u0101ra (bya\u1e45 chub sems dpa\u2019i spyod pa la \u2018jug pa\u2019i legs par sbyar ba, Q 5275, 222 (\u015ba \/ mdo \u2018grel 27), 1-106a6) by Kaly\u0101\u1e47adeva (Dge ba\u2019i lha), the \u201cedition\u201d of the Bca, is another commentary on the long version, but not as exhaustive and rich of citations as Praj\u00f1\u0101karamati\u2019s Pa\u00f1jik\u0101.\n\n4. The Bodhisattvacary\u0101vat\u0101ra-Duravabodhanir\u1e47aya-n\u0101magrantha (bya\u1e45 chub sems dpa\u2019i spyod pa la \u2018jug pa\u2019i rtogs par dka\u2019 ba\u2019i gnas gtan la dbab pa \u017aes bya ba\u2019i g\u017au\u1e45, Q 5276, 222, 106a7-112b4), \u201cbook with the name: discussion of difficult (portions)\u201d by K\u1e5b\u1e63\u1e47ap\u0101da (K\u1e5b\u1e63\u1e47a ba) is, like the name suggests, a non-continuous commentary. The author was a Newar brahmin and disciple of \u015a\u0101ntibhadra, a Newar scholar of the 11th century (cf. Lo Blue: The role of Newar scholars in transmitting the Indian Buddhist heritage to Tibet (c. 750-c. 1200) {Karnay\/Sagant: Les habitants du toit du monde (Festschrift A.W. MacDonald). Nanterre 1997, p. 629-58}, p. 639).\n\n5. The Bodhisattvacary\u0101vat\u0101ra-Pa\u00f1jik\u0101 (bya\u1e45 chub sems dpa\u2019i spyod pa la \u2018jug pa\u2019i dka\u2019 \u2018grel, Q 5277, 222, 112b4-186b7) by Vairocanarak\u1e63ita (Bai ro tsa na k\u1e63i ta) is by its extend somewhat comparable to Kaly\u0101nadeva\u2019s Sa\u1e43sk\u0101ra. The author, also known as Vairocanavajra, was a contemporary of Ati\u015ba (982-1054) and also a inhabitant of the Vikrama\u015b\u012bla university (cf. Schaeffer: The religious career of Vairocanavajra \u2013 a 12th century indian Buddhist master from Dak\u1e63ina Ko\u015bala {Journal of Indian Philosophy 28 (2000), p. 361-84}).\n\n6. The Praj\u00f1\u0101paricchedapa\u00f1jik\u0101 (\u015bes rab le\u2019u\u2019i dka\u2019 \u2018grel, Q 5278, 222, 186b7-210a5) is, like the name suggests, a commentary of the 9th chapter of the Bca.\n\n7. The Bodhisattvacary\u0101vat\u0101ra-Viv\u1e5btti (bya\u1e45 chub sems dpa\u2019i spyod pa la \u2018jug pa\u2019i rnam par b\u015bad pa, Q 5279, 222, 210a5-223b2) is nearly identical with the last two chapters of the Viv\u1e5bttipa\u00f1jik\u0101 (Q 5274, see above), and thus also refers to the shorter version of the Bca.\n\n8. The Bodhisattvacary\u0101vat\u0101ra-\u1e62a\u1e6dtri\u1e43\u015bat-pi\u1e47\u1e0d\u0101rtha (bya\u1e45 chub sems dpa\u2019i spyod pa la \u2018jug pa\u2019i don sum cu rtsa drug bsdus pa, Q 5280, 222, 223b2-227b5), and the\n\n9. Bodhisattvacary\u0101vat\u0101ra-Pi\u1e47\u1e0d\u0101rtha (bya\u1e45 chug sems dpa\u2019i spyod pa la \u2018jug pa\u2019i don bsdus pa, Q 5281, 222, 227b5-229a7) are abridgements and consist of selected stanzas of the Bca (cf. Eimer: Suvar\u1e47advipa\u2019s \u201ccommentaries\u201d on the Bca {Bruhn\/Wetzler: Studien zum Jainismus und Buddhismus (Festschrift Alsdorf). Wiesbaden 1981, p. 73-78}). The author is called in the colophon \u201cSuvar\u1e47advip\u012b Lama Dharmap\u0101la\u201d (Gser gli\u1e47 gi bla ma chos skyo\u1e45), but that just refers to Ati\u015ba\u2019s teacher from Sumatra, Suvar\u1e47adv\u012bpa Dharmak\u012brti (Gser gli\u1e45 pa chos kyi grags pa, cf. Eimer: Berichte \u00fcber das Leben des Ati\u015ba (D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na). Wiesbaden 1977, p. 14, fn. 9).\n\n10. The Bodhicary\u0101vat\u0101ra-t\u0101tparyapa\u00f1jik\u0101-Vi\u015be\u1e63adyotan\u012b-n\u0101ma (ppbya\u1e45 chub kyi spyod pa la \u2018jug pa\u2019i dgo\u1e45s pa\u2019i \u2018grel pa khyad par gsal byed ces bya ba]], Q 5282, 222, 229a8-343a4), was written and also translated by Vibh\u016bticandra (rnal \u2018byor zla ba). Karunaratne claims that the text is a sub-commentary on Praj\u00f1\u0101karamati\u2019s Pa\u00f1jik\u0101 (cf. Bca-t\u0101tparyapa\u00f1jik\u0101-vi\u015be\u1e63adyotan\u012b-n\u0101ma {Malalasekera (Ed.): Encyclopedia of Buddhism. Vol. 3: Bh\u0101rini-deva \u2013 Caura-vidhva\u1e43sana-n\u00b0. Sri Lanka 1971, p. 184 sq.}. In the beginning the text contains a short hagiographic biography of \u015a\u0101ntideva, which also survived in its Sanskrit original (cf. ms no. 9990 again i.t. Government Collection of the Asiatic Society of Bombay [what a precious collection they have got there, it taken scanned and put online would give a glorious major impulse for worldwide studies], no. 52 i.t. catalogue (op.cit., p. 51); examined by Jong as a review of Pezzali\u2019s \u015a\u0101ntideva (Firenze 1968): La l\u00e9gende de \u015a\u0101ntideva {Indo-Iranian Journal 16,3 (1975), p. 161-82 = Buddhist Studies [Collected minor works]. Berkeley 1979, p. 119-40}). Master Vibh\u016bticandra is not a minor figure, he was an important K\u0101lacakra scholar and accompanied \u015a\u0101kya\u015br\u012bbhadra (1127-1225) after Vikrama\u015b\u012bla was invaded in the 1190s first to the monastery of Jagtatal\u0101 in East Bengal, and then to Tibet in 1203 (cf. Bandurski: \u00dcbersicht \u00fcber die G\u00f6ttinger Sammlungen der von R\u0101hula S\u0101\u1e45k\u1e5btyayana in Tibet aufgefundenen buddhistischen Sanskrit-Texte {Bandurski u.a. (Eds.): Untersuchungen zur buddhistischen Literatur. G\u00f6ttingen 1994, p. 9-125}, p. 22). The dates of his birth and death are unknown (cf. Das Gupta: Vibh\u016bticandra of the Jagaddala Mah\u0101vih\u0101ra {Indian Culture 5 (1938-39), p. 215-17}; Vogel: Lunar eclipses of the early 13th century predicted by the Buddhist master Vibh\u016bticandra {Kollmar-Paulenz\/Peter (Eds.): Tractata Tibetica et Mongolica (Festschrift Sagaster). Wiesbaden 2002, p. 305-11}; Stearns: The life and legacy of the Indian Mah\u0101pa\u1e47\u1e0dita Vibh\u016bticandra {Journal of the International Association of Buddhist Studies 19,1 (1996), p. 127-71}).\n\nThese representations of Sanskrit works that have been lost suggest that there existed a vast literature on the Bca and maybe this again is only a cutout. Dietz points out that in the Duravabodhinir\u1e47aya there are many references to unknown commentaries and subcommentaries (op.cit., p. 38). The Buddhist Sanskrit literature related to the Bca is a fascinating, challenging subject. A closer examination of the auxiliaries i.t. Tanjur remains a desideratum and could make a subject on its own.\n\n<h5>Notes<\/h5>\n\n#Cf. the usual catalogues: Suzuki: The Tibetan Tripitaka. Catalogue & Index. Tokyo 1962, p. 639 sq.; *A comparative analytical catalogue of the Tanjur division of the Tibetan Tripitaka kept i.t. Otani Univ. Library. Kyoto 1965 ff. The other Tanjur editions could be located as always through the usual catalogues or a query at the general catalogue in Vienna.\n#Obituary by B.V. Bapat i.t. Journal of the International Association of Buddhist Studies 1,1 (1978), p. 91 sq.\n#Sometime some more Sanskrit mss which survived in Tibet are mentioned, cf. Martin: Tibskrit 2008, p. 1666: \u201cKCDS [Microfilm catalogue of the Tibetan Cultural Research Center, Beijing], p. 150. Sanskrit palmleaf manuscript now belonging to the Potala\u201d; Petech: Medieval history of Nepal (c. 750-1482). Roma 1984, p. 98: \u201c23) Ms. of Praj\u00f1\u0101karamati\u2019s commentary on the Bca. \u1e44or monastery in Tibet\u201d, footnote: \u201c\u2026 although the ms. seems to be listed in RS, XXI, 37 (no. 110) [refers to: S\u0101\u1e45krity\u0101yana: Sanskrit palm-leaf mss. in Tibet {The Journal of the Bihar and Orissa Research Society 21 (1935), p. 21-43}, but no. 110 (p. 37) refers to a ms of the m\u016bla). From a hand-copy made by Professor G. Tucci in 1939\u2033 [not listed in: Sferra: Sanskrit mss and photos of Sanskrit mss in Guiseppe Tucci\u2019s collection {Balcerowicz \/ Mejor (Eds.): On the understanding of other cultures (Festschrift Schayer). Warsaw 2000, p. 397-413}].\n#In Tibetan the title Bodhisattvacary\u0101vat\u0101ra (sometimes refered to as \u201cBsa\u201d) appears next to Bodhicaryavat\u0101ra. Lindtner claims that the longer version is original, Rachewiltz: The Mongolian Tanjur version of the Bodhicary\u0101t\u0101ra. Wiesbaden 1966 [review] {Buddhist Studies Review 15,2 (1998), p. 238-40}, p. 239: \u201cMoreover it is more important, the full title of the poem is Bodhisattvacary\u0101vat\u0101ra (rather than Bodhicary\u0101vat\u0101ra). This form is also supported by the Mongolian \u2026 Obviously, our poem is not an introduction to the life of bodhi, but to the career of a bodhisattva. The source of the abbreviated title probably the author himself.\u201d But it\u2019s a fact that the title Bca and even not a single time the longer version occurs everywhere in the Sanskrit transmission: India Office Library [incorporated into the British Library] ms no. 7713 colophon (cf. Keith: Catalogue of the Pr\u0101krit mss i.t. library of the India Office 2: Brahmanical and Jaina mss. Oxford 1935, p. 1394), Minaev\u2019s own ms \u201cM\u201d (cf. Spasenie po u\u010deniju pozdn\u011bj\u0161ich buddhistov according to the teachings of the late Buddhist) {Zapiski Vosto\u010dnago Otd\u011blenija Imperatorskago Russkago Archeologi\u010deskago Ob\u0161\u010destva [Memoirs of the Oriental Section of the Imperial Russian Archaeological Society) 4 (1889), p. 153-228}, p. 154); i.t. colophons of the mss no. 78 & 79 of Filliozat\u2019s catalogue of the Sanskrit stocks of the French national library (Catalogue du fonds sanscrit 1: nos. 1 \u00e0 165. Paris 1941, p. 63); in no. 8067 i.t. Government Collection of the Asiatic Society of Bengal (op.cit., no. 19, p. 21) etc. etc. That the longer version of title is to be found also in Mongolian for me is no argument, that the Mongolian version of the text (and so its title) derived from the Tibetan has been found out already by Weller (cf. \u00dcber den Quellenbezug eines mongolischen Tanjurtextes. Berlin 1950 [Abhandlungen d. S\u00e4chsischen Akademie d. Wissenschaften zu Leipzig, phil.-hist. Klasse; 45,2]. On the Monglian translations in general see: Sagaster: \u00dcbersetzungen vom Tibetischen ins Mongolische und umgekehrt).\n#The shorter version of the Bca, also lost in its original Sanskrit version, is transmitted in Tibetan outer-canonically and has been found in Dunhuang on the Silk Road. It employs 9 chapters in 701 verses while the longer version consists of 10 chapters and 913 verses; chapter 2 and 3 of the longer version are combined here, the verses there which are related to the ritual of taking the bodhisattva vow (saptavidh\u0101nottarap\u016bj\u0101, cf. G\u00f3mez: Bodhicitta (thought of awakening) {Buswell: Encyclopedia of Buddhism. Vol. 1: A-L. New York 2004, p. 54-56}) are still absent here and there are other interesting differences, mainly in the 5th chapter. The short version has been examined and edited by Saito in research projects of Mie University (cf. A study of Ak\u1e63ayamati\u2019s (=\u015a\u0101ntideva\u2019s) Bodhisattvavary\u0101vat\u0101ra as found in the Tibetan mss from Tun-huang. Project no. 02801005 [Research project report, 1993]; A study of the D\u016bn-hu\u00e1ng recension of the Bodhisattvacary\u0101vat\u0101ra. Project no. 09610021 [Research project report, 2000]), and there is a vast (mostly Japanese) literature on that subject and its issues like the Ak\u1e63ayamati hypothesis (that the authors original name is Ak\u1e63ayamati and not \u015a\u0101ntideva), the Tabo ms of the Bca (cf. Saito: Remarks on the Tabo ms of the Bodhisattvacaryavat\u0101ra {Scherrer\/Schaub: Tabo Studies II. Manuscripts, texts, inscriptions, and the arts. Roma 1999, p. 175-89}) etc.\n#That the 10th chapter of the Bca (in its vulgate long version) is not original has been brought forward the first time by La Vall\u00e9e Poussin in the French translation of the text (Bodhicary\u0101vat\u0101ra. Introduction a la pratique des futurs bouddhas. Paris 1907, p. 143 sq. [Note finale]: \u201cIl entrait dans mon intention de publier la traduction du dixi\u00e8me chapitre du Bca \u2026\u201d). But this has been doubted among others by Ruegg (The literature of the Madhyamaka school of philosophy in India. Wiesbaden 1981, p. 83: \u201cThe authenticity of this final chapter has been questioned on the ground that not all commentators have commented on it, but this point does not appear to be decisive.\u201d La Vall\u00e9e Poussin didn\u2019t recognised that some of the 9-chapter-commentaries are referring to another version of the m\u016bla consisting only of 9 chapters anyway, and furthermore the fact that the Pa\u00f1jik\u0101 omits the 10th chapter of the m\u016bla does not mean necessarily that Praj\u00f1\u0101karamati also considers it not to be original (another theory is that the Praj\u00f1\u0101p\u0101ramit\u0101 chapter of the Pa\u00f1jik\u0101 was written first and later the commentary on the chapters 1-8 as an addition, cf. this previous posting here). Dietz seeks to conclude the discussion pointing out that the Pari\u1e47\u0101man\u0101 is to be found in just all known copies and versions of text, even the shorter Tibetan version and also the shorter Chinese version (Taish\u014d no. 1662, Putixingjing (\u83e9\u63d0\u884c\u7d93), in 782 verses and 8 chapters), and I think that this is a decisive argument (cf. Dietz, op.cit., 30).",""],["The Tale of King Udayana of Vatsa<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n''The Collection of Jewels'' (''Mah\u0101ratnak\u016b\u1e6da'') is an anthology which now includes forty-nine tales, also called assemblies, fourteen of which were independent texts at one time. ''The Collection of Jewels'' referred originally to the K\u0101\u015byapa assembly, which is one of the oldest discourses on Emptiness now accepted as Mah\u0101y\u0101nist and incorporated as the forty-third assembly. This anthology of forty-nine tales, translated into Chinese by Bodhiruci of the T'ang dynasty between 706 and 713, approximately 600 years after the composition of the K\u0101\u015byapa assembly, is now collectively designated ''The Collection of Jewels''. The original compilation of forty-nine texts may have taken place in either China or Central Asia.[53] Due to the diversity of texts incorporated in ''The Collection of Jewels'', there was no single place of composition. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The twenty-ninth tale or assembly is \"The Tale of King Udayana of Vatsa.\"[54] King Udayana[55] of Kau\u015b\u0101mbi had two wives. His chief queen, \u015ay\u0101m\u0101vat\u012b, was a devout Buddhist. His second queen, Anupam\u0101 M\u0101gandika,[56] wanted to slander the chief queen because she was jealous. Due to Anupam\u0101 M\u0101gandika's lying and flattery, King Udayana tried to kill \u015ay\u0101m\u0101vat\u012b by shooting three arrows at her. \u015ay\u0101m\u0101vat\u012b then entered concentration (sam\u0101dhi) and forgave the king. Instead of injuring her, the three arrows remained suspended over the king's head. Astonished and perplexed, the king repented and went to see the Buddha to find out why women are evil. The Buddha explained that one must know man's evil ways before one can know woman's, but from the discourse which follows, women are viewed as a problem of insurmountable proportions. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Ironically, although \u015ay\u0101m\u0101vat\u012b in the following tale was the most innocent and holy character in the story, the Buddha is made to present a scathing indictment of all women by the author of this text. The king is a \"straw man\" for the monks who projected their own insecurities and weaknesses onto women, as will be evident in the following story. Relationships with women are generalized first as being evil and the source of suffering. One should enter into worthwhile relationships, which exclude those with women. Second, relationships with women draw energy away from valuable relationships with monks and Brahmans. Those who deal with women have misplaced values since they view their relationships with women as valuable rather than as corrupting the valuable. Third, relationships with women are all-consuming and preclude involvement in other relationships. Fourth, attraction toward women is extremely powerful and implies a natural force which draws men and women together only to end in destruction. The author vacillates between woman's deception as the cause for the strong attraction and helplessness of the male, on the one hand, and a man's desire for self-inflicted pain, on the other. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Women are given tremendous power in \"The Tale of King Udayana of Vatsa.\" They manipulate and confuse men with their powers of deception. Yet men's self-inflicted pain is somewhat contradictory in view of their victimization by women. The monk's jealousy becomes evident, especially in the passages in which women are depicted as powerful competitors for attracting potential followers to the Buddha's teaching. In \"The Tale of King Udayana of Vatsa\" we find a vituperative polemic against women which demonstrates a polarization of women on one side and the Buddha's Dharma on the other. For the monk, his situation demanded the exclusion of women in order to practice the rules of celibacy. His lifestyle has been projected on society at large in the following tale in which women and the desire to associate with them should be totally rejected. The severity of this \"monkish\" attitude and the one-sided nature of the rhetoric is especially noticeable when the author extols the benefits of filial piety but glosses over the duties to mother, sister, and wife in contrast to the compulsion to denigrate sexuality at all costs. (Paul, \"Introduction to 'The Tale of Udayana of Vatsa' from ''The Collection of Jewels''\", 25\u201327)",""],["The S\u016btra on Dependent Arising: Prat\u012btyasamutp\u0101das\u016btra<\/a>","","","While the Buddha is residing in the Realm of the Thirty-Three Gods with a retinue of deities, great hearers, and bodhisattvas, Avalokite\u015bvara asks the Buddha how beings can gain merit from building a st\u016bpa. The Buddha responds by stating the Buddhist creed on dependent arising:\n\n:All phenomena that arise from causes, The Tath\u0101gata has taught their cause, And that which is their cessation, Thus has proclaimed the Great Renunciant.\n\nThe Buddha then explains that this dependent arising is the dharmak\u0101ya, and that whoever sees dependent arising sees the Buddha. He concludes the s\u016btra by saying that one should place these verses inside st\u016bpas to attain the merit of Brahm\u0101.",""],["The S\u016btra of the Young Rice Plant (\u015a\u0101listambas\u016btra)<\/a>","","","The text in question is the so-called \u015a\u0101listambas\u016btra. Tradition designates it as a Mah\u0101y\u0101na text and, in fact, it is presented as spoken by Maitreya, the future Buddha. In terms of content, however, the Mah\u0101y\u0101nistic character of the work is limited to details. The tenet of dependent origination, in particular, does not carry any specific Mah\u0101y\u0101na features. In order not to become too detailed, I have not reproduced the text in its entirety but only the section in which inner and outer dependent origination are described and contrasted. An introductory general section and an explanation of the old causal chain in the presentation of the inner dependent origination have been omitted, although these sections do also contain something of interest. (Frauwallner, ''The Philosophy of Buddhism'', 29)",""],["The S\u016btra of the Question of Sub\u0101hu: Sub\u0101huparip\u1e5bcch\u0101s\u016btra (Dharmachakra Translation Committee)<\/a>","","","In this scripture \u015a\u0101kyamuni Buddha describes how a bodhisattva should ideally train in the six perfections. In the Ve\u1e47uvana near R\u0101jag\u1e5bha, the Buddha teaches this s\u016btra in response to a single question put to him by the bodhisattva Sub\u0101hu: what are the qualities a bodhisattva should have in order to progress to perfect awakening? The Buddha responds by first listing the six perfections of generosity, ethical discipline, patience, diligence, concentration, and insight, and then expounding in greater detail on each perfection in turn. (Source: [https:\/\/84000.co\/translation\/toh70#UT22084-043-007-85 84000: Translating the Words of the Buddha])",""],["The S\u016btra of the King of Sam\u0101dhis: Chapters I-IV<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe first paper in the volume contains a lengthy introduction to the ''Sam\u0101dhir\u0101ja-s\u016btra'' and a translation of its first four chapters. This translation of the ''King of Sam\u0101dhis'' is the result of an experiment in group translation, the members of the group consisting of faculty, visiting scholars, and advanced graduate students at the University of Michigan from 1982 to 1983. An effort was made throughout the introduction and translation to make the presentation of these materials accessible to the interested nonspecialist, while still maintaining rigorous scholarly standards. The introduction contains detailed bibliographic information about the s\u016btra, its classical versions and its modern editions, translations and studies. A text of capital importance for the Mah\u0101y\u0101na philosophical school called M\u0101dhyamika, this s\u016btra is quoted extensively in \u015b\u0101stric literature. These quotations are documented in detail. Furthermore, an outline summary of the whole s\u016btra is given, chapter by chapter. It is hoped that the availability of some portions of the s\u016btra in English translation might prompt others to undertake translations of the remaining chapters in the near future. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0For reasons explained in detail in Part I, the text taken as a basis for\nthe translation is the version preserved in the Buddhist Sanskrit manuscripts of Nepal. Since many Mahayana s\u016btras do not survive in their Indian-language originals, Tibetan and Chinese translations provide us with valuable textual materials for the study of Indian Mah\u0101y\u0101na Buddhism. Even in cases like that of the ''King of Sam\u0101dhis'', for which we still possess a Sanskrit version, careful and judicious use of the Tibetan and Chinese translations can aid our reading of the text. It is important, however, for modern scholars to avoid creating their own new, conflated text of a s\u016btra. Often scholars will fail to adequately distinguish the various recensions of a given text, using translations not to shed light on one version but to actually rewrite the text. The study in Part I cautions against such a method, and shows in the notes to its translation one\napproach to the comparative use of classical translations of Indian Buddhist texts. (Gomez and Silk, preface, viii\u2013ix)",""],["The S\u016btra of the Golden Light<\/a>","","","The present volume contains a literal translation of the Sanskrit text of the Suvar\u1e47abh\u0101sottama S\u016btra. The edition used was that of J. Nobel, Leipzig, 1937. Account has been taken of his subsequent improvements: the Nachtrag and Berichtigungen published with his edition, and various suggestions to be found in the critical apparatus to his 1944 edition of the Tibetan. I have not usually drawn attention to misprints in his edition of the Sanskrit text if they are obvious and if he has himself pointed them out somewhere. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Tibetan has been compared carefully throughout. In cases where the Sanskrit text is missing I have provided within brackets a literal rendering of the Tibetan translation, except in one instance where I have given a rendering of Dharmak\u1e63ema's translation because the fragmentary Khotanese shows that Dharmak\u1e63ema's translation may well reflect accurately the missing Sanskrit. I have also compared the Khotanese versions wherever possible. They, however, require further research. As a first step I have appended a list of all the pieces so far identified and located. Many of the fragments will need to be reread in the light of my identifications. I have kept an eye also on I-tsing's version in the translation of Nobel, but its difference from the Sanskrit was so great that it seldom shed light on it. (Emmerick, preface, vii)",""],["The Suvar\u1e47aprabh\u0101sa S\u016btra: A Mahayana Text called \"The Golden Splendour\"<\/a>","","","A critical Sanskrit edition of the ''Suvar\u1e47aprabh\u0101sottamas\u016btrendrar\u0101jas\u016btra'', first prepared for publication by the late professor Bunyiu Nanjio, and after his death revised and edited by Hokei Idzumi. Foreword in English and Japanese; introduction in English, text in Sanskrit. Published by The Eastern Buddhist Society, 1931.",""],["The Suvar\u1e47aprabh\u0101sa S\u016btra (Nanjio and Idzumi)<\/a>","","","A critical Sanskrit edition of the ''Suvar\u1e47aprabh\u0101sottamas\u016btrendrar\u0101jas\u016btra'', edited by Bunyiu Nanjio and Hokei Idzumi. Published in ''The Eastern Buddhist'', 1929.",""],["The Sutra of the Master of Healing<\/a>","","","An English translation of the ''Bhai\u1e63ajyaguruvai\u1e0d\u016bryaprabhasya p\u016brvapra\u1e47idh\u0101navi\u015be\u1e63avistaras\u016btra'' from the Chinese of Xuanzang by Prof. Chow Su-Chia. Revised by Upasaka Shen Shou-Liang. Contains the Chinese text.",""],["The Sutra of the Lord of Healing<\/a>","","","''The Sutra of the Lord of Healing'' is an English translation of the ''Bhaishajyaguru Vaiduryaprabha Tathagata'' or ''Bhai\u1e63ajyaguruvai\u1e0d\u016bryaprabhasya p\u016brvapra\u1e47idh\u0101navi\u015be\u1e63avistaras\u016btra'' by Walter Liebenthal. It is edited by Sujia Zhou and was published by the Society of Chinese Buddhists in 1936.",""],["The Sutra of the Householder Uncouth<\/a>","","","This book presents a Great Vehicle sutra of the third turning of the wheel of dharma which has not been translated until now and which is regarded as specially important for two reasons. Firstly the sutra deals with the issue of whether a bodhisatva can live a householders life and effectively practice dharma at a high level. In the time when the Buddha gave this discourse it was regarded in Indian culture as a whole that it was necessary to leave the household and additionally to become ordained as a monk or nun in order to practice dharma at the highest level. The Buddha ends the sutra by saying that not only is it possible to practise whilst living as a householder but that a householder bodhisatva can be a much more capable and effective bodhisatva than a bodhisatva living the celibate life of an ordained bodhisatva.\n\nThe person who petitioned the Buddha for his authoritative statements on this matter was a householder bodhisatva named Uncouth. His concerns, which are the main issues in the sutra, result in the sutra fitting very closely with the situation of today's Western Buddhists, most of whom do not wish to leave home and become mendicants and most of whom are equally determined that this should not mean that they are relegated to a life which has been officially stamped as lesser than that of an ordained life. These have become prominent issues for Western Buddhists at this time and a careful consideration of the actual meaning embodied in this sutra can be a very fruitful exercise for today's Western Buddhists. I have found that investigating the sutra carefully raises many issues of great relevance and interest to today's Western Buddhists, but more than that, the issues are raised in the environment of the Buddha giving his authoritative statements about them. We found it to be very provocative but very rich at the same time.\n\nThe sutra is very rich; it has many very interesting threads. Aside from the above, it has another very important feature, which is that it teaches non-dual wisdom at the highest level. It is one of the ten sutras which the Other Emptiness followers of Tibet marked out as the ten essential sutras of the third turning that show the Other Emptiness meaning. We have also translated another of those ten, which has the title ''Point of Passage Wisdom Sutra''. These two sutras are indispensable for those who are trying to understand the Other Emptiness teaching. A lot more could be said about this but it would take up too much space here. The book includes a long introduction which deals with the main themes of the household bodhisatva and Other Emptiness that appear in the sutra. (Source: [http:\/\/www.pktc.org\/pktc\/books\/HouseholderUncouth.htm Padma Karpo Translation Committee])",""],["The Sutra of Vimalak\u012brti: The Inconceivable Liberation<\/a>","","","This is an English translation of the ''Vimalak\u012brtinirde\u015bas\u016btra'' by Richard H. Robinson from the Chinese edition of Kum\u0101raj\u012bva, T475. Published in Madison, WI, 1967.",""],["The Sutra of Queen \u015ar\u012bm\u0101l\u0101 of the Lion's Roar and the Vimalak\u012brti Sutra<\/a>","","","Taish\u014d 353 \nVolume 12\n\nThe Sutra of Queen \u015ar\u012bm\u0101l\u0101 of the Lion's Roar\n\n''The Sutra of Queen \u015ar\u012bm\u0101l\u0101 of the Lion's Roar'', generally known by its abbreviated title of ''\u015ar\u012bm\u0101l\u0101-s\u016btra'', was expounded by \u015ar\u012bm\u0101l\u0101, the daughter of King Prasenajit of \u015ar\u0101vasti, under the inspiration of \u015a\u0101kyamuni. Its important subjects include the theory of the \u201cOne True Vehicle\u201d and the ''dharmak\u0101ya''. Distinguished from other s\u016btras with the leading role played by a woman, and with the guarantee given by \u015a\u0101kyamuni therein, the text celebrates the potential of all people to become Buddhas and provides textual authority to counteract cultural gender bias.\n\nIn Japan this s\u016btra is further distinguished by the commentary (Taish\u014d 106) attributed to Prince Sh\u014dtoku, included in his \u201cCommentaries on Three S\u016btras\u201d (Jp. ''San-gy\u014d gi-sho'').\n\nSource: Skt. ''\u015ar\u012bm\u0101l\u0101dev\u012bsi\u1e43han\u0101da-s\u016btra'', translated into the Chinese by Gu\u1e47abhadra as ''Shengman shizihou yisheng defang bianfang guang jing'' (\u52dd\u9b18\u5e2b\u5b50\u543c\u4e00\u4e58\u5927\u65b9\u4fbf\u65b9\u5ee3\u7d93). 1 fascicle.\n\n\nTaish\u014d 475 \nVolume 14\n\nThe Vimalak\u012brti Sutra\n\nIn ''The Vimalak\u012brti Sutra'' the protagonist is a layman by the name of Vimalak\u012brti, well-versed in the profundities of Mah\u0101y\u0101na Buddhism. He happens to fall ill, and the s\u016btra starts from the point where \u015a\u0101kyamuni, hearing of his illness, asks his disciples to go to visit him. However, since each of the disciples has in the past been got the better of by Vimalak\u012brti in some way or other, they all refuse to go; so in the end it is Ma\u00f1ju\u015br\u012b who agrees to visit him in their stead. As a result a discussion on the profound teachings of the Mah\u0101y\u0101na unfolds between Vimalak\u012brti and Ma\u00f1ju\u015br\u012b. This s\u016btra is held in high regard in Japan, not least because Prince Sh\u014dtoku included a commentary on it (Taish\u014d 107) in his Commentaries on Three S\u016btras (''San-gy\u014d-gi-sho''). Beyond that, the text has considerable appeal due to its dramatic contents, and is an important key to an understanding of the profound thought of Mah\u0101y\u0101na Buddhism.\n\nSource: Skt. ''Vimalak\u012brtinirde\u015ba-s\u016btra''. Translated into the Chinese by Kum\u0101raj\u012bva as ''Weimojie suoshuo jing'' (\u7dad\u6469\u8a70\u6240\u8aac\u7d93). 3 fascicles. (Source: [https:\/\/bdkamerica.org\/product\/the-sutra-of-queen-srimala-of-the-lions-roar-and-the-vimalakirti-sutra\/ BDK America])",""],["The Sublime Path of the Victorious Ones<\/a>","","","A book of Buddhist liturgies meant for recitation at the places of Buddhist pilgrimage, at times of the year astrologically connected with the life of Buddha Shakyamuni, at public gatherings where such a rite is required, or as a daily reading practice for interested individuals.\" Includes bibliographical references.",""],["The Strength of the Elephant: Hastikak\u1e63ya (Forgues, G.)<\/a>","","","This s\u016btra contains a Dharma discourse on the profound insight into the emptiness of all phenomena, also known as transcendent insight. Following a short teaching in verse by \u015a\u0101riputra, the Buddha delivers the primary discourse at the behest of \u0100nanda and Ma\u00f1ju\u015br\u012b amid a vast assembly of monks, bodhisattvas, and lay devotees. He specifically addresses hearers and so-called \u201coutcast bodhisattvas\u201d who have not realized transcendent insight and who thus remain attached to phenomenal appearances. Responding to a series of questions posed by Ma\u00f1ju\u015br\u012b and \u015a\u0101riputra, the Buddha explains that all phenomena are as empty as space, with nothing to be either affirmed or rejected. Yet that very emptiness is what makes everything possible, including the bodhisattvas\u2019 altruistic activities. (Source: [https:\/\/read.84000.co\/translation\/toh207.html#summary 84000: Translating the Words of the Buddha])",""],["The Story of a Wretched Pig: S\u016bkarika-avad\u0101na<\/a>","","","A divine being about to fall from heaven and be reborn as a pig laments his fate, and \u015aakra, out of compassion, convinces him to take refuge in the Buddha. As a result of his taking refuge, the divine being is reborn among the gods of Tu\u1e63ita heaven, a realm even higher than the one \u015aakra inhabits.",""],["The Story of Sa\u1e45gharak\u1e63ita (Stories 23\u201325)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nStories 23\u201325 [of the Divy\u0101vad\u0101na] constitute a cycle of stories about the monk Sa\u1e45gharak\u1e63ita, but their ordering and relation to each other require some explanation.[347] Each of these stories has close parallels in the ''M\u016blasarv\u0101stiv\u0101da-vinaya'', which can offer some context. Only some of the original Sanskrit for these materials is extant,[348] but Tibetan and Chinese translations are available.[349] Story 23 begins abruptly, including some of the frame story that precedes it in the ''M\u016blasarv\u0101stiv\u0101da-vinaya''. Likewise in the ''M\u016blasarv\u0101stiv\u0101da-vinaya'', story 23 is followed immediately by story 25, and story 24, which is a continuation of the framestory that preceded story 23, appears immediately after that.[350] (Rotman, preliminary remarks, 135)\n\n<h5>Notes<\/h5>\n347. For summaries of the story, see Mitra 1981: 64\u201365 and Panglung 1981: 8\u20139. 348. Although a version of chapters 23\u201325 of the ''Divy\u0101vad\u0101na'' appears in the ''M\u016blasarv\u0101stiv\u0101da-vinaya'', the text of the narrative found in Nalinaksha Dutt's edition of the text (MSV iv, 27\u201351, 52\u201372), as well as in S. Bagchi's (1967\u201370: ii, 86.13\u201399.7, 99.8\u2013109.8), is not from the manuscript finds in Gilgit, as is the rest of the text. It is, in fact, a reconstruction based on the ''Divy\u0101vad\u0101na'' itself. Folios 43\u201349, which correspond to Divy 335.7\u2013388.3, were, as Vogel and Wille (GM-Sa\u1e45gh 247) explain, entrusted \"for inspection to Sir. A. Stein and committed by him to L. D. Barnett, the librarian of the British Museum, who in turn forwarded them for treatment to S. L\u00e9vi. After the latter's publication in 1932 of folios 49v3 to 55v10 [''Journal Asiatique'' 220: 26ff.], they remained untraceable until 1949 when, along with some photographs of the Stein Collection, they were delivered anew to the British Museum and deposited there under the shelf-mark Or. 11878A. Since the leaves were not available when he was preparing his edition of the Vinayavastu, N. Dutt resorted by way of a stopgap to reprinting\u2014with some changes and transpositions\u2014the abridged ''Divy\u0101vad\u0101na'' parallel and L\u00e9vi's specimen respectively; so did, relying on him, S. Bagchi. After Raghu Vira had obtained a microfilm of them as early as the mid-1950s, they were ultimately included in then ten-volume facsimile reproduction of the New Delhi Collection [GBM 6, nos. 686\u2013707].\" V. N\u00e4ther published an edition and German translation of the missing text in 1975; Vogel and Wille published a revised edition of the text and an English translation in 1996. Nevertheless, as Vogel and Wille (GM-Sa\u1e45gh 248) note, \"The whole former part of the ''N\u0101gakum\u0101r\u0101vad\u0101na'' and roughly the first quarter of the ''Sa\u1e43gharak\u1e63it\u0101vad\u0101na'' have been lost in the original Sanskrit.\" 349. Helmut Eimer (1983) has critically edited from the Tibetan the Pravrajy\u0101vastu portion of the ''M\u016blasarv\u0101stiv\u0101da-vinaya'', which contains versions of the ''N\u0101gakum\u0101ra-avad\u0101na'' (1983: 247.17\u2013260.22, 302.1\u2013306.25) and the ''Sa\u1e45gharak\u1e63ita-avad\u0101na'' (1983: 260.23\u2013301.27). Ware (1938) has edited and translated into English the first part of the ''N\u0101gakum\u0101ra-avad\u0101na'', from both Tibetan and Chinese. 350. See Dutt's comments at the bottom of MSV iv, 46. According to Vogel and Wille (GM-Sa\u1e45gh 248), \"Owing to a mistake by its compiler, the'' Divy\u0101vad\u0101na'' also gives the final portion of the tale of the present relative to the ''N\u0101gakum\u0101r\u0101vad\u0101na'', which is hardly comprehensible by itself . . .\" In fact, at the end of that story, as Cowell and Neil (Divy 346n8) observe, \"all the mss. add here 23 (for 24?),\" indicating some discrepancy in ordering.",""],["The Stories of Patrul Rinpoche<\/a>","","","",""],["The Stem Array: Ga\u1e47\u1e0davy\u016bha (Roberts, P.)<\/a>","","","In this lengthy final chapter of the ''Avata\u1e43saka S\u016btra'', while the Buddha \u015a\u0101kyamuni is in meditation in \u015ar\u0101vast\u012b, Ma\u00f1ju\u015br\u012b leaves for South India, where he meets the young layman Sudhana and instructs him to go to a certain ''kaly\u0101\u1e47amitra'' or \"good friend,\" who then directs Sudhana to another such friend. In this way, Sudhana successively meets and receives teachings from fifty male and female, child and adult, human and divine, and monastic and lay kaly\u0101\u1e47amitras, including night goddesses surrounding the Buddha and the Buddha's wife and mother. The final three in the succession of kaly\u0101\u1e47amitras are the three bodhisattvas Maitreya, Ma\u00f1ju\u015br\u012b, and Samantabhadra. Samantabhadra\u2019s recitation of the ''Samantabhadracary\u0101pra\u1e47idh\u0101na'' (\"The Prayer for Completely Good Conduct\") concludes the s\u016btra. (Source: [https:\/\/read.84000.co\/translation\/toh44-45.html.#summary 84000: Translating the Words of the Buddha])",""],["The Social Message of Mahayana Buddhism<\/a>","","","\"Engaged Buddhists\" have attracted world-wide attention in the 21st century. They are carrying on non-violent struggles in different regions of the world, for promoting democracy, justice and human rights. Research scholars are interviewing them to elicit their views on questions related to the scope of their work as also the methods that they are employing to enhance the effectiveness of their struggles. This book provides answers to such questions that have been extracted from two of the main scriptures of Mahayana Buddhism viz. The Lotus Sutra and Shantideva's Bodhicaryavatara, which have inspired most of the \"engaged Buddhists\". Relevant portions of the Sanskrit\u2014texts have been identified, and are reproduced here, along with their simple meaning in English. The pattern of presentation is similar to the authors' earlier book \"The Social Role of the Gita: How and Why\", which has won the hearts of Gandhian scholars. This presentation provides ample proof of similarity between the social message of Bhagavad Gita and of the two Mahayana-texts. ([https:\/\/www.exoticindiaart.com\/book\/details\/social-message-of-mahayana-buddhism-nad934\/ Source Accessed Jan 19, 2022])",""],["The Sky as a Mah\u0101y\u0101na Symbol of Emptiness and Generous Fullness: A Study and Translation of the Gaganaga\u00f1japarip\u1e5bcch\u0101: Volume 2: Edition and Translation<\/a>","","","'''Abstract'''\n\nThe ''Gaganaga\u00f1japarip\u1e5bcch\u0101'' is the eighth chapter of one of the great canonical collections of Mah\u0101y\u0101na Buddhism, the ''Mah\u0101sa\u1e43nip\u0101ta'', but it also acts as an individual text, or s\u016btra. As such, it is a ''dharmapary\u0101ya'', which dates back to the first or second century CE. The original Sanskrit has been lost, but there are three full-length translations in Tibetan and Chinese. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This text is regarded as an important canonical scripture throughout the history of Buddhism, playing an important role in the development of the Mah\u0101y\u0101na Buddhist ideas. This is clearly documented by the fact that the ''Gaganaga\u00f1japarip\u1e5bcch\u0101'' was translated into Tibetan (about 800 CE), and at least twice into Chinese (421 and 757 CE), and the s\u016btra was quoted by many of the great ''\u0101c\u0101ryas'' of in India, Tibet, China, Korea and Japan. However, the text has received little scientific attention in modern times, and one of the reasons for this is that there is no full Sanskrit text available, only fragments from various later commentaries. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The purpose of this study is, therefore, to carry out a basic research project consisting of making an English translation of the text, as well as examining its intertextuality and metaphorical implications. For this purpose, the dissertation has collected all available sources, including various versions of Tibetan, Chinese and fragmentary Sanskrit quotations. The primary text of the English translation is the Derge edition of the Tibetan Kanjur. The English translation, the Tibetan and the two Chinese texts are arranged as a parallel edition. As for the translation, the hypothetical Sanskrit passages is to some extent reconstructed. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In the introduction, all the sources have been historically and critically evaluated. The introduction also contains a treatment of the main ideas of the text and their contextual position within the Mah\u0101y\u0101na Buddhist literature. In this way, the study shows that the philosophy and history of the ''Gaganaga\u00f1japarip\u1e5bcch\u0101'' are related to other important texts from the Mah\u0101y\u0101na Buddhism, among them the ''A\u1e63\u1e6das\u0101hasrik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101'' and the ''Vimalak\u012brtinirde\u015ba'', and thus that ''Gaganaga\u00f1japarip\u1e5bcch\u0101'' is closely related to these two works and a number of others.",""],["The Sky as a Mah\u0101y\u0101na Symbol of Emptiness and Generous Fullness: A Study and Translation of the Gaganaga\u00f1japarip\u1e5bcch\u0101: Volume 1: Introduction<\/a>","","","'''Abstract'''\n\nThe ''Gaganaga\u00f1japarip\u1e5bcch\u0101'' is the eighth chapter of one of the great canonical collections of Mah\u0101y\u0101na Buddhism, the ''Mah\u0101sa\u1e43nip\u0101ta'', but it also acts as an individual text, or s\u016btra. As such, it is a ''dharmapary\u0101ya'', which dates back to the first or second century CE. The original Sanskrit has been lost, but there are three full-length translations in Tibetan and Chinese. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This text is regarded as an important canonical scripture throughout the history of Buddhism, playing an important role in the development of the Mah\u0101y\u0101na Buddhist ideas. This is clearly documented by the fact that the ''Gaganaga\u00f1japarip\u1e5bcch\u0101'' was translated into Tibetan (about 800 CE), and at least twice into Chinese (421 and 757 CE), and the s\u016btra was quoted by many of the great ''\u0101c\u0101ryas'' of in India, Tibet, China, Korea and Japan. However, the text has received little scientific attention in modern times, and one of the reasons for this is that there is no full Sanskrit text available, only fragments from various later commentaries. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The purpose of this study is, therefore, to carry out a basic research project consisting of making an English translation of the text, as well as examining its intertextuality and metaphorical implications. For this purpose, the dissertation has collected all available sources, including various versions of Tibetan, Chinese and fragmentary Sanskrit quotations. The primary text of the English translation is the Derge edition of the Tibetan Kanjur. The English translation, the Tibetan and the two Chinese texts are arranged as a parallel edition. As for the translation, the hypothetical Sanskrit passages is to some extent reconstructed. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In the introduction, all the sources have been historically and critically evaluated. The introduction also contains a treatment of the main ideas of the text and their contextual position within the Mah\u0101y\u0101na Buddhist literature. In this way, the study shows that the philosophy and history of the ''Gaganaga\u00f1japarip\u1e5bcch\u0101'' are related to other important texts from the Mah\u0101y\u0101na Buddhism, among them the ''A\u1e63\u1e6das\u0101hasrik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101'' and the ''Vimalak\u012brtinirde\u015ba'', and thus that ''Gaganaga\u00f1japarip\u1e5bcch\u0101'' is closely related to these two works and a number of others.",""],["The Skill in Means (Up\u0101yakau\u015balya) S\u016btra<\/a>","","","This rare sutra, ancient but timely, has long been treated with circumspection because of its liberal attitude toward sexuality and other ethical concerns. One of the original statements of the early Mahayana School, it is here collated from Chinese and Tibetan translations, and from passages that remain in the original Sanskrit. Originally part of a larger sutra on the six perfections that included the well-known perfection of Wisdom sutra, the ''Skill-in-Means sutra'' explicates the other five perfections of the bodhisattva. The translator has traced its source to verses of the ''Ratnagunasamcaya-gatha'' that have no counterpart in the Perfection of Wisdom. The ''Skill in Means'' is also found as part of the Ratnakuta collection of sutras, under the title \"The Question of Jnanottara.\" \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In Part One, this Sutra establishes the liberal, even anti-monastic observance of Bodhisattva ethics, especially in matters of sexual involvement, introducing 'skill in means' into the fabric of Buddhist ethical life. Parts Two and Three constitute a reinterpretation of the life of the Buddha, demonstrating his motivation by 'skill in means'; this is a primary source for the Buddhology of the Mahayana. The older and newer versions are translated side by side; extant Sanskrit passages are included. An introduction places the text in historical and literary prospective. There are copious notes, indexes and a bibliography. (Source: [https:\/\/www.mlbd.in\/products\/the-skill-in-means-upayakausalya-sutra-mark-tatz-9788120809154-8120809157 Motilal Banarsidass])",""],["The Six Perfections (Zopa 2020)<\/a>","","","The six perfections are the actions of the ''bodhisattvas''\u2014holy beings who have transcended selfless concerns. But they\u2019re also skills we can and should develop right now, in our messy, ordinary lives.<br\/>\n<br\/>\nIn this clear, comprehensive guide to the backbone of Mahayana Buddhist practice, Lama Zopa Rinpoche walks us through each of the six perfections:<br\/>\n*charity\n*morality\n*patience\n*perseverance\n*concentration\n*wisdom<br\/>\nAs he carefully describes each perfection, he not only reveals the depth of its meaning and how it intertwines with each other perfection, but he also explains how to practice it fully in our everyday lives\u2014offering concrete ways for us to be more generous, more patient, more wise. With the guidance he gives us, we can progress in our practice of the perfections until we, like the bodhisattvas, learn to cherish others above ourselves.<br\/>\n<br\/>\n\u201cThe perfections are the practices of bodhisattvas, holy beings who have completely renounced the self; they have transcended selfish concerns and cherish only others. Each perfection is perfect, flawless. Each arises from bodhichitta and is supported by the other perfections, including the wisdom of emptiness. Because of that, a bodhisattva generates infinite merit every moment, whether outwardly engaged in working for others or not. A bodhisattva\u2019s bodhichitta never stops.\u201d\n\u2014Lama Zopa Rinpoche<br\/>\n[https:\/\/wisdomexperience.org\/product\/the-six-perfections\/ (Source: Wisdom Publications)]",""],["The Six Perfections (Sonam Rinchen)<\/a>","","","The Six Perfections of generosity, ethical discipline, patience, enthusiastic effort, concentration, and wisdom are practiced by Bodhisattvas who have the supreme intention of attaining enlightenment for the sake of others. These six are perfections because they give rise to complete enlightenment. Practice of them also insures the attainment of an excellent body and mind in the future and even more favorable conditions for effective practice than those we enjoy at present. Generosity leads to the enjoyment of ample resources, ethical discipline gives a good rebirth, patience leads to an attractive appearance and supportive companions, enthusiastic effort endows the ability to complete what is undertaken, fostering concentration makes the mind invulnerable to distraction, and wisdom discriminates between what needs to be cultivated and what must be discarded and leads to greater wisdom in the future.",""],["The Single Intention: The Root Text, a Commentary by Khenpo Kunpal, and an Overview by Rinchen Jangchub<\/a>","","","The Single Intention by Jigten Sumg\u00f6n (1143\u20131217), the founder of the Drikung Kagyu school of Tibetan Buddhism, is a key philosophical text for the whole Kagyu tradition. It contains Jigten Sumg\u00f6n\u2019s special teachings in 150 pithy \u201cvajra statements\u201d and their 40 additions.\n\nIt is about the fundamental intention that underlies all the Buddha\u2019s teachings and unites all the categories of Buddhist concepts within one central principle \u2013 the \u201cactual reality of the nature or state of all phenomena.\u201d One of the main messages is the universal validity and unchangeable nature of virtue and non-virtue, which means that no one can bypass the foundational practices and the observance of disciplined conduct..\n\n[https:\/\/www.garchen-stiftung.de\/en\/edition-garchen-stiftung-49.html (Source: Garchen Stiftung)]",""],["The Shurangama Sutra: Sutra Text and Supplements<\/a>","","","An in-depth explanation on meditation, in the words of the Buddha himself spoken in one afternoon, and later compiled into a sutra, the Buddha guides his cousin Ananda in the techniques of profound meditation. This volume contains the complete sutra text in English without any commentary. . . .\n\nFor detailed interlinear commentary on this sutra, see ''Shurangama Sutra'' volumes 1 through 8. These English volumes were translated from Chinese into English over a period of several years by the monks and nuns of the Buddhist Text Translation Society. ([https:\/\/www.amazon.com\/Shurangama-Sutra-Text-Supplements-Only\/dp\/088139940X Source Accessed Jan 18, 2022])",""],["The Shurangama Sutra - Volume Two<\/a>","","","This is the second of eight volumes of the ''Shurangama Sutra'', with commentaries from the Venerable Master Hsuan Hua. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Having just rescued Ananda from Matangi's daughter, the Buddha now endeavors to reveal to Ananda the true, perfect mind which all Buddhas reside in. Without discovering this true mind, Ananda will surely fall again in the future, since he has from the beginning been using the false mind to learn and cultivate. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0To reveal the true mind, the Buddha chooses to discuss \"The Seeing Nature\". The Buddha demonstrates in great detail that the seeing nature does not move, cannot be destroyed, cannot be lost, is separate from everything, does not intermingle, is not obstructed, is one with everything, transcends the ordinary, and finally, the genuine seeing is apart from seeing. The true mind is to be found in the seeing nature. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0However, the Buddha\u2019s last explanation of the true mind, that the genuine seeing is apart from seeing, proofs to be too much for Ananda. Ananda reverently requests again for further instruction. In \"The Two False Views\", the Buddha then attempts to explain the reason why living beings lose their original true minds: it is due to the false views of individual and collective karma, which defines self and others. Wherever these views arise, the true mind will be as if lost. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Further, in \"Mixing and Uniting\", the Buddha then attempts to break Ananda's attachment to the idea that the true mind is to be found in the place where the mind mixes and unites with existence. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0He first uses the seeing nature to demonstrate that the true mind does not mix and unite. Fearing that Ananda will then attach his true mind to that which does not mix and unite, the Buddha then quickly breaks his attachment by demonstrating that the seeing nature also mixes and unites with phenomena. This is compassionately done in hope that Ananda will abandon both mixing & uniting and non mixing & uniting. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0To reveal the true by using the false mind is not easy, as the above testifies.",""],["The Shurangama Sutra - Volume Three<\/a>","","","This is the third of eight volumes of the ''Shurangama Sutra'', with commentaries from the Venerable Master Hsuan Hua. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In this volume, the Buddha continues his attempt to reveal to Ananda the true mind. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"False Is Just True\", the Buddha clarifies that the 'false' mind is also the \u2018true\u2019 mind. The true is hidden within the false, and vice versa. Thus, the search for the truth starts with recognizing that which is false. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Buddha then compassionately lists the 'false' realms (in which the 'truth' is to be found). They are: \"The Five Skandhas\", which are form, feeling, thinking, activity and consciousness skandhas; \"The Six Entrances\", which are the eye, ear, nose, tongue, body and mind entrances; \"The Twelve Places\", which are eye and form, ear and sound, nose and smells, tongue and tastes, body and touches, and mind and dharmas; and finally, with the addition of conciousness to the above organ-object pairs, this makes up the \"The Eighteen Realms\". Though the Buddha earlier chose the seeing nature, one can actually enter the true by using any of the above. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Ananda, recollecting what the Buddha has said earlier, is puzzled about why the Buddha is now rejecting both causes & conditions and spontaneity. In \"The Seven Elements Are All-Pervasive\", the Buddha explains how the elements of earth, fire, water, wind, emptiness, seeing and consciousness are beyond the confines of production and extinction, neither belonging to causes & conditions nor spontaneity. Their natures are originally the everlasting, true mind. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Gaining from this, Ananda finally understands that 'existence' and his mind is fundamentally one, and not two. Because of this unity, he realizes that his true mind is without boundaries, is all-pervasive, is everlasting and is originally pure. He then praises the Buddha and affirms his faith in \"Ananda Gives Rise to Faith\". (Buddhist Text Translation Society, introduction, vi\u2013vii)",""],["The Shurangama Sutra - Volume Six<\/a>","","","This is the sixth of eight volumes of the ''Shurangama Sutra'', with commentaries from the Venerable Master Hsuan Hua. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Ananda, having gained what he had never before, wishes to propagate the teachings and save living beings. However, he is concerned that demonic teachers of the present and future will also propound their deviant theories, thus misleading and exploiting living beings. Ananda asks how does one protect oneself from such teachings. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"The Three Non-Outflow Studies\", the Buddha explains how disciplining the mind via precepts, which in turn produces samadhi, which in turn produces wisdom are the three unalterable aspects of cultivation. Of the precepts, he stresses that one must specifically cut off lust, killing, stealing and false speech. Anything not in accord with this is the teaching of the demons. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Ananda then asks how livings beings in the Dharma-Ending Age can establish a Way place (''bodhimanda'') so that living beings can safely cultivate in accord with the Buddha\u2019s rules of purity. In \"Establishing the Bodhimanda\" the Buddha explains just how to do that. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Ananda then, remembering how Manjushri saved him from the then-prostitute daughter of Matangi by using a spiritual mantra, requests that the Buddha declares it for the benefit and protection of future living beings. In \"The Spiritual Mantra\", the mantra is preciously proclaimed. After it's proclamation, Bodhisattvas, gods, kings, and other great spiritual beings resolved to protect all those of the present and future who uphold the spiritual mantra. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Now that Ananda has secured the means to protect people's cultivation from the multitudes of demons (through the use of the bodhimanda and the spiritual mantra), he then proceeds to ask the Buddha how one can ascertain one\u2019s own progress from an ordinary person to final Nirvana. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In response, the Buddha does not immediately speak of the stages of cultivation.[i] Instead, in \"The Two Upside-down Causes\", the Buddha first explains how one can determine if one is travelling on the right path, since knowing what stage one is in is useless if one is traversing on the wrong path. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The two causes are: the upside-down state of living beings and the upside-down state of the world. In \"The Twelve Categories of Living Beings\", the Buddha explains how these two upside-down states produce the twelve categories of living beings that abound throughout the world. (Buddhist Text Translation Society, introduction, vi\u2013vii)",""],["The Shurangama Sutra - Volume Seven<\/a>","","","This is the seventh of eight volumes of the ''Shurangama Sutra'', with commentaries from the Venerable Master Hsuan Hua. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In the previous volume, Ananda had asked what are the successive stages a cultivator of the Way will experience as one progresses forward. Here, the Buddha describes them in detail and in sequence. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"The Three Gradual Stages\", the Buddha describes the three initial stages of a cultivator. First, the cultivator must avoid eating the five pungent plants. Second, the cultivator must refrain from killing, stealing, lustful habits, and must control both physical and mental activity through the use of precepts. Third, the cultivator must counter and forbear their karmic manifestations as they gain their sagely positions. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0As cultivators' emotional love and desires are extinguished, their residual habits will not arise anymore. Understanding that their minds are false, they proceed on to the next fifty-five stages, as described in \"The Bodhisattva Stages\": the ten faiths, the ten dwellings, the ten conducts, the ten tranferences, the four positions of additional practices, the ten positions of the ten grounds and finally, the positions of equal and wonderful enlightenment. The Buddha, however, also reminds Ananda that the cultivator must not attach himself to any of these stages. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Upon hearing such wonderful explanations, Manjushri asks the Buddha for the name of the Sutra, and how it should be upheld. In \"The Names of the Sutra\", the Buddha declares the five names of the Sutra. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"The Seven Destinites\", Ananda, wishing to keep living beings from straying and lingering in the wheel of birth & death, asks about the painful destinies of rebirth. The Buddha then explains about the destinies of the hells, ghosts, animals, people, immortals, gods and asuras. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Although the seven destinies are ultimately false and unreal, the Buddha finally exhorts cultivators to rid themselves of the karmic habits of killing, stealing and lust (which exist in all seven destinies). Otherwise, one is destined to be with the retinue of demons. (Buddhist Text Translation Society, introduction, vi\u2013vii)",""],["The Shurangama Sutra - Volume One<\/a>","","","This is the first of eight volumes of the ''Shurangama Sutra'', with commentaries from the Venerable Master Hsuan Hua. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"The Ten Doors of Discrimination\", the Venerable Master uses the traditional Syan Shou School's method of expounding the Sutra's deep contents. Here the Master discusses the complete title of the Sutra, its causes and conditions, division, depth and meaning, teaching substance, individuals able to receive the teaching, similarities and differences and the determination of time. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"The History of the Transmission and Translation\", the Master introduces Shramana Paramiti, Shramana Meghashikara, Shramana Hwai Di and disciple Fang Yung, who were the translator, the reviewer, the certifier and the editor respectively. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"The Testimony of Faith\", Shakyamuni Buddha's great disciples are mentioned as testification to the awesome faith in the Buddha. Shariputra, Mahamaudgalyayana, Mahakaushthila, Purnamaitreyaniputra, Subhuti, Upanishad, and other great Bodhisattvas and Arhats were among those who were present. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Then, the causes and conditions for the Sutra is revealed in \"Ananda\u2019s Fall\", where the Venerable Ananda, the Buddha's youngest cousin, was tempted by Matangi's daughter, the prostitute. Fortunately, the Buddha, knowing this in advance, instructed the greatly-wise Manjushri Bodhisattva to rescue Ananda from the indecent artifact which nearly caused Ananda to break his precept substance. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Realizing his great error and his lack of samadhi, Ananda then reverently requested instruction. In \"The Way to Shamatha\", Shakyamuni Buddha attempts to reveal the true reason for Ananda's fall; it was because Ananda did not realize the falseness of his own mind. Even with all his years of learning, Ananda still had not yet recognized his true mind and so had not attained sagehood. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Finally, in \"Ananda Repents and Seeks the Truth\", Ananda realizes that the Buddha cannot bestow salvation upon him. He has to actually walk the path and cultivate the Way. Again, Ananda requests the Buddha's compassionate instruction. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Buddha then prepares to erect the great Dharma banner for all living beings so that they can obtain the wondrous subtle secret, the pure nature, the bright mind, and attain the pure eye. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The wondrous journey into the ''Shurangama Sutra'''s deep, profound teachings begins. (Buddhist Text Translation Society, introduction, vi\u2013vii)",""],["The Shurangama Sutra - Volume Four<\/a>","","","This is the fourth of eight volumes of the ''Shurangama Sutra'', with commentaries from the Venerable Master Hsuan Hua. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Buddha has just explained with clarity and eloquence the pervasiveness of the true mind with all of existence. But then, Purnamatreiyaniputra retraces the Buddha\u2019s past teachings and brings up two doubts \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"The Reason for Continual Arisal\" the Buddha explains why in the midst of fundamental purity existence (ignorance) suddenly arises. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"The Reason for Perfect Penetration\" the Buddha explains that the very question of the pervasiveness of the elements (water, fire, earth, wind, emptiness, seeing and consciousness) creating a chaotic and incompatible mix, is itself invalid. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Both doubts have false-thinking as the root. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"Ananda Attaches to Causes and Conditions\", Ananda still has residual fondness for causes & conditions. The Buddha reiterates that in the final true meaning, neither causes & conditions nor sponaneity will hold up. Again, Ananda\u2019s doubt has falsethinking as the root. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Ananda, realizing that great learning that is unmatched with cultivation ultimately bears no fruit, knows that he is still outside the gates of Nirvana, and reverently asks for further instructions on how to progress towards perfect enlightenment. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"The Two Decisive Doctrines\", the Buddha explains just that. First, in \"Purification of the Turbidities\", the Buddha exhorts Ananda to purify the five turbidities of time, views, afflictions, living beings and lifespans. Second, in \"Liberation of the Organs\", the Buddha demonstrates how one detaches oneself from the six organs: eyes, ears, nose, tongue, body and mind. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Surprisingly again, Ananda erroneously asks that since everything is fundamentally false and non-existent, how can it be used to achieve Nirvana? In \"Hearing is Not Sound\", the Buddha upbraids Ananda for mistaking the false (sound) for the true (hearing). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Then Ananda, wishing to recognize his innate ignorance that causes him to revolve on the wheel of birth and death, asks for the location of the \u2018knot\u2019 of ignorance so that he and living beings of the future can untie it. In \"The Source of the Knot\", the Buddha again reiterates that the source of ignorance lies in the six sense organs: eyes, ears, nose, tongue, body and mind. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Finally, the Buddha reveals that the source of enlightenment also lies in these very six knots! (Buddhist Text Translation Society, introduction, vi\u2013vii)",""],["The Shurangama Sutra - Volume Five<\/a>","","","This is the fifth of eight volumes of the ''Shurangama Sutra'', with commentaries from the Venerable Master Hsuan Hua. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In the previous volume, the Buddha demonstrated that the source of ignorance lies with the six organs: eyes, ears, nose, tongue, body and mind. In \"The Six Knots\", the Buddha shows how these six 'knots' actually originate from the same source. The Buddha also shows that they must be untied in sequence, one after another. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In the \"Twenty-five Means to Enlightenment\", the Buddha then enquires of those in the assembly which 'knot' allowed them entry to perfect penetration. There were twenty-five responses: \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"The Six Defiling Objects\", Ajnatakaundinya, Upanishad, Adorned Fragrance, Physician King, Bhadrapala and Kashyapa speak of the objects of sound, form, smell, taste, touch and dharmas. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In the \"Five Organs\", Aniruddha, Kshudrapanthaka, Gavampati, Pilindavatsa, and Born-into-Emptiness speak of the eye, nose, tongue, body and mind organs. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"The Six Consciousnesses\", Shariputra, Universal Worthy, Sundarananda, Purnamaitreyaniputra, Upali and Mahamaudgalyayana speak of the eye, ear, nose, tongue, body and mind consciousnesses. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"The Seven Elements\", Ucchushma, Maintaining-theGround Bodhisattva, Moonlight Bodhisattva, Vaidurya Bodhisattva, Treasury-of-Emptiness Bodhisattva, Maitreya Bodhisattva and Great-Strength Bodhisattva speak of the elements fire, earth, water, wind, emptiness, consciousness and perception. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"The Ear Organ\", Gwan Shr Yin Bodhisattva speaks of his entry into perfect penetration via the ear organ. He also speaks of how, via the thiry-two response bodies, the fourteen fearlessnesses and the four inconceivables, he has benefitted and will continue to benefit living beings of the past, present and the future. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"Manjushri Selects the Organ of Entry\", the Buddha requests Manjushri to select the best organ of entry so that Ananda may quickly attain enlightenment, and so that living beings of the present and future may easily cultivate and enter the Bodhisattva vehicle, seeking the unsurpassed Way. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Manjushri then, for the sake of Ananda and livings beings of the future, selects the most suitable of the twenty-five modes of entry and praises its efficaciousness. (Buddhist Text Translation Society, introduction, vi\u2013vii)",""],["The Shurangama Sutra - Volume Eight<\/a>","","","This is the eighth and last volume of the ''Shurangama Sutra'', with commentaries from the Venerable Master Hsuan Hua. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Buddha appears to be finished with the sermon as he prepares to leave, but then a compassionate afterthought makes him resume his Dharma seat. Having given Ananda and the great assembly a precise and detailed account of the methods of cultivation, the Buddha was concerned that if cultivators were not equipped with the knowledge of spotting subtle demonic states that can happen during the cultivation of samadhi, they may be swayed and turned into demonic beings themselves. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In \"The Origin of Demonic States\", the Buddha states clearly that samadhi is the main cause for the demons' unrest. The demons then will attempt to confuse the good cultivator. If the good cultivator recognizes the situation and remains unattached, then the cultivator has not erred. However, if the cultivator is confused by the state, he or she will then fall under the spell of the demons. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Buddha then proceeds to list and explain the ten demonic states that can occur for each skandhic realm: \"The Form Skandha\", \"The Feeling Skandha\", \"The Thinking Skandha\", \"The Formations Skandha\" and \"The Consciousness Skandha\", making fifty in all. The Buddha relates exactly what the cultivator might experience at each of these fifty states, and warns them to remain unattached and unconfused. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In \"Concluding Instructions\", the Buddha tells that by relying on this dharma-door, Buddhas of the past have attained enlightenment. The Buddha again reiterates that if the cultivator recognizes a demonic-state and remains unconfused and unattached, then the demon will be powerless. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In \"The Arising and Cessation of the Five Skandhas\", Ananda requests further explanation for the arisal and cessation of the five skandhas. The Buddha then instructs that the five skandhas arise solely from false thinking alone, and will also cessate with the ending of false thinking. The cessation of false thinking can only be achieved if the six sense faculties are united and function interchangeably. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Finally, the Buddha exhorts all to propagate the teachings in \"Exhortation to Propagate the Sutra\", so that living beings of the present and future will derive limitless benefit. (Buddhist Text Translation Society, introduction, vi\u2013vii)",""],["The Seven Points of Mind Training by Geshe Chekawa Yeshe Dorje (1101\u20131175)<\/a>","","","One of the most important and influential works of mind training composed in Tibet, this series of slogans was first composed\u2014that is, written down\u2014by Chekawa Yeshe Dorje (1101\u20131175) according to the tradition of Ati\u015ba D\u012bpa\u1e43kara (982\u20131055?). The seven points cover: 1) the preliminaries, 2) main practice, 3) transformation of adversity, 4) lifelong application of the practice, 5) measures of progress, 6) commitments, and 7) precepts.",""],["The Seven Points of Mind Training (Thrangu Rinpoche 2004)<\/a>","","","The great Indian Buddhist scholar Atisha went to Indonesia and spent 12 yearrs studying Buddhism there. When he returned to India and later Tibet, he condensed his realization into short one-line instructions on how to behave correctly as a Buddhist and how to develop one's practice to become a Bodhisattva. His student, Chekawa Yeshe Dorje, condensed these teachings, sometimes called \"slogans,\" into 59 intructions which are now called The Seven Points of Mind Training. \n\nThese 59 instructions on Mind Training are short, easily memorized and then will pop into our mind in the many situations of our daily life helping us to make decisions that will produce positive karma for us and others.\n\nThe Seven Points of Mind Training is a method of developing a relative universal compassion for all sentient beings or bodhichitta practice which was brought to Tibet by the great Atisha. This practice is very effective in working with emotions. One usually learns a number of instructions and every time the situation where the solution is one of these instructions, one thinks of the instruction and changes one's behavior.\n\nThese short instructions are sometimes a little cryptic and Thrangu Rinpoche clearly explains these Seven Points which are presented in Jamgon Kongtrul Lodr\u00f6 Thaye\u2019s classic text, The Great Path of Awakening. In Rinpoche\u2019s view, the combination of Mahamudra and Mind Training is an excellent balance of ultimate and relative bodhichitta practice that together offer a swift path to full realization. [https:\/\/namobuddhapub.org\/store\/index.php?main_page=product_info&cPath=1&products_id=160 (Source: Namo Buddha Publications)]",""],["The Selfless Removal of Pain: A Critical Glance at \u015a\u0101ntideva's Argument in Bodhicary\u0101vat\u0101ra 8: 101\u20133<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nI want to undertake a critical examination of the coherence of one of the arguments given by \u015a\u0101ntideva and his commentators on the ''Bodhicary\u0101vat\u0101ra''\u2014one of the appeals to rationality\u2014for a logical inconsistency in removing the pain, the actual physical pain, of myself alone and ignoring pains of others.",""],["The Self and the Suffering Other: Levinas and \u015a\u0101ntideva on the Ethics of Compassion<\/a>","","","'''Abstract'''\n\nGrounded in the work of Emmanuel Levinas and \u015a\u0101ntideva, this thesis is an exploration of the tension between the call of the suffering other and the care for the self. I argue that the asymmetrical ethics of compassion that prioritizes the suffering of the other over the concerns of the self is at the heart of Levinas's philosophy. While defending Levinas's understanding of the asymmetrical character of ethics, I have looked elsewhere for a solution to the problematic violence of Levinasian ethical subjectivity, in which the self is perpetually guilty, traumatized by the inescapable burden of a responsibility it cannot fulfill. To address this violence towards self while maintaining the asymmetrical ethics of compassion, I have drawn on \u015a\u0101ntideva\u2019s ''Bodhicary\u0101vat\u0101ra''. \u015a\u0101ntideva\u2019s account of subjectivity and ethics indicates a path of self-cultivation that develops compassionate attention to the suffering other. I have described and analyzed this path, emphasizing how it addresses the deepest needs of the self while simultaneously enabling a greater sensibility to the suffering of others and a greater capacity for the alleviation of their distress.",""],["The Self and the Other in Bodhicary\u0101vat\u0101ra: Part 1<\/a>","","","",""],["The Seal of Engagement in Awakening the Power of Faith: \u015araddh\u0101bal\u0101dh\u0101n\u0101vat\u0101ramudr\u0101 (Beer, Z.)<\/a>","","","''The Seal of Engagement in Awakening the Power of Faith'' is made up of two lengthy orations\u2014one by the Buddha, and one by the bodhisattva Samantabhadra\u2014delivered in response to questions by the bodhisattva Ma\u00f1ju\u015br\u012b. The Buddha\u2019s teaching consists of numerous sets of five principles related to bodhisattva practice, each item of which is subsequently defined. These come together to teach Ma\u00f1ju\u015br\u012b how bodhisattvas can be \"inspired\" and thereby prepare themselves for the first bodhisattva level. In the latter part of the s\u016btra Samantabhadra teaches on the topic of buddha activity with a rich account of the expansive way in which buddhas act to benefit beings. (Source: [https:\/\/read.84000.co\/translation\/toh201.html.#summary 84000: Translating the Words of the Buddha])",""],["The Scripture on the Production of Buddha Images<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe ''Scripture on the Production of Buddha Images (Zuo Jo xingxiangjing)'' is a short text that actively encourages the dissemination of Buddhist icons by enumerating the marvelous rebirths that await those who produce them. Unfortunately, we know virtually nothing of the provenance of the ''Scripture on the Production of Buddha Images'': there are no extant Sanskrit or Tibetan versions, and the identity of the translator was lost at an early date. Be that as it may, an examination of the rather archaic language of the text, together with evidence provided by early Chinese Buddhist catalogues, suggest that the text was translated toward the end of the Eastern Han dynasty (25-220 C.E.) or shortly thereafter. This places the text among the earliest known Buddhist scriptures translated into Chinese. \n\n. . . This translation of the ''Zuo Jo xingxiangjing'' is based on the text found in the ''Taisho daizokyo'' (T 692: 16. 788a-c), consulting the parallel but somewhat less obtuse translation done in the Eastern Jin (''Zaoli xingxiang Ju.baa jing'', T 693:16.788c-790a). (Sharf, introductory remarks, 261\u201362; 264)",""],["The Scripture of Master of Medicine, Beryl Radiance Tath\u0101gata and The Sutra of the Girl Candrottar\u0101<\/a>","","","This volume contains two short Mahayana texts: ''The Sutra of Master of Medicine, Beryl Radiance Tath\u0101gata'', translated by Nobumi Iyanaga, and ''The Sutra of the Girl Candrottar\u0101'', translated by Rolf W. Geibel.\n\nEach of the two Mahayana scriptures in this volume holds special interest for different reasons. ''The Sutra of Master of Medicine, Beryl Radiance Tath\u0101gata'', in addition to focusing on Bhai\u1e63ajyaguru Buddha, serves as a good example of texts representing Buddhism in everyday life in the Indian society of its period. ''The Sutra of the Girl Candrottar\u0101'' is one of several Mahayana sutras in which the leading role is played by a female and is thus of particular interest for how women understood and dealt with issues in seeking enlightenment.\n\nTaish\u014d 450\nVolume 14\n\n''The Scripture of the Merits of the Former Vows of Master of Medicine, Beryl Radiance Tath\u0101gata'' is a translation of the ''Bhai\u1e63ajyaguru-s\u016btra'' (fifth to sixth centuries C.E.) done by the scholar-monk Xuanzang in 650 C.E. While the text mentions the supramundane purposes of some of the practices described within it, the main focus is on the worldly benefits provided to believers by the name of Bhai\u1e63ajyaguru Buddha.\n\nSource:\nCh. ''Yaoshi liuli guang rulai benyuan gongde jing' (\u85e5\u5e2b\u7409\u7483\u5149\u5982\u4f86\u672c\u9858\u529f\u5fb3\u7d93), from the Skt. ''Bhai\u1e63ajyaguru-vai\u1e0d\u016brya-prabh\u0101sa-p\u016brvapra\u1e47idh\u0101na-vi\u015be\u1e63avistara''. 1 fascicle.\n\nTaish\u014d 480\nVolume 14\n\n''The Sutra of the Girl Candrottar\u0101'' was translated into Chinese by J\u00f1\u0101nagupta in 591 C.E. The chief protagonist, the girl Candrottar\u0101, discusses some of the finer points of Buddhist doctrine and engages in exchanges with learned disciples and bodhisattvas, demonstrating her understanding of the Buddhist teachings. This text reflects the ambiguity of works of this genre toward issues of gender in regard to the attainment of buddhahood.\n\nSource:\nCh. ''Yueshangn\u00fc jing'' (\u6708\u4e0a\u5973\u7d93) from the Skt. ''Candrottar\u0101d\u0101rik\u0101-parip\u1e5bcch\u0101''. 2 fascicles. (Source: [https:\/\/bdkamerica.org\/product\/the-scripture-of-master-of-medicine-beryl-radiance-tathagata-and-the-sutra-of-the-girl-candrottara\/ BDK America])\n\n \n\n.",""],["The Sanskrit Buddhist Literature of Nepal (1971)<\/a>","","","A catalogue of the manuscripts presented by Brian Houghton Hodgson to the Asiatic Society of Bengal, preceded by an account of the donor, with lists of his works. (Source: Worldcat)",""],["The Sanskrit Buddhist Literature of Nepal (1882)<\/a>","","","A catalogue of the manuscripts presented by Brian Houghton Hodgson to the Asiatic Society of Bengal, preceded by an account of the donor, with lists of his works. (Source: [https:\/\/www.worldcat.org\/title\/sanskrit-buddhist-literature-of-nepal\/oclc\/911688760&referer=brief_results Worldcat])",""],["The Sam\u0101dhi Lists of the Ak\u1e63ayamatinirde\u015bas\u016btra and the Mah\u0101vyutpatti<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nMy interest in the ''sam\u0101dhi'' lists of the Mah\u0101y\u0101na scripture called ''Ak\u1e63ayamatinirde\u015ba'' and of the Sanskrit-Tibetan Buddhist dictionary called ''Mah\u0101vyutpatti'' was aroused by my present enterprise in translating the ''Ak\u1e63ayamatinirde\u015ba'' from Tibetan and Sanskrit fragments. I was intrigued that the ''s\u016btra'''<\/i>s ''sam\u0101dhi'' list, which was ignored by the Tanjur commentary dubiously attributed to Vasubandhu, had only a few items obviously in common with the ''Mah\u0101vyutpatti'' list, and yet the ''s\u016btra'''<\/i>s list in its Tibetan version and the ''Mah\u0101vyutpatti'' set had exactly the same number of items, namely 118. Wondering if there was any order to be found in these hundred-odd names of ''sam\u0101dhis'' or whether they were an arbitrary, careless listing, I initially tried grouping them by shared words, such as ''dharma'', or by states, such as experiences of light.[1] The trouble with this method, as later was revealed, is that it depends upon a personal attempt limited by a here-now consciousness. The approach adopted in this paper resorts to an ancient work to suggest the method to be employed. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In the process of determining various quotations and references to the ''Ak\u1e63ayamatinirde\u015bas\u016btra'' in later works for a separate report,[2] I noticed in the ''Mah\u0101y\u0101na-S\u016btr\u0101la\u1e43k\u0101ra'', Chap. IV, a list of 22 similes for generating the mind of enlightenment, associated with various terms of the Buddhist path, and at the end referring to the ' ''Ak\u1e63ayamatis\u016btra''.' Sylvain L\u00e9vi, who edited the ''S\u016btr\u0101la\u1e43k\u0101ra'', with customary scholarship attempted, although unsuccessfully, to locate the passage either in the ''Ak\u1e63ayamatinirde\u015bas\u016btra'' or in the ''Ak\u1e63ayamatiparip\u1e5bcch\u0101s\u016btra'', respectively in the ''Mah\u0101samnip\u0101ta'' and ''Ratnak\u016b\u1e6da'' scriptural classes of the Chinese canon.[3] By my work on the ''Ak\u1e63ayamatinirde\u015ba'' I knew that the ''Sutr\u0101la\u1e43k\u0101ra'' list did go with this ''s\u016btra'', not with a particular passage but rather with the eighty topics called ''ak\u1e63aya'' of this scripture, grouping them into twenty-two. Now, I too had looked into the small ''s\u016btra'' in the Tibetan ''Ratnak\u016b\u1e6da'', which stresses sets of ten and among these presents a list only by numbers one to ten of generations of mind along with ten associated named ''sam\u0101dhis''.[4] This then suggested the method. The way this ''s\u016btra'' associates generations of mind by numbers with ''sam\u0101dhis'' does not appear relevant to the ''Ak\u1e63ayamatinirde\u015ba'' list of ''sam\u0101dhis''. But the fact that it makes such an association does seem relevant. It suggested a try to see if the twenty-two generations of mind which the ''S\u016btr\u0101la\u1e43k\u0101ra'' claimed were based on the ''Ak\u1e63ayamati'' somehow fit the ''sam\u0101dhi'' list in that ''s\u016btra''.\n\n<h5>Notes<\/h5>\n#For general information about ''sam\u0101dhi'' lists from the Chinese Buddhist canon see Lewis R. Lancaster, ''Samadhi Names in Buddhist Texts: Malalasekera Commemoration Volume'', Colombo 1976, pp. 196\u2014202.\n#This essay is due to appear in a volume being published in India.\n#Sylvain L\u00e9vi, ed., ''Asa\u1e45ga: Mah\u0101y\u0101na-S\u016btr\u0101la\u1e43k\u0101ra'', Paris 1907, p. 17, n. 20.\n#''\u0100rya-ak\u1e63ayamati-parip\u1e5bcch\u0101-n\u0101ma-mah\u0101y\u0101na-s\u016btra'', ''Kanjur'', ''Dkon-brtsegs'' (\u00e9dition of Peking canon, Japanese photographic edition, Vol. 24, p. 206, fol. 2).",""],["The Saddharma-Pu\u1e47\u1e0dar\u012bka or The Lotus of the True Law (1884)<\/a>","","","An English translation of the ''Saddharmapu\u1e47\u1e0dar\u012bkas\u016btra'' by H. Kern. Published by the Clarendon Press in 1884 as vol. 21 of the The Sacred Books of the East series.",""],["The Saddharma La\u1e45k\u0101vat\u0101ras\u016btra (Vaipulya S\u016btra)<\/a>","","","A Sanskrit critical edition of the ''La\u1e45k\u0101vat\u0101ras\u016btra'' edited by Yadun\u0101tha Pras\u0101d Dubey. According to Florin Deleanu, \"It basically reproduces Vaidya ed. (itself is a faithful reflection of Nanjio's ed.), accompanied by a translation into Nepalese.\" (Deleanu, \"The ''La\u1e45k\u0101vat\u0101ras\u016btra'': A Bibliographical Survey,\" 18)",""],["The Root Stanzas of the Middle Way<\/a>","","","This volume presents a new English translation of the founding text of the Madhyamaka (Middle Way) school of Mahayana Buddhism, Nagarjuna\u2019s Root Stanzas of the Middle Way, and includes the Tibetan version of the text. The Root Stanzas holds an honored place in all branches of Tibetan Buddhism, as well as in the Buddhist traditions found in China, Japan, and Korea, because of the way it develops the seminal view of emptiness (shunyata), which is crucial to understanding Mahayana Buddhism and central to its practice. It is prized for its pithy and pointed arguments that show that things lack intrinsic being and thus are \u201cempty\u201d (shunya). They abide in the Middle Way, free from the extremes of permanence and annihilation.\n[https:\/\/www.shambhala.com\/the-root-stanzas-of-the-middle-way-9781645471417.html (Source: Shambhala Publications)]",""],["The Role of the Bodhicittavivara\u1e47a in the Mah\u0101mudr\u0101 Tradition of the Dwags po bka\u2019 brgyud<\/a>","","","The ''Commentary on Enlightened Attitude'' (''Bodhicittavivara\u1e47a''), which is attributed to the tantric N\u0101g\u0101rjuna (fl. 200 CE), takes the ultimate enlightened attitude (''bodhicitta'') as a direct realization of emptiness, and follows a positive approach to the ultimate, like the s\u016btras of and commentaries on the third wheel of the doctrine (''dharmacakra''). Taking this as N\u0101g\u0101rjuna's final position, the ''Commentary on Enlightened Attitude'' gains an important status for those who see in the third wheel of the doctrine teachings of definitive meaning. The present paper shows that 'Gos lo ts\u0101 ba gzhon nu dpal (1392-1481) and his disciple the Fourth Zhwa dmar pa Chos grags ye shes (1453-1524) follow this approach, but take positive descriptions of the ultimate in the third wheel of the doctrine as the result of a direct experience of emptiness beyond the duality of perceiving subject and perceived object. Standing in the Great Seal (Mah\u0101mudr\u0101) tradition of the Dwags po bka' brgyud, an ultimate existence of mind, such that self-awareness or the perfect nature exists as an entity, is not accepted by them. ([https:\/\/thlib.org\/?tid=T5695#\/sources\/128180 Source Accessed Sep 24, 2025])",""],["The Role of Solitude (viveka) in the Eighth Chapter (Dhy\u0101nap\u0101ramit\u0101) of the Bodhicary\u0101vat\u0101ra<\/a>","","","",""],["The Role of Bodhicitta in Buddhist Enlightenment (White 2005)<\/a>","","","This book contains the first complete translation and interpretation of two of the works of K\u016bkai (744\u2013845), the founder of the Japanese Shingon School of Buddhism. As an element of Mah\u0101y\u0101na Buddhist thought, bodhicitta ('enlightenment mind') is integral to an accurate understanding of the quest for Buddhist enlightenment. With the development of theories of this process, bodhicitta came to serve as that impetus urging a practitioner to engage himself in practice aiming at not merely individual release from samsara in an effort to attain nirvana, but also in other-oriented compassionate acts, the embodiment of which is the bodhisattva. This important interaction with, and responsibility for, others in the enlightenment process was particularly integral to the formulation of the ethical basis for East Asian Buddhism.\n\nAs discussion of the possibilities available to sentient beings engaged in various ritual practices and devotions progressed, the notion arose that they were actual partakers in Buddha-nature, with the potential of attaining Buddhahood. That sentient beings could even think of such a notion was indeed a radical departure from the doctrines of early Buddhism.\n\nIt was perhaps K\u016bkai, in his Shingon Buddhist doctrine, who took this notion to its fullest extent as he forwarded his scheme of actual integration between man and Buddha, facilitated by means of specifically directed practice, including activities of body, speech and mind. Such integration was not merely a philosophical phenomenon, but was viewed as a tangible and very immediate process. This immediacy is typified in the statement adopted by K\u016bkai indicating that one could even 'be a Buddha in this very body' (sokushin-j\u014dbutsu), eliminating the necessity for countless rebirths.\n\nK\u016bkai saw his unique Shingon doctrine and practice as not merely an addition to Mah\u0101y\u0101na Buddhist thought and Japanese Buddhist ritual, but rather as the distillation of all that Buddhist doctrine had been hinting at and attempting to explain. He took it to constitute the effective essence of Mah\u0101y\u0101na Buddhism, emphasizing the important notion that Buddhahood is a possibility for all. Two of K\u016bkai's original works, ''Benkemmitsu-niky\u014dron'' and ''Sammaya-kaijo'', as well as the ''Bodhicitta-\u015b\u0101stra'', a text from which he often quoted, constitute the foundation of his sokushin-j\u014dbutsu thought, and are elucidating in an analysis of the development of his bodhicitta view. (Source: [https:\/\/mellenpress.com\/book\/Role-of-Bodhicitta-in-Buddhist-Enlightenment-Including-a-Translation-Into-English-of-Bodhicitta-Sastrabenkemmitsu-Nikyoron-and-Sammaya-Kaijo\/6385\/ Edwin Mellen Press])",""],["The Ritual for the Bodhisattva Vow Arranged according to the Tradition of Patrul Rinpoche (Chatral Rinpoche 2008)<\/a>","","","This elaborate ritual for taking the bodhisattva vow, which includes preliminary recitations and practices as well as the vow itself, was arranged according to the tradition of the great Dza Patrul Rinpoche (1808\u20131887) by the holder of his lineage, Chatral Rinpoche Sangye Dorje, in 1986.",""],["The Righteous Vaccinated and the Unrighteous Unvaccinated? How \u015a\u0101ntideva's Bodhicary\u0101vat\u0101ra and the Gospel of John Might Help Us Understand the Ongoing Pandemic<\/a>","","","As the COVID-19 pandemic turns two how should those who feel like we have been responsible neighbors (kept our distance, worn our masks, availed ourselves to the vaccine) respond to those we feel have not been\u2014and specifically toward those who have refused the vaccine as a sign of political loyalty? How might those of us tempted to react from anger cultivate an alternative response? This paper explores the texts of two religions traditions\u2014Mah\u0101y\u0101na Buddhism's ''Bodhicary\u0101vat\u0101ra'' and Christianity's Gospel of John\u2014searching for resources for a response other than anger and blame.",""],["The Rice Seedling: \u015a\u0101listamba (Raktrul, 6th)<\/a>","","","In this s\u016btra, at the request of venerable \u015a\u0101riputra, the bodhisattva mah\u0101sattva Maitreya elucidates a very brief teaching on dependent arising that the Buddha had given earlier that day while gazing at a rice seedling. The text discusses outer and inner causation and its conditions, describes in detail the twelvefold cycle by which inner dependent arising gives rise to successive lives, and explains how understanding the very nature of that process can lead to freedom from it. (Source: [https:\/\/read.84000.co\/translation\/toh210.html#summary 84000: Translating the Words of the Buddha])",""],["The Rice Seedling Sutra<\/a>","","","In the Rice Seedling Sutra, the Buddha unpacks the law of cause and effect. He notes how in the natural world, a seed becomes a sprout, which produces a flower, which bears fruit. A seed has no intention to sprout; when the right conditions are assembled the fruit arises. Similarly, when our senses encounter an object, a sense consciousness arises naturally, without our intending it. This, says the Buddha, is also how karma works and how actions performed out of ignorance create suffering, whether we want it or not. And this same law of causality also governs enlightenment\u2014when the right conditions are assembled, awakening is assured.<br\/>\n\nIn many sutras like this one, the Buddha explains that to understand his Dharma is to understand dependent arising. Geshe Yeshe Thabkhe explores dependent arising, and the corollary teaching of emptiness, through this sutra and others. Commenting on the works of Indian masters such as \u015a\u0101ntarak\u1e63ita, he shows how belief in a creator god is incompatible with dependent arising, and by illuminating the teachings of N\u0101g\u0101rjuna and Candrak\u012brti, he shows how we do\u2014and do not\u2014exist. (Source: [https:\/\/wisdomexperience.org\/product\/rice-seedling-sutra\/ Wisdom Publications])",""],["The Resolve to Become a Buddha<\/a>","","","Becoming a ''buddha'' ('Awakened One') under the Bodhi tree (''Ficus religiosa'') was undoubtedly the most significant event in the career of the historical Buddha, and may be considered the starting point of Buddhism. According to both Mah\u0101y\u0101na ('Greater Vehicle') and H\u012bnay\u0101na ('Lesser Vehicle') or non-Mah\u0101y\u0101na, the historical Buddha had sometime in the distant past resolved to become a ''buddha'', thereby launching out on the career of a ''bodhisattva'', that is, a sentient being who strives to attain the highest state of awakening. A major distinction between non-Mah\u0101y\u0101na and Mah\u0101y\u0101na, however, is that for the former the status of being a ''bodhisattva'' or ''buddha'' is confined to the historical Buddha (or a few others like him), while the ultimate soteriological goal of a disciple is Arhatship (that is, the final state of a saint who has attained release from the cycle of birth and death) primarily for oneself. For the latter, by contrast, even an ordinary sentient being is capable of undertaking the long and arduous career of a ''bodhisattva'' by generating ''bodhicitta'' and finally becoming a ''buddha'' (just like the historical Buddha himself), primarily for the sake of many other sentient beings. In sum, a person who possesses or has generated ''bodhicitta'' is considered to be a ''bodhisattva'', and the form of Buddhism concerned with the theory and practice of a ''bodhisattva'' is known as Mah\u0101y\u0101na. The idea of ''bodhicitta'' in the sense of the resolve to become a ''buddha'' is hence the bedrock of Mah\u0101y\u0101na, and is what distinguishes a ''bodhisattva'' from a ''\u015br\u0101vaka'', Mah\u0101y\u0101na from non-Mah\u0101y\u0101na. It is presupposed by all forms of Mah\u0101y\u0101na Buddhism including Vajray\u0101na ('Diamond Vehicle'), or tantric Mah\u0101y\u0101na. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Multiple internal and external factors must have contributed to the formation and further development of the concept of ''bodhicitta''. The psychological need of the Buddhists to make up in one way or 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 to become a ''buddha''. Such an idea would not have lacked the doctrinal justification or legitimisation that it needed, for the non-Mah\u0101y\u0101na sources seem to abound in doctrinal elements that could easily be used to underpin the concept of ''bodhicitta''. In its early phase of development, the idea of generating ''bodhicitta'' probably meant only the initial resolve to become a ''buddha'', a momentous decision made by an aspirant seeking Buddhahood (''buddhatva''). This was seen as an indispensable but not necessarily a sufficient condition for the attainment of Buddhahood. However, gradually the idea came to encompass the entire theory and practice of a ''bodhisattva'' and to be considered not only a necessary but in fact a sufficient condition for such an attainment. In the course of time, even the true reality that a ''bodhisattva'' or ''buddha'' experiences as a spiritual event, the meditative insight or gnosis by means of which the true reality is experienced, and all conceivable resources or means\u2014be they psycho-physiological, visual, verbal, or visional impulses that could be employed for becoming a ''buddha''\u2014came to be regarded as ''bodhicitta''. It is this idea as found explicated in Indian and Tibetan Mah\u0101y\u0101na Buddhism that the present study seeks to examine. (Wangchuk, introductory remarks, 21\u201322)\n\n([https:\/\/www.academia.edu\/471592\/Wangchuk_2007_The_Resolve_to_Become_a_Buddha_A_Study_of_the_Bodhicitta_Concept_in_Indo-Tibetan_Buddhism._Studia_Philologica_Buddhica_Monograph_Series_23._Tokyo_The_International_Institute_for_Buddhist_Studies_2007 Read More Online...])",""],["The Relationship between Morality and the Body in Monastic Training according to the \u015aik\u1e63\u0101samuccaya<\/a>","","","'''Abstract'''\n\nWhere do we locate the effects of monastic training? Are these located primarily in the interior of a person's psyche or on the exterior of the body? This thesis argues that according to the ''\u015aik\u1e63\u0101samuccaya'', a Sanskrit Buddhist compendium of monastic discipline, virtue is as much a feature of the body as it is an inner quality\u2014a perception which has wide resonance in the Buddhist literature of many schools. Morality is persistently associated with the body in this text. Beings are adorned or perfumed with virtue; likewise they are disfigured by sin or reek with the stench of their immoral conduct. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Chapters one and two demonstrate that monastic training centers on transforming the embodied subject, physically and morally. Chapter one examines the Sanskrit vocabulary for body. A central concern throughout the thesis is to demonstrate that mistranslation of technical vocabulary has obscured the body's significance in Buddhist literature. Chapter two describes the biological features which mark \"virtuous bodies,\" such as beauty and health. It argues that the ''\u015aik\u1e63\u0101samuccaya'' regards both body and morality as extraordinarily pliable\u2014that is, capable of transformation through a broad range of monastic practices. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Chapter three investigates the physical effects of eradicating the defilements (passion, anger, and delusion) attained by meditating on the body's foulness, impermanence, and lack of enduring essence. Elimination of defilements produces a Buddha's irresistibly beautiful body. The chapter argues that a philosophical analysis of the body (''param\u0101rthasatya'') is in the service of an ethical perspective (''sa\u1e43v\u1e5btisatya''). Attention is paid to the rhetorical function of gender in eradicating defilements. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Chapter four investigates the effects of encounters with the virtuous bodies of Buddhas, bodhisattvas, and disciplined monks. In particular, the chapter explores how aesthetic, medical, and alchemical discourses suggest that bodhisattva bodies, which delight, heal, transmute, and purify living beings, transform others, physically and morally. Whereas chapter three explores the transformative effects of cultivating detachment from the body, chapter four examines the effects of attraction to certain kinds of bodies. The ''\u015aik\u1e63\u0101samuccaya'' regards association with the virtuous bodies of others as highly productive of virtue.",""],["The Reflexive Nature of Awareness (2000)<\/a>","","","According to the Tibetan Tsong Kha pa one of the eight difficult points in understanding Madhyamaka philosophy is the way in which Pr\u0101sa\u1e45gika Madhyamaka does not accept even conventionally that reflexivity is an essential part of awareness \u2014 that in being aware there is also an awareness of being aware (rang rig). One of the most sysyematic and detailed refutations of Tsong kha pa's approach to this issue can be found in the commentary to the ninth chapter of the Bodhicarya\u0101vat\u0101ra by the rNyingma lama Mi pham (1846\u20131912), together with Mi pham's own replies to his subsequent critics. In the course of this Mi pham reveals a vision of what is going on in the Madhyamaka which is rather different from the more familiar Tibetan approach of Tsong kha pa. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Paul Williams places this controversy in its Indian and Tibetan context. He traces in detail Mi pham's position in his commentary on the Bodhicarya\u0101vat\u0101ra, the attack of one of his opponents, and his response, as well as indicating ways in which this controversy over the nature of awareness may be important within the context of Mi pham's rNyingma heritage of rDzogs chen thought and practice. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This book is the first book length study of its subject, and also includes a reprint of a previous paper by Williams on the reflexive nature of awareness, as well as the relevant Tibetan texts from Mi pham. The book will be of interest to all students of Indian and Tibetan Madhyamaka, as well as associated areas of Buddhist thought such as Yog\u0101c\u0101ra and the philosophy of Dharmak\u012brti. It will also be of value to those concerned with the intelectual foundations of rDzogs chen. (Source: Back cover of Routledge 2013 edition)",""],["The Reflexive Nature of Awareness (1998)<\/a>","","","According to the Tibetan Tsong Kha pa one of the eight difficult points in understanding Madhyamaka philosophy is the way in which Pr\u0101sa\u1e45gika Madhyamaka does not accept even conventionally that reflexivity is an essential part of awareness \u2014 that in being aware there is also an awareness of being aware (rang rig). One of the most systematic and detailed refutations of Tsong kha pa's approach to this issue can be found in the commentary to the ninth chapter of the Bodhicary\u0101vat\u0101ra by the rNyingma lama Mi pham (1846\u20131912), together with Mi pham's own replies to his subsequent critics. In the course of this Mi pham reveals a vision of what is going on in the Madhyamaka which is rather different from the more familiar Tibetan approach of Tsong kha pa. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Paul Williams places this controversy in its Indian and Tibetan context. He traces in detail Mi pham's position in his commentary on the Bodhicary\u0101vat\u0101ra, the attack of one of his opponents, and his response, as well as indicating ways in which this controversy over the nature of awareness may be important within the context of Mi pham's rNyingma heritage of rDzogs chen thought and practice. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This book is the first book length study of its subject, and also includes a reprint of a previous paper by Williams on the reflexive nature of awareness, as well as the relevant Tibetan texts from Mi pham. The book will be of interest to all students of Indian and Tibetan Madhyamaka, as well as associated areas of Buddhist thought such as Yog\u0101c\u0101ra and the philosophy of Dharmak\u012brti. It will also be of value to those concerned with the intellectual foundations of rDzogs chen. (Source: Back cover of Routledge 2013 edition)","Focuses on verses 9:21 and 9:26."],["The Reality of Altruism: Reconstructing \u015a\u0101ntideva, A Review of Altruism and Reality: Studies in the Philosophy of the Bodhic\u0101ry\u0101vat\u0101ra, by Paul Williams<\/a>","3","22","No abstract given. Here are the first relevant paragraphs:\n\nPaul Williams' new book ''Altruism and Reality: Studies in the Philosophy of the Bodhicaryavatara'' is Buddhology at its best, a masterful blend of two elements seldom successfully combined: a scholarly investigation of the tradition and a critical philosophical interrogation of some of the tradition's more important theories and arguments. The book is made up of five separate studies of some key verses of the eighth and ninth chapters of Santideva's ''Bodhicary\u0101vat\u0101ra''[1] and their interpretation by Indian and Tibetan commentators. One of Williams' aims is to shed some light on the process whereby Tibetan commentarial traditions reshaped Indian Madhyamaka, with sometimes striking results. For instance, his study of Bodhicaryavatara 9.140 (chapter 4, \"Identifying the Object of Negation\") helps explain how the dGe lugs understanding of Pr\u0101sa\u1e45gika Madhyamaka epistemology came to look rather more like the Sv\u0101tantrika of the Indian M\u0101dhyamika Bh\u0101vaviveka. There is also discussion of a controversy over the nature of nirv\u0101\u1e47a (chapter 1 ), and an argument for ''cittam\u0101tra'' or consciousness-only, the view of the Yog\u0101c\u0101ra school (chapter 3). But it is the subject of his second and fifth chapters, the relation between the practice of altruism and our understanding of the nature of persons, that I shall focus on here. (Siderits, \"The Reality of Altruism: Reconstructing \u015a\u0101ntideva,\" 412)\n\n<h5>Notes<\/h5>\n#The widely available translation by Crosby and Skilton (\u015a\u0101ntideva 1993) is useful and generally reliable.","Main ideas:\n\n*\"In two key passages \u015a\u0101ntideva argues that, given that the person is a mere conceptual fiction, it follows that one should be equally concerned for the well-being of all, that is, that self-interested concern for one's own welfare to the exclusion of that of others is the product of ignorance.\"\n*Williams is not convinced that such this entailment makes sense\n*In addition, Williams takes issue with the Reductionist view of persons itself\n*In this article, Siderits aims to defend \u015a\u0101ntideva's position\n*\"The argument is that since one does have self-interested concern for one's future births, even though the person who is reborn is numerically distinct from the present person, one is shown to be inconsistent in not exhibiting equal concern for contemporary others.\"\n*According to Williams, this argument creates a dilemma for \u015a\u0101ntideva: The Buddhist tradition accepts that personal identity extends over rebirth. If \u015a\u0101ntideva denies this, he falls into annihilationism (ucchedav\u0101da)\n*Williams stresses the point that \u015a\u0101ntideva's argument is based on negation of the existence of persons not only ultimately but also conventionally\n*Siderits disagrees with Williams on th point just mentioned\n*The teachings in Chapter 8 might be provisional\n*Siderits makes the following counter-argument:\n**If realizing emptiness involves understanding that things only exist as conceptual fictions, then the bodhisattva's practice of helping others may reflect greater attentiveness to the concrete individuality of the persons involved, because personhood is seen as a fiction as everything is equally empty. \n**Although one should help others because suffering is bad regardless of location, taking location into account will no longer appear to the bodhisattva as sheer ignorance."],["The Ratnar\u0101\u015bis\u016btra Quoted in the \u015aik\u1e63\u0101samuccaya<\/a>","","","",""],["The Range of the Bodhisattva: A Study of an Early Mah\u0101y\u0101nas\u016btra - \u0100ryasatyakaparivarta<\/a>","","","'''Abstract'''\n\nThe present study is designed to introduce the previously untranslated middle length Mah\u0101y\u0101na s\u016btra Aryasatyakaparivarta, an early Mah\u0101y\u0101na work, which was widely cited by many ancient Indian and Tibetan authors. Satyav\u0101din, a non-Buddhist teacher, is the bodhisattva and main hero of the s\u016btra who expounds the Buddhist teachings.\n\nThe text of the s\u016btra deals with all the major Buddhist subjects on both conventional and ultimate truths as well as integrating these teachings with advice on state policy. The s\u016btra describes the stages of practice of the path to enlightenment, starting with the ten virtuous and non-virtuous actions and their results, upward to the universal compassion of the bodhisattvas and the Buddha, and includes the six perfections, the skillful means of the bodhisattvas and the Tath\u0101gata, the Buddha vehicle as the ultimate vehicle, the Buddha body adorned with the thirty-two auspicious characteristics and eighty distinctive marks, the thirty-two compassions of the Tath\u0101gata, the thirty-seven wings of enlightenment, the four confidences of the Buddha, and ultimate truth as an inexpressible reality.\n\nSatyav\u0101din gives extensive advice on state policy to the king and discusses the flaws and virtues of some of his contemporaries. At the s\u016btra's conclusion the Buddha prophesies Satyav\u0101din's future perfectly full enlightenment.\n\nThe introduction deals with plausible evidence to date this s\u016btra prior to other well-known Mah\u0101y\u0101na s\u016btras. It also discusses the meaning of nirgantha in analyzing Satyav\u0101din's non-Buddhist guise, and contrasts Satyav\u0101din's advice on state policy, in particular on punishments and war, with other ancient Indian non-Buddhist and Buddhist scriptures.\n\nFurthermore, it describes the use and expansion of Satyav\u0101din's ideas by later Indian and Tibetan authors.\n\nThe appendices explain the s\u016btra's teachings on karma, the thought of enlightenment, the meaning of praj\u00f1\u0101p\u0101ramit\u0101, and other topics based o later Indian and Tibetan sources.",""],["The Questions of the N\u0101ga King S\u0101gara (3): S\u0101garan\u0101gar\u0101japarip\u1e5bcch\u0101 (Gyaltsen, Kalsang)<\/a>","","","In this very short s\u016btra, the Buddha explains to a n\u0101ga king and an assembly of monks that reciting the four aphorisms of the Dharma is equivalent to recitation of all of the 84,000 articles of the Dharma. He urges them to make diligent efforts to engage in understanding the four aphorisms (also called the four seals), which are the defining philosophical tenets of the Buddhist doctrine: (1) all compounded phenomena are impermanent; (2) all contaminated phenomena are suffering; (3) all phenomena are without self; (4) nirv\u0101\u1e47a is peace. (Source: [https:\/\/read.84000.co\/translation\/toh155.html#summary 84000: Translating the Words of the Buddha])",""],["The Questions of the N\u0101ga King S\u0101gara (2): S\u0101garan\u0101gar\u0101japarip\u1e5bcch\u0101 (Ewing, B.)<\/a>","","","''The Questions of the N\u0101ga King S\u0101gara'' presents a discourse given by the Buddha \u015a\u0101kyamuni on the importance of considering the effects caused by actions. At the start of his teaching, the Buddha remarks how the variety of forms that exist, and in fact all phenomena, come about as the result of virtuous and nonvirtuous actions. By understanding this law of cause and effect and by taking great care to engage in virtue, one will avoid rebirth in the lower realms and enter the path to perfect awakening. In the rest of his discourse he explains in great detail the advantages of engaging in each of the ten virtues and the problems associated with not engaging in them. (Source: [https:\/\/read.84000.co\/translation\/toh154.html#summary 84000: Translating the Words of the Buddha])",""],["The Questions of the N\u0101ga King S\u0101gara (1): S\u0101garan\u0101gar\u0101japarip\u1e5bcch\u0101 (Hinkle, T.)<\/a>","","","''The Questions of the N\u0101ga King S\u0101gara'' begins with a miracle that portends the coming of the N\u0101ga King S\u0101gara to Vulture Peak Mountain in R\u0101jag\u1e5bha. The n\u0101ga king engages in a lengthy dialogue with the Buddha on various topics pertaining to the distinction between relative and ultimate reality, all of which emphasize the primacy of insight into emptiness. The Buddha thereafter journeys to King S\u0101gara\u2019s palace in the ocean and reveals details of the king\u2019s past lives in order to introduce the ''inexhaustible'' casket dh\u0101ra\u1e47\u012b. In the n\u0101ga king\u2019s palace in the ocean, he gives teachings on various topics and acts as peacemaker, addressing the ongoing conflicts between the gods and asuras and between the n\u0101gas and garu\u1e0das. Upon returning to Vulture Peak, the Buddha engages in dialogue with King Aj\u0101ta\u015batru and provides N\u0101ga King S\u0101gara's prophecy. (Source: [https:\/\/read.84000.co\/translation\/toh153.html#summary 84000: Translating the Words of the Buddha])",""],["The Questions of S\u0101garamati: S\u0101garamatiparip\u1e5bcch\u0101 (Hinkle, T.)<\/a>","","","Heralded by a miraculous flood, the celestial bodhisattva S\u0101garamati arrives in R\u0101jag\u1e5bha to engage in a Dharma discussion with Buddha \u015a\u0101kyamuni. He discusses an absorption called \"The Pristine and Immaculate Seal\" and many other subjects relevant to bodhisattvas who are in the process of developing the mind of awakening and practicing the bodhisattva path. The s\u016btra strongly advises that bodhisattvas not shy away from the afflictive emotions of beings\u2014no matter how unpleasant they may be\u2014and that insight into these emotions is critical for a bodhisattva\u2019s compassionate activity. The s\u016btra deals with the preeminence of wisdom and non-grasping on the path. In the end, as a teaching on how to deal with m\u0101ras, the s\u016btra illuminates the many pitfalls possible on the path of the Great Vehicle. (Source: [https:\/\/read.84000.co\/translation\/toh152.html#summary 84000: Translating the Words of the Buddha])",""],["The Questions of R\u0101\u1e63\u1e6drap\u0101la (1): R\u0101\u1e63\u1e6drap\u0101laparip\u1e5bcch\u0101 (Brockhausen, K.)<\/a>","","","The newly ordained monk R\u0101\u1e63\u1e6drap\u0101la questions the Buddha about the proper conduct of a bodhisattva. The Buddha proceeds to explain its features in detail, giving as examples his own conduct in his multiple past lives. He tells the story of his past life as prince Pu\u1e47yara\u015bmi, who abandoned pleasure, a kingdom, and riches to follow the bodhisattva path to enlightenment for the sake of sentient beings. (Source: [https:\/\/read.84000.co\/translation\/toh62.html#summary 84000: Translating the Words of the Buddha])",""],["The Question of R\u0101\u1e63\u1e6drap\u0101la<\/a>","","","An English translation of Louis Finot's text of the ''Ra\u1e63\u1e6drap\u0101laparip\u1e5bcch\u0101'' (1901) containing a brief introduction. In English and Sanskrit (roman). Based on the author's doctoral thesis-Utrecht University, 1952.",""],["The Progress in Meditation (Jadusingh 2020)<\/a>","","","The title, ''The Progress in Meditation: The Three Bh\u0101van\u0101kramas of Kamala\u015b\u012bla'' refers to the Sanskrit tile ''Bh\u0101van\u0101krama'' composed in Tibet between the years 792-794 CE on the occasion of the the so-called bSam Yas debate or the Council of Lhasa which featured the historic encounter between the Indian Buddhist scholar Kamalasila and the Chinese Chan monk Hva Shang Mahayana. The completed translation of the three Bhavanakramas of Kamalasila represents for me the grateful fulfillment of a task originally undertaken over 40 years ago when I first encountered Prof. Giuseppe Tucci's editions of the trilogy. In my peregrinations and vicissitudes over these years, I have actually lost three earlier translations but so committed have I been to getting a complete translation done that I began anew over three years ago with a determined effort to get the task done in a reasonable time-frame. Thanks to my experience with the earlier (lost) completed translations, my latest attempt was much obviated. I am pleased to present to interested readers these most celebrated treatises on Buddhist meditation according to the standpoint of the hybrid Yogacara-Svatantrika Madhyamaka school represented by Santaraksita and Kamalasila. My Introduction does not cover all important topics in the trilogy but focuses primarily on some topics of polemical significance such as gradual versus instantaneous enlightenment (kramika vs. yugapat bodhi) 'discriminating wisdom and skillful-means' (prajnopaya), the importance of the balanced practice of tranquility and insight (samatha-vipasyana-yuganaddha) and the proper role of mindfulness and attention (smrti-manasikara) in the practice of samadhi (samadhi-bhavana). The headings in square brackets are not part of the original texts (Sanskrit or Tibetan) but were deemed necessary to delineate the various topics. The Bhavanakrama-s of Kamalasila are of particularly foundational importance in the history of Indo-Tibetan Buddhism and more generally to Buddhist soteriology in the matter of the sudden-gradualist controversy concerning enlightenment (bodhi), an issue which figures greatly in some Mahayana schools, both exoteric (Sutra-based) and esoteric (Tantra-based). From a modernist perspective, the trilogy may be characterized as partly religious and partly philosophical: it has the pervasive tone of Buddhist piety in its extolment of the bodhisattva-practice involving the Six (or Ten) Perfections (paramita) and Ten Stages (bhumi) as found in the Mahayana Discourses (Sutras) and Expository Treatises (Sastras), amply quoted in the trilogy, but its rigorous arguments and polemics are entirely consistent with the author's commentary (Panjika) to his teacher Santaraksita's Compendium of Philosophical Tenets (Tattvasamgraha). The logical arguments of the Bhavanakramas (BKs) are also entirely consistent with those found in his Madhyamakaloka. The Bhavanakrama-s can be classed with the Bodhisattvabhumi, Bodhicittopada-Sutrasastra and the Bodhicaryavatara. In an even wider comparison, it is comparable in part to the Buddhaghosa's Visuddhimagga in exposition of the theme of the integration of tranquility and insight (samatha-vipasyana-yuganaddha) and the Tian Ta'i patriarch Chi-I's monumental The Great Calming and Contemplation (Mo ho chih kuan), devoted entirely to the subject of samatha-vipasyana. Translated from the original Sanskrit with footnotes and appendices of the Sanskrit texts in Devanagari and Roman, this present translation is only the second complete translation from Sanskrit. The other pioneering translation by Paramananda Sharma (Aditya Prakashan, Delhi 1997, 2004)) from the Sanskrit is entirely welcome but the scholarship in this area requires the more complete treatment that I have given to this trilogy. ([https:\/\/www.namsebangdzo.com\/The-Progress-in-Meditation-Laul-Jadusingh-p\/9781660901135.htm?srsltid=AfmBOopat3oJuz0lAb9J13kKEX5bR3bOsFRu09Lx2ASeMXmFdKz7bdPl Source Accessed Feb 10, 2025])",""],["The Profound Reality of Interdependence-Review by Bouthillette<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThis latest book from Douglas S. Duckworth is a much welcome contribution to the field of Buddhist philosophy, particularly of the Tibetan brand of Prasangika-Madhyamaka initiated by Tsongkhapa and perpetuated by his Yellow Hat school, the ''dge lugs'' (Gelugs), the most influential figure of which is now undoubtedly the Dalai Lama. Duckworth's translation of K\u00fcnzang S\u00f6nam's Tibetan commentary on the ninth chapter of ''The Way of the Bodhisattva'' (''Bodhicaryavatara''), composed by Shantideva in eighth-century India, is fluid and most accessible, regardless of its technicalities. S\u00f6nam (1823\u20131905), born in ''mi nyag'' (Minyak) in Dokham, student of the eminent Jamyang Khyentse Wangpo and Patrul Rimpoche, among others, ecumenically studied the old and new schools of Buddhism in Tibet at places like Sershul, Sera, and Drepung. He produced the most extensive Tibetan commentary on the ''Way of the Bodhisattva'' ever written. Duckworth eloquently provides us with the first English translation of S\u00f6nam's overview of Shantideva's notoriously cryptic ninth chapter on the 'perfection of wisdom' (''prajna-paramita''), crowning the entire text. Duckworth's introduction to the text is an exercise in concision. It manages to offer an historical overview of the study of Shantideva's text in Tibet, to document the life of S\u00f6nam in the same country, and to summarize critical points of S\u00f6nam's overview of the ninth chapter within a mere eighteen pages, leaving all the room for the text to speak for itself. (Bouthillette, \"Review,\" 323) [https:\/\/doi.org\/10.1080\/0048721X.2021.1877468 Read more here]",""],["The Profound Reality of Interdependence<\/a>","","","''The Way of the Bodhisattva'', composed by the monk and scholar \u015a\u0101ntideva in eighth-century India, is a Buddhist treatise in verse that beautifully and succinctly lays out the theory and practice of the Mahayana path of a bodhisattva. Over one thousand years after \u015a\u0101ntideva's composition, K\u00fcnzang S\u00f6nam (1823-1905) produced the most extensive commentary on the ''Way of the Bodhisattva'' ever written. This book is the first English translation of K\u00fcnzang S\u00f6nam's overview of \u015a\u0101ntideva's notoriously difficult ninth chapter on wisdom.\n\nThe ninth chapter of the ''Way of the Bodhisattva'' is philosophically very rich but forbiddingly technical, and can only be read well with a good commentary. K\u00fcnzang S\u00f6nam's commentary offers a unique and complete introduction to the view of Pr\u0101sa\u1e45gika-Madhyamaka, the summit of Buddhist philosophy in Tibet, as articulated by Tsongkhapa. It brings \u015a\u0101ntideva's text, and Tsongkhapa's interpretation of Pr\u0101sa\u1e45gika-Madhyamaka, into conversation with a vast Buddhist literature from India and Tibet. By articulating the integral relationship between emptiness and interdependence, this text formulates a sustained and powerful argument for emptiness as a metaphysical basis of bodhisattva ethics. This volume makes the ninth chapter accessible to English-speaking teachers and students of the ''Way of the Bodhisattva''. (Source: Oxford University Press)",""],["The Preliminary Practice of Tonglen<\/a>","","","This advice on the practice of ''tonglen'' was dictated by Lama Zopa Rinpoche to Kendall Magnussen in 2006. Additional advice given by Rinpoche to Ven. Holly and then to Ven. Sarah Thresher. Edited into this format by Ven. Sarah in April 2012. Chapter Two is a short ''tonglen'' practice compiled by Ven. Sarah on the basis of instructions from Kyabje Zopa Rinpoche.\n\nSee also Lama Zopa Rinpoche\u2019s extensive ''tonglen'' practice in [https:\/\/www.lamayeshe.com\/article\/chapter\/meditation-seven-seven-techniques-mahayana-cause-and-effect-part-iii-bodhisattvas The Wish-Fulfilling Golden Sun of the Mahayana Thought Training.] For more advice about ''tonglen'', see [https:\/\/www.lamayeshe.com\/advice\/mind-training-lo-jong Rinpoche's Online Advice Book].",""],["The Prediction of Ma\u00f1ju\u015br\u012b's Attainment of Buddhahood<\/a>","","","",""],["The Precious Garland: An Epistle to a King<\/a>","","","This book is a commemorative edition that was produced especially for the occasion of H.H. the Dalai Lama's teachings in Los Angeles in June 1997.",""],["The Precious Discourse on the Blessed One\u2019s Extensive Wisdom That Leads to Infinite Certainty: Ni\u1e63\u1e6dh\u0101gatabhagavajj\u00f1\u0101navaipulyas\u016btraratn\u0101nanta (Doctor, A.)<\/a>","","","The Buddha's disciple, the monk P\u016br\u1e47a, oversees the construction of a temple dedicated to the Buddha in a distant southern city. When the master builder suggests that the building may be used by others in the Buddha's absence, P\u016br\u1e47a argues that no one but an omniscient buddha may rightly take up residence there. Enumerating the kinds of knowledge that are unique to a buddha's perfect awakening, P\u016br\u1e47a then delivers a lengthy exposition that also relates each of these qualities to the knowledge of the four truths. Following P\u016br\u1e47a's teaching, the master builder invites the Buddha and his followers from afar to the inauguration of the newly built structure. They arrive, flying through the sky. After the inauguration, the Buddha pauses with his monks on the shores of the ocean, where he receives the worship of numerous n\u0101ga kings, teaches and inspires them, and predicts their awakening. At Maudgaly\u0101yana's request, the Buddha then recounts each of the specific events in his past lives that ultimately led to the unfolding of each of his particular kinds of knowledge. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This long s\u016btra thus serves as a detailed guide to the different aspects of the Buddha's awakened wisdom, particularly those that, in many accounts of the qualities of buddhahood, are known as the ten powers or strengths. (Source: [https:\/\/read.84000.co\/translation\/toh99.html.#summary 84000: Translating the Words of the Buddha])",""],["The Pratyutpanna Sam\u0101dhi Sutra: The \u015a\u016bra\u1e45gama Sam\u0101dhi Sutra<\/a>","","","Taish\u014d 418\nVolume 13\n\nThe Pratyutpanna Sam\u0101dhi Sutra: The ''Pratyutpanna Sam\u0101dhi Sutra'' derives its name from the ''pratyutpannabuddhasa\u1e43mukh\u0101vasthita-sam\u0101dhi'', the spiritual state in which by mental concentration one is able to see buddhas appearing before one\u2019s very eyes. This s\u016btra describes the techniques involved and gives Amit\u0101yus, who resides in the western paradise of Sukh\u0101vat\u012b, as an example of a buddha who might appear in such a manner.\n\nOne of the oldest Mah\u0101y\u0101na s\u016btras, this is the earliest reference to Amit\u0101yus among all the s\u016btras. It can thus be regarded as a forerunner of the Pure Land S\u016btras.\n\nSource\nSkt. ''Pratyutpannabuddhasa\u1e43mukh\u0101vasthita-sam\u0101dhi-s\u016btra''. Translated into the Chinese by Lokak\u1e63ema as ''Banzhou sanmei jing'' (\u822c\u821f\u4e09\u6627\u7d93). 3 Fascicles.\n\nTaish\u014d 642\nVolume 15\n\nThe \u015a\u016bra\u1e45gama Sam\u0101dhi Sutra: The ''\u015a\u016bra\u1e45gama Sam\u0101dhi Sutra'' expounds the essentials of meditative practice. When asked by the bodhisattva D\u1e5b\u1e0dhamati, the Buddha replies that the ''\u015b\u016bra\u1e45gama-sam\u0101dhi'' (\"Sam\u0101dhi of the Heroic March\") is foremost among all methods of spiritual training, embracing within it all other methods of practice, and he then goes on to describe it in detail, explaining its powers and how to go about practicing this method. Viewed historically, the thought presented in this s\u016btra anticipates such works as the ''Avata\u1e43saka-s\u016btra'', the ''Vimalak\u012brtinirde\u015ba-s\u016btra'', and the ''Saddharmapu\u1e47\u1e0dar\u012bka-s\u016btra'', and it is considered to have been composed around the start of the Common Era.\n\nSource\nSkt. ''\u015a\u016bra\u1e45gamasam\u0101dhi-s\u016btra''. Translated into the Chinese by Kum\u0101raj\u012bva as ''Shoulengyan sanmei jing'' (\u9996\u695e\u56b4\u4e09\u6627\u7d93). 2 fascicles.\n\n(Source: [https:\/\/bdkamerica.org\/product\/the-pratyutpanna-samadhi-sutra-and-the-surangama-samadhi-sutra\/ BDK America])",""],["The Pram\u0101\u1e47asamuccaya's Opening Reverence Invocation and Kamala\u015b\u012bla's Bodhicitta (Sat\u014d 2022)<\/a>","","","In the opening reverence invocation of ''Pram\u0101\u1e47asamuccaya''\uff08PS, to describe the Buddha Dign\u0101ga uses four names expressing meritorious qualities, including ''jagaddhitai\u1e63in''\uff08one who wishes for the benefit of the people of the world.\n\nAs noted by scholars, Dharmak\u012brti\u2019s ''Pram\u0101\u1e47av\u0101rttika'' \u2161\uff08PV \u2161\uff09 takes the form of a\ncommentary on PS\u2019s opening reverence invocation.[1]\n\nEltschinger 2011 also discusses the relationship between ''jagaddhitai\u1e63in'' in this\ninvocation and ''bodhicittotp\u0101da'' in PV \u2161. However, that study does not take into account how the two types of ''bodhicitta'' discussed by Kamala\u015b\u012bla in ''First Bh\u0101van\u0101krama''\uff08BhK \u2160) are related.\n\nIn this paper, I will examine the relationship of the PS opening reverence invocation's\n''jagaddhitai\u1e63in'' and ''\u015b\u0101st\u1e5b'' with the two types of ''bodhicitta'' discussed in BhK I.",""],["The Practice of Lojong: Cultivating Compassion through Training the Mind<\/a>","","","For many centuries Indian and Tibetan Buddhists have employed this collection of pithy, penetrating Dharma slogans to develop compassion, equanimity, lovingkindness, and joy for others. Known as the lojong\u2014or mind-training\u2014teachings, these slogans have been the subject of deep study, contemplation, and commentary by many great masters.\n\nIn this volume, Traleg Kyabgon offers a fresh translation of the slogans as well as in-depth new commentary of each. After living among and teaching Westerners for over twenty years, his approach is uniquely insightful into the ways that the slogans could be misunderstood or misinterpreted within our culture. Here, he presents a refreshing and clarifying view, which seeks to correct points of confusion. (Source: [https:\/\/www.shambhala.com\/the-practice-of-lojong-1210.html?srsltid=AfmBOorfmvnxRCqct6uauJWcoGz9D_rJe3l8E5doTnxPj0KJvzwp90Ds Shambhala Publications])",""],["The Power of Mind<\/a>","","","A modern guidebook based on ancient Buddhist techniques for transforming emotional pain, anxiety, and stress into complete mental well-being that benefits us and the people around us.\n\nWe\u2019ve all heard platitudes about cultivating love and compassion, but how can we really develop these qualities in ourselves and\u2014crucially\u2014share them in our world? The Power of Mind provides a proven path.\n\nKhentrul Rinpoche teaches that regardless of what\u2019s unfolding in our lives, our route to freedom lies in our minds\u2014and how we work with them. A thousand years ago, the Indian saint Atisha endured great hardship to bring the Buddha\u2019s teachings to Tibet, where they flourished. This book introduces a primary text that emerged\u2014the Seven Key Points of Mind Training. [https:\/\/www.shambhala.com\/the-power-of-mind.html (Source: Shambhala Publications)]",""],["The Play in Full: Lalitavistara (Doctor, A.)<\/a>","","","''The Play in Full'' tells the story of how the Buddha manifested in this world and attained awakening, as perceived from the perspective of the Great Vehicle. The s\u016btra, which is structured in twenty-seven chapters, first presents the events surrounding the Buddha\u2019s birth, childhood, and adolescence in the royal palace of his father, king of the \u015a\u0101kya nation. It then recounts his escape from the palace and the years of hardship he faced in his quest for spiritual awakening. Finally the s\u016btra reveals his complete victory over the demon M\u0101ra, his attainment of awakening under the Bodhi tree, his first turning of the wheel of Dharma, and the formation of the very early sa\u1e45gha. (Source: [https:\/\/read.84000.co\/translation\/toh95.html#summary 84000: Translating the Words of the Buddha])",""],["The Places That Scare You<\/a>","","","We always have a choice, Pema Ch\u00f6dr\u00f6n teaches: We can let the circumstances of our lives harden us and make us increasingly resentful and afraid, or we can let them soften us and make us kinder. Here Pema provides the tools to deal with the problems and difficulties that life throws our way. This wisdom is always available to us, she teaches, but we usually block it with habitual patterns rooted in fear. Beyond that fear lies a state of openheartedness and tenderness. This book teaches us how to awaken our basic goodness and connect with others, to accept ourselves and others complete with faults and imperfections, and to stay in the present moment by seeing through the strategies of ego that cause us to resist life as it is. [https:\/\/www.shambhala.com\/the-places-that-scare-you-1171.html (Source: Shambhala Publications)]",""],["The Philosophical Basis of Worship in the Works of \u015a\u0101ntideva<\/a>","","","",""],["The Perfection of Wisdom in Eight Thousand Lines (Four Seasons Foundation)<\/a>","","","After the Torah, the Koran and the Gospels, the Indian literature of the Perfection of Wisdom has had the greatest impact on the religious consciousness of mankind. Its composition extended for over seven hundred years, and here we offer the reader the first two works which were composed in South India between 100 B.C. and A.D. 100. These documents are not only indispensable to those who wish to understand the mentality of the East, they still carry a potent spiritual message; and those who desire to diminish their personal worries y the disciplined contemplation of spiritual; thought could make no better choice. ([https:\/\/www.exoticindiaart.com\/book\/details\/perfection-of-wisdom-in-eight-thousand-lines-and-its-verse-summary-NAC483\/ Source Accessed June 25, 2021])",""],["The Perfection of Wisdom in Eight Thousand Lines (1994) (Sri Satguru Publications)<\/a>","","","After the Torah, the Koran and the Gospels, the Indian literature of the Perfection of Wisdom has had the greatest impact on the religious consciousness of mankind. Its composition extended for over seven hundred years, and here we offer the reader the first two works which were composed in South India between 100 B.C. and A.D. 100. These documents are not only indispensable to those who wish to understand the mentality of the East, they still carry a potent spiritual message; and those who desire to diminish their personal worries y the disciplined contemplation of spiritual; thought could make no better choice. ([https:\/\/www.exoticindiaart.com\/book\/details\/perfection-of-wisdom-in-eight-thousand-lines-and-its-verse-summary-NAC483\/ Source Accessed June 25, 2021])",""],["The Perfection of Wisdom in Eight Thousand Lines (1994) (South Asia Books)<\/a>","","","After the Torah, the Koran and the Gospels, the Indian literature of the Perfection of Wisdom has had the greatest impact on the religious consciousness of mankind. Its composition extended for over seven hundred years, and here we offer the reader the first two works which were composed in South India between 100 B.C. and A.D. 100. These documents are not only indispensable to those who wish to understand the mentality of the East, they still carry a potent spiritual message; and those who desire to diminish their personal worries y the disciplined contemplation of spiritual; thought could make no better choice. ([https:\/\/www.exoticindiaart.com\/book\/details\/perfection-of-wisdom-in-eight-thousand-lines-and-its-verse-summary-NAC483\/ Source Accessed June 25, 2021])",""],["The Perfection of Wisdom (Schopen)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe rise of the movement referred to as the Mah\u0101y\u0101na, some four hundred years after the Buddha's death, is sometimes marked by the appearance of new ''s\u016btras'' that were called the 'perfection of wisdom' (''praj\u00f1\u0101p\u0101ramit\u0101''). Like many other Mah\u0101y\u0101na ''s\u016btras'', the perfection of wisdom texts were not systematic treatises that set forth philosophical points and doctrinal categories in a straightforward manner. Instead, they strike the modern reader as having something of the nature of revelations, bold pronouncements proclaimed with certainty, rather than speculative arguments developed in a linear fashion. The perfection of wisdom that the ''s\u016btras'' repeatedly praised was often identified as the knowledge of emptiness (''\u015b\u016bnyat\u0101''), and it was this knowledge that was required for all who sought to become buddhas. This emptiness was often presented in a series of negations, with statements like 'that which is a world system, that is said by the Tath\u0101gata not to be a system. In that sense [the term] \"world system\" is used.' The precise meaning of such statements would be explored by generations of commentators in India, East Asia and Tibet. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Many of the perfection of wisdom ''s\u016btras'' came to be known by their length, hence the ''Perfection of Wisdom in Eight Thousand Stanzas'', the ''Perfection of Wisdom in Twenty-five Thousand Stanzas'', the ''Perfection of Wisdom in One Hundred Thousand Stanzas'', the ''Perfection of Wisdom in One Letter''. Others had titles, the most famous of these being what has come to be known in the West as the ''Heart S\u016btra'' and the text known as the ''Diamond S\u016btra''. Probably composed in Sanskrit sometime between the second and fourth centuries of the Common Era, the latter was to become one of the most famous, and most commented upon, of the Mah\u0101y\u0101na ''s\u016btras''. Yet much of its meaning remains elusive, beginning with the title. In Sanskrit, it is ''Vajrac-chedik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101''. The Sanskrit term ''vajra'' refers to a kind of magical weapon, sometimes described as a thunderbolt or discus, and which is said to be hard and unbreakable, like a diamond. Thus, the title might be rendered into English as \u2018The Perfection of Wisdom that Cuts like a Thunderbolt\u2019. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The present selection is from the manuscript of the ''s\u016btra'' unearthed at Gilgit, in modern Pakistan. It represents roughly the last half of the ''s\u016btra'', often considered the more difficult half. The ''s\u016btra'' opens with the Buddha residing in the Jeta Grove with 1,250 monks and a large number of ''bodhisattvas''. After returning from his begging round and eating his meal, the Buddha is approached by the great ''arhat'' Subh\u016bti, who asks him about the practice of the ''bodhisattva''. The Buddha says that a ''bodhisattva'' must vow to lead all beings in the universe into ''nirvana'', with the knowledge that there are no beings to be led into ''nirv\u0101\u1e47a''. 'If, Subh\u016bti, a conception of a living being were to occur to a ''bodhisattva'', a conception of a personal soul, or a conception of a person, he is not to be called \"a bodhisattva\".' This is one of many famous statements in the ''s\u016btra'', regarded by commentators as setting forth the doctrine of emptiness (although the term ''\u015b\u016bnyat\u0101'' or emptiness does not appear in the ''s\u016btra''), that all phenomena are falsely imagined to have a self, a soul, an 'own-being', a reality which they, in fact, lack. Any meritorious deed, from the giving of a gift to the vow to free all beings, is not a deed of a ''bodhisattva'' if it is tainted with the misconception of self. The Buddha asks Subh\u016bti whether the Buddha is to be seen by the possession of the thirty-two physical marks of a superman that adorn his body. Subh\u016bti says that he is not, because what the Buddha has described as the possession of marks is in fact the possession of no marks. This formula of question and response, with the correct answer being \u2018A is in fact not A, therefore it is called A\u2019 is repeated throughout the text. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0But the ''s\u016btra'' is not simply a radical challenge to the ordinary conception of the world, of language and of thought. It is also a Mah\u0101y\u0101na ''s\u016btra'', seeking, like others (see chapter 5 and 38), to declare its supremacy and to promise rewards to those who exalt it. It is noteworthy that here, as in many other perfection of wisdom ''s\u016btras'', the Buddha\u2019s interlocutor is not a ''bodhisattva'', but an ''arhat'', the wise Subh\u016bti, suggesting that even those who have completed the path to ''nirv\u0101\u1e47a'' still have more to learn. The Buddha predicts that this ''s\u016btra'' will be understood far into the future, into the period of the last five hundred years that his teaching remains in the world. At that time, anyone who has even a moment of faith in this ''s\u016btra'' will be honoured by millions of buddhas. Indeed, even now, long before this point in the distant future, anyone who would teach just four lines of this ''s\u016btra'' to others would win incalculable merit. In a statement that appears in other perfection of wisdom ''s\u016btras'', the Buddha declares, 'on whatever piece of ground one will proclaim this ''s\u016btra'', that piece of ground will become an object of worship. That piece of ground will become for the world together with its ''devas'', men and ''asuras'' a true shrine to be revered and circumambulated.' Scholars have seen in this statement the possibility that the perfection of wisdom ''s\u016btras'' were something of a 'cult of the book', in which the ''s\u016btra'' itself was worshipped, serving as a substitute for more traditional sites of worship, such as ''st\u016bpas''. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0And the ''s\u016btra'' suggests that such practices were not always condoned by others; the Buddha goes on to say that those who worship the ''s\u016btra'' will be ridiculed for doing so, but by suffering ridicule they will destroy the great stores of negative ''karma'' accumulated over many lifetimes. The Buddha's exhortations seem to have been taken to heart. The recitation and copying of the ''s\u016btra'' was widely practised and miracle tales of the benefits of so doing were told across Asia. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The ''s\u016btra'' is, above all, a discourse on the wisdom that shatters our ordinary conceptions, returning again and again to the negation of the fundamental elements of the ''dharma'', suggesting that it is the very absence of self that is their true nature. (Lopez, The Perfection of Wisdom, 450 ff.)",""],["The Perfection of Wisdom (Jamieson)<\/a>","","","At the heart of Buddhism lies the doctrine of the perfection of wisdom. The foremost principles of this teaching are the bodhisattva ideal of the religious life and the essential emptiness of all existence. The s\u016btras known as ''The Perfection of Wisdom in 8,000'' Lines are the oldest version of this important Buddhist text, dating some two thousand years, and are the basis for the present translation.\n\nParadoxically, ''The Perfection of Wisdom'' exists as a guide to those seeking enlightenment, even as no guidance can be given. The book opens on a heavenly assembly of Buddhas, bodhisattvas, gods and monks as they debate the nature of existence and the right way of life. Their dancing interplay of\nsimile, dialogue and seeming contradictions may at first bewilder, but as the melody of their words combines with the repetition of ideas, readers will\nfind themselves drawn irresistibly to the philosophy.\n\nThe message of ''The Perfection of Wisdom'' is as applicable to the modern reader as it was to the monks who first studied the text two millennia ago: through an understanding of the perfection of wisdom, it is possible for all of us to detach from the suffering that binds us to the material world, and so move toward enlightenment. This important text is illustrated with extraordinary images taken from the earliest surviving Indian and Nepalese illustrated manuscripts of ''The Perfection of Wisdom'' \u2014 most of which have never been reproduced before. (Source: inside jacket)","This book contains '''extracts''' of the sutra."],["The Perfection of Wisdom (Conze 1975)<\/a>","","","After the Torah, the Koran and the Gospels, the Indian literature of the Perfection of Wisdom has had the greatest impact on the religious consciousness of mankind. Its composition extended for over seven hundred years, and here we offer the reader the first two works which were composed in South India between 100 B.C. and A.D. 100. These documents are not only indispensable to those who wish to understand the mentality of the East, they still carry a potent spiritual message; and those who desire to diminish their personal worries y the disciplined contemplation of spiritual; thought could make no better choice. ([https:\/\/www.exoticindiaart.com\/book\/details\/perfection-of-wisdom-in-eight-thousand-lines-and-its-verse-summary-NAC483\/ Source Accessed June 25, 2021])",""],["The Perfection of Wisdom (Conze 1973)<\/a>","","","After the Torah, the Koran and the Gospels, the Indian literature of the Perfection of Wisdom has had the greatest impact on the religious consciousness of mankind. Its composition extended for over seven hundred years, and here we offer the reader the first two works which were composed in South India between 100 B.C. and A.D. 100. These documents are not only indispensable to those who wish to understand the mentality of the East, they still carry a potent spiritual message; and those who desire to diminish their personal worries y the disciplined contemplation of spiritual; thought could make no better choice. ([https:\/\/www.exoticindiaart.com\/book\/details\/perfection-of-wisdom-in-eight-thousand-lines-and-its-verse-summary-NAC483\/ Source Accessed June 25, 2021])",""],["The Path to Inner Peace<\/a>","","","This book is based on audio recordings of the oral commentary that Garchen Rinpoche gave at the Drikung Garchen Institute in Munich from September 14-16, 2010. \n\nIt is the English translation of ''Der Weg zu geistigem Frieden.'' \n(Source: Translators' Preface)\n\nFor Garchen Rinpoche this book is a close companion and his most important treasure. By accomplishing this training of the mind, he succeeded in taking his tormentors to his heart during his twenty years in Chinese captivity. His teachings are imbued with the realization of this practice.\n\n''The Thirty-Seven Practices of Bodhisattvas'' was written in the fourteenth century by Thogme Sangpo (1295\u20131369), a ''lamrim'' and ''lojong'' master in the tradition of the Indian master Atisha (982\u20131054). Thogme Sangpo's work is the essence of ''lojong'' \u2013 the training of the mind that leads to the development and perfect unfolding of compassion and bodhicitta. ([https:\/\/dharma-shop-milarepa-center.jimdofree.com\/shop\/books-e-books\/ Source Accessed Mar 4, 2025])",""],["The Path to Enlightenment<\/a>","","","In this extensive teaching, the Dalai Lama beautifully elucidates the meaning of the path to enlightenment through his own direct spiritual advice and personal reflections. Based upon a very famous Tibetan text, this teaching presents in practical terms the essential instructions for the attainment of enlightenment. Its direct approach and lucid style make The Path to Enlightenment one of the most accessible introductions to Tibetan Buddhism ever published. His discourse draws out the meaning of the Third Dalai Lama's famous Essence of Refined Gold as he speaks directly to the reader, offering spiritual advice, personal reflection,s and scriptural commentary. He says in practical terms what the student must do to attain enlightenment.\n\n[https:\/\/www.shambhala.com\/the-path-to-enlightenment-2648.html (Source: Shambhala Publications)]",""],["The Path of the Bodhisattva<\/a>","","","There is an interesting description of the meaning of bodhicitta in this short article in relation to generosity:\n\nWhile ''d\u0101na'', the typical word for the virtue of generosity, indicates as much the giving of some thing to another as the state of mind with which one gives, ''bodhicitta'' is specifically a mental quality. It is, indeed, the mental quality ''sine qua non''. Literally translated as something like \u2018awakened mind\u2019 or \u2018enlightenment-mind\u2019, bodhicitta is a mental state of aliveness to suffering (the first Noble Truth) as an active concern to eliminate it. Before one has understood suffering so as to eradicate it, bodhicitta is the firm aspiration to attain this state. Bodhicitta also names this state once fully realized, or perfected. True generosity is the enlightenment-mind dedicated to giving happiness and relief from suffering to all beings. \u015a\u0101ntideva begins by recommending this quality of attention to us as an aspiration, and then describes its benefits \u2013 and the harms of its absence \u2013 so as to cultivate within the reader a firm commitment to bodhicitta. (Carpenter, page 227)\n\nNo abstract given. Here are the first relevant paragraphs:\n\nLike most Buddhist philosophers, \u015a\u0101ntideva (685\u2013763 CE) was also a Buddhist practitioner and teacher. And like many prominent Buddhist practitioner-thinkers, his life attracted a great deal of legend and myth, so that it is difficult retrospectively to distinguish the history from the story. But \u015a\u0101ntideva's story is worth retelling, for it gives us a sense of the spirit in which later readers would pick up his most beloved composition, the ''Bodhic\u0101ry\u0101vat\u0101ra'' (''Introduction to the Conduct of the Bodhisattva''). (Carpenter, para 1, 224\u201325)",""],["The Path of Light (1959)<\/a>","","","The following pages contain an abridged translation of the original Sanskrit of the ''Bodhichary\u0101vat\u0101ra'', based upon two editions, that contained in vol. ii. of the ''Journal of the Buddhist Text Society'' (Calcutta, 1894) and that published with Pranj\u0101kara-mati's commentary by Professor L. de la Vall\u00e9e Poussin in the ''Bibliotheca Indica''.[1] I have omitted a good deal of the text where it seemed needlessly prolix, and the whole of the scholastic disputation which makes up the bulk of the ninth chapter. But I hope that even in this curtailed form my translation will enable readers to understand and fairly appreciate the fervent devotion and brotherly love which make this little book, in spite of its errors, a lasting monument of true religious emotion, \" an everlasting possession.\" (Barnett, introduction, 35\u201336)\n\n<h5>Notes<\/h5>\n#I have much pleasure in acknowledging my debt of gratitude to Professor Poussin's masterly French translation of the text published in the ''Revue d'Histoire et de Litt\u00e9rature Religieuses'', vols. x.-xii. (1905-1907) under the title ''Bodhicary\u0101vat\u0101ra: Introduction \u00e0 la Pratique des futurs Bouddhas''.",""],["The Path of Light (1909)<\/a>","","","The following pages contain an abridged translation of the original Sanskrit of the ''Bodhichary\u0101vat\u0101ra'', based upon two editions, that contained in vol. ii. of the ''Journal of the Buddhist Text Society'' (Calcutta, 1894) and that published with Pranj\u0101kara-mati's commentary by Professor L. de la Vall\u00e9e Poussin in the ''Bibliotheca Indica''.[1] I have omitted a good deal of the text where it seemed needlessly prolix, and the whole of the scholastic disputation which makes up the bulk of the ninth chapter. But I hope that even in this curtailed form my translation will enable readers to understand and fairly appreciate the fervent devotion and brotherly love which make this little book, in spite of its errors, a lasting monument of true religious emotion, \" an everlasting possession.\" (Barnett, introduction, 35\u201336)\n\n<h5>Notes<\/h5>\n#I have much pleasure in acknowledging my debt of gratitude to Professor Poussin's masterly French translation of the text published in the ''Revue d'Histoire et de Litt\u00e9rature Religieuses, vols. x.-xii. (1905-1907) under the title ''Bodhicary\u0101vat\u0101ra: Introduction \u00e0 la Pratique des futurs Bouddhas''.","'''Partial''' translation of the BCA"],["The Origins and Early History of the Mah\u0101ratnak\u016b\u1e6da Tradition of Mah\u0101y\u0101na Buddhism with a Study of the Ratnar\u0101\u015bis\u016btra and Related Materials<\/a>","","","'''Abstract'''\n\nThis thesis offers the hypothesis that early Mah\u0101y\u0101na Buddhism is institutionally co-extensive with the sects of Sectarian or Background Buddhism. Indian Mah\u0101y\u0101na Buddhism may be studied primarily on the basis of its literature. This literature can be stratified through internal and external criteria, and the putative authors of the literature grouped in this way are postulated as constituting a Mah\u0101y\u0101na community. This thesis explores the concerns of one such hypothetical Mah\u0101y\u0101na community, that of the authors, editors or redactors of the Mah\u0101ratnak\u016b\u1e6da Collection of s\u016btras. Specifically, an important text, the ''Ratnar\u0101\u015bis\u016btra'', is carefully studied. It is found that the authors of this text were primarily concerned with orthopractic issues of the maintenance of monastic discipline. Detailed attention is given to their concern with the proper ascetic, what constitutes an evil monk, ascetic practices, and the institutional organization of the monastic community. As material for this investigation, and as a contribution to the study of Mah\u0101y\u0101na literature in general, a complete, annotated translation of the ''Ratnar\u0101\u015bis\u016btra'' is given, along with critical editions of the Tibetan canonical translation, with Sanskrit fragments, and the Chinese canonical translation, with testimonia. ([https:\/\/deepblue.lib.umich.edu\/handle\/2027.42\/129494 Source Accessed June 25, 2021])",""],["The Original Bodhicary\u0101vat\u0101ra<\/a>","","","The ''Bodhicary\u0101vat\u0101ra'' or \"Way of the Bodhisattva\" as it is often translated, is one of the most read texts in the Tibetan Buddhist tradition.* This is hardly surprising, as its author \u015a\u0101ntideva managed the feat of encapsulating the vast expanses of Mah\u0101y\u0101na Buddhism in a single elegantly and often movingly written text. What is surprising is that the text as it has been passed down in the Tibetan tradition, and as it is read in translation today, is not the earliest version, and is quite different from it. We know this largely thanks to the excellent work of Akira Saito, which is undeservedly difficult to get hold of. During the 90s Saito worked on four Dunhuang manuscripts of the ''Bodhicary\u0101vat\u0101ra'', showing how the early version that they contained differed quite radically from the familiar later version. Here I\u2019ll summarize his conclusions and add some of my own thoughts.",""],["The Origin of Bodhicitta and Its Development in Chinese Buddhism (Lin 2005)<\/a>","","","This dissertation is a study of the single Buddhist term, \u2018bodhicitta\u2019 in which I have attempted to explain the concept, its gradual evolution and development through time. This study, based mainly on 260 treatises from Chinese Buddhist Canon, is divided into six chapters.\n\nThe first chapter is an introduction to the origin of the concept of bodhicitta, a summary of the development of the concept of bodhicitta that is explored in the following chapters and the methodological remarks concerning the tools of analysis and interpretation used in this study. The second chapter, \u201cThe Development of the Concept of Bodhicitta,\u201d deals with the definition and types of bohicitta, a clarification of the relationship among bodhicitta, Buddha Nature and tathagatagarbha, as well as, their Chinese historical background. The third chapter, \u201cProduction of Bodhicitta and its Regression,\u201d discusses the reasons for producing bodhicitta under five categories, the evolution in producing bodhicitta over time, as well as, a comparison and contrast between regression ad non-regressions. The psychological exploration of bodhicitta is concerned with its function associated with consciousness in order to understand how to cultivate the Bodhicitta Way and to attain Buddhahood without regression. The fourth chapter,\u201d Bodhicitta Practice and its Result,\u201d enumerates the practices and the results of bodhicitta, as well as, their significance in Chinese Buddhism in accordance with the time-line between the fourth and teentith centuries CE. In addition bodhicitta and Humanistic Buddhism, bodhicitta and anuttarasammasambodhi, the model of Sakyamuni\u2019s practice and the role of bodhicitta in the achievement of the Buddha\u2019s wisdom, are examined. The sixth chapter concludes all the foregoing chapters with fourteen findings.",""],["The Ninth Chapter of The Way of the Bodhisattva - Part 3 (Sherab and Fletcher 2020)<\/a>","","","Transcription of the commentary by Khenchen Pema Sherab Rinpoche including revision sessions by Wulstan Fletcher of teachings at the Uni\u00e3o Budista Portuguesa in Lisboa, Portugal from 6th - 12th October 2019.\n\nThis event was organized by Stupa - Associa\u00e7\u00e3o pela Paz no Mundo; Songtesn - Casa da Cultura do Tibete; Uni\u00e3o Budista Portuguesa and Funda\u00e7\u00e3o Kangyur Rinpoche - Funda\u00e7\u00e3o para a Preserva\u00e7\u00e3o da Cultura Tibetana.",""],["The Ninth Chapter of The Way of the Bodhisattva - Part 2 (Sherab and Fletcher 2019)<\/a>","","","Transcription of the commentary by Khenchen Pema Sherab Rinpoche including revision sessions by Wulstan Fletcher of teachings at the Hotel VIP Executive Entrecampos in Lisboa, Portugal from 9th - 15th August 2018.\n\nThis event was organized by Stupa - Associa\u00e7\u00e3o pela Paz no Mundo; Songtesn - Casa da Cultura do Tibete; Uni\u00e3o Budista Portuguesa and Funda\u00e7\u00e3o Kangyur Rinpoche - Funda\u00e7\u00e3o para a Preserva\u00e7\u00e3o da Cultura Tibetana.",""],["The Ninth Chapter of The Way of the Bodhisattva - Part 1 (Sherab and Fletcher 2018)<\/a>","","","Transcription of the commentary by Khenchen Pema Sherab Rinpoche including revision sessions by Wulstan Fletcher of teachings at the Pal\u00e1cio Villa Helena in Lisboa, Portugal from 14th - 20th November 2017.\n\nThis event was organized by Stupa - Associa\u00e7\u00e3o pela Paz no Mundo; Songtesn - Casa da Cultura do Tibete; Funda\u00e7\u00e3o Kangyur Rinpoche - Funda\u00e7\u00e3o para a Preserva\u00e7\u00e3o da Cultura Tibetana and Uni\u00e3o Budista Portuguesa.",""],["The Nectar of Manjushri's Speech<\/a>","","","This book is an essential companion volume to the root text of \u015a\u0101ntideva's ''[[The Way of the Bodhisattva (2006)|The Way of the Bodhisattva]]'', translated by Helena and Wulstan of the Padmakara Translation Group. While [[Patrul Rinpoche]] (1808\u20131887), the celebrated author of ''The Words of My Perfect Teacher'', did not compose a work on the ''Way of the Bodhisattva'', he taught it constantly, over one hundred times from beginning to end. His close student, [[Kunzang Pelden]] (Khenpo Kunpal, 1862\u20131943) compiled these pith instructions over many years and created this famous Tibetan commentary to the ''Chonjuk'' (\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b\u0f60\u0f47\u0f74\u0f42\u0f0b for short, ''Bodhicary\u0101vat\u0101ra'' in Sanskrit). It is an extensive word and meaning commentary (''tshig don gyi 'grel pa'') with a topical outline (''sa bcad'').\nKunzang Pelden was a Nyingma scholar and teacher associated with Katok Monastery and a distinguished student of both Dza Patrul and Ju Mipam Gyatso, as well as an important lineage holder of the Longchen Nyingtik.\n\nThis text organizes the text into four parts, which are now common when taught in contemporary Buddhist settings:\n:1. Generating Bodhicitta: Chapters 1-3\n:2. Protecting Bodhicitta: Chapters 4-6\n:3. Perfecting Bodhicitta: Chapters 7-9\n:4. Dedicating Merit for the Benefit of Others: Chapter 10\n\n[https:\/\/bca.tsadra.org\/index.php\/Books\/The_Nectar_of_Manjushri%27s_Speech\/Sabche See the detailed table of contents (sabche) here].",""],["The Nectar of Bodhicitta<\/a>","","","This book presents Lama Zopa Rinpoche's teachings on bodhicitta, the mind of enlightenment, based on verses from two inspiring bodhicitta texts, ''The Jewel Lamp: A Praise of Bodhicitta'', by Khunu Lama Rinpoche, and ''A Guide to the Bodhisattva's Way of Life'', by Shantideva. It has been compiled and edited by Gordon McDougall.",""],["The Mongolian Tan\u01f0ur Version of the Bodhicary\u0101vat\u0101ra-Review by Kara<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIn a snake year, 1305-6, the Sa-skya monk Chos-kyi 'od-zer translated the seventh-century Indian \u015a\u0101ntideva's long poem, the ''Bodhicary\u0101vat\u0101ra'' (A Guide to the Path to Enlightenment), from its Tibetan translation into Mongolian prose, and this was one of the very first Buddhist works the Mongols could read in their tongue. The same monk wrote a commentary to the poem, an \"appraisal of the way to enlightenment\"; and his translation with the commentary was printed in Daidu, the Yuan capital, in 1312. A large fragment of one of the one thousand block-printed copies of this early edition was found in the Turfan basin (it is kept in the Berlin Turfan Collection). Numerous sixteenth-century manuscript fragments were discovered in Olon S\u00fcme (Inner Mongolia; they are now in the possession of the T\u014dy\u014d Bunko, T\u014dky\u014d); the 1305 translation is known from seventeenth- or eighteenth-century manuscript copies (the oldest is now in New Delhi, another in St. Petersburg). It was such an old manuscript from which the learned monk, Urad g\u00fc\u00fcsi Bilig\u00fcn dalai prepared his revised text, a modernized version of Chos-kyi 'od-zer's Middle Mongolian ''Bodhicary\u0101vat\u0101ra'' for the\nManchu imperial edition of the Printed Mongol Tanjur (Danjuur; 1748). Boris Vladimirtsov, Erich Haenisch, Francis Woodman Cleaves, Nicholas Poppe, Walther Heissig, Louis Ligeti, and other Mongolists and a non-Mongolist worked on this early\nmonument of Mongolian Buddhist literature. In his ''Comparative Grammar'', Vladimirtsov stated that the Kanjur and the Tanjur preserved several Middle Mongolian texts revised by the late editors. He published the typeset text of the Kowalewski MS (1929) which proved to be useful for the study of the earlier fragments and the edition of the Tanjur-text. Ligeti gave a preliminary reading of this latter in his ''Mongol Nyelveml\u00e9ktdr'' (1966); according to him, the Tanjur-text, despite its classical orthography and some modernization of its vocabulary, better represents the version of 1305 than the older Kowalewski MS. He accepted Heissig's evaluation of the New Delhi MS (that was presented to Lokesh Chandra in Ulaanbaatar in 1957), but then he had no access to that text. (Lokesh Chandra edited its facsimile with Heissig's short but essential foreword in 1976). Ligeti could only consult Heissig's first Olon S\u00fcme monograph published in 1966. He was working on a revised edition of the text in his last years: once in his home I saw his copy of the transcription, which was full of corrections and notes. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Now we have a new transcription of the Tanjur-version with a word-index and a white-on-black facsimile. Like the originally darker, now pale-ochre, print of the Mongol Tanjur, the photo-copy is not always easy to read, and so is the poorly printed facsimile of the precious New Delhi MS. Nevertheless with Vladimirtsov's edition and Ligeti's edition, or now with this new transcription, these \"dark\" copies can be \"deciphered\" more easily. Igor de Rachewiltz gives a reliable romanization of the Mongol text written in prose but arranged here in quatrains of the Tibetan version in isosyllabic verses; the quatrains are numbered by chapters (the same way as in Vladimirtsov's text and in Ligeti's transcription). The editor restituted the interpunction of the 1013 quatrains (often distorted in the Tanjur print and in the Delhi MS as well). Though in prose, the Mongol version has some rhythmic passages\u2014maybe due to the strong beat of the original, or to its parallelism\u2014in the texts of the early translation. Several word-order inversions (e.g., X:30b: ''boltuyai tede ere b\u00f6ged'' in the print of 1312) affirm that here and there Chos-kyi 'od-zer, to whom we owe those beautiful stave-rhyme strophes of the postscript, tried to render his prose more rhythmic (cf. my notes on \"Mongolian verses without Alliteration,\" in ''Annales universitatis de Rolando E\u00f6tv\u00f6s nominatae'', sectio linguistica, vol. VII, Budapest [1972]: 161-68). (Kara, \"Review,\" 704\u20135) [https:\/\/doi.org\/10.2307\/606458 Read more here]",""],["The Mongolian Tan\u01f0ur Version of the Bodhicary\u0101vat\u0101ra<\/a>","","","The present work was originally conceived as a plain word-index to Professor L. Ligeti's text edition of the ''Tan\u01f0ur'' version of the ''Bodhicary\u0101vat\u0101ra'' which appeared in Budapest in 1966 as Volume VII of ''Mongol Nyelveml\u00e9kt\u00e1r''. However, after a careful comparison of Ligeti's transcription with a photocopy of the original 1748 blockprint I came to the conclusion that a new transcription of the text was called for. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The work was carried out over a period of several years, mostly between other projects and, indeed, as a welcome change from those projects. I have greatly benefited from discussions with my friend and colleague Dr T. Rajapatirana of Canberra, whom I frequently consulted on matters relating to the Sanskrit and Tibetan versions of the ''Bodhicary\u0101vat\u0101ra''. I owe to him many improvements and corrections. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0For the word-processing of the entire text I am greatly indebted to Mrs H.O. Collins of the Division of Pacific & Asian History, the Australian National University, whose reliability, forbearance and cheerfulness have made my task immensely easier. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0For the preparation of the word-index by computer process I am as ever grateful to Miss Mary Rose, Senior Programmer, Computer Services RSSS & RSPacS of the same University, who completed her task in record time. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Special thanks are due to Professor Klaus Sagaster and the Seminar f\u00fcr Sprachund Kulturwissenschaft Zentralasiens of Bonn University for kindly supplying an excellent photocopy of the Mongolian text from the ''Tan\u01f0ur'' without which the present work could have never been undertaken. (de Rachewiltz, preface, ix)",""],["The Mirror Clarifying the Results of Karma: A Narrative Commentary on the Bodhisattvacary\u0101vat\u0101ra<\/a>","","","This is a commentary on the anecdotes that appear in the ten chapters of the ''Bodhicary\u0101vat\u0101ra''.",""],["The Miraculous Play of Ma\u00f1ju\u015br\u012b: Ma\u00f1ju\u015br\u012bvikr\u012b\u1e0dita (Braarvig, J.)<\/a>","","","''The Miraculous Play of Ma\u00f1ju\u015br\u012b'' presents a series of profound teachings within a rich narrative structure involving a beautiful courtesan\u2019s daughter, Suvar\u1e47ottamaprabh\u0101\u015br\u012b. A banker\u2019s son has purchased her favors, but while they are riding together toward a pleasure garden the girl\u2019s attention is captivated instead by the radiantly attractive Ma\u00f1ju\u015br\u012b, who gives her instructions related to the meaning of the mind set on awakening. She then expresses her new understanding in a dialogue with Ma\u00f1ju\u015br\u012b, in the presence of King Aj\u0101ta\u015batru, his retinue, and the citizens of R\u0101jag\u1e5bha. Meanwhile the banker\u2019s son, with the help of Ma\u00f1ju\u015br\u012b and \u015aakra, experiences his own realization and receives teaching from the Buddha himself. The s\u016btra deals with well-known Mah\u0101y\u0101na themes, but places special emphasis on the emptiness and sameness of all phenomena. (Source: [https:\/\/read.84000.co\/translation\/toh96.html#summary 84000: Translating the Words of the Buddha])",""],["The Middle Way of the Bodhisattva<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n\u015a\u0101ntideva is commonly associated with a particular interpretation of the Middle Way philosophy in Tibet, the Pr\u0101sa\u1e45gika-Madhyamaka or \"Consequence School of the Middle Way.\" Why might this be the case? \u015a\u0101ntideva's ''Guide'' (''Bodhicary\u0101vat\u0101ra'') clearly does not address a difference between the two types of argument, ''reductios'' and independent probative arguments, that form the etymological basis of what distinguishes a Pr\u0101sa\u1e45gika (\"one who uses consequences\") from a Sv\u0101tantrika (\"one who uses independent probative arguments\"). So why is \u015a\u0101ntideva's composition considered by Tibetans to be a Pr\u0101sa\u1e45gika text? \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0An answer can be found in how one influential Tibetan author, K\u00fcnzang S\u00f6nam (1823-1905), explains the issue in his nearly 1,000-page commentary on the ''Guide''. In short, he says that \"the basis of the debate between Sv\u0101tantrika and Pr\u0101sa\u1e45gika is whether or not there is something that exists on its own\" (''rang mtshan kyis grub pa'').[1] This chapter discusses the role and implications of \"existing on its own\" as the main principle guiding K\u00fcnzang S\u00f6nam's interpretation of \u015a\u0101ntideva's ''Guide''. For him, this particular feature of the Middle Way conveys the thoroughgoing interdependence that is essential for reaching a proper understanding of \u015a\u0101ntideva's text. In particular, he holds that it is through this interpretation of the Middle Way that \u015a\u0101ntideva maintains a view of emptiness that is compatible with an altruistic ethic. (Duckworth, preliminary remarks, 180)\n\n<h5>Notes<\/h5>\n#K\u00fcnzang S\u00f6nam, ''Overview of the Wisdom Chapter'', 788; English trans, in ''The Profound Reality of Interdependence'', 211. For further discussion of this topic, see Duckworth, ''Tibetan Buddhist Philosophy of Mind and Nature'', 84-86.",""],["The Metaphysical Basis of \u015a\u0101ntideva's Ethics<\/a>","","","Western Buddhists often believe and proclaim that metaphysical speculation is irrelevant to Buddhist ethics or practice. This view is problematic even with respect to early Buddhism, and cannot be sustained regarding later Indian Buddhists. In \u015a\u0101ntideva\u2019s famous ''Bodhicary\u0101vat\u0101ra'', multiple claims about the nature of reality are premises for conclusions about how human beings should act; that is, metaphysics logically entails ethics for \u015a\u0101ntideva, as it does for many Western philosophers. This article explores four key arguments that \u015a\u0101ntideva makes from metaphysics to ethics: actions are determined by their causes, and therefore we should not get angry; the body is reducible to its component parts, and therefore we should neither protect it nor lust after other bodies; the self is an illusion, and therefore we should be altruistic; all phenomena are empty, and therefore we should not be attached to them. The exploration of these arguments together shows us why metaphysical claims can matter a great deal for Buddhist ethics, practice and liberation.",""],["The Meditations of a Bodhisattva<\/a>","","","The religious fervor of the Great Vehicle was a major force in renovating the traditional structure of meditation. The concept of the path was extended to include an entire sequence of bodhisattva stages to enlightenment: the foundation of the path became compassion rather than personal virtue, and compassion led inevitably to the awakening of the thought of enlightenment, the vow to achieve Buddhahood for the sake of all beings.\n\nThe sequence of calm and insight remained the same, but insight meditation became the vehicle of the new metaphysics, the basis for the reaffirmation of the value of action in the world. The alert awareness of the meditator turns toward events in the world with a concern for ontology: he achieves his freedom metaphysically rather than psychologically, and in the metaphysics of his freedom lie the seeds of universal salvation. Skillful means must accompany his wisdom, as part of the ever increasing emphasis upon the immanence of enlightenment within the world.\n\nThus the structure of the path does not change, but rather than labeling events with the labels of suffering and impermanence, reality and unreality, the meditator wanders free in the unlabeled dream of the world. Dedicating himself to the salvation of all living creatures, he plunges into the swamp of the world, rather than letting the world go by. The experiential basis for this return to the world is the same ecstatic mode of intellectual penetration into reality, the same freedom and disentanglement amid events as in our previous selections; but the mood has changed from peace and tranquility to action and concern, from the joys of repose in the torrent of events to the joys of participation in a cosmic drama of redemption. Kamala\u015b\u012bla's text on meditation, written in the eighth century A.D., remains the standard guidebook on this ordered contemplative process in the Great Vehicle. (Beyer, ''The Buddhist Experience'', 99)",""],["The Meaning of Sugata in the Bodhicary\u0101vat\u0101rapa\u00f1jik\u0101<\/a>","","","",""],["The Masters and Poets of the Mah\u0101y\u0101na<\/a>","","","",""],["The Manuscript of the Vajracchedik\u0101 Found at Gilgit<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nSince the Gilgit manuscript of the ''Vajracchedik\u0101'' has already been edited twice, the reasons for another edition may not be altogether apparent. There are, however, several good reasons for a reedition. First of all, the manuscript of the ''Vajracchedik\u0101''\u2014which contains in addition three other texts\u2014is one of the most carefully written of the Gilgit finds. In the introduction to his edition Chakravarti, for example, notes with regard specifically to the text of the ''Vajracchedik\u0101'' that the manuscript \"is remarkably free from errors. . . . The few mistakes which occur are mainly orthographical or are due to oversight.\"[1] The Gilgit text of the ''Vajracchedik\u0101'' is, in fact, a fine example of what a ''Praj\u00f1\u0101p\u0101ramit\u0101'' text in Sanskrit prose actually looked like in the sixth or seventh century, as opposed to how we\u2014under the watchful eye of P\u0101\u1e47ini and the influence of the expectations derived from much later, mostly Nepalese, manuscript traditions\u2014might think it should have looked. In consequence the manuscript has considerable significance for the history of the \"style\" of this literature, as well as for the history of the language ''as it was actually written''. This is especially so in regard to syntax and the use of sadhi and sandhi forms. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0But, if all of this is true, then it is of some importance to have as accurate an edition of the manuscript as is possible, and this brings us to a second good reason for making another edition of the text: both of the previous editions are full of mistakes and distortions. Since all of these will be signaled in my notes, there is no reason to cite them here and we might simply note the broad types of errors that occur in the editions. (Schopen, introductory note, 95)",""],["The Mah\u0101y\u0101na Concept of Bodhicitta in Indo-Tibetan Buddhism<\/a>","","","''Bodhicitta'', the \"mind of awakening,\" constitutes the foundational principle of Mah\u0101y\u0101na Buddhism. This essay traces the concept's historical and doctrinal genesis from its pre-Mah\u0101y\u0101na antecedents to its full articulation in the Indian and Tibetan traditions. The paper explores the main scriptural and scholastic sources in India, the two great Indian lineages of practice\u2014the \"Profound View\" of N\u0101g\u0101rjuna and the \"Vast Conduct\" of Asa\u1e45ga\u2014and the pivotal role of Ati\u015ba D\u012bpa\u1e43kara \u015ar\u012bj\u00f1\u0101na in transmitting and systematizing these teachings in Tibet. The paper further details how Ati\u015ba's Kadam school and its core mind training (''lojong'') teachings influenced the subsequent development of bodhicitta cultivation in the Nyingma, Kagyu, Sakya, and Geluk schools. Bodhicitta is not a static concept but a dynamic, multifaceted principle that functions as the soteriological core of the Mah\u0101y\u0101na path, embodying the indivisible union of universal compassion and the profound wisdom that realizes emptiness.",""],["The Mah\u0101vastu - Vol. 3 (Jones 1956)<\/a>","","","",""],["The Mah\u0101vastu - Vol. 2 (Jones 1952)<\/a>","","","Excerpt from The Mahavastu, Vol. 2\n\nThe second volume of the Mah\u0101vastu corresponds to the second of the three sections into which, on the analogy of the Ni\u0111\u0101na-kath\u0101, the whole of the work may be divided. In effect, we have in this volume what corresponds to the Avid\u016bre-nid\u0101na, or the more recent history of Gotama the Buddha, as compared on the one hand with his history in the far-distant past when he was proclaimed as future Buddha by Dipamkara, and on the other hand with the still more recent establishment of the Buddhist Order as recounted in the latter part of the third volume.\n\nThe first volume will already have shown us, however, that we must not expect in this section to find a connected and straight-running account of Gotama's career. We have seen in that volume abundant examples of the proclivity of the compilers of the Mah\u0101vastu to include in this canonical work of their sect every possible piece of tradition which bore on their subject. In so far as this proclivity is evident, we may say that the whole work has a certain pattern, in spite of the chaotic accumulation of all sorts of Buddhistic lore, Jatakas, Avadanas, and S\u016btras. Every possible incident, for example, in Gotama's career is made the occasion for relating an edifying Jataka or Avadana, which is often repeated in varying versions. Whatever length of time may have separated the latest from the earliest compilers, this aim of comprehensiveness was consistently pursued, so much so that in the process the Mah\u0101vastu lost almost all the features of a Vinaya, which it claimed to be.\n\nThis characteristic of the Mah\u0101vastu gives it not the least of its many attractions to the student of Buddhism and its literature. For it thereby affords instructive material for the study of the growth of the legend of the Buddha. Careful analysis of the various repetitive versions, coupled with a critical comparison with the versions in other texts will often prove useful for determining\u2026[[https:\/\/www.amazon.com\/Mahavastu-Vol-Classic-Reprint\/dp\/1330287452| Amazon]]",""],["The Mah\u0101vastu - Vol. 1 (Jones 1987)<\/a>","","","",""],["The Mah\u0101vastu - Vol. 1 (Jones 1949)<\/a>","","","",""],["The Mah\u0101siddha Bhusuku (\u015a\u0101ntideva), The Idle Monk<\/a>","","","",""],["The Mahayana Mahaparinirvana-sutra (3 vols.)<\/a>","","","The Mah\u0101y\u0101na Mah\u0101parinirv\u0101\u1e47as\u016btra is one of the most famous Mah\u0101y\u0101na-s\u016btras. In the beginning of the fifth century three translations appeared one after the other: Fa-hsien's translation (Taish\u014d no. 376), Dharmak\u1e63ema's translation (Taish\u014d no. 374) and the \"Southern text\" (Taish\u014d no. 375). The Nirv\u0101na school, the teachings of which were based on this text, flourished especially in Southern China in the fifth and sixth centuries, and the doctrines of the Mah\u0101parinirv\u0101\u1e47as\u016btra were studied and discussed by many scholars with great vigour. Although the Nirv\u0101\u1e47a school was later absorbed by other schools, its teachings have continued to exercise great influence on Sino-Japanese Buddhism. According to the Mah\u0101parinirv\u0101\u1e47as\u016btra all living beings, including the greatest sinners, the ''icchantika'', possess the Buddha-nature. Nirv\u0101\u1e47a is said to be permanent, blissful, the self and pure; the Dharmak\u0101ya is eternal and the existence of the Tath\u0101gata is eternal and unchanging. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Yamamoto's translation is based upon the \"Southern text.\" (de Jong, Review of ''The Mahayana Mahaparinirvana-sutra'', ''The Eastern Buddhist'', 1976)",""],["The Lotus of the Wonderful Law or The Lotus Gospel (2005)<\/a>","","","The \"Lotus of the Wonderful (or Mystic) Law\" is the most important religious book of the Far East, and has been described as \"The Gospel of Half Asia\". It is also the chief scripture of Buddhism in China, and therefore the chief source of consolation of the many millions of Buddhists in East Asia. It is justifiable to consider it as one of the greatest and most formative books of the world, and the text is here translated for the use of the Western student whilst an endeavour is made to reveal the contour of the most spiritual drama known in the Far East. (Source: [https:\/\/www.routledge.com\/Lotus-Of-The-Wonderful-Law\/Soothill\/p\/book\/9780700701988 Routledge])",""],["The Lotus of the Wonderful Law or The Lotus Gospel (1975)<\/a>","","","The \"Lotus of the Wonderful (or Mystic) Law\" is the most important religious book of the Far East, and has been described as \"The Gospel of Half Asia\". It is also the chief scripture of Buddhism in China, and therefore the chief source of consolation of the many millions of Buddhists in East Asia. It is justifiable to consider it as one of the greatest and most formative books of the world, and the text is here translated for the use of the Western student whilst an endeavour is made to reveal the contour of the most spiritual drama known in the Far East. (Source: [https:\/\/www.routledge.com\/Lotus-Of-The-Wonderful-Law\/Soothill\/p\/book\/9780700701988 Routledge])",""],["The Lotus Sutra: The Sutra of the Lotus Flower of the Wonderful Dharma<\/a>","","","The Lotus Sutra is the main text of the Nichiren Shu Order. It is considered by many to be the most complete of Mahayana teachings. This English translation of the Lotus Sutra represents the third edition of Reverend Senchu Murano's pioneering work first published in 1974, with a second edition in 1991 by the author himself. Unfortunately, Rev. Murano passed away on Jan. 22, 2001. As such, this edition is the first revision of the text without the author's direction. A distinguished panel of experts was chosen to oversee this project making certain that the majority of Rev. Murano's original text would be preserved with just a few typographical corrections and other minor adjustments. In addition, Rev. Murano's extensive glossary has been revised to better accommodate non-Japanese-speaking readers. (Source: [https:\/\/nichiren-shu.org\/store\/sutra-ref\/a4.php Nichiren Buddhist International Center])",""],["The Lotus Sutra: A Contemporary Translation of a Buddhist Classic<\/a>","","","The Lotus Sutra is regarded as one of the world\u2019s great religious scriptures and most influential texts. It\u2019s a seminal work in the development of Buddhism throughout East Asia and, by extension, in the development of Mahayana Buddhism throughout the world. Taking place in a vast and fantastical cosmic setting, the Lotus Sutra places emphasis on skillfully doing whatever is needed to serve and compassionately care for others, on breaking down distinctions between the fully enlightened buddha and the bodhisattva who vows to postpone salvation until all beings may share it, and especially on each and every being\u2019s innate capacity to become a buddha.\n\nGene Reeves\u2019s new translation appeals to readers with little or no familiarity with technical Buddhist vocabulary, as well as long-time practitioners and students. In addition, this remarkable volume includes the full \u201cthreefold\u201d text of this classic. (Source: [https:\/\/wisdomexperience.org\/product\/lotus-sutra\/ Wisdom Publications])",""],["The Lotus Sutra (Watson)<\/a>","","","Since its appearance in China in the third century, ''The Lotus Sutra'' has been regarded as one of the most illustrious scriptures in the Mahayana Buddhist canon. The object of intense veneration among generations of Buddhists in China, Korea, Japan, and other parts of the world, it has had a profound impact on the great works of Japanese and Chinese literature, attracting more commentary than any other Buddhist scripture.\n\nAs Watson notes in the introduction to his remarkable translation, \"''The Lotus Sutra'' is not so much an integral work as a collection of religious texts, an anthology of sermons, stories, and devotional manuals, some speaking with particular force to persons of one type or in one set of circumstances, some to those of another type or in other circumstances. This is no doubt why it has had such broad and lasting appeal over the ages and has permeated so deeply into the cultures that have been exposed to it.\" (Source: [https:\/\/cup.columbia.edu\/book\/the-lotus-sutra\/9780231081610 Columbia University Press])",""],["The Lotus Sutra (2016) (BDK)<\/a>","","","Taish\u014d 262\n\nVolume 9\n\n''The Lotus S\u016btra'' is one of the most important of all the Mah\u0101y\u0101na s\u016btras. The work has both literary and philosophical merit, combining verse and parables with clarity of insight, earning it a permanent spot in the history of Buddhism. In particular the concept of \u201cOne Vehicle,\u201d which permeates the work, has had great influence on multiple schools of Japanese Buddhism.\n\nIts notable contents (in 28 chapters) include: \n\n*Chapter 16, The Life Span of the Tath\u0101gat\u0101 (Skt.: Tath\u0101gat\u0101yu\u1e63pram\u0101\u1e47a-parivarta XV), especially important for its eulogy of \u015a\u0101kyamuni as the embodiment of the eternal life and as having attained enlightenment in the inconceivably remote past. \n*Chapter 25, The Universal Gate of the Bodhisattva Avalokite\u015bvara (Skt.: Samantamukha-parivarta XXIV), describing the blessings of the bodhisattva Avalokite\u015bvara, was circulated in China and Japan as an independent s\u016btra and is still recited today. \n*Numerous popular parables including those of the three carts and the burning house, the wealthy man and his poor son, the three kinds of medicinal herbs and two kinds of trees, and the phantom city and the treasure land. \n\nSource\nSkt. ''Saddharmapu\u1e47\u1e0dar\u012bka-s\u016btra'', translated by Kum\u0101raj\u012bva into the Chinese as ''Miaofa lianhua jing'' (\u5999\u6cd5\u84ee\u83ef\u7d93). 8 fascicles. (Source: [https:\/\/bdkamerica.org\/product\/the-lotus-sutra-revised-second-edition\/ BDK America])",""],["The Literature of the Madhyamaka School of Philosophy in India<\/a>","","","This outline of the philosophical literature of the Indian Madhyamaka school is based on the Sanskrit sources to the limited extent they are now available to us. The major part of this literature is unfortunately not extant in the original and must be presumed lost. However, this loss is at least partly compensated for by the fact that a very large number of important works of this school were translated into Chinese and Tibetan; and for the purposes of the present publication use has been made chiefly of the translations contained in the Peking edition of the Tibetan bsTan 'gyur in the facsimile reprint of the Tibetan Tripi\u1e6daka Research Institute (T\u014dky\u014d-Ky\u014dto, 1958). The fact that\nwe possess few good modern editions of the surviving Sanskrit texts and the very nature of our translated sources inevitably raise important philological and exegetical problems which it has not always been possible to pursue in the space available.\n\nLimitations of space have moreover allowed the inclusion of short and hence selective summaries of only some of the most fundamental texts from the 1000-year history of the Indian Madhyamaka. The majority of the works from this vast literature have had to be mentioned simply by title, with brief indications being given as to the contents of some of the more important ones. A comprehensive historical treatment and systematic analysis of the Madhyamaka in its entirety will thus have to await much larger publications. Here an attempt has of course been made to determine the relative\u2014and whenever possible also the absolute\u2014chronology of the M\u0101dhyamikas; but the same name has not infrequently been borne by more than one person, and in a number of cases the attribution of a work to an author as well as even its precise Sanskrit title remain doubtful and will have to be the subject of future investigation. Because of the paucity of reliable historical materials and disagreements between some of our sources many questions may remain open indefinitely; furthermore,\nthe fact that most of our texts are now available only in translations into Chinese and Tibetan makes certain essential kinds of historical, literary and sometimes even philosophical analysis exceedingly precarious if not quite impossible. Since relatively few texts and masters of the Madhyamaka school have hitherto been the subject of monographic study, the present work will in many cases be a preliminary exploration in well-nigh uncharted territory. \n\nFurther research will also be needed in order to establish the relation of the Madhyamaka with other schools of Indian thought, non-Buddhist as well as Buddhist. If this has not been done extensively in the present book (on earlier connexions with non-Buddhist schools see nevertheless p. 6 note 11), this is because of the complex historical and methodological questions posed by such an investigation and the lack of space to pursue such problems; it is not because we would subscribe to the view that the schools of Indian philosophy are to be kept apart according to the particular religion of their representatives: Buddhist (and Jain) philosophers are surely as much part of the history of Indian philosophy as 'orthodox' Hindu philosophers. It can at least be pointed out here, however, that in his Kha\u1e47\u1e0danakha\u1e47\u1e0dakh\u0101dya the twelfth-century Vedantin \u015ar\u012bhar\u1e63a\u2014who admits the ''vita\u1e47\u1e0d\u0101'' procedure (see \u00a7 168; cf. \u00a7\u00a7 14\u201416)\u2014has throughout regularly employed a method of reasoning based on what he terms ''kha\u1e47\u1e0danayukti'', which is very close to the M\u0101dhyamika's form of argument in\nthe ''prasa\u1e45ga''-type of reasoning. At a much earlier period of the Vedanta also the links between the Gau\u1e0dap\u0101d\u012bya- or M\u0101\u1e47\u1e0d\u016bkya-K\u0101rik\u0101s (c. 500 ?) and Buddhist thought are well-known. Moreover, the continuous debates carried on between Brahmanical, Buddhist and Jain thinkers led not only to a sharpening of minds and a refinement of argument on all sides but also to commonly recognized methods in philosophical discussion; but the precise history of these developments still remains to be traced in detail. \n\nIn writing a work of this kind there arises the question of the extent to which the secondary literature in Asiatic languages can be included by a single writer and in a limited space. Scholars from East and Central Asia in particular have in fact devoted themselves over the centuries to translating, commenting on and explaining the Madhyamaka literature. (In Tibet for example there has existed for over a millennium a tradition of study of a very considerable portion of Indian literature, including even works that are not specifically Buddhist; and with a view to both translation and exegesis Tibetan scholars developed remarkable philological and interpretative methods that could well justify us in regarding them as Indologists avant la lettre.) The sheer bulk of the secondary literature in Chinese, Japanese, Tibetan, and Mongolian relating to the Madhyamaka is, however, so great that it will have to be the subject of separate publications.[1]\n\nThe above-mentioned considerations of a philological, bibliographical and\nmaterial nature will explain why the present work differs in certain respects\nfrom many of the other volumes appearing in the same series. Some attempt\nat a connected account treating this body of literature, however tentative, is\nclearly a desideratum at the present time. (Ruegg, preface, vii-ix)\n\n<h5>Notes<\/h5>\n#Although the Tibetan secondary literature to which it has been possible to refer in this book cannot pretend to be representative of all schools, the works used are all of the highest interest. Among historical sources these are mainly the rGya gar chos 'byu\u0144 by T\u0101ran\u0101tha (born in 1575) edited by A. SCHIEFNER (St. Petersburg, 1868), the well-known Chos 'byun by Bu ston (1290\u20131364) in the \u017dol edition reprinted by LOKESH CHANDRA (New Delhi, 1971) with page references also to E. OBERMILLLER'S incomplete English translation (2 parts, Heidelberg, 1931\u201332), and the Deb ther s\u1e45on po by 'Gos g\u017don nu dpal (1392\u20131481) in the Kun bde gli\u1e45 edition reprinted by LOKESH CHANDRA (New Delhi, 1976) with page references also to G. N. ROERICH'S English translation (The Blue Annals, 2 volumes, Calcutta, 1949\u201353); hagiographies of several Madhyamaka masters are also to be found collected together in the Bya\u1e45 chub lam gyi rim pa'i bla ma brgyud pa'i rnam par thar pa by Ye \u0161es rgyal mchan (1713\u201393) reprinted by NGAWANG GELEK DEMO (New Delhi, 1970). From the rich mine of Tibetan exegetical and doctrinal literature reference has been made principally to the Legs b\u0161ad s\u00f1i\u1e45 po (in the lHa sa edition of the gSu\u1e45 'bum) and the Lam rim chen mo (in the old bKra \u0161is lhun po edition, reprinted by NGAWANG GELEK DEMO, New Delhi, 1977) by \u0106o\u1e45 kha pa (1357\u20131419); to the sTo\u1e45 thun chen mo (in the lHa sa edition of the gSu\u1e45 'bum) and the rGyud sde spyi rnam (in the edition by F. D. LESSING and A. WAYMAN, Fundamentals of the Buddhist Tantras, The Hague, 1968) by mKhas grub dGe legs dpal bza\u1e45 (1385\u20141438); and to the invaluable doxographical works (Grub mtha') by 'Jam dbya\u1e45s b\u017ead pa \u1e44ag dba\u1e45 br\u0107on 'grus (1648\u20131722) reprinted by NGAWANG GELEK DEMO (New Delhi, 1973), and by lCa\u1e45 skya Rol pa'i rdo rje (1717\u201386) reprinted by LOKESH CHANDRA (New Delhi, 1977). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0As for the extensive and important modern secondary literature from Japan, references have had to be limited mainly to one of the few generally available Japanese publications, the Indogaku bukky\u014dgaku kenky\u016b (Journal of Indian and Buddhist studies, abbreviated IBK). Useful bibliographical surveys of this literature are to be found in the publications listed on p. 4 note 9.",""],["The Lion's Roar of Queen \u015ar\u012bm\u0101l\u0101<\/a>","","","The Lion's Roar of Queen Srimala: A Buddhist Scripture on the Tathagatagarbha Theory by Alex and Hideko Wayman, published in 1974. This work is the chief scriptural authority in India for the theory that all sentient beings have the potentiality of Buddhahood. \"The text treats lay Buddhism in terms of the Mahayana hero known as the bodhisattva. It presents unusual difficult problems to the translator because the original Sanskrit version no longer exists except for some citations.\" ([https:\/\/www.abebooks.com\/9780231037266\/lions-roar-Queen-S%CC%81ri%CC%84ma%CC%84la%CC%84-Buddhist-0231037260\/plp Source Accessed Jan 13, 2022])",""],["The Light of the Day Star, Mipham's Reply to Drakar<\/a>","","","In the following excerpt from ''The Wisdom Chapter: Jamg\u00f6n Mipham's Commentary on the Ninth Chapter of \"The Way of the Bodhisattva\"'', Wulstan Fletcher and Helena Blankleder focus on Mipham's ''Light of the Day Star'', his response to Drakar Lobzang Palden Tenzin Nyendrak's criticism of his commentary on the ninth chapter of the ''Bodhicary\u0101vat\u0101ra''. The debate between Mipham, a Nyingma scholar, and Drakar Tulku, a Gelukpa scholar, regarding the interpretation of \u015a\u0101ntideva's \"Wisdom Chapter\" in the ''Bodhicary\u0101vat\u0101ra'' is discussed in detail. Their differing views on the nature of arhatship and the realization of emptiness in H\u012bnay\u0101na and Mah\u0101y\u0101na traditions are explored along with biographical information on Drakar Tulku and his contributions to Buddhist scholarship.\n\nThis examination offers insight into the intellectual and cultural milieu of early twentieth-century Tibet, showcasing the interconnectedness of scholarship and religious practice. It is also valuable to better understand the complexities involved in interpreting Buddhist texts translated from Sanskrit into Tibetan.",""],["The Life of a Bodhisattva: The Great Kindness of Khunu Lama Rinpoche<\/a>","","","Beth Halford, an FPMT student who was staying at Root Institute in Bodhgaya, India, in March 2015, was fortunate to interview Ven. Thubten Tsewang, known as Baling Lama, a disciple of and attendant to the Indian Buddhist master Khunu Lama Tenzin Gyaltsen Rinpoche (1894-1977). Baling Lama . . . worked in radio broadcasting in Ladakh, India, before meeting Khunu Lama in 1954. After meeting Khunu Lama, Baling Lama ordained and became a devoted disciple for six years. He then became Khunu Lama's attendant in 1960.\n\nDuring the interview, Baling Lama shared many vignettes of Khunu Lama that offer insight into the life and practices of this unusual and important Buddhist master. \"Listening to Baling Lama recount his time spent with Khunu Lama with smiles breaking across his face and eyes sparkling with affection was incredibly inspiring,\" Beth told Mandala. \"These highly realized lamas of the more modern times can be extremely motivating and powerful if we open our hearts to their stories and the meaning of their lives.\"",""],["The Life of Venerable Khunu Lama Rinpoche<\/a>","","","This work presents a biographical account of the Venerable Khunu Lama, Tenzin Gyaltsen, compiled by Professor Jan Willis following her transformative meeting with the revered Tibetan Buddhist teacher in Nepal in 1974. During an intensive multiday dialogue on Yog\u0101c\u0101ra Buddhist philosophy, Willis was struck by Khunu Lama's vast Sanskrit and Tibetan scholarship and profound spiritual presence. When urged by her mentor Nyima Lama to record Khunu Lama's life story (''rnam thar''), the lama presented conditions: Willis must first verify whether he had already narrated his life to a Japanese student in Banaras in the late 1960s. Through persistent investigation, Willis eventually located the student, Shotara Iida, and confirmed that no such narrative had been given. However, Khunu Lama's passing in 1979 prevented the intended recording. Years later, the Venerable Khetsun Sangpo\u2014a respected biographer\u2014provided Willis with pages of Khunu Lama's autobiography written in cursive Tibetan script, stating that she was meant to have it. After fifteen years, Willis was moved in May 1995 to undertake this project, completing the manuscript in seven days. The work was intended to honor the spiritual legacy of Khunu Lama while testifying to the transmission of Buddhist wisdom from Tibetan masters to Western students. While parts of the intended manuscript remain unfinished (for example, the notes, Tibetan text, maps, and index are not included), the work represents an invaluable contribution to our knowledge of the life of Khunu Lama.",""],["The Life and Collected Works of Tibetan Lojong Master Tokm\u00e9 Zangpo (1295-1369)<\/a>","","","This study concerns the biography and Collected Works of Tibetan Lojong master\nTokm\u00e9 Zangpo (1295-1369). Among diverse Buddhist spiritual exercises, the cultivation of compassion explored in Tibetan Lojong, or mind training, literature is arguably the most prominent and popular teaching about compassion meditation. Beginning in the early twelfth century, texts about Lojong teachings gradually evolved into a category of Lojong literature, which became a shared heritage across various Tibetan Buddhist schools. Tibetan master Tokm\u00e9 Zangpo is renowned for explaining this material in his Collected Works. Tokm\u00e9 Zangpo\u2019s biography also reflects his Lojong character. This dissertation examines how Tokm\u00e9 Zangpo is portrayed as a unique compassionate personality in his biography. The research also explores his Collected Works as a source to understand the Lojong tradition.\n\nChapter 1 investigates the relations between the earliest three Tokm\u00e9 Zangpo biographies. I compare related information in the contents of these three works, as well as other textual evidence to determine their composition times. In so doing, I discover the true identity of the biographer, Zh\u00f6nnu Gyeltsen Pelzangpo, and that ''Guide to Your Devotion'' could be the earliest existing version of Tokm\u00e9 Zangpo\u2019s biography. Chapter 2 chooses three themes with which to analyze Tokm\u00e9 Zangpo\u2019s childhood, educational background, and compassionate actions as described in ''Guide to Your Devotion''. Chapter 3 contributes the first research on the authorship and editorship of four editions of Tokm\u00e9 Zangpo\u2019s Collected Works. This chapter investigates their compilation history. Chapter 4 analyzes the textual organization in ''Deg\u00e9 Collected Works'' and divides its one hundred and fourteen texts into ten different categories. This analysis discovers that ''Deg\u00e9 Collected Works'' functions as a central source for understanding Tokm\u00e9 Zangpo\u2019s Lojong philosophy. Chapter 5 shows that Tokm\u00e9 Zangpo\u2019s concept for his Lojong lineage was shaped by his involvement with Kadam masters and texts. I argue that the unique element of Tokm\u00e9 Zangpo\u2019s Lojong lineage is the inclusion of the five masters who are associated with Asa\u1e45ga. By so doing, Tokm\u00e9 Zangpo created a better credibility for his Lojong lineage. In conclusion, this dissertation contributes to the study of Tokm\u00e9 Zangpo\u2019s biography and Collected Works as related to the subject on Lojong.",""],["The Life and Activities of Rin chen bza\u1e45 po<\/a>","","","This article, \"Rin chen bza\u1e45 po\u306e\u751f\u6daf\u3068\u305d\u306e\u6d3b\u52d5\" (The Life and Activities of Rin chen bza\u1e45 po), by Kawagoe Eishin, details the significant contributions of Rin chen bza\u1e45 po (958\u20131055) to the revival of Tibetan Buddhism during the later propagation (''phyi dar'') period. It highlights his pivotal role in reestablishing Buddhist teachings in Tibet after a period of decline following the suppression by King Langdarma in the mid-9th century. The article examines his extensive translation work, particularly of new tantras (''gSan snags gsar ma'') from Sanskrit into Tibetan, often in collaboration with Indian pa\u1e47\u1e0ditas. It also explores his connections with the mNah ris royal family, who were instrumental in supporting the Buddhist revival, and his interactions with key figures like At\u012b\u015ba (D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na) in his later life.\n\nThe article traces Rin chen bza\u1e45 po's journey, including his three trips to Kashmir for study and the acquisition of Buddhist texts, emphasizing his focus on the Yogin\u012b and Anuttarayoga Tantras, which were previously restricted in Tibet. It discusses his establishment of numerous monasteries in the mNah ris region, most notably Tho lin, which became a center for the integration of Kashmiri artistry and Buddhist practices in Western Tibet. Furthermore, the article delves into the lineage of his disciples and the impact of his translation and teaching activities, particularly concerning the Samvara tantras, which were introduced to Tibet through his efforts with At\u012b\u015ba. The author concludes by acknowledging Rin chen bza\u1e45 po's historical significance as a \"great translator\" who paved the way for a new era of Tibetan Buddhism.",""],["The Legend of Sa\u1e43gharak\u1e63ita<\/a>","","","An English translation of the ''Sa\u1e43gharak\u1e63it\u0101vad\u0101na'' by Katia Buffetrille and Donald S. Lopez Jr. from the French translation by Eug\u00e8ne Burnouf.",""],["The La\u1e45k\u0101vat\u0101ra-ratna-s\u016btram: Sarva-buddha-pravacana-h\u1e5bdayam<\/a>","","","A tentative Sanskrit reconstruction on the basis of Gu\u1e47abhadra's Chinese translation . . . which Gishin regards as the original version of the text. Although an interesting exercise in linguistic proficiency \u2013 mainly useful for scholars not familiar with Classical Chinese \u2013 it can hardly be regarded as an authentic Sanskrit testimony. (Source: Florin Deleanu, \"The ''La\u1e45k\u0101vat\u0101ras\u016btra'': A Bibliographical Survey\", 18)",""],["The La\u1e45k\u0101vat\u0101ra S\u016btra (Bunyu)<\/a>","","","A critical Sanskrit edition of the ''La\u1e45k\u0101vat\u0101ras\u016btra'' edited by Nanjo Bunyu, published by Otani University in 1923. This edition was utilized by D. T. Suzuki for his English translation of the text. According to Florin Deleanu, \"The ''editio princeps'' of the ''La\u1e45k\u0101vat\u0101ras\u016btra'' in its entirety. In spite of its imperfections, it remains the most reliable edition for reading and studying the Sanskrit original.\"",""],["The La\u1e45k\u0101vat\u0101ra S\u016btra (2003)<\/a>","","","Originally published in 1932, this was the first English translation of the ''La\u1e45k\u0101vat\u0101ras\u016btra''. It was based on the Sanskrit edition of Nanjo Bunyu, published by the Otani University Press in 1923.",""],["The La\u1e45k\u0101vat\u0101ra S\u016btra (1978)<\/a>","","","The La\u1e45k\u0101vat\u0101ra S\u016btra contains a comprehensive discussion of the fundamental concepts of Mah\u0101y\u0101na Buddhism. This text profoundly influenced the development of Buddhism in Japan and China and is still considered by Buddhist practitioners and scholars to be an invaluable exposition of the Buddhist teachings. Here is the first complete and authoritative translation from the Sanskrit of this important Mah\u0101y\u0101na text. Dr. Suzuki has written an informative introduction, discussing the historical background and significance of this text. In addition, he has appended an extract from the Sanskrit text as well as three Chinese and one Tibetan extract, with the respective English translations. The comparison of these versions illustrates the great variety of the different translations. (Source: back cover)",""],["The Lankavatara Sutra: A Zen Text<\/a>","","","Having translated The Diamond Sutra and The Heart Sutra, and following with The Platform Sutra, Red Pine now turns his attention to perhaps the greatest Sutra of all. The Lankavatara Sutra is the holy grail of Zen. Zen\u2019s first patriarch, Bodhidharma, gave a copy of this text to his successor, Hui-k\u2019o, and told him everything he needed to know was in this book. Passed down from teacher to student ever since, this is the only Zen sutra ever spoken by the Buddha. Although it covers all the major teachings of Mahayana Buddhism, it contains but two teachings: that everything we perceive as being real is nothing but the perceptions of our own mind and that the knowledge of this is something that must be realized and experienced for oneself and cannot be expressed in words. In the words of Chinese Zen masters, these two teachings became known as \u201chave a cup of tea\u201d and \u201ctaste the tea.\u201d\n\nThis is the first translation into English of the original text used by Bodhidharma, which was the Chinese translation made by Gunabhadra in 443 and upon which all Chinese Zen masters have relied ever since. In addition to presenting one of the most difficult of all Buddhist texts in clear English, Red Pine has also added summaries, explanations, and notes, including relevant Sanskrit terms on the basis of which the Chinese translation was made. This promises to become an essential text for anyone seeking to deepen their understanding or knowledge of Zen. (Source: [https:\/\/www.counterpointpress.com\/dd-product\/lankavatara-sutra\/ Counterpoint Press])",""],["The Lankavatara Sutra (1966)<\/a>","","","Originally published in 1932, this was the first English translation of the ''La\u1e45k\u0101vat\u0101ras\u016btra''. It was based on the Sanskrit edition of Nanjo Bunyu published by the Otani University Press in 1923.",""],["The Lamp for the Path to Enlightenment (Dowd 2021)<\/a>","","","Translator\"s Introduction\n\nFew figures in the transmission of the Dharma from India to Tibet hold as central of a role as the great master Ati\u015ba D\u012bpa\u1e43kara \u015ar\u012bj\u00f1\u0101na (982\u20131055?). Often referred to in Tibetan simply by the epithet of \u201cLord\u201d (Tib. jo bo rje), Ati\u015ba is the individual most associated with the eleventh-century revival of Buddhism in Tibet, which followed the tumultuous era of fragmentation (''sil bu\u2019i dus'') that began with the 842 collapse of the Tibetan Empire. His impact on the Tibetan Buddhist Dharma continues to reverberate to this day, nearly a full millennium after he first arrived in the Land of Snows, and his teachings have inspired millions of Buddhists in Central Asia and now the world over. A brief introduction to his life and activities may shed light on this foundational text.\n\nAti\u015ba was born in 982 as the second son of a royal house in Bengal, eastern India. On the eve of an adolescent marriage, he experienced a powerful vision of T\u0101r\u0101 that motivated him to renounce the worldly life, even at this young age, and embark on the Buddhist path. He wandered through the jungles and mountains of India seeking the instruction of Buddhist masters, and he is said to have studied under a great number of mah\u0101siddhas. There are also accounts that he may have practiced the tantric sexual yogas at this time.\n\nHe received the bodhisattva vows from the master Bodhibhadra at the great Indian monastic university of N\u0101land\u0101. At twenty-nine, the same age that Siddhartha left the palace, Ati\u015ba had a dream in which he was urged by the Buddha himself to ordain, prompting him to take full monastic vows at a monastery in Bodh Gaya. Upon ordination, he was given the name D\u012bpa\u1e43kara \u015ar\u012bj\u00f1\u0101na, \u201cHe Whose Deep Awareness Acts as a Lamp.\u201d With his relatively late ordination and scholarly pursuits, Ati\u015ba\u2019s biography is an inverse of Indian mah\u0101siddhas such as N\u0101ropa, who only disrobed to practice tantra after many years living as a pure monk and scholar. Ati\u015ba\u2019s full monastic ordination after nearly two decades spent as a wandering yogi demonstrates the tremendous esteem with which he held the Vinaya and monastic discipline, values reflected in the Lamp for the Path and his broader missionary activities in Tibet.\n\nContinue reading [https:\/\/www.lotsawahouse.org\/indian-masters\/atisha\/lamp-path-enlightenment here] . . .",""],["The Lalita-Vistara, or Memoirs of the Early Life of \u015a\u00e1kya Si\u00f1ha (Sanskrit)<\/a>","","","The present book contains a Sanskrit critical edition of the ''Lalitavistaras\u016btra'' chapters 1 to 15, edited by Rajendralal Mitra.",""],["The Lalita-Vistara, or Memoirs of the Early Life of \u015a\u00e1kya Si\u00f1ha (English)<\/a>","","","It is one of the nine Mahayana texts. The Lalitavistara is a biography of Buddha. It has twenty-seven chapters in which an account of the Buddha legend up to the Sermon of Varanasi. It originally contained the biography of Buddha according to the Sarvastivada school of Hinayana. From the view point of History of religion and literature, it is of immense value. The present book contains English translation of chapter 1 to 15. ([https:\/\/www.namsebangdzo.com\/Lalita-Vistara-p\/3622.htm Source Accessed July 30, 2021]).",""],["The King of Sam\u0101dhis S\u016btra: Sam\u0101dhir\u0101jas\u016btra (Roberts, P.)<\/a>","","","This s\u016btra, much quoted in later Buddhist writings for its profound statements especially on the nature of emptiness, relates a long teaching given by the Buddha mainly in response to questions put by a young layman, Candraprabha. The sam\u0101dhi that is the subject of the s\u016btra, in spite of its name, primarily consists of various aspects of conduct, motivation, and the understanding of emptiness; it is also a way of referring to the s\u016btra itself. The teaching given in the s\u016btra is the instruction to be dedicated to the possession and promulgation of the sam\u0101dhi, and to the necessary conduct of a bodhisattva, which is exemplified by a number of accounts from the Buddha\u2019s previous lives. Most of the teaching takes place on Vulture Peak Mountain, with an interlude recounting the Buddha\u2019s invitation and visit to Candraprabha\u2019s home in R\u0101jag\u1e5bha, where he continues to teach Candraprabha before returning to Vulture Peak Mountain. In one subsequent chapter the Buddha responds to a request by \u0100nanda, and the text concludes with a commitment by \u0100nanda to maintain this teaching in the future. (Source: [https:\/\/read.84000.co\/translation\/toh127.html.#summary 84000: Translating the Words of the Buddha])",""],["The King of Glorious Sutras called the Exalted Sublime Golden Light<\/a>","","","This is an English translation of the ''Suvar\u1e47aprabh\u0101sottamas\u016btrendrar\u0101jas\u016btra''. This translation was prepared by Lobsang Dawa at the request of Lama Zopa Rinpoche and completed on December 21, 2005, at 10:40 in the morning, in Dunedin, New Zealand. Edited by Venerable Gyalten Mindrol, and published by the Foundation for the Preservation of the Mahayana Tradition (FPMT).",""],["The Kindness of Others<\/a>","","","In this book, Khensur Rinpoche Geshe Jampa Tegchok explains how we can train our mind away from self-cherishing, the cause of all suffering, and develop compassion, the cause of everything that is good. He bases his explanation on Kadampa Geshe Chekawa\u2019s classic text, ''The Seven Point Mind Training'', which, amongst other things, teaches us how to transform problems into happiness. Appendix contains Pabongka Rinpoche's edition of the ''Seven-Point Mind Training'', ''Blo sbyong nyi ma'i 'od zer''. ([https:\/\/shop.fpmt.org\/The-Kindness-of-Others-eBook-PDF_p_2366.html Source Accessed Mar 26, 2025])",""],["The Khotanese \u015a\u016bra\u1e45gamasam\u0101dhis\u016btra<\/a>","","","Khotanese translation from the original Buddhist Sanskrit text. Khotanese text with English translation on facing pages. Includes partial text of the Tibetan version, index, and bibliographical references. ([https:\/\/www.nli.org.il\/en\/books\/NNL_ALEPH003188994\/NLI Adapted from Source Aug 5, 2021])",""],["The Khotanese Bhadracary\u0101de\u015ban\u0101<\/a>","","","The Buddhist Sanskrit ''Bhadracar\u012bpra\u1e47idh\u0101nag\u0101th\u0101\u1e25''[1], composed in the so-called Dodhaka metre . . . [2], has already from the 4th century A.D. enjoyed great favour in all areas, where Mah\u0101y\u0101na Buddhism was preponderant. For centuries parts of the poem have played a significant liturgical role, and certain verses (especially the confession of sin, verse VIII) are still used in the daily cult of several sects in Japan. It has thus early been considered an independent text, although in the Sanskrit manuscripts and in the Chinese and Tibetan translations it only forms the concluding part of the ''Ga\u1e47\u1e0davy\u016bhas\u016btra'' which in turn is part of the ''Avata\u1e43sakas\u016btra''. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The ''Bhadracar\u012bpra\u1e47idh\u0101nag\u0101th\u0101\u1e25'' is in its present form a genuine expression of Mah\u0101y\u0101na piety, which without embarking upon detailed questions of theology emphasizes the veneration and worship of the Buddhas (the ''anuttarap\u016bj\u0101'' 's)[3], in the main part points out the importance of the vows (''pra\u1e47idh\u0101na''), and at last forms the sincere hope of rebirth in the ''Sukh\u0101vat\u012b-k\u1e63etra'' (''s\u016bh\u0101va k\u1e63ittr\u00e4'' ) of Amit\u0101bha[4]. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The text exists in a northern and a southern edition, represented respectively by the Nepalese and the Japanese manuscripts. Seen apart from a divergent order of certain verses the agreement between the two editions is almost complete[5]. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Already in the beginning of the fifth century the text was translated into Chinese by ''Buddhabhadra'' under the title of ''Ma\u00f1ju\u015br\u012bpra\u1e47idh\u0101nas\u016btra'' (''W\u00ean she shih Ii fa y\u00fcan ching''). The translation, which was based on a BSkrt. MS from Khotan, comprises only 44 verses. In the 8th century two complete translations were brought forth, one by ''Amoghavajra'', the teacher of ''Hui kuo'', in the reign of ''Tai tsung'' of the T'ang dynasty (''P'u hsien p'u sa hin y\u00fcan tsan''), and one by ''Pr\u0101j\u00f1a'' in the 12th year of ''Ch\u00ean y\u00fcan'' (796 A.D.) as the concluding part of his ''Ga\u1e47\u1e0davy\u016bhas\u016btra'' translation[6]. To Japan the poem was first brought by ''Kukai'', the disciple of ''Hui kuo'', in 806 A.D. During the following 40 years three additional copies were imported (by ''Engy\u014d'', Kukai's disciple, and by ''Eun''). Although Kukai's original copy is lost, several copies of it have been preserved, the oldest one dating\u00b7 back as far as 966 A.D. [7] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Khotanese ''Bhadracary\u0101de\u015ban\u0101''[8] is a rather free rendering of the BSkrt. original, in some cases more a paraphrase than a translation, but its existence is another testimony to the favourable reception and wide propagation of this small text among the communities of Mah\u0101y\u0101na Buddhism. It is a text of Later Khotanese, the language of the majority of the existing Khotanese literature. A detailed description of its grammar has been given by M. J. Dresden[9]. (Asmussen, introductory remarks, 5\u20136)",""],["The Kadampa: A Formative Movement of Tibetan Buddhism<\/a>","","","The Bka\u2019 gdams pa (pronounced \u201cKadampa\u201d) emerged as a distinct tradition of Tibetan Buddhism in the 11th century CE. The most common understanding of the name in Tibetan sources is that this tradition taught the complete word of the Buddha (''bka'<\/i>'') as explained in the instructions (''gdams'') of the Indian teacher D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na (982\u20131054). This is sometimes specified as referring to his instructions on the graded path (''lam rim'') toward Buddhahood that were later adopted and propagated by the Dge lugs pa (pronounced \"Gelugpa\") school, beginning with Tsong kha pa's (1357\u20131419) influential ''Lam rim chen mo''. It is commonly assumed that during the 15th century, the Bka' gdams pa were absorbed into Tsong kha pa\u2019s reform movement of the \"new Bka\u2019 gdams pa\" (''bka' gdams gsar ma''), later known as the Dge lugs pa, but further research is needed on this issue.\n\nD\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na, also known by his Indian honorific title Ati\u015ba[ya] or Adh\u012b\u015ba, was invited to western Tibet by its rulers, and he arrived there in 1042. At the request of king Byang chub 'od (984\u20131078), he composed his famous \"Lamp on the Path to Awakening\" (''Bodhipathaprad\u012bpa'', Tib. ''Byang chub lam sgron'') which became an important model for Tibetan works on the graded path to awakening. He then accepted an invitation to central Tibet where he spent the rest of his life. He passed away in Snye thang near Lhasa in 1054.\n\nSeveral of Ati\u015ba's Tibetan students played an important role in the development of Buddhism on the Tibetan plateau. However, it is his student 'Brom ston Rgyal ba'i 'byung gnas (pronounced \"Dromt\u00f6n Gyelway Jungnay.\" 1004-1064) who is traditionally regarded as the founding father of the Tibetan Bka' gdams pa lineage since his students became instrumental in spreading the Bka' gdams pa teachings in central Tibet. In addition to ''lam rim'', they became famous for their instructions on \"mental purification\" or \"mind training\" (''blo sbyong'', pronounced \"Lojong\"), which is meant to free the mind from attachment to the ego and generate the attitude of the \"awakening mind\" (Skt. ''bodhicitta''). ''Lam rim'' and ''blo sbyong'' became highly popular doctrinal and didactic genres and have had an impact on Tibetan Buddhism far beyond the Bka\u2019 gdams pa and Dge lugs pa traditions.\n\nThe Bka' gdams pa are often perceived as a tradition with an emphasis on monasticism and Mah\u0101y\u0101na ethics, rather than on yogic and tantric practice. However, it should be kept in mind that D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na himself had grown up in the tantric traditions of Bengal. His work on the stages of the path to awakening includes instructions on tantra, but states that tantric practice may not contradict the vows taken (thus excluding antinomian practices for monastics). The early Tibetan Bka' gdams pa masters take the same stance and promote the idea that P\u0101ramit\u0101naya (i.e., non-tantric Mah\u0101y\u0101na Buddhism) and tantra have the same validity and lead to the same goal, thus trying to strike a balance between the two approaches.\n\nKeywords: Tibetan Buddhism, Bka\u2019 gdams pa (Kadampa), lam rim, blo sbyong, Ati\u015ba\nD\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na, \u2019Brom ston Rgyal ba\u2019i \u2019byung gnas",""],["The Jewel Ornament of Liberation (Konchog Gyaltsen)<\/a>","","","''The Jewel Ornament of Liberation'' is a masterwork of Tibetan Buddhism. For more than eight centuries, this text has provided a complete foundation for Buddhist study and practice\u2013covering the initial entry into the path and continuing through to the achievement of Buddhahood. It includes teachings on Buddha-nature, finding a spiritual master, impermanence, karma, the cultivation of bodhicitta, the development of the six perfections, the ten Bodhisattva bhumis, Buddhahood, and the activities of a buddha. \n\n(Source: back cover)",""],["The Jewel Ornament of Liberation (Guenther)<\/a>","","","In this skillful translation, Herbert Guenther offers English-speaking readers sGam.po.pa's comprehensive and authoritative exposition of the stages of the Buddhist path. A masterly survey of Tibetan Buddhism, ''The Jewel Ornament of Liberation'' explains how an enlightened attitude is strengthened by practicing the six perfections (generosity, discipline, patience, exertion, meditation, and knowledge) and offers a concise presentation of Buddhism as a living experience. \n\nAs Ch\u00f6gyam Trungpa writes in his foreword: \"It is in the flow of karma that this book materialized in 1959 on the very eve of the destruction of the spiritual land of Tibet. Professor Guenther was instrumental in making available the only commentary and guide in English to the bodhisattva tradition of Tibet, Japan, and China. The book remains the classic text of all Buddhists.\"\n\nsGam.po.pa, who lived in the eleventh and twelfth centuries, was the organizer of the Kagy\u00fc order of Tibetan Buddhism. \n\nHerbert V. Guenther is Professor Emeritus in the Department of Far Eastern Studies at the University of Saskatchewan. \n\n(Source: back cover)",""],["The Jewel Cloud: Ratnamegha (Doctor, T.)<\/a>","","","On Gay\u0101\u015b\u012br\u1e63a Hill, Buddha \u015a\u0101kyamuni is visited by a great gathering of bodhisattvas who have traveled miraculously there from a distant world, to venerate him as one who has vowed to liberate beings in a world much more afflicted than their own. The visiting bodhisattvas are led by Sarvan\u012bvara\u1e47avi\u1e63kambhin, who asks the Buddha a series of searching questions. In response, the Buddha gives a detailed and systematic account of the practices, qualities, and nature of bodhisattvas, the stages of their path, their realization, and their activities. Many of the topics are structured into sets of ten aspects, expounded with reasoned explanations and illustrated with parables and analogies. This s\u016btra is said to have been one of the very first scriptures translated into Tibetan. Its doctrinal richness, profundity, and clarity are justly celebrated, and some of its key statements on meditation, the realization of emptiness, and the fundamental nature of the mind have been widely quoted in the Indian treatises and Tibetan commentarial literature. (Source: [https:\/\/read.84000.co\/translation\/toh231.html#summary 84000: Translating the Words of the Buddha])",""],["The Intermediate Stages of Meditation<\/a>","","","This book was created by the North American Tibetan Association (NATA) for the two day teaching by His Holiness the 14th Dalai Lama and Gratitude Tenshug event, held on July 9 and 10, 2015 in New York City. \n\nHis Holiness's teachings were based on: ''The Middle Stages of Meditation'' by Kamalashila. This concise text teaches how to generate the two kinds of bodhichitta, conventional and ultimate, both of which are permeated by kindness and compassion and serve as the roots for all qualities of Buddhahood. \n\nThis event was held in observance of His Holiness the 14th Dalai Lama's 80th birthday. (Source: Book Introduction)",""],["The Intelligent Heart<\/a>","","","Compassion arises naturally when one comes to perceive the lack of solid distinction between self and other. The Buddhist practice known as tonglen\u2014in which one consciously exchanges self for other\u2014is a skillful method for getting to that truthful perception. In this, his commentary on the renowned Tibetan lojong (mind training) text the Seven Points of Mind Training, Dzigar Kongtrul reveals tonglen to be the true heart and essence of all mind-training practices. He shows how to train the mind in a way that infuses every moment of life with uncontrived kindness toward all. [https:\/\/www.shambhala.com\/the-intelligent-heart-3514.html (Source: Shambhala Publications)]",""],["The Instructions for the Preliminaries of the Nying Thig - The Oral Instructions of My Lama, Samantabhadra<\/a>","","","''K\u00fcn-zang La-may Zhal-lung'' consists of thirteen chapters. Chapters One to Six deal with the common outer preliminary practices for all the Yanas, Chapters Seven to Twelve deal with the unique inner preliminary practices for the P\u0101ramit\u0101y\u0101na and Vajray\u0101na only, and Chapter Thirteen deals with ''P'o-wa'', the method of transferring one's consciousness to a higher level.\n\nThis volume, Volume VI of the Nga-gyur Nying-may Sung-rab English Translation Series, presents the common outer preliminary practices, and Volume V will present the unique inner preliminaries and the chapter on ''P'o-wa''.\n\nEach of the six chapters of the common outer preliminary practices consists of two sections:\n\n*1. the manner of listening to the teaching;\n*2. the teaching itself.\n\nThe manner of listening to the teaching consists of a set of extremely important techniques which have to be used not only as a preparation before beginning every new chapter, but also as a guiding principle in following Buddhism. Ultimate success depends on these profound secret techniques of the P\u0101ramit\u0101y\u0101na and Vajray\u0101na. These techniques can be summed up as the development of universal compassion, called Bodhicitta, the understanding of the doctrine of \u015a\u016bnyat\u0101, and the goal of the attainment of Buddhahood by all the sentient beings.\n\nThe following are the essential teachings of the six chapters:\n\n''Chapter One'' explains the most valuable leisure, having eighteen endowments that are difficult to obtain, that provides us with the great opportunity to work for our freedom. \n\n''Chapter Two'' reminds us of the impermanence of life\u2014the precarious nature of our existence. If we fail to take advantage of this most valuable leisure, we will be destroyed by death and miss the opportunity to liberate ourselves and others.\n\n''Chapter Three'' teaches us that if we fail to obtain freedom, hereafter we will again suffer in one of the six regions of sa\u1e43s\u0101ra. Knowledge of the miseries of sa\u1e43s\u0101ra should therefore prevent us from accruing the causes for reappearing in it.\n\n''Chapter Four'' shows us the causes for the ephemeral happines and unhappiness that shackle us forever in sa\u1e43s\u0101ra. We should stop earning such karma and earnestly look for eternal freedom.\n\nChapter Five explains that the only way to escape sa\u1e43s\u0101ra is to attain our innate eternal life and happiness. This will be attained the moment we realize nirv\u0101\u1e47a\u2014whether it be the Hinayanic nirv\u0101\u1e47a or the Mahayanic nirv\u0101\u1e47a.\n\n''Chapter Six'' teaches us how ot find a real Guru, how to follow a Guru, and how to attain the ultimate goal by knowing the Guru's mind. (introduction, xxiv\u2013xxv)",""],["The Impact of \u015a\u0101ntideva's Works in Asia and the West<\/a>","","","The ''Bodhicary\u0101vat\u0101ra'' and the ''\u015aik\u1e63\u0101samuccaya'' were composed in India in Sanskrit and made a significant impact on the understanding of Mah\u0101y\u0101na Buddhism and the bodhisattva path there. Both works spread beyond the Indian subcontinent and became especially important in Tibet, inspiring commentaries as well as other works by famous teachers. While it has been the ''Bodhicary\u0101vat\u0101ra'' that has received more adoration and attention historically, both texts continue to inspire scholars and practitioners around the globe.",""],["The Hymn of the Life and Vows of Samantabhadra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nMy object of editing the Hymn is to produce a perfect Sanskrit text as far as the present source of information and the facility of obtaining the material and the scholarship of the present editor permit. The importance of the text has been well known in Japan since early days, not only from the doctrinal point of view but as a piece of Buddhist Sanskrit literature accessible to Japanese scholars. Jiun \u6148\u96f2(1718-1804) and his followers were among the foremost students of the text. The one who brought it first from China was K\u014db\u014ddaishi (774-835). When the late Dr. Bunyiu Nanjio was studying Sanskrit under Max M\u00fcller of Oxford, he collected according to the advice of his teacher as many original Sanskrit texts as he could at the time; among those there were the ''Smaller Sukh\u0101vat\u012bvy\u016bha'', ''Vajracchedik\u0101'', ''Praj\u00f1\u0101p\u0101ramit\u0101h\u1e5bdaya'', and ''Bhadracar\u012b''. Nanjio however did not have the chance to study the ''Bhadracar\u012b'', and it was possible that his friend Kenju Kasawara was planning to take up this study himself. Dr. Kaikioku Watanabe was the first who made a thorough investigation of the text while he was studying in Germany (1900-1910), the result was published in Leipzig ;[1] but the pamphlet is almost inaccessible at present. All the problems that may be raised concerning the ''Bhadracar\u012bpra\u1e47idh\u0101na'' are discussed in it. My partial study of the text took place in 1909 and a comparison of the different Chinese and Tibetan translations of the Hymn appeared in a Japanese magazine called ''Mujinto'', but I was unfortunately prevented from pusuing the study any further. (Idumi, introduction, 226)\n\n<h5>Notes<\/h5>\n#''Die Bhadracar\u012b'', eine Probe buddhistisch-religi\u00f6ser Lyrik untersucht und herausgegeben. Inaugural Dissertation zur Erlangung der Doktorw\u00fcrde der philosophischen Fakult\u00e4t der Kaiser Wilhelms-Universit\u00e4t zu Strassburg, vorgelegt von Kaikioku Watanabe aus Tokio. Leipzig, Druck von G. Kreysing, 1912.",""],["The Holy Teaching of Vimalak\u012brti<\/a>","","","This book presents the major teachings of Mah\u0101y\u0101na Buddhism in a precise, dramatic, and even humorous form. For two millennia this s\u016btra, called the \u201cjewel of the Mah\u0101y\u0101na S\u016btras,\u201d has enjoyed immense popularity among Mah\u0101y\u0101na Buddhists in India, central and southeast Asia, Japan, and especially China, where its incidents were the basis for a style in art and literature prevalent during several centuries.\n\nRobert Thurman\u2019s translation makes available, in relatively nontechnical English, the Tibetan version of this key Buddhist scripture, previously known to the English-speaking world only through translations from Chinese texts. The Tibetan version is generally conceded to be more faithful to the original Sanskrit than are the Chinese texts. The Tibetan version also is clearer, richer, and more precise in its philosophical and psychological expression. The books of the s\u016btra are accompanied by an introduction by Dr. Thurman and by three glossaries: Sanskrit terms, numerical categories, and technical terms. (Source: [https:\/\/www.psupress.org\/books\/titles\/978-0-271-01209-4.html Penn State University Press])",""],["The Heroic Heart<\/a>","","","This is a modern commentary on ''The Thirty-Seven Verses on the Practice of a Bodhisattva''.\n\nEach chapter of this book opens with a verse from ''The Thirty-Seven Verses on the Practice of a Bodhisattva''. The text relied upon here was translated from the Tibetan by the Padmakara Translation Group and previously published in ''The Heart of Compassion'' by Dilgo Khyentse Rinpoche. It is followed with commentary by Jetsunma Tenzin Palmo. (Source: Book Introduction)",""],["The Heart of Compassion: Instructions on Ngulchu Thogme's Thirty-Sevenfold Practice of a Bodhisattva<\/a>","","","What would be the practical implications of caring more about others than about yourself? This is the radical theme of this extraordinary set of instructions, a training manual composed in the fourteenth century by the Buddhist hermit Ngulchu Thogme, here explained in detail by one of the great Tibetan Buddhist masters of the twentieth century, Dilgo Khyentse. In the Mahayana tradition, those who have the courage to undertake the profound change of attitude required to develop true compassion are called bodhisattvas. Their great resolve\u2014to consider others\u2019 needs as paramount, and thus to attain enlightenment for the sake of all living creatures\u2014carries them beyond the limits imposed by the illusions of \u201cI\u201d and \u201cmine,\u201d culminating in the direct realization of reality, transcending dualistic notions of self and other. This classic text presents ways that we can work with our own hearts and minds, starting wherever we find ourselves now, to unravel our small-minded preoccupations and discover our own potential for compassion, love, and wisdom. Many generations of Buddhist practitioners have been inspired by these teachings, and the great masters of all traditions have written numerous commentaries. Dilgo Khyentse\u2019s commentary is probably his most extensive recorded teaching on Mahayana practice. (Source: [https:\/\/www.shambhala.com\/authors\/o-t\/padmakara-translation-group\/the-heart-of-compassion-719.html Shambhala Publications])",""],["The Healing Buddha (1989)<\/a>","","","This book presents important discourses that deal with the Healing Buddha in his various manifestations and discusses the many symbols, colors, and deities that are used as objects of meditation. The accompanying photographs of sculptures, paintings, and mandalas demonstrate the importance of art and aesthetic experience in Buddhist healing practices. Also included is a history of healing in the development of Buddhism from the earliest texts and the famous Lotus Sutra to the Buddhism of Tibet, where elaborate ritual is used in the healing of body and mind. Some of the many herbs and medicines used to treat disease in the Buddhist cultures of Asia are described in an appendix. A new preface and a new essay on the search for long life in Chinese Buddhism have been added to this revised edition. (Source: [https:\/\/www.shambhala.com\/the-healing-buddha-699.html Shambhala Publicatons])",""],["The Healing Buddha (1979)<\/a>","","","This book presents important discourses that deal with the Healing Buddha in his various manifestations and discusses the many symbols, colors, and deities that are used as objects of meditation. The accompanying photographs of sculptures, paintings, and mandalas demonstrate the importance of art and aesthetic experience in Buddhist healing practices. Also included is a history of healing in the development of Buddhism from the earliest texts and the famous Lotus Sutra to the Buddhism of Tibet, where elaborate ritual is used in the healing of body and mind. Some of the many herbs and medicines used to treat disease in the Buddhist cultures of Asia are described in an appendix. A new preface and a new essay on the search for long life in Chinese Buddhism have been added to this revised edition. (Source: [https:\/\/www.shambhala.com\/the-healing-buddha-699.html Shambhala Publications])",""],["The G\u0101th\u0101s of the Da\u015babh\u016bmika-S\u016btra (6\u201310)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe ''Dasabh\u016bmika-s\u016btra'' consists of two sections, the prose and the verse. The prose section was edited and published by Dr Johannes Rahder in 1926; the present text contains the verse section under the joint editorship of Susa-and-Rahder. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0When Dr. Rahder was staying in Japan in 1929, he visited Kyoto during the summner and met Mr. Hokei Idzumi, the then professor of Sanskrit at Otani Buddhist College. When Dr Rahder learned that I was also engaged in the study of the verse section of the ''Da\u015babh\u016bmika'', he suggested that we might work together so as to produce the best possible text with our resources. He added that he would send his manuscript as soon as [it was] ready. Surely enough, as he promised, it began to come in several sections to Professor D. T. Suzuki, editor of the ''Eastern Buddhist'', early in 1931. He expressed the desire to see the text published in the ''Eastern Buddhist'' when I finished collating it with the result of my study. The verse section of the ''Da\u015babh\u016bmika-s\u016btra'' here published is thus the joint labour of Dr. Rahder and myself. (Susa, preliminary notes, ''The Eastern Buddhist'' 5, no. 4 (1931): 335.)",""],["The G\u0101th\u0101s of the Da\u015babh\u016bmika-S\u016btra (1\u20135)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe ''Dasabh\u016bmika-s\u016btra'' consists of two sections, the prose and the verse. The prose section was edited and published by Dr Johannes Rahder in 1926; the present text contains the verse section under the joint editorship of Susa-and-Rahder. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0When Dr. Rahder was staying in Japan in 1929, he visited Kyoto during the summner and met Mr. Hokei Idzumi, the then professor of Sanskrit at Otani Buddhist College. When Dr Rahder learned that I was also engaged in the study of the verse section of the ''Da\u015babh\u016bmika'', he suggested that we might work together so as to produce the best possible text with our resources. He added that he would send his manuscript as soon as [it was] ready. Surely enough, as he promised, it began to come in several sections to Professor D. T. Suzuki, editor of the ''Eastern Buddhist'', early in 1931. He expressed the desire to see the text published in the ''Eastern Buddhist'' when I finished collating it with the result of my study. The verse section of the ''Da\u015babh\u016bmika-s\u016btra'' here published is thus the joint labour of Dr. Rahder and myself. (Susa, preliminary notes, 335)",""],["The Great Vows of Samantabhadra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIt would be extremely difficult, if not impossible, to select one chapter from the voluminous ''Hwa Yen Sutra'' that would adequately represent both the deep religious spirit and the vast perspective of infinity portrayed in this work. However, if a choice must be made for this purpose, I would without hesitation choose the chapter on \"The Bodhisattva Samantabhadra's Vows.\" According to the Mahayana tradition, there are three great Bodhisattvas\u2014Avalokite\u015bvara, Ma\u00f1ju\u015br\u012b, and Samantabhadra\u2014who represent respectively the great compassion, wisdom, and vows of all Buddhas. In the vows of Samantabhadra we witness the compassionate zeal of the ideal Bodhisattva whose only concern in life is to relieve the pains and burdens of all sentient beings, and to bestow upon them true happiness through the achievement of Buddhahood. (Chang, introduction, 187)",""],["The Great Treatise on the Stages of the Path to Enlightenment, Vol. 3<\/a>","","","The Great Treatise on the Stages of the Path to Enlightenment (Tib. Lam rim chen mo) is one of the brightest jewels in the world\u2019s treasury of sacred literature. The author, Tsong-kha-pa, completed it in 1402, and it soon became one of the most renowned works of spiritual practice and philosophy in the world of Tibetan Buddhism. Because it condenses all the exoteric s\u016btra scriptures into a meditation manual that is easy to understand, scholars and practitioners rely on its authoritative presentation as a gateway that leads to a full understanding of the Buddha\u2019s teachings.\n\nTsong-kha-pa took great pains to base his insights on classical Indian Buddhist literature, illustrating his points with classical citations as well as with sayings of the masters of the earlier Kadampa tradition. In this way the text demonstrates clearly how Tibetan Buddhism carefully preserved and developed the Indian Buddhist traditions.\n\n'''This third and final volume contains a presentation of the two most important topics in the work: meditative serenity (\u015bamatha) and supramundane insight into the nature of reality (vipa\u015byan\u0101).''' [https:\/\/www.shambhala.com\/the-great-treatise-on-the-stages-of-the-path-to-enlightenment-volume-3-9781645474623.html (Source: Shambhala Publications)]",""],["The Great Treatise on the Stages of the Path to Enlightenment, Vol. 2<\/a>","","","The Great Treatise on the Stages of the Path to Enlightenment (Tib. Lam rim chen mo) is one of the brightest jewels in the world\u2019s treasury of sacred literature. The author, Tsong-kha-pa, completed it in 1402, and it soon became one of the most renowned works of spiritual practice and philosophy in the world of Tibetan Buddhism. Because it condenses all the exoteric s\u016btra scriptures into a meditation manual that is easy to understand, scholars and practitioners rely on its authoritative presentation as a gateway that leads to a full understanding of the Buddha\u2019s teachings.\n\nTsong-kha-pa took great pains to base his insights on classical Indian Buddhist literature, illustrating his points with classical citations as well as with sayings of the masters of the earlier Kadampa tradition. In this way the text demonstrates clearly how Tibetan Buddhism carefully preserved and developed the Indian Buddhist traditions.\n\n'''This second of three volumes covers the deeds of the bodhisattvas, as well as how to train in the six perfections.''' [https:\/\/www.shambhala.com\/the-great-treatise-on-the-stages-of-the-path-to-enlightenment-volume-2-9781645474616.html (Source: Shambhala Publications)]",""],["The Great Treatise on the Stages of the Path to Enlightenment, Vol. 1<\/a>","","","The Great Treatise on the Stages of the Path to Enlightenment (Tib. Lam rim chen mo) is one of the brightest jewels in the world\u2019s treasury of sacred literature. The author, Tsong-kha-pa, completed it in 1402, and it soon became one of the most renowned works of spiritual practice and philosophy in the world of Tibetan Buddhism. Because it condenses all the exoteric s\u016btra scriptures into a meditation manual that is easy to understand, scholars and practitioners rely on its authoritative presentation as a gateway that leads to a full understanding of the Buddha\u2019s teachings.\n\nTsong-kha-pa took great pains to base his insights on classical Indian Buddhist literature, illustrating his points with classical citations as well as with sayings of the masters of the earlier Kadampa tradition. In this way the text demonstrates clearly how Tibetan Buddhism carefully preserved and developed the Indian Buddhist traditions.\n\n'''This first of three volumes covers all the practices that are prerequisite for developing the spirit of enlightenment (bodhicitta).''' [https:\/\/www.shambhala.com\/the-great-treatise-on-the-stages-of-the-path-to-enlightenment-volume-1-9781645474609.html (Source: Shambhala Publications)]",""],["The Great Path of Awakening (2005)<\/a>","","","Here is a practical Buddhist guidebook that offers techniques for developing a truly compassionate heart in the midst of everyday life. For centuries, Tibetans have used fifty-nine pithy slogans\u2014such as \"A joyous state of mind is a constant support\" and \"Don't talk about others' shortcomings\"\u2014as a means to awaken kindness, gentleness, and compassion. While Tibetan Buddhists have long valued these slogans, recently they have become popular in the West. \n\nThis edition of The Great Path of Awakening contains an accessible, newly revised translation of the slogans from the famous text ''The Seven Points of Mind Training.'' It also includes illuminating commentary from Jamgon Kongtrul that provides further instruction on how to meet every situation with intelligence and an open heart. [https:\/\/www.shambhala.com\/the-great-path-of-awakening-667.html (Source: Shambhala Publications)]",""],["The Great Path of Awakening (1987)<\/a>","","","Here is a practical Buddhist guidebook that offers techniques for developing a truly compassionate heart in the midst of everyday life. For centuries, Tibetans have used fifty-nine pithy slogans\u2014such as \"A joyous state of mind is a constant support\" and \"Don't talk about others' shortcomings\"\u2014as a means to awaken kindness, gentleness, and compassion. While Tibetan Buddhists have long valued these slogans, recently they have become popular in the West. [https:\/\/www.shambhala.com\/the-great-path-of-awakening-667.html (Source: Shambhala Publications)]",""],["The Great H\u016b\u1e43<\/a>","","","This longest commentary on the first eight chapters of the ''Chonjuk'' or ''Way of the Bodhisattva'' (''Bodhicary\u0101vat\u0101ra'') was funded by Tsadra Foundation as part of an effort to support research and translation on \u015a\u0101ntideva and the concept of Bodhicitta. The book, both in Tibetan and in its English translation by Douglas Duckworth, is remarkable for the way it shows how the poetry of the original root text is embedded in a vast Buddhist textual multiverse, interconnecting sutras and commentaries, traditions and ideas. \n\n\u015a\u0101ntideva's ''Way of the Bodhisattva'' (''Bodhicary\u0101vat\u0101ra'') is without a doubt one of the greatest masterpieces of Indian Buddhism and the single most influential text on Mah\u0101y\u0101na ethical theory. Since it was composed in around the eighth century, it has continuously animated the living tradition, especially in Tibet but now in the West as well, as more translations have become available. Its poetic evocations of the spirit of awakening allow readers to enter the mind of the bodhisattva. \n\nIts longest commentary in any language is the one translated here, by the nineteenth-century master Minyak Kunzang S\u00f6nam. It came to be known as the ''Great H\u016b\u1e43'' because it fills the entirety of the third or ''h\u016b\u1e43'' volume of the author's collected works. Citing hundreds of s\u016btras, he shows how \u015a\u0101ntideva's verses are beautifully integrated within, and express, the Buddhist textual universe. In particular, he ties \u015a\u0101ntideva's verses with the ''Anthology of Training'', the thematic collection of scriptural citations also compiled by \u015a\u0101ntideva, creating a detailed tapestry of Mah\u0101y\u0101na thought and practice. This volume presents Kunzang S\u00f6nam\u2019s commentary on the first eight chapters, detailing the generation of the spirit of awakening, the cultivation of positive qualities, and the practice of meditation. Embedded in the commentary is a fresh translation of \u015a\u0101ntideva\u2019s verses, making this an unparalleled guide to appreciating their layers of meaning and applying them in one\u2019s practice and life. (Source: [https:\/\/wisdomexperience.org\/product\/the-great-hu%e1%b9%83\/?inf_contact_key=920ba40fdd4cb612640bc899353956ee842e902fbefb79ab9abae13bfcb46658 Wisdom Publications])",""],["The Good Eon: Bhadrakalpika (Doctor, T.)<\/a>","","","While resting in a park outside the city of Vai\u015b\u0101l\u012b, the Buddha is approached by the bodhisattva Pr\u0101modyar\u0101ja, who requests meditation instruction. The Buddha proceeds to give a teaching on a meditative absorption called elucidating the way of all phenomena and subsequently delivers an elaborate discourse on the six perfections. Pr\u0101modyar\u0101ja then learns that all the future buddhas of the Good Eon are now present in the Blessed One\u2019s audience of bodhisattvas. Responding to Pr\u0101modyar\u0101ja\u2019s request to reveal the names under which these present bodhisattvas will be known as buddhas in the future, the Buddha first lists these names, and then goes on to describe the circumstances surrounding their birth, awakening, and teaching in the world. In the s\u016btra\u2019s final section, we learn how each of these great bodhisattvas who are on the path to buddhahood first developed the mind of awakening. (Source: [https:\/\/read.84000.co\/translation\/toh94.html#summary 84000: Translating the Words of the Buddha])",""],["The Giving Rise of the Ten Kinds of Mind of the Bodhisattva<\/a>","","","Translation of the ''Adhy\u0101\u015bayasa\u00f1codanas\u016btra'' from the Chinese into English by Saddh\u0101loka Bhikkhu.",""],["The Gilgit Text of the Vajracchedik\u0101<\/a>","","","A critical Sanskrit edition (Roman) of the ''Vajracchedik\u0101praj\u00f1\u0101p\u0101ramit\u0101s\u016btra'', edited by N. P. Chakravarti in ''Minor Buddhist Texts'', Part 1, edited by Giuseppe Tucci, 1956.",""],["The Genesis of the Bodhisattva Ideal<\/a>","","","In this book, Bhikkhu An\u0101layo investigates the genesis of the bodhisattva ideal, one of the most important concepts in the history of Buddhist thought. He brings together material from the corpus of the early discourses preserved mainly in P\u0101li and Chinese that appear to have influenced the arising of the bodhisattva ideal. An\u0101layo convincingly shows that the early sources do not present compassionate concern for others as a motivating force for the Buddha\u2019s quest for awakening. He further offers an analysis of the only reference to Maitreya in the P\u0101li canon, showing that this reference is most likely a later addition. In sum, Bhikkhu An\u0101layo is able to delineate a gradual genesis of central aspects of the bodhisattva ideal by documenting (1) an evolution in the bodhisattva concept reflected in the early discourses, (2) the emergence of the notion of a vow to pursue the path to buddhahood, and (3) the possible background for the idea of a prediction an aspirant to buddhahood receives from a former buddha. ([https:\/\/www.buddhismuskunde.uni-hamburg.de\/en\/publikationen.html Source Accessed March 5, 2026])",""],["The Gandavyuha Sutra (1949)<\/a>","","","Revised critical edition of the ''Ga\u1e47\u1e0davy\u016bhas\u016btra'' by Daisetz Teitaro Suzuki and Hokei Idzumi, first published 1936. In 4 volumes.",""],["The Fundamental Wisdom of the Middle Way<\/a>","","","The Buddhist saint N\u0101g\u0101rjuna, who lived in South India in approximately the second century CE, is undoubtedly the most important, influential, and widely studied Mah\u0101y\u0101na Buddhist philosopher. His many works include texts addressed to lay audiences, letters of advice to kings, and a set of penetrating metaphysical and epistemological treatises. His greatest philosophical work, the M\u016blamadhyamikak\u0101rik\u0101--read and studied by philosophers in all major Buddhist schools of Tibet, China, Japan, and Korea--is one of the most influential works in the history of Indian philosophy. Now, in The Fundamental Wisdom of the Middle Way, Jay L. Garfield provides a clear and eminently readable translation of N\u0101g\u0101rjuna's seminal work, offering those with little or no prior knowledge of Buddhist philosophy a view into the profound logic of the M\u016blamadhyamikak\u0101rik\u0101.\nGarfield presents a superb translation of the Tibetan text of M\u016blamadhyamikak\u0101rik\u0101 in its entirety, and a commentary reflecting the Tibetan tradition through which N\u0101g\u0101rjuna's philosophical influence has largely been transmitted. Illuminating the systematic character of N\u0101g\u0101rjuna's reasoning, Garfield shows how N\u0101g\u0101rjuna develops his doctrine that all phenomena are empty of inherent existence, that is, than nothing exists substantially or independently. Despite lacking any essence, he argues, phenomena nonetheless exist conventionally, and that indeed conventional existence and ultimate emptiness are in fact the same thing. This represents the radical understanding of the Buddhist doctrine of the two truths, or two levels of reality. He offers a verse-by-verse commentary that explains N\u0101g\u0101rjuna's positions and arguments in the language of Western metaphysics and epistemology, and connects N\u0101g\u0101rjuna's concerns to those of Western philosophers such as Sextus, Hume, and Wittgenstein.\nAn accessible translation of the foundational text for all Mah\u0101y\u0101na Buddhism, The Fundamental Wisdom of the Middle Way offers insight to all those interested in the nature of reality. [https:\/\/global.oup.com\/academic\/product\/the-fundamental-wisdom-of-the-middle-way-9780195093360?lang=en&cc=us# (Source: Oxford University Press)]",""],["The Four Sublime States<\/a>","","","Four sublime states of mind have been taught by the Buddha:\n\n*Love or Loving-kindness (''metta'') \n*Compassion (''karuna'') \n*Sympathetic Joy (''mudita'') \n*Equanimity (''upekkha'')\n\nIn Pali, the language of the Buddhist scriptures, these four are known under the name of Brahma-vihara. This term may be rendered by: excellent, lofty or sublime states of mind; or alternatively, by: Brahma-like, god-like or divine abodes.\n\nThese four attitudes are said to be excellent or sublime because they are the right or ideal way of conduct towards living beings (sattesu samma patipatti). They provide, in fact, the answer to all situations arising from social contact. They are the great removers of tension, the great peace-makers in social conflict, and the great healers of wounds suffered in the struggle of existence. They level social barriers, build harmonious communities, awaken slumbering magnanimity long forgotten, revive joy and hope long abandoned, and promote human brotherhood against the forces of egotism. (Nyanaponika, introduction)",""],["The Four Immeasurables: Practices to Open The Heart<\/a>","","","The teachings in this book took shape during a one week retreat led by Alan Wallace in the summer of 1992. \n\nThe informal talks were based on passages from the fifth-century compendium called The ''Path of Purification'' by Buddhaghosa. \n\nThe passages in question related to the cultivation of \u015aamatha. Also included are guided meditations and portions of discussions that took place during the retreat. \n(Source: Book Preface)",""],["The Four Immeasurables in the Bodhisattvabh\u016bmi and Mah\u0101y\u0101nas\u016btr\u0101la\u1e43k\u0101ra and Their Implementation in a Measuring Scale for a Study of Brain Imaging<\/a>","","","Firstly, this paper discusses the connotation of the Four Immeasurables (''catv\u0101ryapram\u0101\u1e47\u0101ni'') in the ''Bodhisattvabh\u016bmi'' and ''Mah\u0101y\u0101nas\u016btr\u0101la\u1e43k\u0101ra''. The conclusion is as follows: These two texts approach the four immeasurable states of mind from two different points of view, and based on the three categories of sentient beings, the immeasurables of kindness, compassion, and empathic joy arise accordingly when one is faced with sentient beings in states of neither-pain-nor-pleasure (kindness), pain (compassion), and pleasure (empathic joy) respectively. On the other hand, delusion, hatred, and greed can also be aroused when one is faced with these three kinds of states (neither-pain-nor-pleasure, pain, and pleasure). Consequently, bodhisattvas generate a strong intention (''adhy\u0101\u015baya'') - the mind state of equanimity, the fourth immeasurable - to guide these three categories of sentient beings to abandon defilements. This interpretation goes beyond the traditional definition of the Four Immeasurables in earlier Buddhist thought.\n\nSecondly, based on the aforementioned conclusion, in order to develop a measuring scale and study the brain imaging measurements of fMRI\/DIT, we surveyed some relevant papers, and we found that there are five questions or topics which need to be discussed between Buddhists and researchers in psychological studies and neurosciences in the future.",""],["The Four Immeasurables in Hinayana, Mahayana and Bon<\/a>","","","The four immeasurable attitudes (''tshad-med bzhi'', Skt. ''apramana'', Pali: ''appamanna'') are:\n\n*Immeasurable love (''byams-pa'', Skt. ''maitr\u012b'', Pali: ''metta'')\n*Immeasurable compassion (''snying-rje'', Skt. ''karu\u1e47\u0101'', Pali: ''karuna'')\n*Immeasurable joy (''dga'-ba'', Skt. ''mudita'', Pali: ''mudita'')\n*Immeasurable equanimity (''btang-snyoms'', Skt. ''upeksha'', Pali: ''upekkha'').\n\nThey are also called \"the four Brahma abodes\" (''tshangs-gnas bzhi'', Skt. ''brahmavihara'', Pali: ''brahmavihara'') and are found in the various Hinayana and Mahayana traditions of Buddhism, as well as in Bon. Different schools and texts interpret them slightly differently, and certain practices in some traditions change their order.\n\nRead more [https:\/\/studybuddhism.com\/en\/advanced-studies\/abhidharma-tenet-systems\/comparison-of-buddhist-traditions\/the-four-immeasurables-in-hinayana-mahayana-and-bon here].",""],["The Four Immeasurables Leave Nothing Untouched<\/a>","","","Vanessa Zuisei Goddard speaks of the four immeasurables as a \"science of compassion,\" showing the power loving-kindness, compassion, joy, and equanimity.",""],["The Foundation of All Good Qualities: Khunu Lama Rinpoche<\/a>","","","This is Khunu Lama Tenzin Gyaltsen's 1975 commentary on Lama Tsongkhapa's ''Foundation of All Good Qualities'', a concise prayer-text that encompasses the entire graduated path to enlightenment in verse form.\n\nThe teaching systematically covers the essential elements of the Buddhist path: proper guru devotion as the foundation of all spiritual attainment; recognizing the precious opportunity and impermanence of human life; understanding karma and its inevitable consequences; developing renunciation of samsara; cultivating bodhicitta by recognizing all beings as former mothers suffering in cyclic existence; practicing the six perfections, especially moral discipline; developing the union of calm abiding (''shamatha'') and penetrative insight (''vipashyana''); and entering the Vajrayana path as the swiftest route to enlightenment.\n\nKhunu Lama emphasizes the Madhyamaka view as the most refined Buddhist philosophy and stresses that Tibetan Buddhism uniquely preserves all aspects of the Dharma\u2014H\u012bnay\u0101na, Mah\u0101y\u0101na, and Vajray\u0101na\u2014in their complete form. He concludes by encouraging his Western students to master Tibetan language and grammar to fully access these teachings and then spread the Dharma in the West, adapting presentations skillfully to suit different capacities of mind, like a doctor prescribing appropriate medicine.",""],["The Foundation of All Good Qualities<\/a>","","","A translation of and commentary on Tsongkhapa's ''Foundation of All Good Qualities'' (''Yon tan gzhi gyur ma'') by the late Geshe Tsultim Gyeltsen. The book contains a translation of the root verses. ''The Foundation of All Good Qualities'' covers the essential stages from cultivating devotion to one's spiritual teacher through the practices of beings of small, medium, and great spiritual capacity - including refuge, karma, the four noble truths, renunciation, bodhicitta, and the six perfections. The text serves as both a daily recitation and systematic guide for Tibetan Buddhist practitioners following the Geluk tradition's approach to spiritual development.",""],["The Foundation for Yoga Practitioners<\/a>","","","A monumental two-volume collection of essays by over 30 leading specialists. It is the single most comprehensive resource on the ''Yog\u0101c\u0101rabh\u016bmi'' corpus, with a detailed overview of the ''Bodhisattvabh\u016bmi'' section.",""],["The Fortunate Aeon: How the Thousand Buddhas Become Enlightened<\/a>","","","''The Fortunate Aeon: How the Thousand Buddhas Become Enlightened'' is a translation of the ''Bhadrakalpika'', a Sutra celebrating the vast procession of Buddhas who embody the inconceivable Dharmakaya and bring joy to the hearts of beings throughout space and time. A unique and extensive teaching, the ''Bhadrakalpa'' presents the ten powers that distinguish a Buddha from all other beings, describing the samadhis that develop each power and the 8,400 perfections that give access to to these samadhis. It goes on to name each of the thousand Buddhas to appear in the course of our present aeon, predicting their place of birth, their parents, the number of their disciples, and the length of a human lifespan. Following closely upon the publication of ''The Voice of the Buddha'', ''The Fortunate Aeon'' was translated to Westerners to deepen appreciation for the inconceivable accomplishments of the supremely Enlightened Ones and benefit from their example. This four-volume edition features Tibetan and English on facing pages. Designed to invite study and reflection, it incorporates woodblock prints of the thousand Buddhas printed in silver ink. A veritable compendium of Buddha-perfections, all grounded in the six perfections fundamental to the Bodhisattva path, this teaching can inspire readers to practice the perfections and move closer to the awakening of Bodhicitta. Four volumes. (Source: [https:\/\/dharmapublishing.com\/products\/fortunate-aeon-4-volumes?_pos=1&_psq=Fortunate%20Aeon&_ss=e&_v=1.0 Dharma Publishing])",""],["The Flower Ornament Scripture: A Translation of The Avatamsaka Sutra<\/a>","","","Known in Chinese as ''Hua-yen'' and in Japanese as ''Kegon-kyo'', the ''Avatamsaka Sutra'', or ''Flower Ornament Scripture'', is held in the highest regard and studied by Buddhists of all traditions. Through its structure and symbolism, as well as through its concisely stated principles, it conveys a vast range of Buddhist teachings. \n\nThis one-volume edition contains Thomas Cleary's definitive translation of all thirty-nine books of the sutra, along with an introduction, a glossary, and Cleary's translation of Li Tongxuan's seventh-century guide to the final book, the ''Gandavyuha'', \"Entry into the Realm of Reality.\" (Source: [https:\/\/www.shambhala.com\/the-flower-ornament-scripture-618.html Shambhala Publications])",""],["The Final Leaves of the Pravrajy\u0101vastu Portion of the Vinayavastu Manuscript Found Near Gilgit: Part 1 Sa\u1e43gharak\u1e63it\u0101vad\u0101na<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n1. The text presented here in a revised edition and accompanied with an English translation was first made known by V. N\u00c4THER in 1975[1]. It belongs to the Pravrajy\u0101vastu section of the M\u016blasarv\u0101stiv\u0101da Vinayavastu, and is contained in folios 43 to 48 of the manuscript of that work discovered at Naupur near Gilgit in 1931[2]. Together with folios 49 to 53 of the same codex, embracing the conclusion of the Pravrajy\u0101vastu and the beginning of the Po\u1e63adhavastu sections, these leaves were immediately entrusted for inspection to Sir A. STEIN and committed by him to L. D . BARNETT, the librarian of the British Museum, who in turn forwarded them for treatment to S. L\u00c9VI. After the latter's publication in 1932 of folios 49v3 to 53vl03, they remained untraceable until 1949 when, along with some photographs of the Stein Collection, they were delivered anew to the British Museum and deposited there under the shelfmark Or. 11878A[4]. Since the leaves were not available when he was preparing his edition of the Vinayavastu, N. DUTT resorted by way of a stopgap to reprinting with some changes and transpositions the abridged Divy\u0101vad\u0101na parallel and L\u00c9VI's specimen respectively[5]; so did, relying on him, S. BAGCHl[6]. After RAGHU VlRA had obtained a microfilm of them as early as the mid-1950's[7], they were ultimately included in the ten-volume facsimile reproduction of the New Delhi Collection[8]. 2. The subject-matter of the following pages is what passes in Divy\u0101vad\u0101na XXIII and Avad\u0101nakalpalat\u0101 LXVII under the title of Sa\u1e43gharak\u1e63it\u0101vad\u0101na, that is, the legend of a merchant's son named Sa\u1e43gharak\u1e63ita, who, after entering the Buddhist congregation, happened to get into the submarine world of serpent-demons and, back on earth, to reach various places of recompense[9]. It is meant to illustrate the precept that a monk shall not teach the Law without request[10], which was violated in this case inasmuch as Sa\u1e43gharak\u1e63ita was deemed to have been kidnapped by the serpent-demons for the purpose of preaching[11]. The said precept was formulated by the Buddha in the context of another legend, the so-called N\u0101gakum\u0101r\u0101vad\u0101na, which treats of a serpent-demon having turned monk[12] and makes up, as it were, the frame story of the Sa\u1e43gharak\u1e63it\u0101vad\u0101na, with the tale of the present preceding and that of the past succeeding it. The aim of this superordinate Avad\u0101na is to exemplify the maxim that a so-called phantom creature \u2014 an animal able to transform itself into a human being \u2014 must be removed from the congregation[13]. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The whole former part of the N\u0101gakum\u0101r\u0101vad\u0101na and roughly the first quarter of the Sa\u1e43gharak\u1e63it\u0101vad\u0101na have been lost in the original Sanskrit; they are, however, still extant in a Tibetan translation of the Vinayavastu dating from the latter half of the eighth century[14] and handed down in the Kanjur division of the Lamaist canon[15]. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The gap at the outset of the Sa\u1e43gharak\u1e63it\u0101vad\u0101na may be filled in a measure by means of the Divy\u0101vad\u0101na, the celebrated M\u016blasarv\u0101stiv\u0101daoriented compilation of Buddhist legends probably dating from the third century, chapters XXIII and XXV of which are a shortened version of the same Avad\u0101na but in a form subsequently vitiated by errors and alterations[16]. Owing to a mistake by its compiler, the Divy\u0101vad\u0101na also gives the final portion of the tale of the present relative to the N\u0101gakum\u0101r\u0101vad\u0101na, which is hardly comprehensible by itself and hence caused many a difficulty of interpretation and classification[17]. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0There are at least two canonical translations of the Sa\u1e43gharak\u1e63it\u0101vad\u0101na in the Chinese Tripi\u1e6daka. One introduces the fourth fascicle of the \u51fa\u5bb6\u4e8b Ch'u-chia shih[18]; done between 703 and 710 by I-ching, it sets in with the five hundred merchants sailing back to the seashore after Sa\u1e43gharak\u1e63ita's reappearance from the realm of serpent-demons[19]. The other is a separate s\u016btra from the time of the Eastern Chin dynasty (317-419) bearing the title \u56e0\u7de3\u50e7\u8b77\u7d93 Yin\u2013y\u00fcan Seng\u2013hu ching[20]; it opens with a r\u00e9sum\u00e9 of the tale of the present of the N\u0101gakum\u0101r\u0101vad\u0101na[21] and has the Sa\u1e43gharak\u1e63it\u0101vad\u0101na proper start with the five hundred merchants making up their minds to go on a business voyage, and to ask Sa\u1e43gharak\u1e63ita to keep them company and teach them the Law[22]. The latter version, without the 'preamble', has been quoted almost in full by Tao-shih (d. 683) towards the close of fascicle 92 of his \u6cd5\u82d1\u73e0\u6797 Fa y\u00fcan chu lin[23].\n\n<h5>Notes<\/h5>\n#''Gilgit Fragment'', pp. 21\u201340 (Sanskrit text) and 59\u201382 (German rendering).\n#On the history of the Gilgit finds see O. von HIN\u00dcBER, ''NAWG'' 1979, p. 329 ''sqq''., and \u2014 with special reference to the Vinayavastu manuscript \u2014 K. WILLE, ''\u00dcberlieferung'', ch. 3.\n#''JA'' 220, 1932, p. 26 ''sqq''., with facsimiles of fol. 51v and the left third of fol. 53v.\n#According to a letter from the Librarian.\n#''MSV''(D) IV, pp. 27\u201351 (~ ''Divy''. XXIII, XXV, XXIV) and pp. 52\u201373, top.\n#''MSV''(B) II. pp. 86.13\u201399.7 and pp. 99.8\u2013109.8.\n#Two sets of prints made from this film were found among the papers of the late J. NOBEL, who had been asked to undertake a Sanskrit reconstruction of the entire Pravrajy\u0101vastu for the \u015aatapi\u1e6daka project of the International Academy of Indian Culture in New Delhi; they are now kept in the Indological Institute of Marburg University. A second microfilm is owned by the Institute for Indian and Buddhist Studies of G\u00f6ttingen University (shelf-mark: Xb 504).\n#''GBM'' VI, Nos. 686\u2013707.\n#For a summary of its contents see R. MITRA, ''Literature'', p. 64 ''sq''.; G. TUCCI, ''Scrolls'', II, p. 506 ''sqq''.; J. L. PANGLUNG, ''Erz\u00e4hlstoffe'', p. 8 ''sq''.\n#C f. ''Divy''. p.329.23: ''na bhik\u1e63u\u1e47\u0101nadh\u012b\u1e63\u1e6dena dharmo de\u015bayitavya\u1e25''.\n#Cf. H. EIMER, ''Rab tu 'byu\u1e45 ba'i g\u017ai'', I, p. 30.\n#For a brief argument see J. L. PANGLUNG, ''Erz\u00e4hlstoffe'', p. 8, and H. EIMER, ''Rab tu 'byu\u1e45 ba'i g\u017ei'', I, p. 30.\n#C f. ''Pravr''. (Tib.) II. p. 251.4\u20137: ''dge -slo\u1e45-dag ga\u1e45-zag sprul-pa ni chos-'dul-ba 'di-la mi skye-ba'i chos-can yin-pas I dge-slo\u1e45-dag khyed-kyis ga\u1e45-zag sprul-pa chos-'dul-ba 'di-las bs\u00f1il-bar bya 'o II \"Monks, as a phantom creature is possessed of the nature of not developing in this Law and Discipline, you, monks, shall expel a phantom creature from this Law and Discipline.\"\n#One of the revisors mentioned in the colophon is dPal-brtsegs of sKa, who flourished under King Khri\u2013sro\u1e45 lde'u\u2013btsan (755\u2013797). C f. G. TUCCI, ''Scrolls'', II, p. 680, n. 41.\n#Its Pravrajy\u0101vastu portion has been critically edited by H. EIMER, Wiesbaden, 1983; the N\u0101gakum\u0101r\u0101vad\u0101na is found at pp. 247.17\u2013260.22 and 302.1\u2013306.25, the Sa\u1e43gharak\u1e63it\u0101vad\u0101na at pp. 260.23\u2013301.27. The first part of the N\u0101gakum\u0101r\u0101vad\u0101na was previously edited and put into English by J. R. WARE, ''HJAS'' 3, 1938, p. 51 ''sqq''. A Sanskrit fragment of it has just been traced by K. WILLE among the published Turfan finds (''SHT'' V, No. 1030, with wrong order of obverse and reverse); it corresponds to EIMER, pp. 250.11\u2013252.7, and WARE, pp. 55\u201357.\n#Translated from two Paris manuscripts (COWELL-NEIL's sigla D and E) and compared with the Narthang Kanjur by E. BURNOUF, ''Introduction'', pp. 280\u2013299. A Gilgit fragment of the Sa\u1e43gharak\u1e63it\u0101vad\u0101na probably originating from the Divy\u0101vad\u0101na version (pp. 336.23\u2013339.6) has been transliterated by S. L\u00c9VI, ''JA'' 220, l932, p. 18 ''sq''. (with facsimile of reverse); see K. WILLE, ''\u00dcberlieferung'', p. 133.\n#A tentative rendering of this passage, based on a metaphrase by L. FEER of its Tibetan pendant in the Narthang Kanjur, is found at ''Divy''. p. 707 ''sq''. In this rendering the vocative ''Nandopananda'' has been interpreted either to relate to a certain Upananda, who, according to the previous narrative, had directed the \u1e62a\u1e0dv\u0101rgika monks to the magic monastery created by the metamorphic serpent-demon, or to denote an exclamation of sorrow (p. 682a: \"Gemini!\"; ''MW'' p. 526c: \"alas! woe is me!\"). This view is untenable today; for the editors simply were not aware of the fact that the \u1e62a\u1e0dv\u0101rgika monks themselves include two members named Nanda and Upananda (''Mvy''. 9471 ''sq''. ), and that these of course are addressed here as spokesmen of their group (thus J. R. WARE, ''HJAS'' 3, 1938, p. 60, n. 22; ''BHSD'' p. 290b s.v. ''Nandopananda''). The mention at ''MSV''(D) I, p. 95.4, of a serpent-demon king named Nandopananda is irrelevant to the matter in hand, no such king being referred to anywhere else in the N\u0101gakum\u0101r\u0101vad\u0101na.\n#T, vol. 23, No. l444, pp. 1035b 11-1037c23.\n#Cf. ''Divy''. p. 334.13 and ''Pravr''. (Tib.) II. p. 269.24 (~ below, p. 272).\n#T, vol. 17, No. 749, pp. 565c1-572b 14.\n#Turned into English by J. R. WARE, ''HJAS'' 3, 1938, p. 49 ''sqq''.\n#Cf. ''Divy''. p. 331.8 and ''Pravr''. (Tib.) II. p. 263.4 (~ below, p. 269).\n#T, vol. 53, No. 2122, pp. 964c12-969c28.",""],["The Explanation Lineage of Teachers of the Bodhisattva-cary\u0101vat\u0101ra through But\u00f6n<\/a>","","","Andreas Kretschmar, in his translation of Khenpo Kunpal's ''Drops of Nectar'', a commentary on the ''Bodhicary\u0101vat\u0101ra'' that is widely used in traditional curricula and among lay Buddhists, lists the various teaching lineages associated with the ''Bodhicary\u0101vat\u0101ra'' that developed in Tibet.",""],["The Excellent Vessel of Ambrosia<\/a>","","","In this elegant and lucid commentary, Dzatrul Ngawang Tenzin Norbu provides us with practical guidelines to cultivate the stages of the Buddhist path--from the fundamental contemplations to advanced mind training exercises and meditation. The guidelines are derived from the author's personal experience, with reference to the sutras and tantras as well as Indian commentaries and those of Tibetan Buddhist masters of all major traditions.\n\n[https:\/\/www.namsebangdzo.com\/Excellent-Vessel-of-Ambrosia-p\/9789383441730.htm (Source: Namse Bangdzo)]",""],["The Excellent Path to Enlightenment (Ricard 1996)<\/a>","","","The vow to perfect oneself in order to perfect others is called the thought of enlightenment or bodhichitta. This implies that every single action word or thought even the most trivial is dedicated to the good of all beings. To accomplish the good of others, we must first perfect ourselves by purifying and transforming our minds. This is the aim of what we call the preliminary practices, which establish the foundations of all spiritual progress. In this book, Dilgo Khyentse Rinpoche explains a key practice text composed by Jamyang Khyentse Wangpo (1820\u20131892) on the Vajrayana preliminaries: taking refuge, generating the thought of achieving enlightenment for the sake of all beings, performing the meditation, and recitation of Vajrasattva to remove hindrances on the path to enlightenment, offering the mandala to accumulate merit and wisdom, and developing proper reliance on a spiritual teacher. Clear, direct, and personal, these instructions illuminate the heart of Vajrayana practice. Included here are the Tibetan text as well as the mantras and prayers commonly recited in conjunction with this practice. [https:\/\/www.shambhala.com\/the-excellent-path-to-enlightenment-2361.html (Source: Shambhala Publications)]",""],["The Excellent Path of the Two Accumulations<\/a>","","","The Excellent Path of the Two Accumulations is a key Sakya tradition text guiding preliminary Buddhist practices (Ng\u00f6ndro), focusing on accumulating merit (method) and wisdom (insight) through meditations like refuge, Vajrasattva, and Guru Yoga, essential for rapid spiritual progress, building foundational experience, and clearing obstacles for higher tantric practices, often taught at Sakya monasteries like the one in Seattle. \n\nCore Concepts & Components:\n\n:Two Accumulations: Merit (positive karma\/skillful means) and wisdom (understanding emptiness).\n:Preliminary Foundations (Ng\u00f6ndro): These are foundational practices before deeper tantric work.\n::Ordinary Preliminaries: Contemplations on precious human rebirth, impermanence, karma, and samsara.\n::Extraordinary Preliminaries: Specific tantric practices.\n:Key Practices: Includes taking refuge (especially with the Sakya Refuge Tree), Vajrasattva meditation, and Guru Yoga (visualizing the Lama). \n\nPurpose of the Practice:\n\n:Dispels Obstacles: Clears inner and outer hindrances.\n:Enhances Experience: Builds contemplative experience and spiritual warmth.\n:Prepares for Tantra: Provides the necessary foundation for higher, swifter Vajrayana paths, linking to the \"combined accomplishment of the four deities\". \n\nHow to Access & Practice:\n\n:Official Guidance: Taught by lineage holders, often at Sakya monasteries (e.g., Sakya Monastery in Seattle offers group practice).\n:Prerequisites: Generally requires receiving initiation\/empowerment from a qualified Lama.\n:Structure: Combines intellectual understanding (teachings as a map) with dedicated meditation (traveling the terrain). \n\nIn essence, this manual provides a structured, traditional roadmap for dedicated practitioners to build profound positive potential and wisdom, essential for realizing the ultimate goals of the Buddhist path within the Sakya school.",""],["The Excellence and Benefits of Bodhichitta Overview<\/a>","","","In chapter one of the ''Bodhicary\u0101vat\u0101ra'', \u015a\u0101ntideva describes the excellence and benefits of bodhicitta (''byang chub sems''), the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.",""],["The Exalted Mah\u0101y\u0101na S\u016btra on the Wisdom Gone Beyond Called The Vajra Cutter<\/a>","","","Colophon to the English translation: This translation of the Vajra Cutter S\u016btra is based on the Tibetan Lhasa Zhol text, having compared it with various other Tibetan printings as well as with Sanskrit versions, and having viewed several excellent earlier English translations. It was completed on 22 March 2002 at the Chandrakirti Tibetan Buddhist Meditation Centre, near Nelson, New Zealand, by Gelong Thubten Tsultrim (the American Buddhist monk George Churinoff). First revised edition including minor revisions by the translator, June 2007. ([https:\/\/fpmt.org\/wp-content\/uploads\/sutras\/vajra_cutter_sutra_c5.pdf Source Accessed Aug 19, 2021])",""],["The Evolution of the Bodhisattva Ideal: A Comparative Philological and Doctrinal Analysis of the P\u0101li Canon and Early Mah\u0101y\u0101na Literature<\/a>","","","This study examines the development and transformation of the bodhisattva concept through comparative analysis of canonical P\u0101li texts and early Mah\u0101y\u0101na literature. Drawing upon philological evidence from the J\u0101taka tales, Buddhava\u1e43sa, and foundational Mah\u0101y\u0101na s\u016btras including the Lotus S\u016btra and Perfection of Wisdom literature, this research traces the evolution from the historical Buddha's preenlightenment journey to the fully developed bodhisattva doctrine. The investigation employs textual criticism and doctrinal comparison to demonstrate how the bodhisattva ideal underwent significant conceptual expansion, shifting from describing the Buddha\u2019s past lives to establishing a universal path of compassionate awakening. Findings reveal that while the P\u0101li tradition presents the bodhisattva path as exceptional and primarily retrospective, early Mah\u0101y\u0101na sources reconceptualize it as the supreme spiritual ideal accessible to all practitioners. This transformation reflects broader soteriological developments within Buddhist thought, particularly regarding the tension between individual liberation and universal salvation. The study contributes to understanding how fundamental Buddhist concepts evolved across different textual traditions and geographical contexts.\n\n'''Keywords:''' bodhisattva, P\u0101li Canon, Mah\u0101y\u0101na Buddhism, comparative Buddhism, Buddhist soteriology.",""],["The Ethics of \u015aa\u1e45kara and \u015a\u0101ntideva-Review by O'Leary<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThis searching and instructive book enlarges the current intensive debate on Buddhist ethics by clarifying the ontological foundations of ethical thinking and behavior in Mah\u0101y\u0101na Buddhism and in particular the Madhyamaka tradition. Conversely, it expounds the ontology of emptiness and the twofold truth with an eye to its ethical function. In addition, it reveals close affinities between \u015a\u0101ntideva's ontology and ethics and those of his contemporary \u015aa\u1e45kara. Mah\u0101y\u0101na and Ved\u0101nta share a set of concerns and strategies, despite Buddhist denial of a permanent self and of Vedic authority and ritual. There is a \"cross-cutting\" (89) between the two traditions that makes a synoptic study illuminating. The claims that \"all is ''brahman''\" and \"all is empty\" espoused respectively by the two authors are so radical that \"they each threaten their own traditions\" (47) and make necessary a defense of the conventional practical world as the arena of ascetic striving and of compassionate action. Both Indian thinkers faced the riddle of how ethics can make sense when the \"individuated self\" is \"ultimately denied\" (3). [http:\/\/blogs.dickinson.edu\/buddhistethics\/files\/2016\/11\/Todd_OLeary_16_3.pdf Read more here]",""],["The Ethics of \u015aa\u1e45kara and \u015a\u0101ntideva-Review by Javanaud<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nDespite differences in their \u2018revisionary metaphysics\u2019 and their position at opposite ends of the spectrum regarding the existence of an eternal substantial self, Todd demonstrates that \u015aa\u1e45kara and \u015a\u0101ntideva have much in common with respect to morality and philosophical methodology. Todd focuses on points of convergence between Hindu and Buddhist thought rather than on the ''\u0101tman''\/ ''an\u0101tman'' distinction, which is typically viewed as divisive. He argues that understanding the differences between these traditions cannot be achieved without examining the influence of metaphysics in matters of religious and ethical praxis.\n\nThe comparative nature of Todd\u2019s analysis of \u015aa\u1e45kara\u2019s and \u015a\u0101ntideva\u2019s derivation of ethics from metaphysical commitments produces new perspectives on these thinkers. For example, by comparing their treatment of shared intellectual opponents, the Yog\u0101c\u0101rins, (whom both interpreted as threatening morality) Todd reveals the centrality of ethics in the Advaitin and Madhyamaka projects.\n\nBoth thinkers regard belief in an 'individuated self' as... [https:\/\/doi.org\/10.1093\/jhs\/hiw006 Read more here]",""],["The Ethics of \u015aa\u1e45kara and \u015a\u0101ntideva-Review by Abramson<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nWarren Todd sums up his book by posing the question 'how could one practice ethics amongst persons regarded as ignorant illusions?' (p.199). His book is distinguished by the range of mutually supporting ways in which he provides an exploration of ethics via an in-depth, clearly explained, metaphysically oriented study. Welcomed by the Dalai Lama and with a foreword by him, this is an outstanding and original book in its approach to ethics. Among its few failings is to throw the reader straight into the body of the text; an introduction would have been helpful. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Todd's book is animated by reference to the compassionate, ethically driven activity of 'enlightened beings' who common folk can emulate by adopting 'a selfless response to an illusory world', and who therefore develop corresponding ethics as a basis for realising spiritual teachings that can lead to their own enlightenment. Todd therefore has to choose which tradition or traditions to draw on to illustrate enlightened ethics and teachings. He is guided partly by Barbra Clayton pointing out that it is by comparison 'we come to know, integrate and articulate knowledge of anything' (p.26) and additionally by drawing on his own experience as a Mah\u0101y\u0101na Buddhist practitioner. Accordingly, Todd chooses to draw ethical principles from two apparently metaphysically opposed traditions, i.e. Ved\u0101nta Hinduism with its metaphysics of Self (''\u0101tman'') and Mah\u0101y\u0101na Buddhism with its metaphysics of non-self (''an\u0101tman''). He then chooses a main exemplar of ethics from each of these traditions, i.e. \u015aa\u1e45kara and \u015a\u0101ntideva, not least because these\nmasters have not been the subject of a previous comparative ethical study. Indeed, because this is a pairing of contemporaries active in 'the same Indian philosophical milieu', it therefore simplifies his aim of drawing comparisons between their respective ethics and approach to becoming enlightened. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In Chapter 1, Todd explains how \u015aa\u1e45kara's Self and \u015a\u0101ntideva's non-self firstly have to be considered in relation to conventional and ultimate truth and secondly are both consistent with the paradoxical conventional reality of an individuated self. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In Chapter 2 Todd elucidates, separately for each master, the ethical and soteriological consequences of a self whose individuation is actually illusory, and remarkably finds these to be similar. He contrasts these similarities with their differences to Western notions of altruism that generally demand an individuated self that has a relative but no ultimate existence. He explains that ethical behaviour involves, according to both \u015aa\u1e45kara and \u015a\u0101ntideva, deluding oneself by deliberately constructing separate independent entities, and Todd therefore invents the term 'constructive altruism' to both encompass this activity and to be the title for his model of ethics. He also finds commonality in the process by which\nboth Upani\u1e63adic ''brahman''-knowers and Mah\u0101y\u0101na bodhisattvas exercise compassionate activity, and a novel way of expressing this, i.e. 'flickering' between ultimate and relative perspectives. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Chapter 3 provides an introduction to the worldview of \u015aa\u1e45kara and \u015a\u0101ntideva which includes their often cross-cutting concepts and mutually commandeered\nmethodologies, and this serves as a foundation for the remaining chapters of Todd's book. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0A central premise of Chapter 4 is that \u015aa\u1e45kara and \u015a\u0101ntideva, while radically opposed in terms of ontology of Self, nevertheless have spiritual and ethical goals that are 'so similar that they are able to take on a common opponent' (p.81), i.e. the Yog\u0101c\u0101ra. Thus chapter 4 marks a temporary change of tack to reinforce an understanding of ethics as necessarily involving a pretence that the illusory world is real but now reaching this conclusion from the different perspective of \u015aa\u1e45kara and \u015a\u0101ntideva joining forces against the Yog\u0101c\u0101ra. Todd takes the reader through seeming contradictions to his argument by a thorough explanation of the Dalai Lama's point in his foreword that \u015aa\u1e45kara's philosophical views have many similarities with those of the Yog\u0101c\u0101ra. However, Todd ultimately supports his premise, with an unbiased and multi-perspective style of argument that runs throughout his book, by concluding that it is not through philosophical but rather ethical views that the two masters can be seen to line up against the Yog\u0101c\u0101ra. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Chapter 5 includes Todd's elucidation of \u015aa\u1e45kara and \u015a\u0101ntideva's notions of knowledge and wisdom that differ radically from modern Western understanding, notably because they rely on realisations and an ultimate as well as relative recognition of reality. An original aspect of the account in this chapter is that Todd incorporates his new theories of 'flickering' and 'constructive altruism' to add considerable explanatory power. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Chapter 6 brings the preceding chapters to a conclusion. It begins with an exploration of a question posed in respect of ''liberated'' persons i.e. why should ''they'' respond to illusory people in an illusory world? His explanation centres on arguing that such beings, whilst still unenlightened, reached liberation by embedding their ethics in a search for selflessness which necessitated treating illusory\nbeings as ''if'' they were individuated. He further argues that these ingrained ethics and the response to 'illusory' beings remains post-liberation. Todd develops simple but powerful explanatory models that identify and integrate the respective main domains of \u015aa\u1e45kara and \u015a\u0101ntideva's ethics and teachings, and thereby facilitates comparative understanding. He explains how the concept of rebirth in both Hinduism and Buddhism leads naturally to concern for our future lives (via our 'continuum') and explains how this can be the basis of a rationale leading us to care for others. And using a triangulated approach to theory that is a feature of his book i.e. different theoretical approaches leading to similar conclusions, Todd uses his novel notion of 'flickering' to provide an alternative explanation, via relative and ultimate truth, of the way in which liberated beings relate to the illusory other. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Chapter 7 can be considered as an 'Afterword' where Todd reflects on how his prior articulation of \u015aa\u1e45kara and \u015a\u0101ntideva's perspectives impact on women and 'lower castes'. This is compelling in its direct analysis that includes, for example, his argument that there is no contradiction between there never having been a female or outcaste \u015aa\u1e45kar\u0101c\u0101rya (head of a Hindu Advaita monastery) with the\nfact that a ''brahman''-knower does not discriminate by gender or caste. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Todd's book is notable for drawing on the wisdom of eighth century masters to provide a contemporary, engaging and original account of Indian metaphysics and ethics. From another perspective, the potential of Todd's book is indicated in the foreword by the Dalai Lama. It is to attempt to capture the age-old flavour of Indian intellectual openness and vibrant doctrinal debate, where seemingly contradictory schools of thought positively interact progressively to refine their respective points of view. As to how Todd realises this potential, in my view the work accords with the Dalai Lama\u2019s assessment that Todd follows 'the pattern of critical examination in which both masters [\u015aa\u1e45kara and \u015a\u0101ntideva] participated' (p.vii). (Abramson, Review, 172\u201374)",""],["The Ethics of \u015aa\u1e45kara and \u015a\u0101ntideva<\/a>","","","Exploring the philosophical concerns of the nature of self, this book draws from two of the most influential Indian masters, \u015aa\u1e45kara and \u015a\u0101ntideva. Todd demonstrates that an ethics of altruism is still possible within a metaphysics which assumes there to be no independent self. A new ethical model based on the notions of \"flickering consciousness\" and \"constructive altruism\" is proposed. By comparing the metaphysics and ethics of \u015aa\u1e45kara and \u015a\u0101ntideva, Todd shows that the methodologies and aims of these Buddhist and Hindu masters trace remarkably similar cross-cutting paths. Treating Buddhism and Hinduism with equal respect, this book compares and reinterprets the Indian material so as to engage with contemporary Western debates on self and to show that Indian philosophy is indeed a philosophy of dialogue. (Source: [https:\/\/www.taylorfrancis.com\/books\/mono\/10.4324\/9781315616216\/ethics-sankara-santideva-warren-lee-todd Taylor and Francis])",""],["The Ethics of Mah\u0101y\u0101na Buddhism in the Bodhicary\u0101vat\u0101ra<\/a>","","","This essay is currently unavailable. However, the following is the description of the book in which this essay is found:\n\nThe outgrowth of an historic international conference on Buddhist ethics in the modern world, this volume offers a comprehensive overview of the status of the Buddhist tradition in a contemporary and global context. Buddhist experts from several Asian and Western nations address a number of ethical problems from the Buddhist perspective, including medical and environmental ethics, feminism, the social impacts of materialism, and ethnic minorities. All major schools of Buddhism are represented--Mahayana, Theravada, and Vajrayana--as well as a variety of sects such as Ch'an\/Zen, Lojong, and Pure Land. The diverse cultural settings of Buddhism are also well illustrated, ranging from China to Japan, Nepal, Sri Lanka, Thailand, and the United States. Throughout, the Buddhist values of compassion and tolerance inform the discussions.\n\nThe papers are organized within a temporal framework in order to demonstrate the ongoing evolution of Buddhist thought. Part One explores the historical roots of Buddhism and examines the concepts and practices that continue to exert a pervasive influence on Buddhist ethical principles. The second group of essays confronts the pressing concerns of our times--ecology, nuclear war, capitalism, and more--re-evaluating them from a distinctly Buddhist perspective. The third and final section is concerned with projections of Buddhism's future and its continuing evolution. The contributors suggest ways in which Buddhist thought may be adapted to meet the needs of a multi-cultural world and may even act as a unifying force among diverse cultures. A glossary of Buddhist terms is included to enhance the understanding of readers at all levels. Essential reading for courses of Buddhist thought, this volume vividly demonstrates how the insights of Buddhism can help us effectively address the critical challenges of contemporary life. ([https:\/\/www.amazon.com\/Buddhist-Ethics-Modern-Society-International\/dp\/0313276285 Source Accessed Feb 28, 2022])",""],["The Essentials of the Dharma Blossom Sutra<\/a>","","","This commentary on the ''Lotus S\u016btra'' was originally delivered as a series of lectures in Mandarin Chinese in San Francisco, 1968-70. The text of the sutra is a translation of Kum\u0101raj\u012bva's version entitled ''Miao fa lien hua ching''. ([https:\/\/www.worldcat.org\/title\/essentials-of-the-dharma-blossom-sutra\/oclc\/988183516?referer=di&ht=edition Worldcat.org Adapted from Source Jan 11, 2022])",""],["The Entrance for the Children of the Conquerors<\/a>","","","This is a translation of the ''Bodhisattvacharyavatara'' by Shantideva and of the commentary named ''Entrance for the Children of the Conquerors'' written by the great Gyaltsab Je, (whose commentaries are like, totally great:)). Both texts are ancient texts, the first being composed in the 8th century and the second late 13th or early 14th century, with styles of expression and scholarly standards different to modern time treatises. There were already many translations of the ''Bodhisattvacharyavatara'', and when I told my kind and incomparable teacher Lama Lundrub that I was translating it, his memorable reaction was, \"Oh no, not another translation.\" But I was translating mainly the commentary, and needed verses to insert in the commentary. There is a synergy between the commentary and the root text, in that the commentatry usually incorporates all the syllables into the explanation. The root verse is the basic explanation, like the skeleton, which is then elaborated and elongated by the commentary, the meat. Similar to the skeleton being present in the body, the words of the root text should all be present in the commentary. It is like this in the Tibetan, and should be like that in the English, but I was not able to yet to do this in a complete manner. It is on the to do list.\n\nWhile there were many translations of the root text published, I had not seen one I\nliked. Many seem to have been translated without relying on a good commentary, and\nseem to have quite a few mistakes. The verses are often also translated much more\nflowery and poetic, and the verses are often also fuller, then what appears to my mind\nwhen I read the Tibetan.\n\nIn my view a translation of a root text should be as much as possible a mirror image in\nthe target language of the source language, while avoiding the traps of a literal translation only. Being restricted to 9 syllables per line, and the target audience being having a lot of merit, the verses in a root text often ended up as cryptic, incomplete sentences.\n\nIt is the job of the word commentary, such as the commentary by Gyaltsab Je, to fill in\nthe gaps, and it is not the job of the translator to do that in-text. This brings me to the\ncommentary, which is written in a particular scholarly style using repetitions, often with difficult double negatives, and very long sentences, which were seen as a sign of good writing, and works in the Tibetan, but it does not work for the western reader, and so I took some liberties there. I did not translated the commentary literally, like a computer program would do, but tried to keep in mind my target audience and read ability. Therefore I would say it is an accurate but not a literal translation.\n\nMy translating style is however to first err on the side of caution and being literal, to\navoid mistakes, and then, in repeated editions, edge myself to the middle without loosing the meaning, by improving style, expression and read ability. This process is not yet finalized. But no matter how much good will one may have, it is still a translation of an ancient text, written by a great great scholar, whose target audience was not necessarily the modern reader accustomed to receiving information in 140 characters.\n\nGyaltsab Je sometimes packs a lot of profound information into a few paragraphs, information that actually will take years to understand, such as the explanations of the\nninth chapter, and some explanations are very sophisticated, such as the explanation\nof the homage. However, the benefit is derived from making the mental effort to understand, and the mind, being clear and knowing, has the ability to understand new things it did not understand before. . Since one can become omniscient, there is nothing one cannot understand over time. And the very difficult points one can always leave to return to later.\n\nOne aspect of the commentary that one soon notices is that it is outlined in a very detailed manner, and to help finding one\u2019s way through the text there is a mind map and a leveled outline at the back of each chapter. (Stracke, translator's foreword, 7\u20138)",""],["The Endlessly Fascinating Cry<\/a>","","","[A] commentary on \u015a\u0101ntideva's classic 8th-century text, the ''Bodhicary\u0101vat\u0101ra'', based on a seminar given in 1973, in the very early days of Triratna, thus shaping the newly emerging Buddhist movement. The seminar was titled The Endlessly Fascinating Cry, echoing \u015a\u0101ntideva's fervent prayer: 'In order to grasp this jewel of the mind, I offer ... the endlessly fascinating cry of wild geese'. ([https:\/\/bookshop.org\/books\/the-bodhisattva-ideal\/9781911407300 Adapted from Source Mar 8, 2021])\n\nSangharakshita follows the English translation of the text by Marion Matics entitled ''[[Entering the Path of Enlightenment]]'' published in 1970.",""],["The Elusive Buddhist Self: Preliminary Reflections on Its Denial<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe question of what exactly is the referent of the Buddhist denial of self continues to baffle the outside critical observer. The question has a long pedigree in Asia, where it was a fundamental and divisive issue among Buddhists. But it has also a long history in the West, where, closely allied to the question of \"the meaning of nirv\u0101\u1e47a,\" it has produced a substantial literature. The western pedigree of the \"no-self question\" carries us from the times when it was assumed that the object of the \"Buddhist\" denial was the Upani\u1e63adic self (or Self with a capital according to one convention) through the times when some argued for a Buddhist Self (also capitalized).[2] The history of the debate has taken some new twists in more recent, and by far more sophisticated analyses (Collins 1982 & 1994; Oetke 1988; Tillemans 1996). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The consensus among western scholars points in the direction of a variety of Buddhist positions, and questions the wisdom (and ultimately the usefulness) of attempting to know what the original teaching may have been. Collins (1994) and Tillemans (1996) have examined this spectrum of conclusions. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In the present essay, I would like to add two more qualifications, exploring them briefly in light of selected Nik\u0101ya and \u0100gama texts. The hypotheses proposed in this paper are extensions or particular applications of the principle that was expressed by Collins with regards to the constructions of self generally. Collins (1994, p. 67) argues that \"[o]ne might say that human beings are articulated conceptually as agents, by themselves and in relation to each other, in different ways, in different discourses.\" The hypotheses can also be construed as two theoretical qualifications to the quest for the Buddhist non-self. Both qualifications raise the question of what may have been the \"self\" or \"selves\" that were the object of the Buddhist critique. First, I propose that different Buddhist voices may interact among themselves and with non-Buddhist voices in ways that are not necessarily linear. This would mean that the terms \"self\" and \"no-self\" are not univocal. Buddhists and non-Buddhists could interact in polemics without assuming a single notion of self. Likewise, doctrinal experts and philosophers may argue for a propositional no-self, yet assume and propound other types of no-self\u2014social, ethical, etc. These other notions of self and no-self are not necessarily linked to the ontology expressed or implied by the Buddhist philosophical critique.[3] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Second, the contemporary scholar's view of the Buddhist no-self presupposes notions (explicit or implicit) of what may have been the Buddhist notions of the self that is the object of the denial. These western preconceptions cannot be separated easily from our own notions of what is self. And, yet, we do not have a single set of such notions. We have, for instance, major differences of culture, class, and individual character that affect so-called \"western notions of the self.\" The elusiveness and ambiguity of English selflessness, for instance, has been mentioned repeatedly in the scholarly literature. As still other examples of the problem one may mention the fact that Romance languages, for instance, have no simple, much less a natural, set of grammatical categories to distinguish self from \"I.\" Contemporary English, colloquial and psychological, usage of words like \"self,\" \"ego,\" \"inner self,\" and \"identity,\" is equally problematic. The picture becomes even more confusing if we also consider words like \"soul,\" \"spirit,\" \"personality,\" and \"mind.\" All of these words have a privileged status in North American and British folk metaphysics and in the construction of the English-speaker's \"selfimage\" (if I may be allowed to incur in my own brand of obscurantism to make a rhetorical point). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0However, slippage and confusion is not the privileged territory of the English speaker. Nor is the rhetorical or polemic exploitation of this slippage a new thing. Consider for instance a key passage in \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' (La Vall\u00e9e Poussin, 1914) Chapter IX, stanzas 68-71). What superficially may appear to be an argument against \"the\" notion of \"self,\" turns out to be actually, against \"one\" particular notion of self\u2014and one that is clearly tied to folk usage. (G\u00f3mez, introductory, 21\u201322)\n\n<h5>Notes<\/h5>\n#Note #1 is from an excerpt which occurs before the first paragraph. The excerpt reads: The Venerable \u0100nanda sat next to the Blessed One and addressed him: \"Reverend Master, I have heard it said again and again 'the world is empty, the world is empty.' But in what sense is it said that the world is empty?\" \"\u0100nanda, it is because it is empty of self and of anything belonging to self that the world is said to be empty.\" Note #1 reads: Sa\u1e43yutta Nik\u0101ya (henceforth SN), IV.54. All references within the main body of the text and in the notes are to the standard title of classical works or, in the case of contemporary works of scholarship, to the last name of the author followed by the publication date as listed in the Bibliography at the end of this article. Abbreviations are noted on their first occurrence and are also listed at the end of the article. All translations of P\u0101li texts are from the P\u0101li Text Society edition. In this passage, and in similarly structured passages below, constructions of the type \"Reverend Master, I have heard it said again and again 'the world is empty, the world is empty.'\" are free renderings of the Indian structure: \"Reverend Master, it is said, 'the world is empty, the world is empty.'\"\n#Much of this literature has been reviewed and justly criticized by Collins (1982). The most recent advocates of the Buddhist self (or qualified self) have been Bhattacharya (1973) and P\u00e9rez Remon (1980). The problem may be more complicated than a simple choice between self and no-self. The question is of course what sort of self? And this question needs to be answered in a manner that is something more than a consideration of metaphysical propositions. For a movement in this direction, see Collins (1994), and the papers in Carrithers, Collins, & Lukes (1985). Of course, we still don't know for sure whether or not at least some of the early Buddhist critiques of \u0101tman were directed at the advocates of Upani\u1e63adic doctrines.\n#In spite of its focus on one body of literature, the reader will detect the instability of the concepts of self and no-self. As philosophical extensions of a pronoun with a wide range of discourse functions, \"self' and \"no-self' are fluid concepts. Their fluidity will become obvious from their changing position in the passages that follow, as well as from the uncertainty of the English translations (\"myself,\" \"my self,\" \"no-self,\" \"non-self,\" \"not self,\" etc.).",""],["The Distinction between Sv\u0101tantrika and Pr\u0101sa\u1e45gika in Late Madhyamaka: Ati\u015ba and Bhavya as Pr\u0101sa\u1e45gikas<\/a>","","","This article by Jundo Nagashima investigates the historical development and nature of the Sv\u0101tantrika and Pr\u0101sa\u1e45gika distinction within late Indian Madhyamaka, challenging the prevailing Tibetan doxographical accounts. Nagashima highlights the 500-year gap in Indian sources regarding this distinction after Candrak\u012brti, noting the scarcity of references to Candrak\u012brti before the 9th century CE compared to the more frequent mentions of Bh\u0101viveka. The paper proposes that the key differentiator between these schools lies in their acceptance of a \"concordant ultimate\" (''brdar brtags pa'i don dam pa'i bden pa''), a conceptual ultimate accessible through inferential reasoning, which Sv\u0101tantrikas like Bh\u0101viveka, J\u00f1\u0101nagarbha, \u015a\u0101ntarak\u1e63ita, and Kamala\u015b\u012bla embraced, while Pr\u0101sa\u0144gikas like Candrak\u012brti did not.\n\nNagashima then critically examines Ati\u015ba's position, who is often classified as a Pr\u0101sa\u1e45gika by Tibetan scholars. While Ati\u015ba's rejection of inference as a means to attain ultimate truth aligns with the Pr\u0101sa\u1e45gika view, the article points out perplexing evidence: Ati\u015ba includes both Bh\u0101viveka and Candrak\u012brti in his Madhyamaka lineage and participated in translating works of a later Bhavya (author of the ''Madhyamakaratnaprad\u012bpa'') more extensively than those of Candrak\u012brti. The paper argues that Ati\u015ba's understanding of the Madhyamaka lineage and his Pr\u0101sa\u1e45gika stance are heavily influenced by this later Bhavya, who, in the ''Madhyamakaratnaprad\u012bpa'', also limits the role of valid means of knowledge to conventional refutation and eliminates the Sv\u0101tantrika's \"concordant ultimate.\" This suggests that Ati\u015ba's Pr\u0101sa\u0144gika classification is defined by his rejection of the \"concordant ultimate\" and his view of inferential reasoning as purely conventional, rather than a direct adherence to Candrak\u012brti's specific arguments against the earlier Bh\u0101viveka.",""],["The Diamond That Cuts Through Illusion<\/a>","","","The Diamond Sutra, a mainstay of the Mahayana tradition, has fascinated Buddhists for centuries because of its insights into dualism and illusion: the \u201cdiamond\u201d can cut through any obstacle on the road to enlightenment. In the Diamond Sutra, the Buddha responds to a disciple\u2019s question about how to become a Buddha. ''The Diamond that Cuts Through Illusion'' presents a dialogue between the Buddha and his disciple, Subhuti, which illuminates how our minds construct limited categories of thought. The answer: we must move beyond personal enlightenment to follow the path of the Bodhisattvas, fully enlightened beings who postpone Nirvana in order to alleviate the suffering of others. It offers us alternative ways to look at the world in its wholeness so we can encounter a deeper reality; develop reverence for the environment and more harmonious communities, families, and relationships; and act in the world skillfully and effectively.\n\nThis revised edition includes Thich Nhat Hanh\u2019s translation of the Sutra from the Chinese and, in his commentaries, his own diamond sharp insight, including new work on the environmental implications of the Diamond Sutra. A beautiful edition of one of Buddhism\u2019s central texts. (Source: [https:\/\/www.parallax.org\/product\/the-diamond-that-cuts-through-illusion\/ Parallax Press])",""],["The Diamond Sutra: Translated from Kumarajiva's Chinese Version<\/a>","","","",""],["The Diamond Sutra: Transforming the Way We Perceive the World<\/a>","","","In this brilliant new translation and commentary on ''The Diamond Sutra''\u2014one of the sublime wisdom teachings of Mahayana Buddhism\u2014Mu Soeng integrates this ancient wisdom teaching with current scientific and psychological thought. His clear and readable commentary traces the connections between these teachings and contemporary theories of quantum reality, explores the sutra within the framework of Buddhist meditation practices, and provides a comprehensive historical survey of the Mahayana Buddhist tradition. Mu Soeng's goal throughout is to reveal the inspiration and wisdom of ''The Diamond Sutra'' to today's reader in an accessible, engaging, and modern manner. (Source: [https:\/\/wisdomexperience.org\/product\/diamond-sutra\/ Wisdom Publications])",""],["The Diamond Sutra: The Perfection of Wisdom<\/a>","","","Zen Buddhism is often said to be a practice of mind\u2013to\u2013mind transmission without reliance on texts \u2013\u2013in fact, some great teachers forbid their students to read or write. But Buddhism has also inspired some of the greatest philosophical writings of any religion, and two such works lie at the center of Zen: The Heart Sutra, which monks recite all over the world, and The Diamond Sutra, said to contain answers to all questions of delusion and dualism. This is the Buddhist teaching on the perfection of wisdom and cuts through all obstacles on the path of practice. As Red Pine explains: The Diamond Sutra may look like a book, but it\u2019s really the body of the Buddha. It\u2019s also your body, my body, all possible bodies. But it\u2019s a body with nothing inside and nothing outside. It doesn\u2019t exist in space or time. Nor is it a construct of the mind. It\u2019s no mind. And yet because it\u2019s no mind, it has room for compassion. This book is the offering of no mind, born of compassion for all suffering beings. Of all the sutras that teach this teaching, this is the diamond. (Source: [https:\/\/www.counterpointpress.com\/dd-product\/the-diamond-sutra\/ Counterpoint Press])",""],["The Diamond Sutra and The Sutra of Hui Neng<\/a>","","","''The Diamond Sutra'', composed in India in the fourth century CE, is one of the most treasured works of Buddhist literature and is the oldest existing printed book in the world. It is known as the ''Diamond Sutra'' because its teachings are said to be like diamonds that cut away all dualistic thought, releasing one from the attachment to objects and bringing one to the further shore of enlightenment. The format of this important sutra is presented as a conversation between the Buddha and one of his disciples. ''The Sutra of Hui-neng'', also known as the ''Platform Sutra'', contains the autobiography of a pivotal figure in Zen history and some of the most profound passages of Zen literature. Hui-neng (638\u2013713) was the sixth patriarch of Zen in China, but is often regarded as the true father of the Zen tradition. He was a poor, illiterate woodcutter who is said to have attained enlightenment upon hearing a recitation of the ''Diamond Sutra''. Together, these two scriptures present the central teaching of the Zen Buddhist tradition and are essential reading for all students of Buddhism. (Source: [https:\/\/www.shambhala.com\/the-diamond-sutra-and-the-sutra-of-hui-neng-496.html Shambhala Publications])",""],["The Diamond Sutra (Wai-tao and Goddard)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe Sanskrit title of this Sutra is ''Vajracchedika Sutra''. It is Number 9 of the Great Prajna Paramita Sutra, the author of which is unknown. It was written in the First Century and has been translated into the Tibetan and Chinese a number of times. This translation was made from Kumarajiva\u2019s trans- lation from the Sanskrit into Chinese (384-417 A.D.) by Bhikshu Wai-tao and Dwight Goddard in 1935. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Its theme is that all definitive things, phenomena and ideas are subjective and unreal, being merely manifestations of one's own mind; that even the highest conceptions of the Dharma and of Tathagata are mind-made and \"empty.\" Max Muller writes of it, \"In contradistinction to fallacious phenomena, there is the true essence of mind; underlying the phenomena of mind there is unchanging principle.\" Based upon this theme, the Sutra teaches how to practice the Six Paramitas. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0At some time in its literary history the \"eaves\" of the text must have become displaced for it is at present in a confused development. The editor has numbered the sections according to the original order, and then has re-arranged them to present the Scripture in as readable and logical an order as possible. (Goddard, appendix, 661)",""],["The Diamond Sutra (Poppe)<\/a>","","","Present work contains the texts of three Mongolian versions of the Vajracchedik\u0101 praj\u00f1\u0101p\u0101ramit\u0101, their respective translations into English, notes, and two glossaries of Mongolian, Tibetan, and Sanskrit terms. The text editions are based on manuscripts and xylographs the microfilms of which were made available to the author of these lines by the following libraries: the Westdeutsche Bibliothek in Marburg an der Lahn; the library of the Seminar f\u00fcr Sprach- und Kulturwissenschaft Zentralasiens of the University of Bonn; the Royal Library in Copenhagen; the British Museum; and the Public Library of New South Wales in Sydney, Australia. The undersigned expresses his gratitude to the heads of the libraries mentioned for the helpfulness, namely to Dr. Wolfgagng Voigt, Head of the Oriental Division of the Westdeutsche Bibliothek; Dr. Erik Haarh, Head of the Oriental Division of the Royal Library in Copenhagen; to Mr. G. D. Richardson, M. A., Principal Librarian of the Public Library of New South Wales; and in particular to his friend, Professor Walther Heissig, Director of the Seminar f\u00fcr Sprach- und Kulturwissenschaft Zentralasiens, who generously supplied the author of this book with microfilms and other reproductions of numerous xylographs and manuscripts of the Mongolian Diamond S\u016btra. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The xylograph of the translation made by Pandita \u0160ireget\u00fc G\u00fc\u0161i \u010cor\u01f0i is a rare edition. To give an idea of its outer appearance, three photographic reproductions are supplied. Plate I shows the picture on the inner side of the upper board. Plate II shows the picture on the inner side of the bottom board. Plate III shows the text on fol. 1a (a), and that on fol. 20b (b). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In the transcription of the Mongolian texts several special signs are used. The sign oo is Mongolian ''birya''. The dot (.) is Mongolian ''\u010deg'', the sign : renders the Mongolian ''dabqur \u010deg'', and : : is the so-called ''d\u00f6rbel\u01f0in \u010deg''. The sign \u2014 is used to separate letters and parts of words which are written separately in the original. There where a word is written together in the original but, for typographical reasons, had to be divided, the sign \u2014 is used. (Poppe, preface)",""],["The Diamond Sutra (Hs\u00fcan Hua)<\/a>","","","This translation of ''A General Explanation of the Vajra Praj\u00f1\u0101 P\u0101ramit\u0101 S\u016btra'' by Tripi\u1e6daka Master Hs\u00fcan Hua, done under the auspices of the Buddhist Text Translation Society, a body of more than thirty members of the Sa\u00f1gha and scholars, and certified by the Venerable Master Hs\u00fcan Hua, bears such authority. It will be of interest to those concerned with the translation of the Buddhist Canon into the various languages of the world to review the procedure employed by the Buddhist Text Translation Society in the translations it undertakes. (Buddhist Text Translation Society, introductions, xv)",""],["The Diamond Sutra (Conze)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe title ''Vajracchedik\u0101 praj\u00f1\u0101p\u0101ramit\u0101'' means \"the perfection of wisdom which cuts like the thunderbolt\" (of Indra). \"Diamond Sutra\" has gained currency in the West on the unwarrented assumpton that ''vajra'' means \"diamond\". I have translated this text twice, once quite literally (Rome 1957, reprinted 1973), and once with greater regard for English idiom (London 1958, reprinted 1973). It is the second which I reprint here. (Conze, preface, ii)",""],["The Diamond Sutra (Chin-Kang-Ching), or Prajna-Paramita<\/a>","","","This English version of the ''Diamond Sutra'',[1] translated from the Chinese text of Kumarajiva, owes its inception to successive conversations with a friend, profoundly interested in the interpretation of oriental systems of philosophy. During those conversations renderings into English were made numerous passages from the works of Confucius, Mencius, and Lao-Tsz. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Having surveyed briefly those fertile fields of thought, we passed, by a natural transition, into the delectable Buddhist realm. Some passages for the ''Chinese Sutras'', comprising texts and annotations, were consecutively examined, and variously considered. Eventually it was suggested that ''The Diamond Sutra'', perhaps one of the most metaphysical of the works ascribed to Buddha, be conveniently rendered into the English language. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In order that the rather unfamiliar text might assume due intelligibility, parallel passages and numerous annotations were subjoined, as the pleasant work of translating proceeded. The idea of printing and publishing the text seemed to follow as a natural sequence. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Already there exist in the English language, renderings of ''The Diamond Sutra'' from the Sanscrit by Max M\u00fcller, and from the Chinese by Beal. This new version does not seek to enter into rivalry with those erudite works; and a possible apology which might readily be offered for the publication of this modest volume is, that the scholarly productions of M\u00fcller and Beal, in their present forms, are perhaps slightly inaccessible to the general English reader. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It would appear that the peculiar charm of the Buddhist philosophy, and the remarkable purity of the Buddhist faith, are becoming more generally appreciated in Europe. Should this imperfect rendering of ''The Diamond Sutra'', even in the faintest degree, confirm this just sense of appreciation, or prove a gentle incentive to further enquiry, then its unexpected publication may prove to be not entirely unjustified. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In recording our many obligations to those scholars whose works were frequently consulted, we also give expression to a hope that nothing of importance is omitted which ought to be gratefully acknowledged. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It may also be permissible to express admiration of the piety, and appreciation of the friendship, of those learned monks in Central China, to whom we are everlastingly indebted for even a slight initiation into those inexhaustible truths, which are alike the heritage, and the glory, of the disciples of Buddha. Amongst those we should like to specify are Chang-Ming, the chief monk (Seng-Kwan) of Chen-Chou prefecture, Hu-Nan, and the aged and affectionate Chioh-Hsien. (Gemmell, preface, vii\u2013viii)\n\n<h5>Notes<\/h5>\n#A learned Chinese commentator thus explained the rather striking title: \"As the diamond exceeds all other precious gems in brilliance and indestructibility; so, also, does the ''wisdom'' of ''The Diamond Sutra'' transcend, and shall outlive, all other knowledge known to Philosophy.\"",""],["The Diamond Prajna-Paramita Sutra<\/a>","","","''The Diamond Sutra''\u2014The Sutra is one of the most important portion[s] in the whole 600 Books of ''The Great Prajna-Paramita Sutra'', and so in this way it stands as the \"First Sutra\" in the Dharma. Furthermore, starting from the Sixth Patriarch of [the] Ch'an Sect, this Sutra has been traditionally utilized as the chief resorting basis for \"''Mind-Verification''\" by both patriarchs and general Ch'an practitioners; hence it is also deemed as the First Sutra by this virtue. (Ven. Cheng Kuan, foreword, 12\u201313)",""],["The Diamond Prajna Paramita Sutra<\/a>","","","An English translation of the ''Vajracchedik\u0101praj\u00f1\u0101p\u0101ramit\u0101s\u016btra'' by the Chung Tai Translation Committee from the Chinese edition of Kum\u0101raj\u012bva, T235. Published by the Chung Tai Shan Buddhist Foundation, 2020.",""],["The Diamond Cutter of Doubts: A Commentary on The Diamond S\u016btra (Vajracchedik\u0101-praj\u00f1\u0101-p\u0101ramit\u0101 S\u016btra) By Ch'an Master Han Shan<\/a>","","","An English translation of the ''Vajracchedik\u0101praj\u00f1\u0101p\u0101ramit\u0101s\u016btra'' by Charles Luk (Lu K'uan Y\u00fc) from the Chinese edition of Kum\u0101raj\u012bva, T235, together with a commentary on the text by Ch'an Master Hanshan Deqing (1546\u20131623).",""],["The Dh\u0101ra\u1e47\u012b of the Jewel Torch: Ratnolk\u0101dh\u0101ra\u1e47\u012b (Jackson, D.)<\/a>","","","''The Dh\u0101ra\u1e47\u012b of the Jewel Torch'' starts with a profound conversation between the Buddha and the bodhisattvas Samantabhadra and Ma\u00f1ju\u015br\u012b on the nature of the ''dharmadh\u0101tu'', buddhahood, and emptiness. The bodhisattva Dharmamati then enters the meditative absorption called ''the infinite application of the bodhisattva's jewel torch'' and, at the behest of the millions of buddhas who have blessed him, emerges from it to teach how bodhisattvas arise from the presence of a tath\u0101gata and progress to the state of omniscience. Following Dharmamati's detailed exposition of the \"ten categories\" or progressive stages of a bodhisattva, the Buddha briefly teaches the mantra of the ''dh\u0101ra\u1e47\u012b'' and then, for most of the remainder of the text, encourages bodhisattvas in a long versified passage in which he recounts teachings by a bodhisattva called Bhadra\u015br\u012b on the qualities of bodhisattvas and buddhas. Some verses from this passage on the virtues of faith have been widely quoted in both India and Tibet. (Source: [https:\/\/read.84000.co\/translation\/toh145.html#summary 84000: Translating the Words of the Buddha])",""],["The Dh\u00e2ran\u00ee of Tchundi<\/a>","","","",""],["The Dhy\u0101na Chapter of the Bodhisattvapi\u1e6daka-S\u016btra<\/a>","","","The ''Bodhisattvapi\u1e6daka-s\u016btra'' is a work included in the large sutra collection, the Mah\u0101ratnaku\u1e6da, compiled by Bodhiruci in the beginning of the eighth century. The history of the Ratnaku\u1e6da collection is obscure, but a review of available evidence seems to indicate that the collection was compiled no earlier than the fourth century and no later than the sixth century. The translation of the ''Bodhisattvapi\u1e6daka-s\u016btra'' into Chinese was done by Hs\u00fcan-tsang in 645 from a Sanskrit manuscript brought with him from India. A second version was done by the later Dharmarak\u1e63a between 1004 and 1053. The Hs\u00fcan-tsang version is considerably longer than the Dharmarak\u1e63a version, to which it is superior. The difference in length, however, is accounted for by a wordier style and the use of introductory, recapitulative and concluding phrases in the longer version which do not significantly alter the contents of the sutra, if we base our judgement on comparison of the ''dhy\u0101na'' chapters of the two versions.\n\nThe term \"Bodhisattva-pi\u1e6daka\" has a wide currency in Mah\u0101y\u0101na Buddhist literature, and is thought by some scholars to refer to a collection which actually existed in early Mah\u0101y\u0101na of works concerned with the Bodhisattva practice. There are instances of the term which support this view, but the term \"Bodhisattva-pi\u1e6daka\" is also often used simply to indicate scriptures of the Mah\u0101y\u0101na.\n\nThe ''dhy\u0101na'' chapter of the ''Bodhisattvapi\u1e6daka-s\u016btra'' begins with a formulaic passage on the four ''dhy\u0101nas'' and then deals at length with the five ''abhij\u00f1\u0101s'' or supernormal faculties. This description comprises about half of the chapter. The remainder praises the ''dhy\u0101na'' of the Bodhisattva, his aid of sentient beings and his spiritual knowledge, and ends with a verse section. Translations of both versions of the chapter, with notes, form Part Three of the dissertation. The Chinese texts, reproduced from the Taisho Tripi\u1e6daka, are furnished in an Appendix.\n\nA number of texts on ''dhy\u0101na'' were examined for purposes of comparison with the ''dhy\u0101na'' chapter of the ''Bodhisattvapi\u1e6daka-s\u016btra''. These were Sa\u1e47gharak\u1e63a's ''Yogacarabh\u016bmi'', Asa\u1e45ga's ''\u015ar\u0101vakabh\u016bmi'', and Buddhaghosa's ''Visuddhimagga'', as \"Hinayana\"-oriented treatments of ''dhy\u0101na'', and as works which included a treatment of ''dhy\u0101na'' within that of the group of ''p\u0101ramit\u0101s'', the verses on ''dhy\u0101na'' of the ''Ratnagu\u1e47asamcayagatha'' and the ''Dharmasamuccaya'', the ''dhy\u0101na'' chapters of \u0100sa\u1e45ga's ''Bodhisattvabh\u016bmi'', \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'', and \u0100rya-\u015a\u016bra's ''P\u0101ramit\u0101sam\u0101sa'', and portions of \u015a\u0101ntideva's compendium, the ''\u015aik\u1e63\u0101samuccaya''.\n\nThis comparison showed a great variety in treatments of ''dhy\u0101na'' in Buddhist literature, which we have roughly categorised as \"Hinayana\" and \"Mahayana\" in style. The \"Hinayana\" approach, is technical and expository, explaining methods of ''dhy\u0101na'' for the practitioner, while the \"Mahayana\" approach emphasises the fact that the Bodhisattva practices ''dhy\u0101na'' in order to aid sentient beings, and in extolling the Bodhisattva path may say relatively little about the practice of ''dhy\u0101na'' as such. These two \"phases\" of the treatment of ''dhy\u0101na'' occur together in certain works, and it seems that Buddhist writers did not feel them to be mutually inconsistent. The ''dhy\u0101na'' chapter of the ''Bodhisattvapi\u1e6daka-s\u016btra'' is almost entirely Mahayana in the style of its treatment of ''dhy\u0101na''. An assessment of its distinguishing qualities and its position in Buddhist tradition awaits further comparison with Mahayana sutra literature as well as commentarial and verse works such as those discussed here.",""],["The Detailed Account of the Previous Aspirations of the Blessed Bhai\u1e63ajyaguruvai\u1e0d\u016bryaprabha: Bhagav\u0101nbhai\u1e63ajyaguruvai\u1e0d\u016bryaprabhasya p\u016brvapra\u1e47idh\u0101navi\u015be\u1e63avist\u0101ra (Krug, A.)<\/a>","","","''The Detailed Account of the Previous Aspirations of the Blessed Bhai\u1e63ajyaguruvai\u1e0d\u016bryaprabha'' centers on the figure commonly known as the Medicine Buddha. The text opens in Vai\u015b\u0101l\u012b, where the Buddha \u015a\u0101kyamuni is seated with a large retinue of human and divine beings. The bodhisattva Ma\u00f1ju\u015br\u012b asks \u015a\u0101kyamuni to teach the names and previous aspirations of the buddhas, along with the benefit that buddhas can bring during future times when the Dharma has nearly disappeared. The Buddha gives a teaching on the name and previous aspirations of the Buddha Bhai\u1e63ajyaguruvai\u1e0d\u016bryaprabha, and then details the benefits that arise from hearing and retaining this buddha's name. (Source: [https:\/\/read.84000.co\/translation\/toh504.html#summary 84000: Translating the Words of the Buddha])",""],["The Definitive Vinaya<\/a>","","","The ''Definitive Vinaya'' is a very significant s\u016btra; it expounds upon the fundamental principle and spirit of the Bodhisattva-path and spells out the differences between the Bodhisattva's Vinaya and that of the \u015ar\u0101vaka. The moral principles of the Mah\u0101y\u0101na are also set forth here. (Garma C. C. Chang, ''A Treasury of Mah\u0101y\u0101na S\u016btras'', xiv)",""],["The Curriculum at \u015ar\u012b Si\u1e43ha Shedra<\/a>","","","",""],["The Contrasts between the Bodhisattvay\u0101na and the \u015ar\u0101vakay\u0101na in the \u015aik\u1e63\u0101samuccaya's Theory of Bodhicitta<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThis paper discusses the contrasts between the ''bodhisattvay\u0101na'' and the ''\u015br\u0101vakay\u0101na'' in the theory of ''bodhicitta'' expounded in the first chapter of the ''\u015aik\u1e63\u0101samuccaya'' (hereafter \u015aS). Two types of ''bodhicitta'', ''bodhipra\u1e47idhicitta'' (\u02bbthe mind aspiring to Awakening\u02bc) and ''bodhiprasth\u0101nacitta'' (\u02bbthe mind moving toward Awakening\u02bc), in \u015a\u0101ntideva's works are well known in Indo-Tibetan Buddhism.[1] In the explanation of ''bodhicitta'' found in ''s\u016btra'' quotations in the first chapter of the \u015aS, we can see some examples of contrasts between the two vehicles. These contrasts serve to clarify and to emphasize aspects of the bodhisattva\u02bcs way of life especially in each context of the two types of ''bodhicitta''. However, this point has not been well established in former studies. Therefore, the following problems have remained unclear: \n:1. the ''s\u016btras'' quoted to illustrate contrasts;\n:2. the topics that emerge from these contrasts;\n:3. the relationship between the two types of ''bodhicitta'' and their contrasts.\nBelow, these problems will be discussed by summarizing the theory of ''bodhicitta'' in the \u015aS, and by examining the quotations that illustrate the contrasts of the two vehicles.\n\n<h5>Notes<\/h5>\n#See Tamura 1982, 254\u2013258; 1991.",""],["The Connection between Ontology and Ethics in Madhyamaka Thought<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nCan we reach conclusions about how people should act from premises about how things are? ''Prima facie'' the Madhyamaka attempts to do just this in trying to move from the factual to the normative via the theory of emptiness. Scholars in the Madhyamaka tradition argue that because persons are insubstantial (''pudgalanair\u0101tmya'') and things other than persons are insubstantial as well (''dharmanair\u0101tmya''), unwholesome mental attitudes like attachment and aversion are without bases, since ultimately there is neither craver nor craved, nor a subject feeling aversion or a thing felt aversion toward, and for that reason actions motivated by such mental attitudes should not be performed. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Paul Williams has raised the point\u2014using the conceptual framework of the two truths\u2014that we would still want to assume that persons and things are conventionally real (even though ultimately unreal), rather than assuming that they do not exist at all (neither conventionally nor ultimately).[1] But this leaves unexplained why an insubstantial self cannot be the subject of attachment and aversion anymore\u2014such attitudes do not seem to depend on holding some kind of ''\u0101tman''-like view of the self. Or, to rephrase the problem slightly: most neuroscientists nowadays agree that there is no \"pearl\" in the mind, neither an anatomical nor a functional locus of control in the brain, no Cartesian theater where it all comes together. Most people know that a Rolex watch is just a compound of atoms and some (depending on their interpretation of quantum mechanics) might even believe that all these atoms are ultimately mind-dependent. Yet belief in these facts is generally not deemed to be incompatible with attachment to one\u2019s own self or to one's Rolex watch. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The discussion between Williams and the M\u0101dhyamaka thus revolves around two senses of self of different strength. The first, which we are going to refer to as the ''Self'', corresponds to the idea of an ''\u0101tman'' in Classical Indian philosophy.[2] It is a permanent, unitary substance transmigrating from life to life that constitutes the foundation of our personal identity. The second sense of self, we will call this the ''person'', is an altogether less demanding affair.[3] It is neither permanent (though it persists for some extended period of time) nor substantial, depending on a variety of physical and mental factors for its existence. The person is, in short, what our conventional sense of self refers to, a dependent and impermanent entity, yet something that is nevertheless real. Williams argues that \u015a\u0101ntideva's argument is exclusively directed against the Self, not against the person. Madhyamaka reasoning, Williams claims, leaves the person untouched, something which is, after all, a good thing, since the denial of the person would have disastrous consequences for the project of a bodhisattva ethics. Yet while a person is in place, it is unclear why our familiar set of selfish attitudes supposedly directed toward the Self cannot just be redirected toward the person.\n\nPossible Connections Between No-Self Theory and Ethics\n\nIn order to assess this argument, it is necessary to provide a closer examination of the relation between ontological and ethical thought in Madhyamaka.[4] We will focus in particular on the question whether the conventional existence of a self is a necessary pre-condition for Mah\u00e4y\u00e4na ethical practice. (Westerhoff, introduction, 203\u20134)\n\n<h5>Notes<\/h5>\n#For further discussion of Williams's argument, see Chapters 6, 7, and 12 of this volume.\n#For a comparative discussion of \u015a\u0101ntideva's ethics and a Classical Indian theory that incorporates such an ''\u0101tman'' (\u015aa\u1e45kara's Advaita Ved\u0101nta), see Todd (2013).\n#For the sake of brevity we shall use the term ''self'' as shorthand for \"Self or person.\"\n#See also Chapters 2,7, 8, and 9 in this volume.",""],["The Confession of Downfalls<\/a>","","","''The Confession of Downfalls'' contains translations along with extensive commentaries to the two main sutra and tantra practices of mental purification in Tibetan Buddhism, the ''Sutra of Three Heaps'' and the visualization and mantra recitation of Vajrasattva.\n\nThe commentaries include excerpts from a \u015b\u0101stra by the Indian master N\u0101g\u0101rjuna to the ''S\u016btra of Three Heaps'' and both practices are supplemented by verbally transmitted commentaries from the Tibetan lamas Geshe Ngawang Dhargyey, Geshe Rabten, Tubten Zopa Rinpoche, and Gegen Kyentse. ([https:\/\/www.namsebangdzo.com\/Confession-of-Downfalls-p\/5229.htm?srsltid=AfmBOoqDWW159WB_MeY8w0hDYRp9Cct55I3ZLstnn9QshtoUy48AwBP1 Source Accessed Feb 23, 2026])",""],["The Concise Sadhana of the Bodhisattva Vow<\/a>","","","As Mahayana followers, a great way to repay the kindness of Buddha Shakyamuni is to understand the qualities of bodhicitta and to genuinely engender bodhicitta in one\u2019s mind. Moreover, any historical records about His Holiness Jigme Phuntsok Rinpoche are greatly cherished by his lineage disciples, not to mention the special sadhana of the bodhissttva vow composed by himself. Here, Khenpo Sodargye is taking us to revisit His Holiness\u2019s conferral of the bodhisattva vow by reintroducing the sadhana with a new commentary.[https:\/\/khenposodargye.org\/books\/ebooks\/the-concise-sadhana-of-the-bodhisattva-vow\/ (Source: KhenpoSodargye.org)]",""],["The Concept of Bodhicitta in \u015a\u0101ntideva's Bodhicary\u0101vat\u0101ra-Review by Tatz<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nExplanatory and subjective, utilizing neither traditional Buddhist nor modern Western methodologies, incorporating translation terminologies and explanatory essays going back a hundred years, this essay on \"the arising of mind\" (''sic'') adds nothing to our understanding of Mah\u0101y\u0101na Buddhism or the text in question. The concept ''bodhicitta'' being indeed central to Mah\u0101y\u0101na Buddhism, the author feels free to take up any question, in any order, that occurs to him. One cannot discern any principle of organization, either traditional Buddhist, e.g., the \"six perfections\" of the BCA, nor any modern method. Neither the Tibetan translation, nor the Sanskrit commentary by Praj\u00f1\u0101karamati, has been utilized.",""],["The Concept of Bodhicitta in \u015a\u0101ntideva's Bodhicary\u0101vat\u0101ra-Review by Edelglass<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n\u015a\u0101ntideva (eighth century C.E.) occupies a prominent position in the Indo-Tibetan pantheon of scholar-saints. This prominence is due primarily to the reception of his ''Bodhicary\u0101vat\u0101ra'' (''The way of the bodhisattva''). Citing traditional sources, the great fourteenth-century Tibetan historian But\u00f6n puts the number of Indian commentaries on the ''Bodhicary\u0101vat\u0101ra'' at one hundred.[1] In addition, every major school of Tibetan Buddhism produced its own commentarial literature. These commentaries, especially the material devoted to the penultimate chapter on the perfection of wisdom (''praj\u00f1\u0101-p\u0101ramit\u0101''), became sites of intense debate between the various Tibetan schools\u2014each school defending an interpretation consistent with its own philosophical views. \u015a\u0101ntideva's exquisite descriptions of ''bodhicitta'', his psychological understanding, and his moral and meditative guidance also made his work of value to many whose practice did not include philosophical study. For these reasons the ''Bodhicary\u0101vat\u0101ra'' is thought to be \"the most widely read, cited, and practiced text in the whole of the Indo-Tibetan Buddhist tradition.\"[2] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The continued significance of the ''Bodhicary\u0101vat\u0101ra'' is reflectcd in its many translations available in European languages; six English versions have been published since 1970. There are also a handful of commentaries by contemporary Tibetan scholars available in English, including two by Tenzin Gyatso, H.H. the Fourteenth Dalai Lama. Despite the attention it has received from the lndo-Tibetan tradition and contemporary translators there is little written by Western scholars on philosophical, ethical, or religious aspects of the ''Bodhicary\u0101vat\u0101ra''.[3] This lack is surprising given the current interest in Buddhist ethics and the long-standing European fascination with M\u0101dhyamaka philosophy. Francis Brassard's study of ''bodhicitta'' is thus a welcome addition to the literature on the ''Bodhicary\u0101vat\u0101ra''. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In his introduction Brassard proposes two claims he will seek to demonstrate. First, although Buddhist religious and philosophical concepts do have functional uses they are not simply skillful means (''up\u0101ya'') to achieve liberation, as Michael Pye has argued. Some concepts actually describe reality and thus are more than provisional steps in a ladder to be discarded at a later stage. The concepts that interest Brassard are those that describe all possible experience on the path to enlightenment, which in M\u0101dhyamaka include most famously emptiness (''\u015b\u016bnyat\u0101'') and dependent origination (''prat\u012btyasamutp\u0101da''). Second, it is through the cultivation of awareness of these concepts that one is able to function effectively on the Buddhist path. Brassard claims that ''bodhicitta'', the desire to attain enlightenment for the sake of all sentient beings, is precisely such a concept: it describes reality, and its efficacy as a religious concept is achieved through the cultivation of awareness of the reality it describes. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0''Bodhicitta'' has sometimes been interpreted, by both some Mah\u0101y\u0101na traditions and contemporary scholars, as an act of will or an intense desire for enlightenment that motivates good conduct. Brassard critiques this interpretation on the basis of an analysis of '' 'citta' '' in a number of Buddhist texts and other Indian philosophical works. He wants to show what seems a rather uncontroversial point, that '' 'citta' '' has a much broader meaning than desire or volition. The meaning of '' 'citta' '' also includes the other active qualities of the mind, such as memory, imagination, mentaI activity, reflection, et cetera, as well as the latent habits and tendencies that constitute the passive aspects of the mind. '' 'Citta' '', and therefore ''bodhicitta'', cannot be solely a volition or desire but must be thought of as a state of mind. Brassard also critiques the idea that ''bodhicitta'' is simply an object of concentration. While meditating on ''bodhicitta'' may lead to an overcoming of the egoistic self and the neutralization of anger and hatred at the active level, Brassard argues that this process cannot liberate the latent states of mind from their problematic tendencies. [https:\/\/www.jstor.org\/stable\/1399865 Read more here]\n\n<h5>Notes<\/h5>\n#Bu ston, ''The History of Buddhism in India and Tibet'', trans. E. Obermiller (Delhi: Sri Satguru Publications, 1999), p. 166. Of these purported one hundred commentaries only eight had been translated into Tibetan when But\u00f6n compiled his history. With the exception of Praj\u00f1akaramati's ''Bodhicary\u0101vat\u0101rapa\u00f1jik\u0101'', there are only occasional fragments of commentaries that have survived in Sanskrit. For a list of the Indian commentaries that survive in whole or in part in the Tibetan bsTan gyur, see ''The Way of the Bodhisattva'', trans. Padmakara Group (Boston: Shambhala, 1997), pp. 211-212.\n#Vesna A. Wallace and B. Allan Wallace, ''A Guide to the Bodhisattva Way of Life, by \u015a\u0101ntideva'' (Ithaca: Snow Lion Publications, 1997), p. 7.\n#For an ''incomplete'' bibliography of works by and about \u015a\u0101ntideva, see Wallace and Wallace, ''A Guide to the Bodhisattva Way of Life'', pp. 145-151. The notable exception is Paul Williams, who has published two excellent books on \u015a\u0101ntideva and his Indian and Tibetan commentators: ''Altruism and Reality: Studies in the Philosophy of the Bodhicary\u0101vat\u0101ra'' (Richmond: Curzon Press, 1998) and ''The Reflexive Nature of Awareness: A Tibetan M\u0101dhyamaka Defence'' (Richmond: Curzon Press, 1998).",""],["The Concept of Bodhicitta in \u015a\u0101ntideva's Bodhicary\u0101vat\u0101ra (Diss)<\/a>","","","'''Abstract'''\n\nThis thesis is a contribution to the study of the interpretation of the concept of ''bodhicitta''. This concept is a technical term of frequent occurrence in Buddhist Sanskrit literature. Within the Mah\u0101y\u0101na Buddhist tradition, ''bodhicitta'' is closely related to the spiritual practices of the Buddhist aspirant to enlightenment. Specifically researched is \u015a\u0101ntideva\u2019s use of this concept in his ''Bodhicary\u0101vat\u0101ra'', a text known to have been composed around the 8th century. The form of this study is as follows: first, a survey of the various interpretations of the concept of ''bodhicitta'' suggested so far; secondly, an analysis of its possible functions in the context of the spiritual path of the aspirant to enlightenment; thirdly, a discussion of what I believe to be an appropriate understanding of ''bodhicitta''. An argument will be made that the path to realization consists in cultivating an awareness of the reality described by the concept of ''bodhicitta''. Such cultivation should bring one to the realization that what is described by it is indeed the only possible reality. This means that ''bodhicitta'' is the means to as well as the description of the goal to attain.",""],["The Concept of Bodhicitta in Santideva's Bodhicaryavatara<\/a>","","","This book explores an important concept within the Buddhist Mahayana tradition, ''bodhicitta''. This term appears frequently in Sanskrit literature relating to the spiritual practices of the bodhisattva in Mahayana Buddhism and has been variously translated as \"thought of enlightenment\" or \"desire of enlightenment.\" Francis Brassard offers a contextual analysis of ''bodhicitta'' based on the presuppositions underlying the spiritual practice of the bodhisattva. Since the understanding that emerges involves how one ought to view the process of spiritual transformation, this work contributes to Buddhist psychology and soteriology in particular, and to comparative religions in general. The book surveys the various interpretations of the concept of ''bodhicitta'', analyzes its possible functions in the context of the spiritual path of the aspirant to enlightenment, and discusses an understanding of ''bodhicitta'' in the context of the Santideva's ''Bodhicaryavatara''. (Source: [https:\/\/www.sunypress.edu\/p-3178-the-concept-of-bodhicitta-in-sa.aspx SUNY Press])",""],["The Concept of Bodhicitta in Mah\u0101y\u0101na S\u016btras (Tenzin and \u0100nando 2019)<\/a>","","","This paper is a contribution to the study of the interpretation of the concept of ''Bodhicitta''. This concept is a technical term of frequent occurrence in Buddhist Sanskrit literature. Within the Mahayana Buddhist tradition, ''Bodhicitta'' is closely related to the spiritual practices of the Buddhist aspirant to enlightenment. The form of this study is as follows: first, the meaning of ''cittta'' in Therevada and Mahayana sutras, and the actual meaning if ''Bodhicitta''. Secondly, the meaning of ''Bodhicitta'' depicted in Mah\u0101y\u0101na S\u016btras. Lastly, the Metaphors and Similes on ''Bodhicitta'' in the Mah\u0101y\u0101na S\u016btras, and the types of ''Bodhicitta''. Such studies and practice could bring one to the realization that what is described by it is indeed the only possible reality. This means that ''Bodhicitta'' is the means to as well as the description of the goal to attain.",""],["The Complete Works of At\u012b\u015ba<\/a>","","","The complete works of At\u012b\u015ba \u015ar\u012b D\u012bpa\u1e41kara J\u00f1\u0101na, Jo-bo-rje : The lamp for the path and commentary, together with the newly translated Twenty-five key texts (Tibetan and English texts)",""],["The Compassionate Gift of Vice: \u015a\u0101ntideva on Gifts, Altruism, and Poverty<\/a>","","","The Mah\u0101y\u0101na Buddhist thinker \u015a\u0101ntideva tells his audience to give out alcohol, weapons and sex for reasons of Buddhist compassion, though he repeatedly warns of the dangers of all these three. The article shows how \u015a\u0101ntideva resolves this issue: these gifts, and gifts in general, attract their recipients to the virtuous giver, in a way that helps the recipients to become more virtuous in the long run. As a consequence, \u015a\u0101ntideva does recommend the alleviation of poverty, but assigns it a much smaller significance than is usually supposed. His views run counter to many engaged Buddhist discussions of political action, and lend support to the \"modernist\" interpretation of engaged Buddhist practice.",""],["The Compassionate Attitude of Bodhichitta (Tsoknyi 2021)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nWhether our dharma practice will progress in the right direction depends on our attitude, our intention, our motivation. Motivation is extremely important: it is what everything stands or falls with. This is true not only in spiritual practice but in whatever we set out to do. Therefore, in Buddhist practice it is of utmost importance to continually correct and improve our attitude.\n\nThe attitude we need to cultivate is one that is suffused with ''bodhichitta'', or awakened heart and mind. This enlightened attitude has two aspects. The first aspect is the urge to purify our negativity: \u201cI want to rid myself of all shortcomings, all ego-oriented emotions such as attachment, aggression, stupidity and all the rest.\u201d The second aspect is the sincere desire to benefit all beings: \u201cHaving freed myself of all negative emotions, I will benefit all sentient beings. I will bring every sentient being to the state of complete enlightenment.\u201d",""],["The Circle of Compassion: An Interpretive Study of Karu\u1e47\u0101 in Indian Buddhist Literature<\/a>","","","'''Abstract'''\n\nThis is a study of compassion in the non-tantric literature of Indian Buddhism focused on whether it is correctly characterized as self-abnegating altruism. Because the meanings of concepts like ''karu\u1e47\u0101'', ''anukamp\u0101'', and ''maitr\u012b'' overlap and dominant terms tend to subsume the meanings of others, this study works with a broad sense of compassion as empathetic sensitivity. It brings to light the strong presence of themes of interpretation that emphasize the circular complementarity of benefiting oneself and benefiting others. This pattern holds even in apparent examples of extreme self-sacrifice and places doubt on assessments of Indian Buddhist ethics as self-abnegating. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The methodology here is based on an argument that Buddhist ''s\u016btras'' are tapestries woven of threads drawn from a common stock of intertextual motifs and themes. It identifies key intertextual themes and then evaluates the range of their interpretive treatment from various philosophical perspectives. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The first chapter explores the general meaning, including the relation of passion to compassion, meditative techniques, powers and benefits, and the theme of ''svapar\u0101rtha''. The second focuses on compassion as the motivation for the path. It shows strong continuities between mainstream and Mah\u0101y\u0101na Buddhism, in the double-edged aspirations of ''arhats'' and ''bodhisattvas'' to pursue personal development for the sake of others. It definitively documents that the ''bodhisattva'' vow can not be read as a renunciation of enlightenment. The third analyzes compassion and the realization of emptiness as a moment on the path, focusing on sources that direct the ''bodhisattva'' to skillfully postpone ''nirv\u0101\u1e47a'' by avoiding the realization of emptiness. Apparently advocating renunciation of enlightenment, they actually guide the practitioner to buddhahood through avoidance of ''arhat'''s ''nirv\u0101\u1e47a''. The fourth examines the relationship of compassion to selflessness and emptiness, tracing the discussion of the ontological ''\u0101lambana'' of ''karu\u1e47\u0101'' with a special focus on Praj\u00f1\u0101karamati's commentary on the ''Bodhicary\u0101vat\u0101ra'' of \u015a\u0101ntideva. It concludes that even the highest compassion is based on conventional truth, but that this is a conventional wisdom informed by the realization of emptiness.",""],["The Chapter on the Mundane Path (Laukikam\u0101rga) in the \u015ar\u0101vakabh\u016bmi, Vol. I<\/a>","","","The introductory study touches in detail upon the textual history of the ''Bodhisattvabh\u016bmi'' (pp. 162-167) and Dharmak\u1e63ema's translation of the text (pp. 183-186) in the larger context of the formation of the ''Yog\u0101c\u0101rabh\u016bmi''. Its examination of the philological and historical background of the translations of the ''Yog\u0101c\u0101rabh\u016bmi'' into Tibetan (pp. 73-105) Chinese (106-146), which are naturally are relevant to the ''Bodhisattvabh\u016bmi''. ([https:\/\/www.academia.edu\/75905786\/The_Bodhisattvabh%C5%ABmi_A_Brief_Bibliographical_Survey Source Accessed Aug 19, 2025])",""],["The Changing Way of the Bodhisattva: Superheroes, Saints, and Social Workers<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe term ''bodhisattva'' means literally a 'being for awakening' or an 'enlightenment being', and while the etymology is uncertain, it may originally stem from the word ''bodhisakta'', one 'bound for' or 'devoted to' awakening (Harvey 2007: 58; Apte s.v. 'sakta': 1600).[1] It refers to one who aims to achieve the supreme, perfect awakening (''anuttar\u0101-samyaksa\u1e43bodhi'') of a buddha. Such a being discovers the Dharma without benefit of a teacher and introduces it into a world where it has been lost. Though considered an optional path in the Therav\u0101da tradition, as well as in some earlier texts propounding the 'great vehicle' of the Mah\u0101y\u0101na (Nattier 2003: 176), in later Mah\u0101y\u0101na texts this is upheld as the goal for all practitioners. Indeed, in this literature the term\n''mah\u0101y\u0101na'' is equated with the ''bodhisattva-y\u0101na'', the 'vehicle of the bodhisattvas', or those whose goal is full Buddhahood. This is contrasted with both the 'vehicle of the disciples' (''\u015br\u0101vaka-y\u0101na''), intended for those who use the teachings of a buddha to gain the liberation and the more limited knowledge of an arhat, and the vehicle of the solitary buddhas (''pratyeka-y\u0101na''), for beings who become liberated on their own, without the benefit of a buddha\u2019s teachings. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0There are many variations in the nature of the bodhisattva path (''m\u0101rga'') and its duration, but in general it was understood to require an immense number of lifetimes and to entail the cultivation of various virtues or perfections (''p\u0101ramit\u0101s''), the accomplishment of which is often associated with different stages (''bh\u016bmis'') of the path. Also called the conduct (''bodhisattva-c\u0101rika'') or course of conduct of the bodhisattva (''bhadracarya'') (Edgerton, s.v. '' 'bhadracarya' ''), this path includes vows (''pra\u1e47idh\u0101na'', ''pra\u1e47idhi'', ''pratij\u00f1\u0101'', or ''sa\u1e43vara''), precepts (''\u015b\u012bla''), virtues or perfections (''p\u0101ramit\u0101s''), and devotional practices, though not all descriptions of the bodhisattva path include all elements. While some of the earlier bodhisattva literature seems not to have done so (Nattier 2003: 145\u2013149) many bodhisattva texts emphasize the importance of the 'mind of awakening' or ''bodhicitta'', the altruistic motivation to liberate all beings from suffering, as the foundation for this demanding spiritual career. This points to what became in later Indian Mah\u0101y\u0101na, and now the Mah\u0101y\u0101na tradition more broadly, the central association between the bodhisattva ideal and universal compassion. Such compassion is articulated in the characteristic resolve of the bodhisattva to liberate all beings from suffering. This is perhaps most eloquently expressed in a well-known verse by \u015a\u0101ntideva:\n\n:As long as space abides and as long as the world abides, so long may I abide, destroying the sufferings of the world\n::(BCA 10:55)\n\nIn contemporary Buddhism, the altruism of the bodhisattva has been taken to entail active participation in the social and political world. Such 'socially engaged Buddhism' is identified as one of the notable features of modern Buddhism (McMahon 2008: 14), particularly beginning in the mid-twentieth century (King 2009; King 2005; Queen 1996). Thich Nhat Hanh coined the term 'Engaged Buddhism' in 1954 to articulate his understanding of 'the role of Buddhism in the realms of education, economics, politics, and so on' (Nhat Hanh 2008: 30). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0While the precise definition of 'engaged Buddhism' is still under debate, the term generally is associated with a modern form of Buddhism that recognizes and responds to the collective causes of suffering: the social, political, and economic conditions that give rise to human ills. As Christopher Queen suggests, Engaged Buddhism recognizes that 'suffering and its quenching are not the sole responsibility of the sufferer'\n(Queen 2013: 328). In addressing the systemic and not just individual causes of suffering, Engaged Buddhism is characterized by activism to effect social change. (See Chapters 23 and 24 in this volume.) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Given these developments, this chapter explores the relationship between the altruism advocated and nurtured on the bodhisattva path and modern social engagement. In 'Do Bodhisattvas Alleviate Poverty?' (2003), Stephen Jenkins draws on a number of Indian Mah\u0101y\u0101na sutras (as well as mainstream sources) to persuasively argue that this literature does support an Engaged Buddhist agenda, at least with regard to the alleviation of poverty. A rejoinder by Amod Lele, however, uses evidence from the works of \u015a\u0101ntideva to argue that bodhisattvas are not directed to address the material causes of suffering (2013). I would like to extend this debate and offer a refined understanding of the question being addressed by taking into account recent critiques of the ways Engaged Buddhism has been defined and categorized. I will argue that it is legitimate to ask what kinds of social engagement are advocated in premodern texts, but that it may be anachronistic to seek for Engaged Buddhism in such literature, depending on how 'Engaged Buddhism' is understood. (Clayton, introduction, 135-37)\n\n<h5>Notes<\/h5>\n#I would like to thank Deborah Wills for comments on an early draft of this article, and in particular Steven Jenkins for his extensive and thoughtful critique. The limitations and errors that remain are my own.",""],["The Center of the Sunlit Sky<\/a>","","","Madhyamaka is a potent and universally accessible means of calming out suffering and awakening to our innate wisdom. ''The Center of the Sunlit Sky'' artfully rescues this brilliant teaching from its unwarranted reputation for intellectual opacity and reinstates it as a supremely practical toolkit for everyday living. The aim of this book is to take Mahyamaka out of the purely intellectual corner into which it\u2013unjustly\u2013gets boxed. It is an attempt to show how Madhyamaka actually addresses and works with all of our experiences in life. \n\nThe book follows the original Indian sources as well as the standard commentaries on Madhyamaka in the Kagy\u00fc School of Tibetan Buddhism. At the same time, these materials are adapted for a contemporary audience, combining the familiar sharpness of Madhyamaka reasonings (launching a massive assault on our cherished belief systems) with exploring the practical relevance of the Madhyamaka way of mind training. \n\n'''Part One''' of the book, \"The General Presentation of Madhyamaka in the Kagy\u00fc Tradition,\" provides an overview of the transmission of Madhyamaka from India to Tibet and its relation to Vajray\u0101na and Mah\u0101mudr\u0101, followed by a general presentation of Madhyamaka in terms of ground, path, and fruition. Further chapters are devoted to the Autonomist-Consequentialist distinction, the controversial issue of \"Shentong-Madhyamaka,\" the distinction between expedient and definitive meaning, and a penetrating presentation of the major differences between the Eight Karmapa's and Tsongkhapa's interpretations of Madhyamaka. \n\n'''Part Two''' consists of a brief introduction to the ''Bodhicary\u0101vat\u0101ra'' and a translation of the Second Pawo Rinpoche's commentary on its ninth chapter (on knowledge).\n\n(Source: book jacket)",""],["The Case of the Vanishing Poet: New Light on \u015a\u0101ntideva and the \u015aik\u1e63\u0101-samuccaya<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nOne cannot deny the importance and usefulness of the works of \u015a\u0101ntideva as summary statements of Mah\u0101y\u0101na Buddhism in its fully developed 7th- or 8th-century form.[2] His ''Bodhicary\u0101vat\u0101ra'' (or ''Bodhisattvacary\u0101vatara'') is especially well known, having exerted a strong influence on Tibetan formulations of the bodhisattva path, and has remained a favourite source of inspiration and instruction for followers of the Mah\u0101y\u0101na to this day. Not surprisingly, it spawned many commentaries \u2014 one survives in Sanskrit, 10 in Tibetan translation \u2014 and has continued to do so into the modem period, in which it has also been frequently translated.[3] \u015a\u0101ntideva's ''\u015aik\u1e63\u0101-samuccaya'', on the other hand, has generated a much smaller literature. As one might expect, there are translations into Tibetan[4] and Chinese,[5] but virtually nothing in the way of commentaries.[6] While the Sanskrit text is well served by C. Bendall's ''editio princeps'' (Bendall 1897- 1902), the work tends to be accessed by most readers through the English translation made by Bendall himself with the help of W. H. D. Rouse, published in 1922.[7] Although excerpts from the ''\u015aik\u1e63\u0101-samuccaya'' (hereafter \u015aik\u1e63) translated by others appear in various anthologies,[8] the Bendall and Rouse version remains the only complete translation into a Western language. Yet this translation is frequently problematic, presumably due to Rouse's inability to finish the work to an appropriate standard after the death of Bendall in 1906, an \"insufficiency for the task\" which he frankly confesses in the preface. Mindful of the inadequacies of the Bendall and Rouse translation, and convinced that the riches of \u015a\u0101ntideva's anthology deserve to be displayed to better effect, J.-U. Hartmann and I have recently embarked on a new English version of the \u015aik\u1e63, which we have set about by attacking the work in different places. The present paper grows out of an attempt on my part to produce a draft translation of Chap. XIX, the final chapter, and records the unexpected consequences of an almost random decision to start at the end of the text rather than the beginning. (Harrison, \"The Case of the Vanishing Poet,\" 215\u2013216)\n\n<h5> Notes <\/h5>\n#Note #1 is from the title. It reads: The research findings discussed in this article were first presented in public as part of a paper with a somewhat wider scope read at a conference held in Oxford in September 2004 to mark the retirement of R. Gombrich. This article, however, is the first publication in print of a discovery relating specifically to the verse portions of \u015a\u0101ntideva's ''\u015aik\u1e63\u0101-samuccaya''. I wish to thank my colleagues A. Sait\u014d and J.-U. Hartmann for their critical comments on an earlier draft, and A. Sait\u014d in particular for generously sharing his research on the work of \u015a\u0101ntideva with me and for sending me ''inter alia'' an unpublished transcription of Chap. IX of the Dunhuang mss of the ''Bodhisattvacary\u0101vat\u0101ra'' in Tibetan translation. Naturally, all errors, omissions and wild surmises remain my own responsibility. It is my pleasure to be able to dedicate this paper to M. Hahn, as a token of friendship and in recognition of his many contributions to the study of Buddhist verse.\n#The date of \u015a\u0101ntideva is given variously as 7th or 8th cent. Sait\u014d (1993: 13) , for example, puts him at ca. 650-700, but revises this in Sait\u014d 2001: 1 to ca. 690-750. Pezzali (1968: 38-40) reasons that the productive period of his life must have fallen in the years 685-763. In his critical review of Pezzali's work, De Jong (1975: 179 f.) expresses reservations about the arguments used to arrive at this conclusion.\n#See especially Crosby & Skilton 1996, and Wallace & Wallace 1997. For details of other versions and a comparative study of the merits of some of them, see G\u00f3mez 1999, which contains a useful bibliography.\n#''bSlab pa kun las btus pa'' (T\u014dhoku 3940), translated in the early 9th cent. by Jinamitra, D\u0101na\u015b\u012bla and Ye shes sde. Hereafter referred to as \u015aik\u1e63Tib. The version used is that of the Derge edition.\n#T. 1636, ''Dasheng ji pusa xue lun \u5927\u8072\u75be\u83e9\u85a9\u5b78\u8ad6, a title that could perhaps be turned into Sanskrit as *''Mah\u0101y\u0101na-bodhisattva-\u015aik\u1e63\u0101samuccaya-s\u016bstra''. The work is ascribed to Facheng \u6cd5\u85cf (= Dharmak\u012brti?), and the translation was made by Fahu \u6cd5\u8b77 (= Dharmap\u0101la?) et al. in the first half of the 11th cent. Hereafter referred to as \u015aik\u1e63Chin.\n#See Bendall 1897-1902: viii-xiii for references.\n#Cecil Bendall & W. H. D. Rouse, tr., ''\u015aik\u1e63\u0101-samuccaya: A Compendium of Buddhist Doctrine''. London 1922. Referred to in this paper as BR.\n# For details see Pfandt 1986: 94 f., 140f.",""],["The Case of 'Ju Mi pham (1846\u20131912) and Dpa' ris Rab gsal (1840\u20131912): A Study in Dgag lan Debate<\/a>","","","'''Abstract'''\n\nThe present dissertation is a case study in dgag lan debate, a specific form of debate that developed in Tibet, conducted through the exchange of texts. The dispute that is investigated evolved between the Rnying ma scholar 'Ju Mi pham (1846\u20131912) and his Dge lugs opponent Dpa' ris Rab gsal (1840\u20131912) and centres on the correct interpretation of the ninth chapter of the Bodhicary\u0101vat\u0101ra, an Indian work (7th\u20138th ct. CE) that is of pivotal importance to the understanding of Madhyamaka thought. Polemics were exchanged over a period of about 27 years and involved the composition of six treatises, which makes this particular debate one of the most extended cases of its kind. The first section of the thesis provides the general context of the controversy, by reconstructing its historical development, placing it within the formation of polemical literature in general, and exploring the historical conditions for the emergence of the debate and its socio-political background. The main part deals with the content of the debate as it becomes visible through the texts that were exchanged. It outlines the key issues of the controversy, explains their respective background, and investigates the dynamic development of the debate by following the exchange of arguments beyond the borders of the individual texts. The last section \u2013 intended as a complement for the specialist \u2013 provides a detailed and comprehensive structural analysis of the relevant texts down to the level of individual arguments and makes their connections to previous and later arguments explicit. ([http:\/\/othes.univie.ac.at\/19358\/ Source Accessed Jan 28, 2021])",""],["The Buddhist Roots of Secular Compassion Training: A Comparative Study of Compassion Cultivation in Indian and Tibetan Mah\u0101y\u0101na Sources with the Contemporary Secular Program of Compassion Cultivation Training (CCT)<\/a>","","","'''Abstract'''\n\nThis dissertation is a comparative analysis of compassion cultivation in Indo-Tibetan Mah\u0101y\u0101na Buddhist contexts and the recent phenomenon of secular, Buddhism-derived compassion training in North America, exemplified by one of the most prominent programs to date, the Compassion Cultivation Training (CCT) developed at Stanford University. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This dissertation makes a contribution to the little-studied field of Buddhist compassion cultivation by tracing the transformations of important key concepts throughout Indian and Tibetan Buddhist intellectual history, highlighting the ways in which these transformational processes have enabled the contemporary secularization of compassion training. The study also clarifies conceptual discrepancies between traditional Buddhist and secular approaches to compassion training, particularly focusing on the compassion culture in which the respective training methods are embedded. The study thereby raises awareness of the scope and limitations of the secularization of Buddhist contemplative practices. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The critical comparative analysis is based on textual interpretation of relevant texts from various genres, such as Indian Mah\u0101y\u0101na ''s\u016btra'', Abhidharma, Tath\u0101gatagarbha, Yog\u0101c\u0101ra and Madhyamaka ''\u015b\u0101stra'', Tibetan commentarial texts and practice manuals of the Lojong (''blo sbyong'') and Lamrim (''lam rim'') traditions, as well as recent scientific studies of mindfulness and compassion. The choice of textual material is determined by its relevance for the evolution of compassion cultivation, culminating in its secularization in contemporary North America. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The study begins with a broad overview of etymologies, definitions and ideas pertaining to compassion in canonical Mah\u0101y\u0101na literature, which are contrasted with definitions drawn from contemporary secular compassion science literature, thereby setting the stage for a comparative analysis. Then I discuss compassion didactics in ''s\u016btra'' and ''\u015b\u0101stra'' literature and propose a systematization of three didactic approaches, namely, constructive, deconstructive and cognitive-analytic. I argue that these three didactic styles must be understood as embedded in a contextual framework, a \u201ccompassion culture.\u201d The study then focuses on the specific method of ''tonglen'', which is the formal contemplative method in both, Tibetan Lojong and secular CCT. I trace its philosophical roots to the principle of \u201cequalizing and exchange of self and other\u201d (Skt. ''svaparasamat\u0101 par\u0101tmaparivartana'', Tib. ''bdag gzhan mnyams brje''), which has been extensively developed by the seventh-century Indian master \u015a\u0101ntideva in his ''Bodhi(sattva)cary\u0101vat\u0101ra''. The analysis of various Tibetan interpretations thereof shows how this meditation was progressively transformed and popularized, thereby paving the way for its secularization in CCT. After a detailed presentation of the secular program of CCT, I discuss the complex relationship to its Buddhist roots and conclude with a critique of the recent phenomenon of secularized Buddhist contemplative practice.",""],["The Buddhist Feminine Ideal<\/a>","","","This book contains many valuable contributions. It places the ''\u015ar\u012bm\u0101l\u0101dev\u012bs\u016btra'' in the early development of the Mah\u0101y\u0101na and includes surveys of earlier translations of key terms and an overview of tath\u0101gathagarbha theory. Paul points out the key role that the bodhisattvas play for sentient beings as guides in the transition from ordinary being to buddha. The ''\u015ar\u012bm\u0101l\u0101'', although it affirms that all beings share the same buddha-nature and emphatically embraces the idea of a Single Vehicle, nevertheless asserts that \u015br\u0101vakas and pratyekabuddhas cannot comprehend the needed steps to shed adventitious stains and reveal the intrinsic purity of mind; only bodhisattvas can. Paul notes that while the ''Lotus S\u016btra'' proclaimed the universal salvation via the Single Vehicle, and the ''Tath\u0101gathagarbhas\u016btra'' proclaimed universal buddha-nature, it was the ''\u015ar\u012bm\u0101l\u0101'' that first combined those concepts. (Alex Gardner, 2018)",""],["The Brightly Shining Sun (Lotsawa House)<\/a>","","","Patrul Rinpoche's work on the stages of meditation of the ''Bodhicary\u0101vat\u0101ra''. It is essentially a guide to using \u015a\u0101ntideva's root verses in the context of a practice session.",""],["The Book of Kadam<\/a>","","","The Kadam school of Tibetan Buddhism emerged in the eleventh century from the teachings of the Indian master Ati\u015ba and his principal Tibetan student, Dromt\u00f6npa. Although it no longer exists as an independent school, Kadam\u2019s teachings were incorporated into the four major schools of Tibetan Buddhism and are still prized today for their unique practical application of the bodhisattva\u2019s altruistic ideal in everyday life. One of the most cherished teachings stemming from Ati\u015ba and Dromt\u00f6npa is the collection of esoteric oral transmissions enshrined in ''The Book of Kadam''. \n\nThis volume includes the core texts of the Book of Kadam, notably the twenty-three-chapter dialogue between Ati\u015ba and Dromt\u00f6npa that is woven around Ati\u015ba's ''Bodhisattva's Jewel Garland'', as well as complementary texts that illuminate the history and practices of the Kadam tradition. (Source: [https:\/\/wisdomexperience.org\/product\/book-kadam\/ Wisdom Publications])",""],["The Bodistw-a \u010cari-a Awatar-un Tayilbur of 1312 by \u010cosgi Odsir<\/a>","","","A transcription and translation of a fragment of Chos kyi 'od zer's \"Tayilbur\" (i.e., commentary) to \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra''.",""],["The Bodhisattvapi\u1e6daka: Its Doctrines, Practices and their Position in Mah\u0101y\u0101na Literature (Pagel 1992)<\/a>","","","'''Abstract'''\n\nThis thesis aims to provide a comprehensive study of the ''Bodhisattvapi\u1e6daka'' with specific emphasis on the bodhisattva ideal. The content of the ''Bodhisattvapi\u1e6daka'' indicates that its exposition belongs to the earliest treatises on the bodhisattva. The practices and doctrines that are expounded are invariably rudimentary and show little of the complexities that characterise their discussions in later bodhisattva literature. The ''Bodhisattvapi\u1e6daka'''s inclusion into the ''Mah\u0101ratnak\u016b\u1e6da'' rested probably on its pioneering account of the ''bodhisattvacary\u0101''. Being by far the longest work on the bodhisattva in the whole collection, it expounds important practices and constitutes the hub for the remaining bodhisattva writings in the ''Mah\u0101ratnak\u016b\u1e6da''. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The study falls into five parts. The first chapter considers the position of the ''Bodhisattvapi\u1e6daka'' in Mah\u0101y\u0101na literature. It investigates the various usages of the term ''Bodhisattvapi\u1e6daka'', it considers the relationship between the ''Bodhisattvapi\u1e6daka'' and ''Ak\u1e63ayamatinirde\u015ba'' and discusses\nthe scholastic affiliation of the ''Bodhisattvapi\u1e6daka''. In addition, exploring the contents and evolution of the ''Mah\u0101ratnak\u016b\u1e6da'' collection, it establishes the scriptural context in which the ''Bodhisattvapi\u1e6daka'' is placed. The second chapter provides an analysis of the ''Bodhisattvapi\u1e6daka''. It examines the structural and literary traits of the ''Bodhisattvapi\u1e6daka'', its chapter organisation and some aspects of the bodhisattva path in the ''Bodhisattvapi\u1e6daka''. Chapter three discusses\nthe bodhisattva ideal in the ''Mah\u0101ratnak\u016b\u1e6da'' collection. It distinguishes between the various categories of bodhisattva sutras in the ''Mah\u0101ratnak\u016b\u1e6da'', it examines the bodhisattva practices and investigates whether there is evidence of a premeditated design that might have influenced the compilation of the ''Mah\u0101ratnak\u016b\u1e6da'' s\u016btras into one collection. Chapter four considers the bodhisattva doctrine as it is propounded in the ''Bodhisattvapi\u1e6daka'' within the context of other\nscriptural traditions. It discusses the evolution of the concepts of the ''cittotp\u0101da'', ''aprama\u1e47a'', ''p\u0101ramit\u0101'' and ''sa\u1e43grahvastu'' and assesses the contribution of the ''Bodhisattvapi\u1e6daka'' to that process. Chapter five consists of a translation of the eleventh chapter of the ''Bodhisattvapi\u1e6daka''.",""],["The Bodhisattvapi\u1e6daka and the Ak\u1e63ayamatinirde\u015ba: Continuity and Change in Buddhist S\u016btras<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIn this paper, I intend to present a series of observations concerning the relationship\nbetween the ''Bodhisattvapi\u1e6daka'' and ''Ak\u1e63ayamatinirde\u015ba''.[1] Analysis of these s\u016btras has shown that the ''Ak\u1e63ayamatinirde\u015ba'' is greatly indebted to the ''Bodhisattvapi\u1e6daka'' for its material, often to the extent of reproducing entire passages from the ''Bodhisattvapi\u1e6daka'' verbatim. Presumably in response to changes in current Buddhist thinking, the ''Ak\u1e63ayamatinirde\u015ba'' deliberately introduced also a number of unambiguous doctrinal and editorial adjustments. On the whole, they are rather minor and are well blended into the wider context of the exposition, affecting only selected aspects of the Bodhisattva career. In several instances, modifications indicate doctrinal development and allow us to establish the chronology of the two works beyond reasonable doubt.[2] The main body of the ''Ak\u1e63ayamatinirde\u015ba'' consists of an exposition of eighty inexhaustible (''ak\u1e63aya'') faculties and attributes of a Bodhisattva. Here, many of the more important practices of the Bodhisattva-training are discussed and set into an early Mah\u0101y\u0101na context.[3] Significantly, only the first ten of the eighty ''ak\u1e63ayas'' bear unmistakable marks of Mah\u0101y\u0101na thought. Virtually all other practices fall within the scope of pre-Mah\u0101y\u0101na Buddhism and figured, in one way or another, already in the ''s\u016btras'' of early Buddhism. (Pagel, introductory remarks, 333\u201334)\n\n<h5>Notes<\/h5>\n#All references, unless stated otherwise, refer to the Peking Edition of the Tibetan ''Tripi\u1e6daka'' (ed., D.T. Suzuki, Kyoto, 1958); vols. 22\/23 for the ''Bodhisattvapi\u1e6daka'', vol. 34 for the ''Ak\u1e63ayamatinirde\u015ba'' and vol. 104 for the ''Ak\u1e63ayamatinirde\u015ba\u1e6d\u012bk\u0101''. However, since I have produced elsewhere a critical edition of chapter eleven of the ''Bodhisattvapi\u1e6daka'', utilising the sNar-thang, sDe-dge, Peking and sTog-Palace editions as well as two manuscript fragments from Tun-huang, I have occasionally incorporated data from this critical edition included in my doctoral dissertation \"The ''Bodhisattvapi\u1e6daka'': Its Doctrines and Practices and their Position in Mah\u0101y\u0101na Literature\u201d, London, SOAS, 1992. When translating quotations from the ''Ak\u1e63ayamatinirde\u015ba'' and ''Bodhisattvapi\u1e6daka'', I follow as a rule the Peking reading. Only where the Peking text deviates considerably from the other four editions I adopt the reading of my own edition. In these instances I provide the Peking reading in round brackets. Square brackets in the Tibetan text point to those passages in my quotations that I left untranslated because of the need for brevity. In my translations, they are indicated by the insertion of three ellipsis points in the appropriate lacuna.\n#Except for a few Sanskrit quotations of the ''Ak\u1e63ayamatinirde\u015ba'' that are extant in the ''\u015aik\u1e63\u0101samuccaya'', ''M\u016blamadhyamakav\u1e5btti'' and ''Arthavini\u015bcayas\u016btra'', my comparison is wholly based on Tibetan sources. For an array of references to Sanskrit quotations from the ''Ak\u1e63ayamatinirde\u015ba'', see Jens Braarvig, \"The ''Ak\u1e63ayamatinirde\u015bas\u016btra'' and the Tradition of Imperishability in Buddhist Thought\", Ph.D. dissertation, University of Oslo, 1989, Ivi-lxi. Confirmed ''Bodhisattvapitaka'' quotations are much rarer and do not appear in surviving Sanskrit works. But compare the following sections: ''\u015aiks'', 316.13\u2013317.13, ''Akn'', TTP, 69.4.2-5.6, ''Bdp'', TTP, 86.3.2-4.5; ''\u015aiks'', 233.6-8, ''Akn'', TTP, 67.2.3-3.3, ''Bdp'', TTP, 83.1.4-2.3; ''\u015aik\u1e63'', 278.4-14, ''Akn'', TTP, 72.2.2-3.2, ''Bdp'', TTP, 87.1.4-2.3; ''\u015aik\u1e63'', 117.13-16, ''Akn'', TTP, 69.1.1-2, ''Bdp'', TTP, 86.1.4-5; ''\u015aiks'', 236.6-13, ''Akn'', TTP, 68.3.5-4.1, ''Bdp'', TTP, 84.2.1-5; ''Arthav'', 320-322, ''Akn'', TTP, 70.4.4-71.2.1, ''Bdp'', TTP, 85.1.1-3.4.\n#As Wayman has demonstrated in his article on the ''sam\u0101dhi''-list in the ''Ak\u1e63ayamatinirde\u015ba'' (\"The Sam\u0101dhi Lists of the ''Aksayamatinirde\u015bas\u016btra'' and the ''Mah\u0101vyutpatti''\", ''AOH'', 34, 1980, 305-12), it is this enumeration of eighty ''ak\u1e63ayas'' that was taken as a basis in the ''S\u016btr\u0101la\u1e43k\u0101ra'' where the ''Aksayamatinirde\u015ba'' is cited as authority for the twenty-two forms of generating the thought of enlightenment (S. L\u00e9vi, ed., ''Mah\u0101y\u0101nas\u016btr\u0101la\u1e43k\u0101ra'', Paris, 1907, iv.15-20). Cast into twenty-two similes in the ''S\u016btr\u0101la\u1e43k\u0101ra'', they correspond in content and sequence to the eighty ''aksayas'' listed in the ''Aksayamatinirde\u015ba''. The similes themselves, however, did not originate in the ''Aksayamatinirde\u015ba'', but appear to have been derived from a number of sources, including passages in the early ''Praj\u00f1\u0101p\u0101ramit\u0101'' literature. The list of the similes is, for instance, contained in three ''K\u0101rik\u0101s'' of the ''Abhisamay\u0101la\u1e43k\u0101ra'' (Th. Stcherbatsky, ed., ''Abhisamay\u0101la\u1e43k\u0101ra'', St. Petersburg, 1929, 4, vv.18-20).",""],["The Bodhisattvapi\u1e6daka (Pagel 1995)<\/a>","","","A comprehensive study of the Bodhisattva doctrines and practices based on the Bodhisattvapi\u1e6daka and other early Mahayana texts. This study also includes an English translation of the eleventh and most important chapter of the Bodhisattvapi\u1e6daka. ([https:\/\/www.namsebangdzo.com\/Bodhisattvapitaka-p\/12821.htm Source Accessed July 6, 2021])",""],["The Bodhisattvabh\u016bmi: A Brief Bibliographical Survey<\/a>","","","An abridged version of this contribution was published in 2018\nonline in the Oxford Bibliographies in Buddhism (https:\/\/www.oxfordbibliographies.com\/view\/document\/obo-9780195393521\/obo-9780195393521-0254.xml) as the entry dedicated to the \u2018Bodhisattvabh\u016bmi\u2019 bibliographical survey. This version represents the preprint initially submitted to the editors, and later abridged due to exceeding the allowed length. Posting this complete version on such platforms as the Academia and ResearchGate\nmakes, I believe, more sense since the deleted materials (see mainly end of the paper)\ncan hopefully provide ampler information to the interested readers.",""],["The Bodhisattva and the Ideal of Moral Wisdom in \u015a\u0101ntideva's \u015aik\u1e63\u0101samuccaya<\/a>","","","'''Abstract'''\n\nIn the ''\u015aik\u1e63\u0101samuccaya'' \u015a\u0101ntideva, a M\u0101dhyamika philosopher of the early eighth century A.D., builds upon the philosophy of ''\u015b\u016bnyat\u0101'' (emptiness) to demonstrate its practical implications in religious life. In his portrayal of the Bodhisattva \u015a\u0101ntideva focuses on this religious hero's ascent from imperfection toward the realisation of ''praj\u00f1\u0101p\u0101ramit\u0101'', the perfection of wisdom. Wisdom, philosophically the end of all false ideas about reality, in the sphere of behaviour is an ethical ideal characterised by compassion and altruism. The Bodhisattva is one who has mastered wisdom and whose conduct is permeated with this ethical ideal. \u015a\u0101ntideva's presentation of the Bodhisattva is not limited to the ideal, but also explores the many levels of achievement through which an aspiring novice-Bodhisattva must progress toward fulfilment of the ideal. Though \u015a\u0101ntideva refers to certain levels in a Bodhisattva's development and to certain turning points in his career these factors as presented in the ''\u015aik\u1e63\u0101'' do not explain how \u015a\u0101ntideva understands the novice-Bodhisattva in terms of the ideal. The concept of ''bodhicitta'', the thought of enlightenment which all Bodhisattvas possess, parallels in its development with the Bodhisattva's development, and as a possible equivalent to wisdom itself serves to link the imperfect to the ideal. \u015a\u0101ntideva's use of comparison between the imperfect and the ideal suggests that his presentation of the Bodhisattva is designed to encourage novice-Bodhisattvas to strive for perfection. The themes of teaching, example, and purpose indicate that \u015a\u0101ntideva's understanding of the Bodhisattva and wisdom involves the idea of the Bodhisattva's function, as the link through which the ideal of moral perfection and wisdom has effect in the imperfect world.",""],["The Bodhisattva Path: \u015a\u0101ntideva's Bodhicary\u0101vat\u0101ra<\/a>","","","\u015a\u0101ntideva (c. seventh\/eighth century) taught at N\u0101land\u0101, the Buddhist university near present-day Patna, India, which, with 10,000 students and an eleven-story library, was for centuries one of the world\u2019s principal institutions of higher learning. The ''Bodhicary\u0101vat\u0101ra'' (Introduction to the practice of the Bodhisattva) is said to have first been presented as a teaching by \u015a\u0101ntideva to his fellow monks. It is a study of the cultivation of bodhicitta, the awakened\u2014or awakening\u2014mind. The ''Bodhicary\u0101vat\u0101ra'' functions as a guidebook to the bodhisattva path, the path to liberation from emotional and cognitive defilements that is motivated by great compassion (''mah\u0101karu\u1e47\u0101''), the altruistic aspiration to liberate all sentient beings from suffering, and facilitated by the perfection of wisdom (''praj\u00f1\u0101p\u0101ramit\u0101''). (Edelglass, \"The Bodhisattva Path: \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'',\" 388)",""],["The Bodhisattva Path: Based on the Ugraparip\u1e5bcch\u0101, a Mah\u0101y\u0101na S\u016btra<\/a>","","","The Inquiry of Ugra (Ugrapariprccha) is one of the most influential Mahayana sutras, preserved and transmitted in both India and China over many centuries and actively quoted in treatises on the bodhisattva path. It is, nevertheless, one of the most neglected texts in Western treatments of Buddhism. The Ugra appers to be one of the earliest bodhisattva scriptures to come down to us, and as such it offers a particularly valuable window on the process by which the bodhisattva path came to be seen as a distinct vocational alternative within certain Indian Buddhist communities. The Bodhisattva Path is a study and translation of the Ugra that will fundamentally alter previous perceptions of the way in which Mahayana was viewed and practiced by its earliest adherents. To achieve a better understanding of the universe of ideas, activities, and institutional structures within which early self-proclaimed bodhisattvas lived, the author first considers the Ugra as a literary document, employing new methodological tools to examine the genre to which it belong, the age of its extant versions, and their relationships to one another. She goes on to challenge the dominant notions that the Mahayana emerged as a \"reform\" of earlier Buddhism and offered lay people an \"easier option.\" On the contrary, the picture that emerges is of the early Mahayana as a more difficult and demanding vocation, initially limited to a small contingent of monastic males. Combining a detailed critical study and translation of an important Buddhist scripture with a sweeping re-examination of the relationship between the Buddha and the practitioners alike and other interested in the history of Indian Buddhism and the formation of Mahayana. (Source: [https:\/\/www.mlbd.in\/products\/the-bodhisattva-path-based-on-the-ugrapariprccha-a-mahayana-sutra-jan-nattier-9788120820487-8120820487 Motilal Banarsidass])",""],["The Bodhisattva Path to Unsurpassed Enlightenment<\/a>","","","\u0100rya Asanga\u2019s ''Bodhisattvabh\u016bmi'', or ''The Stage of a Bodhisattva'', is the Mah\u0101y\u0101na tradition\u2019s most comprehensive manual on the practice and training of bodhisattvas\u2014by the author\u2019s own account, a compilation of the full range of instructions contained in the entire collection of Mah\u0101y\u0101na sutras. A classic work of the Yog\u0101c\u0101ra school, it has been cherished in Tibet by all the historical Buddhist lineages as a primary source of instruction on bodhisattva ethics, vows, and practices, as well as for its summary of the ultimate goal of the bodhisattva path\u2014supreme enlightenment.\n\nDespite the text\u2019s seminal importance in the Tibetan traditions, it has remained unavailable in English except in fragments. Engle\u2019s translation, made from the Sanskrit original with reference to the Tibetan translation and commentaries, will enable English readers to understand more fully and clearly what it means to be a bodhisattva and practitioner of the Mah\u0101y\u0101na tradition. (Source: [https:\/\/www.shambhala.com\/the-bodhisattva-path-to-unsurpassed-enlightenment-3525.html Shambhala Publications])",""],["The Bodhisattva Ideal: Essays on the Emergence of Mah\u0101y\u0101na<\/a>","","","This book brings together six essays on the origin and history of the bodhisattva ideal and the emergence of the Mah\u0101y\u0101na. The essays approach the subject from different perspectives from scholarly examinations of the terms in the Nik\u0101yas and \u0100gamas to the relationship of the bodhisattva ideal and the arahant ideal within the broader context of the social environment in which Mahayana formed and further developments that lead to the formulation of the fully fledged bodhisattva path. As such, the collection provides a good overview for a wider Buddhist readership of the history of changes that eventually led to the emergence of the Mah\u0101y\u0101na. The essays include: Arahants, Buddhas and Bodhisattvas, by Bhikkhu Bodhi; The Bodhisattva Ideal in Therav\u0101da Theory and Practice, by Jeffrey Samuels; ''Bodhi'' and ''Arahattaphala'': From Early Buddhism to Early Mah\u0101y\u0101na, by Karel Werner; Vaidalya, Mah\u0101y\u0101na, and Bodhisatva in India: An Essay Towards Historical Understanding, by Peter Skilling; The Evolution of the Bodhisattva Concept in Early Buddhist Canonical Literature, by Bhikkhu Analayo; and Orality, Writing and Authority in South Asian Buddhism: Visionary Literature and the Struggle for Legitimacy in the Mah\u0101y\u0101na, by David McMahan.",""],["The Bodhisattva Ideal in Therav\u0101da Buddhist Theory and Practice: A Reevaluation of the Bodhisattva-\u015ar\u0101vaka Opposition<\/a>","","","By illustrating the presence and scope of the bodhisattva ideal in Therav\u0101da Buddhist theory and practice, this article shows that some of the distinctions used to separate Mah\u0101y\u0101na Buddhism from H\u012bnay\u0101na Buddhism are problematic, and, in particular, calls into question the commonly held theoretical model that postulates that the goal of Mah\u0101y\u0101na practitioners is to become buddhas by following the path of the bodhisattva (bodhisattva-y\u0101na), whereas the goal of H\u012bnay\u0101na practitioners is to become arahants by following the path of the hearers of Buddha's disciples (\u015br\u0101vaka-y\u0101na).\n\n\nDownload this article [https:\/\/digitalcommons.wku.edu\/cgi\/viewcontent.cgi?article=1011&context=phil_rel_fac_pub here].",""],["The Bodhisattva Guide<\/a>","","","One of the most beloved of all Buddhist texts, ''The Way of the Bodhisattva'' is a practical guide to generating the qualities of love, compassion, generosity, and patience. In this commentary on key sections of the text, the Dalai Lama shows how any of us can develop a truly \u201cgood heart,\u201d and why aspiring toward the happiness and enlightenment of others is central to any genuinely spiritual path. His Holiness\u2019s profound wisdom\u2014the result of a lifetime of practice and study\u2014shines brilliantly throughout this extraordinary book.\n\nThis book was previously published with the title ''For the Benefit of All Beings''. (Source: [https:\/\/www.shambhala.com\/for-the-benefit-of-all-beings-14947.html Shambhala Publications])","Includes a translation of '''selected''' verses."],["The Bodhisattva Doctrine in Buddhist Sanskrit Literature<\/a>","","","The present work consists of seven chapters that deal with the Bodhisattva doctrine as expounded in the principal Buddhist Sanskrit Literature. Chapter 1 describes the nature of the Bodhisattva doctrine with particular stress on the distinct characteristics of arhat, Bodhisattva and \u015br\u0101vaka. Chapter II recounts the different factors including the influence Persian religio-cult, Greek art and Christian ethics that contributed to the rise and growth of the Bodhisattva doctrine. Chapter III expounds the production of the thought of Enlightenment for the welfare and liberation of all creatures. Chapter IV describes thirty-seven practices and principles conducive to the attainment of Enlightenment. Chapter V explains the ten perfections that lead to welfare, rebirth, serenity, spiritual cultivation, and supreme knowledge. Chapter VI states different stages of spiritual progress in the aspirant's long journey to the goal of final emancipation and Chapter VII relates the events of the Gautama Buddha's past lives as Bodhisattva. The book contains comprehensive notes and references besides a general index appended at the end. It is written in a very lucid style that speaks of the writer's scholarly acumen and mastery of literary art. (Source: [https:\/\/www.mlbd.in\/products\/bodhisattva-doctrine-in-buddhist-sanskrit-literature-har-dayal-9788120812574-8120812573 Motilal Banarsidass])",""],["The Bodhisattva Doctrine in Buddhism<\/a>","","","In order to investigate what current research in Sanskrit, Tibetan, Chinese, and Japanese materials could contribute to the study of the Bodhisattva doctrine, the Department of Religious Studies at the University of Calgary planned a conference around the theme of the Bodhisattva. The papers presented in this volume were first read and discussed at the conference in 1978.",""],["The Bodhicittotp\u0101dasam\u0101dan\u0101vidhi by Jitari<\/a>","","","",""],["The Bodhicittaviv\u0101ra\u1e47a by \u0100rya N\u0101g\u0101rjuna<\/a>","","","N\u0101g\u0101rjuna's ''Bodhicittavivara\u1e47a'' is a seminal work rooted in the Guhyasam\u0101ja Tantra which presents incrementally and critically the philosophical systems of all 4 Buddhist schools of tenets in matchless, albeit arcane, verse culminating in a presentation of the Madhyamaka-Pr\u0101sa\u1e47gika view of emptiness. Its publication, in conjunction with an exceedingly rare 14th century commentary, Ngawang Dragpa's \"Garland of Jewels,\" as well as the oral commentary of the lineage holder of the Tripi\u1e6daka, Khensur Kangyur, sets it at the confluence of the scriptural, commentarial, and experiential traditions for which the Tibetan Buddhist tradition is justly famous.\n\nThe document is a transcript of teachings on \u201cThe Bodhicittavivarana\u201d by Nagarjuna, with commentary by Dagpo Gomchen Ngawang Dragpa and oral commentary by The Venerable Khensur Kangurwa Geshe Lobsang Thubten Rinpoche, translated by Lotsawa Ilia Durovic. Here\u2019s a detailed summary of the key teachings:\n\n1. '''Good Motivation and Benefiting Others:''' The transcript begins by emphasizing the importance of generating a good mind and motivation, particularly one focused on benefiting others. This virtuous motivation enhances all deeds and leads to the accumulation of excellence.\n\n2. '''Empathy, Love, and Bodhicitta:''' It stresses the generation of empathy and love towards oneself and others. This forms the basis of bodhicitta, the mind striving to benefit others, which is the path to full enlightenment. The text encourages making each day meaningful by cultivating these qualities.\n\n3. '''The Path to Enlightenment and Bodhicitta:''' The teachings describe the path to full enlightenment as the perfection of wisdom, which includes conventional and ultimate bodhicitta. Arya Nagarjuna\u2019s commentary on bodhicitta is highlighted as a guide for this journey.\n\n4. '''Importance of Dharma Teachings and Mindful Listening:''' The document underscores the fortune of receiving precious human rebirth and the opportunity to attend Dharma teachings. It advises listening to teachings with a concentrated and uncontaminated mind and retaining their essence for meditation and personal growth.\n\n5. '''Dharma, Virtue, and Overcoming Afflictions:''' Dharma is defined as the means to end desire, hatred, and ignorance. Virtuous actions and their results, such as happiness and liberation, are contrasted with non-virtuous actions leading to suffering.\n\n6. '''Role of Bodhicitta in Achieving Enlightenment:''' Bodhicitta is portrayed as pivotal in purifying non-virtuous deeds and avoiding rebirth in lower realms. It\u2019s described as a powerful force that, once generated, leads to the accumulation of vast virtue and propels one towards enlightenment.\n\n7. '''The Mahayana Path and Compassion:''' The Mahayana path is introduced, with bodhicitta as its gateway. Compassion, essential for Mahayana practice, arises from contemplating the suffering of countless sentient beings and wishing to free them from it.\n\n8. '''Practical Aspects of Dharma Practice:''' The text advises on the practicality of Dharma practice, likening it to taking medicine or eating food. It emphasizes regular practice, faith in Dharma, and the importance of understanding the teachings of Buddha.\n\n9. '''Antidotes to Afflictions and Path to Enlightenment:''' Specific antidotes to afflictions like anger, desire, and ignorance are discussed. The path to enlightenment is described as a gradual process, requiring ethics, generosity, patience, and the realization of emptiness.\n\n10. '''Continuous Practice and Progression:''' Finally, the transcript highlights the need for continuous practice and gradual progression on the path to enlightenment. It compares spiritual progress to walking a path with steady steps, emphasizing empathy and love as foundational practices.\n\nThis transcript offers a comprehensive overview of Buddhist teachings on bodhicitta, compassion, and the path to enlightenment, with practical advice on how to incorporate these principles into daily life for spiritual growth and the benefit of all beings.",""],["The Bodhicitta Vows and Lam-Rim Puja<\/a>","","","",""],["The Bodhicary\u0101vat\u0101ra: A Guide to the Buddhist Path to Awakening-Review by Gethin<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe classics of Indian literature are not readily available in English translation-one thinks of the principal Upanishads and ''Bhagavadg\u012bta'' as the exceptions that prove the rule. It is therefore good to see Oxford University Press trying to broaden the range of its 'World's Classics' series by including a number of fresh, scholarly translations from Sanskrit. Kate Crosby and Andrew Skilton's translation of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra''. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The translation is presented here with a considerable explanatory apparatus: a general introduction, '\u015a\u0101ntideva and his world' (pp. vii xxvi) by Paul Williams; a translators' introduction (pp. xxvii-xlii); short-and sometimes, at over ten pages, not so short-introductions to each of the ten chapters of the text; and finally 46 pages of endnotes commenting on individual verses (pp. 145-91). Indeed, the translators comment that they 'have been surprised by how much explanatory material seemed appropriate' (p. xxv), and for the most part one must conclude that the explanatory material they provide is both helpful to the general reader and informative for the specialist. [https:\/\/www.jstor.org\/stable\/3107424 Read more here]",""],["The Bodhicary\u0101vat\u0101ra: A Guide to the Buddhist Path to Awakening<\/a>","1","2","This translation of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' was an important contribution to the field in the 1990s and was translated primarily from the Sanskrit text with reference to Louis de la Vall\u00e9e Poussin's critical edition of the ''Bodhicary\u0101vat\u0101rapa\u00f1jik\u0101'', Praj\u00f1\u0101karamati's commentary on the root text. Along with the general introduction and translator's introduction, each chapter also has an introduction giving an overview of the chapter with content of interest and some 50 pages of notes, making it a useful contribution to the study of \u015a\u0101ntideva and the text. See Gomez's critique of the translation in his article \"[[The Way of the Translators: Three Recent Translations of \u015a\u0101ntideva's Bodhicary\u0101vat\u0101ra]] (1999)\". \n\n:Written in India in the early 8th century AD, \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' addresses the profound desire to become a Buddha and rescue all beings from suffering. The person who acts upon such a desire is a Bodhisattva. \u015a\u0101ntideva not only makes plain what the Bodhisattva must do and become, he also invokes the powerful feelings of aspiration that underlie such a commitment, employing language which has inspired Buddhists ever since it first appeared. Indeed, his book has long been regarded as one of the most popular accounts of the Buddhist's spiritual path. Important as a manual of training among Mah\u0101y\u0101na Buddhists, especially in the Tibetan Buddhist tradition, this text continues to be used as the basis for teaching by modern Buddhist teachers. This new translation from the original language provides detailed annotations explaining allusions and technical references. Also, the Introduction both serve to locate \u015a\u0101ntideva's work in its proper context, and for the first time explain its structure. (Source: [https:\/\/global.oup.com\/academic\/product\/the-bodhicaryavatara-9780199540433?type=listing&subjectcode1=1793239%7CAHU00010&subjectcode2=1802835%7CAHU03020&lang=en&cc=us# Oxford University Press])","Introduction by Paul Williams:\n\n*Presentation of \u015a\u0101ntideva\n*Introduction to Mah\u0101y\u0101na\n*The concept of bodhisattva\n*Note on \"wisdom\" and ultimate truth\n\nTranslators' introduction includes the following points:\n*Historical note on N\u0101land\u0101\n*Meaning of bodhicitta\n*Tibetan recensions of the text\n*Note on the \u015aik\u1e63\u0101samuccaya\n*Structure of the text (comparison with Dunhuang recension)\n*Translation issues\n*Sanskrit text"],["The Bodhicary\u0101vat\u0101ra: A Buddhist Treatise Translated into Western Languages<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIn this article I offer the initial findings from my research on translations in the West of the ''Bodhicary\u0101vat\u0101ra'', a 8th century Buddhist treatise by \u015a\u0101ntideva. The orientation of this study falls within the field of descriptive translation studies (Holmes, 1988) and presents a descriptive analysis of some of the translations from Sanskrit and Tibetan and their sociocultural function. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In contrast to the numerous scholarly studies on Buddhism itself in the West since the 19th century (Jong, 1987; Webb, 1974; Schwab, 1950; Takugai, 1942), studies on Western translations of Buddhist texts are scarce and have only appeared in very recent years. From those publications more directly related to my research which discuss the translation of Buddhist texts from Sanskrit and Tibetan, I would like to make particular mention of the following: the article by Ruegg (1992) \"Some Reflections on Translating Buddhist Philosophical Texts from Sanskrit and Tibetan\", published in an Asian studies specialist journal; and the book ''Buddhist Translation: Problems and Perspectives'' (Doboom Tulku, 1995), a collection of papers read at an international seminar on this theme in New Delhi in 1990. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0My own particular interest in Western translations of the ''Bodhicary\u0101vat\u0101ra'' arose from a significant publishing event; this being the appearance of seven translations of this text in the space of just five years, between 1992 and 1997: two in French, two in Spanish, and three in English. This Buddhist treatise, which enjoys a privileged position in Mah\u0101y\u0101na Buddhism, particularly in the Tibetan tradition, has never awoken such curiosity in the West since it was first translated by La Vall\u00e9e-Poussin (1907).[1]\n\n<h5>Notes<\/h5>\n#The Mah\u0101y\u0101na, or \"great vehicle\", reform movement which was born out of a reaction to the first Indian schools (called Hinay\u0101na, or \"small vehicle\"), is the path of the bodhisattvas (see note 8). It consists of the practice of universal compassion and cultivation of the wisdom of emptiness, the ultimate nature of self and all the phenomena. Based on the motivation and wish to deliver all beings without exception from the sufferings of the unenlightened state, it leads to the attainment of buddhahood for the sake of others. (Sh\u0101ntideva, 1997: 200)",""],["The Bodhi-cary\u00e2vat\u0101ra and Its Monastic Aspects: On the Problem of Representation<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIn this paper, I consider how and why the BCA's monastic aspects had been largely neglected until recently and why its monastic characteristics tend to be underrepresented still today. In other words, I address the problem of cultural representation, which has been recently raised in Buddhist Studies\u2014e.g. in Almond (1988), Tuck (1990), Schopen (1991), Lopez (1996)\u2014reflecting the recent development of other fields, notably history and literary studies. Although there have been numerous translations of the BCA, there is no critical research on the interpretations of the BCA as cultural representation. This essay would be the first contribution that links the BCA to a broader discussion about the question of the production of knowledge in Buddhist Studies.",""],["The Blissful Path to the Ocean of Bodhicitta: A Brief Prayer of Aspiration for Mind Training (Dilgo Khyentse 2015)<\/a>","","","This prayer of aspiration for training the mind in bodhicitta by exchanging all the world's suffering for genuine happiness is based on Jamg\u00f6n Kongtrul Lodr\u00f6 Thaye's longer text, ''The Gateway to the Ocean of Bodhicitta''.",""],["The Blaze of Non-Dual Bodhicittas (Damdul 2019)<\/a>","","","The initial idea for this study, reflection and meditation manual took seed in 2004, when I first started to translate for His Holiness the Dalai Lama. I found many of the Nalanda texts frequently taught by His Holiness to be very useful; it occurred to me that a compilation of these in the English language would greatly benefit many seekers who might otherwise lack the opportunity to access them. It is only now, after many years of sharing the working drafts of this manual at Tibet House in New Delhi, as well as in many other places that the idea has finally come to fruition.\nThe book is divided into five parts:\n\nI. Daily Recitation and Practice \nII. Selected Texts for Study, Reflection and Meditation \nIII. Additional Prayers, Vows and Commitments \nIV. Daily Dedication Prayers \nV. Appendix\n\nPart I and Part IV serve as a useful guide for all, who have an inclination towards dharma practice, but do not know how to start and design a daily practice session. It is also useful for those seekers who might be misguided and surmise that dharma practice comprises only of mantra recitation and so forth, thereby missing its essence.\n\nPart II helps strengthen the practitioner\u2019s dharma practice on the basis of selected compositions of great scholars and yogis. The actual breakthrough in the mental transformation happens through changes in the thought process, for which study and reflection are the cornerstones. Any of these profound texts and short extracts may be selected for study, reflection or meditation, on an on-going basis.\n\nPart III reinforces and rejuvenates dharma practice and to that end, may be undertaken on a regular or occasional basis.\n\nPart V introduces the reader to meditation practices, both shamatha (calm abiding) and vipasyana (special insight), including meditation on the breath, as well as methods to cultivate Bodhicitta and the wisdom of emptiness. While there are many texts on the wisdom of emptiness, the meditation included here is designed for all those who are not thoroughly introduced to this subject and still want to familiarise and habituate themselves with the wisdom of emptiness.\n\nBrief notes, Endnotes and Glossary have been added to help the readers unfold the meanings of the texts with ease. (preface, xiv\u2013xv)",""],["The Bhik\u1e63u-Prak\u012br\u1e47aka of the Mah\u0101s\u0101\u1e43ghika-Lokottarav\u0101dins Quoted by \u015a\u0101ntideva in his \u015aik\u1e63\u0101samuccaya<\/a>","","","",""],["The Bhai\u1e63ajyaguru-S\u016btra and the Buddhism of Gilgit<\/a>","","","'''Abstract'''\n\nThis work is made up of three unequal parts. The first part contains an edition of the Sanskrit text of what I have called 'Redaction A' of the ''Bhai\u1e63ajyaguru-S\u016btra''. This edition is based on a single manuscript found at Gilgit; with variants from four other manuscripts, also found at Gilgit, given in the critical apparatus. Stylistically 'Redaction A' seems to represent an 'unrevised\" version of the text, perhaps a first attempt at Gilgit to commit an oral tradition to writing. The second part consists of a critical edition of the Tibetan translation of a Sanskrit text of the ''Bhai\u1e63ajyaguru-S\u016btra''. This edition is based on the Derge, Narthan, Peking and Lhasa versions of the '' 'phags pa bcom ldan 'das sman gyi bla bai \u1ea1u rya'i 'od kyi snon gyi smon lam gyi khyad par rgyas pa'' and the '' 'phags pa de b\u017ain g\u015begs pa bdun gyi snon gyi smon lam gyi khyad par rgyas pa''. The Derge versions form the basis of the edition. The first and second parts are preliminary studies to the third and main part, since the whole was not intended as a study of the ''Bhai\u1e63ajyaguru-S\u016btra'' per se. This third part is devoted to an English translation of the Sanskrit text, with notes; the latter making up the bulk of the work. In these notes I have attempted to show how a literate member of the Gilgit community, assuming he was familiar with the texts known to have been available to him, would have, or could have, understood the ''Bhai\u1e63ajyaguru-S\u016btra'', I have also attempted to show what was and what was not unique to the ''Bhai\u1e63ajyaguru-S\u016btra'' vis-a-vis the Gilgit collection as a whole, and to make the first tentative steps towards reconstructing the 'Buddhism' current at Gilgit in the 5th-6th century.",""],["The Beautiful Way of Life<\/a>","","","The most enduring and widely read spiritual work to emerge from Buddhism\u2019s classical age in India is surely Shantideva's ''Bodhisattva Way of Life''. Among its many fans is the Dalai Lama, who quotes from it frequently. Here much-loved monk and meditator Rene Feusi distills Shantideva's masterpiece verse by verse. Reflecting both the lyricism of the original verses and their wealth of inspiring reflections on the virtues to be cultivated by bodhisattvas, ''The Beautiful Way of Life'' is a brilliant condensation of a masterpiece and a lucid entryway into timeless insights. Feusi also provides tips for using the verses in a series of guided contemplations. (Source: [https:\/\/wisdomexperience.org\/product\/beautiful-way-life\/ Wisdom Publications])",""],["The Basic Principle of Bodhicitta (Trungpa 2016)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nRelative bodhicitta is how we learn to love each other and ourselves, according to Ch\u00f6gyam Trungpa Rinpoche. The basic principle of ultimate bodhicitta is to rest in the fundamental state of consciousness, before it is divided into 'I' and 'other.'\n\nGenerosity is self-existing openness, complete openness. The ultimate principle of the awakened heart is based on developing transcendent generosity. You are no longer subject to cultivating your own scheme or project. And the best way to open yourself up is to make friends with yourself and others.",""],["The Awakening Mind (Tsering 2008)<\/a>","","","''Bodhichitta'', often translated as \u201cgreat compassion,\u201d is the gem at the heart of Buddhism. From this altruistic desire to serve others, all other Buddhist practices naturally flow, therefore, this state of mind is one Buddhists should understand and cultivate. In ''The Awakening Mind'', Geshe Tashi Tsering leads us through the two main methods to develop bodhichitta that have been developed by the great Indian and Tibetan Buddhists over the centuries: the seven points of cause and effect, and equalizing and exchanging the self with others.\n\nThis is the fourth release from Geshe Tashi\u2019s Foundation of Buddhist Thought series, which individually and collectively represent an excellent introduction to Tibetan Buddhism. These unique and friendly books are based on the curriculum of a popular course of the same name, developed by Geshe Tashi himself.\n\nGeshe Tashi\u2019s presentations combine rigor and comprehensiveness with lucidity and accessibility, never divorced from the basic humanity and warmth of his personality. In Geshe Tashi, we encounter the new generation of Tibetan monk-scholars teaching in the West who are following in the footsteps of such revered and groundbreaking teachers as Geshe Wangyal and Geshe Sopa. (Source: [https:\/\/wisdomexperience.org\/product\/awakening-mind\/ Wisdom Publications])",""],["The Avalokin\u012b S\u016btra: Avalokin\u012bs\u016btra (Collet-Cassart, B.)<\/a>","","","The ''Avalokin\u012b S\u016btra'' takes place in the city of R\u0101jag\u1e5bha, where the Buddha teaches on the benefits that result from honoring the st\u016bpas of awakened beings. The major part of this teaching consists in the Buddha detailing the many positive rewards obtained by those who worship the buddhas' st\u016bpas with offerings, such as flowers, incense, and lamps. (Source: [https:\/\/read.84000.co\/translation\/toh195.html#summary 84000: Translating the Words of the Buddha])",""],["The Art of Transforming the Mind<\/a>","","","This second edition of the commentary on the aphorisms of Atisha's Seven-Point Mind-Training, includes three additional concise texts. \n\nThe first if these, '' Pith Instructions on a Single Mindfulness'' could be viewed as a commentary on on the aphorism in the Seven-Point Mind Training \"Guard the two at the cost of your life\". \n\nThe second translation is of ''Atisha's Pith Instructions on the Middle Way'', presenting the Madhyamaka view expounded by Nagarjuna. This corresponds to the first aphorism on the cultivation of ultimate bodhichitta, namley, \"Regard phenomena as if they were dreams\". \n\nThe third additional translation is Atisha's ''Essential, Synthesized Practical Instructions on Connate Union''. These practical instructions may be seen as a commentary on the aphorism \" Examine the unborn nature of awareness\".",""],["The Array of Virtues of Ma\u00f1ju\u015br\u012b's Buddha Realm: Ma\u00f1ju\u015br\u012bbuddhak\u1e63etragu\u1e47avy\u016bha (Hinkle, T.)<\/a>","","","In this s\u016btra, the Buddha \u015a\u0101kyamuni explains the connection between the bodhisattvas\u2019 aspirations and the virtues of their future buddha realms. He describes the various qualities that help bodhisattvas bring their aspirations to fulfillment. After bodhisattvas arrive from all directions to hear his teachings on the virtues of the buddha realms, the Buddha \u015a\u0101kyamuni recounts the story of how Ma\u00f1ju\u015br\u012b first engendered the mind set on awakening. Finally, the Buddha reveals the extraordinary nature of Ma\u00f1ju\u015br\u012b\u2019s bodhisattva aspirations, and how they will contribute to the exceptional qualities of his future buddha realm. (Source: [https:\/\/read.84000.co\/translation\/toh59.html#summary 84000: Translating the Words of the Buddha])",""],["The Application of Mindfulness of the Sacred Dharma: Saddharmasm\u1e5btyupasth\u0101na (Doctor, T.)<\/a>","","","While on the way to R\u0101jag\u1e5bha to collect alms, a group of newly ordained monks are approached by some non-Buddhists, who suggest that their doctrine is identical to that of the Buddha, since everyone agrees that misdeeds of body, speech, and mind are to be given up. The monks do not know how to reply, and when they later return to the brahmin town of N\u0101lati, where the Buddha is residing, \u015a\u0101radvat\u012bputra therefore encourages them to seek clarification from the Blessed One himself. In response to the monks\u2019 request, the Buddha delivers a comprehensive discourse on the effects of virtuous and unvirtuous actions, explaining these matters from the perspective of an adept practitioner of his teachings, who sees and understands all this through a process of personal discovery. As the teaching progresses, the Buddha presents an epic tour of the realm of desire\u2014from the Hell of Ultimate Torment to the Heaven Free from Strife\u2014all the while introducing the specific human actions and attitudes that cause the experience of such worlds and outlining the ways to remedy and transcend them. In the final section of the s\u016btra, which is presented as an individual scripture on its own, the focus is on mindfulness of the body and the ripening of karmic actions that is experienced among humans in particular. (Source: [https:\/\/read.84000.co\/translation\/toh287.html#summary 84000: Translating the Words of the Buddha])",""],["The Accumulations of Merit and Wisdom<\/a>","","","Phakchok Rinpoche talks about the accumulations of merit and wisdom, how they are defined, how they differ from each other, and how to gather them.",""],["The Acceptance of Evil Acts in the \u015a\u012bla-pa\u1e6dala of the Yog\u0101c\u0101rabh\u016bmi<\/a>","","","",""],["The Absorption of the Miraculous Ascertainment of Peace: Pra\u015b\u0101ntavini\u015bcayapr\u0101tih\u0101ryasam\u0101dhi (Hinkle, T.)<\/a>","","","In this s\u016btra the Buddha \u015a\u0101kyamuni teaches how bodhisattvas proceed to awakening, without ever regressing, by relying on an absorption known as ''the miraculous ascertainment of peace''. He lists the very numerous features of this absorption, describes how to train in it, and explains how through this training bodhisattvas develop all the qualities of buddhahood. The \"peace\" of the absorption comes from the relinquishment of misconceptions and indeed of all concepts whatsoever, and the s\u016btra provides a profound and detailed survey of how all the abilities, attainments, and other qualities of the bodhisattva's path arise as the bodhisattva's understanding and realization of what is meant by the Thus-Gone One unfold. (Source: [https:\/\/read.84000.co\/translation\/toh129.html#summary 84000: Translating the Words of the Buddha])",""],["The Absence of Self and the Removal of Pain: How \u015a\u0101ntideva Destroyed the Bodhisattva Path<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nNo one, I think, would deny that to remove one's own pain does not in itself count as a moral act, while to soothe the pains of others would in general count as engaging in actions which are morally virtuous. Our Buddhists however - \u015a\u0101ntideva and his commentators - want to argue that morality requires that I make no distinction at all between removing my own pain and soothing the pains of others or, put another way, moral consistency requires that in acting to remove my own pain I must also act to remove the pains of others, and no ''morally significant'' distinction can be drawn between the two imperatives. We find \u015a\u0101ntideva arguing for this as part of his reasoning for the moral (and spiritual) transformation which is called ''bodhicittotp\u0101da'', the arising of the mind set on enlightenment, the mind which seeks perfect Buddhahood precisely because only perfect Buddhahood is finally the fulfilment of the moral imperative, the imperative to strive unceasingly to remove the sufferings of all sentient beings ''without discrimination''. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0I shall call the position that morality requires that if I am to remove my own pain I must (moral imperative) act to remove the pains of others without discrimination the 'universal thesis' . \u015a\u0101ntideva and his commentators want to argue for the universal thesis based on (i) rational consistency arising at least in part from (ii) how things actually are, how the world is. In other words, \u015a\u0101ntideva takes as an assumption that the disinterested nature of morality is fulfilled by rational consistency, and a moral imperative can be drawn from what is, in the broadest sense, an ontological position. \u015a\u0101ntideva would hold, ''pace'' Hume, that it is very definitely possible to draw an ''ought'' from an ''is'', that the way things are has moral implications and those implications can be - will be - derived through disinterested reason. Our failure to act in conformity with the moral imperative is measured by the extent to which we fail to understand the way things really are, and thus the extent to which we are blocked (through 'beginningless ignorance' and habitual tendencies from time immemorial) from disinterested reason. The centrality of the role of rationality in the moral imperative from this Buddhist perspective is made very clear, for example, by the 'Brug pa bKa' brgyud scholar Padma dkar po, commenting on ''Bodhicary\u0101vat\u0101ra'' 8:102\u20133: 'Therefore it is not rational (''mi rigs'') that one should remove the pain of oneself and not remove the pain of others. It is rational that because it is pain it is to be removed . . . It is rational that if it [i.e. my pain] is to be prevented, all [pain] also is to be prevented (''des na rang gi sdug bsngal bsal \/ gzhan gyi sdug bsngal mi sel ba mi rigs \/ sdug bsngal yin phyir de bsal bar bya rigs so . . . gal te bzlog na'ang thams cad bzlog par rigs''). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Moral actions, at least the aspired perfect moral actions, occur under the glance (perhaps the stare) of the eye of reason. The 'eye of reason' here is what has sometimes been called in Western philosophy the 'God-eye', the eye which is the paradigm of perfect objectivity, but better spoken of in this context as the Buddha-eye, the eye which - because it is perfectly objective - is also perfectly moral.[1]\n\n<h5>Notes<\/h5>\n#One is tempted to speculate that a being who is perfectly objective would have to see things from every position, and not itself occupy any place. The Buddha-eye is the eye which is everywhere and nowhere. Would this not be omniscience? And a being who is perfectly objective would presumably also be perfectly just and - at least for our Buddhist - be perfectly good as well.",""],["The 37 Practices of a Bodhisattva (Tuffley 2017)<\/a>","","","''Thirty-seven Practices of a Bodhisattva'' is an ancient text written in the 14th Century BCE by Tokme Zangpo, a Buddhist monk and scholar who was born in Puljung, south west of the Sakya Monastery in Tibet. ''Thirty-seven Practices'' seeks to make clear the day-to-day behavior of a Bodhisattva (an enlightened being on their way to attaining full Buddhahood for the benefit of all sentient beings). It serves as a practical guide for those people seeking to travel the path of enlightenment. Though short in length, a person could spend a lifetime perfecting the practices. The work can be seen as a companion to Santideva\u2019s classic work the ''Bodhicary\u0101vat\u0101ra''. While there are English translations of this text, they are a little difficult to understand for many readers living in the 21st Century. The mode of expression and the figures of speech are the product of that far-off time. This book faithfully re-expresses in modern day language the underlying message of the original text. Every effort has been made to preserve the underlying spirit of the message. This work respects the beauty of the original text, yet it brings the even greater beauty of the underlying message to a whole new audience in the modern world who might otherwise find the original text less than easy to fully understand. ([https:\/\/www.amazon.com\/37-Practices-Bodhisattva-travellers-enlightenment\/dp\/1461032768 Source Accessed Mar 4, 2025])",""],["The 37 Practices of a Bodhisattva (Thrangu Rinpoche 2020)<\/a>","","","In this book the great practitioner, Tokme Zangpo, condensed these teachings on the Bodhisattva's way into 37 profound verses. Each verse is short and many monks have memorized these verses to remind them when they have strayed from the path of compassion and Bodhichitta. This teaching covers relative and ultimate Bodhichitta, meditation and practice, abandoning the disturbing emotions, and the practice of the six paramitas. [https:\/\/namobuddhapub.org\/store\/index.php?main_page=product_info&cPath=1&products_id=215 (Source: Namo Buddha Publications)]",""],["The 37 Practices of Bodhisattvas (Rinchen)<\/a>","","","Recognizing their true potential and letting go of everything which could hinder them on their spiritual journey, Bodhisattvas entrust themselves to the path taught by the Buddha. Resisting disturbing emotions, they learn to respond to difficult situations in a constructive way. Fully understanding the nature of reality and the illusion-like nature of pleasure and pain, they overcome clinging attachment and aversion. In these ways Bodhisattvas come to cherish living beings as the source of all happiness and are ultimately able to work solely for the good of all.\n\nGyelsay Togmay Sangpo wrote The Thirty-seven Practices of Bodhisattvas in the fourteenth century. His succinct and simple verses of advice summarize the quintessence of the Mahayana path to perfection. Geshe Sonam Rinchen's oral teachings elucidate these practices for the modern reader and show how we can transform our actions, feelings and ways of thinking to become Bodhisattvas ourselves. (Source: Back Cover)",""],["The Bodhicary\u0101vat\u0101ra Pi\u1e47\u1e0d\u0101rtha<\/i>s of Suvar\u1e47adv\u012bpa Dharmak\u012brti: Foundations of a Meditation Tradition<\/a>","","","Two anthologies of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' attributed to Serlingpa (930\u2013940 CE) are preserved in the Tibetan canon: the ''Bodhisattvacary\u0101vat\u0101rapi\u1e47\u1e0d\u0101rtha'' (D3879) and its expanded version ''Bodhisattvacary\u0101vat\u0101ra\u1e63a\u1e6d\u1e6dri\u1e43\u015batpi\u1e47\u1e0d\u0101rtha'' (D3878). Translated by Ati\u015ba and Tsultrim Gyalwa, these works systematically reorganize \u015a\u0101ntideva's original text according to an eleven-point structure for practical application. The shorter anthology contains approximately thirty verses from all ten chapters, while the longer version expands to roughly eighty verses with additional emphasis on bodhicitta cultivation and ethical conduct. Both anthologies prioritize practical training over theoretical exposition, representing Serlingpa's pedagogical approach to making \u015a\u0101ntideva's teachings accessible for Buddhist mind training practice. This page presents translations of both texts.",""],["Textcritical Notes on Sanskrit Texts: I. Bodhi(sattva)cary\u0101vat\u0101ra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nAmong the numerous Sanskrit texts (more than 1000 titles, comprising approximately 50000 palmyra leaves) that have recently been brought to light in and around Lhasa there are also a few tantalizing titles that are bound to create a stir of expectation among Buddhologists all around the globe. Speaking of Madhyamaka ''\u015b\u0101stras'' there are complete Sanskrit manuscripts of N\u0101g\u0101rjuna's ''Ratn\u0101vali'', of ''Dharmadh\u0101tustava'' ascribed to that author, of Bhavya's ''Madhyamakah\u1e5bdaya''(''k\u0101rik\u0101''), Candrak\u012brti's ''Madhyamak\u0101vat\u0101ra'', and of Abhay\u0101karagupta's ''Munimat\u0101la\u1e43k\u0101ra'' and ''Madhyamakama\u00f1jar\u012b''. There are also manuscripts of texts already available in Sanskrit such as ''M\u016blamadhyamakak\u0101rik\u0101'', ''Vigrahavy\u0101vartan\u012b'', ''Prasannapad\u0101'', ''\u015aik\u1e63\u0101samuccaya'', ''Bodhi(sattva)cary\u0101vat\u0101ra'', etc. On the other hand, we in vain look for manuscripts containing the works of \u0100ryadeva, Buddhap\u0101lita, Kamala\u015b\u012bla (apart from ''Bh\u0101van\u0101krama'' I) and \u015a\u0101ntarak\u1e63ita (apart from a fragment containing his commentary on the ''Bodhisattvasa\u1e43varavi\u1e43\u015baka'', and the complete commentary on the ''V\u0101danyaya''). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Also other trends of Buddhist thought are represented. Here I shall have to confine myself to the most important: The commentary of Sthiramati on Vasubandhu's ''Pa\u00f1caskandhaka'' and that of Jinendrabuddhi on Dignaga's ''Pram\u0101\u1e47asamuccaya'' (286 leaves); there is also a fragment of his ''Ny\u0101yamukha'', but no trace of his other works. When it comes to Dharmak\u012brti, all his works are represented, including complete manuscripts of his ''Pram\u0101\u1e47avini\u015bcaya'', ''Hetubindu'', ''Sambandhapar\u012bk\u1e63\u0101'' and ''Samt\u0101n\u0101ntarasiddhi'' (fragment). Fate has been kind to Vinitadeva: His commentaries are available on ''Ny\u0101yabindu'', ''Hetubindu'', ''Sambandhapar\u012bk\u1e63\u0101'' and ''Samt\u0101n\u0101ntarasiddhi''. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0A large number of Mah\u0101y\u0101nas\u016btras have also been discovered. Among the most interesting is the ''Bodhisattvapi\u1e6daka'', a text very important for the early M\u0101dhyamikas. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0While most of these manuscripts are still in Tibet, a smaller portion (ca. 250 manuscripts) were brought to Beijing in 1960. Nearly all these manuscripts have already been described, copied or even edited (especially J\u00f1\u0101na\u015br\u012b and Ratnak\u012brti) by the great R\u0101hulj\u012b back in the thirties. (Cf. Michael Torsten Much, ''A Visit to R\u0101hula S\u0101\u1e45k\u1e5bty\u0101yana's Collection of Negatives at the Bihar Research Society'', Wien 1988.) Unfortunately, many of R\u0101hulj\u012b's copies (and editions) are of a very poor quality, and some texts were not even copied by him at all. Hence the main value of the collection of Sanskrit manuscripts in Beijing consists in the fact that it enables us to fill out lacunae left by R\u0101hulj\u012b. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In this paper I intend, for a start, to report the variant readings found in one of these manuscripts. It is a complete copy (23 leaves) of \u015a\u0101ntideva's (or \u015a\u0101ntadeva's) celebrated ''Bodhisattvacary\u0101vat\u0101ra'', generally known under the abbreviated title ''Bodhicary\u0101vat\u0101ra''. The text has often been edited and translated. Unfortunately, in most cases. the translators have got the title wrong. It is not \"Entering the Path of Enlightenment\", or some such thing, but rather \"A Presentation of (An Introduction to) the Career of a Bodhisattva (i.e. an adherent of Mah\u0101y\u0101na)\". For details about manuscripts, editions, etc. I may refer to Amalia Pezzali, ''\u015a\u0101ntideva \u2014 mystique bouddhiste des VIIe<\/sup> et VIIIe<\/sup> siecles'', Firenze 1968.",""],["Testi Buddhisti in Sanscrito<\/a>","","","A compilation of fourteen Sanskrit Buddhist texts translated into Italian. Edited by Raniero Gnoli. The texts include the ''Prat\u012btyasamutp\u0101das\u016btra'', ''\u015a\u0101listambas\u016btra'', ''Vajracchedik\u0101s\u016btra'', ''\u015a\u016bra\u1e45gamasam\u0101dhis\u016btra'', ''Vimalak\u012brtinirde\u015bas\u016btra'', ''M\u016blamadhyamakak\u0101rik\u0101'', ''Prasannapad\u0101'', ''Praj\u00f1\u0101p\u0101ramit\u0101pi\u1e47\u1e0d\u0101rtha'', ''Bodhicary\u0101vat\u0101ra'', ''J\u0101takam\u0101la'', ''\u015aatapa\u00f1c\u0101\u015batka'', ''Praj\u00f1\u0101p\u0101ramit\u0101stotra'', ''Guhyasam\u0101jatantra'', and the ''Tattvaj\u00f1\u0101nasa\u1e43siddhi''.",""],["Teachings of the Mountain Hermit of Mandong (Duff 2009)<\/a>","","","This book contains two teachings, one on taking refuge in the Three Jewels and one on the development of bodhichitta or enlightenment mind. The teachings are translations of two texts from the Collected Works of the Hermit of Mandong. The hermit was a Kagyu master who lived in caves in the Mandong area of Tibet during the latter half of the 20th century, after the Communist Chinese invasion. He is not known to most Westerners but is quite famous amongst Tibetans these days. Why? Well, he was very learned and highly accomplished, but, over and above that, he was famous for his love and compassion for the very impoverished people of his area. In the darkness following the Chinese destruction of Tibet, he went out of his way to ensure that the poor and downtrodden people of his area not only received Buddhist teachings but received teachings from the heart that they really could understand and practice. The two teachings in this book are texts written specifically to assist those people and are very potent because of it. The compassion of the Hermit of Mandong comes through very clearly.\n\nThe Hermit was a follower of the Kagyu lineage, a lineage that gained the complete Kadampa teachings on refuge and bodhicitta as taught by Atisha through the early Kagyu master Gampopa. The two teachings here come from that tradition. Because of the Hermit\u2019s ways explained above, the teachings are not dry expositions at all, but are very heartfelt and wonderful to read. Moreover, they contain many stories and quotes from the early Kadampa masters and from Kagyu masters such as Milarepa, Karmapa, and so on. What is really fascinating about both teachings is that they were given for a thoroughly traditional audience, so they talk about hell realms and so on in a traditional way. However, the teachings are intensely personal and practical, so they go from what could be teachings that many Westerners would not find relevant to being thought-provoking teachings on love and compassion. This feature on top of all the other features of the teachings makes this a very interesting book.\n\nBooks like this tend to be overlooked these days because these days people are forgetting about refuge and bodhicitta and seeking only the hot topic of Dzogchen. Refuge and bodhicitta are indispensable for all according to the Buddha, and this little book brings those two teachings right to the fore in a very compelling way.\n\nThe book contains translations of the following texts: \n*From the Stages of the Path to Enlightenment: A small instruction on Taking Refuge called \"The Great Entrance to the Excellent House of the Conqueror\u2019s Precious Teaching\"\n*From the Stages of the Path to Enlightenment: For Beginners in the Great Vehicle, The Method of Meditating on Compassion that References Sentient Beings called \"An Ornament for the Minds of Young Conquerors\u2019 Sons\" ([https:\/\/www.pktcshop.com\/product-p\/hmrb.htm Source Accessed Jan 16, 2025])",""],["Teachings from Tibet<\/a>","","","This anthology presents teachings on all aspects of Buddhism given by various great lamas in India (mainly at Tushita Mah\u0101y\u0101na Meditation Centre) and Nepal during the 1970s and 1980s. The book was originally published as ''Teachings at Tushita'' in 1981, co-edited by Nicholas Ribush and Glenn H. Mullin.\n\nThe collection was made possible during a remarkable period when most of the great lamas who had fled Tibet were still alive and teaching, allowing fortunate students in India and Nepal to receive direct instruction from these masters. Many teachings were given at Tushita Mah\u0101y\u0101na Meditation Centre in New Delhi, which Ribush established at Lama Yeshe's request in 1977 and directed until 1983.\n\nThe book features an introductory overview of the path to enlightenment by the editor, followed by teachings from luminaries including Khunu Lama Rinpoche, His Holiness the Dalai Lama, Kyabje Ling Rinpoche, Lama Yeshe, Lama Zopa Rinpoche, and numerous other renowned Geluk masters. The teachings cover fundamental Buddhist topics including refuge, bodhicitta, the graduated path, the four noble truths, renunciation, emptiness, concentration, tantra, and thought transformation.\n\nThis revised second edition (2015) includes editorial improvements and is distributed freely to benefit all sentient beings and support the preservation of Mahayana Buddhism.",""],["Teaching the Fundamental Exposition and Detailed Analysis of Dependent Arising: Prat\u012btyasamutp\u0101d\u0101divibha\u1e45ganirde\u015ba<\/a>","","","In the Jeta\u2019s Grove outside \u015ar\u0101vast\u012b, monks have gathered to listen to the Buddha as he presents the foundational doctrine of dependent arising. The Buddha first gives the definition of dependent arising and then teaches the twelve factors that form the causal chain of existence in sa\u1e43s\u0101ra as well as the defining characteristics of these twelve factors.",""],["Teaching How All Phenomena Are without Origin: Sarvadharm\u0101prav\u1e5bttinirde\u015ba (Hinkle, T.)<\/a>","","","While residing on Vulture Peak Mountain, the bodhisattva Si\u1e43havikr\u0101ntag\u0101min asks the Buddha a series of questions about emptiness and the nondual view in which the dichotomy between subject and object has been left behind. The Buddha responds with a discourse in verse identifying the very nature of phenomena as the single principle of emptiness. Later, he teaches the bodhisattva about the dangers of judging the behavior of other bodhisattvas and imputing labels to phenomena in general, explaining that both stem from ill-founded preconceptions that are transcended with spiritual awakening. In an ensuing discussion with Ma\u00f1ju\u015br\u012b, the Buddha further connects many standard Buddhist concepts and categories to the nondual view that all phenomena are unborn and without intrinsic nature. Lastly, a divine being is instructed in the knowledge that overcomes the duality of various opposites, and Ma\u00f1ju\u015br\u012b concludes the s\u016btra by revealing the circumstances of his time as a beginning bodhisattva. (Source: [https:\/\/read.84000.co\/translation\/toh180.html.#summary 84000: Translating the Words of the Buddha])",""],["Tantric Concept of Bodhicitta (Kiyota 1982)<\/a>","","","This work consists of an expository essay on and an anotated translation of three Buddhist Tantric texts: the Mah\u0101vairocana-s\u016btra composed in India in the 7th century, the Bodhicitta-\u015b\u0101stra composed in China in the 8th century, and the Sokushin-j\u014dbutsu-gi composed in Japan in the 9th century. The purpose is to supplement my previous work, Shingon Buddhism: Theory and Practice (Los Angeles-Tokyo: Buddhist Books International, 1978), the central theme of which was bodhicitta. The present work describes the\ndoctrinal basis of bodhicitta thought by making reference to the three texts\u2014texts which I consider to indicate the evolution of bodhicitta thought from India and China to Japan. There are, of course, other Buddhist texts dealing with bodhicitta, but the selection was dictated by my desire to examine the doctrinal basis of Shingon's man-Buddha integration theory. Bodhicitta constitutes the agent of this integration. \n\nThis work treats bodhicitta thought as a form of an experiential philosophy and describes that philosophy\nby means of iconographic ma\u1e47\u1e0dalas. Experiential philosophy in the context in the context of this work means that bodhisattva practice is the norm to cultivate and perfect bodhicitta, the perfection\nof bodhicitta signaling the realm of man-Buddha integration. Ma\u1e47\u1e0dalas are employed to describe this type \nof experiential philosophy and integrating process by visual representation. This work is not a phenomenological study of Buddhist Tantrism or a historical study of the Buddhist Tantric tradition as a\nwhole. It is a doctrinal study based upon an examination of the three texts; it zeros in on bodhicitta; it describes bodhicitta as an experiential philosophy and the agent of man-Buddha integration.\n\nAn annotated translation of the three texts is attached to this work as textual reference. (Source: Kiyota, ''Tantric Concept of Bodhicitta'', vii)",""],["Tant que durera l'espace<\/a>","","","Au terme de son voyage en France \u00e0 l'automne 1993 - dont les conf\u00e9rences font l'objet de ''Au-del\u00e0 des dogmes''-, Sa Saintet\u00e9 le XIVe Dala\u00ef-Lama donna une semaine d'enseignement au centre Vajra Yogini, dans le Tarn. Ce s\u00e9minaire, retranscrit ici, portait sur le ''Bodhicharyavatara'', po\u00e8me du ma\u00eetre indien Shantid\u00e9va (VIIe si\u00e8cle). Le Dala\u00ef-Lama en avait d\u00e9j\u00e0 comment\u00e9 les huit premiers chapitres au cours d'un pr\u00e9c\u00e9dent s\u00e9jour en Dordogne (Comme un \u00e9clair d\u00e9chire la nuit). II s'attache ici \u00e0 introduire ses auditeurs dans les arcanes du neuvi\u00e8me chapitre de cette \"Marche vers l'Eveil\", qui traite de la perfection de la sagesse. R\u00e9pondant aux arguments avanc\u00e9s non seulement par les non-bouddhistes, mais aussi par les autres \u00e9coles philosophiques bouddhiques, il exprime la vision des tenants de la \"Voie du Milieu\" sur la nature ultime des ph\u00e9nom\u00e8nes. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0L'enseignement du Dala\u00ef-Lama sur cette question cruciale, issu d'une tradition ancestrale, est aussi structur\u00e9 que la philosophie occidentale la plus \u00e9lev\u00e9e, et nous conduit \u00e0 la quintessence m\u00eame du bouddhisme : la vacuit\u00e9. \nAt the end of his trip to France in the fall of 1993 - the lectures of which are the subject of ''Beyond Dogmas'' - His Holiness the 14th Dalai Lama gave a week of teaching at the Vajra Yogini center in the Tarn. This seminar, transcribed here, dealt with the ''Bodhichary\u0101vat\u0101ra'', a poem by the Indian master \u015a\u0101ntideva (7th century). The Dalai Lama had already commented on the first eight chapters during a previous stay in the Dordogne (''Comme unclair tears la nuit''). He endeavors here to introduce his listeners into the mysteries of the ninth chapter of this \"March towards Awakening\", which deals with the perfection of wisdom. Responding to the arguments advanced not only by non-Buddhists, but also by other Buddhist philosophical schools, it expresses the view of the proponents of the \"Middle Way\" on the ultimate nature of phenomena. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Dalai Lama's teaching on this crucial issue, stemming from an ancestral tradition, is as structured as the highest Western philosophy, and leads us to the very essence of Buddhism: emptiness. (Source: [https:\/\/www.albin-michel.fr\/tant-que-durera-lespace-9782226085078 Albin Michel])",""],["Tangut Texts of the Five Early Translations and the Texts on the Awakening of the Bodhicitta<\/a>","","","In the process of the study of the Khara-Khoto texts, we identified a group of texts which was identified as the Tangut versions of the \"sems phyogs\" (Mind Class) texts originally translated by Vairocana. The focus of the paper is the group of texts associated with a composition by Jit\u0101ri, [the] Bodhicittotp\u0101dasam\u0101d\u0101navidhi, and the Bodhicary\u0101vat\u0101ra. We have carried preliminary identifications of the parts of the surviving Tangut fragments of the Bodhicary\u0101vat\u0101ra and identified the Tangut translation as a version of the Tibetan translation from the 12th century. Bodhicittotp\u0101dasam\u0101d\u0101navidhi is represented by several manuscripts and woodblocks printed book versions of the original text together with several commentaries. These commentaries are as of now not identified among the surviving Tibetan texts. We suggest the existence of two commentarial traditions of the Bodhicittotp\u0101dasam\u0101d\u0101navidhi, one of which appears to proceed from an alternative translation of the root text. This remains [a] suggestion for now. Finally, we suggest that a textual category of \"awakening of faith\" mentioned in the Tangut Tiansheng Law Code might have some relationship with the awakening the Bodhicitta rituals in the Tangut State. ([http:\/\/caod.oriprobe.com\/articles\/58832378\/Tangut_Texts_of_the_Five_Early_Translations_and_th.htm Source Accessed May 7, 2021])",""],["Tangut Buddhism and the Bodhicittotp\u0101dasam\u0101d\u0101navidhi<\/a>","","","The paper introduces part of the Tangut textual corpus, associated with the ''Bodhicary\u0101vat\u0101ra'' and the ritual composition by Jit\u0101ri, ''Bodhicittotp\u0101dasam\u0101d\u0101navidhi''. We conclude that in Xixia (1038\u2013 1227) there was a textual cluster revolving around these two texts. Tanguts generated a local tradition of studying both of these texts, whereas the ''Bodhicittotp\u0101dasam\u0101d\u0101navidhi'' appeared to have been an important text prescribed for study by the Tangut monks. We discuss the versions of the texts and their commentaries.",""],["Taming \u015a\u0101ntideva: Tsongkhapa's Use of the Bodhicary\u0101vat\u0101ra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nAs Jonathan Gold points out in his introduction to this volume, \u015a\u0101ntideva's ''Guide'' is a \"classic,\" a text that speaks so deeply to common human concerns that it can resonate with people born into cultures far removed in time and space from that of the author. A classic is, in short, \"universal\"\u2014or nearly so. For all our human commonalities and interconnections, however, even in the twenty-first century we live in a profoundly plural world, so to be truly meaningful in a wide variety of settings, hence fulfill the definition of a \"classic,\" a text must not only achieve excellence of form and content and touch on \"timeless\" questions but also be, in the language of theologian David Tracy, plural and ambiguous.[1] That is, it must overflow with possible meanings and uses, while avoiding any straightforward statement as to which of these meanings and uses is definitive or final. It is safe to say that religious texts such as the Bible, the Qur'\u0101n, and the ''Bhagavad G\u012bt\u0101'', or the literary works of Dante, Shakespeare, and Rumi, would never have become classics had they been open only to a single interpretation; it is precisely because they are plural and ambiguous that they could appeal to people in various times and places. Put another way, a classic is a \"wild\" text, resistant to domestication, impossible to fully subdue or contain. Yet to be human is to seek to tame the wild, whether encountered as natural forces, our fellow creatures,or the intractable meanings we seek to wrest from the world. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0As a classic, the ''Guide'' is plural, ambiguous\u2014and \"wild.\" It is plural because it may be read as a ritual manual, a guide to meditation, an inquiry into ethics, a treatise on metaphysics, a psychological self-interrogation, a great devotional poem\u2014or all of the above. It is ambiguous because its precise meaning, especially in its philosophical passages, was debated for centuries in India, for a millennium (and counting) among Tibetans, and now is contested by academics and Buddhist practitioners in the West. And it is, uncontestably, wild. Granted, it is systematic to a degree, more or less following the course of a bodhisattva's training as crystallized in the six perfections (''p\u0101ramit\u0101''). Just as often, however, it is marked by \u015a\u0101ntideva's improvisational approach to the topics that interest him, as shown, for instance, in the way he will proffer one set of meditative reflections, then suggest a different tack, and another\u2014not in an attempt\nto establish a rigid contemplative sequence but to provide himself and the reader with a set of possibilities, at least one of which is bound to be effective. In this way, the ''Guide'' is resistant to highly ramified commentary\u2014yet that is precisely the treatment it has received from scholastic traditions, especially in Tibet, where for a thousand years or more it has shaped understanding of what it means to be a bodhisattva, working toward full awakening for the sake of all beings. Despite the ''Guide'''s occasional unruliness, its sheer poetic, philosophical, and psychological brilliance\u2014not to mention its influence in India\u2014made it impossible to ignore, so scholastics within the developing monastic orders of second-millennium Tibet set out to \"tame\" it, to routinize its charisma, by bringing it under their intellectual and institutional control.[2] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This chapter will examine one such attempt to tame the ''Guide'', that of Tsongkhapa Losang Drakpa (Tsong kha pa Blo bzang grags pa, 1357-1417), the forefather of the Geluk (''dge lugs'') order of Tibetan Buddhism, the monastic lineage that would give Tibet the institution of the Dalai Lamas and dominate Tibetan politics from the mid-seventeenth to the mid-twentieth century. Tsongkhapa was one of the most influential figures in Tibetan Buddhist history, at once a visionary mystic, a brilliant and controversial philosopher, a dogged monastic reformer, and a founder of religious institutions that have lasted down to the present day. Our primary focus will be on Tsongkhapa's treatment of the ''Guide'' in his 1402 magnum opus, ''The Great Treatise on the Stages of the Path to Awakening'' (''Byang chub lam rim chen mo''),[3] but we also will cast a backward glance at Indian and Tibetan thinkers preceding him and touch on developments in Geluk tradition after his time. (Jackson, preliminary remarks, 162\u201363)\n\n<h5>Notes<\/h5>\n#See Tracy, ''Plurality and Ambiguity''.\n#For a thoughtful collection of reflections on the theory and practice of scholasticism, see Cabezon, ed., ''Scholasticism'', of special note are Cabezon's introduction (1-17) and the essay by Paul Griffiths (\"Scholasticism: The Possible Recovery of an Intellectual Practice,\" 201-235).\n#Tibetan edition: Tsong kha pa, ''sKyes bu gsum gyi rnyams su blang ba'i rim pa thams cad tshang bar ston pa'i byang chub lam gyi rim pa\/ Byang chub lam rim che ba''; English translation: Tsong-kha-pa, ''The Great Treatise on the Stages of the Path to Enlightenment'', trans. Lamrim Chenmo Translation Committee. For a helpful gloss on the ''Great Treatise'', see Yangsi Rinpoche, ''Practicing the Path''. For background on the stages of the path, see David Seyfort Ruegg's introduction to Tsong-kha-pa, ''Great Treatise'', vol. 1, 17-32.",""],["Taking Hold of Bodhicitta Overview<\/a>","","","Chapter 3 continues with verses that explain the remainder of the limbs or branches of the supreme worship that began in chapter 2: rejoicing in virtue, the request that the teachers should turn the wheel of the Dharma, the prayer that the teachers might not pass into nirvana, and the dedication of one's roots of virtue for the sake of others.",""],["S\u016btra of A\u1e45gulim\u0101lika<\/a>","","","A\u1e45gulim\u0101l\u012byas\u016btra. (T. Sor mo'i phreng ba la phan pa'i mdo; C. Yangjuemoluo jing; J. \u014ckutsumaraky\u014d; K. Anggulmara ky\u01d2ng \u592e\u6398\u9b54\u7f85\u7d93). In Sanskrit, \"The Discourse on A\u1e45gulim\u0101la\"; a tath\u0101gatagarbha s\u016btra that tells the story of A\u1e45gulim\u0101la. A\u1e45gulim\u0101la's story . . also serves here as a frame for several sermons concerning the ekay\u0101na and tath\u0101gatagarbha doctrine. When asked by the Buddha about the meaning of \"one learning,\" for example, A\u1e45gulim\u0101la replies that the path to awakening consists of a single vehicle (ekay\u0101na), a single act of taking refuge, and a single truth. In reply to the bodhisattva Ma\u00f1ju\u015br\u012b's questions about the meaning of tath\u0101gatagarbha, the Buddha teaches that every sentient being possesses the tath\u0101gatagarbha, which remains concealed (S. sa\u1e43dhi\/abhisa\u1e43dhi, C. yinfu) and covered by afflictions (kle\u015ba); this is one of the two major interpretations of the concept. The Buddha proclaims the tath\u0101gatagarbha to be the only true foundation of the bodhisattva path. (Source: \"A\u1e45gulim\u0101l\u012byas\u016btra.\" In ''The Princeton Dictionary of Buddhism'', 46. Princeton University Press, 2014. http:\/\/www.jstor.org\/stable\/j.ctt46n41q.27.)",""],["S\u016bkarik\u0101vad\u0101nam (Vaidya, P. L.)<\/a>","","","A critical Sanskrit edition (Devanagari) of the ''S\u016bkarik\u0101vad\u0101na'', edited by P. L. Vaidya and published by The Mithila Institute, 1959.",""],["S\u016bkarik\u0101vad\u0101na (Cowell and Neil)<\/a>","","","A critical Sanskrit edition (Roman) of the ''S\u016bkarik\u0101vad\u0101na'', edited by Edward Byles Cowell and Robert Alexander Neil in the book ''The Divy\u0101vad\u0101na: A Collection of Early Buddhist Legends'', published by Cambridge University Press, 1886.",""],["S\u0101ntideva, The Bodhicary\u0101vat\u0101ra, Chapter 8 (verses 89-140)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIn recent years, Buddhism has won many converts in the West. It appears to offer a perspective which is at once religious and free from the theistic notion, unacceptable to many modern minds, of a personal creator-God. But its attraction owes, as well, to a moral doctrine of universal compassion that knows no boundaries of nation, class, sex or even species. The exhortation 'whatever living beings there be: feeble or strong . . . seen or unseen . . . far or near . . . may all beings be happy![1] seems more congenial to the modern sensibility than the ''Gita'''<\/i>s call (see chapter 6 above) to performance of duties, military ones included, for their own sake. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The importance of compassion and 'loving-kindness' seems to be implied by the first of the 'four noble truths' announced by Gotama, the Buddha, in the sixth or fifth century BCE \u2014 that life is 'suffering', 'sorrow', 'dis-ease', 'unsatisfactoriness' (just some of the suggested translations of the Pali word ''dukkha''). But other Buddhist doctrines make it problematic as to why and how moral concern should have a central role. The other noble truths suggest that it is essentially through understanding and wisdom that 'suffering' is to be overcome \u2014 through, above all, recognizing that the desires or 'cravings' which are responsible for 'suffering' are due to a mistaken 'clinging' to a non-existent 'self'. Morality, it can seem, is at most a useful preparation for that 'renunciation' of self-centred desire which is a prerequisite for entry into the enlightened condition of ''nirvana'' ('extinction'). Moreover, one is bound to ask, if this 'extinction', this release from the round of rebirth, is the proper goal, why should one care too much about improving conditions for creatures still caught up in this process? Anyway, if a person is 'not-self, but perhaps merely a bundle of passing mental states without any centre of identity, to whom exactly are compassion and loving-kindness directed? \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It is unsurprising, therefore, that some commentators, such as Max Weber and Albert Schweitzer, have regarded Buddhism as a 'cold', amoral religion\u2014and certainly in the Theravada tradition of Buddhism, the emphasis has tended to be upon renunciation and asceticism rather than moral action.[2] But in the Mahayana ('Great Vehicle') tradition which arose in opposition to the earlier one, a central tenet is that of universal compassion, understood as a loving commitment to help all creatures escape from 'suffering'. The pledge of the ''bodhisattva'' ('the being of enlightenment'), who postpones his or her attainment of ''nirvana'', is 'However numerous are the sentient beings that exist, I vow to save them all!'.[3] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0While there are many moral 'manuals' in the Buddhist literature, edifying precepts enjoining temperance, charity, friendship and so on, there is a dearth of sustained discussion attempting to reconcile the importance of morality with the doctrines mentioned above. In my two selections\u2014both from the Mahayana tradition\u2014one discerns, however, arguments for universal compassion compatible with, or even grounded in, those doctrines. In his commentary on the poem ''Three Principal Paths'' by the most famous Buddhist philosopher of Tibet, Tsongkapa (1357-1419), the monk and university teacher Pabongka Rinpoche (1878-1941} mentions two methods of 'training one's mind' for aiming at 'saving' all creatures\u2014the 'seven-part, cause-and-effect instruction' and 'exchanging self and others'. It is the former which he adumbrates, the latter being the main theme in my selection from the eighth-century CE Indian monk \u015a\u0101ntideva's 'Guide to the Buddhist Path to Awakening', 'one of the great spiritual poems of mankind'[4] and a text especially influential in Tibetan Buddhism. Although both authors speak of 'methods' for inducing a compassionate attitude, we \nmight instead think of these as arguments for why one ought to adopt such an attitude. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The two 'methods' or arguments are, I think, fairly self-explanatory: both aim to cultivate a 'selfless' or 'neutral' attitude towards ourselves and others. In the Tibetan text, the argument is based on our relationships with other people in past and future lives. This raises the question of the relevance of such arguments to those non-Buddhists who are unable to accept the doctrine of rebirth. I invite readers to try amending the arguments, to treat them as grounded in reflections not on how we actually were and will be related to other people in past and future lives, but on how we might have been related to them in this one. Instead, for example, of reflecting, like Tsongkapa, that this woman, whom I may be treating badly, was my mother in a previous life, reflect on the facts that she ''might'' have been my mother in this one and that she probably is the mother of someone who might have been my best friend. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0A residual worry may be that, for all the talk of selfless compassion, the motive for it remains a selfish one\u2014ensuring ''nirvana'' for oneself. But, as a great commentator pointed out, 'if a Buddhist undergoes the discipline that leads to ''nirvana'' . . . it is in order to diminish by one the number of living and suffering beings'.[5] In other words, someone with a selfless or neutral attitude will regard his own future lives as just one more series of 'bundles of suffering', no more, but no less, deserving of compassion than any other. Moreover, as \u015a\u0101ntideva reminds us (e.g. verse 98), the doctrine of 'not-self' entails that these future lives are not in any substantial sense 'mine', but only loosely continuous with 'my' present one, so that aiming to forestall them (by achieving ''nirvana'') is no more egocentric than it is altruistic.[6] \n\n <h5>Notes<\/h5>\n#''The Sutta-Nipata'', London: Curzon Press, 1985, 16:4\u20135.\n#In the authoritative Theravada treatise, Buddhaghosa's ''The Path of Purification'', Kandy: Buddhist Publication Society, 1991, 'virtue' is only the first stage, before 'concentration' and 'understanding', on this path. But see Steven Collins, ''Selfless Persons'', Cambridge: Cambridge University Press, p. 194f, on not exaggerating the difference between the two traditions.\n#Quoted in Heinrich Dumoulin, ''Understanding Buddhism'', New York: Weatherhill, 1994, p. 76.\n#Paul Williams, ''Mahayana Buddhism: The Doctrinal Foundations'', London: Routledge, 1989, p. 198.\n#Louis de le Vall\u00e9e Poussin, quoted in Collins, ''Selfless Persons'', p. 193.\n#For an interesting attempt by a modern Western Philosopher to explore the implications of something like the Buddhist 'not-self' doctrine, see Derek Parfit, ''Reasons and Persons'', Oxford: Clarendon Press, 1984.",""],["Synergies of Devotion, Compassion, and Wisdom in \u015a\u0101ntideva for Buddhists and Christians (Makransky 2021)<\/a>","","","This essay will focus on three kinds of practice that help structure \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' (BCA): (1) practices of faith and devotion, (2) practices for cultivating compassion, and (3) practices for cultivating the nondual wisdom of emptiness. We will explore how these three types of practice, as explained in the BCA text, function synergistically to inform and empower each other on the path of a bodhisattva. I will draw on selected verses of the BCA to illustrate this point, and then relate it to recent writings on \u015a\u0101ntideva by Christian theologians Perry Schmidt-Leukel and Mark Heim.",""],["Suvar\u1e47aprabh\u0101sottamas\u016btra: Das Goldglanz-S\u016btra (Nobel 1937)<\/a>","","","A critical Sanskrit edition of the ''Suvar\u1e47aprabh\u0101sottamas\u016btrendrar\u0101jas\u016btra'', edited by Johannes Nobel. In Sanskrit (Roman), Tibetan (Roman), and Chinese; introductory matter and critical apparatus in German.",""],["Suvar\u1e47aprabh\u0101sas\u016btram (Bagchi, S.)<\/a>","","","A critical Sanskrit edition of the ''Suvar\u1e47aprabh\u0101sottamas\u016btrendrar\u0101jas\u016btra'', edited by Sitansusekhar Bagchi. In Sanskrit; prefatory matter in English and Hindi.",""],["Suvar\u1e47adv\u012bpa's \"Commentaries\" on the Bodhicary\u0101vat\u0101ra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe list of commentaries on the ''Bodhicary\u0101vat\u0101ra'' preserved in Tibetan translations[1] as given by Amalia Pezzali contains besides the ''Bodhicary\u0101vat\u0101rapa\u00f1jik\u0101'' of Praj\u00f1\u0101karamati the titles of ten works[2]. Four of them exceed in length \u015a\u0101ntideva's poem; from this we may deduce that they are really commentaries: The ''Bodhisattvacary\u0101vat\u0101rasa\u1e43sk\u0101ra'' (Tibetan ''Bya\u1e45 chub sems dpa'i spyod pa la 'jug pa'i legs par sbyar ba'' )[3], the ''Bodhisattvacary\u0101vat\u0101rapa\u00f1jk\u0101'' (Tibetan ''Bya\u1e45 chub sems dpa'i spyod pa la 'jug pa'i dka' 'grel'')[4], and the ''Bodhicary\u0101vat\u0101rat\u0101tparyapa\u00f1jik\u0101vi\u015be\u1e63adyotan\u012b'' (Tibetan ''Bya\u1e45 chub kyi spyod pa la 'jug pa'i dgo\u1e45s pa'i 'grel pa khyad par gsal byed'')[5], like the ''Bodhicary\u0101vat\u0101ra'', each comprise ten chapters. The ''Bodhisattvacary\u0101vat\u0101raviv\u1e5bttipa\u00f1jik\u0101'' (Tibetan ''Bya\u1e45 chub sems dpa'i spyod pa la 'jug pa'i rnam par bsad pa'i bka'i'' [recte: ''dka' 'grel'')[6] is divided into nine chapters, this could indicate that \u2014 as in the ''Bodhicary\u0101vat\u0101rapa\u00f1jik\u0101'' \u2014 the Pari\u1e47\u0101man\u0101pariccheda [7] is not commented upon. Two smaller works deal with parts of the ''Bodhicary\u0101vat\u0101ra'' only: the ''Praj\u00f1\u0101paricchedapa\u00f1jik\u0101''[8] gives interpretations on the ninth and the\n''Bodhisattvacary\u0101vat\u0101raviv\u1e5btti'' (Tibetan ''Bya\u1e45 chub sems dpa'i spyod pa la 'jug pa'i rnam par bsad pa'')[9] on the ninth and tenth chapters. Of the four remaining short texts only the ''Bodhisattvacary\u0101vat\u0101raduravabodha[p\u0101da]nir\u1e47ayan\u0101magrantha'' (Tibetan ''Bya\u1e45 chub sems dpa'i spyod pa la 'jug pa'i rtogs par dka' ba 'i gnas gtan la dbab pa \u017ees bya ba'i g\u017eu\u1e45'')[10] is a true commentary, for it deals with some passages difficult to understand. The ''Bodhisattvacary\u0101sutrik\u1e5bt\u0101vav\u0101da'' (Tibetan ''Bya\u1e45 chub sems dpa'i spyod pa mdo tsam gdams hag tu byas pa'')[11] composed by D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na, commonly known by his title Ati\u015ba, does not explain the ''Bodhicary\u0101vat\u0101ra''; it is an \"instruction about the [right] course of conduct of a Bodhisattva given in short\". \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The two not yet mentioned texts from the list of commentaries, the ''Bodhisattvacary\u0101vat\u0101ra\u1e63a\u1e6dtri\u1e43\u015batpi\u1e47\u1e0d\u0101rtha'' (hereafter: BcaSP; Tibetan ''Bya\u1e45 chub sems dpa'i spyod pa la 'jug pa'i don sum cu rtsa drug bsdus pa'')[12] and the ''Bodhisattvacary\u0101vat\u0101rapi\u1e47\u1e0d\u0101rtha'' (hereafter: BcaP; Tibetan ''Bya\u1e45 chub sems dpa'i spyod pa la 'jug pa'i don bsdus pa'')[13] , were written by Dharmap\u0101la, in Tibetan Gser gli\u1e45 gi bla ma Chos skyo\u1e45. This Buddhist teacher came from Suvar\u1e47adv\u012bpa, nowadays Sumatra; he was an important guru of D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na, from whose biography the data of his life can be seen[14]. The boy who was to become the teacher Gser gli\u1e45 pa was born into the royal family, his name is given in a gloss inserted later into the account as Senasena (Tibetan: ''si na si na'')[15]. This prince is said to have found a statue of \u015a\u0101kyamuni and thereupon to have become a Buddhist. For religious studies he travelled to India where he met his main teacher Maha\u015br\u012bratna. After having miraculous dreams he received the instruction asked for and was given the name Gser gli\u1e45 pa Chos kyi grags pa. This is the name used throughout the biographical tradition concerning Ati\u015ba; we may render it as Suvar\u1e47adv\u012bpa[16] Dharmak\u012brti. In the Tibetan Buddhist Canons we find the personal name as Dharmap\u0101la; the difference in the second parts of these names cannot be explained. According to the legendary account available Suvar\u1e47adv\u012bpa became famous for his erudition after returning to his country so that many pupils - including Ati\u015ba - travelled there. But it might be possible that Dharmap\u0101la\/-k\u012brti stayed in Northern India and worked as a teacher of Buddhism there, for in Tibet, in Reting Monastery, relics of\nGser gli\u1e45 pa [17] \u2014 presumably brought there by D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na \u2014 are preserved [18]. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The titles of the above two works of Suvar\u1e47adv\u012bpa indicate their literary category with the word ''pi\u1e47\u1e0d\u0101rtha'', which is not to be found in the modern dictionaries of classical Sanskrit [19]. It appears as an entry in the ''Buddhist Hybrid Sanskrit Dictionary'' with the explanation \"meaning of the sum or whole mass, summary meaning\"[20], and in ''The Pali Text Society's Pali-English Dictionary'' the compound ''pi\u1e47\u1e0d\u0101ttha'' is translated as \"condensed meaning, resume\"[21]. The fact that the BcaSP and the BcaP consist only of stanzas quoted from the ''Bodhicary\u0101vat\u0101ra'' has been pointed out in an article published in 1966 by Yasunori Ejima[22] \u2022 Louis de la Vall\u00e9e Poussin knew already that these two works are not commentaries proper, since he speaks of \"un sommaire de notre traite (Bodhicary\u0101vat\u0101rapi\u1e47\u1e0d\u0101rtha) d'un certain Dharmap\u0101la ( ou \u00barak\u1e63ita)\"[23] . In the preface to his edition of the ''Bodhicary\u0101vat\u0101ra'' and the commentary of Praj\u00f1\u0101karamati P. L. Vaidya seems to refer to the same fact: \"An abridgement of the BCA, called ''Pi\u1e47\u1e0d\u0101rtha'' in thirtysix verses is prepared by Kamala\u015b\u012bla and is found translated in Tanjur by D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na\"[24] . This statement should be corrected in at least two points: The name Kamala\u015b\u012bla stands for Kamalarak\u1e63ita[25] , and instead of one work comprising 36 stanzas one has to reckon with one of about 30 verses and another of about 80 verses. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The present paper aims at presenting identifications of the stanzas quoted from the ''Bodhicary\u0101vat\u0101ra'' in the BcaSP and in the BcaP. Through this it is also possible to understand the relation between these two abstracts composed by Suvar\u1e47adv\u012bpa which is indicated by the identical words in both the titles.\n\n<h5>Notes<\/h5>\n#The many commentaries on the ''Bodhicary\u0101vat\u0101ra'' composed in Tibetan cannot be considered in this paper.\n#Amalia Pezzali, ''\u015a\u0101ntideva, mystique bouddhiste des VIIe<\/sup> et VIIIe<\/sup> si\u00e8les. Firenze 1968 (Testi e ricerche dei Scienze religiose. 3.), 59-61; a list presenting the same titles appeared already in P. L. Vaidya. ''\u00c9tudes sur \u0100ryadeva et son Catu\u1e25\u015bataka. Chapitres VIII-XVI''. Paris 1923, 56-57.\n#Available in Daisetz T. Suzuki (ed.). ''The Tibetan Tripitika. Peking Edition. Reprinted under the Supervision of the Otani University, Kyoto''. Tokyo 1955-1961 (hereafter: TT), as No. 5275, covering about 106 folios. The titles of works preserved in Tibetan translations only have been taken from TT (with changed transliteration for the Tibetan).\n#Available in TT, No. 5277, covering about 74 folios.\n#Available in TT, No. 5282, covering about 114 folios.\n#Available in TT, No. 5274, covering about 71 folios.\n#This is the title of the tenth chapter (in the Tibetan colophon: ''bs\u1e45o ba \u017ees bya ba'i le'u bcu pa). The authenticity of this chapter was questioned, since the ''Bodhicary\u0101vat\u0101rapa\u00f1jik\u0101'' of Praj\u00f1\u0101karamati does not give explanations to it. \n#Tibetan ''\u0160es rab le'u'i dka' 'grel''; available in TT, No. 5278, covering about 24 folios.\n#Available in TT, No. 5 279, covering about 13 folios.\n#Available in TT, No. 5276, covering about 6 folios.\n#Available in TT, No. 5342, 5348 and 5385, covering about 3 pages. If one would take the titles beginning with ''Bodhi(sattva)cary\u0101-'' or ''Bya\u1e45 chub (sems dpa'i) spyod pa-'' as those of commentaries on the ''Bodhicary\u0101vat\u0101ra'', TT, No. 5332 ''Bodhisattvacary\u0101[sa\u1e43graha]prad\u012bparatnam\u0101l\u0101, could be included into the list; but this text does not comment upon \u015a\u0101ntideva's poem.\n#This is the title given at the beginning of the text; TT, No. 5280, covering about 4 folios.\n#This is the title given at the beginning of the text; TT, No. 5 281, covering about 3 pages.\n#''Jo bo rje dpal ldan mar me mdzad ye \u0161es kyi rnam thar rgyas pa'', fol. 10b2-12b3 and 28b4-30a4, as now published in Helmut Eimer. ''Rnam thar rgyas pa. Materialien zu einer Biographie des Ati\u015ba'' (D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na). Wiesbaden 1979. (Asiatische Forschungen. 67), part 2, pages 34-41 and 95-100.\n#See Eimer, ''op. cit.'', part 1, page 92.\n#This form is derived from the transliteration given in the ''Bodhim\u0101rgadipapa\u00f1jik\u0101'', TT, No. 5344: vol. 103, page 22, 4, 3.\n#See Alfonsa Ferrari t. ''Mk'yen brtse's Guide to the Holy Places of Central Tibet''. Roma 1958. (Serie Orientale Roma. XVI.), 38 and 78 note 6.\n#Some further considerations on this topic are given by Eimer, ''op. cit''., part 1, page 116.\n#This includes the dictionaries by Otto Boehtlingk, Monier Monier-Williams and Vaman Shivram Apte as well as the ''Nachtr\u00e4ge zum W\u00f6rterbuch ... von Otto Boehtlingk'' by Richard Schmidt.\n#Franklin Edgerton, BHSD, 345a.\n#T. W. Rhys Davids and William Stede, PTSD, 458b.\n#Yasunori Ejima. '',Nyubo daigy\u014dron'' no ch\u016bshaku bunken ni tsuite'. ''lndogaku Bukky\u014dgaku Kenky\u016b'' XIV (1966), 64 7-648. I extend my thanks to Dr. Akira Yuyama, Tokyo, for a copy of this paper and to Dr. Sigmara Sato-Diesner, Bonn, for the translation of the passage needed.\n#Louis de la Vall\u00e9e Poussin. ''Bodhicary\u0101vat\u0101ra, Introduction \u00e0 la pratique des futurs Bouddhas. Po\u00e8me de \u00c7\u0101ntideva, Traduit du sanscrit et annot\u00e9''. Paris 1907, 143.\n#P. L. Vaidya (ed.). ''Bodhicary\u0101vat\u0101ra of \u015a\u0101ntideva, with the Commentary Pa\u00f1jk\u0101 of Praj\u00f1\u0101karamati''. Darbhanga 1960. (Buddhist Sanskrit Texts. 12.), X.\n#In the colophons to the BcaSP and the BcaP he is named together with D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na as having asked Suvar\u1e47adv\u012bpa to compose the two summaries.",""],["Suvarna Prabh\u0101<\/a>","","","A sanskrit critical edition of the ''Suvar\u1e47aprabh\u0101sottamas\u016btrendrar\u0101jas\u016btra'', edited by Sarat Chandra Das and Sarat Chandra Sastri. Published by The Buddhist Text Society of India, 1898.",""],["Sutra of the Wise and the Foolish (Mongolian)<\/a>","","","52 stories from The Sutra of the Wise and the Foolish (\u0f58\u0f51\u0f7c\u0f0b\u0f58\u0f5b\u0f44\u0f66\u0f0b\u0f56\u0fb3\u0f74\u0f53\u0f0d - mdo mdzangs blun) are published here. This is the first translation from Mongolian that the Library of Tibetan Works & Archives is publishing.\n\nOne of the great treasures of Buddhist literature which have come down to us in Tibetan translation is the ''Do-dzang-lun'' (\u0f58\u0f51\u0f7c\u0f0b\u0f58\u0f5b\u0f44\u0f66\u0f0b\u0f56\u0fb3\u0f74\u0f53\u0f0d - ''mdo mdzangs blun'') or the ''Sutra of the Wise and the Foolish'', known to the Mongols, into whose language it was translated from Tibetan, as the ''Uliger-un dalai'' or ''Ocean of Narratives''. The history of this unusual scripture is still uncertain, e.g. we are not sure whether there ever was a Sanskrit or Prakrit original (none has yet been found), though legend telling us that the tales were heard in Khotan by Chinese monks who translated them (but from what language?) into Chinese from which language it was translated into Tibetan, thence into Mongolian and Oirat. Whatever the history of the Sutra may be, it is one of the most interesting, enjoyable and readable of Buddhist scriptures and has for centuries been an inexhaustible source of inspiration, instruction and pleasure for all who have been able to read it. (Source: Forward, vii. )",""],["Sutra de los Virtuosos Votos Originales del Buda de la Medicina del Puro Brillo de Cristal<\/a>","","","Complete translation from Chinese (T.450)",""],["Sur l'oc\u00e9an du Mahayana<\/a>","","","Very famous, both in India and in Tibet, the ''Bodhicharyavatara'' of Shantid\u00e9va (7th century) is a marvelous poem which presents the method applied by the \"Sons of Buddha\" to generate the mind of enlightenment, to train in the six transcendent perfections, and attain enlightenment.\nThis edition (carried out on the occasion of the teaching of His Holiness the Dalai Lama on the 9th chapter of the root text concerning wisdom, at the Vajra Yogini Institute in November 1993) includes the full translation of the original verses as well as the detailed commentary given in 1985 by Gesh\u00e9 Lobsang Tengy\u00e9. Translated from Tibetan by Tenzin Trinley. French translation by the Vajra Yogini Institute. (Source: [http:\/\/www.vajra-yogini.com\/shopevy\/index.php?main_page=product_info&cPath=106_19&products_id=47&zenid=govujjp4sld93m4ulqphvq4dj0 Editions Vajra Yogini])",""],["Sunlight Blessings That Cure the Longing of Remembrance: A Biography of the Omniscient Khunu Mah\u0101sattva, Tenzin Gyeltsen (Khunu Lama Rinpoche)<\/a>","","","This biography chronicles the life of Khunu Lama Rinpoche, Tenzin Gyeltsen (1895-1977). Born in Khunu, a region in the Himalayan borderlands of India, he dedicated his life to the study and transmission of Buddhist teachings across all traditions. Over decades of study with numerous masters throughout Tibet and India, he mastered an extraordinary range of subjects including Sanskrit grammar, logic, medicine, astrology, and the profound teachings of sutra and tantra from all schools of Tibetan Buddhism. Despite his vast learning, he maintained profound humility, living in simple isolation and rejecting wealth and fame. He is perhaps best known for composing ''The Jewel Lamp: Verses in Praise of Bodhicitta'', which earned high praise from His Holiness the Dalai Lama. His final years were spent teaching throughout the Himalayan regions, benefiting countless disciples regardless of their background or status. He passed away in 1977 in Garzha (Lahaul) while teaching, displaying signs of high realization. His life exemplified the ideal of the nonsectarian scholar-practitioner devoted entirely to preserving and spreading the Buddha's teachings.\n\nThe biography was composed by Lamchen Gyalpo Rinpoche (born 1939), a close disciple of Khunu Lama Rinpoche who describes himself as \"the last in the row of disciples\" of his master. Lamchen Gyalpo Rinpoche served as president of the weavers of Bir and later as secretary of the Drikung Central Dharma Organization. The text was translated from Tibetan by Erick Tsiknopoulos and Mike Dickman, with review by Tibetan scholar Gen Dawa Tsering. The translation was completed in 2011. in Darjeeling, India.",""],["Sukarika-Avadana (Feer 1883)<\/a>","","","A French translation of the ''S\u016bkarik\u0101vad\u0101na'' by Henri L\u00e9on Feer, published in the book ''Fragments Extraits du Kandjour'', 1883.",""],["Suffering Made Sufferable: \u015a\u0101ntideva, Dzongkaba, and Modern Therapeutic Approaches to Suffering's Silver Lining<\/a>","","","Suffering's positive side was elucidated beautifully by the eighth century Mah\u0101y\u0101na poet \u015a\u0101ntideva in his ''Bodhic\u0101ryavat\u0101ra''. Dzongkaba Losang Drakpa, the founder of what came to be known as the Gelukba (''dge lugs pa'') order of Tibetan Buddhism, used \u015a\u0101ntideva's text as his main source in the chapter on patience in his masterwork, ''Lam rim Chenmo''. In this article I attempt to explicate \u015a\u0101ntideva's thought by way of the commentary of Dzongkaba. I then consider it in the context of what Ariel Glucklich has called \"Sacred Pain\"\u2014the myriad ways in which religious people have found meaning in pain. I will conclude with some observations about ways in which some Buddhist-inspired or -influenced therapeutic movements such as Mindfulness-Based Stress Reduction and Positive Psychology are helping contemporary people to reconcile themselves to pain or to discover that it may have positive value.",""],["Studies on Early Vij\u00f1aptim\u0101tra Philosophy<\/a>","","","Suguro's book presents a groundbreaking reexamination of early Yog\u0101c\u0101ra Buddhist philosophy, challenging the conventional understanding of how the school developed. Rather than accepting the traditional view that the Yog\u0101c\u0101ra school began with a unified set of teachings from Maitreya, Asa\u1e45ga, and Vasubandhu that later branched into different interpretations, Suguro argues that early Vij\u00f1aptimatra philosophy was inherently diverse and fluid from its inception. He contends that what scholars have attributed to these founding figures actually represents a collection of varied doctrinal strands that were brought together over time, rather than a coherent system created by individual authors. The book addresses the significant problem of uncertain authorship among the seven major treatises traditionally attributed to Maitreya, noting that different Buddhist traditions (Chinese and Tibetan) assign these works to different authors entirely. Suguro proposes that to truly understand the fundamental structure of Vij\u00f1aptimatra theory, scholars must abandon the assumption of early doctrinal fixity and instead recognize that this philosophical tradition was still developing and evolving during its formative period. His methodology involves analyzing the philosophical content of these disputed texts and making comparative studies of their teachings to reconstruct the actual historical development of early Yog\u0101c\u0101ra thought.",""],["Studies in the Philosophy of the Bodhicary\u0101vat\u0101ra (2000)<\/a>","","","This volume brings together Paul Williams's previously published papers on the Indian and Tibetan interpretations of selected verses from the eighth and ninth chapters of the ''Bodhicary\u0101vat\u0101ra''. In addition there is a much longer version of the paper \"Identifying the Object of Negation\" and nearly half the book consists of a wholly new essay, \"The Absence of Self and the Removal of Pain,\" subtitled \"How \u015a\u0101ntideva Destroyed the Bodhisattva Path.\" In this paper Williams seeks to engage in a critical way with some central\nissues of Buddhist thought relating to the coherence of a reductionist model of the person. He argues for an irreducible subject-involvement of pain statements and suggests that given an approach to the person explicitly avowed in the Bodhicary\u0101vat\u0101ra it becomes impossible to make sense of subject-involvement, and thus of the removal of pain which is central to the path to Buddhahood. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Paul Williams approaches selected verses from the Bodhicary\u0101vat\u0101ra in the light of all the extant Indian commentaries available as well as many indigenous Tibetan commentaries from all Tibetan traditions. He is thus able to indicate varieties and\nshifting patterns of interpretation and influence, showing how the Bodhicary\u0101vat\u0101ra comes to be used by the different Tibetan traditions according to their differing overall religious and philosophical agendas. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This book will be of interest to those concerned with the history and\ninterpretation of Indian and Tibetan philosophy, particularly\nMadhyamaka, the detailed study of the text of the Bodhicary\u0101vat\u0101ra, and also those whose interest is primarily\nwith philosophical issues relating to the person, the philosophy of rebirth, and to the relationship between ethics and Madhyamaka ontology. (Source: inside flap)","Paul Williams approaches '''selected''' verses from the Bodhicary\u0101vat\u0101ra in the light of all the extant Indian commentaries available as well as many indigenous Tibetan commentaries from all Tibetan traditions."],["Studies in the Literature of the Great Vehicle<\/a>","","","Indian Buddhist literature falls roughly into two classes: the religious or scriptural (''s\u016btra'') and the philosophical (''\u015b\u0101stra''). The three parts of this volume contain studies and translations of two ''s\u016btras'' and one ''\u015b\u0101stra''. Taken together, they permit the reader to confront the vast breadth and depth of Indian Mahayana\nBuddhist literature. \n\nThe English translation of the first four chapters of the King of Sam\u0101dhis S\u016btra (''Sam\u0101dhir\u0101ja''), accompanied by a detailed introduction, is the first western language translation of the introductory chapters of the scripture, which was a central source for the philosophy of Madhyamika Buddhism. This team translation,\nbased on the Sanskrit text of the ''s\u016btra'' was conceived with a popular audience in mind. \n\nPart II is Gregory Schopen's edition and translation of the so-called Diamond S\u016btra (''Vajracchedik\u0101''), a famous scripture of the Perfection of Wisdom tradition. The Gilgit text presented here is one of the oldest available Sanskrit Buddhist manuscripts and as such directly reveals one aspect of sixth-century Indian Buddhism. Textual notes accompanying the edition highlight the difficulties that face the student who would study such a text. \n\nMasamichi Ichig\u014d's study, edition, and translation of the ''Madhyamk\u0101la\u1e41k\u0101ra'' of \u015a\u0101ntarak\u1e63ita makes available one of the fundamental works of Indian Buddhist philosophy. A detailed introduction situates the thought of \u015a\u0101ntarak\u1e63ita in the Madhyamika philosophical system and emphasizes his contribution not only to Indian Buddhist thought but to the Tibetan Buddhist tradition as well. \n\nThrough the texts included here and the different methods used in their study, this volume seeks to present an overview of modern research on Indian Mah\u0101y\u0101na Buddhist literature. It is the first volume in the series Michigan Studies in Buddhist Literature. (Source: back cover)",""],["Studies in the Divy\u0101vad\u0101na: I. S\u016bkarik\u0101vad\u0101na<\/a>","","","This is James R. Ware's translation of the ''S\u016bkarik\u0101vad\u0101na''. The Sanskrit text which he translates is to be found in Cowell and Neil's edition of the ''Divydvadana'', pp. 193-196.",""],["Stotra, Psychological Conditioning, and the Bodhicary\u0101vat\u0101ra: Together with a Translation of the Bodhicitt\u0101nu\u015ba\u1e43sapariccheda<\/a>","","","'''Abstract'''\n\nThe ''Bodhicary\u0101vat\u0101ra'' has been studied by modern scholars from a number of angles; however, one aspect of it has been neglected: its practical use as a tool for Mah\u0101y\u0101na Buddhist practitioners. Buddhist literature has often been used as a tool for the process of ''bh\u0101van\u0101'' (\"meditation\" or \"cultivation\"), a term which refers to a process of deliberate cultivation of specific attitudes such as renunciation or compassion. The ''Bodhicary\u0101vat\u0101ra'' is a typical example of such a text that is intended to be used a tool in this process. Furthermore, its first chapter, entitled the ''Bodhicitt\u0101nu\u015ba\u1e43sapariccheda'' (\"The Chapter on the Benefits of Bodhicitta\"), in addition to being a tool for ''bh\u0101van\u0101'', is basically a short praise to ''bodhicitta'' and bodhisattvas. Thus it is to some extent an example of the genre of ''stotra'' (\"(generally religious) praise\"), which is a genre of Sanskrit literature ubiquitous in all Indian religious traditions as far back as we have documentation. In Part I I examine the way in which the genre of stotra fits into the more general use of literature as a tool of mental cultivation, with particular focus on the ''Bodhicitt\u0101nu\u015ba\u1e43sapariccheda''. I show that genres such as stotra are intimately linked with other less overtly ritualistic Indian religious literature in terms of their role in praxis, particularly the process of ''bh\u0101van\u0101''. I also show the way in which this relationship involves the concept of ''pu\u1e47ya'', or \"merit,\" which figures in both the process of bh\u0101van\u0101 and in the genre of stotra. Part II consists of a translation of the first chapter of the only surviving commentary on the ''Bodhicary\u0101vat\u0101ra'', Praj\u00f1\u0101karamati's ''pa\u00f1jik\u0101''.",""],["Stoics and Bodhisattvas: Spiritual Exercise and Faith in Two Philosophical Traditions<\/a>","","","The project of comparing Stoicism and Buddhism may appear to be an improbable one. While the latter determines that we strive for an enlightenment that contributes to the liberation of all living beings, the doctrines of the former would seem to entail that this is impossible. Though both strongly affirm principles of causality and cyclicity in the constitution of the world, Buddhism apparently grants considerably more freedom of human agency than does Stoicism. Their conception of eternal return in the strict and literal sense is foreign to the Buddhist notion of the bodhisattva's ongoing spiritual progress through numberless lives. These distinctions, moreover, sometimes issue in markedly different ethical orientations: the Buddhist elevation of compassion in the constellation of cardinal virtues finds its Stoic pendant in a more restrained attitude of commiseration. ([https:\/\/onlinelibrary.wiley.com\/doi\/10.1002\/9781118609187.ch6 Source Accessed May 10, 2021])",""],["Steps on the Path to Enlightenment, Vol. 3<\/a>","","","Geshe Lhundub Sopa\u2019s Steps on the Path to Enlightenment is a landmark commentary on what is perhaps the most elaborate and elegant Tibetan presentation of the Buddhist path, Tsongkhapa\u2019s monumental Lamrim Chenmo. In this third volume of five, readers are acquainted with the bodhisattva\u2019s path and the altruistic desire to make service to others the driving force of spiritual development.\n\nIt begins with an explanation of what distinguishes the Mahayana practitioner from other Buddhists and goes on to describe the nature of bodhichitta. Geshe Sopa then provides a detailed commentary on the two methods to develop this awakening attitude: the techniques of sevenfold cause-and-effect and exchanging self and other.\n\nWhile bodhichitta\u2019s significance in Mahayana Buddhism is universally known, Geshe Sopa illustrates how bodhichitta can motivate a devoted practitioner toward complete enlightenment and how this is accomplished through the performance of the bodhisattva perfections. Whether engaged in a scholarly study or personal practice of the Lamrim Chenmo, Geshe Sopa\u2019s guiding voice leads readers to a deeper understanding and appreciation of the bodhisattva way. [https:\/\/wisdomexperience.org\/product\/steps-path-enlightenment-vol-3\/ (Source: Wisdom Publications)]",""],["Stay with the Soft Spot of Bodhichitta (Ch\u00f6dr\u00f6n 2004)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe ''Bodhicharyavatara'', or ''The Bodhisattva\u2019s Way of Life'', is a teaching from the Mahayana tradition of Buddhism\u2014the tradition of the ''bodhisattva'', the compassionate warrior. In the Mahayana, the emphasis is on awakening\u2014on thinking bigger\u2014so that you can benefit other people. The author is Shantideva, a monk who lived in the eighth century in India.\n\nThe first three chapters of ''The Bodhisattva\u2019s Way of Life'' introduce us to the principle of ''bodhichitta'' and how it may arise in us. ''Bodhichitta''\u2014awakened heart or awakened mind\u2014is something everyone has access to. It arises in everyone, and everyone has experienced it. The text says that it often appears like \"a flash of lightning in the dark.\" It\u2019s like there's an opening in the clouds. We sense that we\u2019re connected to something that wakes us up and makes our world feel bigger. It makes our heart and our whole being feel expansive; we feel confident and inspired. But, unfortunately, our habitual patterns are so strong that the opening usually closes again. We revert to our old ways of staying stuck in negative mind. We get hooked again in our old patterns.",""],["Stages of the Buddha\u2019s Teachings<\/a>","","","The \"Stages of the Teachings,\" or ''tenrim'', genre of Tibetan spiritual writing expounds the Mahayana Buddhist teachings as a systematic 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 each exerted seminal influence in the Tibetan Buddhist tradition. The first text, ''The Blue Compendium'', presents the instructions of the Kadam teacher Potowa (1027\/31-1105) as recorded by his student D\u00f6lpa (1059-1131). This verse work is followed by Gampopa's (1079-1153) revered ''Ornament of Precious Liberation'', which, with its extensive quotations from the Indian scriptures, remains the most authoritative text on the path to enlightenment within the Kagy\u00fc school. The final selection is ''Clarifying the Sage's Intent'', a masterwork by the preeminent sage of the Sakya tradition, Sakya Pandita (1182-1251). (Source: [https:\/\/wisdomexperience.org\/product\/stages-buddhas-teachings\/ Wisdom Publications])\n\nAnother version of Holmes's translation of Gampopa's ''Ornament of Precious Liberation'' is found in [[Ornament of Precious Liberation (Holmes)]].",""],["Stages of Meditation: The Buddhist Classic on Training the Mind<\/a>","","","The Dalai Lama explains the principles of meditation in a practice-oriented format especially suited to Westerners. Based upon the middle section of the Bhavanakrama by Kamalashila\u2014a translation of which is included\u2014this is the most extensive commentary given by the Dalai Lama on this concise but important meditation handbook. It is a favorite text of the Dalai Lama, and he often takes the opportunity to give teachings on it to audiences throughout the world. In his words, \u201cThis text can be like a key that opens the door to all other major Buddhist scriptures.\u201d Topics include the nature of mind, how to develop compassion and loving-kindness, calm abiding wisdom, and how to establish a union of calm abiding and special insight. [https:\/\/www.shambhala.com\/stages-of-meditation.html (Source: Shambhala Publications)]",""],["Stages of Meditation \u2013 The Middle Section (Bhavanakrama)<\/a>","","","This is an edition of the translation of K\u0101mala\u015b\u012bla's text only, previously published in 2001 as ''Stages of Meditation'' with a commentary by the 14th Dalai Lama.",""],["Stabilizing in the Bodhimind (LTWA 1981)<\/a>","","","",""],["Spotless from the Start<\/a>","","","In order to overcome the five main obstacles facing a bodhisattva, says Dzongsar Khyentse Rinpoche, we must realize that all beings are primordially pure. He presents the essential teachings on buddhanature from Maitreya\u2019s ''Uttaratantra Shastra''.",""],["Spinoza through the Prism of Later 'East-West' Exchanges: Analogues of Buddhist Themes in the Ethics and the Works of Early Spinozists<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIn the late seventeenth century and early eighteenth century, one sees the first significant contact between European philosophers and the world of Buddhist and other Asian philosophical traditions. As we shall see, however, this contact was limited in many ways, especially during the lifetime of Baruch Spinoza (1632\u201377), our main focus in this chapter. Our chapter falls into the 'pre-contact' part of this volume, because for almost all the figures we discuss here, the ''primary'' sources of Asian philosophy \u2013 and especially Buddhism \u2013 remained largely unavailable. The sort of direct inspiration for which Schopenhauer is famous was still a long way off, whether we are speaking of Spinoza's own time and place, or of those, almost a century later, who began to see the putatively 'Asiatic' resonance of his philosophy as a positive rather than a negative feature. Our aim here is not merely historical, though. Besides noting such episodes as the 'Chinese Rites Controversy' in Spinoza's time, we will approach Spinoza on his own terms, before asking how his ideas compare to those of Buddhist ethics. And in addition to considering Chinese forms of Buddhism, we consider the Indo-Tibetan ones (and some Hindu themes) that came to be familiar only in the late eighteenth century \u2013 the time when Spinozist ideas were taken more seriously than ever before, albeit newly inflected with currents of thought deriving partly from Asian sources. (Davis and Renaud, preliminary remarks, 107)",""],["So\u00fbtra du diamant<\/a>","","","Si le ''So\u00fbtra du Diamant et le So\u00fbtra du Coeur'' sont c\u00e9l\u00e8bres dans l'ensemble du monde himalayen et sino-japonais, faisant l'objet de r\u00e9citations et de m\u00e9ditations quotidiennes sur le sens de la vacuit\u00e9 universelle dans le bouddhisme tib\u00e9tain et zen, il n'en est pas de m\u00eame du So\u00fbtra de la Pousse de Riz, injustement m\u00e9connu, et traduit ici pour la premi\u00e8re fois en fran\u00e7ais. Il s'agit pourtant d'un texte cl\u00e9 des d\u00e9buts du Mah\u00e2y\u00e2na, qui traite de tous les aspects de la production interd\u00e9pendante en soulignant l'irr\u00e9alit\u00e9 fondamentale des \u00e9l\u00e9ments qui la constituent.\n\nLoin d'\u00eatre un culte du n\u00e9ant, cette insistance sur la vacuit\u00e9, propre au Grand V\u00e9hicule, fait voler en \u00e9clats le cadre \u00e9troit de l'\u00eatre et de la substance, si chers \u00e0 nos philosophes occidentaux, et d\u00e9bouche sur la mise en oeuvre d'une compassion sans limites. (Source: [https:\/\/www.fayard.fr\/sciences-humaines\/le-soutra-du-diamant-9782213609157 Fayard])",""],["So\u00fbtra des dix terres: Dashabh\u00fbmika<\/a>","","","Le So\u00fbtra des Dix Terres d\u00e9crit la progression du bodhisattva, pratiquant du Grand V\u00e9hicule, en dix \u00abterres\u00bb, qui sont autant de \u00abniveaux\u00bb spirituels que de \u00abchamps\u00bb o\u00f9 les qualit\u00e9s de la sagesse peuvent s\u2019\u00e9panouir. Sur la premi\u00e8re terre, qu\u2019il a atteinte au terme d\u2019innombrables mill\u00e9naires de pratiques fond\u00e9es sur le v\u0153u d\u2019atteindre l\u2019Eveil pour le bien de tous les \u00eatres, l\u2019apprenti bouddha d\u00e9couvre la vacuit\u00e9 de toutes choses, leur totale interd\u00e9pendance et leur essence v\u00e9ritable.\n\nLe lecteur trouvera ici une traduction fran\u00e7aise originale du \u00abChapitre des Dix Terres\u00bb en six rouleaux, le 26e titre de la traduction chinoise du So\u00fbtra de l\u2019Ornementation Fleurie (ssk Avatamsaka, chn Hu\u00e1y\u00e1njing) r\u00e9alis\u00e9e par Shiksh\u00e2nanda vers l\u2019an 700 de notre \u00e8re.\n\nAucun auteur de contes et l\u00e9gendes, aucun g\u00e9nie de science-fiction sp\u00e9culative n\u2019aura jamais r\u00eav\u00e9 pareille d\u00e9mesure ! Puissant rem\u00e8de \u00e0 l\u2019esprit de pesanteur et \u00e0 la petitesse sous tous ses aspects, ce discours du Bouddha devrait nous aider \u00e0 enrichir le sens que nous donnons \u00e0 la sagesse, ainsi que le besoin que ses qualit\u00e9s nous inspirent. (Source: [https:\/\/www.fayard.fr\/sciences-humaines\/soutra-des-dix-terres-9782213622569 Fayard])",""],["So\u00fbtra de l\u2019Entr\u00e9e dans la dimension absolue - Vol. 2<\/a>","","","Le ''So\u00fbtra de l\u2019Entr\u00e9e dans la dimension absolue'' est un texte essentiel du Grand V\u00e9hicule en l\u2019honneur de l\u2019esprit d\u2019\u00c9veil relatif et absolu. Il raconte, \u00e0 travers l\u2019all\u00e9gorie d\u2019un voyage initiatique, la formation du bodhisattva Sudhana \u00e0 sa bouddh\u00e9it\u00e9 intrins\u00e8que.\n\n''Le Ga\u1e47\u1e0davy\u016bha-s\u016btra'' a \u00e9t\u00e9 compos\u00e9 en sanskrit et traduit en chinois au Ve si\u00e8cle ; le so\u00fbtra sera traduit une deuxi\u00e8me, puis une troisi\u00e8me fois \u2013 en 700 puis en 800 \u2013, toujours en chinois, tandis qu\u2019au Tibet, Y\u00e9sh\u00e9 D\u00e9, disciple de Gourou Rinpoch\u00e9, le traduisait en tib\u00e9tain. La pr\u00e9sente version fran\u00e7aise vient de la deuxi\u00e8me traduction chinoise du texte, r\u00e9alis\u00e9e par \u015aik\u1e63\u0101nanda, \u00e9minent traducteur khotanais.\n\nL\u2019''Entr\u00e9e dans la dimension absolue'' est un long hommage po\u00e9tique \u00e0 la libert\u00e9 des individus qui ont r\u00e9alis\u00e9 la vacuit\u00e9 de toute chose et que plus rien n\u2019emp\u00eache de d\u00e9ployer d\u2019inconcevables prodiges pour discipliner les \u00eatres en les aidant \u00e0 atteindre l\u2019\u00c9veil supr\u00eame.\n\nOr, pour d\u00e9passer la compr\u00e9hension strictement intellectuelle des id\u00e9es qui sous-tendent le texte : fusion sans confusion, imbloquance, comp\u00e9n\u00e9tration, d\u2019\u00e9mergence inconditionn\u00e9e et production interd\u00e9pendante \u00e0 partir de la dimension absolue ; et pour jouir du fait que la traduction litt\u00e9raire est un espace de libert\u00e9, il importe de lire le so\u00fbtra en l\u2019\u00e9tudiant m\u00e9thodiquement \u00e0 la lumi\u00e8re du ''Trait\u00e9'' de Li Tongxuan (635-730). N\u2019appartenant lui-m\u00eame \u00e0 aucune \u00e9cole bouddhiste, Li Tongxuan est un commentateur ing\u00e9nieux et un pratiquant \u00e9m\u00e9rite dont la vision tient plus d\u2019une version primitive du Tch\u2019an (Zen) que de la pens\u00e9e huayan uniquement. La \u00ab fusion parfaite \u00bb d\u00e9signe la \u00ab fusion sans confusion \u00bb des ph\u00e9nom\u00e8nes entre eux, que les bouddhas et les grands bodhisattvas per\u00e7oivent clairement ; elle fait partie des exp\u00e9riences mystiques que la tradition chinoise du so\u00fbtra (Huayan) a mis \u00e0 la disposition du pratiquant.\n\nLa traduction est donc pr\u00e9c\u00e9d\u00e9e d\u2019une introduction o\u00f9 le lecteur trouvera les outils conceptuels n\u00e9cessaires \u00e0 une compr\u00e9hension \u00e9l\u00e9mentaire du so\u00fbtra.\n\nEn plus des grandes id\u00e9es du Huayan, l\u2019introduction d\u00e9crit les conditions dans lesquelles le texte a \u00e9t\u00e9 retraduit, par qui et pour qui, ainsi que toutes les id\u00e9es et pratiques avanc\u00e9es par le so\u00fbtra telles qu\u2019en a h\u00e9rit\u00e9 le bouddhisme tib\u00e9tain.\n\nL\u2019ensemble de l\u2019ouvrage se divise en dix parties : les neuf premi\u00e8res, qui font l\u2019objet du volume I, pr\u00e9sentent le so\u00fbtra, et la dixi\u00e8me (dans le volume II) en donne la traduction annot\u00e9e suivie d\u2019un glossaire. La partie VIII, la plus importante, est consacr\u00e9e au ''Trait\u00e9'' de Li Tongxuan, lui-m\u00eame expliqu\u00e9 tout au long des parties pr\u00e9c\u00e9dentes. Le lecteur fera \u00e9galement connaissance avec l\u2019imp\u00e9ratrice Wu Zetian qui commandita la retraduction du grand so\u00fbtra ; avec le moine lettr\u00e9 Fazang, qui inventa la tradition huayan ou \u00ab des Ornements du Bouddha \u00bb ; et, donc, avec Li Tongxuan, commentateur prolixe et ermite \u00ab subitiste \u00bb. Deux chapitres sont consacr\u00e9s \u00e0 la \u00ab dimension absolue \u00bb (''dharmadh\u0101tu'') et son histoire, de m\u00eame qu\u2019aux \u00ab six caract\u00e9ristiques \u00bb. La partie VII d\u00e9crit, au terme d\u2019une petite histoire de la traduction litt\u00e9raire en Occident et de la traduction bouddhiste en Chine, l\u2019effort de traduction n\u00e9cessaire pour aboutir \u00e0 un texte fran\u00e7ais lisible par-del\u00e0 ce qui peut s\u00e9parer un Europ\u00e9en du XXIe si\u00e8cle et un Oriental d\u2019il y a mille quatre cents ans.\n\nPour illustrer le lyrisme du texte et proposer au lecteur un commentaire visuel du so\u00fbtra et de ses gloses, le traducteur a choisi des photos originales des bas-reliefs du ''chandi'' de Borobudur (Java, Indon\u00e9sie). Le lecteur sera emport\u00e9, malgr\u00e9 l\u2019usure des bas-reliefs, dans un autre monde encore, o\u00f9 les \u00e9l\u00e9phants et les tr\u00f4nes, les banians et les cocotiers, les d\u00e9esses et les monstres ne sont pas que des mots mais les \u00e9l\u00e9ments vivants d\u2019un d\u00e9cor id\u00e9al port\u00e9 par la foi et les sentiments de grandeur qu\u2019inspire l\u2019\u00e9vocation des bodhisattvas grands \u00eatres. (Source: [https:\/\/www.padmakara.com\/fr\/collection-tsadra\/273-soutra-de-lentree-dans-la-dimension-absolue-9782370411136.html Padmakara])",""],["So\u00fbtra de l\u2019Entr\u00e9e dans la dimension absolue - Vol. 1<\/a>","","","Le ''So\u00fbtra de l\u2019Entr\u00e9e dans la dimension absolue'' est un texte essentiel du Grand V\u00e9hicule en l\u2019honneur de l\u2019esprit d\u2019\u00c9veil relatif et absolu. Il raconte, \u00e0 travers l\u2019all\u00e9gorie d\u2019un voyage initiatique, la formation du bodhisattva Sudhana \u00e0 sa bouddh\u00e9it\u00e9 intrins\u00e8que.\n\n''Le Ga\u1e47\u1e0davy\u016bha-s\u016btra'' a \u00e9t\u00e9 compos\u00e9 en sanskrit et traduit en chinois au Ve si\u00e8cle ; le so\u00fbtra sera traduit une deuxi\u00e8me, puis une troisi\u00e8me fois \u2013 en 700 puis en 800 \u2013, toujours en chinois, tandis qu\u2019au Tibet, Y\u00e9sh\u00e9 D\u00e9, disciple de Gourou Rinpoch\u00e9, le traduisait en tib\u00e9tain. La pr\u00e9sente version fran\u00e7aise vient de la deuxi\u00e8me traduction chinoise du texte, r\u00e9alis\u00e9e par \u015aik\u1e63\u0101nanda, \u00e9minent traducteur khotanais.\n\nL\u2019''Entr\u00e9e dans la dimension absolue'' est un long hommage po\u00e9tique \u00e0 la libert\u00e9 des individus qui ont r\u00e9alis\u00e9 la vacuit\u00e9 de toute chose et que plus rien n\u2019emp\u00eache de d\u00e9ployer d\u2019inconcevables prodiges pour discipliner les \u00eatres en les aidant \u00e0 atteindre l\u2019\u00c9veil supr\u00eame.\n\nOr, pour d\u00e9passer la compr\u00e9hension strictement intellectuelle des id\u00e9es qui sous-tendent le texte : fusion sans confusion, imbloquance, comp\u00e9n\u00e9tration, d\u2019\u00e9mergence inconditionn\u00e9e et production interd\u00e9pendante \u00e0 partir de la dimension absolue ; et pour jouir du fait que la traduction litt\u00e9raire est un espace de libert\u00e9, il importe de lire le so\u00fbtra en l\u2019\u00e9tudiant m\u00e9thodiquement \u00e0 la lumi\u00e8re du ''Trait\u00e9'' de Li Tongxuan (635-730). N\u2019appartenant lui-m\u00eame \u00e0 aucune \u00e9cole bouddhiste, Li Tongxuan est un commentateur ing\u00e9nieux et un pratiquant \u00e9m\u00e9rite dont la vision tient plus d\u2019une version primitive du Tch\u2019an (Zen) que de la pens\u00e9e huayan uniquement. La \u00ab fusion parfaite \u00bb d\u00e9signe la \u00ab fusion sans confusion \u00bb des ph\u00e9nom\u00e8nes entre eux, que les bouddhas et les grands bodhisattvas per\u00e7oivent clairement ; elle fait partie des exp\u00e9riences mystiques que la tradition chinoise du so\u00fbtra (Huayan) a mis \u00e0 la disposition du pratiquant.\n\nLa traduction est donc pr\u00e9c\u00e9d\u00e9e d\u2019une introduction o\u00f9 le lecteur trouvera les outils conceptuels n\u00e9cessaires \u00e0 une compr\u00e9hension \u00e9l\u00e9mentaire du so\u00fbtra.\n\nEn plus des grandes id\u00e9es du Huayan, l\u2019introduction d\u00e9crit les conditions dans lesquelles le texte a \u00e9t\u00e9 retraduit, par qui et pour qui, ainsi que toutes les id\u00e9es et pratiques avanc\u00e9es par le so\u00fbtra telles qu\u2019en a h\u00e9rit\u00e9 le bouddhisme tib\u00e9tain.\n\nL\u2019ensemble de l\u2019ouvrage se divise en dix parties : les neuf premi\u00e8res, qui font l\u2019objet du volume I, pr\u00e9sentent le so\u00fbtra, et la dixi\u00e8me (dans le volume II) en donne la traduction annot\u00e9e suivie d\u2019un glossaire. La partie VIII, la plus importante, est consacr\u00e9e au ''Trait\u00e9'' de Li Tongxuan, lui-m\u00eame expliqu\u00e9 tout au long des parties pr\u00e9c\u00e9dentes. Le lecteur fera \u00e9galement connaissance avec l\u2019imp\u00e9ratrice Wu Zetian qui commandita la retraduction du grand so\u00fbtra ; avec le moine lettr\u00e9 Fazang, qui inventa la tradition huayan ou \u00ab des Ornements du Bouddha \u00bb ; et, donc, avec Li Tongxuan, commentateur prolixe et ermite \u00ab subitiste \u00bb. Deux chapitres sont consacr\u00e9s \u00e0 la \u00ab dimension absolue \u00bb (''dharmadh\u0101tu'') et son histoire, de m\u00eame qu\u2019aux \u00ab six caract\u00e9ristiques \u00bb. La partie VII d\u00e9crit, au terme d\u2019une petite histoire de la traduction litt\u00e9raire en Occident et de la traduction bouddhiste en Chine, l\u2019effort de traduction n\u00e9cessaire pour aboutir \u00e0 un texte fran\u00e7ais lisible par-del\u00e0 ce qui peut s\u00e9parer un Europ\u00e9en du XXIe si\u00e8cle et un Oriental d\u2019il y a mille quatre cents ans.\n\nPour illustrer le lyrisme du texte et proposer au lecteur un commentaire visuel du so\u00fbtra et de ses gloses, le traducteur a choisi des photos originales des bas-reliefs du ''chandi'' de Borobudur (Java, Indon\u00e9sie). Le lecteur sera emport\u00e9, malgr\u00e9 l\u2019usure des bas-reliefs, dans un autre monde encore, o\u00f9 les \u00e9l\u00e9phants et les tr\u00f4nes, les banians et les cocotiers, les d\u00e9esses et les monstres ne sont pas que des mots mais les \u00e9l\u00e9ments vivants d\u2019un d\u00e9cor id\u00e9al port\u00e9 par la foi et les sentiments de grandeur qu\u2019inspire l\u2019\u00e9vocation des bodhisattvas grands \u00eatres. (Source: [https:\/\/www.padmakara.com\/fr\/collection-tsadra\/273-soutra-de-lentree-dans-la-dimension-absolue-9782370411136.html Padmakara])",""],["So\u00fbtra de la libert\u00e9 inconcevable<\/a>","","","Abondamment cit\u00e9 dans les trait\u00e9s philosophiques d\u00e9clench\u00e9s par le \" vide \" bouddhique, le Vimalak\u00eerti est un grand roman po\u00e9tique \u00e0 la gloire de l'irr\u00e9alit\u00e9 - donc de l'absence de probl\u00e8me - non seulement du moi mais de toute substance. Rien d'ignoblement, de d\u00e9liramment nombriliste comme souvent dans le nihilisme \u00e0 l'europ\u00e9enne. Justement pas ! Aux h\u00e9ros d\u00e9mesur\u00e9s d'incarner l'exact contraire de la petitesse de ce qui n'est pas infiniment grand ! Jongleurs atemporels, montreurs de vertiges, magiciens des sens toujours offerts aux farces de l'appropriation : aux h\u00e9ros d'incarner les bienfaits de la claire vacuit\u00e9 !\nCe so\u00fbtra \u00e9mane essentiellement d'un autre grand personnage que le bouddha historique, Vimalak\u00eerti ; ce texte, l'un des plus c\u00e9l\u00e8bres et des plus \u00e9tudi\u00e9s du bouddhisme, est ici traduit de sa version chinoise de 406. (Source: [https:\/\/www.fayard.fr\/sciences-humaines\/soutra-de-la-liberte-inconcevable-9782213606460 Fayard])",""],["So\u00fbtra de l'Entr\u00e9e \u00e0 Lank\u00e2<\/a>","","","Voici la premi\u00e8re traduction fran\u00e7aise du ''So\u00fbtra de l'Entr\u00e9e \u00e0 Lank\u00e2 (Lank\u00e2vat\u00e2ra)'' qui, avec le ''So\u00fbtra des Dix Terres (Dashabh\u00fbmika)'' et le ''So\u00fbtra du D\u00e9voilement du sens profond (Sandhinirmocana)'', forme l'assise scripturaire de ce qu'il est commode mais inexact d'appeler l'\u00abid\u00e9alisme bouddhiste\u00bb.\n\nN\u00e9gation pure et simple des Id\u00e9es - platoniciennes, cart\u00e9siennes ou \u00abmodernes\u00bb -, cet id\u00e9alisme singulier n'est pas le contraire du mat\u00e9rialisme car, s'il ram\u00e8ne effectivement l'\u00eatre au concept et les choses \u00e0 la pens\u00e9e, il n'admet pas non plus la r\u00e9alit\u00e9 ultime de la conscience ni de tout ce qui entre dans les cat\u00e9gories du spirituel : il s'agit plut\u00f4t, comme l'ensemble de la philosophie bouddhiste, d'une d\u00e9nonciation rationnelle des limites et dangers du r\u00e9alisme na\u00eff qui semble dominer la pens\u00e9e humaine.\n\nManuel de r\u00e9alisation int\u00e9rieure, le ''Lank\u00e2'' d\u00e9crit la vacuit\u00e9 de la mati\u00e8re, o\u00f9 il ne voit que les repr\u00e9sentations, et la vacuit\u00e9 du psychique, lequel peut se ramener \u00e0 autant d'id\u00e9es fictives, avant de proposer une m\u00e9thode contemplative radicale, fond\u00e9e sur la \u00abnature de bouddha\u00bb en tant que \u00abclaire lumi\u00e8re naturelle de l'esprit\u00bb, dont le chan\/zen et le tantrisme sont les applications les plus abouties.\n\nLa pr\u00e9sente traduction, r\u00e9alis\u00e9e sur la version chinoise de Shiksh\u00e2nanda (702), est agr\u00e9ment\u00e9e de quelques indispensables notes que devraient compl\u00e9ter les brillantes remarques de Fazang du Huayan, assistant styliste du traducteur, dans ses ''Myst\u00e8res essentiels de l'Entr\u00e9e \u00e0 Lank\u00e2'', \u00e0 para\u00eetre prochainement. (Source: [https:\/\/www.fayard.fr\/sciences-humaines\/soutra-de-lentree-lanka-9782213629582 Fayard])",""],["Some Text-Historical Issues with the Bodhicittaviv\u0101ra\u1e47a by a N\u0101g\u0101rjuna and the Tibetan Commentarial Literature<\/a>","","","Van der Kuijp examines textual transmission problems in the ''Bodhicittavivara\u1e47a'' (''Exposition of the Resolve to Become Buddha''), attributed to N\u0101g\u0101rjuna. He argues that the work's authorship is ambiguous\u2014likely not by the famous N\u0101g\u0101rjuna I (2nd-3rd century) but possibly by a later author given textual evidence. The essay demonstrates how multiple Tibetan and Chinese translations contain significant variations, creating philological challenges. Van der Kuijp analyzes different manuscript versions, commentaries, and translation lineages to show how the text evolved through transmission. His detailed comparison of the first three verses illustrates specific textual corruptions and interpretive difficulties that arose across different recensions, highlighting broader issues in Buddhist textual scholarship.",""],["Some Remarks on the Canonical Texts Quoted by Madhyamaka Masters<\/a>","","","This article examines the canonical Buddhist texts cited by prominent Madhyamaka masters, particularly focusing on the textual-critical importance of their quotations. The author emphasizes that citations by masters such as Candrak\u012brti, \u015a\u0101ntideva, Kamala\u015b\u012bla, and Praj\u00f1\u0101karamati are invaluable for reconstructing and understanding canonical texts, especially when original manuscripts have been corrupted through transmission or are no longer extant. The paper outlines several research projects examining specific texts: the ''Praj\u00f1\u0101p\u0101ramit\u0101ratnagu\u1e47asa\u1e43cayag\u0101th\u0101'' as cited by Candrak\u012brti in his ''Prasannapad\u0101''; the ''Pit\u0101putrasam\u0101gamas\u016btra'' quoted by multiple masters; fragments of the ''Suvar\u1e47aprabh\u0101sottamas\u016btra''; and the ''Bhik\u1e63uprak\u012br\u1e47aka'' preserved in \u015a\u0101ntideva's ''\u015aik\u1e63\u0101samuccaya''. Through detailed philological analysis comparing Sanskrit manuscripts with Tibetan and Chinese versions, the author demonstrates how these citations reveal textual evolution and transmission patterns. The study particularly highlights Candrak\u012brti's faithful citation method and shows how comparing corrupted manuscript traditions with quoted passages enables scholars to reconstruct more authentic readings, serving both textual criticism and the history of Buddhist philosophical ideas.",""],["Some New Remarks on the Bodhicary\u0101vat\u0101ra Chapter V<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe Tun-huang manuscript[1] of the ''Bodhicary\u0101vat\u0101ra'' (BCA) in Tibetan is a different text from the standard version. The BCA from Tunhuang has nine chapters, whereas our present text has ten. In this paper I shall refer to the former text as BCA 9, and the latter as BCA 10. Concerning the Tibetan translation of the BCA, there is a study by Dr. Akira Saito.[2] We don't know, however, why or how BCA 9 and BCA 10 were composed and handed down. So, in order to investigate this question, I shall compare these two texts and consider the differences between them. In this paper, I take up chapter 5 of BCA 10, in which the difference between two texts largely begins.\n\n<h5>Notes<\/h5>\n#ST 628, 629, 630-I, PT 794.\n#A. Saito, ''Bodhisattvacary\u0101vat\u0101ra'' ascribed to \u0100c\u0101rya Ak\u1e63ayamati, ''Buddhism and Society in Tibet'', pp. 79-109, Tokyo, 1986.",""],["Si\u1e43haparip\u1e5bcch\u0101s\u016btra (Tseng, V.)<\/a>","","","This is an English translation of the ''Si\u1e43haparip\u1e5bcch\u0101s\u016btra'' by Bhik\u1e63u\u1e47\u012b Vin\u012bt\u0101 (Vinita Tseng), part of ''A Unique Collection of Twenty Sutras in a Sanskrit Manuscript from the Potala''.",""],["Sh\u0101ntideva (Tib. Shi-wa-lha)<\/a>","","","Biographical information for \u015a\u0101ntideva from ''The Jewel Garland of Buddhist History'' (''Chos 'byung zin bris nor bu 'phreng ba'').",""],["Shobo Nenjokyo<\/a>","","","A complete Japanese translation of the ''Saddharmasm\u1e5btyupasth\u0101nas\u016btra'' from the Chinese edition of Gautama Praj\u00f1\u0101ruci T721.",""],["Shantideva: How to Wake Up a Hero<\/a>","","","''Shantideva: How to Wake Up a Hero'' is the retelling of Shantideva's teachings before a surprised audience, who had thought he was useless and could only eat, sleep, and poop. Leading his listeners into a superhero training of different kind, he reveals the secret to perfect bravery and unbounded compassion and shows how anyone can develop them. You don\u2019t need super-strength or magical powers, he says. You just need practice.\n\nOver a dozen illustrations painted in traditional Tibetan style draw readers into this work that will be treasured not only by Buddhist families but by anyone who aspires to become more kind and wise. (Source: [https:\/\/wisdomexperience.org\/product\/shantideva\/ Wisdom Publications])","The book seems to be a retelling of the BCA for a modern (secular?) audience."],["Shantideva's Teaching<\/a>","","","Shantideva lived twelve hundred years ago in northern India. He is the author of the Sanskrit classic elucidating the bodhisattva's way of life, known as the ''Bodhicharya-avatara'', or \"''Engaging in the Bodhisattva's Way''.\" \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Shantideva was by birth a prince, and when he was still a boy, the goddess Tara warned him in a dream about the miseries of worldly existence. On the very eve of Shantideva's royal enthronement, the wisdom deity Manjusri likewise admonished him, so Shantideva forsook his throne and went into the forest to practice yoga and meditation. Later he became a monk at Nalanda University. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This story shows how deceptive appearances can be, especially in the spiritual realm. Isn't it difficult to recognize the hidden saints among us?",""],["Shantideva's Guide to the Bodhisattva's Way of Life: An Oral Explanation of Chapter 3<\/a>","","","This book is a moderately edited transcript of oral explanations given by Kyabje Gelek Rinpoche on Chapter Three of Shantideva's ''Bodhisattvacharyavatara, A Guide to the Bodhisattva's Way of Life''. Rinpoche gave these teachings on Tuesday nights in Ann Arbor, Michigan, from July 1997 to April 1998. . . . \n\nThroughout this transcript, Rinpoche uses the English translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives. Since Rinpoche frequently makes reference to Tibetan words and phrasing, the Tibetan translation of the Sanskrit original is included in Wylie transliteration.\n\nRinpoche did not introduce a traditional extensive outline in giving this teaching. For those interested, an outline of this sort may be found in Geshe Kelsang Gyatso's ''Meaningful to Behold''. The headings and subheadings in this present volume have been added by the editor for ease of reference, and\nto help delineate changes of topic. Footnotes and a glossary provide some background information.\n\nThe transcription of these teachings from tapes was done by Hartmut Sagolla, who has spent countless hours transcribing a great number of Rinpoche's teachings. Much editorial advice and support was given by Marianne Soeters provided the glossaries from which most of the entries in the glossary in this volume were drawn. (Anne Warren, acknowledgements, i\u2013ii)",""],["Shantideva's Guide to the Bodhisattva's Way of Life: An Oral Explanation of Chapter 2<\/a>","","","This book is a moderately edited transcript of oral explanations given by Kyabje Gelek Rinpoche on Chapter Two of Shantideva's ''Bodhisattvacharyavatara, A Guide to the Bodhisattva's Way of Life''. Rinpoche gave these teachings on Tuesday nights in Ann Arbor, Michigan, from October 1996 to June 1997. . . . \n\nRinpoche uses the English translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives, throughout this book. Since Rinpoche frequently makes reference to Tibetan words and phrasing, the Tibetan translation of the Sanskrit original is included in Wylie transliteration in Appendix I. Appendices II and III consist of material presented during the period of these teachings that was not strictly a part of the oral explanation of the ''Bodhisattvacharyavatara''. Additional material of this sort will be published separately as a short explanation of ''The Jewel Heart Practice''\n\nRinpoche did not introduce a traditional extensive outline in giving this teaching. For those interested, an outline of this sort may be found in Geshe Kelsang Gyatso's ''Meaningful to Behold''. The headings and subheadings in this present volume have been added by the editor for ease of reference, and\nto help delineate changes of topic. Footnotes and a glossary provide some background information.\n\nThe transcription of these teachings from tapes was done by Hartmut Sagolla, who has spent countless hours transcribing a great number of Rinpoche's teachings. Much editorial advice and support was given by Marianne Soeters, to whom all Jewel Heart owes a debt of gratitude for the efforts she has put in as editor to make transcripts of Rinpoche's teachings available in useful form. Marianne also provided the glossaries from which most of the entries in the glossary in this volume were drawn. (Anne Warren, acknowledgements, i\u2013ii)",""],["Shantideva's Guide to the Bodhisattva's Way of Life: An Oral Explanation of Chapter 1<\/a>","","","This book contains a lightly edited transcript of Kyabje Gelek Rinpoche's oral explanations of Chapter One of Shantideva's ''Bodhisattvacharyavatara'', ''A Guide to the Bodhisattva's Way of Life''. Rinpoche gave these teachings as a series on Tuesday nights in Ann Arbor, Michigan, from May to October 1996. . . .\n\nThe English translation Rinpoche uses throughout is that by Stephen Batchelor, published by the Library of Tibetan Works and Archives. Since Rinpoche frequently makes reference to Tibetan words and phrasing, the Tibetan translation of the Sanskrit original is included in Wylie transliteration in Appendix I.\n\nAppendices II to IV consist of material presented during the period of these teachings that was not strictly a part of the oral explanation of the ''Bodhisattvacharyavatara'', yet may be of interest to the reader. They include a discussion by Rinpoche of the Seven-Limb Practice, and a Dharma talk by Kyabje Rilbur Rinpoche, one of Gelek Rinpoche's own teachers.\n\nRinpoche did not introduce a traditional outline in giving this teaching. For those interested, an outline of this sort may be found in Geshe Kelsang Gyatso's ''Meaningful to Behold''. The headings and subheadings in this present volume have been added by the editor for ease of reference, and to help delineate changes of topic. Footnotes and a glossary provide some background information; the first use of each term mentioned in the glossary is printed in bold.\n\nThe transcription of these teachings from tapes was done by Hartmut Sagolla, who has spent countless hours transcribing a great number of Rinpoche's teachings. Much editorial advice and support was given by Marianne Soeters, to whom all Jewel Heart owes a debt of gratitude for the efforts she has put in as editor to make transcripts of Rinpoche's teachings available in useful form. Marianne also provided the glossaries from which most of the entries in the glossary in this volume were drawn. (Anne Warren, acknowledgements, i-iii)",""],["Shantideva's Guide to the Bodhisattva's Way Of Life: An Oral Explanation of Chapter 8<\/a>","","","This book is a moderately edited transcript of oral explanations given by Kyabje Gelek Rimpoche on Chapter Eight of Shantideva's ''Bodhisattvacharyavatara, A Guide to the Bodhisattva's Way of Life''. Rimpoche gave these teachings on Tuesday nights in Ann Arbor, Michigan, from February to October 2004. . . .\n\nThroughout this transcript, Rimpoche uses the English translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives. Since Rimpoche frequently makes reference to Tibetan words and phrasing, the Tibetan translation of the Sanskrit original is included in Wylie transliteration in [Appendix I].\n\nRimpoche did not introduce a traditional extensive outline in giving this teaching. For those interested, an outline of this sort may be found in Geshe Kelsang Gyatso's ''Meaningful to Behold''. The headings, subheadings and footnotes in this present volume have been added by the editor for ease of reference, and to help delineate changes of topic. A brief bibliography is included. For a glossary, see the transcript on Chapters One through Three in this series.\n\nThe transcription of these teachings from recordings was done by Hartmut Sagolla. (Anne Warren, acknowledgements, i\u2013ii)",""],["Shantideva's Guide to the Bodhisattva's Way Of Life: An Oral Explanation of Chapter 7<\/a>","","","This book is a moderately edited transcript of oral explanations given by Kyabje Gehlek Rimpoche on Chapter Seven of Shantideva's ''Bodhisattvacharyavatara, A Guide to the Bodhisattva's Way of Life''. Rimpoche gave these teachings on Tuesday nights in Ann Arbor, Michigan, from May 2002 to November 2003. . . .\n\nThroughout this transcript, Rimpoche uses the English translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives. Since Rinpoche frequently makes reference to Tibetan words and phrasing, the Tibetan translation of the Sanskrit original is included in Wylie transliteration in Apprendix II.\n\nRinpoche did not introduce a traditional extensive outline in giving this teaching. For those interested, an outline of this sort may be found in Geshe Kelsang Gyatso's ''Meaningful to Behold''. The headings, subheadings and footnotes in this present volume have been added by the editor for ease of reference, and to help delineate changes of topic. A brief bibliograpy is included. For a glossary, see the transcript on Chapters One through Three in this series.\n\nThe transcription of these teachings from recordings was done by Hartmut Sagolla. (Anne Warren, acknowledgements, i\u2013ii)",""],["Shantideva's Guide to the Bodhisattva's Way Of Life: An Oral Explanation of Chapter 6<\/a>","","","This book is a moderately edited transcript of oral explanations given by Kyabje Gelek Rimpoche on Chapter Six of Shantideva's ''Bodhisattvacharyavatara, A Guide to the Bodhisattva's Way of Life''. Rimpoche gave these teachings on Tuesday nights in Ann Arbor, Michigan, from May 2000 to August 2002. . . . \n\nThroughout this transcript, Rimpoche uses the English translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives. Since Rimpoche frequently makes reference to Tibetan words and phrasing, the Tibetan translation of the Sanskrit original is included in Wylie transliteration in the Appendix.\n\nRimpoche did not introduce a traditional extensive outline in giving this teaching. For those interested, an outline of this sort may be found in Geshe Kelsang Gyatso's ''Meaningful to Behold''. The headings, subheadings and footnotes in this present volume have been added by the editor for ease of reference, and to help delineate changes of topic. A brief bibliography is included. For a glossary, see the transcript on Chapters One through Three in this series.\n\nThe transcription of these teachings from recordings was done by Hartmut Sagolla. (Anne Warren, acknowledgements, i\u2013ii)",""],["Shantideva's Guide to the Bodhisattva's Way Of Life: An Oral Explanation of Chapter 5<\/a>","","","This book is a moderately edited transcript of oral explanations given by Kyabje Gelek Rimpoche on Chapter Five of Shantideva's ''Bodhisattvacharyavatara, A Guide to the Bodhisattva's Way of Life''. Rimpoche gave these teachings on Tuesday nights in Ann Arbor, Michigan, from June 1999 through April 2000. . . .\n\nThroughout this transcript, Rimpoche uses the English translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives. Since Rinpoche frequently makes reference to Tibetan words and phrasing, the Tibetan translation of the Sanskrit original is included in Wylie transliteration in Appendix II.\n\nRinpoche did not introduce a traditional extensive outline in giving this teaching. For those interested, an outline of this sort may be found in Geshe Kelsang Gyatso's ''Meaningful to Behold''. The headings, subheadings, and footnotes in this present volume have been added by the editor for ease of reference, and to help delineate changes of topic. A brief bibliography is included. For a glossary, see the transcript on Chapters One through Three previous in this series.\n\nThe transcriptions of these teachings from recordings was done by Hartmut Sagolla. (Anne Warren, acknowledgements, i\u2013ii)",""],["Shantideva's Guide to the Bodhisattva's Way Of Life: An Oral Explanation of Chapter 4<\/a>","","","This book is a moderately edited transcript of oral explanations given by Kyabje Gelek Rimpoche on Chapter Four of Shantideva's ''Bodhisattvacharyavatara, A Guide to the Bodhisattva\u2019s Way of Life''. Rimpoche gave these teachings on Tuesday nights in Ann Arbor, Michigan, from April 1998 through April 1999. . . . \n\nThroughout this transcript, Rimpoche uses the English translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives. Since Rinpoche frequently makes reference to Tibetan words and phrasing, the Tibetan translation of the Sanskrit original is included in Wylie transliteration.\n\nRinpoche did not introduce a traditional extensive outline in giving this teaching. For those interested, an outline of this sort may be found in Geshe Kelsang Gyatso's ''Meaningful to Behold''. The headings and subheadings in this present volume have been added by the editor for ease of reference, and to help delineate changes of topic. A brief bibliography is included. For a\nglossary, see the previous volumes in this series.\n\nThe transcription of these teachings from tapes was done by Hartmut Sagolla and Jayapushpa. (Anne Warren, acknowledgements, i)",""],["Shantideva's Guide to Awakening (Tobden 2017)<\/a>","","","This was created from teachings given in Italy by Geshe Yeshe Tobden between July and October 1983. The oral translation of the teachings from Tibetan into English was done by Acharya Ngawang Sherab, teacher at the University of Buddhist Studies at Varanasi, India, and now a geshe. The translation from English into Italian was done mainly by Dario Tesoroni. These teachings were published as a complete book in Italian first, and with the support of Mr. Richard Gere, were translated into English for this book. \n\nExpounded by an accomplished scholar and deeply realized meditator, ''Shantideva\u2019s Guide to Awakening'' is a resource for a lifetime of study. Chapter by chapter and verse by verse, Geshe Yeshe Tobden maps the ''Bodhicharyavatara'' in clear and insightful language, helping us to deepen our understanding of its teachings and apply them to our lives. (Source: [https:\/\/wisdomexperience.org\/product\/shantidevas-guide-awakening\/ Wisdom Publications])",""],["Shantideva's Entering The Conduct of a Bodhisatva<\/a>","","","This book is in two parts. The first part is the complete text of ''Entering the Conduct of a Bodhisatva'', a very famous text composed by the Indian Buddhist master \u015ah\u0101ntideva [8th century CE]. The second part is an excellent Tibetan commentary to \u015ah\u0101ntideva's text entitled ''Entering the Conduct of a Bodhisatva with an Interspersed Commentary Called \"A Lamp for the Path of the Middle Way\",'' composed by the Tibetan Buddhist master Padma Karpo [1527\u20131592 CE]. (Duff, introduction, v)",""],["Shantideva's Bodhisattvacharyavatara: The Way of the Bodhisattva; Ninth Chapter Analysis<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nBefore beginning, I would like to offer my deepest respect, prayers and thanks to all those who continue to serve as teachers of ''bodhicitta''. This paper would not have been possible without my teachers in Dharamsala, most notably Geshe Dorji Damdul-la, to whom I owe whatever philosophical understanding I have gained over the last six months. It was, in addition, the goal of this project to further my own familiarity with and understanding of the text, rather than to offer any real \"commentary\", which would require a lifetime of study. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This paper is meant to be read alongside the Padmakara Translation Group's version of the ninth chapter of ''The Way of the Bodhisattva'', a copy of which I have included. I also feel it is important to mention that the format of the ninth chapter very much follows the question and answer debate style common to Buddhist monastic institutions of the past and present. During Shantideva's life, Buddhist and Hindu philosophers debated fiercely over the logical underpinnings of their respective traditions, which is why so much of the ninth chapter is devoted to refutations of Hindu philosophical viewpoints. (Barr, preface, 2)",""],["Shantideva's Bodhicaryavatara: An Internal Pilgrimage to Universal Peace and Compassion<\/a>","","","A study of the ideas presented in 8th century Buddhist monk and scholar Shantideva\u2019s text called the ''Bodhicaryavatara'' or ''The Way of the Bodhisattva''.\n\nThe paper discuses the historical background of the text: 8th century India and its Buddhist rulers as well as the culture surrounding the large university and monastery that Shantideva attended called Nalanda. The ideas presented in his text illustrate the path to becoming a bodhisattva and developing universal compassion\u2014the path of Mahayana Buddhism. The text discusses the need for these qualities for those who wish to become enlightened for the benefit of all sentient beings (a Buddha). This paper will address preparing for the path, dealing with anger, becoming enthusiastic, and practicing meditation. In order to understand the topic fully and to get more insight into the modern-day relevance of the text, the paper will also mention my experiences with the 10-day Introduction to Buddhism course and meditation retreat at Tushita Meditation Center. This paper will touch upon the ninth chapter of the ''Bodhicaryavatara'', Wisdom, which is the Buddhist philosophy of emptiness and dependent arising, but will not go into detail on the complicated subject.",""],["Shantideva's A Guide to the Bodhisattva's Way of Life (Thrangu Rinpoche 2016)<\/a>","","","''The Bodhisattva's Way of Life'' is one of the most dearly beloved Buddhist texts which has been taught and often quoted by the Dalai Lama as well as many other great Tibetan masters. Because of its relevance to modern times, his text has been translated into a dozen languages. ''The Bodhisattva's Way of Life'' was written by the eighth century Indian Bodhisattva, Shantideva, and is a comprehensive outline of everything one needs to know to be a Bodhisattva. A Bodhisattva is someone who decides to work towards achieving enlightenment and to not give up this task until all other sentient beings are liberated. ''The Bodhisattva's Way of Life'' begins by explaining how and why to make offerings to the Three Jewels and how take the bodhisattva vow (which is still being done this way 1,400 years later). The book also covers how to develop compassion towards those we like and also those who want to harm us. It explains the need to develop selflessness and how to actually do this, as well as how to develop patience with those people and things that obstruct us. It also describes how we should carry ourself in a peaceful and pleasing way to others and how to develop diligence and how to practice meditation. The famous ninth chapter, finally, explains how we should understand emptiness of all phenomena.\n\nThis edition of ''The Bodhisattva's Way of Life'' is unique because it combines both a translation of the root text with each verse or set of verses followed by a lucid and relevant commentary by Thrangu Rinpoche. Khenchen Thrangu Rinpoche is very well suited for this task, being a renowned Buddhist scholar who has had three decades of experience teaching students in centers across Asia, Europe, and North America. (Source: back cover)",""],["Shantideva's A Guide to the Bodhisattva's Way of Life (Ringu Tulku 2023)<\/a>","","","The ''Bodhicary\u0101vat\u0101ra'', often translated as ''A Guide to the Bodhisattva\u2019s Way of Life'', is an 8th-century masterpiece from Indian scholar and yogi Shantideva. It is regarded as one of the most important Tibetan Buddhist texts, and is studied extensively by Tibetan Buddhist practitioners everywhere. This commentary on the ''Bodhicary\u0101vat\u0101ra'' is by His Excellency Ringu Tulku Rinpoche, the Tibetan Buddhist Master. Working systematically through the ten chapters of Shantideva\u2019s renowned work, Rinpoche delivers his understanding of the text in a way that makes it fully accessible to anyone who is looking for support and help in these times. ([https:\/\/www.amazon.com\/Shantidevas-Guide-Bodhisattavas-Way-Life\/dp\/0901032700 Source Accessed Apr 30, 2023])",""],["Shantideva and Friends<\/a>","","","Every sentient being would end their suffering today if they believed that a change in belief was all that was needed. Since our lives are dedicated to avoiding suffering it would seem that we would make a bee line to that belief to end our suffering. However, the trouble is that suffering is caused by beliefs that for the majority of people seem equal or better with those of the direct path. And since every aspect of our life experience is bound in belief how can we know fact from fiction? \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0We live during a time in which the teachings of masters like Shantideva are available. With their guidance I have gleaned that the solution to our suffering is right under our noses and the path to freedom is as straight as the flight of a bee. However, right now we can barely walk much less fly like a bee because we are firmly attached to the ground by entangling delusions, obscurations and ignorance. We must free ourselves from attachments in order t o clear our flight path. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Buddhism is a logic based belief. Many years ago I remember being taught that spiritual beliefs are not logical because the master mind of the universe was far above the human mind and not comprehensible. After rejecting that notion I super simplified my cosmos to become a devout atheist for twenty five years before arriving at the door of the most sensible explanation for existence. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Learning reasonable truths about our universe that accords with human experience, quantum mechanics and mysticism is comforting. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Shantideva gathers our ignorance in a big pan, adds his particular spices, cooks it and dishes out the reasons we suffer bite by bite. Even though Shantideva lived long time ago in a different culture, human nature has\nnot changed one bit so his teachings are as fresh as the first time. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shantideva arranges his questions to surgically excise our delusions about the true nature of things that maintains our focus on emptiness despite intense distraction. He exposes our deepest resistances with relentless questions that expose our doubts [about] emptiness. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The \"Guide to Way of the Bodhisattva,\" gives us a uniquely practical guide that is both intellectually eloquent and humanistically applicable. Shantideva's intention reflects my intention for this book but states it much better than I in the second and third verses of the first chapter of the \"Guide to Way of the Bodhisattva,\" translated by Stephan Bachelor.\n:There is nothing here that has not been explained before\n:And I have no skill in the art of rhetoric;\n:Therefore, lacking any intention to benefit others,\n:I write this in order to acquaint it to my mind\n\n:For due to acquaintance with what is wholesome,\n:The force of my faith may for a short while increase because of these\n:(words).\n:If, however, these (words) are seen by others\n:Equal in fortune to myself, it may be\n:meaningful (for them).\n\nThe personal information we have about Shantideva is scant but interesting. He studied at Nalanda University in India in the 8th century and was an adherent of the Madhyamika philosophy of Nagarjuna. It is said that all he did was eat, sleep and shit. He was apparently reclusive until his colleagues goaded him into gjving a teaching to the entire university which became the \"Guide to the Way of the Bodhisattva .\" \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0How he gathered enough knowledge to give such an eloquent teaching is a mystery unless we assume that he studied at night while his comrades slept. He would not have talked to others very much because his wisdom would have been known all along. Wisdom is not vociferous or self-serving. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This book is a collection of seven translations of the ninth chapter of the \"Guide to Way of the Bodhisattva,\" which is called the philosophy chapter. The ninth chapter has such depth that it deserves special attention but the entire book of twelve chapters should be read in order to gain the profoundness of the entire work. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The seven translators I have chosen for this book are philosophers in their own right which when assembled brings a rich learning experience to the student of logic and Buddhism. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0My commentary attempts to clarify and simplify the difficult points and offer definitions to many historical and philosophical terms. My comments of course are only mine and reflect only my depth of understanding. (Larson, introduction, 5\u20137)",""],["Shantideva and Bodhicaryavatara: A Close Reading<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nWhen we look at the history of Buddhism we find that in the Mahayana scriptures two concepts are the most profound, sublime and influential. These are the concepts of Bodhisattva and Sunyata. According to the \u2018Vajrachedika Prajna Paramita Sutra the ideal of Bodhisattva is, \u201cNever abandon all beings and to see into the truth that all things are empty.\u201d The Bodhisattva ideal evolved from the Bodhisattva concept of the Pali Nikaya and gradually spread to a large part of Asia, particularly China, Japan, Korea and Vietnam. This form of Mahayana Buddhism influenced the people of these countries in almost every fields of life such as religion, politics, economics, sociology, psychology and culture. It has been rightly pointed out by Edward Conze that the two most noteworthy contributions of the Mahayana doctrine are the creation of the Bodhisattva ideal and the elaboration of the doctrine of Emptiness.\n \nAccording to Har Dayal, the Bodhisattva doctrine originated probably in the 2nd century B.C. He says,\u201d We may regard the second century B.C. as the chronological starting point for the development of the Bodhisattva.\u201d According to N. Dutta it was around 2nd or 1st century B.C.[1] \n \nMost religions teach us that the communication between the followers and God or Creator is based on an absolute belief in Him. If they have God\u2019s favour they will find luck and happiness in the present and future. But the Buddha differed from this view. He is with the opinion that morality, concentration and purification of mind are necessary for ultimate liberation. The Buddha also exhorted people to stay away from evil not because of the fear of punishment from God but from a sincere wish for the welfare of all beings. He urged people to cultivate good qualities and develop the powers inherent within us with self confidence.\n \nSantideva was a famous Buddhist philosopher saint. Though his life cannot be actually dated from references to him as found in historically datable sources we can infer that he lived in India during the last part of the seventh century and the first part of the eighth century. He followed the Mahayana tradition and has attained everlasting fame by composing Bodhicarayavatara and the Siksasamuccaya. These two books as a whole give a splendid account of Indian Mahayana thought on the theory and conduct of a Bodhisattva. The name of Santideva is associated above all with two extant texts the Bodhicaryavatara and the Sikshasamuchaya. (Sumanapal Bhikkhu, introductory remarks, 1)\n\n<h5>Notes<\/h5>\n#Dutta, N, Mahayana Buddhism, Sri Satguru Publication, (New Delhi, 1978, p. 1. see also, Bhikkhuni Gioi Hiong, Bodhisattva and Sunyata, Eastern Book Linkers, New Delhi, 2005, p. 125.",""],["Shantideva (Nariman)<\/a>","","","In this section of the book ''Literary History of Sanskrit Buddhism: (From Winternitz, Sylvain Levi, Huber)'', Gushtaspshah Kaikhushro Nariman presents a short description of the life and works of \u015a\u0101ntideva. Following a short paragraph on \u015a\u0101ntideva's life, he primarily focusses his attention on describing and quoting from his two main texts, the ''\u015aik\u1e63\u0101samuccaya'' and the ''Bodhicary\u0101vat\u0101ra'' while mentioning some of the Western scholarship on the texts.",""],["Shantideva (From But\u00f6n's History of Buddhism in India and Its Spread to Tibet, Translated by Lisa Stein and Ngawang Zangpo)<\/a>","","","Here is the \u015a\u0101ntideva section in ''But\u00f6n's History'' in full:\n\n'''Shantideva'''\n\nSeven marvelous tales are told concerning the history of the Victor\u2019s heir Shantideva:\n\n:(1) How Shantideva met his personal deity, (2) His activities in Nalanda, (3) refutation of opponents, (4) Conversion of Pasandaka proponents, (5) feeding beggars, (6) Helping a king, and (7) subduing Hindus.\n\n'''1. How Shantideva Met His Personal Deity'''\n\nIn Saurastra, south India, King Kalyanavarman was borne a son named Shantivarman. While [this prince] was young, he studied many different subjects. In particular, having requested from a renunciant adept the technique to accomplish the sword of Gentle Splendor, he practiced it and came to behold [the bodhisattva\u2019s] face. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sometime later, his father passed away, and the prince was to be enthroned the following morning. That night he had a dream in which noble [Gentle Splendor], seated on the throne that he was to occupy the next day, said to him,\n\n:My only son, this seat belongs to me. I am your spiritual mentor. For you and I to share this one throne Is by no means right.\n\nThe prince awoke from his dream and knew that it was impossible for him to assume the throne. So he fled and went to Nalanda, where he took ordination from Jayadeva, foremost among five hundred scholars, and became known as Shantideva.\n\n'''2. His Activities in Nalanda'''\n\nAs for his inner conduct, Shantideva received Noble [Bodhisattva Gentle Splendor's] teachings, settled his mind in a state of meditative evenness, and wrote profound treatises. Outwardly however, no one was aware of his conduct apart from his eating, sleeping, and moving about. As a result, he became known by the name \"Bhusuku who has only three concerns.\" \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Others judged his outward behavior and thought, \"Monastic life involves three cycles of activity\u2014[renunciation, meditation, and activity]\u2014but this [monk] engages in none of them. It is not right that he partake of the offerings given by the faithful: we must expel him. When it becomes his turn to recite the discourses, he will decide to leave on his own.\" \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0When ordered to recite the discourses, he replied that he was unable to. He asked his preceptor to give him the order and, when the preceptor did so, he consented. Some guessed that he knew nothing whatsoever and regarded him skeptically; in order to expose what was in his mind, they arranged a high throne in the midst of a large crowd. It was not obvious how he could get upon it, but he pressed down with his hands [on the throne] and [easily] ascended. At that, most began to have second thoughts. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Then he asked, \u201cAm I to recite something previously heard, or what has not been heard before?\u201d They asked that he recite something new and unknown. Because [his treatises] ''The Compendium of Training'' was too long and ''The Compendium of the Discourses'' too short, he recited ''Entering the Conduct of Bodhisattvas'', conveying vast meaning in few words. As he recited the chapter on sublime insight, with the words \"when everything substantial and insubstantial,\" he rose higher and higher into space until his form finally disappeared altogether. His voice, however, continued to resound until the recitation was complete, then he departed. Those with perfect retention compiled [the teaching] according to what they had heard, but differing versions arose, some with seven hundred, some with one thousand, and some with over one thousand verses, so doubts arose. [Shantideva] had said,\n\n:''The Compendium of Training'' Must be consulted again and again.\n\nAnd further,\n\n:Consult the abridged summary\u2014 ''The Compendium of the Discourses''.\n\nSince they did not recognize [these works] and had heard that [Shantideva] was residing in the south at the stupa of Glorious Qualities, two monks were sent to extend an invitation to him. When they met him, they asked [about the texts]. He informed them that ''The Compendium of Training'' and ''The Compendium of the Discourses'' were to be found in his storeroom's pillar, written in small Sanskrit letters, and advised them that the version of ''Entering the Conduct of Bodhisattvas'' in a full one thousand verses was the [correct] one. He gave the transmission on how to teach and practice the texts.\n\n'''3. Refutation of Opponents'''\n\nAfter that, Shantideva traveled to the east where he disputed in a large debate. Through his miraculous ability, he reconciled everyone and brought happiness to all.\n\n'''4. Conversion of Pasandaka Proponents'''\n\nIn a country not far to the west from Magadha, [Shantideva] lived in the vicinity of five hundred adherents of the Pasandaka view. On one occasion, a great disaster struck, exhausting all their food and water. Miserable, the people searched for someone able to acquire [food] who could serve as their leader and whom they would obey. The master, having gotten a begging bowl of rice, blessed it and was able to satisfy everyone [with the single bowl]. After that he turned them away from the Pasandaka view and converted them to the Sage\u2019s doctrine.\n\n'''5. Feeding Beggars'''\n\nOnce, a great famine struck: about one thousand beggars were starving and near death. The master provided them with nourishment and taught the doctrine, establishing them in a state of happiness.\n\n'''6. Helping a King'''\n\nThen in the east, the king of Arivishana was surrounded by indigent persons, intending to attack him. * Since it was possible that he could be killed, it was imperative to offer them money. [Shantideva] stood guard to protect the king, but the master had nothing more than a wooden sword bound with the seal of Noble [Bodhisattva Gentle Splendor]. The [king\u2019s] companions saw this and entreated the king, \"This man is a fraud! Look at his weapon!\" \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The enraged king said, \"Draw your sword!\" \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\"O Lord, this may harm you,\" begged [Shantideva], but the king replied,\n\"May I be harmed then! Draw it out nonetheless!\" \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\"In that case, please Lord, close one eye and look with the other,\" pleaded Shantideva. When the king did so, [Shantideva] drew the sword. Its radiance was so unbearable that it blinded the king\u2019s exposed eye. He begged forgiveness, took refuge, and converted to Buddhism.\n\n'''7. Subduing Hindus'''\n\nFollowing that, the master went south to Glorious Mountain, where he lived as did the followers of Ucchusman, with the possessions of a vagabond, naked, and subsisting on discarded remains cleaned from food pots. Kacalaha, a female servant of the king of Khatavihara, saw that the washing water she had thrown out boiled when it touched the master. At that time a Hindu teacher named Shankaradeva entreated the king, saying, \"The day after tomorrow I will draw Maheshvara\u2019s sacred circle in the sky, and if you are unable to destroy it, you must burn all the Buddhist texts and images and\nadopt non-Buddhist doctrines.\" \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The king convened the monastic community and related the matter to them. When no one promised that he could destroy the sacred circle, the king became troubled. The servant girl then related what she had seen, and the king gave the order to search [for Shantideva]. After looking everywhere, they finally discovered him sitting under a tree and told him about the situation. \u201cI am able [to destroy it],\u201d he said, and told them to prepare an urn of water, two pieces of clothing, and fire, which they did. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The next evening [Shankaradeva] drew the first lines [of the sacred circle], filling everyone around with doubt. On the morning of the second day, he drew the sacred circle. Just as the eastern gate was finished, the master [Shantideva] entered a meditative state and caused a great cyclone to rise, blowing away [the mandala] and wrecking or almost wrecking everything\u2014all plants, trees, and villages. The people gathered there were carried away, and the Hindu teachers were scattered, swept off in every direction like\ntiny birds in the wind. A great darkness fell [upon the area]. But then, from between his eyebrows, the master radiated light that showed the path for the king and queen. They were naked and caked with dust: he [provided] washing water, and they put on the new clothes, warmed themselves by the fire, and were comfortable. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Thereafter, the Hindu temples were destroyed and [their followers] were converted to Buddhism. That place is known even to this day as \"the land where non-Buddhists were vanquished.\" \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This master speaks of himself as an ordinary person, but Master Prajnakaramati refers to him as an exalted being. Krishnacharya states furthermore that [Shantideva] touched the lotuses of Gentle Melody\u2019s feet with the\ncrown of his head. This master composed three works: ''The Compendium of\nTraining'', a comprehensive teaching; ''The Compendium of the Discourses'', an\nabridged presentation; and ''Entering the Conduct of Bodhisattvas'', a concise\npresentation of vast meanings. It is said that more than one hundred commentaries to ''Entering the Conduct of Bodhisattvas'' existed in India, but only eight were translated into Tibetan.\n\n<h5>Notes<\/h5>\n*There is a word in the text here, ''ma tsa la'', which has confounded my erudite authorities, who suspect that it is not a Tibetan word.",""],["Seven-Part Cause and Effect Meditation for Bodhichitta (Berzin 2000)<\/a>","","","Bodhichitta is the aim to attain Buddhahood in order to help others as fully as is possible. The seven-part cause and effect method for generating this aim, and strengthening it once we\u2019ve developed it, takes us through a sequence of emotions and understandings, starting with equanimity, through recognizing everyone as having been our mothers to remembering motherly love and, with gratitude, wishing to repay that kindness. This leads to developing love and compassion equally for everyone, an exceptional resolve and, as a result of this causal sequence, a bodhichitta aim.",""],["Seven Points for Training the Mind<\/a>","","","Of the many mind training (lojong) texts that exist, Geshe Chekawa's ''Seven Points for Training the Mind'' is one of the most complete. The mind training tradition that developed in Tibet has its source in the words of the great Indian masters Nagarjuna and Shantideva. This particular text expands on the Tibetan master Geshe Langritangpa's ''Eight Verses from Training the Mind''. Although it was written in the twelfth century, Geshe Chekawa's advice is as relevant today as it was then because human nature has remained much the same. The text provides us with the means to transform our attitudes, gain increased mental control, develop a deeper understanding of reality and greater love, compassion and kindness towards other. Remarkably , the commitments and precepts set out by the author act as pertinent guidelines for a less stressful and more harmonious life in today's world. ([https:\/\/www.namsebangdzo.com\/Seven-Points-for-Mind-Training-An-Oral-commentary-p\/9789383441334.htm?srsltid=AfmBOooILlNUYvywSPPIs4ZU7lgasv50JGOYXsBRj3FvcDZrFZ3OAiiV Source Accessed Jan 31, 2025])",""],["Seven Important Points (Marmasth\u0101na) in the \u015aik\u1e63\u0101samuccaya<\/a>","","","",""],["Setting Out on the Great Way<\/a>","","","Setting Out on the Great Way brings together different perspectives on the origins and early history of Mah\u0101y\u0101na Buddhism and delves into selected aspects of its formative period. As the variety of the religion which conquered East Asia and also provided the matrix for the later development of Buddhist Tantra or Vajray\u0101na, Mah\u0101y\u0101na is regarded as one of the most significant forms of Buddhism, and its beginnings have long been the focus of intense scholarly attention and debate.\n\nThe essays in this volume address the latest findings in the field, including contributions by younger researchers vigorously critiquing the reappraisal of the Mah\u0101y\u0101na carried out by scholars in the last decades of the 20th century and the different understanding of the movement which they produced. As the study of Buddhism as a whole reorients itself to embrace new methods and paradigms, while at the same time coming to terms with exciting new manuscript discoveries, our picture of the Mah\u0101y\u0101na continues to change. This volume presents the latest developments in this ongoing re-evaluation of one of Buddhism\u2019s most important historical expressions. [https:\/\/www.equinoxpub.com\/home\/early-mahayana\/ (Source: Equinox Publishing)]",""],["Serenity in the Here and Now: Bodhicitta from a Modern Buddhist Sage (Lardizabal 2012)<\/a>","","","''Bodhicitta'' is both sublime and practical. Sages have confessed to its rigor in terms\nof contemplation and study, but it never stopped them from pursuing it nonetheless. The\nphilosopher-sage Thich Nhat Hanh was one who had a deep grasp of Bodhicitta which, due\nto his many experiences, have given it a twist of ancient and modern \u2013 yet all sacrosanct.\nThe explanations therein may not even satisfy a Western philosopher, yet it need not be,\nbecause Thay\u2019s (Hanh) discourse appeals from a flow of long-lasting Oriental training\nwhich is unique in itself.\n\nThe exposition provided for us highlights Bodhicitta as the be-all and end-all\nof life, coupled with rigorous meditation and contemplation. He came to a point when\nall life becomes meaningless if he alone pursues a path to peace. To satisfy this, he had\nto deliberately suspend his Nirvana so as to teach the whole world of a life lived with\nBodhicitta.\n\nThe article is therefore both an exposition and a response. Thich Nhat Hanh did\nall for the love of humanity, to shed light on the dullness of purposelessness and despair.\nNow that the good news has been enunciated, how will the readers go forth? He issues a\nfew practical tips, all in the effort of making Bodhicitta come \u201cin the flesh.\u201d Again, it will all\ndepend on those who wish to take up the challenge to enjoy a life worth living.",""],["Selflessness and Normativity: \u015a\u0101ntideva and Emptiness Ethics<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe crucial issue to examine here is the relationship between the Ownership view of self, which compellingly accommodates many of our firm intuitions with respect to agency and ethics, and the various theoretical programs that revise our belief in an owner of mental occurrences. In section 2.2, I address some of the glaring challenges No-Self views face in terms of providing both a compelling, general account of agency, and a specifically convincing account of ethical agency. I argue that No-Self views require re-description of some fundamental features of forward-looking agency and language-use, and I show how such re-descriptions face formidable problems that are better met by an Ownership view. . . . \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In section 2.3 of the present chapter, I will lay out the conceptual territory of contemporary views on selfhood. My goal is to better situate No-Self views. I specifically set up the conversation in light of the Madhyamaka-Buddhist \"emptiness\" thesis\u2014the view that nothing in reality has intrinsic existence or inherent essence (''svabh\u0101va''). I focus on Madhyamaka, because its ethical champion, \u015a\u0101ntideva provides one of the more systematic ethical treatises in the Mah\u0101y\u0101na corpus. Moreover, I need to situate Madhyamaka and \u015a\u0101ntideva\u2019s altruistic project in terms of competing Buddhist No-Self views. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In 2.4, I cover with greater detail the utilitarian-leaning ethics we may extract from \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' and his ''\u015aik\u1e63\u0101samuccaya''. \u015a\u0101ntideva provides us with a version of the No-Self view that presumably aims to derive moral conclusions from ontological insights. Furthermore, as theorists like Charles Goodman have contended, \u015a\u0101ntideva's work aims to justify a version of act-consequentialism, which promotes altruism and agent-neutral ethics.[4] This should be taken seriously, because there are independently compelling reasons to disavow the belief in a real self or a real owner of experiences. So if we can develop a workable ethics out of such insight, then we may have an ethically compelling reason to dispense with our belief in real selves. . . . \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0. . . Finally, in 2.5, I will also assess some of the leading reconstructions of the crucial passages, 101-103, in chapter 8 of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra''. In these passages, \u015a\u0101ntideva argues that we must endorse robust altruism. I will ultimately conclude, like Harris,[7] that denying the existence of the self fails in any straightforward way to justify an altruistic moral imperative. There may be better ways to reconstruct \u015a\u0101ntideva's work. However, I cannot currently devise a strategy for rescuing \u015a\u0101ntideva's argument (although I provide some original takes on the leading critiques of his argument, while providing a metaphysical option that might bolster \u015a\u0101ntideva\u2019s thesis). It seems to me that the most compelling reason I might have for helping someone\u2014or for being committed to altruism\u2014is through some form of identification with that person. At some general level of empathic identity, your pain might as well be my pain: this is something we can share. At some level of metaphysical description \"we are all one,\" and so any suffering is suffering for all. At some level of social generality, I would want to be free of pain, and I believe that this is a right that anyone who is sufficiently unbiased would have to extend to everyone in a Rawlsian-contractualist sort of way. However, in all these scenarios\u2014pace the Buddhist emphasis on \"emptiness\"\u2014the important distinction between self and other is always maintained. The key to altruism, I believe, rests somewhere in the paradoxical notion of forging real identity amidst accepted difference. (Maroufkhani, introduction, 39\u201347)",""],["Selfless Ethics: The Equality of Non-Existence<\/a>","","","A number of scholars have attempted to situate the Buddha's teachings within the primary Western ethical theories, namely consequentialism, deontology, and virtue ethics. One challenge that each has confronted is Buddhism's emphasis on the ultimate non-existence of the self. In his writings, Charles Goodman has put forward an account of how the realization of the ultimate non-existence of the self would lead a practitioner to consequentialism. The present comment challenges the account offered by Goodman, and argues that an ethical-particularist account better squares Buddhist ethics with Buddhist metaphysics. This comment also shows how Goodman's more recent work, while constituting a significant retreat from his earlier argumentation, still fails to motivate a consequentialist reading of Buddhist ethics.",""],["Selfhood and the Metaphysics of Altruism<\/a>","","","'''Abstract'''\n\nAltruistic and greater-good considerations are not only fundamental aspects of ethical maturity, but also a basic means for coming to know each other. Rational egoism (the view that practical rationality requires some form of personal pay-off for the goal-driven agent) is not so easily snubbed, nor has it fallen terribly out of fashion in the social sciences and economics. I argue that it is not a truism that altruism is less natural than egocentrism for an ordinary self. It is false. I aim to reconceive the problem that altruistic considerations seem less rational than justified, egocentric considerations. I conclude that the self can identify with ''subjectivity'' as such, and thereby advance the interests of a \"we-self.\" While epistemically distant, the \"we-self\" is ontologically prior to the ego. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0I conceive the problem in terms of a central distinction in Indian philosophy; the distinction between an ego-self (''aha\u1e45k\u0101ra'') and either a bundle of property tropes (as we find in schools of Buddhist philosophy), or a persisting synthesizer of experiences that is not solely identified as \"this body\" (as we find in Monistic-\u015aaivism). For M\u0101dhyamika-Buddhist thinkers like \u015a\u0101ntideva (c. 8th century C.E.), an error-theory of self provides good reasons for altruism. I argue that this is logically unconvincing. In chapter 3, I appropriate Levinas\u2019s discussion of the Other\/other to develop a Buddhist-inspired, Emptiness Ethics. However, I dismantle this in chapter 4, where I appeal to aspectual metaphysics, particularly, the notion of composition as identity (CAI), to clarify not only the rational status of other-centric considerations, but the very possibility of acting on such considerations. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In chapter 4, I offer a \u015aaivist-inspired solution to the problem of other minds. Borrowing from Abhinavagupta (c. 10th-11th century C.E.), I contend that the possibility of identifying with and acting for a larger whole lies in recognizing ourselves as both individuals and others (''bhed\u0101bheda''). I develop this by showing how normativity and a concept of selfhood go hand in hand; and, furthermore, the reflexivity of consciousness allows us to recognize a self that is not limited to only practical and narrative identities, but to ''self as such''.",""],["Self-Sceptical Ethics and Selfless Morality: A Historical and Cross-Cultural Overview<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIt is natural to think that, if the ego is an illusion, then egoism cannot stand. This is more than just natural, perhaps, if the 'ego' is simply the self referred to in first-person terms, and if 'egoism' is a generalized claim, for example a claim intended in an ethical (or some normative) sense.[1] If egoism 'cannot stand', in some such sense, this would not amount to denying that 'self-serving' patterns of behaviour might predominate regardless; and even where they seem restrained or muted, nothing in such an unmasking of illusion would rule out that roughly 'selfish' motives may underlie generosity, cooperation and the like. The fact that many such motives are unconscious may mean that, for better or worse, a better theoretical understanding of identity and personhood might not dislodge them. But the natural thought, the idea that egoism 'cannot stand', is rather that egoism could not be ''valid'' if the ego is an illusion.[2] That is to say, egoism \u2013 ''qua'' fundamental normative standard \u2013 would seem to be left without any prospect of justification if 'ego' and 'self' turn out to be illusory and thus disqualified from providing any ontological or referential basis for such posits as 'egoism' and 'self-interest'. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Moreover, normative egoism may not be the only view that would turn out to lack justification; the same disqualification might apply also to conceptions of duties that are alleged to depend fundamentally on who one happens to be: someone's legal guardian, heir, senior officer, etc.[3] Some would even say that the disqualification\nshould go global, in the sense that, once selfhood has been debunked, the subversion must \u2013 supposedly \u2013 be seen as undermining all of ethics. In the absence of a 'self' for any kind of genuine self-orientation, they say, nothing at all could be justified, at least in the sort of ultimate sense discussed by moral theorists and their detractors \u2013 detractors such as existentialists who flirt with a moral anti-realism of this kind.[4] Yet\nmost would feel that this reaction goes too far. A global rejection of all ethics, besides being so alien a notion as to be almost irrelevant to theorist and layperson alike,[5] hardly seems to follow from scepticism about only one particular kind of entity, such as 'the self'. Nonetheless, a transformation in our understanding of selfhood might well have profound ethical implications \u2013 implications ''within'' ethics. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Some of these ideas for adjusting our ethical orientation(s) may be 'natural' ways of responding to the claim that the ego is an illusion, but there are two sets of problems to consider: (a) Could any argument be robust enough and convincing enough to justify reconceptualizing what we mean by a sense of self or identity, let alone debunking such basic elements of common sense as these (e.g. relegating the common reference of 'I' and 'me' to the status of a mere illusion)? And (b) Even if there are grounds for debunking the notion of personal identity, be they philosophical or scientific, and even if they seem to be decisive with respect to ontology, must there be any ethical implications, let alone any outright disqualification of moral outlooks that already structure many people's lives?[6] Here I mainly consider the second question; but, reflecting the structure of this volume as a whole, I shall begin and end with some historical context for these questions. (Davis, preliminary remarks, 1\u20132)\n\n<h5>Notes<\/h5>\n#It would seem that 'psychological egoism' would be even more of a non-starter, as it probably is in any case; but the qualification in my next sentence complicates the task of explaining how and why that would be so.\n#The (different) question of whether egoism is ''morally'' justifiable might not even arise, if in this sense egoism is not ''theoretically'' valid \u2013 that is, lacking the metaphysical credentials that would be required for a place in any ontology.\n#These so-called 'agent-relative' duties (conceived as ''justified'' by their alleged agent-relativity) would also be disqualified by moral consequentialists \u2013 who hasten to add, though, that such duties can be important (even crucial) in serving a larger purpose, such as overall well-being. Illusionists about selfhood, not to mention those who critique notions of identity in more nuanced ways, could make the same accommodation, if they share that purpose. There are other views, situated somewhere between egoism and agent-relative deontology, which often go by the name of 'individualism', and which underlie certain liberal views in political philosophy; many of those views would also seem to be threatened \u2013 in their foundations \u2013 by any unmasking of the self as an illusion.\n#We are here concerned primarily with ethics and only secondarily with meta-ethics, so concerns with moral anti-realism will remain mostly in the background; I do include at the end of this chapter, however, a few comments on the intersection of meta-ethics and the metaphysics of personhood (see also notes 34, 37 and 38 below).\n#The term 'ethics' will be used here in such a way as to cover more than 'morality'. Global rejections of ''moral'' truth warrant consideration, at least for theorists. Some other chapters in this volume also take seriously Pyrrhonist rejections \u2013 even those that go beyond their more usual ''suspensions'' \u2013 of moral belief; and yet, insofar as the Pyrrhonist goal is ''ataraxia'', which is meant to be a ''desirable'' state of mind, this goal can itself be considered ethical in a broad axiological sense.\n#Perhaps most ambitiously, Charles Goodman (2009) argues that a morally demanding form of impartial consequentialism follows from reductionism about personal identity (in conjunction with other elements of Buddhist axiology); cf. earlier work in this vein by Siderits (2000). For the most part, in this volume, we consider more modest ethical claims \u2013 sometimes prudential claims having to do with value(s) agents can find in their own lives, sometimes a moral altruism that leaves open the full shape of whatever moral theory should prevail. Claims like Goodman's, however \u2013 focused on impartiality and\/or cosmopolitan concern \u2013 surface in Chaps. 2, 5, 10, 11 and 13, respectively by Griffin, Davis & Renaud, Ramlakhan, Harris and Davis & Sahni.",""],["Self-Protection through Mindfulness, \u015a\u0101ntideva<\/a>","","","According to the compilers, this section of the book ''The Meditative Way: Readings in the Theory and Practice of Buddhist Meditation'' contains extracts from \u015a\u0101ntideva's ''\u015aik\u1e63\u0101samuccaya''. The edition they utilize is that edited by Cecil Bendall: ''\u00c7iksh\u0101samuccaya, A Compendium of Buddhistic Teaching Compiled by \u00c7\u0101ntideva''. 's-Gravenhage: Mouton, 1957, pp. 118\u2013124, 228\u2013237.",""],["Seeing from All Sides<\/a>","","","This chapter will explore \u015a\u0101ntideva's presentation of the practice of substituting one's own perspective on oneself with that of another. It will focus especially upon his literary strategies to create in his readers the capacity to perform this practice. A lot of the chapter will center upon the logic and the metaphors within the text itself. It will also consider some provocative statements on the different, but perhaps relevant way a master actor sees herself from the viewpoint of her audience. In this I will draw upon the writings of the renowned Japanese dramatist and theorist of N\u014dh Zeami Motokiyo (c. 1363-c. 1443). I want to explore the phenomenon of seeing oneself from the vantage of others both in terms of \u015a\u0101ntideva's goal of compassion and in terms of its larger potentials in the phenomenology and ethics of being in the world, as intimated in Zeami's artistic vision. (Gyatso, \"Seeing from All Sides,\" 101)",""],["Seeing Sentient Beings: \u015a\u0101ntideva's Moral Phenomenology<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nWhat do we gain from reading \u015a\u0101ntideva as a moral phenomenologist? For\none thing, we avoid the procrustean strategy of locating him in the standard Western doxography of ethical positions comprising areteic, deontological,\nand consequentialist ethics, and then having to explain away all of the differences between his views and the doctrines central to everyone else in each of those philosophical systems (''siddh\u0101ntas''). I have argued elsewhere for this understanding,[1] and will not repeat those arguments here. More importantly, we open ourselves to a very different way of thinking about the content of ethics and moral development than those dominant in Western ethical thought, and we find in classical Indian ethics a way of responding to some important contemporary moral issues. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In this chapter, I will first explore a bit more deeply the idea of moral phenomenology and \u015a\u0101ntideva's account of moral cultivation. I will then turn to the use to which we can put moral phenomenology in thinking about phenomena like implicit bias, and conclude with a few remarks about how to imagine the bodhisattva vows in the contemporary world. (Garfield, preliminary remarks, 192)\n\n<h5>Notes<\/h5>\n#Garfield, \"What Is It Like to Be a Bodhisattva\"; Garfield, \"Mindfulness and Ethics\"; Garfield, \"Buddhistische Ethiks\"; Garfield, ''Engaging Buddhism''.",""],["Searching for the Self<\/a>","","","In Searching for the Self the Dalai Lama leads us to delve deeply into the topic of the emptiness of inherent existence, presenting it from a variety of approaches while focusing on identifying our erroneous views and directing us to the actual mode of existence of all persons and phenomena. \n\nPlacing our study of reality within the auspicious context of a compassionate motivation to benefit all sentient beings, the Dalai Lama explains why realizing emptiness is important and what qualities are needed to do that, and he evaluates various tenet systems\u2019 perspectives on this vast topic. He then helps us understand our perceptions and the mental states involved in both our ignorant and accurate cognitions. He examines inherent existence and other fantasized ways of existence that we seek to disprove through reasoned analysis and presents the Middle Way view that abandons all extremes. The closing chapters by Thubten Chodron discuss the three characteristics of impermanence, unsatisfactoriness, and not-self as explained in the P\u0101li tradition and show how meditation on these can lead to the meditative breakthrough to realize nirv\u0101\u1e47a. \n\nEngaging in this investigation with His Holiness will challenge our deepest-held beliefs and uproot false ways of viewing ourselves and the world that are so habitual we don\u2019t even notice them. Get ready to be challenged and intrigued, for realizing the nature of reality has the power to cut our defilements at the root and free us from cyclic existence forever!\n\n[https:\/\/wisdomexperience.org\/product\/searching-for-the-self\/ (Source: Wisdom Publications)]",""],["Scripture of the Lotus Blossom of the Fine Dharma<\/a>","","","Originally published in 1976, Leon Hurvitz's monumental translation of the Lotus Sutra is the work scholars have preferred for decades. Hailed by critics as an \"extraordinary\" and \"magnificent\" achievement, Hurvitz's translation is based on the best known Chinese version of the text and includes passages of the original Sanskrit that were omitted from the Chinese.\n \nBeloved for its mythology and literary artistry, the Lotus Sutra is one of the most popular and influential texts of Mahayana Buddhism, asserting that there is only one path to enlightenment, the bodhisattva path, and that all followers without exception can achieve supreme awakening. The text argues that the Buddha cannot be delimited by time and space and that a common intent underlies the diversity of Buddhist teachings. Through parables of the burning house, the wayward son, and other tales that have come to be known throughout East Asia, the sutra skillfully concretizes abstract religious concepts and clarifies bold claims about the Buddhist tradition. Urging devotees to revivify doctrine through recitation and interpretation, the sutra powered an organic process of remaking that not only kept its content alive in the poetry and art of premodern Asia but also introduced new forms of practice and scriptural study into contemporary Buddhism. Stephen F. Teiser's foreword addresses this vital quality of the sutra, discusses its background, and reflects on the enduring relevance of Hurvitz's critical work. [http:\/\/cup.columbia.edu\/book\/scripture-of-the-lotus-blossom-of-the-fine-dharma\/9780231148955 Columbia University Press]",""],["Sa\u1e45gharak\u1e63ita-avad\u0101na (Hiraoka)<\/a>","","","Japanese translation of the ''Sa\u1e45gharak\u1e63it\u0101vad\u0101na'' (stories 23\u201325) from the Sanskrit, based on ''The Divy\u0101vad\u0101na, A Collection of Early Buddhist Legends'' edited by E. B. Cowell and Robert Alexander Neil.",""],["Sa\u1e43s\u0101ra, Nirv\u0101\u1e47a, and Buddha Nature<\/a>","","","Knowledge of buddha nature reveals and reconciles the paradox of how the mind can be the basis for both the duhkha of samsara (the unpurified mind) and the bliss and fulfillment of nirvana (the purified mind). To illustrate this, ''Sa\u1e43s\u0101ra, Nirv\u0101\u1e47a, and Buddha Nature'' first takes readers through Buddhist thought on the self, the four truths, and their sixteen attributes. It then explains afflictions\u2014including how they arise and their antidotes\u2014followed by an examination of karma and cyclic existence, and, finally, a deep and thorough elucidation of buddha nature. ''Sa\u1e43s\u0101ra, Nirv\u0101\u1e47a, and Buddha Nature'' shows us how to purify our minds and cultivate awakened qualities. \n \nThis is the third volume in the Dalai Lama\u2019s definitive and comprehensive series on the stages of the Buddhist path, ''The Library of Wisdom and Compassion''. Volume 1, ''Approaching the Buddhist Path'',contains introductory material that sets the context for Buddhist practice. Volume 2, ''The Foundation of Buddhist Practice'', describes the important teachings that help us establish a flourishing Dharma practice. ''Sa\u1e43s\u0101ra, Nirv\u0101\u1e47a, and Buddha Nature'' can be read as the logical next step in this series or enjoyed on its own. (Source: [https:\/\/wisdomexperience.org\/product\/samsara-nirvana-and-buddha-nature\/ Wisdom Publications])",""],["Sa\u1e43gharak\u1e63it\u0101vad\u0101nam (Vaidya, P. L.)<\/a>","","","A Sanskrit critical edition of the ''Sa\u1e43gharak\u1e63it\u0101vad\u0101na'', edited by P. L. Vaidya. Published by the Mithila Institute, 1959. Includes chapter 23, ''Sa\u1e43gharak\u1e63it\u0101vad\u0101nam'', chapter 24, ''N\u0101gakum\u0101r\u0101vad\u0101nam'', and chapter 25, ''Sa\u1e43gharak\u1e63it\u0101vad\u0101nasya \u015ae\u1e63a\u1e25'', which constitute a cycle of stories about the monk Sa\u1e43gharak\u1e63ita.",""],["Sa\u1e43gharak\u1e63it\u0101vad\u0101na (Bibliotheca Polyglotta)<\/a>","","","A transliterated version of the ''Sa\u1e43gharak\u1e63it\u0101vad\u0101na'' in the available Sanskrit and Tibetan from the ''Pravrajy\u0101vastu'' of the ''M\u016blasarv\u0101stiv\u0101davinaya'' on the Bibliotheca Polyglotta website. According to the notes for the MSV on the website: \"The work on the MSV on the Bibliotheca Polyglotta site stands on the shoulders on various Giants: Ulrich Pagel provided the complete transliterated Tibetan text from the Derge, and Shayne Clarke provided invaluable help in generously giving us access to his unpublished pdfs with complete parsing of san, tib and chi of all the vastus.\"",""],["Sa\u1e43gharakshita (Cowell and Neil)<\/a>","","","Sanskrit transliteration of the ''Sa\u1e43gharak\u1e63it\u0101vad\u0101na'', edited by Edward Byles Cowell and Robert Alexander Neil. Includes chapters 23\u201325 of the Divy\u0101vad\u0101na, which constitute a cycle of stories about the monk Sa\u1e43gharak\u1e63ita.",""],["Satori e no michi<\/a>","","","Japanese translation of the ''Bodhicary\u0101vat\u0101ra'' by Ensh\u014d Kanakura, published 1958.",""],["Sarvadharm\u0101prav\u1e5bttinirde\u015ba (Braarvig, J.)<\/a>","","","The ''Sarvadharm\u0101prav\u1e5bttinirde\u015ba'' belongs to the great mass of literature representing the middle period of Mah\u0101y\u0101na s\u016btra literature. As such it is quite difficult to date with certainty, as it neither represents any outstanding or special doctrinal viewpoint, nor has been much employed as a canonical source in later scholastic literature. It is however still interesting for, among other things, its standpoints on the teachings and implications of emptiness, and its views on arrogance and judging others for their religious views. It also warns against the purely rhetorical use of Mah\u0101y\u0101na doctrines, such as the teaching on emptiness. The text is also itself a very typical example of what aptly can be called \"Mah\u0101y\u0101na Rhetoric\". (Source: [https:\/\/www2.hf.uio.no\/polyglotta\/index.php?page=volume&vid=73 Bibliotheca Polyglotta])",""],["Santideva, un mistico del Buddhismo<\/a>","","","",""],["Santideva's Bodhicharyavatara (Weeraratne)<\/a>","","","",""],["Santideva's Bodhicary\u0101vat\u0101ra<\/a>","","","'''Abstract'''\n\nThe purpose of this paper is to study 'Santideva's Bodhicary\u0101vat\u0101ra.' I do not explore it in detail, but rather in general. The legendary biography of Santideva is included. The role of the text, Bodhicaryav\u0101t\u0101ra, and remarks on the text, made by various scholars throughout history, are also mentioned. The meaning of bodhi or bodhisattva is clarified to some degree. The bodhicaryas, the ways of the Bodhisattvas, are explained, such as Bodhicitta, the awakening mind; P\u0101ramit\u0101s, perfections; and Bodhisattva-bh\u016bmis, the stages of Bodhisattva. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The summary of the Bodhicaryav\u0101t\u0101ra is also included. The last parts of the paper are brief studies of each chapter.",""],["Santideva (Indian Antiquary, Vol. 42, 1913)<\/a>","","","In this short article Hara Prasad Shastri provides a summary of \u015a\u0101ntideva's life and works, touching on the ''Bodhicary\u0101vat\u0101ra'', ''\u015aik\u1e63\u0101samuccaya'', and the ''S\u016btrasamuccaya'' (the latter being a text that the author attributes to \u015a\u0101ntideva). While briefly noting the scholarship associated with the first two texts up to the time of writing, Shastri also mentions \u015a\u0101ntideva's life story, familial relations, and the legendary story at N\u0101landa, details of which are based on three palm-leaves he acquired, No. 9990 of the Government Collection of the Asiatic Society of Nepal. Shastri also notes that \u015a\u0101ntideva is also listed as the author of several tantric works, including one titled ''\u015ar\u012bguhyasam\u0101jamah\u0101yogatantrabalividhi\u1e25''.",""],["Sam\u0101dhir\u0101jas\u016btra (Vira and Chandra)<\/a>","","","A facsimile edition of the Sanskrit text of the ''Sam\u0101dhir\u0101jas\u016btra'', edited by Lokesh Chandra and Raghu Vira. Published by the International Academy of Indian Culture, 1974. Introduction in English.",""],["Sam\u0101dhir\u0101jas\u016btra (Vaidya, P. L.)<\/a>","","","A critical Sanskrit edition of the ''Sam\u0101dhir\u0101jas\u016btra'', edited by P. L. Vaidya. Published by The Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1961.",""],["Sam\u0101dhir\u0101ja-S\u016btram (Das, Sarat)<\/a>","","","A critical Sanskrit edition of the ''Sam\u0101dhir\u0101jas\u016btra'', edited by Sarat Chandra Das and Pandit Harimohan Vidy\u0101bh\u016bshan. Published by The Buddhist Text Society of India, 1896.",""],["Samantabhadracary\u0101-pra\u1e47idh\u0101nar\u0101ja (Devi)<\/a>","","","Critically edited edition of the ''Bhadracary\u0101pra\u1e47idh\u0101nar\u0101ja'' by Sushama Devi. Includes texts in Tibetan, Sanskrit, and Chinese.\n\nThe Samantabhadracary\u0101-pra\u1e47idh\u0101nar\u0101ja -which is more commonly known as Bhadracari in Sanskrit or Bra\u1e45-spyod in Tibetan, whereas Winternitz, ''Hist. of Indian Lit.'', II. 326, calls it Bhadracar\u012b-pra\u1e45idh\u0101na-g\u0101th\u0101\u1e25 -is a long prayer in melodious dodhaka stanzas which may safely be said to rank among the most beautiful products of Buddhist literature and among the most characteristic expressions of Buddhist piety. It has since the 4th century A.D. been used for purposes of worship in all countries of Mah\u0101y\u0101na Buddhism. It belongs to a trio of texts, the other two being the Ma\u00f1ju\u015br\u012b-j\u00f1anasattvasya param\u0101rthan\u0101ma-sa\u1e45g\u012bti\u1e25 and the \u0100rya-praj\u00f1\u0101p\u0101ramit\u0101-sa\u00f1caya-g\u0101th\u0101. In Sanskrit manuscripts as well as in the Chinese translations - it was translated into this language several times in the 4th and 8th century and into Tibetan in the 9th century - this text is found at the end of the Ga\u1e47\u1e0davyuha, but it occurs also as an independent text. The text may be divided into four parts. a prose preamble, the main body of the work (stanza 1-42) containing pious effusions, adorations. prayers, confessions of sin, enumerations of the virtues of the Jinas, expressions of humility and obedience etc., the introduction of Samantabhadra as the object of devotion, and the phala\u015bruti i.e. the good derived by reciting, preaching or hearing the text. In this volume Mrs. Sushama Devi has edited the Sanskrit, Tibetan and Chinese texts. The manuscripts used are a Peking xylograph, giving the Sanskrit text - which is written in Buddhist G\u0101th\u0101 (so-called Hybrid) Sanskrit - in Lantsha and Tibetan characters together with the corresponding Tibetan translation (collection Raghu Vira); a photographic reprint in Siddham characters followed by three Chinese translations, the whole text of this source being photographically reproduced in the present edition. The Tibetan text as presented by Mrs. Sushama Devi is based on four different xylographed editions. The edition has been prepared with much care and the various texts are conveniently arranged. In order to ist those Sanskritists who are not familiar with Buddhist G\u0101th\u0101 a ch\u0101y\u0101 or interpretation in normal classical Sanskrit has been added (p. 15 ff.). There is also a very useful summary of the contents (p. 22 ff.) and a Sanskrit-Tibetan index (p. 158 ff.). The young authoress deserves our gratitude for her appreciable piece of work. (Source: Review by J. Gonda, ''Central Asiatic Journal'' Vol. 4, no. 4 (1959): 313-314)",""],["Sakya Pa\u1e47\u1e0dita's Ritual for Generating the Mind According to the Madhyamaka Tradition (dbu ma lugs kyi sems bskyed kyi cho ga) (Chao 2023)<\/a>","","","'''Abstract'''\n\nThe following thesis presents the first annotated English translation of the ''Ritual for Generating the Mind According to the Madhyamaka Tradition (dbu ma lugs kyi sems bskyed kyi cho ga)''. It is one of over one hundred texts of Sakya Pa\u1e47\u1e0dita Kunga Gyaltsen (''sa skya pa\u1e47\u1e0dita kun dga' rgyal mtshan'', 1079-1153) in the ''Collected Works of The Founding Masters of the Sakya'' (''sa skya bka\u2019 \u2019bum''). Through his role as one of\nthe five founders of the Sakya school and his polemic works, ''A Clear Differentiation of the Three Codes'' (''sdom gsum rab dbye''), Sakya Pa\u1e47\u1e0dita\u2019s perspectives on the bodhicitta vow have had a profound and long-lasting impact in Tibetan Buddhism. This text provides a window to further understand his thoughts on the ritual related aspects of the bodhicitta vow.\n\nThere are two main parts: an introduction and an annotated translation. Part One consists of contextualization of the text and textual analysis. It begins with an introduction to ritual manuals for conferring or taking the bodhicitta vow. This is followed by an introduction of the author, including exploration of the text in relationship to other texts in the author\u2019s literary corpus. Then the thesis delves into an in-depth analysis of the text. This includes identification of its target readership, structure of the text, and two key messages presented in the text: advocacy of a clear differentiation of two ritual traditions, which are termed as the Cittam\u0101tra tradition and the Madhyamaka tradition by the author, and key elements of the ritual of the bodhicitta vow prescribed in the text. The final section of Part One presents the historical context of the author\u2019s position of calling for recognition of the two ritual traditions and a strict\nadherence to either of the traditions.\n\nPart Two begins with an introduction listing textual witnesses for the translation. It then discusses translation choices in terms of the presence of footnotes, the selected way to render the key term ''sems bskyed'' in English, and treatment of citations. The main section of Part Two consists in an annotated translation of the ''Ritual for Generating the Mind According to the Madhyamaka Tradition''. The translation is accompanied by a topical outline created by the translator for ease of reference.\n\nThis thesis contributes to the overall understanding of ''bodhicittop\u0101da'' ritual manuals, and specifically Sakya Pa\u1e47\u1e0dita\u2019s views on the two Indian ritual traditions and what constitutes a Madhyamaka-tradition ritual.",""],["Saddharmapu\u1e47\u1e0dar\u012bkas\u016btram (Dutt, N.)<\/a>","","","A critical Sanskrit edition of the ''Saddharmapu\u1e47\u1e0dar\u012bkas\u016btra'' with N. D. Mironov's Readings from Central Asian MSS. Revised by Nalinaksha Dutt. Published by The Asiatic Society, 1953.",""],["Saddharmapu\u1e47\u1e0dar\u012bkas\u016btram (Das, Ram Mohan)<\/a>","","","A Hindi translation of the ''Saddharmapu\u1e47\u1e0dar\u012bkas\u016btra'', with Sanskrit text, introductory matter in Hindi and some notes in English. Translated by Ram Mohan Das, 1966.",""],["Saddharmapu\u1e47\u1e0dar\u012bkas\u016btra (Vaidya, P. L.)<\/a>","","","A critical Sanskrit edition of the ''Saddharmapu\u1e47\u1e0dar\u012bkas\u016btra'', with an introduction in English and Hindi. Edited by P. L. Vaidya. Published by The Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1960.",""],["Saddharmapu\u1e47\u1e0dar\u012bkan\u0101mamah\u0101y\u0101nas\u016btram (Kawaguchi and Ikeda)<\/a>","","","A Sanskrit edition of the ''Saddharmapu\u1e47\u1e0dar\u012bkas\u016btra''. Per Hajime Nakamura, it was photographically duplicated by Ekai Kawaguchi and Chotatsu Ikeda from a palm-leaf manuscript. In Sanskrit; introduction in English and Japanese and table of contents in Japanese. Published by Bonbun Hokekyo Ryofukai, 1926.",""],["Saddharmapu\u1e47\u1e0dar\u012bka-s\u016btram (Wogihara and Tsuchida)<\/a>","","","A romanized and revised text of the Bibliotheca Buddhica publication of the ''Saddharmapu\u1e47\u1e0dar\u012bkas\u016btra'' (edited by H. Kern and Bunyiu Nanjio) based upon a Skt. MS. and Tibetan and Chinese translations. Edited by Unrai Wogihara and Chikao Tsuchida. In Sanskrit; prefatory matter in Japanese.",""],["Saddharmapu\u1e47\u1e0dar\u012bka (MLBD 1992)<\/a>","","","A critical Sanskrit edition of the ''Saddharmapu\u1e47\u1e0dar\u012bkas\u016btra''. This is a reprint of the first Indian edition, published in 1965 by Motilal Banarsidass.",""],["Saddharmapu\u1e47\u1e0dar\u012bka (1908)<\/a>","","","A critical Sanskrit edition of the ''Saddharmapu\u1e47\u1e0dar\u012bkas\u016btra'', edited by H. Kern and Bunyiu Nanjio, 1908-1912.",""],["Saddharmalankavatarasutram (Vaidya, P. L.)<\/a>","","","A critical Sanskrit edition of the ''La\u1e45k\u0101vat\u0101ras\u016btra'', edited by P. L. Vaidya. With introduction in Hindi and English. Published by The Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1963.",""],["Saddharma-Pu\u1e47\u1e0dar\u012bka-S\u016btra: Kashgar Manuscript<\/a>","","","An edition of the ''Saddharmapu\u1e47\u1e0dar\u012bkas\u016btra'' from a Kashgar manuscript, edited by Lokesh Chandra, with a foreword by Heinz Bechert. This is a reproduction of the text preserved in the Petrovsky Collection in the Leningrad Section of the Academy of Sciences of the USSR (now the Russian Academy of Sciences). In Sanskrit (later Brahmi script); prefatory matter in English.",""],["Saddharma-Pu\u1e47\u1e0dar\u012bka or the Lotus of the True Law (1963)<\/a>","","","The Lotus Sutra, one of the most significant texts of Mahayana Buddhism, is presented here complete, in the authoritative translation of H. Kern.\n\nKern presents the original Buddhist scriptures in their chaptered format, as they begin with the Shakyamuni Buddha lapsing into a deep meditative consciousness. During this state, he perceives a vast ray of light, that shine upon and give light to other buddha-fields far to the East. Following this momentous display, we are given the lessons of early Buddhism, how the spiritual path of the bodhisattva allows for the attainment of the status of Buddha and complete enlightenment.\n\nWe also hear of various parables and moral teachings, of those who petition the Buddhas with questions or requests for spiritual guidance. Mythological tales, such as the creation and discovery of the Magic City with its symbolic treasures, are also related. The later chapters, which expound further upon the immortal nature of the Buddha character, and the timeless wisdom that he espouses, count among the finest explanations of the Buddhist faith ever written.\n\nH. Kern renders the stories and spiritual lessons in superb English, with utmost care taken not to misinterpret or dilute the guidance. ([https:\/\/bookshop.org\/books\/the-lotus-sutra-saddharma-pundarika-the-lotus-of-the-true-law-the-ancient-mahayana-buddhist-text-complete\/9781789872200 Source Accessed Jan 5, 2022])",""],["Saddharma-Pu\u1e47\u1e0dar\u012bka or the Lotus of the True Law (1884)<\/a>","","","An English translation of the ''Saddharmapu\u1e47\u1e0dar\u012bkas\u016btra'' by H. Kern. Published by the Clarendon Press in 1884 as vol. 21 of the The Sacred Books of the East series.",""],["Sacred Words, Living Practice: Patrul Rinpoche and the Bodhicary\u0101vat\u0101ra<\/a>","","","Patrul Rinpoche (1808-1887) transformed the transmission of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' in eastern Tibet through his innovative practice-oriented approach, teaching the text over one hundred times and making it accessible to both monastic and lay audiences. Rather than composing a full commentary, he created three practical works: a step-by-step practice manual (''Spyod 'jug sgom rim''), structural outline (''sa bcad''), and lineage prayer (''brgyud 'debs''). His distinctive \"three opportunities\" method emphasized practical application through specific moments of intention refinement, focusing on bodhicitta as the foundation of all practice while integrating the ''Bodhicary\u0101vat\u0101ra'' with Dzogchen view and mind training traditions.\n\nHis influence extended through prominent disciples including Ju Mipham, whose ''Norbu Ketaka'' commentary sparked important philosophical debates, and Khenpo Kunpal, whose ''Drops of Nectar'' preserved Patrul's oral teaching tradition. This practice-oriented transmission established a network of study centers and democratized access to the text's teachings, making Patrul perhaps the most influential figure in popularizing the ''Bodhicary\u0101vat\u0101ra'' and ensuring its continued relevance as a living practice tradition rather than merely an object of scholarly study.",""],["R\u0101\u1e63\u1e6drap\u0101laparip\u1e5bcch\u0101: S\u016btra du Mah\u0101y\u0101na (1992)<\/a>","","","Critical Sanskrit edition of the ''R\u0101\u1e63\u1e6drap\u0101laparip\u1e5bcch\u0101s\u016btra'' edited by Louis Finot, with an introduction in French.",""],["R\u0101\u1e63\u1e6drap\u0101laparip\u1e5bcch\u0101: S\u016btra du Mah\u0101y\u0101na (1901)<\/a>","","","Critical Sanskrit edition of the ''R\u0101\u1e63\u1e6drap\u0101laparip\u1e5bcch\u0101s\u016btra'' edited by Louis Finot, with an introduction in French.",""],["R\u0101\u1e63\u1e6drap\u0101laparip\u1e5bcch\u0101 (Vaidya, P. L.)<\/a>","","","A critical Sanskrit edition of the ''R\u0101\u1e63\u1e6drap\u0101lapariprcch\u0101s\u016btra'', edited by P. L. Vaidya and published by The Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1961.",""],["Rongt\u00f6npa's Instructions on the Bodhicary\u0101vat\u0101ra: The Interplay of View and Practice<\/a>","","","Rongt\u00f6npa (1367\u20131449), known as the \"Master of the Ten Scriptures,\" was one of fifteenth-century Tibet's most influential scholar-practitioners who emphasized the integration of scholarly study with contemplative practice. His meditation manual ''The Precious Garland'' (''Byang chub sems dpa'i spyod pa la 'jug pa'i sgom rim rin chen rgyan phreng'') presents a systematic method for practicing the essential teachings of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra''.\n\n''The Precious Garland'' distills the vast ''Bodhicary\u0101vat\u0101ra'' into three key stages: foundational cultivation of aspirational and engaged bodhicitta, training in the six perfections with practical application, and dedication of merit. Rongt\u00f6npa's distinctive approach moves practitioners from analytical meditation to deeper contemplative states through a graduated method that first establishes conceptual understanding of the two truths, then progresses to meditation on emptiness using conventional appearances as the object, and finally achieves direct realization through sustained practice. Drawing explicitly on Ati\u015ba's tradition, his instructions emphasize becoming familiar with appearances as illusion-like before resting in space-like meditation.\n\nThis concise text exemplifies Rongt\u00f6npa's broader contribution to Tibetan Buddhism: demonstrating that even the eighty-four thousand dharmas can be condensed into essential practice while maintaining both philosophical rigor and practical effectiveness. His approach addresses the fundamental unity of study and meditation, offering contemporary practitioners a clear framework for integrating the profound teachings of the ''Bodhicary\u0101vat\u0101ra'' into daily practice.",""],["Rong-ston on the Praj\u00f1\u0101p\u0101ramit\u0101 Philosophy of the Abhisamay\u0101la\u1e43k\u0101ra<\/a>","","","The \"Rong ston Phar phyin\" is an important commentarial work of Tibetan Buddhist scholasticism. Its author, Rong-ston Shes-bya-kun-rig (1367\u20131449), was one of Tibet's greatest scholars, and the subject he expounded in it was Haribhadra's brief \"Sphu\u1e6d\u0101rth\u0101\" commentary on the ''Abhisamay\u0101la\u1e43k\u0101ra''.\nThis work by Haribhadra was not only a key treatise of the late-8th-century Praj\u00f1\u0101p\u0101ramit\u0101-Madhyamaka synthesis within Indian Buddhism, but it was also a crucial source which shaped how Praj\u00f1\u0101p\u0101ramit\u0101 philosophy was understood by generation after generation of Tibetan scholiasts.\n\nSince the time of Rngog Io-tsa-ba Blo-Idan-shes-rab (1059-1109), the Praj\u00f1\u0101p\u0101ramit\u0101 philosophy expounded in the ''Abhisamay\u0101la\u1e43k\u0101ra'' and its main commentaries such as Haribhadra's had been a fundamental topic for Tibetan scholars of Mah\u0101y\u0101na philosophy. Its study, together with the study of elementary dialectics (''bsdus grwa'') and Buddhist logic-epistemology (Pram\u0101\u1e47a, especially Dharmak\u012brti's ''Pram\u0101\u1e47avini\u015bcaya''), was considered in the tradition of Rngog's seminary Gsang-phu Ne'u-thog to be one of the three prerequisite subjects for Buddhist scholarship - this triad being sometimes referred to as ''phar tshad bsdus gsum''. The fundamental importance of these subjects remains more or less unchanged today in the main surviving offshoot of that tradition \u2014 i.e. modern Dge-lugs-pa scholasticism.\n\nRong-ston's exegesis was the culmination of three centuries of intensive studies by scholars in the Gsang-phu Ne'u-thog and allied traditions, and it stands in the mainstream of Tibetan exegesis of this work. Not only did he receive detailed instruction on this subject during his early studies in the 1380s at Gsang-phu under Blo-gros-dbang-phyug, but he also studied it as a more mature scholar in the 1390s under the Sa-skya-pa teacher G.yag-ston Sangs-rgyas-dpal (1348\u20131414), a master of Praj\u00f1\u0101p\u0101ramit\u0101 studies who at that time was almost unrivalled in this field. The lineage he received from G.yag-ston had been successively transmitted through such great masters as Tshad-ma'i-skyes-bu Bsod-nams-mgon, Bu-ston Rin-chen-grub (1290\u20131364), and G.yag-ston's teacher Sgra-tshad-pa Rin-chen-rnam-rgyal (1318\u20131388). (Jackson, introduction, I)",""],["Rong ston bKa' bcu pa: Notes on the Title and Travels of a Great Tibetan Scholastic<\/a>","","","Although the fifteenth century was a time of great scholastic efflorescence in Tibet, many important aspects of the religious history of this period remain obscure. Even the career and writings of Rong ston Shes bya kun rig (1367-1449), one of the outstanding teachers and commentators of his age, have yet to be treated in much detail. I sketched a few episodes from his life story on other occasions, and I am grateful to Ernst Steinkellner for having accepted for publication my earlier slim and provisional investigation of the early history of Rong ston's monastic seat, allowing its appearance in the Vienna \"orange\" series nearly twenty years ago. Finding several new sources in recent years convinced me to investigate the life of Rong ston further, and I would therefore like to devote the following pages to a few previously overlooked aspects of his scholastic career. (Source: Jackson, p. 345)",""],["Ritual Structure and Material Culture in the Guide to Bodhisattva Practice<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe ''Guide to Bodhisattva Practice'' (''Bodhicary\u0101vat\u0101ra'', henceforth ''Guide'') is rightly praised as a literary masterpiece of philosophy and ethics, so some modern readers might be surprised to learn of the importance of ritual and devotion both in \u015a\u0101ntideva's own text and in its broader reception in Buddhist history. Indeed, while the ''Guide'' compellingly portrays the internal struggles of an author, it clearly relies on a framework of common Buddhist practices and even serves as a basis for ritual in and of itself. If nothing else, such rituals provide a structure that reinforces specific progressions along the Buddhist path. Complementing the personal transformations through self-awareness that are foregrounded by the text, these rituals employ faith in higher powers and repetition to bolster the practitioner at critical moments. Accompanying its captivating philosophy and ethics, then, the ''Guide'' can be read to reveal actual practices of physical and material worship, such as making offerings to artistic images of the Buddha placed on an altar. Such activities are among the most common forms of Buddhist religiosity, and while they are only loosely addressed in \u015a\u0101ntideva's training text, they clearly underlie its composition and practice. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This chapter investigates the overall ritual structure of the ''Guide'' and describes material practices that correspond to specific passages. As with many aspects of Buddhist tradition, these rituals allow multiple, simultaneous levels of interpretation. In one sense, many of the rituals of the text directly support its well-known goals of mental transformation. Rituals of confession and dedication, in which one repeatedly rejects bad actions and devotes oneself to the benefit of others, may be considered mechanisms for improving the habits of one's mind. Such practices can also be understood in terms of faith and material performance. Confession, for example, depends on the real or imagined presence of a more awakened being to act as recipient and help subjects overcome the negative consequences of their past mistakes. The confession ritual described later in this chapter invokes thirty-five separate buddhas who are frequently depicted in paintings as a visual support for the practice. More elaborate rituals of offering involve not only artistic images of buddhas but also the daily placement of precious substances on altars, recitations, and other activities rarely noted when the ''Guide'' is treated solely in terms of its doctrines. (Huntington, introductory remarks, 132\u201333)",""],["Rgya tch'er rol pa (Lalitavistara), ou d\u00e9veloppement de jeux<\/a>","","","",""],["Review of Minor Buddhist Texts, Part III: Third Bh\u0101van\u0101krama by Giuseppe Tucci<\/a>","","","Akira Yuyama's review of Tucci's edition offers important scholarly observations about both the strengths and limitations of this long-awaited publication. While welcoming Tucci's critical edition of the Third ''Bh\u0101van\u0101krama'' based on the Leningrad manuscript, Yuyama raises concerns about unclear editorial practices, particularly Tucci's mysterious reference to a possible second manuscript that is never identified or used in the apparatus. The reviewer criticizes Tucci's failure to provide complete textual variants between the Sanskrit and Tibetan versions, and suggests that including pagination from the more widely accessible Peking edition (in addition to the Derge) would have made the work more useful to scholars. Yuyama also questions the value of reconstructing entire lost Sanskrit texts from Tibetan translations, arguing that it is more philologically sound to simply note technical terms attested in other Indic sources. Despite these methodological critiques, Yuyama demonstrates the edition's scholarly value by providing detailed philological corrections and emphasizing the importance of identifying the numerous canonical quotations that appear throughout Kamala\u015b\u012bla's text, a task requiring collaborative effort from specialists in various fields.",""],["Review of Calming the Mind and Discerning the Real: Buddhist Meditation and the Middle View, by Alex Wayman<\/a>","","","In this review, Robert Kritzer evaluates Alex Wayman's 1978 translation of the ''\u015bamatha'' and ''vipa\u015byan\u0101'' sections of Tsongkhapa's ''Lam rim chen mo'', describing it as an important contribution to Tibetan Buddhist studies despite some organizational flaws. While praising Wayman's meticulous scholarship and impeccable methodology\u2014particularly his approach of contextualizing Tsongkhapa's work within its Sanskrit sources and demonstrating the continuity of Buddhist philosophy from India to Tibet\u2014Kritzer notes that the introduction feels hastily assembled and requires careful reading to follow. The translation itself is extremely literal and sometimes awkward, with unconventional renderings of technical terms that may challenge readers unfamiliar with Indian Buddhist philosophy, though the inclusion of an English-Tibetan-Sanskrit glossary helps mitigate these difficulties. Kritzer particularly commends Wayman's analysis of Tsongkhapa's treatment of ''\u015bamatha'', including his provocative reinterpretation of the famous debate between Kamala\u015b\u012bla and Hvasang as concerning the proper sequence of ''sam\u0101dhi'' rather than sudden versus gradual enlightenment, and his examination of how Tsongkhapa reconciles Pr\u0101sa\u1e45gika Madhyamaka dialectic with practical concerns about meditation and philosophical argumentation. Overall, Kritzer concludes that while the work demands considerable effort from readers, it is ultimately worthwhile and well-suited for serious scholars in the field.",""],["Revelation of Bodhicittam (Lindtner 2015)<\/a>","","","This text comprises 112 stanzas introduced by a brief prologue in prose. None of Nagarjuna's other works exhibit such a well-balanced and coherent structure as the ''Bodhicittavivarana''. This is to some extent a natural consequence of the fact that the theme is at once simple and comprehensive: bodhicitta. It has a relative aspect consisting in the desire for the ''bodhi'' (awakening) of all living beings, and an absolute consisting in the unlimited cognition of ''shunyata'' (emptiness). The ''Bodhicittavivarana'' thus provides us with a compendium of the practice and theory of Mahayana Buddhism. This book consists of an introduction, the English translation of ''Bodhicittavivarana'', the Tibetan transcription, Sanskrit fragments, additional notes and a new essay about the Greek roots. ([https:\/\/www.namsebangdzo.com\/Revelation-of-Bodhicittam-p\/9783943839326.htm?srsltid=AfmBOoqTT7MY8yALW6E61Rx1WHy8QlrHJhXq97PJb--6HrS_qsmjhzeM Source Accessed Jan 9, 2025])",""],["Response to Mark Siderits' Review<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nI am enormously grateful to Mark Siderits both for his kind comments on my ''Altruism and Reality'' and for the eminently courteous and intelligent way in which he has developed his disagreements with the two chapters of my book in which I apply the tools of contemporary analytical philosophy to assessing some of \u015a\u0101ntideva's arguments concerning issues related to personal identity, rebirth, and altruism. In writing those chapters\u2014each an independent paper\u2014I had intended to be provocative, for \u015a\u0101ntideva's arguments and their Buddhist context involve philosophical issues that have been vital down through the ages and are very much at the center of contemporary discussions in metaphysics, the philosophy of mind, and ethics. Our Buddhist thinkers put forward a position and arguments for that position. Those arguments beg to be analyzed, assessed, and developed. They may not work. If we are interested in truth (that sadly unfashionable concept), there is no avoiding wrestling with the arguments. In doing this we transcend the history of philosophy\u2014the understanding of those thinkers who provide our material\u2014and we do philosophy itself. We aspire to do philosophy just in the sense that Parfit or Strawson do philosophy. This wrestling with the arguments is, if you like, \"analytic meditation.\" At least, it is what ''I'' take analytic meditation to be, and it certainly is an essential ingredient in what analytic meditation was and is in, for example, the dGe lugs tradition of Tibetan Buddhism.\n\nOn ''Bodhicary\u0101vat\u0101ra'' 8: 97-98\n\n''My Argument''\n\nWhere Mark Siderits and I disagree I have yet to be convinced that he is right. I don't suppose he thought I would be (which is not to say I might not become convinced in the future\u2014I keep changing my mind). Let me begin with his discussion of my second chapter, the reprint of my paper \"On Altruism and Rebirth: Philosophical Comments on ''Bodhicary\u0101vat\u0101ra'' 8: 97-8.\" As I recall, the relevant philosophical argument is this: \u015a\u0101ntideva wants to argue (1) that in all pertinent respects (ontologically and morally) the relationship between me now and contemporary others is exactly the same as the relationship between me now and \"my\" next rebirth. That is, \"my\" next rebirth is in all pertinent respects other to me now, and this will remain the case so long as I am in the present incarnation. (2) I do, as a matter of fact, have altruistic care and concern for \"my\" future rebirth. (3) Therefore, in order to be rationally and morally consistent I should also have altruistic care and concern for contemporary others. Morally, the care and concern I have for one other (my future rebirth-the argument does not require reference here to more than one future rebirth) must be universalized to all others, including contemporary others. \u015a\u0101ntideva's argument is clever, and in practice may well be convincing for a Buddhist. If so, who could doubt the value of the results? But I have responded with the suggestion that in order to restore rational and moral consistency it is open to \u015a\u0101ntideva's opponent (or \u015a\u0101ntideva himself in his meditation, qua opponent) to reply that he or she had not realized that the relationship between me now and \"my\" future rebirth was one of difference, otherness, and to resolve to cease caring about his or her future rebirth(s) along with not caring about contemporary others. (Williams, \"Response to Mark Siderits' Review\" 424-25) [https:\/\/www.jstor.org\/stable\/1400185 Read more here]",""],["Resentment and Reality: Buddhism on Moral Responsibility<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nBuddhists have always been interested in freedom, but only recently have they begun to think about free will. Concepts closely related to freedom\u2014spontaneity, independence, self-mastery\u2014have been central to Buddhism since its beginnings. Serious Buddhist reflection on the problem of free will and determinism, however, is a product of dialogue between Asian and Western cultures. Unfortunately, this dialogue has barely begun, and very little is known about what a Buddhist position on free will might be like. Thus Galen Strawson has argued[1] that at least \"certain schools of Buddhists\" are committed to the non-existence of free will and the incoherence of moral responsibility. Mark Siderits, meanwhile, claims[2] that at least \"early Buddhists\" are, or should be, defenders of a particular kind of compatibilism. And Paul Griffiths asserts[3] that Buddhism involves a version of libertarianism. We can hardly expect to compare two traditions when one of them is as badly understood, from a philosophical point of view, as Buddhism still is. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Although Buddhist scriptures and philosophical texts never explicitly confront the issue of free will, at least in the form in which we know it, there are passages in various of these texts that deal with related issues. These passages, taken from a number of texts that differ greatly in other ways, can be used to construct a Buddhist position about the problem of free will. This view about free will stems from deep features of Buddhist thought that are largely held in common by different articulations of the tradition. Therefore, most or all philosophers in the highly diverse Buddhist tradition would probably have been prepared to agree with it. This position is importantly different from what most Western thinkers say, but it doesn't represent an entirely new answer to the problem. Rather, Buddhist writers describe a way to live with the practical consequences of the absence of free will. As Strawson repeatedly points out, Western thinkers who have denied the reality of free will have continued to apply notions of moral responsibility in their own lives. Their practice is thus inescapably inconsistent with their theory. By drawing on Buddhist ideas, however, it is possible to develop a view on which perfect people do not ascribe moral responsibility. (Goodman, introductory remarks, 359)\n\n<h5>Notes<\/h5>\n#Galen Strawson, ''Freedom and Belief'' (New York: Oxford University Press, 1986), pp. 117-120.\n#Mark Siderits, \"Beyond Compatibilism: A Buddhist Approach to Freedom and Determinism,\" ''American Philosophical Quarterly'', vol. 24, no. 2 (April 1987), pp. 149-159, at p. 149.\n#Paul J. Griffiths, \"Notes Toward a Critique of Buddhist Karmic Theory,\" ''Religious Studies'', vol. 18 (1982), pp. 277-291.",""],["Reply to Paul Williams<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThere is much in Paul Williams' response to my review of his book to which I might reply, but I fear the debate may already be too protracted. So I shall take this opportunity just to try to clarify some key claims of mine about which I think Williams might be confused, and then leave it to the reader to decide where the truth lies. Since Williams has made it fairly clear where he stands, perhaps I should begin by indicating my own (present) views concerning the larger context in which our dispute is located. I do not think the Reductionist project\u2014reducing persons to a wholly impersonal causal series of psychophysical elements\u2014can ultimately be made to work. At the same time, I believe that Reductionism has the resources to answer the objections that its many critics, such as Williams, raise. The Reductionist view of persons is also, I think, compatible with at least two different sorts of ontology: the mental\/material (''n\u0101ma''\/''r\u016bpa'') dualism of early Buddhism and Abhidharma and the naturalistic physicalism of much of contemporary analytic philosophy. Reductionism is likewise compatible both with belief in rebirth and with its denial. The real difficulty I see for Reductionism lies in answering the far more fundamental challenge of the M\u0101dhyamikas. (Unlike Williams, I do not think the Madhyamaka claim that nothing bears its own essential nature is incoherent, or tantamount to metaphysical nihilism.) Yet I suspect that the key to understanding the bodhisattva's compassion may lie in seeing that the Madhyamaka critique does not undermine all the consequences of Reductionism. So I think it is worth investigating whether there is a plausible reading of \u015a\u0101ntideva's argument that makes more philosophical sense than Williams sees in it. (Siderits, introductory remarks, 453)",""],["Ren\u00e9 Girard, \u015a\u0101ntideva, and the Emptiness of Desire<\/a>","","","The corpus of twentieth-century French-American philosopher Ren\u00e9 Girard posits a compelling cause of violence and its frequent imbrication with religion. Desire, Girard held, was not innate to the person, but was learned from another. Because we are left regularly seeking the same objects, rewards, or achievements of peers, violent conflict is inevitable. While Girard\u2019s insights articulate forcefully the \u201crivalistic mimesis\u201d in which we so easily engage, and while he saw in Christianity the clearest expression of an alternative vision, he has less to say about converting the rivalistic mimesis that engenders violent conflict to the pacific mimesis that does not. Expressing insights drawn from Buddhism\u2019s foundational teachings and developed with the rise of Mah\u0101y\u0101na Buddhism, the eighth-century Indian writer \u015a\u0101ntideva examines the motivating causes of desire, anger, and violence and finds them to be, like all phenomena in the universe, \u201cempty\u201d of substantial existence. Finding no substantial object with which to be angry, finding no substance to the prestige and honor he had previously sought, \u015a\u0101ntideva\u2019s desires unravel, leaving only an objectless compassion for those who suffer. His text, Bodhicary\u0101vat\u0101ra, describes this transformation as well as the meditative techniques offered to guide his reader toward the same realization. This paper will recognize the resonances between Girard\u2019s twentieth-century insights into the nature of desire and Mah\u0101y\u0101na Buddhism\u2019s conception of emptiness, as expressed in \u015a\u0101ntideva\u2019s seminal text. These resonances provide an opportunity to articulate a process of the conversion of rivalistic mimesis to pacific mimesis. Additionally, the meditative practices \u015a\u0101ntideva recommends will be offered as starting points for the development of similar practices within Christianity. In a world continuing to drift away from substantialism, such a development might reveal a Girardian conversion of mimetic desire to be a key component of Christian spiritual practice going forward. ([https:\/\/www.academia.edu\/42603480\/Ren%C3%A9_Girard_%C5%9A%C4%81ntideva_and_the_Emptiness_of_Desire Source Accessed May 17, 2021])",""],["Renunciation and Longing<\/a>","","","In the early twentieth century, Khunu Lama journeyed across Tibet and India, meeting Buddhist masters while sometimes living, so his students say, on cold porridge and water. Yet this elusive wandering renunciant became a revered teacher of the Fourteenth Dalai Lama. At Khunu Lama\u2019s death in 1977, he was mourned by Himalayan nuns, Tibetan lamas, and American meditators alike. The many surviving stories about him reveal significant dimensions of Tibetan Buddhism, shedding new light on questions of religious affect and memory that reimagines cultural continuity beyond the binary of traditional and modern.\n \nIn Renunciation and Longing, Annabella Pitkin explores devotion, renunciation, and the teacher-student lineage relationship as resources for understanding Tibetan Buddhist approaches to modernity. By examining narrative accounts of the life of a remarkable twentieth-century Himalayan Buddhist and focusing on his remembered identity as a renunciant bodhisattva, Pitkin illuminates Tibetan and Himalayan practices of memory, affective connection, and mourning. Refuting long-standing caricatures of Tibetan Buddhist communities as unable to be modern because of their religious commitments, Pitkin shows instead how twentieth- and twenty-first-century Tibetan and Himalayan Buddhist narrators have used themes of renunciation, devotion, and lineage as touchstones for negotiating loss and vitalizing continuity.\n\n[https:\/\/press.uchicago.edu\/ucp\/books\/book\/chicago\/R\/bo128918675.html (Source: University of Chicago Press)]",""],["Remarks on the Tabo Manuscript of the Bodhisattvacary\u0101vat\u0101ra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nTo date, one manuscript of \u015a\u0101ntideva's ''magnum opus'', ''Bya\u1e45 chub sems dpa'i spyod pa la 'jug pa'' (''Bodhisattvacary\u0101vat\u0101ra'') or ''An Introduction to the Practice of Bodhisattva'' has been found in the Tabo collection.[1] It is incomplete and has only six folios. The last folio is numbered 12, the reverse of which ends with the first ''p\u0101da'' or \"quarter\" of stanza 97 from Chapter 5. Thus, the whole work might not have contained more than 37 folios. This manuscript, though incomplete, is important in view of the textual history of the ''Bodhisattvacary\u0101vat\u0101ra''.\n\n<center>I<\/center>\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The following colophon of the current editions of the ''Bodhisattvacary\u0101vat\u0101ra'' (hereafter: BSA) gives a brief explanation of the threestage procedure used for rendering it into Tibetan:[2]\n\n:''Bya\u1e45 chub sems dpa\u2019i spyod pa la \u2019jug pa'' slob dpon \u015a\u0101nta(''sic'')-de-vas mdzad pa rdzogs so\/\/ \/\/ (1) rgya gar gyi mkhan po Sarva-j\u00f1\u0101(''sic'')-de-va da\u1e45\/ \u017au chen gyi lo ts\u0101 ba bande dPal-brtsegs kyis kha che\u2019i dpe *las bsgyur ci\u1e45 \u017aus te* gtan la phab pa las\/ (2) slad kyis rgya gar gyi mkhan po Dharma-\u015br\u012b-bha-dra da\u1e45\/ \u017au chen gyi lo ts\u0101 ba bande Rinchen-bza\u1e45-po da\u1e45\/ \u015a\u0101kya-blo-gros kyis yul dbus kyi dpe da\u1e45 'grel pa da\u1e45 mthun par bcos \u015bi\u1e45 bsgyur te gtan la phab pa\u2019o\/\/ (3) ya\u1e45 dus phyis rgya gar gyi mkhan po Su-ma-ti-k\u012b-rti da\u1e45\/ \u017au chen gyi lo ts\u0101 ba dge slo\u1e45 Blo-ldan-\u015bes-rab kyis dag par bcos \u015bi\u1e45 bsgyur te legs par gtan la phab pa\u2019o\/\/ \"The ''Bodhisattvacary\u0101vat\u0101ra'' written by \u015a\u0101ntideva is completed. [First], having been translated from a K\u0101\u015bm\u012bra manuscript, it was edited and established by the Indian pandita Sarvaj\u00f1\u0101deva and the great translator, Buddhist monk dPal brtsegs. [Secondly], later, having been emended in accordance with both a manuscript from Madhyade\u015ba \"middle country\" and a commentary, it was retranslated and established by the Indian pa\u1e47\u1e0dita Dharma\u015br\u012bbhadra, the great translator, Buddhist monk Rin-chen-bza\u1e45-po, and \u015a\u0101kya-blo gros. [Thirdly], in later time, having been emended correctly, it was retranslated and established properly by the Indian pa\u1e47\u1e0dita Sumatik\u012brti and the great translator, Buddhist monk Blo-ldan-\u015bes-rab.\"\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0According to this information, which appears to have derived mostly from Bu-ston\u2019s (1290-1364) description in his ''Catalogue of bsTan 'gyur'' (1335),[3] the BSA was translated three times: first by dPal-brtsegs in the early ninth century, secondly by Rin-chen-bzan-po (958-1055), and thirdly by Blo-ldan-ses-rab (1059-1109). The colophon also tells us the important fact that the first and second translators used different Sanskrit manuscripts from separate parts of India. Rin-chen-bzan-po was probably obliged to base his translation on a new Sanskrit manuscript because he was aware of significant differences between the earlier dPal-brtsegs's translation and the then prevalent Sanskrit text that Rin-chen-bzan-po had. The later version of the BSA was also cited in the commentaries he consulted.[4] Hereafter I will refer to dPal-brtsegs\u2019s rendition as the earlier version, and the second and third translations as the later ones. The current Sanskrit text corresponds with the third translation established by Blo-ldan-ses-rab, though there are a number of partial, yet significant, discrepancies between them.[5]\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0With regard to the textual history of the BSA, the following points have previously been clarified by myself and other scholars:\n\n(1) The current version consists of 10 chapters and 913 stanzas as counted both in Sanskrit and Tibetan. The earlier version, by contrast, has 9 chapters and 701.5 stanzas and is only available in the Tibetan manuscripts from Tun-huang.[6]\n\n(2) The difference between both versions lies not only in the number of stanzas, but also in their author\u2019s names (Ak\u1e63ayamati vs. \u015a\u0101ntideva) and the order and contents of the stanzas.[7]\n\n(3) The current editions of the Tibetan translation contain a considerable number of problematic renderings of which Bu-ston became aware when he wrote his extensive commentary on this text in 1338. He therefore made his own renderings, when necessary, consulting a Sanskrit manuscript and several commentaries such as Praj\u00f1\u0101karamati's ''Bodhicary\u0101vat\u0101rapa\u00f1jik\u0101'' (BCAP) and others.[8]\n\n<center>II<\/center>\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The purpose of the present paper is to elucidate some of the significant features of the Tabo manuscript in comparison with the first and third translations of the BSA, which are available in the Tibetan manuscripts from Tun-huang and the current bsTan 'gyur respectively.\n\n<h5>Notes<\/h5>\n#Besides the BSA, an incomplete manuscript comprising 16 folios of Kaly\u0101\u1e47adeva's commentary: ''Bodhisattvacary\u0101vat\u0101ra-sa\u1e43sk\u0101ra'' (D No.3874, Q No.5275), translated by dGe-ba'i-blo-gros, has already been identified in the Tabo collection.\n#D (No.3871) La 40a5-7; *D las \u017aus te, QN la gtugs te, T (No. 327-2528) las bsgyur ci\u1e45 \u017aus te.\n#''bsTan 'gyur gyi dkar chag'', La 90b5-7.\n#Except for the two anonymous commentaries, BSA-''vy\u0101khy\u0101na''[-''pa\u00f1jik\u0101''] (D Nos.3873 and 3877), all the other commentaries in the current bsTan 'gyur are based on the later version. In his commentary D\u012bpa\u1e43pkara\u015br\u012bj\u00f1\u0101na often referred to this later version as \"the BSA composed of ten chapters (sPyod \u2019jug [gyi] le'u beu po)\" (Q No.5872, ''Bya\u1e45 chub sems dpa'i spyod pa la 'jug pa'i b\u015bad pa, No 427b3, 461b4 etc.).\n#See SAITO (1997)\n#SAITO (1993), pp. (13) \u2013 (14), see also n.10.\n#SAITO (1986), esp. pp.87\u201395 and (1993); ISHIDA (1998), (1996); KAJIHARA (1992).\n#''Zla ba'i 'od zer'', Dza 210b7\u2013211a2, cf. SAITO (1997).",""],["Remarks on the Philosophical Standpoint of the Anonymous Commentary, Bodhisattvacary\u0101vat\u0101ravy\u0101khy\u0101na(-pa\u00f1jik\u0101)<\/a>","","","",""],["Remarks on an Instance of Intertextuality in the Eleventh Chapter of the \u015aik\u1e63\u0101samuccaya and the Phrase T\u1e5b\u1e47agulmau\u1e63adhivanaspati in Buddhist S\u016btra Literature<\/a>","","","The ''\u015aik\u1e63\u0101samuccaya'' of \u015a\u0101ntideva is an excellent resource for scholars interested in the relationship between Buddhist texts as a significant portion of this seventh century text is made up of quotations from other, often significantly earlier, texts and as such examples of intertextuality occur often within its pages. Taking an instance of intertextuality between a pair of passages from two texts quoted in the eleventh chapter of the ''\u015aik\u1e63\u0101samuccaya'', the ''Ugradattaparip\u1e5bcch\u0101-s\u016btra'' and the ''Ratnar\u0101\u015bi-s\u016btra'', as a starting point, this paper will explore the usage of a particular phrase shared in the passages quoted from both texts, ''t\u1e5b\u1e47agulmau\u1e63adhivanaspati'' (grass, shrubs, medicinal herbs, and forest trees), as it occurs in all available sources. By using resources available through the digitization of Buddhist literature that have only become available to modem scholars in recent years, the instances in which this particular phrase occurs in extant Sanskrit texts can be uncovered with a reasonable degree of accuracy, uncovering that it appears to be used almost exclusively within well-known Mah\u0101y\u0101na Buddhist texts considered to be either ''vaipulya s\u016btras'' or found as part of the ''Mah\u0101ratnaku\u1e6da s\u016btra'' collection. This paper collects the instances where ''t\u1e5b\u1e47agulmau\u1e63adhivanaspati'' occurs as well as similar phrases used in Sanskrit and Pali texts with the goal of creating a preliminary study of the use of this phrase and its variations in Sanskrit and Pali sources that provides some insight into how the texts that employ the phrase ''t\u1e5b\u1e47agulmau\u1e63adhivanaspati'' may be related and how this may further our understanding of the connection of certain types of texts in Buddhist\u2014and especially Mah\u0101y\u0101na \u2014''s\u016btra'' literature.",""],["Remarks on Ak\u1e63ayamati (Blo gros mi zad pa), Being the Author of the Earlier Version of the Bodhisattvacary\u0101vat\u0101ra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nAs was already clarified by previous articles,[1] the earlier version of the ''Bodhisattvacary\u0101vat\u0101ra'' is ascribed to a certain ''\u0101c\u0101rya'' named Blo gros mi zad pa (* ''Ak\u1e63ayamati'') and not to \u015a\u0101ntideva. \n\n:'''I'''. Concerning the latter name, there are a lot of references to the name \u015a\u0101ntideva (or Zhi ba'i Lha in Tibetan) both in Indian and Tibetan sources, the earliest of which may possibly be that given by ''Praj\u00f1\u0101karmati''(c.950-1000) in his BCAP.\n\n:'dir' phags pa Zhi ba'I Iha degsung rab mtha' dag gi don gyi de kho na nyid rtogs shing\/ .... (BCAP, D La 41b5) \"Here, the respectable \u015a\u0101ntideva having understood the real meaning of all the teachings .... \" (Unfortunately, according to LVP's note, the first folio of the unique Sanskrit ms., which must have contained the above part, is missing). \n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Other references to the same name are found in Vibh\u016bticandra's BCA-''t\u0101tparyapa\u00f1jik\u0101'' Vi\u015be\u1e63adyotan\u012b[2] and other commentaries on the BCA,[3] and also in D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na's (982-1054), that is, Ati\u015ba's ''Bodhim\u0101rgaprad\u012bpa-pa\u00f1jik\u0101'',[4] J\u00f1\u0101na\u015br\u012bmita's (c. 980-1030) ''S\u0101k\u0101rasiddhi\u015b\u0101stra'',[5] ''Subh\u0101\u1e63itasa\u1e43graha''[6] etc. \n\n:'''II'''. On the other hand, the author's name *Ak\u1e63ayamati occurs in the colophon of the Tibetan manuscripts from Dun-huang as follows:[7]\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0''Byang cub sems dpa'i spyod pa la 'jug pa \/\/ slobs dpon Blo gros myi zad pas mdzad pa rdzogs s-ho\/\/rgya gar gyi mkham po sa-ra-vad-nya-de-va dang\/zhu chen gyi lo tsa pa ban'de dPal brtsegs kyis bsgyur cing zhus te gtan la phab pa'o\/\/'' (Stein no.629, Ka 40b4-5) \"The ''Bodhisattvacary\u0101vat\u0101ra'', written by ''\u0101c\u0101rya'' * Ak\u1e63ayamati, is completed. It was translated, edited and established by the Indian Pa\u1e47\u1e0diita Sarvaj\u00f1\u0101deva and the great translator, Buddhist monk dPal brtsegs\".\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Byang cub sems dpa'i spyod pa la jug pa\/slobs dpon Blo gros myi zad pas mdzad pa rdzogs so\/\/ (Pelliot no. 794,. Ka 24b7) \"The ''Bodhisattvacary\u0101vat\u0101ra'', written by ''\u0101c\u0101rya'' Ak\u1e63ayamati, is completed\".\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0From these two colophons, it seems clear that before the translation of the BCA was established in the early ninth century, the BCA had traditionally been ascribed to a certain ''\u0101c\u0101rya named Blo gros m(y)i zad pa, most probably * Ak\u1e63ayamati, in Sanskrit.\n\n:'''III'''. Then arises a question: Who is the author Ak\u1e63ayamati? Is he not identical with \u015a\u0101ntideva? Can we take the name Ak\u1e63ayamati as an epithet of \u015a\u0101ntideva? In order to cast a new light on this question, let us here [look?] to other references to this name. (Saito, preliminary remarks, 308\u201310)\n\n<h5>Notes<\/h5>\n#See Saito (1986) pp. 79\u201387, 100\u2013101.\n#De Jong (1975) p.170: ''\u015b\u0101ntidevan\u0101m\u0101 pra\u015b\u0101ntatv\u0101t=zhi ba dang ldan pas zhi ba'is lhas zhes ming btags'' \/ (D Sha 194a2). \n#''BCA'' - ''tippan\u012b'', BCAP, LVP ed., p.1, n.3: ''ihayam \u0101c\u0101rya-\u015a\u0101ntidevah''; K\u1e5b\u1e63\u1e47a pa's ''BCA-duravabodhana-nir\u1e47aya-n\u0101ma-grantha'', D Shah 91 a 2-3 etc; Vairocanarak\u1e63ita's ''BCA-Pa\u00f1jik\u0101'', D Shah 96a3 etc.\n#D No.3948, Khi 241 a6 etc.\n#''J\u00f1\u0101na\u015brimitrabandh\u0101vali'', Tibetan Sanskrit Works Series, A. Thakur ed. 1959, p. 476.11-12: ''S\u0101k\u0101rapak\u1e63a eva tu \u015a\u0101ntidevap\u0101d\u0101n\u0101m abhimatah\/-''\n#''Subh\u0101\u1e63ita-Sa\u1e43graha'', C. Bendall ed., 1905, pp.22.11, 67.22: ''\u015a\u0101ntidevapad\u0101ir apy uktam\/''\n#Cf. The colophon of the current editions of the BCA gives a brief explanation of the three stage procedure used for rendering it into Tibetan: ''Byang chub sems dpa'i spyod pa la'' 'jug pa slob dpon Santa(sic)-de-vas mdzad pa rdzogs so\/\/ [1] rgya gar gyi mkhan po sarva-j\u00f1a-de-va dang\/zhu Chen gyi lo ts\u0101 ba bande dpal brtsegs kyis cha che'i dpe las bsgyur ''cing zhus'' te gtan laphab pa las\/ [2] slad kyis rgya gar gyi mkhan po Dharma-\u015br\u012b-bha-dra dang\/zhu chen gyi lo ts\u0101 ba bande Rin Chen bzang po dang\/\u015b\u0101kya blo gros Kyis yui dbus kyi dpe dang 'grel pa dang mthun par bcos shing bsgyur te gtan la phab pa'o\/\/ [3] yang dus phyis rgya gar gyi mkhan po su-ma-ti-k\u012b-rti dang\/zhu chen gyi lo ts\u0101 ba dge slong Blo ldan Shes rab kyis dag par bcos shing bsgyor te legs par gtan la phab pa'o\/\/ (DLa + oa5-7).(D La 40a5-7) \"The ''BCA'' written by \u015a\u0101ntideva is completed. [First], having been translated from a K\u0101\u015bm\u012bra manuscript, it was edited and established by the Indian Pa\u1e47\u1e0dita Sarvj\u00f1anadeva and the great translator, Buddhist monk dPal brtsegs. [Secondly], later, having been emended in accordance with both a manuscript from \"middle country\" (''madhyade\u015ba'') and a commentary, it was retranslated and established by the Indian Pa\u1e47\u1e0dita Dharma\u015br\u012bbhadra, the great translator, Buddhist monk Rin chen bzang po (958-1055), and Sakya blo gros. [Thirdly], in later time, having been embedded correctly, it was retranslated and established properly by the Indian Pa\u1e47\u1e0dita Sumatik\u012brti and the great translator, Buddhist monk Blo ldan shes rab (1059-1109)\".",""],["Relocation of the Verses on \"The Equality of Self and Others\" in the Bodhicary\u0101vat\u0101ra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThere are two versions of the ''Bodhi(sattva)cary\u0101vat\u0101ra'', viz. the current version with ten chapters and an earlier version with nine chapters. The former is available in Sanskrit and is also included in the Tibetan Tripi\u1e6daka, while the latter is found only in the Dun-huang manuscripts, in Tibetan. Hereafter, the current and the Dun-huang versions will be abbreviated as \"BCA\" and \"BSA\", respectively. Earlier studies have shown that in India both versions were used, and that in Tibet the earlier version was translated first and only later was the current version translated and, subsequently, retranslated. The latest translation has been widely used, especially by the Bka' gdams pa school.[1] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In this paper I discuss a series of verses concerning the equality of self and other, one of the major topics upon which the two versions differ. The series of verses appear in both versions, but in different chapters. In the BSA they appear at the end of the 'Chapter on Strength' (''v\u012brya''), while in the BCA they are found at the end of the 'Chapter on Meditation' (''dhy\u0101na'').[2] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Commentators have remarked on the differing location of the respective verse series, and have argued to which chapter the series properly belongs.[3] However, they have not commented upon the dissimilarities between the respective series themselves, despite the fact that in the BCA the series contains a significantly greater number of verses, including verses that express ideas not found in the BSA. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Examining these differences, I have come to the conclusion that the characteristics of the verses exclusive to the BCA may have a significant relationship to the positioning of the verses in the text. In this paper I investigate how the relocation of the verses from the 'Chapter on Strength' in the BSA to the 'Chapter on Meditation' in the BCA may have influenced the content of the verse series. (Ishida, introduction, 1)",""],["Relative Truth, Ultimate Truth (Tsering 2008)<\/a>","","","Relative Truth, Ultimate Truth is a clear and remarkably practical presentation of a core Buddhist teaching on the nature of reality. Geshe Tashi Tsering provides readers with an excellent opportunity to enhance not only their knowledge of Buddhism, but also a powerful means to profoundly enhance their view of the world.\n\nThe Buddhist teaching of the \"two truths\" is the gateway to understanding the often-misunderstood philosophy of emptiness. This volume is an excellent source of support for anyone interested in cultivating a more holistic and transformative understanding of the world around them and ultimately of their own consciousness. ([https:\/\/www.namsebangdzo.com\/Relative-Truth-Ultimate-Truth-p\/15895.htm?srsltid=AfmBOoqj1V5QDVjtfBC-YglLVB9vT66zcF56GF_QItXjcfJ46XpkdS6R Source Accessed Jan 7, 2026])",""],["Regional Characteristics of Mongolian Buddhism: A Study on the Basis of the Bodhicary\u0101vat\u0101ra<\/a>","","","",""],["Refining Gold<\/a>","","","In this extensive teaching, the Dalai Lama beautifully elucidates the meaning of the path to enlightenment through his own direct spiritual advice and personal reflections. Based on a very famous Tibetan text, this teaching presents in practical terms the essential instructions for the attainment of enlightenment. Its direct approach and lucid style make Refining Gold one of the most accessible introductions to Tibetan Buddhism ever published. His discourse draws out the meaning of the Third Dalai Lama's famous Essence of Refined Gold as he speaks directly to the reader, offering advice, personal reflections, and scriptural commentary. He says in practical terms what the student must do to attain enlightenment. [https:\/\/www.shambhala.com\/refining-gold-9781611807332.html (Source: Shambhala Publications)]",""],["Rebel Buddha: A Guide to a Revolution of Mind<\/a>","","","There\u2019s a rebel within you. It\u2019s the part of you that already knows how to break free of fear and unhappiness. This rebel is the voice of your own awakened mind. It\u2019s your rebel buddha\u2014the sharp, clear intelligence that resists the status quo. It wakes you up from the sleepy acceptance of your day-to-day reality and shows you the power of your enlightened nature. It\u2019s the vibrant, insightful energy that compels you to seek the truth.\n\nDzogchen Ponlop guides you through the inner revolution that comes from unleashing your rebel buddha. He explains how, by training your mind and understanding your true nature, you can free yourself from needless suffering. He presents a thorough introduction to the essence of the Buddha\u2019s teachings and argues that, if we are to bring these teachings fully into our personal experience, we must go beyond the cultural trappings of traditional Asian Buddhism. \u201cWe all want to find some meaningful truth about who we are,\u201d he says, \u201cbut we can only find it guided by our own wisdom\u2014by our own rebel buddha within.\u201d",""],["Reasons and Empty Persons: Mind, Metaphysics and Morality (Coseru 2023)<\/a>","","","Best known for his groundbreaking and influential work in Buddhist philosophy, Mark Siderits is the pioneer of \u201cfusion\u201d or \u201cconfluence philosophy\", a boldly systematic approach to doing philosophy premised on the idea that rational reconstruction of positions in one tradition in light of another can sometimes help address perennial problems and often lead to new and valuable insights.\n\nExemplifying the many virtues of the confluence approach, this collection of essays covers all core areas of Buddhist philosophy, as well as topics and disputes in contemporary Western philosophy relevant to its study. They consider in particular the ways in which questions concerning personal identity figure in debates about agency, cognition, causality, ontological foundations, foundational truths, and moral cultivation. \n\nMost of these essays engage Siderits\u2019 work directly, building on his pathbreaking ideas and interpretations. Many deal with issues that have become a common staple in philosophical engagements with traditions outside the West. Their variety and breadth bear testimony to the legacy of Siderits\u2019 impact in shaping the contemporary conversation in Buddhist philosophy and its reverberations in mainstream philosophy, giving readers a clear sense of the remarkable scope of his work. (Source: [https:\/\/link.springer.com\/book\/10.1007\/978-3-031-13995-6 Springer])",""],["Reason, Irrationality and Akrasia (Weakness of the Will) in Buddhism: Reflections upon \u015a\u0101ntideva's Arguments with Himself<\/a>","","","Let it be granted that Buddhism has, e.g., in its logical literature, detailed canons and explicit rules of right reason that, amongst other things, ban inconsistency as irrational. This is the normative dimension of how people should think according to many major Buddhist authors. But do important Buddhist writers ever recognize any interesting or substantive role for inconsistency and forms of irrationality in their account of how people actually do think and act? The article takes as its point of departure a recurring theme in the writings of the 8th Century Indian Buddhist thinker, \u015a\u0101ntideva, who subjects his own behaviour and thought to minute scrutiny in argumentation with himself, only to be puzzled at his own seemingly irrational persistence in ways of thinking that he knows to be wrong and actions that he knows to be worse courses. The Buddhist's situation is profitably comparable to issues of akrasia, weakness of the will, that are taken up by Plato, Aristotle and many modern philosophers, including notably Donald Davidson and David Wiggins.",""],["Reason and Knowledge on the Path: A Protreptic Reading of the Guide<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n:The Guide enjoins giving only vegetables and the like at first. Later, by degrees, one acts in such a way that one is even able to give up one's own flesh! \n:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0When the understanding arises that one's own flesh is no more than a vegetable, what difficulty is there in giving away one's flesh and bones? (7.25-26)[1]\n\n'''MECHANISMS OF PROTREPTIC'''\n\nThe Greco-Roman philosophical tradition had a genre of literature called\n\"protreptic.\" ''Protrepsis'' means \"turning toward,\" and while the genre might broadly be taken as a call to turn toward a different form of life,[2] the metaphor embedded in this term for it comes from Plato's ''Republic'', where at issue is specifically a turning of the soul toward reality:\n\n:The power to learn is present in everyone's soul, and the instrument with which each learns is like an eye that cannot be turned around from darkness to light without turning the whole body. This instrument cannot be turned around from that which is coming into being without turning the whole soul until it is able to study that which is and the brightest thing that is... education is the craft concerned with doing this very thing, this turning around, and with how the soul can most easily and effectively be made to do it. It isn't the craft of putting sight into the soul. Education takes for granted that sight is there but that it isn't turned the right way or looking where it ought to look, and it tries to redirect it appropriately... the virtue of reason ... never loses its power but is either useful and beneficial or useless and harmful, depending on the way it is turned. (''Republic'' VII.518C-519A)[3]\n\nInsofar as talk of \"turning souls\" refers to souls, such a phrase may seem singularly inappropriate to a Buddhist context. But there are deeper affinities in the metaphor. The very notion of protreptic as a genre contains a sense of literature that does not just say something but ''does'' something. It does something to the audience; and what it does is transform their outlook wholesale. More specifically, protreptic aims, as Plato puts it, to turn us toward reality, or reorient us toward a comprehension of reality. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0There is a further, related affinity in the presumption that such reorientation\u2014grasping reality aright, in a way one ordinarily does not\u2014is a moral matter. Such transformation is no mere accumulation of facts; turning toward reality transforms one's engagement with the world. Thus, for \u015a\u0101ntideva,[4] all virtues are essentially and primarily mental. For instance, \"The perfection of generosity is said to result from the mental attitude of relinquishing all that one has to all people, together with the fruit of that act. ''Therefore the perfection is the mental attitude itself''\" (5.10, emphasis mine). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0And similarly with ''\u015b\u012bla'' (discipline, or restraint):[5] \"Where can fish and other creatures be taken where I might not kill them? Yet when the mental attitude to cease from worldly acts is achieved, that is agreed to be the perfection of ''\u015b\u012bla''\" (5.11). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0And so with anger and the rest.[6] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Such reorientation implies a revised conception of what is possible, necessary, and appropriate, which in turn issues in feelings and actions. Actions and individual choices carry moral weight, of course\u2014in the Buddhist idiom, they have karmic consequences. But they carry these because of the intentionality and ways of seeing that they contain, express, and perpetuate. It is our ways of seeing reality that inform our conceiving of intentions to act; and so it is through seeing reality that we transform ourselves, and the quality and nature of our actions.7 This process of coming to see reality does not, for \u015a\u0101ntideva at least, arise suddenly and all at once.[8] It arises rather through several more minor or local revisionings, which it is the work of the ''Guide'' and other such texts and related exercises to effect.[9] The transformation of outlook, the perspective thus attained, are the core and substance of the moral life\u2014as epitomized in the perfection of wisdom or insight (''praj\u00f1\u0101'') standing at the culmination of the path. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0While a great deal of modern moral theory attends to action, decision, and the principles underlying correct choice, by the time we reach the point of choosing an action we are already fairly well down the road of ethical formation and ethical thought. All the truly decisive elements occur upstream, as it were, where the world is characterized in a certain way and categorized, where meanings take shape and options emerge. At the point of choice among a few well-articulated options, we might say with Sartre, ''les jeux sont faits''.[10] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Buddhist ethical thought, reflective and hortatory, respects this fact implicitly, and \u015a\u0101ntideva's ''Guide to Bodhisattva Practice'' (''Bodhicary\u0101vat\u0101ra'', hereafter ''Guide'') exemplarily so. Rather than argue for this or that ultimate ground of normativity, the ''Guide'' aims to change the categories in which we experience the world, the perspective we take on our own experiences, and to modify quite comprehensively what is \"on our minds.\" This emphasis on transforming experience is what makes so apt Garfield's preferred characterization of \u015a\u0101ntideva's ethics as \"phenomenological.\"[11] This transformation should alter what we see as possible, necessary, and reasonable regarding action and feeling, and leave choice a theoretically quite uninteresting part of the chain of explanation. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Such protreptic texts appeal to reason and offer arguments\u2014because after all, it is a feature of human creatures that they do also recognize and respond to these in distinctive ways. But it belongs to the very nature of the genre that such rational appeals do not swing free in some rarefied logical space (as claims like 2 + 2 = 4 seem to do). For protreptic attempts to alter what one recognizes as a reason; the \"turning of the soul\" consists in the recognition that what you took before to be a good reason is no reason at all, while something you had never properly seen is now appreciated as the salient rational consideration. Exactly this shifting appreciation of what counts as a reason makes the genre of protreptic an apt point of reference for a Madhyamika like \u015a\u0101ntideva.[12] For it allows categories and conceptualizations to be evaluated as progressively more apt, without implying commitment to any one set of categories as capturing the final and ultimate truth of the matter. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The difficulty for any Madhyamika is how to eschew any reference (or commitment) to ultimate reality and yet retain teleological notions of progress and path. Any Buddhist thinks our ordinary ways of looking at the world are terribly flawed and the cause of persistent suffering, but without recourse to some sort of \"seeing things as they actually are\" (in the metaphysical sense that a Madhyamika eschews), it is difficult to evaluate any ordinary conceptions as better and worse. They cannot be rejected on account of their being wrong or false, nor can changes in ordinary views be validated on the basis of being correct or closer to correct. A protreptic understanding of how \u015a\u0101ntideva is working here addresses the difficulty inasmuch as protreptic arguments do not aim to\u2014and do not need to\u2014prove that alternative positions are just plain false (in the way that 2 + 2 = 5 is just plain false), nor need they demonstrate that the preferred outlook is the ''only'' intelligible one. The everyday outlook is superseded and replaced, not proved wrong; the opening of the mind to new things as reasons counts as an improvement primarily on moral grounds (such ways of looking make us better persons and are better at ending suffering), but also on peri-epistemological grounds such as the ability of the new ways of seeing to shed more light on more of our moral lives, or to accommodate and explain the old ways of seeing and their inferiority. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0To illustrate what it means to say that the ''Guide'', like any protreptic text, deliberately alters what we recognize and respond to as a reason or argument, we will look closely at two such transformations: the first, working on the audience of the text through the course of chapters 2 to 4, transforms how we conceive of ourselves and our situation; the second examines the way a transformation of outlook is effected through the depiction of the mind as menagerie in chapter 5, and how this prepares the audience for understanding an argument in chapter 6 in the right way. While these two instances are significant, they are primarily offered as illustrative: tracing their workings should give us tools for approaching the ''Guide'' as protreptic and articulating much of the rational work done implicitly through choice of categories and metaphor, which determine where and how to focus the audience's attention. (Carpenter, \"Reason and Knowledge on the Path,\" 45\u201348)\n\n<h5>Notes<\/h5>\n#Translations taken from \u015a\u0101ntideva, ''The Bodhicary\u0101vat\u0101ra'', trans. Crosby and Skilton, with occasional minor emendations.\n#Stowers, \"Letters of Exhortation and Advice,\" 92.\n#Grube's translation, rev. Reeve as in Cooper, ed., ''Plato: Complete Works''.\n#For the purposes of this essay, I use the name \"\u015a\u0101ntideva\" as indicating the author or authors combined with any unknown editors responsible for the text currently received under the name ''Bodhicary\u0101vat\u0101ra''.\n#Often translated, as in \u015a\u0101ntideva, The ''Bodhicary\u0101vat\u0101ra'', trans. Crosby and Skilton, as \"morality.\"\n#Patience in 5.12; the famous verse at 5.13 (\"where would there be leather enough to cover the entire world?\") targets ''v\u012brya'' (zeal, resoluteness, diligence); 5.14 highlights controlling the mind in the manner of mental cultivation; and 5.15 describes the perfection of wisdom with its \"no fruit comes from a dull mind that bears comparison with a sharp mind on its own.\"\n#This reverses the consequentialist interpretation of Goodman in ''Consequences of Compassion'', which takes action to be the means of character transformation; on the view taken here, if there is to be talk of means and ends, it will be transformations of seeing or understanding that are the means of transforming action. However, the character transformation (consisting, as it does, in increasing insight into reality) is the only part of this that could claim to be good in itself; the improved actions that follow are themselves instrumentally useful so long as one is but imperfectly enlightened, and dry up altogether (in some sense) when one has attained full understanding of reality.\n#The question was apparently the great point of dispute at the legendary \"Council of Lhasa\" debate (supposed to have taken place at Samye Monastery in Tibet, in the late eighth century CE), as a consequence of which (so the legend goes) the Chan view of sudden enlightenment was banished from Tibet in favor of the position of the Indian faction (represented by Kamala\u015b\u012bla) that enlightenment is gradual.\n#See for instance Buddhaghosa's ''Path of Purification'', which details exercises for effecting revisions of reality in specific ways, suited to specific characters. Buddhaghosa often recounts or refers to Buddhist tales to illustrate his points\u2014that is, to get the audience to see things as he is recommending we see them. Such tales are a vast store of literature used to shape outlook and categories for experiencing the world differently.\n#Not for nothing do latter-day Buddhists such as Stephen Batchelor see a common cause between existentialist and Buddhist ethics.\n#See Garfield, \"What It Is Like to Be a Bodhisattva,\" and Garfield, ''Engaging Buddhism'', ch. 9; also, this volume.\n#\u015a\u0101ntideva is working within the Mahayana tradition inaugurated by N\u0101g\u0101rjuna, called Madhyamaka. One hallmark of N\u0101g\u0101rjuna's approach is a thoroughgoing anti-essentialism and anti-foundationalism, which nevertheless makes use of ordinary claims and conceptions for advancing along the path toward enlightenment.",""],["Readings on Yog\u0101c\u0101ra Buddhism<\/a>","","","Collection of extracts illustrating the principles of Buddhist philosophy of the Yog\u0101c\u0101ra (Vij\u00f1\u0101nav\u0101da) school of Mah\u0101y\u0101na Buddhism. ([https:\/\/www.worldcat.org\/title\/readings-on-yogacara-buddhism\/oclc\/989014632&referer=brief_results Source: WorldCat])",""],["Readings of \u015a\u0101ntideva's Guide to Bodhisattva Practice-Review by Harris<\/a>","","","''Readings of \u015a\u0101ntideva's Guide to Bodhisattva Practice'' is a new collection of fourteen essays written by leading figures in the field of Buddhist Studies, each exploring an aspect of the philosophical masterpiece of the eighth century C.E. Indian Buddhist monk. Most of the chapters provide a philosophical treatment of one of the text's themes; however, the collection is interdisciplinary, with additional contributions written from the standpoints of textual scholarship (chapter two), literary analysis (chapter three), material culture (chapter seven), and historical development (chapter eight). The book is part of the series ''Columbia Readings of Buddhist Literature'', and is intended to be accessible to students and scholars without an extensive background in Buddhist thought. It largely achieves this goal, but many of the essays also break new conceptual ground and will need to be consulted by specialists in Buddhist philosophy with an interest in \u015a\u0101ntideva or Buddhist ethics. [http:\/\/blogs.dickinson.edu\/buddhistethics\/files\/2020\/06\/Harris_Review_of_Gold_Duckworth_Readings_of_Santideva.pdf Read more here]",""],["Readings of \u015a\u0101ntideva's Guide to Bodhisattva Practice<\/a>","","","\u015a\u0101ntideva\u2019s eighth-century work, the ''Guide to Bodhisattva Practice (Bodhicary\u0101vat\u0101ra)'', is known for its eminently practical instructions and its psychologically vivid articulations of the Mah\u0101y\u0101na path. It is a powerful, succinct poem into which are woven diverse Buddhist traditions of moral transformation, meditative cultivation, and philosophical insight. Since its composition, it has seen continuous use as a ritual, contemplative, and philosophical manual, making it one of the crucial texts of the Buddhist ethical and philosophical tradition.\n\nThis book serves as a companion to this Indian Buddhist classic. The fifteen essays contained here illuminate the ''Guide''\u2019s many philosophical, literary, ritual, and ethical dimensions. Distinguished scholars discuss the historical significance of the text as an innovative piece of Indian literature, illuminate the important roles it played in shaping Buddhism in Tibet, and bring to light its contemporary significance for philosophy and psychology. Whether experienced or first-time students of Buddhist literature, readers will find compelling new approaches to this resonant masterpiece. (Source: [http:\/\/cup.columbia.edu\/book\/readings-of-sntidevas-guide-to-bodhisattva-practice\/9780231192675 Columbia University Press])",""],["Radical Nonduality (Forgues 2024)<\/a>","","","Ju Mipham (1846\u20131912) stands as one of the preeminent scholars within the Nyingma tradition of Tibetan Buddhism. The objective of this study is to present Mipham\u2019s nonconceptual nondualism by analyzing his discourse with regard to the ground (gzhi), the path (lam), and the result (\u2019bras bu).\n\nIn the initial sections of the book, the examination centers on Mipham\u2019s teaching on the core components of the path: view, practice, and conduct. In the first part of the book, Mipham\u2019s interpretation of the view primarily as a form of ontological nondualism is examined within the wider context of the path. This discussion presents in detail Mipham\u2019s utilization of an array of ascending views in his discourse on the two truths. The subsequent part delves into the interplay between knowledge and liberation that shapes Mipham\u2019s soteriological project through the central notions of practice and conduct. This exploration sheds light on how practices rooted in cognitive nondualism facilitate the actualization of ontological nondualism. The concluding part of the book shifts focus to Mipham\u2019s soteriological nondualism in which the ground of being taken as the starting point of the path and the result of the path itself are understood to be beyond any distinction or separation. [https:\/\/wstb.univie.ac.at\/product\/wstb-no-106\/ (Source: WSTB)]",""],["Radiating Kindness<\/a>","","","A new book to help us practice loving kindness every day! We each have the capacity to realize a vast open heart and to genuinely help others. Monks and nuns for centuries have used this particular practice, which was passed down from the founder of the Drikung lineage \u2013 Lord Jigten Sumg\u00f6n. In our lineage, Bodhicitta (loving kindness and compassion) is the fruition of all practices. Included also are Khenmo Drolma's words of wisdom, based on her experience practicing this profound loving kindness meditation. ([https:\/\/vajradakininunnery.org\/teachings\/handouts\/ Source Accessed Mar 4, 2025])",""],["Radiance of the Heart (Ringu Tulku 2018)<\/a>","","","The Heart Wisdom series aims to make the teachings of Ringu Tulku Rinpoche available to a wider audience, by bringing his oral teachings to the written page. This volume presents some of his teachings on a perennial and core topic - kindness. Drawing on five teaching sources, the text first encourages us with a practical look at how to bring kindness and compassion into our daily lives. Ringu Tulku discusses themes of meditation and the practice of tonglen; and answers a wide range of questions.\n\nThe text then looks towards kindness and compassion from a more ultimate perspective: Ultimate Bodhicitta, the heart essence of enlightenment. Embodying such understanding brings an ever purer expression of kindness and compassion, imbued with deepening wisdom. Thus, this small text aims to present a wide-ranging, but pithy, contemplation of this subject, central to the hearts and lives of us all. ([https:\/\/bodhicharya.org\/product\/radiance-of-the-heart-kindness-compassion-bodhicitta\/ Source Accessed Jan 14, 2025])",""],["P\u0101ramit\u0101y\u0101na eva\u1e43 Vajray\u0101na me\u1e43 Param\u0101rtha Bodhicitta (Namdol 1993)<\/a>","","","",""],["Pu\u1e47ya and P\u0101p in Public Health: Everyday Religion, Material Culture, and Avenues of Buddhist Activism in Urban Kathmandu<\/a>","","","In the dense settlements of old Kathmandu city, an urban ecology is fueled by abundant natural resources and sustained by a complex web of predator and prey species, all in a space dominated by human presence and practices. These include everyday activities in temples, roads, and homes that are rooted in Buddhist and Hindu doctrines. Both traditions emphasize non-violence (''ahi\u1e43s\u0101'') to all living beings, and adherents seek merit (''pu\u1e47ya'') daily from feeding some of them. In light of the still chronic outbreaks of diseases like cholera, and especially in light of the threat of future avian-vector epidemics, a new avenue of doctrinal interpretation favoring human intervention might be developed based on the ''Bodhicary\u0101vat\u0101ra'', an important Mah\u0101y\u0101na Buddhist text. In the spirit of \"engaged Buddhism,\" the discussion concludes with suggestions on how Newar Buddhist teachers today can use their cultural resources to shift their community\u2019s ethical standpoint and take effective actions.",""],["Purifying Gold: The Metaphor of Effort and Intuition in Buddhist Thought and Practice<\/a>","","","One of the particularly significant points implicitly made by the volume as a whole and explicitly developed in the chapter by Luis O. G\u00f3mez is that the sudden-gradual polarity is \u201csoft\u201d at its edges. As we have noted, the polarity enfolds a host of complexly interrelated issues. With insight and erudition, G\u00f3mez demonstrates that, when the specific historical instances of the sudden-gradual controversy are examined, it is clear that there is no necessary or even predictable way in\nwhich the positions taken by the actual participants can be correlated with the complex of issues contained within the sudden-gradual rubric. Hence the subitist on one occasion may well espouse a number of doctrinal positions held by the gradualist on another. Subitists and gradualists, moreover, often appealed to the same doctrine in support of their position. For example, in the most famous instance of the controversy, the exchange of poems that the Platform Sutra alleges were composed by Shen-hsiu and Hui-neng, both parties based their positions on the notion of an intrinsically enlightened Buddha-nature. (Gregory, introduction, 6)",""],["Purification of Karmic Obscurations: Karm\u0101vara\u1e47avi\u015buddhi (Bieler, I.)<\/a>","","","The Buddha is residing at \u0100mrap\u0101l\u012b's Grove in Vai\u015b\u0101l\u012b, when Ma\u00f1ju\u015br\u012b brings before him the monk Stainless Light, who had been seduced by a prostitute and feels strong remorse for having violated his vows. After the monk confesses his wrongdoing, the Buddha explains the lack of inherent nature of all phenomena and the luminous nature of mind, and the monk Stainless Light gives rise to the mind of enlightenment. At Ma\u00f1ju\u015br\u012b's request, the Buddha then explains how bodhisattvas purify obscurations by generating an altruistic mind and realizing the empty nature of all phenomena. He asks Ma\u00f1ju\u015br\u012b about his own attainment of patient forbearance in seeing all phenomena as non-arising and recounts the tale of the monk V\u012bradatta, who, many eons in the past, had engaged in a sexual affair with a girl and even killed a jealous rival before feeling strong remorse. Despite these negative actions, once the empty, non-existent nature of all phenomena had been explained to him by the bodhisattva Liberator from Fear, he was able to generate bodhicitta and attain patient forbearance in seeing all phenomena as non-arising. The Buddha explains that even a person who had enjoyed pleasures and murdered someone would be able to attain patient forbearance in seeing all phenomena as non-arising through practicing this s\u016btra, which he calls \"the Dharma mirror of all phenomena.\" (Source: [https:\/\/read.84000.co\/translation\/toh218.html#summary 84000: Translating the Words of the Buddha])",""],["Przewodnik na \u015acie\u017cce Bodhisattwy<\/a>","","","Polish translation of the ''Bodhicary\u0101vat\u0101ra'' by Joanna Janiszewska-Rain, originally translated by Vesna and Alan Wallace for Snow Lion Publications, 1997.",""],["Proof of the Authenticity of the Mah\u0101y\u0101na in Ak\u1e63ayamati's Bodhi(sattva)cary\u0101vat\u0101ra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nAk\u1e63ayamati is an old appellation of the M\u0101dhyamika scholar \u015a\u0101ntideva (ca. 790-850). The name \"Ak\u1e63ayamati\" is found in the colophon of an early recension of the Tibetan translation of the ''Bodhi(sattva)cary\u0101vat\u0101ra'', a verse treatment of the Mah\u0101y\u0101na bodhisattva path, which has been preserved only among the Tibetan manuscripts from Tun-huang. In chapter 8 of this early recension, entitled \"Exposition of Wisdom\" (and corresponding to chapter 9 of the received text), there is a section in which the author deals with the topic of whether or not the Mah\u0101y\u0101na was taught by the Buddha. This section is of great interest, for the author employs distinctive reasoning when discussing whether or not the Mah\u0101y\u0101na doctrine of emptiness was taught by the Buddha. Whereas the discussion in this section in the new (received) recension is somewhat confused, the arguments are set out quite lucidly in the early recension. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In the following, I wish to examine the arguments about the authenticity of the Mah\u0101y\u0101na as set forth by Ak\u1e63ayamati in chapter 8 of the ''Bodhi(sattva)cary\u0101vat\u0101ra'', taking into account past research and comparing his reasoning with the treatment of this subject in other Mah\u0101y\u0101na treatises. As well as presenting a critical edition of the text and reconsidering the translation of this section, the highlighting of its distinctive features as a proof of the authenticity of the Mah\u0101y\u0101na should also be of some value. After having taken a look at the relevant verses by Ak\u1e63ayamati (kk. 31\u201334), I shall make some further observations with reference to the ''Bodhisattvacary\u0101vat\u0101ra-vy\u0101khy\u0101na[-pa\u00f1jik\u0101]'', an anonymous commentary preserved in the Tibetan canon.",""],["Prolegomena to an English Translation of the S\u016btrasamuccaya<\/a>","","","No abstract given. Here are the first relevant paragraphs: \n\nThe different versions and editions of the ''S\u016btrasamuccaya'' (hereafter abbreviated as SS), as well as relevant commentaries, have been mentioned by A. Pezzali[1] and, recently, by D. Seyfort Ruegg[2]. Regarding the problem of the authorship of the SS, A. Pezzali has recorded important comments by a number of scholars, and remarks that the ''S\u016btrasamuccaya'' is most often attributed to N\u0101g\u0101rjuna.[3] In the same context, Ruegg sums up: \n::On the basis of what \u015a\u0101ntideva has written in verses v. 105-6 of the ''Bodhicary\u0101vat\u0101ra'' Buston and T\u0101ran\u0101tha have ascribed to him a work entitled ''S\u016btrasamuccaya''. The passage in question is not altogether clear, however, and N\u0101g\u0101rjuna, the author of the well-known ''S\u016btrasamuccaya'', is also mentioned in it. At all events, no work entitled ''S\u016btrasamuccaya'' attributable to \u015a\u0101ntideva is known to exist; and it has therefore been concluded that the above-mentioned ascription is erroneous.[7] \nApropos Pezzali's monograph on \u015a\u0101ntideva, J. W. de Jong wrote a long article entitled \"La Legende de \u015a\u0101ntideva,\"[5] in which he also reviews Pezzali's work and completes her bibliographic information by enumerating what Japanese scholars published on the SS between 1965 and 1972.[6] In the same place he also discusses the question of attributing one ''S\u016btrasamuccaya'' to \u015a\u0101ntideva. He mentions, in the section of Mah\u0101y\u0101na \u015b\u0101stras, the list of Dpal-brtsegs, which includes, ''inter alia'', a ''Mdo-sde sna-tshogs-kyi mdo btus-pa\/Vi\u015bvas\u016btrasamuccaya'' and the SS attributed to N\u0101g\u0101rjuna. Both these works consist of five sections (''bam-po''). Although the ''Vi\u015bvas\u016btrasamuccaya'' is not extant, de Jong says that \"la possibility n'est pas exclue que cet ouvrage soit identique au S\u016btrasamuccaya que les commentateurs indiens du Bodhicary\u0101vat\u0101ra et les historiens tib\u00e9tains attribuent a \u015a\u0101ntideva.\" Before mentioning two points that may be of some relevance to further discussion of the problem in hand, I should first like to say a few words about modern translations and the quotations in our text. (P\u0101s\u0101dika, preliminary remarks, 101\u20132)",""],["Problems in the Transmission of Vajray\u0101na Buddhism in the Western Himalaya About the Year 1000 (Ruegg 1984)<\/a>","","","This article examines the intercultural transmission of Indian Vajray\u0101na Buddhism into the western Himalayan region, particularly Tibet and surrounding areas, around the 10th and 11th centuries. It highlights the significant challenges in interpretation, practice, and doctrinal authenticity encountered during this period of transmission. The author details historical, political, and religious contexts, noting local syncretic adaptations including problematic ritual practices and sectarian disputes. Key figures such as Ati\u015ba are discussed who played pivotal roles in addressing these practical and theoretical difficulties to shape the development and correct transmission of Vajray\u0101na Buddhism in the Western Himalaya.\n\nThis paper thus sheds light on complex issues arising at the Indo-Tibetan interface, illustrating the intricate dynamics of religious and cultural interaction during an important era of Buddhist dissemination and consolidation.",""],["Preliminary Survey of Sanskrit Manuscripts of the Bodhicary\u0101vat\u0101ra<\/a>","","","Daniel Stender (\"Preliminary Survey of Sanskrit Manuscripts of the ''Bodhicary\u0101vat\u0101ra''\") offers a thorough survey of the available manuscripts of the ''Bodhicary\u0101vat\u0101ra''. The article identifies the manuscripts that were used for the previous editions of the text and also locates the newly discovered ones, thereby facilitating future work on a revised version of the critical edition of the ''Bodhicary\u0101vat\u0101ra''. (The editors, preface, ix)",""],["Prayer to the Lineage of the Bodhicary\u0101vat\u0101ra<\/a>","","","This is Patrul Rinpoche's supplication prayer to the transmission lineage of ''Bodhicary\u0101vat\u0101ra'', starting from Buddha, Ma\u00f1ju\u015br\u012b, \u015a\u0101ntideva, Lhoden Sherab, and so on, until Zhenphen Thaye and Jigme Chokyi Wangpo. This is an English translation of this text by Adam Pearcey for Lotsawa House. There is also a Spanish translation by Roger Espel Llima and a French translation by the Comit\u00e9 de traduction fran\u00e7aise Rigpa available.",""],["Praj\u00f1\u0101karamati on \u015a\u0101ntideva's Case Against Anger: A Translation of Bodhicary\u0101vat\u0101ra-pa\u00f1jik\u0101 VI.1-69<\/a>","","","A translation of a major part of Praj\u00f1\u0101karamati\u2019s canonical commentary on the Perfection of Patient Endurance chapter of \u015a\u0101ntideva\u2019s ''Bodhicary\u0101vat\u0101ra''. The introduction clarifies the importance of the commentary and explores what can be learned from it. Praj\u00f1\u0101karamati\u2019s comments help illuminate the meaning of the verses and provide evidence for the view that the ''Bodhicary\u0101vat\u0101ra'' should be understood as offering not just meditation exercises, but also rational arguments that can be evaluated as philosophy.",""],["Prajnaparamita: Die Vollkommenheit der Erkenntnis<\/a>","","","German translation of the ''A\u1e63\u1e6das\u0101hasrik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101'' (p. 32-139) and the ''Vajracchedik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101'' (p. 140-158). Originally intended as the 4th part of the author's Buddhistische philosophie in ihrer geschichtlichen entwicklung. ([https:\/\/www.worldcat.org\/title\/prajnaparamita-die-vollkommenheit-der-erkenntnis-nach-indischen-tibetischen-und-chinesischen-quellen\/oclc\/4177674&referer=brief_results Source Accessed Jan 4, 2022])",""],["Practicing the Path<\/a>","","","The ''Lamrim Chenmo'', or ''Great Treatise on the Steps of the Path'', by Je Tsongkhapa is a comprehensive overview of the process of individual enlightenment. Meditation on these steps has been a core practice of Tibetan Buddhists for centuries. The ''Lamrim Chenmo'' presents the Buddha\u2019s teachings along a continuum of three spiritual attitudes: the person who worries about rebirth, the person who wants to escape rebirth, and finally the person who strives for buddhahood in order to relieve the suffering of all beings\u2014this is the supreme aspiration of the bodhisattva. \n\nThis book is composed of teachings from Yangsi Rinpoche's commentary on Lama Tsongkhapa's ''Lamrin Chenmo'' given Feburary-April, 2000 at Tushita Meditation Center in Dharamsala, India. \n(Source: [https:\/\/wisdomexperience.org\/product\/practicing-path\/ Wisdom Publications])",""],["Practicing Wisdom<\/a>","","","Like the bestselling ''A Flash of Lightning in the Dark of the Night'', ''Practicing Wisdom'' focuses on Shantideva\u2019s ''Way of the Bodhisattva''. While the former includes only a brief introduction to Shantideva\u2019s complex and crucial ninth chapter on insight, ''Practicing Wisdom'' is a full and detailed follow-up commentary, making it an invaluable statement on the fundamental concept behind Buddhist thought and practice.\n\nShantideva says in his ''Guide to the Bodhisattva Way of Life'': \"All branches of the Buddha's teachings are taught for the sake of wisdom. If you wish to bring an end to suffering, you must develop wisdom.\u201d Shantideva\u2019s ninth chapter is revered in Tibetan Buddhist circles as one of the most authoritative expositions of the Buddha's core insight, and all other Buddhist practices are means to support the generation of this wisdom within the practitioner. In ''Practicing Wisdom'', the Dalai Lama reaffirms his reputation as a great scholar, communicator, and embodiment of the Buddha\u2019s Way by illuminating Shantideva\u2019s verses, drawing on contrasting commentaries from the Nyingma and Gelug lineages, and leading the reader through the stages of insight up to the highest view of emptiness. These teachings, delivered in southern France in 1993, have been masterfully translated, edited, and annotated by Geshe Thupten Jinpa, the Dalai Lama\u2019s primary translator and founder of the Institute of Tibetan Classics. (Source: [https:\/\/wisdomexperience.org\/product\/practicing-wisdom\/ Wisdom Publications])",""],["Polemics in Indo-Tibetan Scholasticism - A Late 19th-Century Debate Between 'Ju Mi pham and Dpa' ris Rab gsal<\/a>","","","As has been pointed out many times, Buddhism as a whole is not adequately depicted as a harmonious, uncontested, and monolithic tradition. Rather, differences of social practices and doctrinal theorisation form an essential part, and disputes about such disagreements between both adherents to different viewpoints within the Buddhist tradition, as well as with factions outside of it, must be seen as crucial forces that fuelled the development of Buddhist philosophical thought and its living practices. This is as true for the origins of Buddhism in ancient India as it is for the various other cultural contexts that it engaged with in its complex history of dissemination. In the continued process of appropriation that made Buddhism the dominant religion on the Tibetan plateau, controversies of various sorts also played an important role. While doubtful in its historicity, already the initial decision about which principle form of Buddhism should prevail under royal support is commonly remembered as being based on the outcome of a public debate. In this version of Tibetan Buddhist historiographers, the Indian tradition was established as the only authentic source for the Tibetans\u2019 religion. While the actualities of Tibetan Buddhism show manifold cultural influences, the Indian tradition occupies indeed a particularly significant position \u2013 as a source of general cultural knowledge, but also as a very concrete authority in terms of particular Buddhist teachings, often in the form of texts, which were translated into Tibetan. In the increasingly specified and technical debates that emerged in the Tibetan Buddhist scholastic traditions,[2] these texts were of fundamental importance: since they represented the authentic Indian tradition, aligning oneself with a text could provide authority to one\u2019s own scholastic elaborations. At the same time, since any text can be read in different ways and its precise meaning needs to be established, usually with the help of commentaries, such texts provided an inexhaustible source for controversial discussion. It is therefore not surprising that many Tibetan commentaries on essential Indian treatises include polemical features in which the texture of a specific scholastic tradition is made explicit against the contours of other traditions, and that such evoked critical reactions from opposing factions. The resulting discourses not only clarify the doctrinal content of individual traditions, but also address to a large extent matters of textual hermeneutics, in the sense that diverging readings are refuted or argued for by using various means of validation. Studying polemical exchanges can therefore not only inform us about Tibetan Buddhist doctrine, but also about the relations between Indian texts and their Tibetan appropriators and the ways in which the latter negotiated these relations among each other. The present study is to be seen as a very modest step in addressing these issues by providing a careful analysis of a particularly famous specimen of polemical exchange in more recent history. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The subject of this investigation is the series of debates between the famous Rnying ma master \u2019Ju Mi pham (1846\u20131912)[3] and his contemporary opponents from the Dge lugs school \u2013 in particular Dpa\u2019 ris Rab gsal (1840\u20131912)[4] \u2013 that flared up in Eastern Tibet in the late nineteenth century and involved the major centres of Tibetan scholasticism in the almost thirty years of its development. The point of departure of these controversies was Mi pham\u2019s ''Nor bu ke ta ka'', an innovative commentary on the ninth chapter of \u015a\u0101ntideva\u2019s (approx. eighth century) ''Bodhicary\u0101vat\u0101ra'' (BCA), a work that the tradition regards as an authoritative presentation of Indian Madhyamaka thought. After the Buddhist religion spread to Tibet, it was this tradition that established itself as the pivotal philosophical system. Not only does its content form the ontological foundation of the Buddhist world view in Tibet, but a correct understanding of it is also commonly accepted as the prerequisite for any soteriological progress. Madhyamaka philosophy was therefore subject to considerable debate among Tibetan scholastics, of which the controversies around Mi pham\u2019s ''Nor bu ke ta ka'' are one of the most important testimonies.[5] (Viehbeck, introduction, 11\u201313)\n\n<h5>Notes<\/h5>\n#(Note #1 is from an excerpt at the beginning of the Introduction)\n#Important general characteristics of the Tibetan scholastic traditions, such as a preoccupation with language and logic, their soteriological significance, their roles in the interpretation of scripture, and their limitations are outlined in Cabez\u00f3n 1994. All of these topics are at the very core of the debate analysed in the current study.\n#If not specified otherwise, biographical data is given according to the database of the Tibetan Buddhist Resource Center (TBRC, www.tbrc.org). All relevant information was retrieved on February 06, 2011.\n#TBRC\u2019s database gives 1840\u20131910? as the lifetime of Rab gsal, cf. TBRC, http:\/\/www.tbrc.org\/#library_person_Object-P254. In short biographies of Rab gsal, 1912 is commonly mentioned as the year of his passing, see, e.g., RSSB (B) 2, ''Rab gsal rnam thar'' 225, ''Jag rung dgon chen lo rgyus'' 220. The latter source also mentions that he probably died in Pu rab in Russia (''u ru sa\u2019i pu rab'').\n#In the period between the fourteenth and sixteenth centuries, extensive controversies in this matter emerged also between followers of the Dge lugs and of the Sa skya school. For a short description of these debates, see Tauscher 1995: 35\u201339.",""],["Playful Primers on the Path<\/a>","","","This chapter examines two pedagogical works by the nineteenth-century Tibetan master Dza Patrul Rinpoche that exemplify his distinctive teaching style\u2014accessible yet profound, playful yet spiritually sophisticated. ''The Low-Born Sage Speaks: The Ladder to Liberation'' presents Buddhist categories through interlocking verses that ultimately reduce the entire path to simple practices like examining one's own mind. ''The Explanation of Chudrul\u00fc'' offers a tongue-in-cheek etymology of a colloquial Tibetan expression, functioning simultaneously as humor, critique of excessive scholasticism, and subtle allegory about Buddhist practice. Both texts frame themselves as performances responding to challenges, showcasing Patrul's virtuosity through puns, wordplay, and multilayered meanings. They demonstrate how Patrul's compositional skill made complex Buddhist teachings comprehensible to ordinary practitioners while embedding deeper significance for advanced students. The chapter also explores Patrul's ecumenical approach to Buddhist lineages and his critique of overly scholastic methods, situating these works within the broader context of nineteenth-century Kham and the rime (nonsectarian) movement.",""],["Plant Seed, Pull Weed<\/a>","","","Gardens have often been used as metaphors for spiritual nurturing and growth. Zen rock gardens, monastery rose gardens, even your grandmother's vegetable garden all have been described as places of refuge and reflection. Drawing on her experience working at Seattle's premier gardening center, Zen teacher Geri Larkin shows how the act of gardening can help you uncover your inner creativity, enthusiasm, vigilance, and joy. As your garden grows, so will your spirit.\n\nLarkin takes you through the steps of planning, planting, nurturing, and maintaining a garden while offering funny stories and inspiring lessons on what plants can teach us about our lives. As soothing as a bowl of homemade vegetable soup, ''Plant Seed, Pull Weed'' will entertain, charm, and inspire you to get your hands dirty and dig deep to cultivate your inner self. (Source: [https:\/\/harperone.com\/9780061736599\/plant-seed-pull-weed\/ HarperOne])\n\nThematically based on \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra''.",""],["Philosophy, Meditation, and Experience in the Great Debate at Bsam yas<\/a>","","","In this paper I attempt to explain the contribution of meditation (''bh\u0101van\u0101'') to\nknowledge as it is presented in the ''Bh\u0101van\u0101krama''s. Kamala\u015b\u012bla\u2019s presentation in\nthese texts makes use of the schema of three wisdoms or ''praj\u00f1\u0101''s (''\u015brutamay\u012b-,\ncint\u0101may\u012b'', and ''bh\u0101van\u0101may\u012b-praj\u00f1\u0101'') and a very specific understanding of the\nnotion of ''bh\u016btapratyavek\u1e63\u0101'' as \"the discernment of reality.\" My analysis is framed\nin the context of a recent controversy concerning the epistemological role of\nmeditation in relation to the views of the opposing sides of the historical debate\nat Bsam yas. I argue that the ''Bh\u0101van\u0101krama''s assign a necessary and very specific\nfunction to conceptual meditation in the process of acquiring a direct, nonconceptual knowledge of reality (''nirvikalpaj\u00f1\u0101na'').",""],["Perseverance (Zopa 2024)<\/a>","","","Dive deep into perseverance, one of the core practices of the bodhisattvas, with beloved teacher Lama Zopa Rinpoche as a guide.\n\nPerseverance, or virya, is also translated as \u201cenergy,\u201d \u201cfortitude,\u201d or \u201cvigor.\u201d One of the six perfections, or paramitas, it is one of the trainings of the bodhisattvas and a deeply necessary quality for the Buddhist path. But it\u2019s far from the kind of head-down, stubborn determination the name could imply; instead, it\u2019s joyful energy that enables us to practice.\n\nRinpoche\u2019s commentary is structured around the fifth and seventh chapters of the beloved Guide to the Bodhisattva\u2019s Way of Life by the eighth-century philosopher-poet Shantideva. Interweaving his teaching with Shantideva\u2019s verses, Rinpoche elucidates this prerequisite for enlightenment, explaining what it is and how to cultivate it: guard your mind, gather virtue, work for others\u2014and find incredible joy in these things. [https:\/\/wisdomexperience.org\/product\/perseverance\/ (Source: Wisdom Publications)]",""],["Perles d'ambroisie Volume III<\/a>","","","Ce troisi\u00e8me et dernier volume des ''Perles d'ambroisie'' traite d'abord du courage, cet \u00abenthousiasme pour le bien\u00bb qui accompagne n\u00e9cessairement toute pratique spirituelle, puis de la concentration m\u00e9ditative et des conditions qui la favorisent, avant d'aborder l'aboutissement et la culmination de ''L'Entr\u00e9e dans la pratique des bodhisattvas'', autrement dit la connaissance de la vacuit\u00e9 de tous les ph\u00e9nom\u00e8nes. Le commentaire compos\u00e9 par Khenpo Kunpal sur ce c\u00e9l\u00e8bre \u00abchapitre IX\u00bb avait d\u00e9j\u00e0 \u00e9t\u00e9 traduit clans ''Comprendre la vacuit\u00e9'' (Padmakara, 1993), mais on le retrouvera ici enti\u00e8rement revu et corrig\u00e9, certains de ses points les plus difficiles b\u00e9n\u00e9ficiant d'un \u00e9clairage nouveau. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0L'ouvrage s'ach\u00e8ve sur la d\u00e9dicace au bien d'autrui de tous les m\u00e9rites produits tant par sa composition que par son \u00e9tude et sa pratique, \u00e9tape indispensable qui, dans la tradition du Grand V\u00e9hicule, scelle tout acte b\u00e9n\u00e9fique et en garantit la p\u00e9rennit\u00e9. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Ouvrage en trois volumes \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Volume III: D\u00e9veloppement de l'esprit d'\u00c9veil \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0(Source: back cover)",""],["Perles d'ambroisie Volume II<\/a>","","","Le premier volume des ''Perles d'ambroisie'', qui contient les trois premiers chapitres du ''Bodhicaryavatara (L'Entr\u00e9e dans la pratique des bodhisattvas)'' de Shantideva comment\u00e9s par Kunzang Palden, explique comment engendrer l'esprit d'\u00c9veil, qui est le c\u0153ur de la pratique des bodhisattvas. Il aborde \u00e9galement la g\u00e9n\u00e9rosit\u00e9, premi\u00e8re des six vertus transcendantes dans lesquelles l'aspiration \u00e0 l'\u00c9veil trouve son application naturelle. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Ce deuxi\u00e8me volume, qui traite des trois chapitres suivants, enseigne comment pr\u00e9server l'esprit d'\u00c9veil pour emp\u00eacher qu'il ne d\u00e9cline. Il explique l'importance de l'application dans l'observance des pr\u00e9ceptes, et de l'attention et la vigilance pour assurer l'indispensable \u00abgarde de l'esprit\u00bb. Deux autres vertus transcendantes y sont \u00e9galement abord\u00e9es: la discipline et la patience. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Ouvrage en trois volumes \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Volume II: Pr\u00e9servation de l'esprit d'\u00c9veil \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0(Source: back cover)",""],["Perles d'ambroisie Volume I<\/a>","","","Voici la premi\u00e8re traduction compl\u00e8te du commentaire litt\u00e9ral que Kunzang Palden (env. 1870-1940), disciple du grand ma\u00eetre tib\u00e9tain Patrul Rinpoch\u00e9, composa pour le ''Bodhicaryavatara'' (''L\u2019Entr\u00e9e dans la pratique des bodhisattvas'') de Shantideva. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0On trouvera \u00e9galement, intercal\u00e9e dans le texte, chaque stance du po\u00e8me retraduite \u00e0 la lumi\u00e8re de ces explications. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00abEn cette p\u00e9riode tourment\u00e9e par les horreurs de la guerre et du terrorisme - auxquelles la plupart d \u2019entre nous n\u2019imaginent d \u2019autre r\u00e9ponse que les repr\u00e9sailles et leurs interminables r\u00e9percussions -, quelle chance que l\u2019esprit d\u2019\u00c9veil existe encore, ne serait-ce qu\u2019\u00e0 titre de concept! Quelle fra\u00eecheur! En fait, il est \u00e0 peine concevable de pouvoir, \u00e0 notre \u00e9poque, entendre ne serait-ce que les mots \"esprit d \u2019\u00c9veil\" et \"bouddh\u00e9it\u00e9\". Voici pourtant que nous avons sous les yeux un manuel susceptible de r\u00e9ellement nous conduire jusqu\u2019\u00e0 l\u2019\u00e9tat de bouddha!\u00bb \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Ouvrage en trois volumes \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Volume I: Naissance de l\u2019esprit d \u2019\u00c9veil \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0(Source: back cover)",""],["Performing Text as Practice: Rdza Dpal sprul's Practice Manual on the Bodhi(sattva)cary\u0101vat\u0101ra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nFor the most part, Dpal sprul's practice manual follows strictly the order of \u015a\u0101ntideva's treatise, but, given its own specific focus, places a different emphasis on individual elements. It opens with a quote of the first verse of the original text, thereby stating its central concern, namely, an explanation of the precepts of a bodhisattva. The main body of the text is then divided into four topics, presented in a logical sequence: First, the prerequisites for entering this practice are laid out. The second topic then leads the adept through a specific ritual for taking the vow of a bodhisattva. Having been prepared in this way, one proceeds to learn about the actual conduct of a bodhisattva in the third chapter. The concluding section describes the benefits of this kind of practice. Among these four topics, the first and the last are treated only marginally, clear emphasis being put on Chapters Two and Three, which can be seen as constituting the main content of Dpal sprul's text. (Viehbeck, \"Performing Text as Practice,\" 558)",""],["Perfection of Wisdom (Damdul 2014)<\/a>","","","A translation of chapter 9 of the ''Bodhicary\u0101vat\u0101ra'' by Geshe Dorji Damdul. https:\/\/bodhiwisdom.org\/wp-content\/uploads\/2016\/06\/Wisdom-Chapter-TEXT.pdf",""],["Perfecting Wisdom<\/a>","","","This extraordinarily clear exposition on the wisdom section of ''A Guide to the Bodhisattva Way of Life'' is based on an oral teaching given in Switzerland by H.H. the Dalai Lama before an audience of thousands of Tibetans and Westerners in 1979. Shantideva's ''A Guide to the Bodhisattva Way of Life'' is one of the most important texts in the Mahayana tradition of Buddhist practice. Its ninth chapter, the section on transcendent wisdom, is known among Buddhist scholars as a challenging exposition of Madhyamika philosophy and difficult to understand without a commentary. This invaluable volume with its precise elucidation of the core issues of Tibetan Buddhism stands as a key work in Buddhist literature. (Source: [https:\/\/www.shambhala.com\/perfecting-wisdom-15423.html Shambhala Publications])",""],["Perfecting Patience<\/a>","","","All of the world\u2019s major religions emphasize the importance of love, compassion, and tolerance. This is particularly true in the Buddhist traditions, which unanimously state that compassion and love are the foundation of all paths of practice. To cultivate the potential for compassion and love inherent within us, it is crucial to counteract their opposing forces of anger and hatred. In ''Perfecting Patience'', the Dalai Lama shows how, through the practice of patience and tolerance, we can overcome the obstacles of anger and hatred. He bases his discussion on ''A Guide to the Bodhisattva Way of Life'', the classic work on the activities of bodhisattvas\u2014those who aspire to attain full enlightenment in order to benefit all beings.\n\nThis book was previously published under the title ''Healing Anger''. (Source: [https:\/\/www.shambhala.com\/perfecting-patience.html Shambhala Publications])",""],["Perfect Conduct: Ascertaining the Three Vows<\/a>","","","All religions teach codes of ethical behavior. So too does Buddhism. This books is a translation of an indispensable exposition of the three sets of vows that are central to Tibetan Buddhist codes of discipline\u2014the pratimoksa vows of individual liberation; the vows of the bodhisattva, who selflessly strives for the liberation of all beings; the vows of the esoteric path of tantra.\n\nHere, the late Dudjom Rinpoche provides his authoritative commentary on the role of ethics and morality in Buddhist practice, outlining in detail the meaning and scope of the vows, and giving practical advice on maintaining the vows as supportive tools in the journey toward enlightenment.[https:\/\/wisdomexperience.org\/product\/perfect-conduct\/ (Source: Wisdom Publications)]",""],["Peacock in the Poison Grove<\/a>","","","Geshe Sopa offers insightful commentary on two of the earliest Tibetan texts that focus on mental training. ''Peacock in the Poison Grove'' presents powerful yogic methods of dispelling the selfish delusions of the ego and maintaining purity in our motives. Geshe Sopa's lucid explanations teach how we can fight the egocentric enemy within by realizing the truth of emptiness and by developing a compassionate, loving attitude toward others. (Source: [https:\/\/wisdomexperience.org\/product\/peacock-poison-grove\/ Wisdom Publications])",""],["Peaceful Heart<\/a>","","","Patience is one of the most important qualities we can develop, as it represents our mind's ability to work positively with anything that bothers us, including anger, loss, jealousy, and helplessness. We are consistently confronted with situations or outcomes we weren\u2019t expecting or didn\u2019t want, and our default response is to reject what happened with feelings of mild irritation, inward complaining, self-aggression, or seething resentment. Patience is an antidote to all these forms of rejection. Those who have mastered patience have learned to welcome all challenging situations, people, and emotions as opportunities to open their hearts rather than close them.\n\nBased on the teachings of the sixth chapter of Shantideva's ''The Way of the Bodhisattva'', ''Peaceful Heart'' explores how Buddhist teachings on patience can help you work with whatever disturbances arise in your life and in your mind. Dzigar Kongtrul provides practices and examples throughout the book to challenge readers on the path to developing a more patient heart. ([https:\/\/www.mangalashribhuti.org\/peaceful-heart Source Accessed Apr 5, 2021])",""],["Patrul and Lama Mipham<\/a>","","","",""],["Patrul Rinpoche: A Brief Sketch<\/a>","","","",""],["Patience: The Art of Peaceful Living<\/a>","","","To survive the roller-coaster ride of life, with its ever-changing shifts from pleasure to pain, gain to loss, and praise to blame, requires a substantial depth of patience. In this life-changing book, Allan Lokos sheds new light on this much-sought-after state of mind, and provides a road map for cultivating greater patience in one's life.\n\nAccording to Lokos, to develop a depth of patience we must first acknowledge the unhappiness caused by our impatience and anger in its many manifestations\u2014from mild annoyance to rage. In this revelatory book, Lokos draws on his many years as a Buddhist practitioner and spiritual teacher, as well as interviews with a wide range of individuals who have had their patience tested\u2014often dramatically so\u2014and lays out a compelling path to the heart of patience. ([https:\/\/www.amazon.com\/Patience-Peaceful-Living-Allan-Lokos\/dp\/1585429007 Source Accessed May 25, 2021])",""],["Patience: A Guide to Shantideva's Sixth Chapter<\/a>","","","The sixth chapter of Shantideva\u2019s classic ''A Guide to the Bodhisattva\u2019s Way of Life'' (here in translation by the great scholar Luis Gomez) is a beacon of inspiration that shows what patience\u2014one of the essential actions of the bodhisattvas\u2014can really mean, leading us to profound self-realization and a heightened determination for awakened action in the world.\n\nLama Zopa Rinpoche\u2014a teacher whose very name means \u201cpatience\u201d\u2014explores Shantideva\u2019s teachings verse by verse, unpacking its lessons for the modern reader:\n\nOvercoming anger \nAccepting suffering \nRespecting others and finding happiness in their happiness \n\nIn explaining this quintessential quality of a bodhisattva, Rinpoche shows us ordinary beings the profundity of the practice of patience and the relevance it has in our everyday lives.\n\n\u201cShantideva was like us, but he worked on his mind until he became completely free from delusions . . . ''A Guide to the Bodhisattva\u2019s Way of Life'' has inspired countless people since it was written over thirteen hundred years ago. It tells us that we too can develop our mind to the levels of realizations that the great masters have attained\u2014and it shows us how to do it.\u201d\u2014Lama Zopa Rinpoche \n(Source: [https:\/\/wisdomexperience.org\/product\/patience\/ Wisdom Publications])",""],["Patience and Perspective<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n''A Neglected Virtue''\n\n\"Patience is a virtue,\" a friend used to say, before grinning and boastfully adding,\n\u201cwhich I don\u2019t have!\u201d Unlike generosity or compassion, patience seems to be the\nkind of virtue people are able to boast about lacking. My friend\u2019s dismissive attitude\ntoward patience would not be out of place in contemporary analytic philosophy in\nthe West.[1] This attitude is most often expressed by neglect: one is hard pressed to find much discussion of patience in the works of Plato and Aristotle.[2] Later classics like Spinoza\u2019s ''Ethics'', Mill\u2019s ''Utilitarianism'', and Kant\u2019s ''Metaphysics of Morals'' make no mention of patience at all.[3] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0When patience is discussed, it is commonly described as a morally unimportant notion. Aquinas defends patience as a virtue, but quickly notes that it is not a principal virtue, and since the best virtues aim at the good and incline us to it patience is not one of them.[4] Aquinas\u2019 criticism of the moral value of patience is echoed later by David Hume and Francis Hutcheson. Hume includes patience among traits that are valuable only for their effect on our conduct:\n:There are many other qualities of the mind, whose merit is deriv\u2019d from the same origin, industry, perseverance, patience, activity, vigilance, application, constancy, with other virtues of that kind, which \u2018twill be easy to recollect, are esteem\u2019d valuable upon no other account, than their advantage in the conduct of life.[5] Hutcheson includes it among traits that are admirable, but not in a moral way:\n:A penetrating genius, capacity for business, patience of application and labour, a tenacious memory, a quick wit, are naturally admirable, and relished by all observers; but with a quite different feeling from moral approbation.[6] \nHere patience is described as having only instrumental value; it is a virtue that helps\nus to achieve existing goals (goals that could be moral, immoral, or amoral). Since it\ndoes not supply us with a morally good goal (as generosity and justice do), it is considered as morally valuable as having good business sense or being a clever conversationalist. This view is echoed in more recent discussions. For example, Michael Slote describes patience both as a \u201cminor\u201d virtue and an \u201cother-regarding\u201d virtue, good only for its benefit to others.[7] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In contrast to its treatment by many philosophers in the West, patience plays a central role in Buddhist ethics. One can hardly read a book about Buddhist ethics and not find at least ''some'' discussion of patience.[8] Many of the ''J\u0101taka'' tales, fables about the previous lives of the Buddha, feature lessons about patience.[9] In the Therav\u0101da tradition, patience appears as one of the Ten Perfections (P\u0101li: ''p\u0101ram\u012b''), the ten qualities that lead to becoming a Buddha.10 In Mah\u0101y\u0101na Buddhism, it is one of the Six Perfections (Skt: ''p\u0101ramit\u0101'') of the ''bodhisattva'', the spiritual and ethical ideal of the Mah\u0101y\u0101na. The eighth-century Buddhist philosopher \u015a\u0101ntideva\u2019s ''Entering the Path of the Bodhisattva (Bodhicary\u0101vat\u0101ra)'', one of the most studied and quoted Buddhist texts, devotes an entire chapter to discussing patience. This attention to patience is continued by Tibetan thinkers like Tsongkhapa in his ''Great Treatise on the Stages of the Path (lam rim chen mo)'' and Gampopa in his ''Jewel Ornament of Liberation (dwags po thar rgyan)''. One need not know much about the specifics of Buddhist thought to see that Buddhist thinkers care about patience in a way that analytic ethicists in the West do not. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The difference between Western analytic views and Buddhist views on patience is not simply a cultural or historical curiosity, but can shed light on the assumptions Western thinkers tend to make about patience and its role in moral life. Joseph Kupfer offers a recent restatement of these assumptions.11 First, following Hume, he claims that patience has only instrumental value: unlike justice or courage, patience does not supply us with goals, but is merely a means to achieving goals we already have. Second, following Hutcheson, he claims that patience does not itself have moral value; if it has moral value at all, according to Kupfer, it is as a product of more basic moral attitudes like self-respect or understanding of the flaws of others.[12] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In what follows, I argue that patience is not always of merely instrumental moral value, but ''can'' have moral value itself. In brief: patience and impatience often manifest how we relate to various sources of value in the world in morally important ways. My discussion will begin with patience in a Buddhist context and will offer a Buddhist-inspired account of which sort of patience has moral value and why. I am not suggesting that Western philosophers accept Buddhist ethics wholesale, only that examining a virtue in an ethical system that prizes it can shed light on what many ethicists in the West have overlooked.\n\n<h5>Notes<\/h5>\n#The case for neglect is certainly weaker when applied to Christian ethics and philosophers outside the analytic tradition, who tend to take patience more seriously as a virtue. I will mention such thinkers, though they may well have less to learn from Buddhism in this respect than their analytic colleagues.\n#The S. C. Woodhouse ''English-Greek Dictionary'' translates \u2018patience\u2019 with various synonyms that capture various aspects of patience: \u2018endurance\u2019 (''karteria''), \u2018forgiveness\u2019 (''syngnome''), \u2018gentleness\u2019 (''praotes''), and \u2018quietness\u2019 (''hesychia''). There is discussion of these notions in the ''Nicomachean Ethics'', where Aristotle says that endurance is less choiceworthy than self-control (VII.7, 1150b1), and Plato\u2019s ''Charmides'' offers quietness as a possible definition of moderation (''sophrosune''), but these are not discussions of patience in the sense I will discuss. Aristotle\u2019s discussion of gentleness and anger (IV.5, 1125b26 ff), however, is closer to the notion I am concerned with. I thank Mary-Louise Gill for these references.\n#Though when reflecting on his pietist upbringing Kant comes close to praising something like the notion of patience I will discuss, saying of his parents, \u201cThey possessed the highest qualities that a human being can possess, namely that calmness and pleasantness, that inner peace that can be disturbed by no passion. No Need, no person, no dispute could make them angry or cause them to be enemies of anyone\u201d (quoted in Kuehn, ''Kant'', p. 40).\n#''Summa Theologica'', Question 136.\n#''A Treatise of Human Nature'' 3.3.4.7.\n#''A System of Moral Philosophy in Three Books'', pp. 27\u201328.\n#Slote, ''From Morality to Virtue'', p. 104. See also Kawall, who claims that patience is an other-regarding epistemic virtue, along with Fowler and Kam, who claim patience as a political virtue that is primarily good for society. Robert Adams\u2019 discussion of patience (''A Theory of Virtue'', pp. 33\u201334) sounds somewhat non-moral, calling patience a \u201cstructural virtue\u201d that is simply a matter of \u201cpersonal psychic strength.\u201d\n#Popular introductions to Buddhist ethics nearly always include a discussion of patience. For example, the Dalai Lama\u2019s ''Ethics for the New Millennium'', Hammalawa Saddhatissa\u2019s ''Buddhist Ethics'', and Peter Harvey\u2019s ''An Introduction to Buddhist Ethics'' all include several mentions of patience. I have never seen any mention of patience in a philosophical introduction to ethics by an analytic philosopher in the West.\n#Rerukane Chandavimala Mahathera offers the following list: ''Mah\u0101s\u012blava'' (''Analysis of Perfections'', p. 51), ''Khantiv\u0101d\u012b'' (p. 313), ''Chaddanta'' (p. 514), and ''Mah\u0101kapi'' (p. 516).\n#See Mahathera, ''Analysis of Perfections'', p. 18.\n#Kupfer, \u201cWhen Waiting Is Weightless,\u201d pp. 277\u2013279.\n#Cf. Mayeroff, who sees patience as an expression of caring (''On Caring'', pp. 12\u201313).",""],["Patience Overview<\/a>","","","In chapter 6 \u015a\u0101ntideva presents the topic of patience as the antidote to the most destructive emotion of anger. The chapter consists of verses on overcoming anger, cultivating patience, and respecting all sentient beings. Anger, according to \u015a\u0101ntideva, is never justified and is an emotion wholly destructive of positively accumulated karma. As this is the case, \u015a\u0101ntideva instructs through rational argument why the spiritual aspirant should see enemies not as objects worthy of anger or retaliation but as beings caught in the grips of their own afflictive emotions.",""],["Path to Enlightenment in Tibetan Buddhism (Loden 1993)<\/a>","","","Enlightenment is the ultimate development of the potential of our mind, a state of peace and bliss that can be of great benefit to oneself and others.\n\nDrawing from the sutras and great Buddhist classics, the ''Path to Enlightenment'' combines the intellectual rigour of Tibetan scholars with a clear and easy to understand presentation of the progressive stages of spiritual development. It covers the full breadth and depth of Tibetan Buddhist philosophy with clear explanations of how to put it into practice.\n\n''The Path to Enlightenment'' is an anthology of Geshe Acharya Thubten Loden\u2019s teachings drawn primarily from Je Tsong Khapa's ''Great Exposition of the Stages of the Path'' and Phabongkha Rinpoche's ''Liberation in the Palm of Your Hand''. It also includes a translation and explanation of the ''Mind Training in Seven Points'' by Geshe Chekawa and a complete presentation of the Bodhisattva vows.\n\n''The Path to Enlightenment'' includes full colour plates, 26 line drawings, a comprehensive English, Tibetan and Sanskrit glossary, a page numbered outline and an 82 page appendix of quotations.\n\n\u201cThe book will go a long way towards making the essential instructions of Tibetan Buddhism accessible to a wider readership\u2026\u201d \u2013 His Holiness the Dalai Lama\n\nHardcover, 1097 pages, 4 colour photos, 26 original line illustrations. ([https:\/\/tibetanbuddhistsociety.org\/product\/path-to-enlightenment-book\/#:~:text=Path%20to%20Enlightenment%20in%20Tibetan%20Buddhism,-Path%20to%20Enlightenment&text=The%20Path%20to%20Enlightenment%20is,the%20Palm%20of%20your%20Hand. Source Accessed Sep 9, 2024])",""],["Path to Buddhahood<\/a>","","","The Jewel Ornament of Liberation is regarded by all Tibetan Buddhist schools as one of the most inspiring and comprehensive works of the tradition. Written by Gampopa (born 1079 CE), the main spiritual son of the great hermit Milarepa, this important text lays out the stages of the Buddhist path and explains how an enlightened attitude is strengthened by practicing the six perfections of generosity, discipline, patience, exertion, meditation, and knowledge. [https:\/\/www.shambhala.com\/path-to-buddhahood.html (Source: Shambhala Publications)]",""],["Path of the Bodhisattva (Gyatrul 2008)<\/a>","","","\"Even if all other qualities are fully endowed, without Bodhicitta there can be no true good fortune.......\" A collection of the Thirty-Seven Practices of a Bodhisattva, the Prayer for Excellent Conduct, opening prayers and prayers of dedication. A commentary by Kyabje Pema Norbu Rinpoche on the ''Prayer for Excellent Conduct'' is also included. This convenient volume will be an excellent companion to accompany those in bodhisattva training wherever they go, a constant reminder of the fundamentals of the buddhist path. ([https:\/\/vimalatreasures.org\/products\/path-of-the-bodhisattva Source Accessed Mar 12, 2025])",""],["Pag Sam Jon Zang by Sumpa Khanpo Yeshe Pal Jor<\/a>","","","''Pag Sam Jon Zang'' (also spelled ''Dpag bsam ljong bzang'' in Tibetan transliteration) is an important historical text written by Sumpa Khanpo Yeshe Paljor (1704\u20131788), a renowned Mongolian-Tibetan Buddhist scholar and historian of the Gelug tradition.\n\nThis work is a comprehensive historical chronicle that covers:\n*The history of Buddhism in India\n*The spread of Buddhism to Tibet and Mongolia\n*The genealogy of various Tibetan and Mongolian royal lineages\n*Detailed accounts of the development of different Buddhist schools in Tibet\n\nIt's particularly valued as a historical source because it incorporates numerous citations from earlier works, some of which are no longer extant. Sumpa Khanpo compiled this detailed history in the 18th century, drawing on various source materials and presenting a systematic view of Buddhist history from a Gelugpa perspective.\n\nThe text is considered one of the major Tibetan historical works and remains an important reference for scholars studying the development of Buddhism across Asia, particularly in Tibet and Mongolia. (Generated by Claude ai Mar 31, 2025])",""],["Ornament of the Great Vehicle S\u016btras<\/a>","","","The Buddhist masterpiece Ornament of the Great Vehicle S\u016btras, often referred to by its Sanskrit title, Mah\u0101y\u0101nas\u016btr\u0101la\u1e43k\u0101ra, is part of a collection known as the Five Maitreya Teachings, a set of philosophical works that have become classics of the Indian Buddhist tradition. Maitreya, the Buddha\u2019s regent, is held to have entrusted these profound and vast instructions to the master Asa\u1e45ga in the heavenly realm of Tu\u1e63ita.\n\nThe Ornament provides a comprehensive description of the bodhisattva\u2019s view, meditation, and enlightened activities. Bodhisattvas are beings who, out of vast love for all sentient beings, have dedicated themselves to the task of becoming fully awakened buddhas, capable of helping all beings in innumerable and vast ways to become enlightened themselves. To fully awaken requires practicing great generosity, patience, energy, discipline, concentration, and wisdom, and Maitreya\u2019s text explains what these enlightened qualities are and how to develop them.\n\nThis volume includes commentaries by Khenpo Shenga and Ju Mipham, whose 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 Vasubandhu and, in particular, Sthiramati, Mipham explains the Ornament with eloquence and brilliant clarity. This commentary is among his most treasured works. (Source: [https:\/\/www.shambhala.com\/ornament-of-the-great-vehicle-sutras-3250.html Shambhala Publications])",""],["Ornament of Precious Liberation (Holmes)<\/a>","","","''Ornament of Precious Liberation'' is a spiritual and literary treasure of Tibetan Buddhism and of the Kagy\u00fc lineage in particular. Laying out step by step the path to buddhahood that is open to us all, to read Gompopa's text is like receiving the teachings directly from the master himself. \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It is a quintessential guide to enlightenment that students will return to again and again for its insights into living an awakened life. (Source: [https:\/\/wisdomexperience.org\/product\/ornament-precious-liberation\/ Wisdom Publications])\n\nThis publication is an updated version of the translation found in ''[[Stages of the Buddha\u2019s Teachings| Stages of the Buddha's Teachings: Three Key Texts]]''.",""],["Opening the Heart (Yeshe 1987)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nSo far the spiritual path has been described in terms of our own fulfillment. As we realize that our accustomed way of relating to desirable objects has been keeping us trapped in a circle of perpetual dissatisfaction, we become more and more motivated to activate a deeper level of our being. Our purpose is to experience a type of peace and happiness that is stable and reliable, unruffled by changing circumstances and uninfluenced by the passage of time. But even this higher aspiration to win release from the frustrating cycle of desire and dissatisfaction is still incomplete. Why? Because it is primarily concerned with only our own welfare.\n\nBefore, perhaps, our desires were limited to the possession of sensory objects, while now - through the development of some renunciation - they are directed towards the\nrealization of our deepest potential. But the emphasis still remains, '<\/i>''I'' want this, ''I'' don't want that.'\n\nThis narrow concern for our own happiness and our own liberation makes it impossible for us to realize the vast potential of our human mind and heart. Such self-centred concern values the welfare of just one being - myself - over the welfare of the countless others who share life's problems with us. This extremely restricted view inevitably causes our heart to close. Then, even if we do not say so consciously, it is as if we feel, 'I am the most important person in the world. The problems that others have are of no concern to me; it is only my own happiness that counts.'",""],["Opas Bodhisattvan El\u00e4m\u00e4ntapaan (Bodhisattvacary\u0101vat\u0101ra)<\/a>","","","A classic work that has been the masterpiece of both Mah\u0101y\u0101na and Vajray\u0101na Buddhist practitioners for centuries. Its author was an Indian learned monk from the University of N\u0101landa, \u015a\u0101ntideva. The work is poetic and provides practical instructions for the journey towards enlightenment and a happier, more balanced life. ([http:\/\/dharmakustannus.blogspot.com\/2012\/ Source Accessed Mar 19, 2021])",""],["One Aspect of the Acceptance of the Bodhisattva-\u015b\u012bla in Tibet<\/a>","","","",""],["On \u015a\u0101ntideva's Position in the History of M\u0101dhyamika Philosophy<\/a>","","","",""],["On the Two Kinds of Bodhicitta in the Bh\u0101van\u0101krama<\/a>","","","This article discusses the concept of bodhicitta (enlightenment mind) as presented in Kamala\u015b\u012bla's ''Bh\u0101van\u0101krama'' (''Stages of Meditation'') works. Here's a summary:\nThe article examines how Kamala\u015b\u012bla presents two different conceptions of bodhicitta across his writings:\n\nIn the first volume of the ''Bh\u0101van\u0101krama'', bodhicitta is divided into:\n\nPra\u1e47idhicitta (aspiration mind): The initial vow to become a Buddha for all beings \nPrasth\u0101nacitta (implementation mind): Aspiration accompanied by practice\n\nIn the middle volume of the ''Bh\u0101van\u0101krama'', bodhichitta is instead divided into:\n\nConventional bodhichitta: Similar to pra\u1e47idhicitta - the initial resolution to attain enlightenment \nUltimate bodhichitta: Not a stage of practice but a transcendent state attained through practice\n\nThe article also discusses Kamala\u015b\u012bla's ''Yogabh\u0101van\u0101vat\u0101ra'' text, which presents bodhichitta in the same way as the middle volume of ''Bh\u0101van\u0101krama'', focusing primarily on \u015bamatha (calm-abiding) and vipa\u015byan\u0101 (insight meditation). The author analyzes textual connections between Kamala\u015b\u012bla's works and \u015a\u0101ntideva's ''\u015aik\u1e63\u0101samuccaya'', noting that:\n\nKamala\u015b\u012bla's first volume borrows extensively from the ''\u015aik\u1e63\u0101samuccaya'''<\/i>s discussion of bodhichitta \nWhile the ''\u015aik\u1e63\u0101samuccaya'' presents multiple causes for generating bodhichitta, Kamala\u015b\u012bla critically selects and emphasizes compassion (''karu\u1e47\u0101'') as the primary cause\n\nThe article concludes by clarifying the relationships between these texts and their presentations of the bodhicitta concept in Buddhist meditation practice. (Generated by Claude.ai Apr 11, 2025])",""],["On the Textual Problems of \u015a\u0101ntideva's Bodhi(sattva)cary\u0101vat\u0101ra: With Special Reference to Chapter 9 Entitled \"Perfection of Wisdom (Praj\u00f1\u0101p\u0101ramit\u0101)\"<\/a>","","","",""],["On the Sanskrit Manuscript of the \u015aik\u1e63\u0101samuccaya<\/a>","","","To date, a unique Sanskrit Ms. of \u015a\u0101ntideva's ''\u015aik\u1e63\u0101samuccaya'' has been found in the Wright Collection, now preserved in Cambridge University Library. Although the critical edition of this text was published by C. Bendall as early as in 1902, some of the characteristics of this Ms. have not yet been made clear, especially with regard to the date of its copy. From his discussion on both the colophon of this Ms. and the life history of Vibh\u016bticandra, the present author draws the conclusion that the Ms. was copied in all probability in the beginning of the 13th century by Jagaddala Mah\u0101pa\u1e47\u1e0dita Vibh\u016bticandra, whose name, as the contributor of this Ms., is found in its colophon. The same Vibh\u016bticandra is most likely to have copied the Ms. at Sa skya region and brought it later into Kathmandu where the Ms. was found.",""],["On the Role of Vairocanarak\u1e63ita in the Later Transmission Period: A Cross-section of the \"Bodhisattva theory\" Tradition<\/a>","","","This article by Takamichi Ishida (in Japanese) discusses the role of Vairocanarak\u1e63ita in the later transmission period and the \"bodhisattva theory\" tradition.",""],["On the P\u0101ramit\u0101 of Ingenuity<\/a>","","","''Up\u0101ya'' (\u65b9\u4fbf) is difficult to translate into English properly. It has been rendered as skillfulness, ingenuity, expediency, and so forth, but none of these translations can cover the broad implications of the word. In this s\u016btra, the basic meaning and specific implications of up\u0101ya are discussed. Since the advanced Bodhisattvas have all perfected their up\u0101ya, how can they ever make any mistakes or blunders? A meaningless or accidental act by an enlightened Bodhisattva is unthinkable. Hence, the author of this s\u016btra is compelled to explain every deed of Gautama Buddha teleologically. When a religious leader is deified, new problems ensue. This is perhaps universal. We believe that this s\u016btra will be highly interesting to those who are interested in the comparative study of religions and in the history of the development of Buddhist thought. (Chang, prologue to ''A Treasury of Mah\u0101y\u0101na S\u016btras'', xv)",""],["On the Pari\u1e47\u0101man\u0101 Chapter of the Bodhicary\u0101vat\u0101ra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0'''1.''' The last chapter of the Bodhicary\u0101vat\u0101ra (BCA) is called the ''pari\u1e47\u0101man\u0101 pariccheda'' ('the chapter on the transfer of merit to others'). In spite of this title, the text is not clear as to the merit of what deed is transferred and who transfers the merit. From the context up to the preceding chapter, it is inferred that the same one that has entered the ''bodhicary\u0101'' ('the practices for the enlightenment') transfers its merit. But it is generally understood otherwise that the merit of composing the text entitled Bodhicary\u0101vat\u0101ra is transferred by the author \u015a\u0101ntideva.[1] This understanding is derived from the first verse (BCA 10.1), which summarizes the whole chapter as follows: \n:BCA 10.1 ''bodhicary\u0101vat\u0101ra\u1e43 me yad vicintayata\u1e25 \u015bubham\/ tena sarve jan\u0101\u1e25 santu bodhicary\u0101vibh\u016b\u1e63a\u1e47\u0101\u1e25 \/\/'' \n: \"By the merit of me, who is deliberating the entering into the practices for the enlightenment (''bodhicary\u0101vat\u0101ra''-), all people shall become embellished with the practices for the enlightenment (''bodhicary\u0101''-).\" \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The expression ''bodhicary\u0101vat\u0101ra\u1e43 me...vicintayata\u1e25'' is interpreted as \"of me (i.e. the author), who is deliberating (i.e. composing a book on) the ''bodhicary\u0101vat\u0101ra''.\"[2] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0'''2.''' Probably, this interpretation has been given on the basis of the apparent correspondence of BCA 10.1 to the opening verses of the text (BCA 1.1-3), where the author declares his making of the book. However, the authenticity of these verses is dubious, because of the fact that the Tun-huang ms. of BCA does not have these verses,[3] but puts devotional verses in their place.[4] The same declaration verses also appear in a more suitable context in the introduction of the ''\u015aik\u1e63\u0101samuccaya'' (\u015aS p. 19-14<\/sup>) which is supposed to have been composed by the same author. \u015aS starts\nwith the verses of invitation for all beings to the holy words and thereafter inserts the present verses. It is likely that these declaration verses were borrowed from \u015aS into the enlarged vulgate version of BCA,[5] probably on account of the sameness of the next verses of both texts (BCA 1.4=\u015aS p. 21-2<\/sup>), which will be examined below. (Kajihara, introductory remarks, 25-26)\n\n<h5>Notes<\/h5>\n#L. de la Vallee Poussin, ''Introduction \u00e0 la pratique des futurs Bouddhas'' (Paris 1907), p. 143; M. L. Matics, ''Entering the path of Enlightenment'' (London 1970), p. 284; G. Kelsang Gyatso, ''Meaningful to Behold'' (London 19893), p. 359; P. Sharma, ''\u015a\u0101ntideva's Bodhichary\u0101vat\u0101ra'' (New Delhi 1990), Vol. II, p. 471f. Cf. also n. 2.\n#Poussin,\"Bodhicary\u0101vat\u0101ra\", ''Mus\u00e9on'' XI (1892), p. 103; E. Kanakura, ''Satori he no michi'' (in Japanese) (Kyoto 1965), p. 211; and the translations in the books listed in n. 1.\n#See A. Saito, \"''Bodhisattvacary\u0101vat\u0101ra'' Ascribed to \u0100c\u0101rya Ak\u1e63ayamati\" (in Japanese), in ''Buddhism and society in Tibet''\u300e \u30c1 \u30d9 \u30c3 \u30c8\u306e \u4ecf \u6559 \u3068\u793e \u4f1a \u300f(ed. Z. Yamaguchi, Tokyo 1986), p. 84.\n#Poussin identifies the first two verses as the preliminary stanzas of the ''M\u016blamadhyamaka'' and translates the third verse, which consists of a salutation to the Buddhas and the Bodhisattvas (''Catalogue of the Tibetan Manuscripts from Tun-huang in the India Office Library'', London 1962, p. 196).\n#For the relations between the vulgate longer version and the Tun-huang ms. of a shorter version, see Sait\u014d (1986), pp. 103-105.",""],["On the Historiography and Doxography of the \u2018Great Debate of bSam yas'<\/a>","","","David Seyfort Ruegg is a prominent scholar of Mah\u0101y\u0101na Buddhism and, though born in America, has taught in France, the Netherlands, and England. The \"Great Debate of Samy\u00e9\" is one of the most famous events in early Tibetan intellectual history. Two Buddhist masters, one from China, one from India, pit their skills against each other in a battle to win the favor of the Tibetan emperor, Tri Songdetsen. The reward is no less than the right to propagate their own Buddhist tradition in this newly emerging Buddhist culture. The moment is characterized as a turning point at which all the major issues treated by subsequent Buddhist philosophers were decided upon. In this moment, Tibet elected to favor a gradual approach to enlightenment over a sudden approach, to turn away from China and toward India in order to develop its Buddhist tradition.\n\nOf course the history of the event and the issues symbolized by it are more complex than this. Since the middle of the twentieth century, European scholars have argued that the debate narrative is a synthetic account of the broad changes that Tibetan culture underwent in the eighth century. Tibetan literati also debated the historical details and cultural significance of the Great Debate. In this essay Ruegg provides an overview of contemporary Euro-American historiography on the event, as well as Tibetan historical writing about it. He shows that the dominant version in Tibetan histories is in great measure a polemic by the new schools of Buddhism against the Nyingma school. He also suggests that, w hatever the facts may be, the location of Samy\u00e9 became through the tale of the debate a \u201clocus of memory\u2019\u2019 for Tibetan writers attempting to reconstruct the early history of their tradition. (Source: ''Tibetan History Reader'', 108\u20139)",""],["On the Duplicated Chapter of the Mongolian Bodhicary\u0101vat\u0101ra<\/a>","","","The article discusses the translation history of the ''Bodhicaryavatara'' into Mongolian. Key points include:\n\n1. Translation Lineage:\n*The first Mongolian translation was made by Chos kyi hod zer in 1305 A.D.\n*It was based on Tibetan and Kasmir Sanskrit texts\n*Later revised by Gusi Bilig un Dalai in 1748 A.D.\n\n2. Unique Characteristic:\n*The Mongolian text contains an additional duplicated 10th chapter not present in Sanskrit, Tibetan, or Chinese versions\n*This additional chapter was translated by a Buriat Mongolian linguist named Ratna\n\n3. Translation Differences:\n*Ratna's translation shows grammatical improvements compared to the original:\n*Reduced subject inversions\n*More precise transcription of Sanskrit vocabulary, especially consonant aspirates\n\n4. Content of Duplicated Chapter:\n*Contains similar content to the original 10th chapter\n*Includes adorations to Bodhisattvas like Ma\u00f1ju\u015br\u012b, Samantabhadra, and Avalokite\u015bvara\n*Covers themes like transformation and dh\u0101ra\u1e47\u012bs (sacred mantras)\n\n5. Significance:\n*Provides insight into the evolution of Mongolian Buddhist canonical translations from the 14th to 17th centuries\n\nThe article emphasizes that this duplicated chapter is not an enlargement but a re-translation of the existing text. (Summary generated by Claude AI Mar 26, 2025)",""],["On the Conception of Bodhicitta in the Ga\u1e47\u1e0davy\u016bhas\u016btra (L\u00e4\u00e4nemets 2008)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n \nIn the classical Mah\u0101y\u0101na thought the basic mental attitude of bodhisattvas ''bodhicitta'' ('mind of awakening')\u2014is usually defined as consisting of two parts: ''pra\u1e47idhicitta'' ('mind of resolution') and ''prasth\u0101nacitta'' ('mind of progress'). In three classical and most revered works of later Mah\u0101y\u0101na-\u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' and ''\u015aik\u1e63\u0101samuccaya'') and Kamala\u015b\u012bla's ''Bh\u0101van\u0101krama''\u2014almost identical definitions of the twofold nature of the ''bodhicitta ''are to be found. . . .\n\nThe ''Ga\u1e47\u1e0davy\u016bhas\u016btra'' instead seems to be one of the most authoritative source\nin the discussion on the ''bodhicitta'' \"theory\" for the authors of later Mah\u0101y\u0101na. In\nthe sutra itself, however, the very term ''bodhicitta'' occurs in very few occasions\nclearly having a secondary meaning while the main subject of discussion is the\nperson's attitude towards and activity in a certain state of mind that is called ''anutttur\u0101 samyaksa\u1e43bodhi'' ('supreme perfect awakening') . . . (L\u00e4\u00e4nemets, 113\u201315)",""],["On the Concept of Bodhicitta in the Vairocanabhisambodhi-tantra<\/a>","","","",""],["On the Classification of \u015a\u0101ntideva's Ethics in the Bodhicary\u0101vat\u0101ra<\/a>","","","In this essay several challenges are raised to the project of classifying \u015a\u0101ntideva's ethical reasoning given in his ''Bodhicary\u0101vat\u0101ra'', or ''Guide to the Way of the Bodhisattva'', as a species of ethical theory such as consequentialism or virtue ethics. One set of difficulties highlighted here arises because \u015a\u0101ntideva wrote this text to act as a manual of psychological transformation, and it is therefore often difficult to determine when his statements indicate his own ethical views. Further, even assuming we can identify a set of statements that accurately portray the moral position of \u015a\u0101ntideva, it is argued that these statements underdetermine which foundational normative theory should be ascribed to him.",""],["On the Bodhicittavivara\u1e47a of N\u0101g\u0101rjuna<\/a>","","","",""],["On the Authenticity of the Bodhicittavivara\u1e47a Attributed to N\u0101g\u0101rjuna<\/a>","","","Dragonetti responds to Christian Lindtner's criticism of her argument that the ''Bodhicittavivara\u1e47a'' is not authentically by N\u0101g\u0101rjuna. She maintains three main points: (1) Verse 71 of the ''Bodhicittavivara\u1e47a'' was borrowed from Maitreya's ''Madhy\u0101ntavibh\u0101ga'', not vice versa, because it appears organically integrated in Maitreya's work but awkwardly inserted in the ''Bodhicittavivara\u1e47a'' without proper grammatical connection; (2) While accepting that Maitreya may have referenced N\u0101g\u0101rjuna elsewhere, this doesn't prove the ''Bodhicittavivara\u1e47a'''<\/i>s authenticity if it's a late work; (3) She disputes Lindtner's claim that the ''La\u1e45k\u0101vat\u0101ras\u016btra'' predates N\u0101g\u0101rjuna, arguing instead that similarities between it and the ''Bodhicittavivara\u1e47a'' support her thesis of inauthenticity.",""],["On Sanskrit Prosody \u2013 An Interview with Prof. Kashinath Nyaupane<\/a>","","","In this interview Prof. Kashinath Nyaupane answers questions about Sanskrit prosody, the study of poetic meters and verse in Sanskrit, with particular reference to the composition of the ''Bodhicary\u0101vat\u0101ra''.",""],["On Prak\u1e5btinirv\u0101\u1e47a-Prak\u1e5btinirv\u1e5bta in the Bodhicary\u0101vat\u0101ra: A Study in the Indo-Tibetan Commentarial Tradition<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nAccording to Tsong kha pa, writing in his early ''Legs bshad gser phreng'' commentary to the ''Abhisamay\u0101la\u1e43k\u0101ra'', in general texts speak of four types of ''nirv\u0101\u1e47a'': the ''prak\u1e5bti'' or 'natural' ''nirv\u0101\u1e47a'', the nonabiding (''aprati\u1e63\u1e6dhita'') ''nirv\u0101\u1e47a'' of bodhisattvas and Buddhas, and the ''nirv\u0101\u1e47as'' with and without remainders familiar \u2014 although not necessarily with the same meaning \u2014 from both Mah\u0101y\u0101na and non-Mah\u0101y\u0101na Buddhism. The first of these, the ''prak\u1e5btinirv\u0101\u1e47a'' (''rang bzhin gyis mya ngan las 'das'') is defined by Tsong kha pa as 'the nature of ''dharmas'' which is free from extremes of verbal differentiation'.[1] It is clear therefore that for Tsong kha pa the ''prak\u1e5btinirv\u0101\u1e47a'' is a type of ''nirv\u0101\u1e47a'' although why it should be called this remains to be seen. It is a ''rang bzhin'', a (fundamental) nature, the nature of ''dharmas''. The Tibetan ''rang bzhin'' translates ''prak\u1e5bti'' here, but of course it is more familiar as the Tibetan translation for ''svabh\u0101va'', inherent existence. The equivalence of ''prak\u1e5bti'' and ''svabh\u0101va'' in the expressions ''prak\u1e5btinirv\u0101\u1e47a'' and ''prak\u1e5btinirv\u1e5bta'' is attested from Sanskrit sources. Praj\u00f1\u0101karamati, commenting on ''Bodhicary\u0101vat\u0101ra'' 9:104cd Tib. 103cd) glosses the verse's ''prak\u1e5bty\u0101 parinirv\u1e5bt\u0101\u1e25'' with ''prak\u1e5bty\u0101 svabh\u0101vena parinirv\u1e5bt\u0101\u1e25''. Interestingly, the Tibetan here uses only one expression, unusually in this context ''rang gi ngo bo nyid kyis mya ngan las 'das pa''. ''Rang bzhin'' had been used for ''prak\u1e5bty\u0101'' in the verse, so the use of ''rang gi ngo bo nyid'' in the commentary preserves some sort of distinction although it lacks the clarity of the Sanskrit. For Praj\u00f1\u0101karamati the equivalence of ''prak\u1e5bty\u0101'' or ''svabh\u0101vena parinirv\u1e5bta'' with ''prak\u1e5btinirv\u0101\u1e47a'' is attested from his subsequent comment \u2014 enormously important from the point of view of Tsong kha pa and the dGe lugs interpretation \u2014 that living beings have the nature of liberation 'because of the continued existence in the continuums of all sentient beings of the ''prak\u1e5btinirv\u0101\u1e47a'' which is defined as absence of inherent existence'. This time the Tibetan for ''prak\u1e5btinirv\u0101\u1e47a'' is the usual ''rang bzhin gyis mya ngan las 'das pa''.[2] Much earlier the ''Sam\u0101dhir\u0101jas\u016btra'' had spoken of all ''dharmas'' by nature (''svabh\u0101vena'') conforming to an identity with ''nirv\u0101\u1e47a'', 'in all ''dharmas nirv\u0101\u1e47a'' is set forth'.[3] The idea that all ''dharmas'' are by nature 'nirvanated' is of course familiar from the ''Praj\u00f1\u0101p\u0101ramit\u0101s\u016btras'' and works in the same genre. It is clear that for Tsong kha pa, presumably following Praj\u00f1\u0101karamati, the ''prak\u1e5btinirv\u0101\u1e47a'' is another name for emptiness found in all ''dharmas'' without exception but particularly with reference to the mental continuum of sentient beings. It is the ''nirv\u0101\u1e47a'' which is the ''rang bzhin'' of ''dharmas''. For a Tibetan there immediately resonates two references here. The ''prak\u1e5btinirv\u0101\u1e47a'' as an unchanging nature within the continuum of sentient beings, a ''nirv\u0101\u1e47a'', carries with it a flavour of the ''tath\u0101gatagarbha'' theory found in the ''Ratnagotravibh\u0101ga''. The ''prak\u1e5btinirv\u0101\u1e47a'' as a nature, a ''rang bzhin'', in ''dharmas'' indicates Candrak\u012brti's ''Madhyamak\u0101vat\u0101rabh\u0101sya'' on 6:181-2 in which Candrak\u012brti talks about the true nature of things, the ''dharmat\u0101'' which is the same whether Buddhas occur or not, the true ''rang bzhin'', ''svabh\u0101va'', of entities which is their emptiness of any ''svabh\u0101va''.[4] In dGe lugs thought these two frames of reference come very firmly together. The ''prak\u1e5btinirv\u0101\u1e47a'' is emptiness, which applies to all ''dharmas''. In the mental continuum of sentient beings this emptiness is called the ''tath\u0101gatagarbha'', and with it goes other terms perhaps originally not thought of in this vein in the Madhyamaka context of the ''Bodhicary\u0101vat\u0101ra'' such as 'purified by nature' (''prak\u1e5btiparisuddha'') and 'radiant by nature' (''prak\u1e5btiprabh\u0101svara'').[5] In Tibetan almost invariably the standard word for ''nirv\u0101\u1e47a'' \u2014 ''mya ngan las 'das'', the transcendence of sorrow \u2014 is used for ''prak\u1e5btinirv\u0101\u1e47a'' and ''prak\u1e5btinirv\u1e5bta''. If all ''dharmas'' are fundamentally or by nature ''nirv\u1e5bta'', in Tibetan they have by nature transcended sorrow. There is a psychological and soteriological aspect implicit in the language used which draws together the two dimensions of emptiness and ''tath\u0101gatagarbha'' in a much stronger way than is necessarily the case with the Sanskrit. In spite of the apparent identity of ''prak\u1e5btinirv\u1e5bta'' and ''prak\u1e5btinirv\u0101\u1e47a'' for Praj\u00f1\u0101karamati, it is the former term which is used more often than not in Sanskrit texts, with its implications of 'by nature, fundamentally, from the point of view of inherent existence, extinguished', that is, empty. As the s\u016btras say, this is the nature of things whether there are Buddhas or not. It does not necessarily carry with it the direct psychological and soteriological overtones of '' 'nirvana' ''. And if we look at the use of these notions in the commentaries to the ''Bodhicary\u0101vat\u0101ra'' it is striking that there is no employment of what might be called '' 'tath\u00e4gatagarbha'' concepts' in Indian commentaries on the relevant verses. These are, however, abundant in Tibetan commentaries, where the notion of the ''prak\u1e5btinirv\u0101\u1e47a\/ prak\u1e5btinirv\u1e5bta'' \u2014 and thus also the ''Bodhicary\u0101vat\u0101ra'' \u2014 become absorbed into the nexus of ''tath\u0101gatagarbha'' thought. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The concepts of ''prak\u1e5btinirv\u0101\u1e47a'' and ''prak\u1e5btinirv\u1e5bta'', and their relationships to the ''tath\u0101gatagarbha'', have been dealt with in his usual thorough and lucid way by David Seyfort Ruegg in his monumental ''La Th\u00e9orie au Tath\u0101gatagarbha et du Gotra''. Ruegg has noted some of the relevant verses from the ''Bodhicary\u0101vat\u0101ra'', together with Praj\u00f1\u0101karamati's commentary. In addition he has particularly devoted some space to a discussion of the ''prak\u1e5btinirv\u0101\u1e47a'' and the ''prak\u1e5btiprabh\u0101svara'' nature of ''citta'' found in the work of the eighteenth-nineteenth century Tibetan lama Gung thang 'Jam pa'i dbyangs. In common with late dGe lugs writings, Gung thang lama's work is a culmination of much that had gone before and is replete with subtle definitions and distinctions. As I have pointed out elsewhere, however, the contemporary study of Tibetan Madhyamaka is rather like shining a narrow beam at various points in a dark attic.[6] We cannot see the whole picture, we do not yet know much about relationships and rivalries involved, the development of ideas, alternative interpretations of the same text and how these relate to their Indian precedents. In spite of the pioneering work by scholars like David Seyfort Ruegg, we cannot yet write a history of Tibetan Madhyamaka. Ruegg has approached the issue of the ''prak\u1e5btinirv\u0101\u1e47a'' in Tibet largely through reference to dGe lugs materials. By way of a footnote to his study I would like to take just four verses of the ''Bodhicary\u0101vat\u0101ra'' which their commentators deem to be particularly relevant to our issue, and see what of interest for understanding the development of Madhyamaka can be derived from looking at a wider range of Indo-Tibetan commentaries.\n\n<h5>Notes<\/h5>\n#Lhasa edition of the ''Legs bshad gser phreng'' reproduced in the microfiche edition of the ''Yab sras gsung 'bum'' by The Institute for Advanced Studies of World Religions, New York, vol. 44, Tsa, folio 35b: spyir myang 'das bzhir gsung rab las 'byung ste \/ rang bzhin dang mi gnas pa dang \/ lhag bcas dang lhag med kyi myang 'das so \/\/ de la dang po ni\/ chos rnams kyi rang bzhin spros pa mtha' dag dang bral pa'o \/\/ gnyis pa ni \/ sangs rgyas dang byang sems kyi myang' das so \/\/ tham gnyis la gnyis las \/ theg dman gyi dbang du byas pa ni \/ This passage has been noted by David Seyfort Ruegg in his ''La Th\u00e9orie du Tath\u0101gatagarbha et du Gotra'', Paris: Ecole Fran\u00e7aise d'Extr\u00eame-Orient, 1969, p. 450. On the translation of ''spros pa'' (''prapa\u00f1ca'') as 'verbal differentiation' see my 'Some aspects of language and construction in the Madhyamaka', ''Journal of Indian Philosophy'' 8 (1980), pp. 1-45, esp. pp. 30-4.\n#See the Vaidya edition of the ''Bodhicary\u0101vat\u0101rapa\u00f1jik\u0101'', Darbhanga: Mithila Institute, 1960: tan na ki\u1e43cid ata\u1e25 sattv\u0101\u1e25 prak\u1e5bty\u0101 parinirv\u1e5bt\u0101\u1e25\/\/104\/\/ ata\u1e25 asm\u0101t kara\u1e47\u0101t sattv\u0101\u1e25 pr\u0101nina\u1e25 prak\u1e5bty\u0101 svabh\u0101vena parinirv\u1e5bt\u0101\u1e25 parimuktasvabh\u0101v\u0101\u1e25 \/ ni\u1e25svabh\u0101vat\u0101lak\u1e63anasya prak\u1e5btinirv\u0101\u1e47asya sarvasattvasa\u1e43t\u0101ne\u1e63u sad\u0101 vidyam\u0101natv\u0101t \/ =Tib.: de ni cung zad min de'i phyir \/ sems can rang bzhin mya ngan 'das \/\/103\/\/ de'i phyir zhes te \/ rgyu des na sems dang srog mams rang gi ngo bo nyid kyis mya ngan las 'das pa yin la \/ yongs su grol ba'i rang bzhin yin zhing \/ rang bzhin med pa'i mtshan nyid rang bzhin gyis mya ngan la 'das pa \/sems can thams cad kyi rgyud la rtag tu yod pa'i phyir ro \/ The Tibetan is cited from the Cone microfiche edition produced by The Institute for Advanced Studies of World Religions, New York, mDo vol. 26, folio 253b. Unless noted otherwise, all bsTan 'gyur texts will be taken from this edition. Verses from the ''Bodhicary\u0101vat\u0101ra'', however, are from the version published with the commentary by the twelfth century Tibetan rGyal sras dNgul chu Thogs med: ''Byang chub sems dpa'i spyod pa la jug pa'i rTsa ba dang 'grel pa Legs par bshad pa'i rgya mtsho'', Sarnath: Sakya Students' Union, 1982.\n#Vaidya edition, Darbhanga: Mithila Institute, Ch. 24, verse 4 cd: eva\u1e43 s\u016bnye\u1e63u dharme\u1e63u nirv\u0101\u1e47a\u1e43 sa\u1e43prak\u0101\u015bitam \/\/ See also verse 6ab: sarvadharm\u0101\u1e25 svabh\u0101vena nirv\u0101\u1e47asamasad\u1e5b\u015b\u0101\u1e25 \/\n#For a discussion of these issues in the context of ''Madhyamak\u0101vat\u0101rabh\u0101\u1e63ya'' 6:181-2 see Paul M. Williams, 'Silence and truth \u2014 some aspects of the Madhyamaka philosophy in Tibet', ''The Tibet Journal'', VII; 1\/2, 1982, pp. 67-80.\n#For a short recent discussion of Tibetan views on the ''tath\u0101gatagarbha'', particularly from a dGe lugs point of view (the position of rGyal tshab rje), see Doboom Tulku, 'Tath\u0101gatagarbha', ''Dreloma'' No. 14, July 1985, pp. 24-8. Doboom Tulku also has studied works by Mi pham, Kong sprul and Sh\u0101kya mchog ldan. He suggests that Rgyal tshab rje does not want to maintain that the emptiness of the mental continuum ''alone'' is the ''tath\u0101gatagarbha''. Rather this term can also apply to various potencies within the mind.\n#See Paul Williams, 'Introduction \u2014 some random reflections on the study of Tibetan Madhyamaka', ''The Tibet Journal'', vol. XIV;1, Spring 1989, pp. 1-9.",""],["On Philosophical View of the Bodhisattvacary\u0101vat\u0101ra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe position of \u015a\u0101ntideva in Madhyamaka philosophy has not been defined clearly. In the ''grub mtha' '' texts, he is generally considered to belong to the Pr\u0101sa\u1e45gika school.[1] However, interpretation of his attitude toward epistemological theory has not reached any consensus, such as (a) whether external objects exist or not, or (b) whether images (''\u0101kara'') exist in cognition or not. Now we can find three different views on this point : (1) he maintains the existence of external objects ; (2) he maintains there exist no objects external to the mind ; (3) he maintains the theory of cognition with images (''s\u0101k\u0101ra'', here, precisely ''saty\u0101k\u0101ra'' theory of the Vij\u00f1\u0101nav\u0101da, which claims images to be true). The ideas of (1) and (2) are found in the ''BSAP'', the commentary by an unknown author on the ''BSA'' preserved in the Dunhuang collection, while the idea in (3) is presented by J\u00f1\u0101na\u015br\u012bmitra and derives from an interpretation of a verse included in the canonical version of the same text,\nthe ''BCA''. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0There are prior works on these views by Akira Saito[2], and the philosophical standpoint of the ''BSAP'' concerning (1) has been studied in detail. Although the ''BSAP'' takes the position of (1) based on a verse in the ''BSA'', Saito believes that the view of the ''BSAP'' author made this excessive interpretation, and therefore he does not extend his study to the philosophical view of the ''BSA'' itself. As for (2), we can presume from the criticism found in the ''BSAP'' that there was such an interpretation of \u015a\u0101ntideva. However, there is no description of the name of the interpreter or the reason why he took such a position. We do not know which version this philosophical position is based on, whether the ''BSA'' or the ''BCA''. As for (3), this seems to be the arbitrary opinion of J\u00f1\u0101na\u015br\u012bmitra who was a S\u0101k\u0101rav\u0101din. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The reason for the existence of such varied opinions may be as follows: 1) \u015a\u0101ntideva did not directly discuss cognitive issues; 2) thoughts that developed later were applied to the interpretation and 3) there are differences between the ''BSA'' and the ''BCA'' texts. Recently, it has been clarified that the ''BSA'' is an earlier version than the ''BCA'' and has better organized contents.[3] In this paper, I will discuss the verses in the ''BSA'' that concern the cognitive theory, and I will analyze why \u015a\u0101ntideva was regarded as having the attitude of (2). (Ishida, introduction, 32-33)\n\n<h5>Notes<\/h5>\n#Katsumi Mimaki, ''Blo gsal grub mtha' '', Kyoto 1982, p. 27ff.\n#The articles abbreviated to Saito [1996a], [1996b] and [1997a] listed in Saito (2000a) p. 108, and Saito (2000b) : \"Sh\u0101ntideva saku ''Ny\u016bbosatsugyoron'' no densho to hen'yo : shokibon tekusuto no hakken hiwa,\" in ''Reconstitution of Classical Studies'' 8, pp. 11-19.\n#Latest articles are : Ishida (2002a) : \"On the Refutation of 'Self-cognition' in the ''Bodhicary\u0101vat\u0101ra'' : Structures of the Dunhuang Text and the Current Edition (in Japanese),\" in ''Early Buddhism and Abhidharma Thought'', In Honor of Doctor Hajime Sakurabe on His Seventy-seventh Birthday, Kyoto, pp. 431-445 ; Ishida (2002b) : \"The Theory of ''Par\u0101tmasamat\u0101'' in the ''Bodhicary\u0101vat\u0101ra'' : On the Structure of Chapter of ''V\u012brya'' (in Japanese),\" in ''The Journal of the Nippon Buddhist Research Association'', vol. 67, pp. (113) - (128) ; Ishida (2003) : \"Why is the theory of ''par\u0101tmasamat\u0101'' in the ''Bodhicary\u0101vat\u0101ra'' situated in the chapter of ''dhy\u0101na'' (in Japanese),\" in ''Kansai University Philosophia'' 22, pp. 53-74.",""],["On Learning to Overhear the \"Vanishing Poet\"<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nTruly, \u015a\u0101ntideva is \"the vanishing poet.\" Paul Harrison once memorably characterized him thus when speaking of \u015a\u0101ntideva's ''Training Anthology'' (''\u015aik\u1e63\u0101samuccaya''). He had in mind the curious fact that editors and readers often found themselves lost in the woods of what was presented as continuous prose in our editions, failing to see that more than a few trees among the thickets were lyrical verses. When verses were identified as such, many were identified as being citations rather than \u015a\u0101ntideva's own compositions.[1] To speak of \"the vanishing poet,\" then, can mean that we have not always been in a position even to begin to hear \u015a\u0101ntideva aright, much less to interpret him. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In a sense, the poet \u015a\u0101ntideva vanishes even when we read the ''Guide''. It is easy enough to speak of the beauty of individual verses, but Louis\nG\u00f3mez is right: \"Alas, for all our expressed admiration for the poetical beauty of [the ''Guide''], we do not have to date any detailed explorations of the literary characteristics and merits of the work.\"[2] Nor, to the best of my knowledge, have even individual verses received the kind of literary attention they so richly deserve. Consider what follows, then, to be a very tentative introduction to the vanishing poet, and merely one cautiously suggested orientation to an altogether remarkable work. (Kachru, introductory remarks, 60)\n\n<h5>Notes<\/h5>\n#Harrison, \"The Case of the Vanishing Poet,\" 215-248; see also Harrison, \"Verses by \u015a\u0101ntideva in the '\u015aik\u1e63\u0101samuccaya.'\"\n#G\u00f3mez, \"The Way of the Translators,\" 267. See also the remarks of Kate Crosby and Andrew Skilton about being cautious when assessing \u015a\u0101ntideva's literary merits, particularly in light of the norms and values of literature (''k\u0101vya'') in Sanskrit, in \u015a\u0101ntideva, ''The Bodhicary\u0101vat\u0101ra'', trans. Crosby and Skilton, xxxviii-xxxix.",""],["On Knowing Reality<\/a>","","","On Knowing Reality is the first English translation with commentary of a crucial chapter of the Bodhisattvabhumi, composed in Sanskrit in the late fourth century by the philosopher-sage Asanga, founder of the Yogacara school of Mahayana Buddhism. The chapter is the core of Asanga's theoretical teachings: it deals with the central epistemological question of how to judge and validate knowledge, and how confusions about \"reality\" arise.\n\nThe Yogacara school has long been considered by scholars, East and West, as advocating a fully idealistic view of reality. But Janice D. Willis argues that Asanga himself had no such intention, and that in fact he rejected idealism as forcefully as he rejected the notion that ordinary beings know things as they really are. Instead, the chapter \"On Knowing Reality\" shows that Asanga expounded voidness (sunyata), rather than mind (citta), as the only absolute mode of being. He attempted to redefine sunyata in a more positive way than had Nagarjuna and other philosophers of so-called \"critical\" school, setting up a philosophical scheme to meditate between inexpressible reality and the distortions of ideation and language.\n\nIn addition to her translation and extensive commentary, Willis has written an introduction which describes the history of the text and of its author, discusses the place of the Yogacara school in Buddhist philosophical history, and interprets key terms in Asanga's system. The result is a work of fundamental importance to the study of the Mahayana Buddhist tradition. [https:\/\/www.namsebangdzo.com\/On-Knowing-Reality-p\/11701.htm?srsltid=AfmBOoqwbTBUAEwJDpEcxaviMZXQ-ry9PIBJbO9Gt-C4heHCWhD1M7k1 (Source: Namse Bangdzo Bookstore)]",""],["On Generating the Resolve to Become a Buddha<\/a>","","","In this volume, Bhikshu Dharmamitra presents translations of three classic works on the bodhisattva vow (bodhicitta) authored by: The early Indian monastic eminence, Arya Nagarjuna (2nd c.); The Dhyana Master and Pureland Patriarch, Sheng'an Shixian (1686-1734); The Tang Dynasty literatus and prime minister, the Honorable Peixiu (797-870). Given that the bodhisattva vow constitutes the very essence of the path to buddhahood, this text can be said to be dedicated to the most important topic in all of Mahayana Buddhism. The translation and notes are by the American monk, Bhikshu Dharmamitra. This volume includes text outlines and facing-page source text in both traditional and simplified scripts. ([https:\/\/www.amazon.com\/Generating-Resolve-Kalavinka-Buddhist-Classics\/dp\/1935413082 Source Accessed Jan 15, 2025])",""],["On Entering into the Inconceivable State of Emancipation by the Practice and Vows of the Bodhisattva Samantabhadra of the Mahavaipulya Buddha Avatamsaka Sutra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe above title is an abridgement of the original, which in its entirety reads: \"On Entering into the Inconceivable States of Emancipation, by the Practice and Vows of the Bodhisattva[1] Samantabhndra[2] of the Mahavaipulya Buddha Avatamsaka Sutra [3]\". \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This is the third part of the thirty-ninth chapter, (This chapter alone has forty volumes, and this is its fortieth volume), and is the supplement to the eighty volumes of the version of the T'ang Dynasty, known as the extra one, or rather the last volume of this Sutra. The original text of the supplement was presented to the Emperor Teh-Tsung of the T'ang Dynasty, by the King of Odra in Southern India. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Emperor Teh-Tsung directed an Indian samana [4] named Prajna, to translate it from the Sanskrit[5] into Chinese. The work of translation was begun in the 12th year of the Era \"Chen-Yuan\" in the reign of the said Emperor (796 C.E.) \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Avatamsaka Sutra is recognized by all Buddhists as the King of all sutras by its vast and comprehensive synthesizing of all the threads in the web of the Dharma [6] (Law of the universe). Its thirty-ninth chapter, narrating the Vows of Samantabhadra, is the essence of the Mahayana [7] teaching of the whole sutra. At first sight its narration appears easily understandable, but if one reads the numerous commentaries on this sutra, written by various Buddhist savants, one finds that it has a profoundity of meaning wholly unrealized by the literal-minded. Moreover, this chapter is divided into three sections, the first and the second parts containing more subtle meanings that are not easily to be understood. Also there is the holy scene of striking beauty, wherein is portrayed in a most inconceivable manner, how the Kumara Sudhana[8] entered into the state of Samadhi,[9] and saw the innumerable shining Buddha-lands as well as the glorious figure of the Bodhisattva Samantabhadra. In Chinese Buddhist circles, only the final part (the present version) is used for practising and reciting. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The metaphysical conception is certainly quite impossible to express in a completely satisfactory manner, either in speech or writing and is especially so in translation, its profound meaning can be entirely lost by even the slightest misinterpretation. I fully realized my incompetence in undertaking this work, for neither my learning of Buddhism[10] nor my linguistic knowledge entitle me to meet such a difficult task. However, having thoroughly impressed this chapter upon my mind by daily recitation over a considerable period of time, I am intuitively inspired to attempt a translation of it. I hope that later on if time permits, I may re-write this version, giving a more accurate translation of it when my studies are more advanced. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Among the many wondrous and beautiful things of this universe, Buddhist literature stands supreme; but the very short and simple phrases of its translations, typical of Chinese classical literature, has made the meaning rather incomplete to a foreign reader; and even to a native of China, if he is not conversant with the ancient classical Chinese literature, may fail to grasp their profound significance. I therefore have taken the liberty of adding words to certain sentences which perhaps not be entirely clear in meaning to my readers. These additional words are inserted in parenthesis. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Sanskrit terms are now quite popular amongst many European Buddhists, who perhaps possess a deeper knowledge of them than I have. In order however to aid beginners, I append some notes on the Sanskrit terms appearing in this version; and also some explanations on certain knotty-points which may perplex the readers, are to be found at the end of this book. These notes, are chiefly based on the Chinese Buddhist Dictionary, (Edited by Dr. F. P. Ting), and partly taken from traditional teachings, (Both European and Chinese), may not be technically accurate, but they are popular explanations among Buddhists. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It is inevitable that Buddhist nomenclature should be different from the typical form of English writing. Even when a new science is formulated, there must be some new terms introduced to meet its requirements. This is particularly true of Buddhism, because it tells of Buddha-states, the very nature of which is well-nigh inconceivable and certainly is beyond the mental power of ordinary minds and which, therefore, no already-formed language can adequately describe. For this reason, it is necessary, if Buddhist truth be represented with accuracy, or nearly, that some new terms must be introduced, and which should not be bound by the typical form of English writing. It is my hope that this suggestion may be adopted by the European Buddhists in the near future. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The stanzas in the text are originally sixty-two verses, each verse consisting of four sentences, and each sentence composed of seven words, which should be rendered into poetical form, and in rhyme. Owing to the difficulties in translating, and lest the meaning should be lost if the words were bound by rhythm, I have translated them literally. I truly regret my failure in reproducing the melodious beauty of the text. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The \"Vows of Samantabhadra\" is also known as one of the \"Four Sutras of the Pure Land School[11]\" . The other three being: \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0(1) The Larger Sukhavati-Vyuha, translated from the Sanscrit into English by F. Max M\u00fcller. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0(2) The Smaller Sukhavati-Vyuha, also translated by Max M\u00fcller. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0(3) The Amitayur-Dhyana-Sutra, Translated into English By J. Takakusa. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0These are all contained in volume 49 of the \"Sacred Books of the East\" published by the Oxford University Press, London. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The chapter of the Vows of Samantabhadra has stood alone without an English version during such a long interval since it was translated from Sanscrit into Chinese about eleven hundred years ago. Now the attempt of the present work has been made, and thereby the English translations of these \"Four Sutras of the Pure Land School\" are completed. (Chihmann, introduction, 1\u20134)\n\n<h5>Notes<\/h5>\n#A Bodhisattva is a \"Buddha-to-be\" whose rank is immediately below that of a Buddha. But it is not necessarily inferior to the state of Buddha-hood in perfection, as a Bodhisattva may also be a Buddha, who has renounced Buddha-hood in order to remain in touch with the beings of various worlds, in order to sustain and support them with his spiritual power, and so help forward their attainment of Nirvana.\n#Samantabhadra is a great Bodhisattva; one of the two principal Bodhisattvas, the other being Manjusri, they are the subordinates of the Tathagata (or Dhyani Buddha) Vairocana, and are known as the Triple Saints of the Avatamsaka Sutra. Samanta means general or universal; bhadra means sage; and Samantabhadra, which is derived from these words, means the principle of universal love or compassion. He is also known as the Bodhisattva of Great Activity.\n#Mahavaipulya Buddha Avatamsaka Sutra is the greatest Buddhist scripture. In Chinese it means: The Buddha's great and wide teaching, leading to the attainment of Buddha-hood by noble action, as a collection of many Rowers brough to fruition. Its abridged name being \"The Flower-embellished Sutra.\" Sutra means scripture.\n#Samana is a devotee who has joined the Buddhist Order (Sangha).\n#Sanskrit is one of the classical Indian languages. The earliest Buddhist books were written in Prakrit; later put into Pali; and still later written into Sanskrit. The Chinese, Japanese, and Tibetan Buddhist scriptures are most translated from the latter language.\n#Dharma means \"Law\" in its widest sense. Its profound cosmic significance is too esoteric to be explained here. The various forms of Buddhist meditation are designed to awake the intuition of Bodhi and so to attained realization of the nature of Dharma. If it operates itself, then it refers to the fundamental laws of evolution in which all beings are involved, and under its operation every man building his own character, good or bad, and creating his own environment and destiny in the future.\n#Mahayana is the school of the Great Vehicle of Salvation, whose object it is to deliver not only oneself, but also all beings, from the wheel of Birth and Death, and raise them to Buddha-hood.\n#Kumara Sudhana i.e. \"The Celestial Youth of the Treasure of Merit,\" who, having consecrated his life to the attainment of Buddha-hood, visited fifty-three Saints, and finally met the Bodhisattva Samantabhadra who advised him to be born in the Sukhavati the Most Happy World of the Buddha Amitabha, by means of practising the Tenfold Vow. The account is given in the Avatamsaka Sutra.\n#Samadhi means concentrated equanimity, or an undisturbed state of mind; or meditative contemplation, which leading enter into the state of intuitive wisdom. It contains a deeper and wider sense than the explanation is given here.\n#Buddhism is a body of teachings, consisted of the clements [sic] [elements?] of ethics, science, metaphysics, and the law of universe ct; taught Sakyamuni the Buddha (560-480 B.C.) Being the highest religion of the world, and the universal salvation of all sentient beings.\n#The Pure Land School was founded as the Lotus Sect in China by the great monk Whei-Yuan (400 C.E.), who taught that faith in the Buddha Amitabha and prayer to Him will ensure re-birth in His Western Paradise (Sukhavati) or the World of Supreme Happiness. This doctrine is of course, based upon Buddhist scripture-teaching. The Buddha Sakyamuni laid special stress upon this method of Salvation in many of the sutras spoken by Him.",""],["On Buddhanature\u2014and What It Is Not<\/a>","","","",""],["On Another S\u016btrasamuccaya<\/a>","","","",""],["On Altruism and Rebirth: Philosophical Comments on Bodhicary\u0101vat\u0101ra 8: 97-8<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIt is normal, in lndo-Tibetan Madhyamaka, to portray analysis as involving the investigation of whether ''x'' can be found under analysis, in other words\u2014at least for Pr\u0101sa\u1e45gika Madhyamaka\u2014whether ''x'' has inherent existence or not. This investigation is, of course, central to Madhyamaka, and forms the concern of insight meditation leading eventually to ''praj\u00f1\u0101'', seeing things the way they really are. However, much of what comes under the range of analytic inquiry in Western philosophy is not simply a matter of the search for putative ultimate reality. Ethical inquiry, for example, is not ''in itself'' a matter of such ultimates. Clearly, in Buddhist meditation, and debate also\u2014even in Madhyamaka writing\u2014critical analytic reasoning is not only employed in the area of ultimate investigation, the investigation of whether something can be found under analysis and, therefore, has ultimate, i.e., inherent, existence. A Madhyamaka meditation manual, like \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'', shows from the beginning how its author gives arguments, appeals to reason, in order to convince initially himself, and then any other reader (see 1: 2\u20133), to adopt a radically new vision and perspective. For \u015a\u0101ntideva, as a follower of Mah\u0101y\u0101na Buddhism, this new vision more often than not moves from his relationship to himself, his own concerns and projects, towards his relationships with other sentient beings. It is a move from self-centered egoism to an anticipated perfect altruism, but a move which is accomplished perhaps initially and in part, but certainly fundamentally, through appeals to reason, the ''rationality'' of the Buddhist spiritual path and ultimately, the complete rationality of altruism. (Williams, preliminary remarks, 307)",""],["On Ak\u1e63ayamati's Bodhisattvacary\u0101vat\u0101ra<\/a>","","","",""],["On Agama and Yukti in Bu ston's Byang chub sems dpa'i spyod pa la 'jug pa'i 'grel pa<\/a>","","","In this article (in Japanese) Tomohiro Sakurai discusses the terms ''agama'' and ''yukti'' in Bu ston's commentary to the ''Bodhicary\u0101vat\u0101ra'', ''Byang chub sems dpa'i spyod pa la 'jug pa'i 'grel pa byang chub kyi sems gsal bar byed pa zla ba'i 'od zer'', published in the ''Journal of Indian and Buddhist Studies'' 52, no. 1 (2003): 111\u201314.",""],["Of the Progresse of the Bodhisattva: The Bodhisattvam\u0101rga in the \u015aik\u1e63\u0101samuccaya<\/a>","","","'''Abstract'''\n\n:Human language is unfit to describe the content of the mystical experience; the conditions necessary to attain the desired goal, on the contrary, are much more easily susceptible to linguistic expression. This is the principal reason why mystics always deal at greater length with the ''via mystica'' than with the ''unio mystica''. Therefore the specific nature of Buddhism can only become clear through an examination of its mystic way. During the whole history of Buddhism the way to Nirvana has been the core of the doctrine.[1]\n\nThe Buddha is credited with clearly and succinctly expounding the Buddhist path (''m\u0101rga''). Despite the eloquence and brevity of the Buddha's exposition, the ''corpus'' of Buddhist scriptures explaining the path is prolix. \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It is generally thought that the moral precepts (''\u015bik\u1e63\u0101padas''), correct practices (''samud\u0101c\u0101ras'') and restraints (''sa\u1e43varas'') for a bodhisattva[2] are to be found in Mah\u0101y\u0101na s\u016btras. Yet it seems that the most likely outcome of reading these s\u016btras is not enlightenment, but confusion.[3] Mah\u0101y\u0101na s\u016btras appear too extensive and complex to be of much practical benefit to an incipient bodhisattva. \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This paper asserts that the ''\u015aik\u1e63\u0101samuccaya'' (\u015aS) and ''\u015aik\u1e63\u0101samuccayak\u0101rik\u0101'' (\u015aSK\u0101) are composed by \u015a\u0101ntideva (\u015a) to counter the bewilderment which results from reading Mah\u0101y\u0101na s\u016btras. Both works explicate the essential principles (''marmasth\u0101nas'') of these s\u016btras for the benefit of a bodhisattva new to the way. \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Further, this paper asserts that of all the various practices described in Mah\u0101y\u0101na s\u016btras, \u015a believes that the practice of giving (''d\u0101na'' \u2261 ''utsarjana'') is fundamental. In the \u015aS and \u015aSK\u0101 the way of the bodhisattva (''bodhisattvam\u0101rga'') is essentially the way of giving (''d\u0101nam\u0101rga''). \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In short, \u015a expects a bodhisattva:\n\n:''i'') to give everything (''sarva''+\u221a''d\u0101'' \u2261 ''sarva''+''ut''+\u221a''s\u1e5bj'') in order to attain perfect enlightenment (''samyaksa\u1e43bodhi'');\n\n:''ii'') to make a worthy gift of his person (''\u0101tmabh\u0101va''), enjoyments (''bhogas'') and merit (''pu\u1e47ya'') in order to give everything;\n\n:''iii'') to preserve (\u221a''rak\u1e63''), purify (\u221a''\u015budh''), and increase (\u221a''v\u1e5bdh'') his gift in order to make a worthy gift; and\n\n:''iv'') to practice the four right strivings (''samyakpradh\u0101nas'')[4] in order to preserve, purify and increase his gift. \n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It is asserted in this paper, then, that \u015a considers the unsurpassed and perfect enlightenment of the Buddha attained by the practice of complete giving (''sarvad\u0101na'' \u2261 ''sarvotsarjana'') and complete giving attained by the practice of the right strivings. This conception of the way of the bohisattva is represented in Figure 7.1[5] and in more detail in Figure 7.2[6]. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Overall, this paper attempts to provide a comprehensive analysis of the content, structure, theme and meaning of the \u015aS and \u015aSK\u0101. To the knowledge of the present writer, it is the first of its kind.\n\n<h5>Notes<\/h5>\n#De Jong, \u2018Absolute\u2019, pp. 58\u201359.\n#To reduce distraction ''bodhisattva & dharma''(''s'') are not italicised. It is also to be noted that \u2018bodhisattva\u2019 is used in this paper as an abbreviation for \u2018bodhisattva-maha \u0304sattva\u2019. Following Haribhadra (Wogihara, ''\u2018Abhisamay\u0101la\u1e41k\u0101r\u0101loka\u2019'', p. 22, lns. 13\u201316, quoted in: Kajiyama, \u2018Philosophy\u2019, p. 91; & Idem, \u2018Meanings\u2019, pp. 265\u2013266) the present writer distinguishes between: a.) a ''bodhisattva'' who tries to attain his own interest (i.e., enlightenment); b.) a ''mah\u0101sattva'' who tries to attain the interest of others; & c.) a ''bodhisattva-mah\u0101sattva'' who is devoted to enlightenment both for himself and for others.\n#Cf. Bendall & Rouse, p. 17, lns. 5\u201312.\n#I.e., ''i.'') the non production of non existing bad dharmas; ''ii.'') the destruction of existing bad dharmas; ''iii.'') the production of non existing good dharmas; & ''iv.'') the increase of existing good dharmas.\n#P. 190.\n#P. 191.",""],["Of the Progresse of the Bodhisattva<\/a>","","","'''Abstract'''\n\n:Human language is unfit to describe the content of the mystical experience; the conditions necessary to attain the desired goal, on the contrary, are much more easily susceptible to linguistic expression. This is the principal reason why mystics always deal at greater length with the ''via mystica'' than with the ''unio mystica''. Therefore the specific nature of Buddhism can only become clear through an examination of its mystic way. During the whole history of Buddhism the way to Nirvana has been the core of the doctrine.[1]\n\nThe Buddha is credited with clearly and succinctly expounding the Buddhist path (''m\u0101rga''). Despite the eloquence and brevity of the Buddha's exposition, the ''corpus'' of Buddhist scriptures explaining the path is prolix. \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It is generally thought that the moral precepts (''\u015bik\u1e63\u0101padas''), correct practices (''samud\u0101c\u0101ras'') and restraints (''sa\u1e43varas'') for a bodhisattva[2] are to be found in Mah\u0101y\u0101na s\u016btras. Yet it seems that the most likely outcome of reading these s\u016btras is not enlightenment, but confusion.[3] Mah\u0101y\u0101na s\u016btras appear too extensive and complex to be of much practical benefit to an incipient bodhisattva. \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This paper asserts that the ''\u015aik\u1e63\u0101samuccaya'' (\u015aS) and ''\u015aik\u1e63\u0101samuccayak\u0101rik\u0101'' (\u015aSK\u0101) are composed by \u015a\u0101ntideva (\u015a) to counter the bewilderment which results from reading Mah\u0101y\u0101na s\u016btras. Both works explicate the essential principles (''marmasth\u0101nas'') of these s\u016btras for the benefit of a bodhisattva new to the way. \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Further, this paper asserts that of all the various practices described in Mah\u0101y\u0101na s\u016btras, \u015a believes that the practice of giving (''d\u0101na'' \u2261 ''utsarjana'') is fundamental. In the \u015aS and \u015aSK\u0101 the way of the bodhisattva (''bodhisattvam\u0101rga'') is essentially the way of giving (''d\u0101nam\u0101rga''). \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In short, \u015a expects a bodhisattva: \n\n:''i'') to give everything (''sarva''+\u221a''d\u0101'' \u2261 ''sarva''+''ut''+\u221a''s\u1e5bj'') in order to attain perfect enlightenment (''samyaksa\u1e43bodhi'');\n\n:''ii'') to make a worthy gift of his person (''\u0101tmabh\u0101va''), enjoyments (''bhogas'') and merit (''pu\u1e47ya'') in order to give everything;\n\n:''iii'') to preserve (\u221a''rak\u1e63''), purify (\u221a''\u015budh''), and increase (\u221a''v\u1e5bdh'') his gift in order to make a worthy gift; and\n\n:''iv'') to practice the four right strivings (''samyakpradh\u0101nas'')[4] in order to preserve, purify and increase his gift.\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It is asserted in this paper, then, that \u015a considers the unsurpassed and perfect enlightenment of the Buddha attained by the practice of complete giving (''sarvad\u0101na'' \u2261 ''sarvotsarjana'') and complete giving attained by the practice of the right strivings. This conception of the way of the bohisattva is represented in Figure 7.1[5] and in more detail in Figure 7.2[6]. \n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Overall, this paper attempts to provide a comprehensive analysis of the content, structure, theme and meaning of the \u015aS and \u015aSK\u0101. To the knowledge of the present writer, it is the first of its kind.\n\n<h5>Notes<\/h5>\n#De Jong, \u2018Absolute\u2019, pp. 58\u201359.\n#To reduce distraction ''bodhisattva & dharma''(''s'') are not italicised. It is also to be noted that \u2018bodhisattva\u2019 is used in this paper as an abbreviation for \u2018bodhisattva-maha \u0304sattva\u2019. Following Haribhadra (Wogihara, ''\u2018Abhisamay\u0101la\u1e41k\u0101r\u0101loka\u2019'', p. 22, lns. 13\u201316, quoted in: Kajiyama, \u2018Philosophy\u2019, p. 91; & Idem, \u2018Meanings\u2019, pp. 265\u2013266) the present writer distinguishes between: a.) a ''bodhisattva'' who tries to attain his own interest (i.e., enlightenment); b.) a ''mah\u0101sattva'' who tries to attain the interest of others; & c.) a ''bodhisattva-mah\u0101sattva'' who is devoted to enlightenment both for himself and for others.\n#Cf. Bendall & Rouse, p. 17, lns. 5\u201312.\n#I.e., ''i.'') the non production of non existing bad dharmas; ''ii.'') the destruction of existing bad dharmas; ''iii.'') the production of non existing good dharmas; & ''iv.'') the increase of existing good dharmas.\n#P. 190.\n#P. 191.",""],["Observations on the First Chapter of Asa\u1e45ga's Bodhisattvabh\u016bmi<\/a>","","","Excellent paper which analyzes the first chapter of the ''Bodhisattvabh\u016bmi'', drawing important conclusions about the formation history of the text (see also *Editions* and *Translations*).",""],["Observations on Asanga's Bodhisattvabhumi<\/a>","","","",""],["O caminho do bodisatva<\/a>","","","Portuguese translation of the revised edition of the English translation of the ''Bodhicary\u0101vat\u0101ra'' made by the Padmakara Translation Group.",""],["N\u0101g\u0101rjuna's Precious Garland: Ratn\u0101val\u012b<\/a>","","","In this profound work of five hundred verses, we encounter a presentation of Buddhism that integrates both the worldly and the transcendent. The clear and sagacious advice laid out on every page serves as a road map to one\u2019s highest goal\u2014whether that goal is a better life, here called the Dharma of ascendance, or the ultimate one of spiritual freedom, the Dharma of the highest good. The verses, written for an unnamed ruler, touch on questions of statecraft, but their broader themes speak to us today because they tackle the difficulty of integrating one\u2019s spiritual journey with the social and political demands of daily life.\n\nN\u0101g\u0101rjuna was an Indian Buddhist teacher, probably of the second century CE, who was renowned for his astute articulation of the philosophy of the Middle Way (Madhyamaka). His thoroughgoing critique of all forms of essentialism became a touchstone for Mah\u0101y\u0101na Buddhism in India, Tibet, and throughout East Asia, and his importance for the development of the Mah\u0101y\u0101na tradition can scarcely be exaggerated.\n\nThe translators here first rendered N\u0101g\u0101rjuna\u2019s letter for the Dalai Lama\u2019s teachings on the work in Los Angeles in 1997. While that commemorative edition was translated from the Tibetan, the present volume prioritizes the surviving Sanskrit verses along with the only known Indian commentary, by the eleventh-century scholar Ajitamitra. This is the first complete translation in English of the Precious Garland that takes the Indian text and commentary as its primary authorities. In addition, they provide rigorous working editions of the Sanskrit and Tibetan verses they translate. [https:\/\/wisdomexperience.org\/product\/nagarjunas-precious-garland\/ (Source: Wisdom Publications)]",""],["N\u0101g\u0101rjuna's Ratn\u0101val\u012b: Volume 1, The Basic Texts<\/a>","","","This new edition of N\u0101g\u0101rjuna's ''Ratn\u0101val\u012b'' - recently ranked as one of the authentic works of the Buddhist thinker who wrote the ''Madhyamaka\u015b\u0101stra'' - hardly needs justification. The need for a usable edition of both the Sanskrit original and its Tibetan translation has become apparent as a result of the availability of three modern scholarly renderings of the ''Ratn\u0101val\u012b''. No one would wish to deny the usefulness of the works of URY\u016aZU, HOPKINS, and LINDTNER, but the many difficult and controversial passages in the work (especially where the Sanskrit text is no longer extant) call for a reliable textual basis for the comparison and evaluation of these translations. It is the modest aim of this publication to\ncombine in one volume the most important source materials for the study of the ''Ratn\u0101val\u012b'':\n\n:a) The Sanskrit text as far as it is still available\n:b) The canonical Tibetan version of the complete work\n:c) The Taish\u014d edition of Param\u0101rtha's Chinese translation\n\nTwo important commentaries on the ''Ratn\u0101val\u012b'' - Ajitamitra's ''Ratn\u0101val\u012b\u1e6dik\u0101'' and Rgyal tshab rje Darma rin chen's ''Dbu ma rin chen 'phren ba'i snih po'i don gsal bar byed pa'' - have also been used for establishing the Sanskrit and Tibetan texts. The critical edition and comparative study of these two works as well as a minute analysis of the Chinese ''Ratn\u0101val\u012b'' are important tasks for future research. It is hoped that the present publication will stimulate and facilitate those tasks. (Source: Hahn, preface, i)",""],["Ny\u016bbosatsugy\u014d<\/a>","","","Original Title: \u5165\u83e9\u85a9\u884c_\u6cb3\u53e3\u6167\u6d77 Nyu bosatsu gyo, trans. by KAWAGUCHI Ekai\nDescription: Kawaguchi Ekai's 1921 Japanese translation of \u015a\u0101ntideva's ''Bodhisattvacary\u0101vat\u0101ra''.",""],["Nyubosatsugy\u014d-ron kaisetsu saisho no Shy\u0101ntid\u0113va rikai<\/a>","","","In this chapter (in Japanese), part of the book ''Indian Thoughts and Buddhist Culture: Essays in Honour of Professor Junkichi Imanishi on His Sixtieth Birthday'', Akira Saito discusses the interpretations of \u015a\u0101ntideva's philosophy as given in the anonymous commentary on the ''Bodhicary\u0101vat\u0101ra'', the ''Bodhisattvacary\u0101vat\u0101raviv\u1e5btti'', D3877.",""],["Notes on the Interpretation of Bodhi(sattva)cary\u0101vat\u0101ra V.104\u2013106<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIt is well known that both the ''Bodhi(sattva)cary\u0101vat\u0101ra'' (BSA\/ BCA) and the ''\u015aik\u1e63\u0101samuccaya'' (\u015aS) have traditionally been ascribed to \u015a\u0101ntideva, primarily on the basis of the following two facts: First, as will be discussed below, BCA Chapter V.105 refers to the \u015aS and emphasizes the importance of its repeated reading since correct conduct is, it says, therein explained in some detail. Secondly, in addition to most of the Indian commentaries on the BCA available either in Sanskrit or in Tibetan, Tibetan tradition also has no doubt about the authorship of both works. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 However, the situation recently changed when it became clear that the early version of BSA (BSA-I), which has so far been found only in the Tibetan manuscripts from D\u016bn-hu\u00e1ng, does not contain the above stanza and instead emphasizes the necessity of reading the so-called N\u0101g\u0101rjuna's S\u016btrasamuccaya(SutraS).[1] In this connection, it has already been pointed out by Ishida [1988] [1993] [2001] that BSA-I and BCA are considerably different in their texts of the related verses, i.e. BCA, V.104\u2013105 and BSA-I, IV.90\u201391. Comparing the corresponding stanzas of both versions, Ishida also confirmed that the text of the early version is probably more authentic in content than that of the later one. However, a few significant points yet remain to be discussed, especially with regard to the authorship and chronological order of BSA(BCA), \u015aS and S\u016btraS. Having already dealt with this topic from the angle of the relationship between BSA(BCA) and \u015aS[2], I will here confine myself to discussing the interpretation of BCA, V.104\u2013106.\n\n<h5>Notes<\/h5>\n#For a reference to the three works, S\u016btraS, BSA(BCA) and \u015aS, see under \"Brief Reference\".\n#Cf. Saito[2001].",""],["Notes on the De\u015ban\u0101-ritual in the Bodhicary\u0101vat\u0101ra: Evidence of Its Revision<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe four Tibetan manuscripts of the ''Bodhisattvacary\u0101vat\u0101ra'' (BSA)[1] found among the Dun-huang materials collected by Stein and Pelliot are different from the existing Sanskrit version of the same text, ''Bodhicary\u0101vat\u0101ra'' (BCA), as well as its Tibetan translations found in the Tibetan Tripitaka. It has been over a decade since Dr. Akira Saito discussed the differences among the chapter arrangements and the number of verses between the existing BCA and these Dun-huang versions[2]. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The popular Sanskrit version consists of ten chapters: chapters 1 to 4 are devoted to the generation of the \"Thought of Enlightenment\": 5 to 9 include the five ''p\u0101ramit\u0101s'' of ''\u015b\u012bla'' to ''praj\u00f1\u0101'': and the tenth chapter is devoted to the transformation of merits. On the other hand, the Dun-huang version, unlike the Sanskrit, combines chapters 2 and 3 into one, giving us nine chapters in all. While the BCA contains 913 verses, there are only 701.5 verses in the BSA. That is, the difference is more than 200 verses. Many verses of BCA are omitted in the BSA and yet the BSA has verses that are not found in the BCA. Moreover, at times, different Tibetan translations are given to words which seem to be identical in Sanskrit. In that sense, the BSA is a quite different version. What must be noted, however, is the fact that, aside from their dissimilar organization of chapters 2 and 3, the Sanskrit and Dun-huang versions differ mainly in chapters 5 through 9. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Although the reason for the transmission of two versions is unknown, Saito assumes that the author himself could not have written two different versions. Based on the records of the two texts by Bu-ston and T\u0101ran\u0101tha, both entitled ''History of Buddhism'', Saito concludes that the BSA reflects the original form of the text, while the BCA was a later version created by the addition of more verses or by the elaboration of the earlier text. The discussion in the present paper is based on Saito's view. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Recent research on the BCA is conscious of the differences between the two versions. When scholars discuss the second and third chapters of the BCA, they operate on the shared assumption that in the original text these two chapters were not separate[3]. This is because a series of rituals commonly called \"Supreme Worship\" are discussed there. Especially in Tibetan Buddhism after the time of Ati\u015ba, the BCA, along with ''\u015aik\u1e63\u0101samuccaya'' (\u015aS), was thought to represent the liturgy of the Madhyamaka tradition. From this fact we can see the special position of the BCA in the tradition of Tibetan Buddhism[4]. I would point out that verses 97, 98 and 105 in chapter 5 are included only in the BCA, and that they are devoted largely to the liturgy of Madhyamaka. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In this paper, I will discuss these three verses in order to demonstrate how they contributed to the compilation and transmission of the two versions: the BCA and the BSA. (Ishida, \"Notes on the De\u015ban\u0101-ritual in the ''Bodhicary\u0101vat\u0101ra'',\" 199\u2013200)\n\n<h5>Notes<\/h5>\n#The original title of the Dun-huang version is ''Bya\u1e45 c(h)ub sems dpa'i spyod pa la 'jug pa''. Catalogue numbers of the manuscripts in the Stein Tibetan collection are: Nos. 628, 629 and 630-l; that in the Pelliol Tibetan collection is No. 794. I base my comments in this paper on the manuscript No. 628 in the Stein collection, which is almost the complete text. See Marcelle Lalou. ''Inventaire des Manuscrits tib\u00e9tains de Touen-houang. conserv\u00e9s \u00e0 la Bibliotheque Nationale'' I. Paris 1939: 174 and L. de la Vall\u00e9e Poussin. ''Catalogue of the Tibetan Manuscripts from Tun-huang in the India Office Library'', London 1969: 196-197.\n#Akira Saito, \"''Bodhisattvacary\u0101vat\u0101ra'' Ascribed to \u0100c\u0101rya Ak\u1e63ayamati.\" Zuiho Yamaguchi (ed.), ''Buddhism and Society in Tibet'', Tokyo 1986: 79-109 (in Japanese). do ., ''A Study of Ak\u1e63ayamati (= \u015a\u0101ntideva)'s Bodhisattvacary\u0101vat\u0101ra as Found in the Tibetan Manuscripts from Tun-huang''. Grant-in-Aid for Scientific Research (C), Tsu 1993 (in English).\n#Kate Crosby and Andrew Skilton (tr. with Intro. and Notes). ''The Bodhicary\u0101vat\u0101ra''. Oxford\/New York 1996: intro. xxxiv and 9 ff. Jan-Ulrich Sobisch. \"Das Ritual der Entschlussfassung im Bodhicary\u0101vat\u0101ra (Kap. II und Ill).\" ''Buddhismus in Geschichte und Gegenwart'' Ill. \u015a\u0101ntidevas \"Eintritt in das Leben zur Erleuchtung,\" Hamburg 1999: 11-23.\n#Daien Kodama, \"Chibetto ni okeru Kairitsu no Dento ni tsuite.\" ''The Bukkyo Daigaku Kenky\u016b Kiy\u014d'' 53, 1969. Kokan Fujita, \"A Study of the ''bodhisattva-\u015b\u012bla'' in the 'Sila-pa\u1e6dala' of the ''Bodhisattvabhumi''.\" JIBS :34-2: 874-867. do .. \"One Aspect of the Acceptance of the ''bodhisattva-\u015b\u012bla'' in Tibet.\" JIBS 36-2. 1988: 878-871. There are three anthologies of the verses selected from the BCA. In two of them (BCA\u1e63p and BCp), both edited by Dharmap\u0101la of Suvar\u1e47adv\u012bpa, half of the verses deal with ''bodhicitta'' and \"Supreme Worship.\" This fact suggests how the BCA was regarded in Tibet.",""],["Notes on the Bodhistattvabh\u016bmi<\/a>","","","A critical discussion assessing the main Sanskrit editions of the text, i.e. Wogihara and Dutt (see *Editions*), and making important suggestions for improving the readings as well as for clarifying some of its difficult technical terms.",""],["Notes de m\u00e9moire sur Le Chemin de la Grande Perfection<\/a>","","","Les ''Notes de M\u00e9moire'' sont, \u00e0 l'origine, un ensemble de notes que Khenpo Ngawang Palzang (1879-1941) r\u00e9digea de m\u00e9moire apr\u00e8s avoir re\u00e7u de son ma\u00eetre, Nyoshul Loungtog Tenpai Nyima, les instructions orales du guide des \u00ab Pr\u00e9liminaires de l'Essence du Coeur de l'Immensit\u00e9 \u00bb (''Le Chemin de la Grande Perfection'') que Patrul Rinpoch\u00e9 lui-m\u00eame lui avait transmises.\n\nCes ''Notes'' sont le seul commentaire de l'ouvrage de Patrul Rinpoch\u00e9 que l'on connaisse \u00e0 ce jour. Elles en sont, par ailleurs, le compl\u00e9ment indispensable. De fa\u00e7on claire et profonde, elles fournissent au pratiquant d'utiles informations sur l'arri\u00e8re-plan th\u00e9orique et le fondement de la pratique de la voie bouddhiste en g\u00e9n\u00e9ral, mais aussi un grand nombre de conseils pratiques sur la fa\u00e7on de pratiquer, pendant les s\u00e9ances de m\u00e9ditation aussi bien qu'entre les s\u00e9ances.\n\nKhenpo Nwawang Palzang \u00e9tait un \u00eatre hors du commun qui, \u00e0 l'\u00e2ge de vint-et-un ans, avait d\u00e9j\u00e0 parcouru toutes les \u00e9tapes de la voie jusqu'au niveau ultime de la Grande Perfection. Commun\u00e9ment appel\u00e9 Khenpo Ngagchoung ou Khenpo Ngaga, il fut l'un des ma\u00eetres tib\u00e9tains de plus remarquables de son \u00e9poque, \u00e0 la fois par son \u00e9rudition, sa r\u00e9alisation et la lign\u00e9e de ses r\u00e9incarnations successives. Il \u00e9tait, en particulier, l'une de ces manifestations supr\u00eames de Gyalwa Longchenpa qui apparaissent une fois par si\u00e8cle. (Source: Back Cover)",""],["Notes chinoises sur l'Inde<\/a>","","","This article, part of a series of articles published in ''Bulletin de l'\u00c9cole fran\u00e7aise d'Extr\u00eame-Orient'', mentions \"Un Version Chinoise Bodhicary\u0101vat\u0101ra\", corresponding to T1662, which is the \u83e9\u63d0\u884c\u7d93 ''P\u00fa t\u00ed x\u00edng j\u012bng'', translated by T'ien Hsi-tsai, (Ti\u0101n X\u012bz\u0101i \u5929\u606f\u707d).",""],["No Time to Lose-Review by Jackson<\/a>","","","''No Time to Lose'' is based primarily on transcripts of teachings on the ''Bodhicharyavatara'' that Pema Ch\u00f6dr\u00f6n gave at Gampo Abbey in 2001. It is, so far as I know, the first published commentary on the bulk of the ''Bodhicharyavatara'' by a Western-born teacher, and so represents a milestone in the course of the text\u2019s transmission to the West. The translation of Shantideva\u2019s verses on which she comments is that of the Padmakara Translation Committee (''The Way of the Bodhisattva'', Shambhala). Based on the Tibetan version rather than the Sanskrit original, it is, nevertheless, the clearest and most poetic ''Bodhicharyavatara'' translation in English. Ch\u00f6dr\u00f6n comments on nearly every verse in nine of the text\u2019s ten chapters. She has omitted chapter nine, on wisdom, noting that it involves a daunting and complex discussion of Madhyamaka philosophy that would merit a book of its own. (Jackson, para. 10)",""],["No Time to Lose (Ch\u00f6dr\u00f6n 2005)<\/a>","","","In ''No Time to Lose'' Ch\u00f6dr\u00f6n reveals the traditional Buddhist teachings that guide her own life: those of ''The Way of the Bodhisattva'' (''Bodhicharyavatara''), a text written by the eighth-century sage Shantideva. This treasured Buddhist work is remarkably relevant for our times, describing the steps we can take to cultivate courage, caring, and joy\u2014the key to healing ourselves and our troubled world. Ch\u00f6dr\u00f6n offers us a highly practical and engaging commentary on this essential text, explaining how its profound teachings can be applied to our daily lives.\n\nFull of illuminating stories and practical exercises, this fresh and accessible guide shows us that the path of the bodhisattva is open to each and every one of us. Pema Ch\u00f6dr\u00f6n urges us to embark on this transformative path today, writing, \"There is no time to lose\u2014but not to worry, we can do it.\" (Source: [https:\/\/www.shambhala.com\/no-time-to-lose-1966.html Shambhala Publications])",""],["No Time to Lose<\/a>","","","In ''No Time to Lose'' Ch\u00f6dr\u00f6n reveals the traditional Buddhist teachings that guide her own life: those of ''The Way of the Bodhisattva'' (''Bodhicharyavatara''), a text written by the eighth-century sage Shantideva. This treasured Buddhist work is remarkably relevant for our times, describing the steps we can take to cultivate courage, caring, and joy\u2014the key to healing ourselves and our troubled world. Ch\u00f6dr\u00f6n offers us a highly practical and engaging commentary on this essential text, explaining how its profound teachings can be applied to our daily lives.\n\nFull of illuminating stories and practical exercises, this fresh and accessible guide shows us that the path of the bodhisattva is open to each and every one of us. Pema Ch\u00f6dr\u00f6n urges us to embark on this transformative path today, writing, \"There is no time to lose\u2014but not to worry, we can do it.\" (Source: [https:\/\/www.shambhala.com\/no-time-to-lose-1966.html Shambhala Publications])",""],["Nichtselbst, Leerheit und Altruistische Ethik im Bodhicary\u0101vat\u0101ra (Official Publication)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nBei heutigen Buddhisten und auch bei Buddhologen \u2014 zumal solchen, die selbst Buddhisten sind \u2014 liest man nicht selten, die Einsicht in das Nichtvorhandensein eines Selbstes oder in die Leerheit m\u00fcnde ''zwangsl\u00e4ufig'' in universales Mitleid ein. Das ist jedoch m.E. nicht ohne weiteres einsichtig. Einsichtig erscheint eher ''Losl\u00f6sung'' von den als nichtselbsthaft bzw. leer erkannten Dingen, und folglich ''Aufh\u00f6ren'' von Handlungen, die auf dem Anhaften an ihnen basieren. Woher aber soll der Impuls f\u00fcr ein dar\u00fcber hinausgehendes altruistisches T\u00e4tigwerden kommen? Kommt er wirklich allein aus der Nichtselbst- bzw. Leerheitserfahrung? Oder kommt er nur zum Vorschein, wenn er schon vorher unabh\u00e4ngig davon \u2014 durch \u00dcben von Mitgef\u00fchl etwa \u2014 in das Pers\u00f6nlichkeitskontinuum eingespeist worden ist, und wird durch die genannten Erfahrungen lediglich von Behinderungen befreit?\n\nF\u00fcr den Ideengeschichtler und Philologen liegt es nahe, zun\u00e4chst einmal die traditionellen Texte nach einer Antwort zu durchforsten. Nach meinem bisherigen Eindruck, den ich vor einigen Jahren, auf der Basis zugestandenerma\u00dfen keineswegs ersch\u00f6pfender Untersuchungen, in zwei kurzen Beitr\u00e4gen[1] zu skizzieren versucht habe, ist eine solche automatische Ableitung des Mitleids aus dem Nichtvorhandensein eines Selbstes oder aus der Leerheit zumindest in der vor- bzw. nicht-tantrischen Prim\u00e4rliteratur des indischen Buddhismus relativ selten, bzw. nur unter bestimmten Bedingungen, anzutreffen.\n\nIm alten Buddhismus dient die Betrachtung der Nichtselbsthaftigkeit nach allem, was ich sagen kann, stets der ''Losl\u00f6sung''. Losl\u00f6sung und Mitleid sind zwar nicht inkompatibel, k\u00f6nnen aber doch auch in einer gewissen Spannung zueinander stehen.[2] Zur Begr\u00fcndung von ethischem Verhalten wird in den kanonischen Texten m.W. nicht die Nichtselbsthaftigkeit (der Pers\u00f6nlichkeitskonstituenten etc.) bzw. die Nichtfeststellbarkeit eines Selbstes (''attan\/\u0101tman'') herangezogen, sondern (neben der Karma-Lehre)[3] die \"Goldene Regel\", nach der die anderen so zu behandeln sind, wie man selbst behandelt werden m\u00f6chte. Hier ist also das Selbst nicht eliminiert, sondern im Gegenteil \u2014 unhinterfragt \u2014 vorausgesetzt.[4]\n\nAuch f\u00fcr das Mah\u0101y\u0101na bezeugen nach meinen bisherigen Beobachtungen nur wenige Texte eine direkte Ableitung des Mitleids aus der Leerheit, und es bleibt offen, wie das zu verstehen ist.[5] Viel h\u00e4ufiger findet man Aussagen, nach denen zwar beide f\u00fcr den Bodhisattva-Weg unabdingbar sind, sie aber keinesfalls zwangsl\u00e4ufig einander nach sich ziehen, sondern eher geradezu in einer Spannung zueinander stehen und sorgf\u00e4ltig gegeneinander ausbalanciert werden m\u00fcssen.[6] Manchmal hei\u00dft es, da\u00df in der ''eigentlichen'' Leerheitserfahrung das Mitleid nicht aktuell auftreten k\u00f6nne, sondern nur im Anschlu\u00df an diese.[7] Allenfalls beim Buddha wird eine vollkommene Synthese postuliert (und offenbar auch in der Vajray\u0101na-Praxis,[8] vielleicht, weil sie \"die Frucht zum Weg macht\", d.h. den Status eines Buddha durch meditativ\u2013rituelle Vorwegnahme zu realisieren versucht).\n\nZur Ethik-Begr\u00fcndung dient auch im Mah\u0101y\u0101na h\u00e4ufig die Goldene Regel in Gestalt der Betrachtung der anderen bzw. aller Lebewesen als einem selbst gleich (''\u0101tma-para-samacittat\u0101'' etc.); so etwa im ''Mah\u0101y\u0101nas\u016btr\u0101la\u1e45k\u0101ra'', wo dies einmal (vs. 14.37) auch als \"Sehen eines gro\u00dfen Selbstes\" bezeichnet wird. Sie kann aber vermittels der Schau der Leerheit als des einheitlichen wahren Wesens aller Dinge und Lebewesen (''dharmadh\u0101tu'') vertieft werden, wobei es in diesem Zusammenhang aber weniger auf den Aspekt der Leerheit als auf den ihrer ''Allgegenwart'' ankommt.[9] M\u00f6glicherweise stammt dieser Gedanke aus Kreisen, die den ''tath\u0101gatagarbha''-Gedanken lehrten, die verborgene oder potentielle Anwesenheit der Buddhaschaft in allen Lebewesen. In einer Lehrrede dieser Tradition, dem ''A\u1e45gulim\u0101l\u012byas\u016btra'', wird jedenfalls die Anwesenheit eines durchg\u00e4ngigen, einheitlichen Wesens in allen Lebewesen ausdr\u00fccklich als Grund f\u00fcr asketischethisches Verhalten ihnen gegen\u00fcber gelehrt.[10] Die verborgene oder potentielle Buddhaschaft in den Lebewesen kann nat\u00fcrlich auch unabh\u00e4ngig von einer solchen Wesenseinheit eine Haltung des ''Respektes'' ihnen gegen\u00fcber begr\u00fcnden.[11]\n\n\u015a\u0101ntidevas ''Bodhicary\u0101vat\u0101ra'' (''BCA'') ist im Rahmen dieses zentralen Fragenkomplexes von gro\u00dfem Interesse, nicht zuletzt weil sein Verfasser sich eingehend um die Begr\u00fcndung bzw. Motivation altruistischen Verhaltens bem\u00fcht und dabei auch neue Wege zu gehen scheint. Es gibt jedoch im 9. Kapitel des ''BCA'' (\u00fcber die Einsicht, ''praj\u00f1\u0101'') auch ein paar Stellen, an denen die Spannung zwischen Nichtselbst bzw. Leerheit einerseits und Mitleid bzw. altruistischer Ethik andererseits zum Ausdruck kommt, und auf diese m\u00f6chte ich zuerst eingehen (Abschnitt 2). Anschlie\u00dfend sollen dann einige Partien des ''BCA'', die sich um die Motivierung\neines altruistischen Verhaltens bem\u00fchen, besprochen werden, zun\u00e4chst solche aus dem 8. Kapitel (Abschnitt 3), und dann eine aus dem 6. Kapitel (Abschnitt 4). Ich ziehe dabei auch Praj\u00f1\u0101karamatis Kommentar (''BCAP'') mit hinzu, da er zur Kl\u00e4rung der Argumentation \u015a\u0101ntidevas wesentlich beitr\u00e4gt und in einigen F\u00e4llen diese auch weiterf\u00fchrt. Auf eine dar\u00fcber hinausgehende Ber\u00fccksichtigung der umfangreichen indischen und tibetischen KommentarLiteratur, wie sie f\u00fcr einzelne Verse von Paul Williams (1998) durchgef\u00fchrt wurde, mu\u00df ich im Rahmen dieses Beitrages verzichten. Mein Ziel liegt nicht in einer ersch\u00f6pfenden Analyse des exegetischen oder logischen Potentials der einzelnen Gedankeng\u00e4nge oder gar in einer philosophischen Kritik. Es geht mir mehr um eine Herausarbeitung der ''Bandbreite'' dieser Gedankeng\u00e4nge, bei denen es sich m.E., auch wenn manche in der Gestalt formeller Schlu\u00dffolgerungen auftreten, letztlich weniger um Beweise als um ''Betrachtungen'' handelt, mit denen\nder angehende Bodhisattva die eigene altruistische Gesinnung, nach der er strebt, festigen soll. Aus dieser Perspektive hoffe ich, mit den vorliegenden Zeilen einen kleinen Beitrag zum Verst\u00e4ndnis des ''BCA'' zu leisten, wenngleich in dem Bewu\u00dftsein, da\u00df er angesichts seines zugestandenerma\u00dfen skizzenhaften Charakters den Anspr\u00fcchen des Kollegen, dessen Andenken dieser Band gewidmet ist, kaum gen\u00fcgt h\u00e4tte. (Schmithausen, introductory remarks, 551\u201353)\n\n<h5>Notes<\/h5>\n#Sc. Schmithausen 2000a und 2000b.\n#Am eklatantesten in der Schmithausen 2000a: 135-136 (mit Anm. 76) zitierten ''Vibh\u0101\u015f\u0101''-Stelle (T Bd. 27, 428c17-21).\n#Und gelegentlich auch dem Hinweis auf diesseitige Nach- und Vorteile (so z.B. ''Majjhimanik\u0101ya'' Bd. III, pp. 163-164 und 170-171). Auch im ''BCA'' wird beil\u00e4ufig auf die erw\u00fcnschten und unerw\u00fcnschten Folgen im Jenseits (8.126-129) und Diesseits (8.132) hingewiesen.\n#Schmithausen 2000a: 127-128 und 2000c: 30-34.\n#Ders. 2000b: 448-449.\n#Ders. 2000b: 442-446. Die mit allen vorz\u00fcglichen Qualit\u00e4ten versehene Leerheit ist, wenn ich recht sehe, ein Ausdruck f\u00fcr eben diese Balance: vgl. ''A\u1e63\u1e6das\u0101hasrik\u0101'' (''A\u1e63\u1e6d'') p. 183,10, dazu ''Abhisamay\u0101la\u1e45k\u0101r\u0101lok\u0101'' (''AA\u0100'') p. 496,9: \"'mit allen vorz\u00fcglichen Qualit\u00e4ten versehen', d.h. nicht ohne Freigebigkeit usw. (''sarv\u0101k\u0101ravaropet\u0101m iti d\u0101n\u0101dy-avikal\u0101m'').\n#Ders. 2000b: 448 mit Anm. 66. Ich erinnere mich, da\u00df der Dalai Lama in einer seiner Unterweisungen im Herbst 1998 in Schneverdingen eine \u00e4hnliche Feststellung machte, mit dem Zusatz, da\u00df Koinzidenz nur in der tantrischen Praxis m\u00f6glich sei. Explizit im gleichen Sinne auch Geshe Thubten Ngawang in: ''Tibet und Buddhismus'' (Vierteljahresschrift des Tibetischen Zentrums e.V. Hamburg), 16. Jg. Nr. 63 (2002): 11: \"Im Vollkommenheitsfahrzeug\" werden \"Weisheit und Methode ... voneinander getrennt praktiziert. Im Tantray\u0101na ... werden Weisheit und Methode als Einheit ge\u00fcbt.\"\n#Vgl. die vorige n.\n#Schmithausen 2000b: 449-450 und 2000c: 34.\n#''Peking-Kanjur'' mDo, Bd. Tsu, 202b2-205a8 \u2248 ''T'' Bd. 2, 540a18-541a24 (Abstandnehmen von Geschlechtsverkehr, T\u00f6ten und Fleischverzehr). Vgl. Schmithausen 2000b: 450 und 2000c: 34.\n#''Ratnagotravibh\u0101ga'' (ed. E.H. Johnston, Patna 1950) 1.166.",""],["Nichtselbst, Leerheit und Altruistische Ethik im Bodhicary\u0101vat\u0101ra (Lecture Transcript)<\/a>","","","From the University of Hamburg Website regarding this publication:\n\nBuddhism in Past and Present\n\nFrom the winter term 1996\/7 to the winter term 2005\/6 the University of Hamburg conducted under changing academic leadership (Prof. Dr. Lambert Schmithausen, Prof. Dr. David Jackson, Prof. Dr. Eli Franco, Prof. Dr. Karin Preisendanz, Prof. Dr. Jan Sobisch, PD Dr. Klaus-Dieter Mathes) a non-curricular study program titled \u201cBuddhism in Past and Present.\u201d This program (lectures, group work, plenum discussions), initiated by the coordinator Prof. Dr. Klaus Glashoff for persons interested to study Buddhism after their academic education, was organised in collaboration with the Tibetan Centre in Hamburg, and temporary with the Buddhist Society Hamburg under the auspices of the Department for Continuing Academic Education (Arbeitsstelle f\u00fcr wissenschaftliche Weiterbildung), University of Hamburg, with the aim of acquainting participants with the rich historical, philosophical and practical aspects of Buddhism. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures were delivered not only by teaching staff and other affiliated persons of the University of Hamburg but also by scholars from other German and European universities, and by representatives of various living Buddhist traditions as well. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures covered a broad range of topics: the historical development of Buddhism from the beginning up to the teachings of Japanese Zen and various contemporary forms of Buddhism; Buddhist ethics; women in Buddhism; meditation; and violence and non-violence from a Buddhist perspective. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0With the lecturers\u2019 permission, we are here making transcripts of their lectures available. The lectures were meant for the participants of the study program and should not be considered publications in a strict sense. ([https:\/\/www.buddhismuskunde.uni-hamburg.de\/en\/publikationen\/2-buddhismus-in-geschichte-und-gegenwart.html Source Accessed Feb 18, 2021])",""],["Negi Lama Tenzin Gyaltsen: A Preliminary Account of the Life of a Modern Buddhist Saint<\/a>","","","Negi Lama (1894\u20131977) of Kinnaur, though never a monk, was one of the foremost Buddhist scholars of his time. After mastering classical Tibetan so as to understand fully the classical philosophic texts, he went to Tashilhunpo and Lhasa, receiving teaching there and himself teaching Tibetan grammar. Professional jealousy drove him to Khams where he spent 19 years, partly at the royal court, mostly at successive monasteries and yogins\u2019 retreats, studying in libraries and gathering tantric initiations. He then returned to Varanasi in India to learn Sanskrit, the original language of Buddhist philosophy. While living there in very poor circumstances, the Dalai Lama heard of his reputation and made a special visit to meet him, subsequently arranging for him to move to Bodhgaya and instruct H.H. and others. By his collection and critical study of many little known teachings, otherwise lost in the Chinese occupation of Tibet, he gave a new impetus to Buddhist study. Tashi Rangyas of Leh was one of his disciples.\n\nThe man who is the subject of this presentation will probably be unknown to most of the readers. His name was Tenzin Gyaltsen (bstan 'dzin rgyal mtshan), but among the different ethnic groups of Tibetan culture in the Himalaya he was also known under various other names like Kunu (khu nu) Rinpoche, Kunu Lama and Negi Lama (ne gi bla ma). While working on a research project on modern Buddhism in the Himalaya I often had come across his name and became aware that he must have been an important personality of contemporary Tibetan Buddhism. However, apart from some fragmentary information I was able to get from some of my informants \u2013 who all spoke about him with deep respect \u2013 I could not find any complete account of his life, so that I was in the situation of having some pieces but being unable to complete the jigsaw.\n\nBy chance, while spending some time at the Ladakh Bauddha Vihara (Ladakh Buddh Vihar) in Delhi at the very beginning of 1993, I met Mr. Roshan Lal Negi, a scholar of Buddhism from Kinnaur, who introduced me to his father, Sangnak Tenzin (gsang sngags bstan 'dzin)\u2074, who had himself been a disciple of Negi Lama for many years of his life. From Sangnak Tenzin\u2019s narration I could record quite a complete account of Negi Lama\u2019s life which is the main source of information I used for this paper.\n\nAlthough it was an unexpected opportunity to get a first-hand account of his master\u2019s life from Sangnak Tenzin, I stay aware of the fact that relying upon one single testimony as the source of information implies a certain lack of reliability for a scholarly contribution of this kind. Nevertheless Sangnak Tenzin, by the beginning of 1993 an old blind man of 82 years who since the death of his wife had lived a life consecrated to religion, had received his knowledge about the early life of Negi Lama from his master\u2019s own narrations. The later parts of his account were Sangnak Tenzin\u2019s own reminiscences.\n\nAlthough Sangnak Tenzin\u2019s account was quite different from the type of biographical accounts that can be found in traditional Tibetan hagiographies (rnam thar)\u2075 it was not a purely historical account either.\n\nSangnak Tenzin\u2019s obvious intention was to relate what he considered the most important episodes in the life of his guru, and not to give a historical account of his life in the scholarly sense of the word. His discourse was very enthusiastic and he conspiciously emphasized certain episodes which seemed to be of great importance to him while just passing over several years of time which he considered to be of lesser significance. Moreover, precise dates as well as topographical and personal names were rare and quite inaccurate in his account. I tried to cope with that problem by noting down problematic points during the interview and trying to clarify them afterwards. After each single part of the interview, which more or less coincided with the different phases of Negi Lama\u2019s life, I inquired about some of the passages which I thought had not been treated intensively enough.\n\nHowever, although he doubtlessly tried his best, Sangnak Tenzin was not always able to give an accurate answer, obviously because I asked questions which seemed to be of secondary importance to him, and about which he therefore had never really thought or enquired. The antinomy between critical-scholarly and devotional-religious discourse in the interview situation is a well-known methodological problem of fleldwork research on which I do not intend to elaborate further here. Pointing out the existence of this problem is, however, important in the present context since it may explain some of the shortcomings of this contribution. Nevertheless, in spite of those limitations Sangnak Tenzin\u2019s account also included many anecdotal items, which I think cast an interesting light on the personality of his master by making him appear in a very human perspective.\n\nI completed the basic material from Sangnak Tenzin\u2019s testimony with some pieces of information I had been able to collect in the course of my research work before and after my encounter with Sangnak Tenzin. Thus, in spite of some contradictions, I could in parts amend for the almost total lack of dates in the interview. Where sources apart from the interview have been used, the name of the informants or the references of the sources used are given in the footnotes\u2076.\n\nAlthough I still am aware of the fact that some points need further investigation, I have come to the conclusion that enough material is available for giving a preliminary but valuable account of Negi Lama\u2019s life, as well as for an appreciation of the influence he exerted on Tibetan Buddhism as a whole.",""],["Narayanapariprccha: Sanskrit and Tibetan Texts<\/a>","","","Sanskrit text of the ''N\u0101r\u0101ya\u1e47aparip\u1e5bcch\u0101dh\u0101ra\u1e47\u012b'' with Tibetan translation and an English introduction.\n\nSummary by Anukul Chandra Banerjee, ''Narayanapariprccha: Sanskrit and Tibetan Texts'', 1941:\n\nThe present text is a ''mantra dh\u0101ra\u1e47\u012b'', the efficacies of which are described as follows:\n\n(i)\tSecurity against the action of enemies, evil spirits and thieves, \n(ii)\tgaining happiness and fortune in life, and \n(iii)\tgaining the pawer of recollection of previous births. . . . \n\nIt is said that once the Exalted Buddha was living in the house of Vai\u015brava\u1e47a on the summit of the golden mountain. He delivered there a discourse called ''Dharm\u0101lokamukha'', 'an Introduction to the light of the Element of Existence', eulogised alike by the gods, the Garu\u1e0das, Ki\u1e47\u1e47aras, Yak\u1e63as and the rest. Once N\u0101r\u0101ya\u1e47a, having been overpowered by the demons, approached the Buddha and said, \"Oh Lord, take pity on me and kindly give me that charm whereby men, gods, demi-gods, etc., would be free from all evils and gain victory in battle.\" At this the Lord said to him, \"Oh N\u0101r\u0101ya\u1e47a, you know many deceptive artifices and possess sufficient power. Why are you asking me for this?\" Then N\u0101r\u0101ya\u1e47a said to Him, \"Oh Lord, I have been vanquished by the lord of the demons through his stratagem in battle. Some of the gods died instantly in the battle-field while others fled away in fear of death. So, Lord, kindly teach me that charm out of compassion for me, so that all beings would be victorious in the battle and the pride of the demons also humbled down.\" The Lord said to him, \"Oh N\u0101r\u0101ya\u1e47a, there was, in days of yore, a king named Ratna\u015br\u012b in the hill called Rohita in Magadha. Then there was born at that time a Tath\u0101gata named Sarve\u015bvara who was all-enlightened, endowed with supreme knowledge, and a leader of gods and men. I have learnt this charm from that Tath\u0101gata and have explained this to others elaborately. Again, Oh N\u0101r\u0101ya\u1e47a, through the influence of this charm one can have no fear from enemies and thieves, and one gains mastery over all evils and this king too reigned for many hundred years in righteousness through its efficacy. Afterwards he was born as a Bodhisattva called M\u0101ndh\u0101\u1e6dr and became a monarch in his next birth. He gave away for the good of all beings all his riches due to his perfection in charity in his previous births and the gods, the demi-gods, the N\u0101gas, men, etc., carried out his orders at his very bidding. After spending sixty four thousand ''kalpas'' (aeons) thus, he became a Buddha 'fully enlightened,' unparallel in the world and the teacher of gods in one of his births and was like the king of serpents freed from the fear of the king of birds (Garu\u1e0da). Hence, Oh N\u0101r\u0101ya\u1e47a, learn this charm called ''Mah\u0101m\u0101y\u0101vijayav\u0101hin\u012bdh\u0101ra\u1e47\u012b'' which commences with the words namo 'stvadhv\u0101nugataprati\u1e63\u1e6dhitebhya\u1e25 sarvabuddhabodhisattvebhya\u1e25 and closes with the words pha\u1e6d pha\u1e6d sv\u0101h\u0101 (''vide'' the text, pp. 3-4). Having learnt this charm, Oh N\u0101r\u0101ya\u1e47a, kindly explain this to others in full. Now this charm being put in five wheels kept in five models of chariots is to be placed in five places of the battle-field. There one is to think of the 'Queen of Secret Sciences' (''Vidy\u0101r\u0101j\u00f1\u012b'') called ''Mah\u0101vijayav\u0101hin\u012b'', possessing many hundred thousand forms and hands, three eyes, black-red colour and four bright faces devouring the enemies while staying in this chariot placed in front of the enemy. The king himself is to make a wheel and write this charm in saffron on this in the mid-day and thus he conquers his enemy with his prowess. Such is the efficacy, Oh N\u0101r\u0101ya\u1e47a, of this charm. This charm could be worn by the pure as well as by the impure and even by one observing fast or not. If a man recites this charm thrice daily, he becomes free from five heinous offences, attains happiness and can also recollect his previous births. He devotes all his life for the cause of the good religion and the happiness of the beings and never falls a prey to evils. And moreover, Oh N\u0101r\u0101ya\u1e47a, a noble son, a noble daughter, a monk, a nun, a lay man, a lay woman, a king, a prince or a Brahmin who wears this charm can recollect his or her previous births.\" \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0At this N\u0101r\u0101ya\u1e47a got up from his seat and saluted Him with a smiling face saying, \"Thou art the Lord of the gods and men and so thou explaineth the true doctrine. I bow down to Thee.\" N\u0101r\u0101ya\u1e47a again saluted Him saying, \"Oh Lord, thou art my Lord,\" and so saying he went away with this charm. (Banerjee, ''Narayanapariprccha: Sanskrit and Tibetan Texts'', xiii\u2013xvii)",""],["Nagarjuniana: Studies in the Writings and Philosophy of N\u0101g\u0101rjuna<\/a>","","","The author deals with the thirteen works attributed to N\u0101g\u0101rjuna. The first six are mainly dialectical works such as ''M\u016blamadhyamakak\u0101rik\u0101'', ''\u015a\u016bnyat\u0101saptati'', ''Vigrahavy\u0101vartan\u012b'', ''Vaidalyaprakara\u1e47a'', ''Vyavah\u0101rasiddhi'', ''Yukti\u1e63a\u1e63\u1e6dik\u0101'' followed by the remaining seven which are chiefly didactic texts - ''Catu\u1e25stava'', ''Ratn\u0101vali'', ''Prat\u012btyasamutp\u0101dah\u1e5bdayak\u0101rik\u0101'', ''S\u016btrasamuccaya'', ''Bodhicittavivara\u1e47a'', ''Suh\u1e5bllekha'', and ''Bodhisa\u1e43bh\u0101ra'' (ka). Thus he roughly follows the prescriptive distinction between Yukti and Agama.",""],["Nagarjuna: Un Comentario sobre la Mente de la Iluminaci\u00f3n (Bodhicittavivarana)<\/a>","","","Spanish translation of the ''Bodhicittavivara\u1e47an\u0101ma'' by N\u0101g\u0101rjuna.",""],["Nagarjuna on Relative Bodhicitta (Shakya 1999)<\/a>","","","In this paper I am not going to present his doctrine of emptiness but another practical and human aspect of Buddha\u2019s doctrine that is \"Great Compassion\" or Bodhicitta \u2014 the \"mind of awakening.\" The doctrine of Bodhicitta is the acme of Mahayana Buddhist doctrine that affects all aspects of human life. Since there is a dearth of writings on this aspect of doctrine and since a majority of scholars have dealt little with this topic, I have attempted to illuminate this aspect of the teachings of Arya Nagarjuna.",""],["Nachlese zum Mongolischen Turfanfragment des Bodhicary\u0101vat\u0101ra<\/a>","","","Alexander Csoma de K\u00f6r\u00f6s war einer der ersten, die uns \u00fcber den Inhalt des Tanjur informierten.[1] Daher seien ihm\u2014anl\u0101\u00dflich der 200. Wiederkehr seines Geburtstages - diese Bemerkungen gewidmet, die einem der verbreitetsten Texte dieses gro\u00dfen lamaistischen Sammelwerks, dem ''Bodhicary\u0101vat\u0101ra'', gelten. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Das Blockdruckfragment mit Teilen des von \u010chos-kyi-'od-zer aus dem Tibetischen ins Mongolische \u00fcbersetzten und kommentierten Werkes, das Anfang unseres Jahrhunderts von A. Gr\u00fcnwedel bei Turfan entdeckt wurde, befindet sich heute mit der Signatur TM 45 D 336 am Zentralinstitut f\u00fcr Alte Geschichte und Arch\u00e4ologie der Akademie der Wissenschaften der DDR. Es wurde 1954 von E. Haenisch[2] und J. W. Cleaves[3] ediert und bearbeitet und war in den folgenden Jahren Gegenstand wissenschaftlicher Untersuchungen von F. Weller,[4] N. Poppe[5] und L. Ligeti.[6] Einige Stellen, die mir bis heute nicht gekl\u00e4rt zu sein scheinen, sollen hier nochmals n\u00e4her betrachtet werden. Zugrunde liegt die letzte Edition des Turfantextes, die Ligeti 1972 publiziert hat.[7]\n\n<h5>Notes<\/h5>\n#A. Csoma de K\u00f6r\u00f6s, ''Abstracts of the Contents of the Bstan-Hgyur: Asiatic Researches'' XX (1839) II, No. 12, S. 553-585.\n#E. Haenisch, ''Mongolica der Berliner Turfan-Sammlung'' I. ''Ein buddhistisches Druckfragment vom Jahre 1312: Abhandlungen der Deutschen Akademie der Wissenschaften zu Berlin, Klasse f\u00fcr Sprachen, Literatur und Kunst'' 1953, Nr. 3, Berlin 1954.\n#F. W. Cleaves, ''The Bodistw a cari awatar-un tayilbur by \u010cosgi Odsir: Harvard Journal of Asiatic Studies'' 17 (1954), S. 1-129.\n#F. Weller. ''Mongolica der Berliner Turfan-Sammlung'' la. ''Zum Blockdruckfragnent des mongolischen Bodhicary\u0101vat\u0101ra der Berliner Turfansammlung: Abhandlungen der Deutschen Akademie der Wissenschaften zu Berlin, Klasse f\u00fcr Sprachen, Liceratur und Kunst'' 1954, Nr. 2, Berlin 1955; ders., ''Anfragen eines Nichtmongolisten an den Mongolisten: Central Asiatic Journal'' III (1957\/58), S. 23\u201361.\n#N. Poppe, ''Antworten auf Professor Fr. Wellers Fragen: Central Asiatic Journal'' VII ( 1962), S. 42-59.\n#L. Ligeti, ''A propos de quelques textes mongols pr\u00e9classiques: Acta Orientalia Hungarica'' XXIII (1970), S. 251\u2013284.\n#L. Ligeti, ''Monuments pr\u00e9classiques 1, XJ\/\/e et X\/Ve si\u00e8cles: Monumenta linguae mongolicae collecta'' II. Budapest 1972, S. 115-134.",""],["M\u0101r\u012bc\u012bdh\u0101ra\u1e47\u012b (Zieme, P.)<\/a>","","","A German translation of the ''M\u0101r\u012bc\u012bdh\u0101ran\u012b'' in the book ''Magische Texte des uigurischen Buddhismus'' (Brepols, 2005), edited and translated by Peter Zieme.",""],["M\u0101dhyamika: Bodhicary\u0101vat\u0101ra<\/a>","","","",""],["My\u014dh\u014d-renge-ky\u014d<\/a>","","","The late Reverend Bunn\u014d Kat\u014d, born in 1888, the translator of ''My\u014dh\u014d-Renge-Ky\u014d'', ''The Sutra of the Lotus Flower of the Wonderful Law'', was a priest-scholar of the Nichiren Sect of Japanese Buddhism. He completed this translation after three years of devoted work, when he was studying at Oxford University since 1922, with the help of Rev. William Soothill, professor of Chinese. On returning to Japan in 1925, he soon became a lecturer at Rissh\u014d University and editor of the Nissh\u016b Shimp\u014d, then a monthly bulletin of the Nichiren Sect. Afterwards he was appointed head of the doctrinal department at the headquarters of the Sect. Kat\u014d's hopes of having his English translation of the Lotus Sutra published failed to materialize several times because of the costs involved. After his death, the manuscript was donated by his widow to the library of Rissh\u014d University, where it was kept for 35 years until turned over to Dr. Wilhelm Schiffer, professor at Sophia University and director of the International Institute of the Study of Religions, in 1967 for further revision. His translation, indeed, saw the light of day after an elapse of 46 years since he completed the translation in Oxford. (Source: book jacket, ''My\u014dh\u014d-Renge-Ky\u014d, The Sutra of the Lotus Flower of the Wonderful Law'')",""],["Mother Teresa and the Bodhisattva Ideal: A Buddhist View (Tsomo 2012)<\/a>","","","The notion of the ''bodhisattva'', the selfless individual who is dedicated to alleviating the sufferings of others, is traditionally articulated within a Mah\u0101y\u0101na Buddhist framework. The question posed here is whether and to what extent this religious ideal can be conceived of, or instantiated by, individuals whose religiosity is framed by a different set of beliefs and values, taking the Roman Catholic Sister of Charity, Mother Teresa, as an example. The broader question of commensurability arises when the criteria for qualifying as a ''bodhisattva'', set within a specifically Mah\u0101y\u0101na context, are superimposed upon a figure who is solidly grounded within another religious tradition. At first glance, the requisite virtues of the bodhisattva\u2014renunciation, compassion and wisdom\u2014seem to intersect aptly with the life and teachings of the \"saint of Calcutta.\" In the details, however, the Buddhist philosophical context of these requisites calls into question the legitimacy of attempting to blithely translate ideas and principles from one worldview to another. Ultimately, the contrivance may work, trumped by the attainments of the archetypal ''bodhisattva''. With figures like Mother Teresa, who are regarded as moral exemplars not only within their own traditions but in other traditions and beyond religion as well, perhaps we can expand our understandings of compassion and of the cultural and religious categories that delineate religious ideals.",""],["Moral Theory in \u015a\u0101ntideva's \u015aik\u1e63\u0101samuccaya: Cultivating the Fruits of Virtue-Review by Goodman<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThis concise and informative work constitutes a worthy contribution to the growing field of scholarship on Buddhist ethics. Clayton has carefully studied an important primary text by one of the most significant figures in Indian Buddhist history, the great scholar and poet \u015a\u0101ntideva. Her results help to expand our knowledge of ethical thought in the Mah\u0101y\u0101na. They also help advance the discussion of Buddhist ethics beyond the flawed theoretical framework established by Damien Keown. [https:\/\/networks.h-net.org\/node\/6060\/reviews\/16040\/goodman-clayton-moral-theory-%C5%9B%C4%81ntidevas-siksasamuccaya-cultivating Read more here]",""],["Moral Theory in \u015a\u0101ntideva's \u015aik\u1e63\u0101samuccaya-Review by Osto<\/a>","","","Barbra Clayton's ''Moral Theory in \u015a\u0101ntideva's \u015aik\u1e63\u0101samuccaya: Cultivating the fruits of virtue'' is one of two recently published monographs exclusively devoted to ethics in the ''\u015aik\u1e63\u0101samuccaya'' (for the other, see Susanne Mrozik, ''Virtuous Bodies: The Physical Dimensions of Morality in Buddhist Ethics'', New York: Oxford, 2007). Clayton's investigation of the moral thought of an important medieval Indian Mah\u0101y\u0101na monk expands the discussion of Buddhist ethics beyond the confines of an earlier stage of scholarship (cf. Tachibana 1926, Saddhatissa 1970, Keown 1992 and Harvey 2000) that to date has focused almost exclusively on Therav\u0101da Buddhism. Although less theoretically ambitious than Mrozik's study, Clayton's monograph, by framing \u015a\u0101ntideva's text within contemporary (Western) moral theory, will appeal to comparative ethicists (particularly those with an analytical orientation) and to students interested in the emerging field of comparative Buddhist ethics. [http:\/\/blogs.dickinson.edu\/buddhistethics\/files\/2010\/05\/osto-review.pdf Read more here].",""],["Moral Theory in \u015a\u0101ntideva's \u015aik\u1e63\u0101samuccaya<\/a>","","","This important text analyzes the moral theory of the seventh century Indian Mah\u0101y\u0101na master, \u015a\u0101ntideva, author of the well-known religious poem, the ''Bodhicary\u0101vat\u0101ra'' (''Entering the Path of Enlightenment'') as well as the significant, but relatively overlooked, ''\u015aik\u1e63\u0101samuccaya'' (''Compendium of Teachings'').\n\nWith particular focus on the ''\u015aik\u1e63\u0101samuccaya'', this book uses original translations and critical analysis in order to answer the question: How would \u015a\u0101ntideva\u2019s ethics be understood in terms of Western moral theory? \u015a\u0101ntideva\u2019s ethical presuppositions and moral reasoning are illuminated by analyzing his key moral terms and comparing them to other Buddhist principles.\n\nBy focusing on a neglected Buddhist Sanskrit text by a major Mah\u0101y\u0101na figure, Barbra R. Clayton helps to redress a significant imbalance in the scholarship on Buddhist ethics, which has - up to now - focused primarily on the ethics of the Pali literature as interpreted in the Theravada tradition. (Source: [https:\/\/www.routledge.com\/Moral-Theory-in-Santidevas-Siksasamuccaya-Cultivating-the-Fruits-of-Virtue\/Clayton\/p\/book\/9780415599351 Routledge])",""],["Moral Pluralism, Skillful Means, and Environmental Ethics<\/a>","","","J. Baird Callicott claims that moral pluralism leads to relativism, skepticism, and the undermining of moral obligations. Buddhist ethics provides a counterexample to Callicott; it is a robust tradition of moral pluralism. Focusing on one of the most significant texts in Buddhist ethics, \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'', I show how it draws on a multiplicity of moral principles determined by context and skillful means (''up\u0101ya kau\u015balya''). In contrast to Callicott's description of pluralism as detrimental to moral life, I suggest that South Asian Buddhist traditions provide a model of moral reasoning that is both robust and flexible, a model appropriate for the many kinds of moral obligations that arise in the context of environmental ethics.",""],["Moonpaths: Ethics and Emptiness<\/a>","","","The Mahayana tradition in Buddhist philosophy is defined by its ethical orientation--the adoption of ''bodhicitta'', the aspiration to attain awakening for the benefit of all sentient beings. And indeed, this tradition is known for its literature on ethics, which reflect the Madhyamaka tradition of philosophy, and emphasizes both the imperative to cultivate an attitude of universal care (''karuna'') grounded in the realization of emptiness, impermanence, independence, and the absence of any self in persons or other phenomena. This position is morally very attractive, but raises an important problem: if all phenomena, including persons and actions, are only conventionally real, can moral injunctions or principles be binding, or does the conventional status of the reality we inhabit condemn us to an ethical relativism or nihilism? \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In ''Moonpaths'', the Cowherds address an analogous problem in the domain of epistemology and argues that the Madhyamaka tradition has the resources to develop a robust account of truth and knowledge within the context of conventional reality. The essays explore a variety of ways in which to understand important Buddhist texts on ethics and Mahayana moral theory so as to make sense of the genuine force of morality. (Source: [https:\/\/global.oup.com\/academic\/product\/moonpaths-9780190260507?q=moonshadows&lang=en&cc=us# Oxford University Press])",""],["Moderation or the Middle Way: Two Approaches to Anger<\/a>","","","Most of us tend to be Aristotelians when it comes to anger. While admitting that uncontrolled anger is harmful and ought to be avoided, we reject as undesirable a state of being that does not allow us to express legitimate outrage. Hence, we seem to find a compelling moral attitude in Aristotle's belief that we should get angry at the right time and for the right reasons and in the right way. But the reasonableness of the Aristotelian stance should not blind us to the fact that, historically speaking, competing views on the subject exist. I want to explore one such alternative account of anger. Both Buddhism and Stoicism, I will argue, carve out a position on the issue of anger that stands in marked contrast to the Aristotelian conception. In this essay, I want to examine the similarities between the Buddhist and Stoic views of anger, contrast this stance with the much more common (at least in the West) Aristotelian one, and, finally, consider the objections of a prominent Western scholar to this shared Buddhist\/Stoic conception.",""],["Mipham's Dialectics and the Debates on Emptiness<\/a>","","","This is an introduction to the Buddhist philosophy of Emptiness which explores a number of themes in connection with the concept of Emptiness, a highly technical but very central notion in Indo-Tibetan Buddhism. It examines the critique by the leading Nyingma school philosopher Mipham (1846-1912) formulated in his diverse writings. The book focuses on related issues such as what is negated by the doctrine of emptiness, the nature of ultimate reality, and the difference between 'extrinsic' and 'intrinsic' emptiness. Karma Phuntsho's book aptly undertakes a thematic and selective discussion of these debates and Mipham's qualms about the Gelukpa understanding of Emptiness in a mixture of narrative and analytic style. (Source: [https:\/\/www.routledge.com\/Miphams-Dialectics-and-the-Debates-on-Emptiness-To-Be-Not-to-Be-or-Neither\/Phuntsho\/p\/book\/9780415599986 RoutlegeCurzon])",""],["Mipham Gyatso Rinpoche's 'Makeover' of Hwashang Moheyan<\/a>","","","The name 'Hwashang' has not always been equated with nihilistic wrong view in Tibetan Buddhism. The way Tibetan scholars and masters have taken Hwashang up into their historical narratives and philosophical systems after Hwashang's lineage was destroyed corresponds to the over- all philosophical and the corresponding historical stance these masters offered to their audiences whereby responding to their polemical and historical context. In the early days, before the formation of a functionally orthodox (Gelukpa) position on 'Hwashang' as a nihilistic wrong view which holds that one should abandon all thoughts, the Nyingma masters Nub Sangye Yeshe (gNubs Sangs rgyas Ye shes, 8-9th century) and Longchen Rabjam (kLong chen Rab byams, 1308\u2013 1364) dis- played appreciation of \u2018the master Hwashang\u2019 whose teachings on non-conceptuality as a means to attain enlightenment resonated with theirs. However, those whose systems rejected such practice of non-conceptuality, such as Sakya Pa\u1e47\u1e0dita (Sa skya Pan di ta Kun dga'i rGyal mtshan, 1182\u20131251) and Tsongkhapa (rJe Tsong kha pa, 1357\u20131419), depicted 'Hwashang' negatively and rejected his teachings altogether, thereby using the historical narratives which after the \u2018dark age\u2019 had been altered to become pro-Indian. With the ascendency of the orthodox position on Hwashang, Jigme Lingpa ('Jigs med gLing pa, 1730-1798) alternatively displayed respect for 'the master Hwashang', but rejected the teachings he was said to have propounded. Mipham ('Jam mgon 'Ju Mi pham rGya mtsho, 1846\u20131912) thereafter typically finds common ground between the negative orthodox presentation and the older more positive Nyingma presentations. While Pettit claims Mipham uses a caricature of the \"Hashang system\" and Phuntsho hypothesizes that Mipham interpreted Hwashang, this thesis will show how he moreover creates a new Hwashang \u2014 a 'Hwashang makeover' \u2014 by appearing to take on the Gelukpa's presentation of Hwashang's system by describing it as nihilistic, while allowing for the importance of non-conceptuality on the path as the Nyingmapa's propounded.",""],["Minor Buddhist Texts Parts I and II<\/a>","","","Asa\u1e45ga's commentary on the ''Vajracchedik\u0101'' edited and translated\u2014Analysis of the commentary on it by Vasubandhu\u2014''Mah\u0101y\u0101navi\u1e43\u015bik\u0101'' of N\u0101g\u0101rjuna\u2014''Nava\u015blok\u012b'' of Kambalap\u0101da\u2014''Catu\u1e25stavasam\u0101s\u0101rtha'' of Am\u1e5bt\u0101kara\u2014''Hetutattvopade\u015ba'' of Jit\u0101ri\u2014''Tarkasop\u0101na'' of Vidy\u0101kara\u015b\u0101nti\u2014With an Appendix containing the Gilgit Text of the ''Vajracchedik\u0101, edited by N. P. Chakravarti. First ''Bh\u0101van\u0101krama'' of Kamala\u015b\u012bla, Sanskrit and Tibetan Texts with Introduction and English Summary.",""],["Minor Buddhist Texts Part III (Tucci 1971)<\/a>","","","Contains that Third ''Bh\u0101van\u0101krama'' of Kamala\u015b\u012bla (Sanskrit)",""],["Minor Buddhist Texts Part II<\/a>","","","Contains the First ''Bh\u0101van\u0101krama'' of Kamala\u015b\u012bla, with Sanskrit and Tibetan texts and an English summary.",""],["Mindfulness and Moral Transformation: Awakening to Others in \u015a\u0101ntideva's Ethics<\/a>","","","My purpose in this chapter is to present \u015a\u0101ntideva\u2019s ethics as it is embedded in his accounts of the bodhisattva path of moral transformation and mental discipline. I will begin with a brief historical introduction to the interdependence of morality, concentration, and insight in Indian Buddhist traditions that is the basis of the bodhisattva ideal and bodhicitta, the awakened mind of wisdom and compassion. I then turn to an explicit discussion of \u015a\u0101ntideva\u2019s account of the perfections of generosity, vigilant moral discipline, forbearance, and vigor. Each of these perfections, I argue, involves the cultivation of moral virtues through the development of a stable, attentive, and compassionate mind. This leads to a more explicit discussion of the fundamental role of mindfulness and the perfection of meditative concentration in \u015a\u0101ntideva\u2019s ethics. For, according to \u015a\u0101ntideva, mindfulness is the very condition for the possibility of pursuing the bodhisattva training. With a stable and attentive mind, it is possible, then, to pursue the perfection of wisdom. Meditating deeply on the wisdom of emptiness, dependent origination, and the distinction between the two truths enables the embodied enacting of this insight in relation with others. Especially important to \u015a\u0101ntideva, this embodied insight allows the aspiring bodhisattva to overcome the fundamental delusion of a separate, substantial self that is at the root of our fearful and confused existence. \u015a\u0101ntideva\u2019s moral thought has elements of both virtue ethics and consequentialism. However, in the end, I argue, his texts are best understood as meditation manuals that, through skillful means, help practitioners facing different situations and with different challenges overcome obstacles to awakening. Because awakening means cultivating particular embodied, skillful, affective, and cognitive ways of being in the world that involve attending with compassionate care to the needs and sufferings of others, the bodhisattva path is fundamentally about moral transformation and the development of moral consciousness. ([https:\/\/www.researchgate.net\/publication\/309430286_Mindfulness_and_Moral_Transformation_Awakening_to_Others_in_Santideva's_Ethics Source Accessed Feb 11, 2021])",""],["Mindfulness and Ethics: Attention, Virtue and Perfection<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nMindfulness is regarded by all scholars and practitioners of all Buddhist traditions as essential not only for the development of insight, but also for the cultivation and maintenance of ethical discipline. The English term denotes the joint operation of what are regarded in Buddhist philosophy of mind as two cognitive functions: ''sati\/sm\u1e5bti\/dran pa'', which we might translate as ''attention'' in this context (although the semantic range of these terms also encompasses ''memory'' or ''recollection'')[1] and ''sampaja\u00f1\u00f1a\/samprajanya\/shes bzhin'', which I will render here as ''introspective vigilance''. The first function involves the fixation of attention on an object, and the second, particularly in the context of Mah\u0101y\u0101na literature, such as the ''Bodhicary\u0101vat\u0101ra'' and its commentaries, which is [the] focus of my discussion here, comes to include.[2] The careful maintenance of that attention and of the attendant attitudes and motivations.[3] When we bring attention and introspective vigilance to bear on an object, we can be said to be mindful of it. (Garfield, introduction, 1\u20132)\n\n<h5>Notes<\/h5>\n#See Shulman (2010) and Gethin (1992, pp. 36ff) for excellent discussions of the interpretation of this term and its roots in P\u0101li literature.\n#But see Analayo (2004) for a detailed discussion of the somewhat different sense this term has in the P\u0101li literature.\n#Hallisey (2010) translates the P\u0101li cognate ''satisampaja\u00f1\u00f1a'' as ''moral discernment'' or ''prudence'',[141] while recognizing its sense as \"''mindfulness and awareness of the way things are''[144] in non-moral contexts. The examples he offers as reasons for this translation, however, are not entirely compelling. In each case, the second translation would be felicitous. It appears that Hallisey is motivated in part by a discomfort with the moral import of ''mindfulness''. I hope that my case for its moral import in this context should set this worry to rest.",""],["MindFulness in Santideva's Siksasamuccaya<\/a>","","","",""],["Mind of Enlightenment (Sangpo 1996)<\/a>","","","No abstract given. Here are the first relevant paragraphs: \n\nThe mind of enlightenment is the generation of an altruistic\naspiration to highest enlightenment for the sake of all\nsentient beings. It means that you have decided to strive\nfor Buddhahood because you understand that only as a\nBuddha will you be able to care for and help all other\nsentient beings to escape the sufferings of cyclic existence\nand become Buddhas themselves. This practice has three\nelements: training in the attitudes of the four immeasurables, generating an altruistic aspiration to highest enlightenment and the precepts for so doing.\n\nIn the great books, the order of the four immeasurables is\nusually given as love, compassion, joy and equanimity.\nHere, however, the four are explained from the point of\nview of practice so that equanimity comes first. Why begin\nwith this rather than love? It is a quintessential instruction\npassed down from the many previous lamas of this lineage\nthat without the even-mindedness of equanimity it is\nimpossible to generate love and compassion.",""],["Mind Training: The Great Collection<\/a>","","","Compiled in the fifteenth century, ''Mind Training: The Great Collection'' is the earliest anthology of a special genre of Tibetan literature known as \u201cmind training,\u201d or ''lojong'' in Tibetan. The principal focus of these texts is the systematic cultivation of such altruistic thoughts and emotions as compassion, love, forbearance, and perseverance. The mind-training teachings are highly revered by the Tibetan people for their pragmatism and down-to-earth advice on coping with the various challenges and hardships that unavoidably characterize everyday human existence.\n\nThe volume contains forty-four individual texts, including the most important works of the mind training cycle, such as Serlingpa's well-known ''Leveling Out All Preconceptions'', Atisha's ''Bodhisattva's Jewel Garland'', Langri Thangpa's ''Eight Verses on Training the Mind'', and Chekawa's ''Seven-Point Mind Training'' together with the earliest commentaries on these seminal texts. An accurate and lyrical translation of these texts, many of which are in metered verse, marks an important contribution to the world's literary heritage, enriching its spiritual resources. (Source: [https:\/\/wisdomexperience.org\/product\/mind-training\/ Wisdom Publications])",""],["Mind Training Like the Rays of the Sun<\/a>","","","The mind training teachings are a great vehicle instruction, because they are mostly concerned with developing the awakening mind, the altruistic mind of enlightenment. They are directed primarily towards the practitioner of great capacity, and deal essentially with transforming our mental attitudes. \n\nOne special feature of the mind training teachings is the advice to transform adversity into advantage. So, not only do these instructions help us open out towards other beings, but they also help us transform whatever difficulties come our way into something valuable.\n\nThe ''Mind Training Like the Rays of the Sun'' exemplifies Tsong-khapa's presentation of mind training. The author, Nam-kha Pel, as he mentions in his introduction, received the lineage of the explanation of the ''Seven Point Mind Training'', which is the fundamental text here, from various sources including Je Rinpoche, his principal teacher. What is distinctive about this presentation is that he has managed to combine both the mind training instructions as they are recorded in Geshey Che-ka-wa's text with the pattern of the Stages of the Path. (Source: Back Cover)",""],["Mind Training (Ringu Tulku 2007)<\/a>","","","This small accessible book contains the essence of the Seven-Point Mind Training, expressed in the intimate colloquial style that distinguishes Ringu Tulku's teachings. The Seven-Point Mind Training, a lojong practice, assumes no prior special training or preparation. It does not require practitioners to enter seclusion or change the way they live their lives. It asks that they examine their relationships with all those around them and make a strong determination to become enlightened for others' sake rather than for their own. It gives instructions for tonglen breathing practice that ties the concepts of lojong to the physical act of breathing. ''Mind Training'' focuses simply on giving up, self-cherishing, and transforming self-centered thinking into compassion, egoistic feelings into altruism, desire into acceptance, and resentment into joy. (Source: [https:\/\/www.shambhala.com\/mind-training-2301.html?srsltid=AfmBOoo5m4BpWRaHaeOnnUryJYYL9sHeRfBTLgT3y9DBSYeDl1J6e0Qs Shambhala Publications])",""],["Mimesis: Some Reflections on Bodhicitta Verses in the Second Chapter of the Guhyasam\u0101jatantra (Korobov 2010)<\/a>","","","Although the ultimate ''bodhicitta'' functions within a non-dual model of cognition where oppositions (good and evil, pure and impure, ''sa\u1e43s\u0101ra\u2013nirv\u0101\u1e47a'', etc.) do not exist, it is traditionally considered to be the wisdom cognising emptiness. In this paper I will try to explore the cognitive nature of the ultimate ''bodhicitta'' to answer the question \u2018What kind of cognition is the cognising of emptiness?\u2019 In the paper I also will make an attempt to describe the basics of ambivalent Tantric ethics in terms of the phenomenological category of imitation or ''mimesis''. \n\nVerses on the ultimate ''bodhicitta'' in the second chapter of the ''Guhyasam\u0101jatantra'' are a subject of commentaries written by various Tibetan and Indian authors. The paper is supplemented with a translation of ''Bodhicittabh\u0101van\u0101'' written by \u0100c\u0101rya Kamala\u015b\u012bla. This short text is a commentary on verses proclaimed by Tathag\u0101gata Vairocana in the second chapter of ''Guhyasam\u0101jatantra''.",""],["Mi pham and the Philosophical Controversies of the Nineteenth Century<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe ''Bodhicary\u0101vat\u0101ra'', the \"Entry of the Course towards Enlightenment\", is one of the greatest classics of the Mahayana tradition. In approximately 1000 verses \u015a\u0101ntideva has outlined the entire process through which the aspirant attains the stage of Bodhisattva. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It is recorded that \u015a\u0101ntideva's fellow monks at N\u0101landa regarded him as a lazy oaf whose sole functions were eating, sleeping and excreting. They felt that such idle monks were unworthy to enjoy the alms offered by the faithful. After all, was it not the obligation of monks constantly to study the dharma? They determined to expel him from their midst and consequently summoned him to recite\nwhat he knew of the Buddha's teaching. \u015a\u0101ntideva appeared as he had been commanded before the monastic assemblage, but refused to begin, as they had\nintended, his final farewell until he had been bidden by his teacher. When Jayadeva, his preceptor, commanded him, he ascended the lofty throne his hecklers had raised in order to increase his discomfiture and asked his audience whether they wished him to recite that which was known or that which was new. They reached a consensus that they desired him to expound that which was hitherto unknown. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0He decided that his own ''\u015aik\u1e63\u0101samuccaya'' was too long and the ''S\u016btrasamuccaya''[1] too brief for the occasion; so he began to create, while reciting, the ''Bodhicary\u0101vat\u0101ra''. The lucidity of its expression and the profundity of its thought held his audience spellbound. Fortunately, several of the assemblage thought to take down his words; and three versions of the verses uttered on that occasion were circulated. Ultimately, \u015a\u0101ntideva held for the one in 1000 \u015blokas. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The ''Bodhicary\u0101vat\u0101ra'' is superficially not an especially difficult text. Taken as a whole, it is one of the clearest of the Buddhist shastras. In the ninth and final chapter it was \u015a\u0101ntideva's intention to condense all Buddhist and, specifically, M\u0101dhyamika thought around the concept of Transcendental Wisdom (''praj\u00f1\u0101'')[2], to describe the process of the transformation of all consciousness into pure wisdom. To explain this chapter, the Praj\u00f1\u0101pariccheda, commentators, Indian and Tibetan, have written volumes on the ''Bodhicaryavat\u0101ra''. (Smith, preliminary remarks, 1\u20132)\n\n<h5>Notes<\/h5>\n#Bu-ston, T\u0101ran\u0101tha, and a number of other Tibetan authorities refer to a ''S\u016btrasamuccaya'' by \u015a\u0101ntideva. The ''S\u016btrasamuccaya'' that we know today is attributable to N\u0101g\u0101rjuna. A number of ingenious solutions have been put forth to explain this situation. Please see Murti, T. R. V., ''The Central Philosophy of Buddhism. 2nd ed''. London, Allen and Unwin, 1960, p. 101, fn. 3.\n#Prof. H.V. Guenther (''Jewel Ornament of Liberation''. London, Rider, 1959, p. 3 and 225) translates this key term with the superbly accurate but verbose \"discriminating awareness born from wisdom\". He points out that praj\u00f1\u0101 is a transcending function: with the help of praj\u00f1\u0101 we may \"pass beyond the borders of our habitually unenlightened attitude and enter the realm of spirituality and enlightenment\". It is this transcending function that would seem to be the most significant.",""],["Mental Purification (Blo sbyong): A Native Tibetan Genre of Religious Literature<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe revival of Buddhism during the eleventh Century C.E. known to Tibetan historiography as the \"latter dissemination of the Doctrine\" (''bstan pa'i phyi dar''; see ''BA'': 63-101) was motivated, to a large extent, by revulsion against the general breakdown of religious practice, discipline, and conduct which had prevailed during the preceding two centuries (Th'u bkwan: 96; Stein: 70-72). Consequently, in order to reestablish the faith on a firmer foundation, the reformist bKa' gdams pa sect founded by the followers of Ati\u015ba (982-1054) undertook as one of its more important missions the presentation of the fundamentals of Buddhism in a manner easily accessible to the clergy and educated laity. One of the means by which this was accomplished was the development of succinct and useful guides to the essentials of Buddhist practice\u2014the uniquely Tibetan literary genre of \"Mental Purification\" (''blo sbyong''). After an examination of the meaning of the term ''blo sbyong'', and a general survey of the early history and sources of this genre, this paper will examine two of its most noteworthy examples: the ''Blo sbyong don bdun ma'' (\"Seven-Topic Mental Purification\") (''LBDDM'') originating in the bKa' gdams pa tradition, and the ''bLo sbyong mtshon cha 'khor lo'' (\"Wheel Weapon Mental Purification\") (''LBTCK''), whose provenance will be discussed below. (Sweet, introductory remarks, 244)",""],["Meditative Practices in the Bodhisattvabh\u016bmi: Quest for and Liberation through the Thing-In-Itself<\/a>","","","The textual history of the Yog\u0101c\u0101ra tradition begins with the ''\u015ar\u0101vakabh\u016bmi'', an exposition of the theory and praxis of the spiritual path along lines common to a few Northern ''\u015ar\u0101vakay\u0101na'' schools, most notably the ''Sarv\u0101stiv\u0101da''. In less than a century from the conclusion of its formation, this work became part of the ''Yog\u0101c\u0101rabh\u016bmi'', a monumental encyclopedic treatise which laid the foundations of a brand-new Mah\u0101y\u0101na tradition \u2014 the school of meditation adepts (''yog\u0101c\u0101ra''), mainly known for its theory on consciousness (''vij\u00f1\u0101nav\u0101da'') According to it, our common representation (''vij\u00f1apti'') of the world is the only (''m\u0101tra'') entity actually existing. And to make things worse, its workings distort the possibility of a true insight into Reality (''tathat\u0101''). Though far from being spelled out in all its details, the first clearly identifiable statement of this new view is found in the ''Sa\u1e43dhinirmocanas\u016btra'', a scripture which seems to have been independently compiled but was later incorporated into the ''Yog\u0101c\u0101rabh\u016bmi''.\n\nWhat made this new school, with part of its roots strongly anchored in an orthodox ''\u015ar\u0101vakay\u0101na'' tradition, develop a totally new outlook? Obviously, the answer is not simple, and the origins of this novel perspective are complex. From the standpoint of the textual history, however, one could reasonably argue that what lies between the traditional views of the ''\u015ar\u0101vakabh\u016bmi'' and the revolutionary ideas presented in the ''Sa\u1e43dhinirmocanas\u016btra'' are the ''Bodhisattvabh\u016bmi'' and the earlier parts of the ''Vini\u015bcayasa\u1e43graha\u1e47\u012b'' The former is a treatise (or rather anthology) dedicated to the philosophy and practice of the ideal Mah\u0101y\u0101na virtuoso (bodhisattva) treading along the messianic path of liberating all sentient beings and of perfecting himself for the attainment of the Awakening. Like the ''\u015ar\u0101vakabh\u016bmi'', this text also became part of the ''Yog\u0101c\u0101rabh\u016bmi''. The ''Vini\u015bcaya-sa\u1e43graha\u1e47\u012b'' is the auto-commentarial portion of the ''Yog\u0101c\u0101rabh\u016bmi'' which glosses and elaborates upon terms and subjects in the preceding (and most likely, earlier) parts of the text.\n\nIt is tempting to refer to the ''Bodhisattvabh\u016bmi'' as a 'missing link'. 'Link' it is but 'missing' would be an overstatement. Modern scholars, mainly in Japan, have examined many of its philosophical and philological facets. Nevertheless, to the best of my knowledge, a systematic examination of the meditative practices in the ''Bodhisattvabh\u016bmi'' has not been undertaken so far. The present paper attempts to fill in this gap, albeit in a very limited fashion and scope. (Source: \"Meditative Practices in the ''Bodhisattvabh\u016bmi'',\" 884\u201385)",""],["Meditative Concentration Overview<\/a>","","","In chapter 8, \u015a\u0101ntideva then moves on to discuss the real heart of what is required for spiritual transformation\u2014that is, the ability to see and experience the suffering of others as one's own suffering. Such a goal requires the cultivation of meditative concentration and the conditions conducive to achieving such a goal.",""],["Meditations on Buddhanature: Recognizing Buddhanature through Tonglen<\/a>","","","Connecting with our buddhanature, our enlightened nature, often feels very far away, like it's not even possible. But it is much closer than we think. For example, when we are suddenly moved to compassion for someone, right then our buddhanature is shining through us. If we tune into ourselves at that moment, we can feel our innate goodness, our unconditioned pure being. Or when someone \nlooks at us with complete love, we can allow it in and feel the same.\n \nTonglen, which means taking and sending, is a meditation practice that cultivates unconditional compassion and love. In Tonglen, as we open to our own or others' suffering and allow it to be transformed into compassion, we awaken to the compassion and love that is at the core of who we are. We first bring loving awareness to ourselves, and then we exchange self for others. Taking and sending for ourselves can unearth feelings of self-hatred, low self-worth, deficiency, and unworthiness, among others. As we gradually work through these feelings and open to increased kindness and compassion for ourselves, it helps heal our core wounds and loosens our self-fixation, facilitating a deeper opening into compassion and love. ([https:\/\/www.lionsroar.com\/meditations-on-buddhanature\/ Read more here])",""],["Meditation and the Concept of Insight in Kamala\u015b\u012bla's Bh\u0101van\u0101kramas<\/a>","","","This thesis is composed of two parts, one a translation, the other a commentary on the material that has been translated -- a set of three well known identically entitled works by the famous Indian Buddhist scholar, Kamala\u015b\u012bla (c. 740-795 C.E.). The ''Bh\u0101van\u0101kramas'' are here translated from both Sanskrit and Tibetan sources. The commentary takes the form of an extended critical Prologue to the texts and is centred around an examination of the notions of meditation and insight as found therein. The first chapter of the commentary examines the various terms for meditation found in the texts and argues for a specific way of translating them that regards as normative only one of these, that is, ''bh\u0101vana''. The argument is made that if one is to take the basic Buddhist distinction between intellectual and experiential wisdom seriously, no other concept of meditation will prove satisfactory. The concept of ''bh\u0101van\u0101'' is contrasted with that of ''dhy\u0101na'', and explained in light of other important terms, notably ''sam\u0101dhi'', ''\u015bamatha'' and ''vipa\u015byan\u0101''. Two different conceptions of ''sam\u0101dhi'' are identified as existing within the texts, one corresponding with ''dhy\u0101na'' and one with ''bh\u0101van\u0101''. The latter is identified as predominant. This conception holds that meditation is not to be principally identified as non-conceptual in nature, but rather encompasses both non-conceptual states and conceptual processes. These latter, however, are not to be identified with\nordinary reasoning processes (''cint\u0101may\u012b praj\u00f1\u0101'') but rather with a form of experiential knowing (''bh\u0101van\u0101may\u012b praj\u00f1\u0101'', ''vipa\u015byan\u0101'') that is conceptual in nature. It is in accordance with this conception that the actual translation of the texts has been undertaken.\n\nThe second chapter of the commentary examines the concept of insight (''vipa\u015byan\u0101'') in light of the earlier findings. Here the text is analyzed for its explanations of its insight, understood in terms of the important technical term ''bh\u016btapratyavek\u1e63\u0101''. Here an argument is made for translating this term in a particular manner consistent with the conception of meditation outlined in Chapter 1. The term is explored in light of key passages containing descriptions of the cultivation of wisdom as well as in light of other important technical terms appearing in the texts, notably ''dharmapravicaya'', ''sm\u1e5bti'' and ''manasik\u0101ra''. Chapter 2 closes with a discussion of Kamala\u015b\u012bla's ideas of \u015br\u0101vaka insight meditation (''vipa\u015byan\u0101'') and how it differs from that of the Mah\u0101y\u0101na. Most notable in this regard is the suggestion that Kamala\u015b\u012bla may have regarded \u015br\u0101vaka insight practices (''vipa\u015byan\u0101'') as instances of ''\u015bamatha'' meditation. In the third chapter the suggestion is made that such considerations could lead to the development of an important area of future research into the differences among diverse Indian Buddhist traditions. The concluding section of Chapter 3 contains a summary of the concrete findings of this analysis.",""],["Measuring the Immeasurables: Development and Initial Validation of the Self-Other Four Immeasurables (SOFI) Scale Based on Buddhist Teachings on Loving Kindness, Compassion, Joy, and Equanimity<\/a>","","","Multiple measures exist that examine the attentional aspects of meditation practice, but measurement of the compassion component is relatively understudied. This paper describes the development and initial validation of a scale designed to measure application of the four immeasurable qualities at the heart of Buddhist teachings: loving kindness, compassion, joy and acceptance toward both self and others. Our analyses suggest four distinct subscales: positive qualities toward self, positive qualities toward others, negative qualities toward self and negative qualities toward others. Initial examination of reliability and validity showed high internal consistency for the subscales as well as strong concurrent, discriminant, and construct validity. We believe the Self-Other Four Immeasurables (SOFI) scale has broad utility for research on mindfulness, positive psychology, and social psychology.\n\nDownload full article [https:\/\/www.researchgate.net\/publication\/225563125_Measuring_the_Immeasurables_Development_and_Initial_Validation_of_the_Self-Other_Four_Immeasurables_SOFI_Scale_Based_on_Buddhist_Teachings_on_Loving_Kindness_Compassion_Joy_and_Equanimity here].",""],["Ma\u00f1ju\u015br\u012b Buddhak\u1e63etragu\u1e47avy\u016bh\u0101l\u0101\u1e45k\u0101ra S\u016btra<\/a>","","","Translation of Mah\u0101y\u0101na Buddhist canonical text Ma\u00f1ju\u015br\u012bbuddhak\u1e63etragu\u1e47avy\u016bha-n\u0101ma-mah\u0101yanas\u016btra.",""],["Masters of Mah\u0101mudr\u0101<\/a>","","","In Tibetan Buddhism, Mahamudra represents a perfected level of meditative realization: it is the inseparable union of wisdom and compassion, of emptiness and skillful means. These eighty-four masters, some historical, some archetypal, accomplished this practice in India where they lived between the eighth and twelfth centuries. Leading unconventional lives, the siddhas include some of the greatest Buddhist teachers; Tilopa, Naropa, and Marpa among them. Through many years of study, Keith Dowman has collected and translated their songs of realization and the legends about them. In consultation with contemporary teachers, he gives a commentary on each of the Great Adepts and culls from available resources what we can know of their history.\n\nDowman's extensive Introduction traces the development of tantra and discusses the key concepts of the Mahamudra. In a lively and illuminating style, he unfolds the deeper understandings of mind that the texts encode. His treatment of the many parallels to contemporary psychology and experience makes a valualbe contribution to our understanding of human nature. (Source: [https:\/\/www.sunypress.edu\/p-522-masters-of-mahamudra.aspx SUNY Press])",""],["Marici-Dharani<\/a>","","","La Dh\u00e2rani qui porte le nom de Mar\u00eec\u00ee est une invocation dont la puissance s'applique \u00e2 tout. Elle offre ce caract\u00e9re particulier d'\u00eatre tr\u00e8s populaire en Chine. Elle a sa place dans le canon bouddhique chinoise; mais elle est aussi imprim\u00e9e \u00e0 part, en sorte qu'on peut se la procurer assez facilement. Il existe au moins deux textes chinois sur Mar\u00eec\u00ee, le Mar\u00eec\u00ee S\u00fbtra et le Mar\u00eec\u00ee dh\u00e2rani S\u00fbtra (S\u00fbtra de Mar\u00eec\u00ee et S\u00fbtra de la Dh\u00e2rani de Mar\u00eec\u00ee). Mais toutes les \u00e9ditions de la Dh\u00e2rani ne concordent pas parfaitement entre elles, soit qu'elles proviennent de textes diff\u00e9rents, soit (ce qui est plus probable) qu'elles soient des traductions plus ou moins exactes et surtout plus ou moins abr\u00e9g\u00e9es d'un texte unique. Les traductions chinoises n'ont pas l'exactitude minutieuse et m\u00eame servile des traductions tib\u00e9taines. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Voici la traduction de la verision tib\u00e9taine de notre Dharan\u00ee.",""],["Mapping the Bodhicary\u0101vat\u0101ra<\/a>","","","Mapping the Bodhicaryavatara is an interpretive study of the great Mahayana ethical treatise focusing on Bodhisattvayana as it is variantly called. The Bodhicaryavatara is a world classic, and the author, Santideva is a hallowed name in Mahayana discourse, his views and ideas are regarded as of great authority, and the text is incorporated in the Tengyur, the Tibetan cannon of apocryphal writings.\n\nThe Bodhicaryavatara is a philosophical poem, and the theme is the ethicised consciousness of a bodhisattva, the one who vows to dispel the misery of the human kind, and for that noble purpose alone he wishes to attain Buddhahood. His Holiness the Dalai Lama's discourses are replete with inspiration drawn from Santideva's work.\n\nThe present study is an analytic- descriptive inquiry into the scope and extent of the paramitas or virtues, and how, when perfected, they lead to the apex of moral endeavour or prajna. The author seeks to situate the text in the continuum of the ethical thinking and literature of the East as well as the West, and even cutting across the so-called Theravada-Mahayana divide. In course of the study the author has raised points of doubt as regards conceptual linkages and ideas in Buddhist ethical thought and practice, and attempted to resolve the issues as well. This is a philosophical study with an East-West perspective in view. ([https:\/\/www.exoticindiaart.com\/book\/details\/mapping-bodhicaryavatara-essays-on-mahayana-ethics-NAJ630\/ Source Accessed Jan 22, 2021])",""],["Manuscripts of the BCA<\/a>","","","This study investigates manuscripts of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' (BCA) from Nepal's collections. Liland personally analyzed 18 Sanskrit editions spanning from a palm-leaf manuscript dated 1180 CE to paper copies from 1943 CE, plus several commentaries including the previously unstudied ''Bodhicary\u0101vat\u0101ra\u1e6dippan\u012b''. Through comparative textual analysis of key verses, he identifies three distinct developmental stages of the BCA text and traces manuscript relationships. The study reveals that Nepal's manuscript collections provide a much firmer foundation than the handful of texts used in previous critical editions by Minayev and La Vall\u00e9e Poussin, making possible a new, more accurate critical edition of this important Buddhist text.",""],["Making and Remaking the Ultimate in Early Tibetan Readings of \u015a\u0101ntideva<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n\u015a\u0101ntideva's ''Bodhicary\u0101vt\u0101ra'' has long been celebrated, alongside Candrak\u012brti's ''Madhyamak\u0101vat\u0101ra'', for its explication of emptiness from the Pr\u0101sa\u1e45gika-Madhyamaka viewpoint, set within a broader presentation of the Mah\u0101y\u0101na path structure. While the features that these two texts share - and, indeed, the features of Pr\u0101sa\u1e45gika itself- have been oft-debated in the history of Tibetan Madhyamaka, we have good textual and doctrinal evidence for associating them. One compelling reason is \u015a\u0101ntideva's declaration that \"the ultimate is not a referent of awareness,\"[1] a claim that echoes Candrak\u012brti's statement that the ultimate \"is ineffable and just not a referent of consciousness.\"[2] Further, in explication of \u015a\u0101ntideva's assertion, Praj\u00f1\u0101karamati's (c. 950-1030) commentary on the ''Bodhicary\u0101vat\u0101ra'' quotes the ''Madhyamak\u0101vat\u0101ra'' four times, linking these two texts' views on this central Madhyamaka doctrine.[3] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The kind of ultimate suggested in these passages, an ultimate that transcends thought and language, would prove to be a stumbling block for those early Tibetan M\u0101dhyamikas with strong commitments to the Buddhist epistemological tradition. Logic-minded M\u0101dhyamikas, particularly those connected with gSa\u1e45 phu Ne'u thog Monastery, tended to reject Candrak\u012brti's philosophy following its spread in Central Tibet around the year 1100, in large part because of its perceived difficulties in explaining how one realizes an ultimate that transcends human intellect.[4] In contrast, the ''Bodhicary\u0101vat\u0101ra'', having long since been translated, retranslated, and commented upon, was universally acclaimed, making an accounting of its views incumbent upon any author. Rather than accept or reject \u015a\u0101ntideva's seemingly transcendent ultimate and the host of problems attendant on this view, early bKa' gdams pa scholars found a variety of ways to interpret it. How one interpreted \u015a\u0101ntideva's ultimate, whether aligning with Candrak\u012brti's transcendent portrayal or with gSa\u1e45 phu's logic-based model, in turn became a dividing line for a series of categories of Madhyamaka, including the well-known Sv\u0101tantrika-Pr\u0101sa\u1e45gika divide. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The authority of the ''Bodhicary\u0101vat\u0101ra'' was forged at gSa\u1e45 phu by the monastery's intellectual founder, r\u1e44og Blo ldan ses rab (1059-1109), who is credited with establishing the final version of the Tibetan translation of the text. The colophon of the Tibetan translation states that the text was first translated from a Kashmiri exemplar by Ka ba dpal brtsegs (prior to 840), then was revised in accordance with a central Indian exemplar and its (unnamed) commentary by Rin chen bza\u1e45 po (958-1055) and Sh\u0101kya blo gros (eleventh century). Finally, r\u1e44og - apparently on the basis of no new manuscripts or commentaries, but under the guidance of his\nKashmiri teacher Sumatik\u012brti - corrected and finalized the text.[5] Despite the credit given to r\u1e44og, early Tibetan commentaries reveal a variety of readings of the root text, suggesting that it circulated in many forms during this period and not just in r\u1e44og's \"finalized\" version. [6] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0r\u1e44og is known to have written both a commentary and a topical outline on the ''Bodhicary\u0101vat\u0101ra''.[7] The text likewise figured prominently at gSa\u1e45 phu in the generations following r\u1e44og, as a series of scholars in teacher-to-student relationship composed commentaries on it: r\u1e44og's student rGya dmar pa Bya\u1e45 chub grags; rGya: dmar pa's student Phya pa Chos kyi se\u1e45 ge; and Phya pa's student gTsa\u1e45 nag pa brTson 'grus se\u1e45 ge. [8] To these we may add the commentary of the second Sa skya pa hierarch, bSod nams rtse mo (1142-1182), which according to its colophon relates the comments of his teacher Phya pa and also occasionally cites r\u1e44og's commentary.[9] These four generations of commentaries allow us to see the evolution of gSa\u1e45 phu exegesis, revealing a variety of ways to accommodate and even champion the transcendent ultimate found in the ''Bodhicary\u0101vat\u0101ra'', while at the same time holding to gSa\u1e45 phu's emphasis on inferential logic. These early commentators' solutions to the problems attendant upon \u015a\u0101ntideva's ultimate took the shape of two interrelated discussions of the nature of ultimate truth and of the cognitive processes involved with realizing it. These in turn gave rise to distinct Madhyamaka categories to classify views on each. (Vose, preliminary remarks, 285\u201388)\n\n<h5>Notes<\/h5>\n#Stanza IX.2c; La Vall\u00e9e Poussin, ''Praj\u00f1\u0101karamati's Commentary'' (1905), 352: ''buddher agocaras tattva\u1e43''.\n#La Vall\u00e9e Poussin, ''Madhyamak\u0101vat\u0101ra'', 109,2-3: ''don dam pa'i bden pa bstan par 'dod pas de ni brjod du med pa'i phyir da\u1e45 \u015bes pa'i yul ma yin pa \u00f1id kyi phyir d\u1e45os su bstan par mi nus pas''.\n#Praj\u00f1\u0101karamati cites ''Madhyamak\u0101vat\u0101ra'' VI.23, 25, 28, and 29 in his comments to ''Bodhicary\u0101vat\u0101ra'' IX.2; La Vallee Poussin, ''Praj\u00f1\u0101karamati's Commentary'' (1905), 353, 361, and 366.\n#Candrak\u012brti's twelfth-century ascension and the debates it touched off in Tibet are treated in Vose, ''Resurrecting Candrak\u012brti''.\n#This information is drawn from the colophon to the Tibetan translation found in the ''bsTan 'gyur''; ''sDe dge'' edition, vol. ''ya'', 40a5-7.\n#Just what constitutes r\u1e44og's finalized translation of the ''Bodhicary\u0101vat\u0101ra'' is difficult to pinpoint. Akira Saito has analyzed Bu ston's suspicion that the version of the ''Bodhicary\u0101vat\u0101ra'' available to him (which he included in his ''bsTan 'gyur'' collection) contains unwarranted \"emendations\" made by gTsa\u1e45 nag pa; see Saito, \"Bu ston on the ''sPyod 'jug'',\" 79-85. In one example, which he takes to be representative, Saito (p. 84) suggests that \"the alteration [of r\u1e44og's translation] appears to have been made with rather careless consultation of the old translation(s).\" A thorough evaluation of this textual conundrum will require an examination of the ''Bodhicary\u0101vat\u0101ra'' stanzas embedded in the various Indian and Tibetan commentaries, as compared to the stanzas preserved in the ''bsTan 'gyur'' editions and in the Dunhuang manuscript (Stein 628) edited in Saito, ''A Study of the Dun-huang Recension''. My initial investigation shows that gTsa\u1e45 nag pa's commentary offers readings of the ''Bodhicary\u0101vat\u0101ra'' stanzas that accord with the stanzas preserved in the ''bsTan 'gyur'' but not with those found in the Dunhuang version (in cases where the ''bsTan 'gyur'' edition and Dunhuang version disagree). If gTsa\u1e45 nag pa was indeed Bu ston's culprit, he does not seem to have been utilizing a translation of the ''Bodhicary\u0101vat\u0101ra'' related to the Dunhuang version.\n#For an overview of r\u1e44og's compositions, see Kano, ''rNgog Blo-ldan-shes-rab's Summary'', 125-128 and Kramer, ''The Great Translator''. Fragments of r\u1e44og's commentary are cited in bSod nams rtse mo's commentary (discussed below); the whereabouts of the complete commentary remain unknown. I thank Kazuo Kano for alerting me to his discovery in Lhasa of r\u1e44og's ''sPyod 'jug gi bsdus don'', a \"topical outline\" of \u015a\u0101ntideva's text, which he is now preparing for publication.\n#The available texts are rGya dmar pa Bya\u1e45 chub grags's ''Bya\u1e45 chub sems dpa'i spyod pa la 'jug pa'i tshig don gsal bar b\u015bad pa''; Phya pa's ''sPyod 'jug bsdus don'', a topical outline (Phya pa's full commentary is not presently known); and gTsa\u1e45 nag pa brTson 'grus se\u1e45 ge's ''sPyod 'jug gi rnam b\u015bad''.\n#bSod nams rtse mo, ''sPyod pa la 'jug pa'i 'grel pa''. In the colophon (515.2,4-6), we read: \"Indeed, the ''Commentary'' composed by the lord (''btsun pa'') is exceedingly clear. However, ... I write this for the ease of realization of myself and those like me. For the sake of easy realization even of the wisdom chapter, the spiritual friend bSod nams rtse mo clearly arranged (''\u00f1e bar sbyar'') this from the concise (''tshig bsdus'', \"a summary\") and difficult to understand (''go dka' ba'') ''Explanation of Engaging in the Bodhisattva's Practices'' composed by the monk Chos kyi se\u1e45 ge.\" In including bSod nams rtse mo's commentary in this discussion of early bKa' gdams pa commentaries, I do not intend to portray him as a bKa' gdams pa, but rather take his attribution of \"arranging\" his teacher's comments on the ''Bodhicary\u0101vat\u0101ra'' as rendering his comments germane to this investigation. As will be seen, his comments would prove to be more faithful to Phya pa's views than those of another of Phya pa's students, gTsa\u1e45 nag pa. Even still, the subtle criticism implicit in calling Phya pa's summary \"difficult to understand\" may suggest a certain distance between teacher and student that we would be unlikely to see in later master-to-disciple relationships within the established orders of Tibet.",""],["Making Space (Yeshe 1979)<\/a>","","","Bodhichitta is the essential, universal truth.\n\nThis most pure thought is the wish and the will to bring all sentient beings to the\nrealization of their highest potential, enlightenment.\n\nThe bodhisattva sees the crystal nature that exists in each of us, and by recognizing the beauty of our human potential, always has respect.\n\nFor the disrespectful mind human beings are like grass, something to be used.\n\u2018Ah, he means nothing to me. Human beings are nothing to me.'\n\nWe all try to take advantage of someone else, to profit only for ourselves. The\nentire world is built on attachment. Big countries overwhelm small countries, big\nchildren take candy from small children, husbands take advantage of their wives.\nI make friends with someone because he can benefit me. It is the same with the\nrest of the world. Boyfriends, girlfriends. Everybody wants something.\n\nThe desire to make friends only for the other person's benefit is extremely rare;\nhowever, it is very worthwhile. Buddha explained that even one moment's\nthought of this mind dedicated to enlightenment for the sake of others can\ndestroy a hundred thousand lifetimes' negative karma.\n\nWe have attachment which makes us tight and uncomfortable. But even a tiny\nspark of bodhichitta's heat makes the heart warm and relaxed.\n\nBodhichitta is the powerful solution, the atomic energy that destroys the kingdom\nof attachment.\n\nBodhichitta is not emotional love. By understanding the relative nature of\nsentient beings and seeing their highest destination, and by developing the willingness to bring all beings to that state of enlightenment, the mind is filled with love born from wisdom, not emotion.\n\nBodhichitta is not partial. Wherever you go with bodhichitta if you meet people,\nrich people or poor people, black or white, you are comfortable and you can\ncommunicate.\n\nWe have a fixed idea; life is this way or that. 'This is good. This is bad.' We do\nnot understand the different aspects of the human condition. But, having this\nincredible universal thought our narrow mind vanishes automatically. It is so\nsimple; you have space and life becomes easier.\n\nFor example, someone looks at us, at our home, at our garden and we freak out.\nWe are so insecure and tight in our hearts. Arrogant. 'Don't look at me.' But with\nbodhichitta there is space. When someone looks we can say, 'Hmm. She's looking. But that's O.K.' Do you understand? Rather than feeling upset you know it is\nalright.\n\nBodhichitta is the intoxicant that numbs us against pain and fills us with bliss.\n\nBodhichitta is the alchemy that transforms every action into benefit for others.\n\nBodhichitta is the cloud that carries the rain of positive energy to nourish growing things.\n\nBodhichitta is not doctrine. It is a state of mind. This inner experience is completely individual. So how can we see who is a bodhisattva and who is not? How\ncan we see the self-cherishing mind?\n\nIf we feel insecure ourselves we will project that negative feeling onto others.\n\nWe need the pure innermost thought of bodhichitta; wherever we go that will take\ncare of us.",""],["Maintaining the Bodhisattva Vow and the Bodhicitta Precepts<\/a>","","","",""],["Mah\u0101y\u0101na-S\u016btr\u0101la\u1e43k\u0101ra: Expos\u00e9 de la doctrine du Grande V\u00e9hicule selon le syst\u00e8me Yog\u0101c\u0101ra - Vol. 1 (L\u00e9vi 1907)<\/a>","","","C'est par l'effet d'une confusion de titre que j'ai mis la main sur ce texte. Un peu avant de partir pour l'Inde, J'avais eu l'occasion d'\u00e9tudier et de signaler \u00e0 l'attention des indianistes un recueil important de contes bouddhiques, le S\u016btrala\u1e43k\u0101ra, d'A\u00e7vagho\u1e63a, conserv\u00e9 dans une traduction chinoise. D\u00e8s mon arriv\u00e9e au Nepal, en janvier 1898. je me mis en qu\u00eate de l'original sanscrit. Hodgson, dans sa Liste des Ouvrages Bouddhiques en sanscrit connus de fait ou de nom au N\u00e9pal (''Sketch of Buddhism'', publi\u00e9 en 1828: r\u00e9im- prim\u00e9 dans les ''Essays on the Languages, Literature, and Religion of Nepal and Tibet'', 1874; p. 37), mentionne (n 29) le Mah\u0101y\u0101na S\u016btr\u0101la\u1e43k\u0101ra: l'espoir de le retrouver n'\u00e9tait donc pas compl\u00e9tement interdit. Bient\u00f4t, en effet, Pandit Kulam\u0101na, de Patan, qui s'\u00e9tait int\u00e9res\u00e9 a mes recherches, m'annon\u00e7ait qu'un de ses amis poss\u00e9dait un manuscrit de l'ouvrage: il refusait toutefois de s'en dessaisir. Je finis par en obtenir la communication ; il ne s'agissait pas du S\u016btrala\u1e43k\u0101ra d'A\u00e7vagho\u1e63a, mais bien du Mah\u0101y\u0101na S\u016btr\u0101la\u1e43k\u0101ra d'Asa\u1e45ga. Au lieu d'un recueil de contes \u00e9difiants, c'\u00e9tait un expos\u00e9 scolastique des doctrines mah\u0101y\u0101nistes sur le Bodhisattva, au point de vue de l'\u00e9cole des Yog\u0101c\u0101ras. Il n'entre pas dans mon propos de marquer ici l'int\u00e9r\u00eat de ce texte, ni de signaler les probl\u00e8mes qu'il pose ou qu'il r\u00e9sout. Je compte traiter en d\u00e9tail ces questions dans l'Intruduction \u00e0 la traduction que je publierai prochainement ; c'est dans le m\u00eame fascicule que je donnerai aussi l'index des termes techniques dont l'ouvrage foisonne, et les \u00e9claircissements que je pourrai en fournir. lci je ne me suis pr\u00e9occup\u00e9 que d'\u00e9tablir le texte. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0La besogne, \u00e0 dire vrai, n'\u00e9tait pa si facile. Je ne disposais que de la copie ex\u00e9cut\u00e9e, sous ma surveillance, par le Pandit Kulam\u0101na, reproduction fid\u00e8le d'un original assez bon dans l'ensemble, mais parsem\u00e9 de menues fautes dues principalement a la confusion de lettres analogues dans la devan\u0101gari du N\u00e9pal. Cette copie, sur papier n\u00e9palais (gris au recto, jaune au verso), occupe 123 feuillets, \u00e0 neuf lignes par page. L'ouvrage est complet: la seule lacune \u00e9tendue se place \u00e0 la suite du vers 2 de la lle<\/sup>section: deux feuillets avaient \u00e0 cet endroit disparu de l'arch\u00e9type; pour dissimuler la lacune, le copiste ancien a recouru \u00e0 un proc\u00e9d\u00e9 assez usuel ; il a copi\u00e9 ailleurs deux autres feuilles qu'il a ins\u00e9r\u00e9es \u00e0 la place des feuillets manquants. Je n'ai pas pu arriver \u00e0 d\u00e9terminer la provenance exacte de cette interpolation; mais elle vient sans aucun doute de quelque \u00e7\u0101stra \u00e9troitement apparent\u00e9 au Mah\u0101y\u0101na S\u016btr\u0101la\u1e43k\u0101ra par le sujet et par le lexique. J'ai donn\u00e9 en Appendice \u00e0 la suite du texte le contenu de ces deux feuilles: un chercheur plus heureux r\u00e9ussira probablement \u00e0 les identifier. Les autres lacunes sont de peu d'\u00e9tendue : XI, 5, une ligne; 51, deus lignes; XI, 70, deux ou trois lignes; XII, 7, un h\u00e9mistiche. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0La traduction chinoise, due \u00e0 I'Hindou Prabh\u0101kara mitra (entre 630 et 633 J.-C.), comble heureusement toutes ces lacunes; sans elle, j'aurais d\u00fb renoncer m\u00eame \u00e0 \u00e9diter ce texte. C'est par une collation constante de la version chinoise que j'ai r\u00e9ussi\u2014si j'y ai r\u00e9ussi\u2014 \u00e0 d\u00e9gager de mon unique manuscrit un texte acceptable et intelligible. Je n'ai pas cru devoir, sous couleur d'une \u00ab acribie \u00bb. intransigeante, \u00e9taler au bas des pages toutes les lectures vicieuses du manuscrit; Je ne les ai rapport\u00e9es que dans les rares cas o\u00f9 ma correction affectait l'ensemble d'un mot. Je laisse \u00e0 ceux qui voudront bien se r\u00e9f\u00e9rer \u00e0 la copie de Kulam\u0101na le soin de juger ce qu'a pu co\u00fbter d'efforts la constitution d'un texte pr\u00e9sentable. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0C'est de propos d\u00e9lib\u00e9r\u00e9 que je me suis refus\u00e9 a faire dispara\u00eetre les irr\u00e9gularit\u00e9s d'orthographe et de sandhi de mon manuscrit. La tradition des scribes n\u00e9palais a ses usages constants, par exemple la r\u00e9duction du groupe ''ttva'' \u00e0 ''ttva'' (''bodhisatva'', ''tatva'', etc.), l'interchange des sifflantes palatale et dentale (''ku\u00e7\u012bda'', ''kus\u012bda'', etc.); pour les textes qu'ils sont seuls \u00e0 nous avoir conserv\u00e9s, il me para\u00eet pr\u00e9f\u00e9rable de se conformer \u00e0 leurs usages plut\u00f4t que de leur imposer les rigueurs d'un purisme th\u00e9orique. le sancrit a bien assez d'uniformit\u00e9 pour qu'on n'aille pas effacer de parti pris les rares particularit\u00e9s de temps ou de lieu qui ont pu y marquer leur empreinte. Quant au sandhi, I'application m\u00e9canique des r\u00e8gles risque le plus souvent d'an\u00e9antir des nuances de ponctuation et de pens\u00e9e exprim\u00e9es justement par des infractions \u00e0 ces r\u00e8gles. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Si j'ai pr\u00e9f\u00e9r\u00e9 donner le texte en caract\u00e8res devan\u0101gar\u012b, malgr\u00e9 les avantages pratiques de la transcription au point de vue occidental, c'est que nos \u00e9ditions d'ouvrages bouddhiques ont chance d'atteindre une cat\u00e9gorie de lecteurs que nous me pr\u00e9voyons pas assez peut-\u00eatre tt qui m\u00e9rite pourtant d'\u00eatre prise en consid\u00e9ration. Au N\u00e9pal m\u00eame, et par del\u00e0 le N\u00e9pal, dans le monde si peu accessible encore des Lamas, nous pouvons apporter ainsi \u00e0 de bonnes \u00e2mes un aliment de pi\u00e9t\u00e9 qui se convertira peut-\u00eatre en amorce de science: l'exemple donn\u00e9 par les \u00e9diteurs europ\u00e9ens peut provoquer l\u00e0-bas une imitation f\u00e9conde, sauver de la destruction ou rappeler au jour des textes menac\u00e9s, et activer ainsi le progr\u00e8s des connaissances. L'indianisme n'est point un vain exercice de dilettantisme: derri\u00e8re nos probl\u00e8mes de linguistique, de philologie, d'histoire politique, religieuse ou sociale, il faut entrevoir les centaines millions d'\u00eatres vivants que ces probl\u00e8mes conditionnent \u00e0 leur insu, et dont le sort est li\u00e9 aux solutions qui doivent triompher. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Je manquerais \u00e0 un r\u00e9el devoir de gratitude si je n'exprimais pas ici mes remerciements \u00e0 tous ceux qui ont collabor\u00e9 \u00e0 l'impression de ce livre, aux typographes de l'Imprimerie nationale, au Directeur des travaux, M. H\u00e9on, et surtout \u00e0 M. Gu\u00e9rinot, de qui les corrections minutieuses m'ont valu des \u00e9preuves presque parfaites. Mon ami et coll\u00e8gue M. Finot a pris la peine de relire aussi toutes les \u00e9preuves. S'il reste encore des fautes, et je sais pertinemment qu'il en reste (un erratum sera donn\u00e9 \u00e0 la fin de la traduction), responsabilit\u00e9 n'en saurait incomber qu'\u00e0 moi, et \u00e0 la faiblesse de la nature humaine. (L\u00e9vi, foreword, i-iii)",""],["Mah\u0101y\u0101na-S\u016btr\u0101la\u1e43k\u0101ra: Expos\u00e9 de la doctrine du Grand V\u00e9hicule selon le syst\u00e8me Yog\u0101c\u0101ra - Vol. 2 (L\u00e9vi 1911)<\/a>","","","Si nous \u00e9tions r\u00e9duits au seul t\u00e9moignage de l'original sanscrit, nous ignorerions encore le v\u00e9ritable auteur de l'ouvrage. Le colophon sanscrit se contente d'indiquer que le texte a \u00e9t\u00e9 \u00ab \u00e9non\u00e9 \u00bb (''bh\u00e2\u1e63ita'') \u00ab par le grand Bodhisattva Vyavad\u00e2ta-samaya \u00bb. Ce colophon est reproduit par le traducteur chinois et le traducteur tib\u00e9tain; il est donc certainement tr\u00e8s ancien, s'il ne remonte pas m\u00eame jusqu'\u00e0 l'original. Je n'ai pas retrouv\u00e9 ailleurs un Bodhisattva de ce nom ; il est impossible de dire si cette d\u00e9signation s'applique \u00e0 Maitreya, \u00e0 Asa\u1e45ga, ou \u00e0 tout autre personnage, soit fictif, soit r\u00e9el. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0L'Indien Prabh\u00e2kara-mitra, auteur de la traduction chinoise (entre 630 et 633 J. C.), assigne le M. S. A. \u00e0 Asa\u1e45ga, qu'il qualifie express\u00e9ment de \u00ab Bodhisattva \u00bb. La pr\u00e9face de l\u00e0 traduction, due \u00e0 Li Pe-yo (l'auteur du ''Pe-Tsin chou'') r\u00e9p\u00e8te et confirme cette attribution, sans faire allusion \u00e0 une r\u00e9v\u00e9lation surnaturelle. Mais, \u00e0 cette \u00e9poque m\u00eame, Hiuan-tsang apprend dans les couvents de l'Inde \u00e0 classer le M. S. A. parmi les textes sacr\u00e9s r\u00e9v\u00e9l\u00e9s \u00e0 Asa\u1e45ga par Maitreya. Jusque-l\u00e0, au t\u00e9moignage de Param\u00e2rtha et des traducteurs chinois du vc<\/sup> si\u00e8cle, le Saptada\u00e7abh\u00fbmi \u00e7\u00e2stra (ou Yog\u00e2c\u00e2ryabh\u00fbmi \u00e7\u00e2stra) avait seul pass\u00e9 pour r\u00e9v\u00e9l\u00e9. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Un demi-si\u00e8cle apr\u00e8s Hiuan-tsang, Yi-tsing, qui n'est pas comme Hiuan-tsang un adepte de l'\u00e9cole Yog\u00e2c\u00e2ra, continue \u00e0 classer le M. S. A. parmi \u00ab les huit branches \u00bb (''pa tchi'') d'Asanga, o\u00f9 il fait entrer p\u00eale-m\u00eale et de son propre aveu plusieurs trait\u00e9s de Vasubandhu. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Chez les Tib\u00e9tains[1], le M. S. A. est unanimement rang\u00e9 dans les \u00ab Cinq \u00e7\u00e2stras de Maitreya \u00bb, et il en ouvre la s\u00e9rie. Mais les vers seuls sont attribu\u00e9s \u00e0 Maitreya ; la prose qui commente ces vers est tenue pour un ouvrage \u00e0 part, sous le titre de S\u00fbtr\u00e2la\u1e43k\u00e2ra-bh\u00e2\u1e63ya, attribu\u00e9 \u00e0 Vasubandhu. La traduction tib\u00e9taine est due \u00e0 \u00c7\u00e2kyasi\u1e43ha l'Indien, assist\u00e9 du Lotsava grand r\u00e9viseur Dpal brcogs et autres. Je n'ai pas d'informations sur ces personnages; mais, quelle que soit leur date, Prabh\u00e2kara mitra leur est certainement ant\u00e9rieur ; avant le milieu du VIIc<\/sup> si\u00e8cle, le Tibet, \u00e0 peine ouvert \u00e0 la civilisation, n'avait ni traducteurs, ni traductions. Nous sommes donc fond\u00e9s \u00e0 consid\u00e9rer l'ouvrage entier, prose et vers, comme d\u00fb \u00e0 un seul auteur, Asa\u1e45ga. Au reste, si le tib\u00e9tain distingue dans l'ouvrage deux parties, texte et commentaire, avec deux auteurs diff\u00e9rents, le ''Tche-yuen lou'' chinois (Catalogue compar\u00e9 des Livres Bouddhiques compil\u00e9 dans la p\u00e9riode Tche-yuen 1264\u20131294) donne \u00e0 l'ouvrage entier, en tant qu'oeuvre du Bodhisattva Asa\u1e45ga, le titre ''fan'' (c.-\u00e0-d. sanscrit) de : ''Sou-tan-lo A-leng-kia-lo ti-kia'', transcription de S\u00fbtr\u00e2la\u1e43k\u00e2ra\u1e6d\u00eek\u00e2 \u00ab Commentaire du S\u00fbtr\u00e2la\u1e43k\u00e2ra \u00bb (''Tche-yuen lou'', chap. IX, in\u00b0.); en fait, cette d\u00e9signation de ''\u1e6d\u00eek\u00e2'' ne peut s'appliquer pourtant qu'\u00e0 la prose explicative qui accompagne les vers ou ''k\u00e2rik\u00e2s''. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Le texte sanscrit est divis\u00e9 en ''adhik\u00e2ras'' ou \u00ab chapitres \u00bb r\u00e9guli\u00e8rement num\u00e9rot\u00e9s jusqu'au quinzi\u00e8me ; \u00e0 partir de l\u00e0 les chapitres ne portent plus d'indication num\u00e9rique jusqu'au chapitre final ; mais celui-ci est d\u00e9sign\u00e9 comme le vingt et uni\u00e8me. Les sections marqu\u00e9es dans l'intervalle sont seulement au nombre de quatre ; il manque donc une unit\u00e9 pour parfaire le chiffre de 21. Il est probable que le dernier chapitre est \u00e0 partager en deux sections, entre le vers 42 et le vers 43. Les dix-neuf derniers vers, avec leur refrain uniforme, constituent une unit\u00e9 bien nette comme hymne de conclusion. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Le tib\u00e9tain[1] reproduit exactement les divisions du manuscrit sanscrit. Le chinois[2] repr\u00e9sente un autre partage de l'ensemble. Le texte y est divis\u00e9 en treize grandes sections, d\u00e9coup\u00e9es d'une mani\u00e8re assez irr\u00e9guli\u00e8re en vingt-quatre chapitres. (L\u00e9vi, \"Le Mah\u00e2y\u00e2na S\u00fbtr\u00e2la\u1e43k\u00e2ra,\" 7\u20139) \n\n[https:\/\/gallica.bnf.fr\/ark:\/12148\/bpt6k55109774\/f9.image.r= Read more here . . .]\n\n==='\"`UNIQ--h-1--QINU`\"'Notes===\n\n1. Outre T\u00e2ran\u00e2tha, v. aussi Bouston traduit par Stcherbatzko\u00ef, ''La litt\u00e9rature Yog\u00e2c\u00e2ra d'apr\u00e8s Bouston'', Mus\u00e9on, 1905, II. Il est assez surprenant de voir que les Tib\u00e9tains comptent comme l'oeuvre personnelle d'\u00c0sa\u1e45ga le (Saptada\u00e7a-)bh\u00fbmi \u00e7\u00e2stra, le seul ouvrage que la tradition ancienne assigne \u00e0 Maitreya. En dehors de cet ouvrage (et, naturellement, des sections d\u00e9tach\u00e9es qui en ont \u00e9t\u00e9 traduites \u00e0 part: Nanjio 1170, 1083,1086, 1096, 1097, 1098, 1200, 1235), le Canon chinois n'attribue \u00e0 Maitreya que le Madhy\u00e2nta-vibha\u1e45ga(Nj. 1245, traduit par Hiuan-tsang), \u00e9galement compt\u00e9 comme une oeuvre de Maitreya par les Tib\u00e9tains [Je laisse en dehors l'insignifiant opuscule : Sarva\u00e7iks\u00e0sthitan\u00e2m\u00e2rtha \u00e7\u00e2stra (Nj. 1315) traduit par Che-houentre 980 et 1000]. Le cas du Mah\u00e2y\u00e2nasa\u1e43parigraha \u00e7\u00e2stra offre un int\u00e9r\u00eat tout particulier. Le premier en date des trois traducteurs chinois, Buddha\u00e7\u00e2nta, en 531, pr\u00e9sente l'ouvrage comme une \u00ab oeuvre d' ''A-seng-kia'' \u00bb, dans le texte de l'\u00e9dition de Cor\u00e9e ; mais les \u00e9ditions proprement chinoises ont remplac\u00e9 cette mention par \u00ab composition de ''Wou-tcho p'ou-sa'' [equals] Asa\u1e45ga bodhisattva \u00bb. La pr\u00e9face qui accompagne la traduction de Param\u00e2rtha, en 563, d\u00e9clare que \u00ab le \u00e7\u00e2stra original (''pen loun'') a \u00e9t\u00e9 compos\u00e9 par ''A-seng-kia'', ma\u00eetre de la loi (''fa che''). \u00bb Hiuan-tsang, enfin, qui donne une traduction en 648, traduit fid\u00e8lement un colophon qui dit : \u00ab Moi, ''A-seng-kia'', j'ai fini d'expliquer bri\u00e8vement le Mah\u00e2y\u00e2na-sa\u1e43parigraha \u00e7\u00e2stra dans les s\u00fbtras du Grand V\u00e9hicule de l'Abhidharma \u00bb, mais il pr\u00e9sente le texte comme \u00ab la composition de ''Wou-tcho p'ou-sa'' [equals] Asanga bodhisattva \u00bb. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Wassilieff (''Notes sur T\u00e2ran\u00e2tha'', p. 315 sq.) a tort de dire que \u00ab les cinq textes de Maitreya manquent tous [''s\u00e4mmtlich''] chez les Chinois \u00bb. J'ai d\u00e9j\u00e0 signal\u00e9 la traduction chinoise du M. S. A. et celle du Madhy\u00e2nta-vibh\u00e2ga. La version chinoise de l'Uttaratantra a \u00e9chapp\u00e9 jusqu'ici aux recherches, parce qu'elle ne porte pas de nom d'auteur. C'est le Mah\u00e2y\u00e2nottaratantra\u00e7\u00e2stra (Nj. 1236; \u00e9d. T\u00f4k. XIX, 2) des catalogues chinois, traduit par Ratnamati en 508. Restent le Dharmadharmal\u00e2-vibha\u1e45ga et l'Abhisamay\u00e2la\u1e43k\u00e2ra qui n'ont pas de correspondant connu ou reconnu en chinois. A propos des oeuvres d'Asa\u1e45ga conserv\u00e9es en chinois, j'ajoute encore que le ''Choun tchong louen'' (Nj. 1246; T\u00f4k. XIX, 2), dont le titre sanscrit est restitu\u00e9 par Nanjio sous la forme : Madhy\u00e2nt\u00e2nugama \u00e7\u00e2stra, est en fait \u2014 comme le titre chinois l'exprime exactement \u2014 un commentaire sur le Madhyamaka\u00e7\u00e2stra de N\u00e2g\u00e2rjuna, interpr\u00e9t\u00e9 au point de vue de la doctrine Yog\u00e2c\u00e2ra. \n1. La traduction tib\u00e9taine se trouve dans le Tanjour, Mdo. vol. XLIV (''phi''), le texte en vers va de 1 \u00e0 43''b''; le \u00ab bh\u00e2\u1e63ya \u00bb termine le volume, de la page 135 \u00e0 la fin. \n2. La traduction chinoise porte le n\u00b0 1190 dans le Catalogue de Nanjio; dans l'\u00e9dition du Tripi\u1e6daka de T\u00f4ky\u00f4, elle trouve bo\u00eete XIX, vol. 4: Elle se forme la premi\u00e8re moiti\u00e9 du volume ; le S\u00fbtr\u00e2la\u1e43k\u00e2ra d'A\u00e7vagho\u1e63a forme l'autre moiti\u00e9.",""],["Mah\u0101y\u0101na Buddhism: The Doctrinal Foundations<\/a>","","","Originating in India, Mahayana Buddhism spread across Asia, becoming the prevalent form of Buddhism in Tibet and East Asia. Over the last twenty-five years Western interest in Mahayana has increased considerably, reflected both in the quantity of scholarly material produced and in the attraction of Westerners towards Tibetan Buddhism and Zen.\n\nPaul Williams\u2019 Mahayana Buddhism is widely regarded as the standard introduction to the field, used internationally for teaching and research and has been translated into several European and Asian languages. This new edition has been fully revised throughout in the light of the wealth of new studies and focuses on the religion\u2019s diversity and richness. It includes much more material on China and Japan, with appropriate reference to Nepal, and for students who wish to carry their study further there is a much-expanded bibliography and extensive footnotes and cross-referencing. Everyone studying this important tradition will find Williams\u2019 book the ideal companion to their studies. (Source: [https:\/\/www.routledge.com\/Mahayana-Buddhism-The-Doctrinal-Foundations\/Williams\/p\/book\/9780415356534 Routledge])",""],["Mah\u0101vaipulya S\u016btra of the Tath\u0101gata Store<\/a>","","","This is Rulu's English translation of the ''Tath\u0101gatagarbhas\u016btra'' based on the Chinese edition by Buddhabhadra, T666. While this translation is in book form and has been self-published by the translator, it is also available online [https:\/\/www.sutrasmantras.info\/sutra50.html here].",""],["Mah\u0101mudr\u0101 The Quintessence of Mind and Meditation (2001)<\/a>","","","Mah\u0101mudr\u0101 meditation is simultaneously the most profound of meditative disciplines and the most accessible for modern practitioners. Traditionally passed orally from teacher to disciple, mah\u0101mudr\u0101 instructions point the meditator to the innate perfection of every experience.\n\nWhen it first appeared in 1986, ''Mah\u0101mudr\u0101: The Moonlight\u2014Quintessence of Mind and Meditation'' was the first presentation in English of a major Tibetan Buddhist work on meditation. This classic guide was composed in the sixteenth century by an eminent lama of the Kagyu school and is so comprehensive and practical that it is still widely used today as a manual. Divided into two major sections, it presents first the common approach and then the mahamudra approach to tranquility (''shamatha'') and insight (''vipashyana'') meditation. (Source: [https:\/\/wisdomexperience.org\/product\/mahamudra\/ Wisdom Publications])",""],["Mah\u0101-megha-s\u016btra<\/a>","","","A critical Sanskrit edition of the ''Mah\u0101meghas\u016btra'', edited by Moriguchi Mitsutoshi in ''Taish\u014d daigaku s\u014dg\u014d bukky\u014d kenky\u016bjo nenp\u014d'' (Annual of the Institute for Comprehensive Studies of Buddhism, Taisho University), vol. 2, 1980.",""],["Mahasiddhas: La vie de 84 sages de l'Inde<\/a>","","","Au d\u00e9but de notre \u00e8re, lorsque se r\u00e9pandirent les enseignements du Bouddha auxquels fut donn\u00e9 le nom de Grand V\u00e9hicule, apparurent nombre de ma\u00eetres remarquables qui devinrent c\u00e9l\u00e8bres sous le nom sanskrit de mah\u00e2siddhas, grands \u00eatres accomplis, parce qu'ils avaient atteint les siddhis, ou accomplissements. La tradition a surtout retenu le nom de quatre vingt- quatre d'entre eux. Voici l'histoire de leurs vies, appel\u00e9es lib\u00e9rations parfaites, o\u00f9 se c\u00f4toient anecdotes insolites et enseignements profonds que couronne toujours l'\u00c9veil libre de toute entrave . . . (Source: [https:\/\/www.padmakara.com\/editions-padmakara\/83-mahasiddhas-9782906949270.html?results=3 Padmakara])",""],["Maha-karuna-pundarika-sutra (Feer 1883)<\/a>","","","Chapter 1 of the ''Mah\u0101karu\u1e47\u0101pu\u1e47\u1e0dar\u012bkas\u016btra'' translated into French by Henri L\u00e9on Feer.",""],["Madhyamak\u0101vat\u0101ra-k\u0101rik\u0101 Chapter 6<\/a>","","","The present paper provides a critical edition of basic verses of ''Madhyamak\u0101vat\u0101ra'' chapter 6. The verses are extracted from the Sanskrit manuscript of the ''Madhyamak\u0101vat\u0101rabh\u0101\u1e63ya'' preserved at Potala Palace. The ''Madhyamak\u0101vat\u0101ra ''is one of Candrak\u012brti\u2019s major works and clearly establishes his own doctrinal position. Chapter 6 (about two-thirds of the entire text) contains most important doctrinal discussions of the work.",""],["Madhyamaka-\u015a\u0101listambas\u016btram (Gokhale, V.)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe Skt. Ms. of the present text, written on Indian paper and presumably imported from Bengal in the 16th century A. D., was kindly allowed to be inspected and copied out by Hutuktu Rimpoche Lobsang Jigme Gyaltsen, the Abbot of the Kundeling monastery of Lhasa, during my tenure there as an Officer on Special Duty of the Government of India (1948-50). The text begins with the salutation stanza of N\u0101g\u0101rjuna's M\u016blamadhyamaka-k\u0101rik\u0101 and ends with a discussion based mainly on the first k\u0101rik\u0101 (I.l) of the same work (See note 49 below). The main central part of this text, however, is practically identical with the \u015a\u0101listamba-s\u016btra as reconstructed from its Tibetan version and quotations found in other Sanskrit works, like Praj\u00f1\u0101karamati's Bodhicary\u0101vat\u0101ra-Pa\u00f1jik\u0101 (BCA) \u015aik\u1e63\u0101samuccaya (\u015a\u015a) Candrak\u012brti's Madhyamakav\u1e5btti (MV), Ya\u015bomitra's Sphut\u0101rth\u0101 Abhidharmako\u015bavy\u0101khy\u0101, etc. by Louis de la Vall\u00e9e Poussin in his ''Th\u00e9orie des douze Causes'' (Gand, 1913), pp. 68-108 (LVP). Another attempt at reconstruction of the \u015a\u0101listamba was made by N. Aiyaswami Sastri (Adyar, 1950), S\u016btra No. 8 in this volume, without reference to LPV's able reconstruction, which I have used here for the purposes of comparison. In our present Sanskrit Ms., which seems to be the only one so far discovered of the original text, and which, curiously enough, begins, as said above, with N\u0101g\u0101rjuna's salutation, the first seven introductory paragraphs of LVP's text are absent. Thus, beginning with LVP's p. 73 it continues only up to p. 89, leaving out again over three concluding paragraphs of LVP's text. Besides this, there are the following gaps in our text as compared with LVP's, viz., Para 2 on p. 73; Para 4 on p. 76; Para 5 on p. 81; Para 4 on p. 82; Paras 5\u20136 on p. 83, and Paras 3\u20134 on p. 86. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0A misleading Tibetan title in the U-me script appears on fol. 1a of the Sanskrit Ms.: \u015aer phyin brgya l\u1e45a bcu pa b\u017augs so, which corresponds to: Adhyardha\u015batik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101; the available Chinese and Tibetan translations, as well as the mixed fragmentary Sanskrit texts of the latter, however, have nothing to do with the \u015a\u0101listambas\u016btra as such. LVP's recension of the \u015a\u0101listamba has Bodhisattva Maitreya as its promulgator and is as such assigned to the presumably pre-N\u0101g\u0101rjunian \"Mah\u0101y\u0101na\" by the Tibetan and some later Chinese versions. But the immense popularity of this S\u016btra (of which commentaries attributed to N\u0101g\u0101rjuna and Kamala\u015b\u012bla are available in Tibetan) might have led some post-N\u0101g\u0101rjunian scholar to establish a special Madhyamaka version of it by suitably changing the beginning and end of this venerable old text, which is found here in this new garb. I have ventured, therefore, to suggest the provisional title: Madhyamaka-\u015a\u0101listambas\u016btra. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In editing the Sanskrit Ms. I have tried to retain as much as possible of the original irregular orthography, correcting and reforming only the interpunctuation so as to facilitate the understanding of the context. Phrases, which apparently crept into the original text from marginal glosses during the process of copying, have been put into round brackets, e.g., at note 7 etc. (Gokhale, prefatory note, 107\u2013108)",""],["Madhyamaka in Tibet<\/a>","","","In this section from ''The Wisdom Chapter: Jamg\u00f6n Mipham's Commentary on the Ninth Chapter of The Way of the Bodhisattva'', Wulstan Fletcher and Helena Blankleder of the Padmakara Translation Group give a detailed account of Madhyamaka in Tibet as well as of the hermeneutical issues related to the debates between Mipham and Geluk scholars. The evolution of Madhyamaka philosophy in Tibet is traced, from the initial introduction of \u015a\u0101ntarak\u1e63ita's Yog\u0101c\u0101ra-Madhyamaka synthesis to the later influence of Candrak\u012brti's works, leading to the Sv\u0101tantrika-Pr\u0101sa\u1e45gika distinction. Tsongkhapa's innovative interpretation of Madhyamaka is explored, highlighting his unique positions on the Sv\u0101tantrika-Pr\u0101sa\u1e45gika distinction, the two truths, and the nature of ultimate truth.\n\nThe historical context provided helps readers grasp the nuances of different Madhyamaka interpretations and the evolution of related ideas over time. By presenting various viewpoints and controversies in their historical context, this overview also sheds light on the influence of cultural and political factors on the development and transmission of philosophical ideas in Tibet.",""],["Madhyamaka Ethics<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nMadhyamaka is one of two major philosophical schools of Mah\u0101y\u0101na Buddhism, alongside Yog\u0101c\u0101ra.[1] It is best known for its philosophy of emptiness (''\u015b\u016bnyav\u0101da'') as articulated by N\u0101g\u0101rjuna in his ''M\u016blamadhyamakak\u0101rik\u0101'' and has an illustrious lineage of eminent exponents in India, Tibet, and China. While M\u0101dhyamikas are primarily concerned with metaphysical and semantic issues, central figures also address ethical matters. \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' (BCA), in particular, provides the most extensive treatment of ethics within the Madhyamaka tradition. So influential is this text that the current Dalai Lama represents it as the epitome of Buddhist ethical thought (Gyatso 2004, 2009). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0There is a growing body of philosophical literature focused on critically examining how the Madhyamaka analysis of emptiness (''\u015b\u016bnyat\u0101'') bears on the ethical claims and commitments that were held and asserted by historical M\u0101dhyamikas. There are two main loci of contemporary debate. The first concerns the general issue of whether Madhyamaka emptiness is consistent with a commitment to systematic ethical distinctions. The second queries whether the metaphysical analysis of no-self (''an\u0101tman'') presented by \u015a\u0101ntideva in BCA entails or provides good reasons for the compassion or altruism of a bodhisattva. This second issue was galvanized by Paul Williams (1998), who powerfully argued that these ontological considerations not only fail to provide a rational basis for altruism but that \u015a\u0101ntideva\u2019s argument for this claim, if followed to its logical conclusion, actually undermined the bodhisattva path. Given the importance placed on this text within the Buddhist tradition, Williams's argument has unsurprisingly provoked a growing body of literature aimed at rationally reconstructing a positive account of \u015a\u0101ntideva's views and, thereby, a positive account of the relationship between a Madhyamaka metaphysical analysis and the Mah\u0101y\u0101na bodhisattva ideal of acting out of great compassion for the suffering of all sentient beings. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0While many aim to rationally reconstruct Madhyamaka ethics in positive terms, there is considerable disagreement about what this should be. This chapter will critically examine this literature and will demonstrate that much disagreement turns on competing interpretations of the doctrine of the two truths from the perspective of Madhyamaka: in particular, competing accounts of conventional truth or reality (''sa\u1e43v\u1e5btisatya'') as well as the forms of reasoning admissible for differentiating conventional truth from falsity and conventional good from bad. To draw this out, this chapter will begin by providing a general introduction to Madhyamaka ''\u015b\u016bnyav\u0101da'' and outlining a range of positions on the nature of conventional reality that have been advanced and disputed by historical Madhyamaka thinkers in India and Tibet. It will then use these different conceptions to navigate the above two loci of contemporary debate. (Finnigan, introduction, 162\u201363)\n\n<h5>Notes<\/h5>\n#Many thanks to Sara McClintock, Tom Tillemans, and the editors of this collection for helpful comments on a previous draft of this chapter.",""],["L\u00e9gende de Sa\u00f1gha Rakchita<\/a>","","","French translation of the ''Sa\u1e43gharak\u1e63it\u0101vad\u0101na''.",""],["Loving Life as It Is (Wangdrak 2024)<\/a>","","","Practical Buddhist wisdom and mindful methods for finding the silver lining in all circumstances\u2014from a remarkable new voice in the Tibetan Buddhist tradition.\n\nChakung Jigme Wangdrak gives concrete advice on how to reorient your thinking when faced with the challenges, mess, and chaos that inevitably occur in life. By embracing pain and suffering, you can learn to see their roots, begin to work with them, and eventually let them go. This will create joy and ease, allowing you to fully savor happiness.\n\nIn clear language, Jigme Wangdrak conveys the steps, stages, and categories of mental exercises and methods that everyone\u2014from beginner to experienced practitioner and non-Buddhists\u2014can use to train their mind toward happiness:\n\nTake happiness and suffering as the path\n\nCultivate courage, gratitude, and compassion\n\nPractice contentment (not complacency)\n\nRecognize outer and inner obstacles when faced with challenging situations\n\nDispel self-grasping to reduce suffering\n\nDevelop patience and tolerance\n\nA true Buddhist master and unique lineage holder, Jigme Wangdrak offers a roadmap to freedom with teachings that will benefit your spiritual practice and daily life\u2014he shows you how to love your life as it already is! [https:\/\/www.shambhala.com\/loving-life-as-it-is.html (Source: Shambhala Publications)]",""],["Loving Kindness Is Realistic: A Teaching on Bodhicitta<\/a>","","","This teaching was given by Mindrolling Jets\u00fcn Khandro Rinpoche on July 13, 2011, at\nthe Verizon Center in Washington, D.C. in the context of the auspicious occasion of the Kalachakra empowerment bestowed by His Holiness the Dalai Lama. Rinpoche had been asked to speak on the topic of bodhicitta.",""],["Love on Every Breath<\/a>","","","Today, when our human family is facing so many challenges, it is more important than ever that we find peace and sustenance in our hearts. Love on Every Breath, or Tonglen, is an eight-step meditation for anyone who wants to nourish and open their heart. An ancient and profound meditation that has been practiced in isolated mountain retreats in the Himalayas for centuries, it is now available to us in the modern world. Lama Palden Drolma, a Western teacher trained by Tibetan Buddhist masters and also schooled in contemporary psychotherapy, introduces readers to the meditation in this powerful, user-friendly book. She walks readers step-by-step through the meditation, from beginning issues of sitting with awareness and focusing on the breath to taking in and extending love. Real-life challenges of sadness, anger, and overwhelm are addressed with \u201cOn-the-Spot\u201d versions of the meditation. Love on Every Breath is a meditation that changes our experience in the moment \u2014 and changes our lives. [https:\/\/www.newworldlibrary.com\/Books\/ProductDetails\/tabid\/64\/SKU\/85769\/Default.aspx#.YeBgrNbMKi4 (Source: New World Library)]",""],["Love in Christianity and Buddhism: A Comparative Study of Thomas Aquinas's Summa Theologiae and \u015a\u0101ntideva's Bodhicary\u0101vat\u0101ra<\/a>","","","'''Abstract'''\n\nThrough comparing Thomas Aquinas\u2019s ''Summa Theologiae'' with \u015a\u0101ntideva\u2019s ''Bodhicary\u0101vat\u0101ra'', this study makes use of the distinction between \"human love\" and \"divine love\" as a conceptual framework to study about love in Christian and Buddhist traditions.\n\nIn Chapter 1, I defined the meaning of divine love and human love, dividing the latter into ''human love1'' and ''human love2''. The former emphasizes aspects such as desire, sentiments, and personal benefit, while the latter emphasizes aspects such as benevolence and altruism. Chapter 2 introduced the reader to the terminologies of love seen in the ''Summa Theologiae'' and the ''Bodhicary\u0101vat\u0101ra'' in order to highlight the different types of love found in Christianity and Mahayana Buddhism. In Chapter 3, I discussed Aquinas's fourfold categorization of love: ''amor'', ''dilectio'', ''caritas'', and ''misericordia''. And I advance an interpretation of the relationship between these different kinds of love. Chapter 4 is about \u015a\u0101ntideva\u2019s ''Bodhicary\u0101vat\u0101ra'', its Mahayanist compassion, and altruistic spirit. I also discuss \u015a\u0101ntideva's view of worldly love; he emphatically promotes that practitioners abandon worldly love in order to embrace the Bodhisattva ideal of compassion. By comparing Aquinas and \u015a\u0101ntideva\u2019s accounts of love, chapter 5 illustrates how Buddhism illuminates Christianity regarding the relation between divine love and human love, and, how Christianity illuminates Buddhism regarding the relation between self-love and altruism. I conclude this dissertation by drawing out some major differences regarding the relationship between divine love and human love in Christian and Buddhist traditions and the implications for interpreting their religious goals and experience.\n\nThis study carries an in-depth study of love in a wider context of Christian and Buddhist traditions. Based on the methodology of \u201creciprocal illumination\u201d and dialoguing with the interdisciplinary studies on love, its findings contribute to the Christian-Buddhist studies\/comparison in particular and the comparative philosophy of religions in general.",""],["Lojong: Training the Mind<\/a>","","","In the fall of 1998, His Holiness the Fourteenth Dalai Lama of Tibet presented teachings on the famous Eight Verses for Training the Mind in Washington, D.C. at the invitation of the Conservancy for Tibetan Art and Culture. This booklet presents His Holiness's commentary on these simple yet profound verses composed in the 12th century by Geshe Langri Tangpa. \n\nDistilling the essence of the Kadam tradition of Tibetan Buddhism with its emphasis on the practice of mind training, these verses, along with His Holiness's advice, provide practical techniques for eliminating the habit of self-cherishing while fostering a compassionate mind. (Source: Back Cover)",""],["Living Bodhicitta: Khunu Lama's Transmission of the Bodhicary\u0101vat\u0101ra<\/a>","","","Khunu Lama Tenzin Gyaltsen (1895\u20131977) composed ''The Jewel Lamp: In Praise of Bodhicitta'' (''Byang chub sems kyi bstod pa rin chen sgron ma'') in 1959\u201360 during the Tibetan refugee crisis, creating a 356-verse masterwork that demonstrates his mastery of both Sanskrit and Tibetan poetic traditions. The text emerged from his deep study of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' under Khenpo Shenga and his extensive training in classical Indian poetics, employing sophisticated literary devices and traditional metaphorical imagery to convey profound spiritual teachings. Dedicated to the Dalai Lama's sister and endorsed by the Dalai Lama himself, who wrote the foreword and frequently references the work in his teachings, ''The Jewel Lamp'' presents bodhicitta not as abstract philosophy but as transformative daily practice.\n\nThe work shows intimate connection with \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'', particularly in its emphasis on self-other exchange and the practical application of compassion in adverse circumstances\u2014themes especially resonant for Tibetan refugees facing exile. Verse 355 directly echoes BCA 1.2 in stating the author's motivation to \"familiarize my mind\" with bodhicitta through composition, while verses 348-349 parallel \u015a\u0101ntideva's teachings on equalizing and exchanging self and others. ''The Jewel Lamp'' serves as both spiritual instruction and literary achievement, bridging traditional Indo-Tibetan contemplative poetry with contemporary needs, and continues to function as a primary meditation text in mind training practices across Tibetan Buddhist traditions.",""],["Literary and Socio-historical Background<\/a>","","","In this his essay drawn from Markus Viehbeck's book ''Polemics in Indo-Tibetan Scholasticism'', the author establishes the wider literary and sociohistorical background of the debate between 'Ju Mi pham and Dpa' ris Rab gsal. The history of philosophical controversies in Tibet is traced, from early disagreements about proper Buddhist practice to later doctrinal disputes between schools. Viehbeck explains in detail how these debates centered on the correct interpretation of Madhyamaka philosophy, with different lineages claiming to represent the authentic transmission of Indian Buddhist thought.\n\nBy situating specific controversies within a broader historical context, this overview helps readers appreciate the significance of these debates beyond mere philosophical disagreements. It demonstrates how polemical literature served as a means for different schools to define their identities and claim legitimacy, highlighting the intricate ways in which Tibetan scholars engaged with their intellectual heritage and creatively reinterpreted earlier ideas to address contemporary concerns.",""],["Lineage of the Vast Conduct<\/a>","","","The Vast Conduct lineage is linked to Buddha Maitreya and the philosopher Asa\u1e45ga, one of the founding masters of the Yog\u0101c\u0101ra school. The lineage was passed down through Ati\u015ba and emphasizes the methodical cultivation of compassion through the \"sevenfold cause-and-effect instruction\"\u2014a structured contemplative sequence progressing from recognizing all beings as former mothers to generating bodhicitta. This tradition provides a detailed analysis of the causes, conditions, and strengths needed for awakening.",""],["Lineage of the Profound View<\/a>","","","The Profound View lineage is associated with Ma\u00f1ju\u015br\u012b and the philosopher N\u0101g\u0101rjuna, the founder of the Middle Way School. However, the most well-known promoter of bodhicitta in this lineage is \u015a\u0101ntideva, whose writings became the main literature for the lineage. The lineage's core practices\u2014\"equating self and others\" and \"exchanging self for others\"\u2014involve meditating on beings' fundamental equality and mentally taking on others' suffering while offering one's happiness, directly countering self-cherishing attitudes.",""],["Like Pouring Water into Water - Buddhist Lineages, Modernity and the Continuity of Memory in the Twentieth-Century History of Tibetan Buddhism<\/a>","","","This thesis focuses on the life of the Indo-Tibetan scholar and yogi Khunu Lama Tenzin Gyaltsen (Khu nu bla ma Bstan 'dzin rgyal mtshan, 1895 - 1977). It considers the role of teacher-student transmission lineages (Tib. ''brgyud'') in enabling or limiting intellectual innovation among Himalayan Buddhists. By examining oral and literary narratives of Khunu Lama's lineage relationships from multiple biographical and autobiographical genres, this dissertation investigates Tibetan Buddhist strategies for re-appropriating the past, and demonstrates that these strategies are marked by profound intellectual independence. The thesis further argues that such independence subtly locates authority within individual scholar-practitioners, resonating with intellectual moves associated with modernity, and calling into question common understandings of the term modernity (and its double, tradition) in both Religious Studies and Tibetan Studies. Via the example of Khunu Lama's life and work, this dissertation offers a preliminary view of alternative ways to understand modernity in the Himalayan context, while at the same time enriching understanding of related intellectual issues, including the role of life narratives in creating individual and communal Buddhist identity; the question of Tibetan Buddhist sectarianism and non-sectarianism; and the creative role of individuals from areas long thought of as at the Tibetan periphery.",""],["Lighting the Way<\/a>","","","This book by the 14th Dalai Lama contains teachings on the four noble truths and teachings and translations of Langri Thangpa's ''The Eight Verses on Training the Mind'' and Ati\u015ba's ''Lamp for the Path to Enlightenment''. It has been edited by Thupten Jinpa.",""],["Liberation in the Palm of Your Hand<\/a>","","","Pabongka Rinpoche was one the twentieth century\u2019s most charismatic and revered Tibetan lamas, and in ''Liberation in the Palm of Your Hand'' we can see why. In this famous twenty-four-day teaching on the lamrim, or stages of the path, Pabongka Rinpoche weaves together lively stories and quotations with frank observations and practical advice to move readers step by step along the journey to buddhahood. When his student [[Trijang, 3rd|Trijang Rinpoche]] first edited and published these teachings in Tibetan, an instant classic was born. [https:\/\/wisdomexperience.org\/product\/liberation-palm-your-hand\/ (Source: Wisdom Publications)]. This book contains teachings based on [[Lam rim rnam grol lag bcangs]] and translations of three other texts including Tsongkhapa's ''The Three Fundamentals of the Path'' and a commentary on ''The Seven-point Mind Training'' by Gyalse Tokme Zangpo.",""],["Les bienfaits de la pens\u00e9e de l'\u00e9veil<\/a>","","","Ce chapitre de louanges \u00e0 l'Esprit d'Eveil est traduit en fran\u00e7ais par le Bhiksu Thich Tri Lai depuis le texte original en tib\u00e9tain, avec des explications minutieuses et des recherches comparatives avec d'autres textes \u00e9crits en sanskrit, en tib\u00e9tain et en chinois classique, ce qui ajoute \u00e0 la valeur du texte des preuves d'appui concernant aussi bien l'aspect large et profond du Bouddhisme. V\u00e9n. Dr Thich Huyen-Vi, Pr\u00e9sident de la Congr\u00e9gation Bouddhique Mondiale Linh-Son. Bhiksu Thich Tri Lai est moine et conf\u00e9rencier \u00e0 la Congr\u00e9gation Bouddhique Mondiale Linh-Son. Ce livre rassemble ses enseignements donn\u00e9s au Monast\u00e8re Linfi-son de Joinville-le-Pont pendant l'ann\u00e9e 1999. Ila \u00e9t\u00e9 rajout\u00e9 en annexe le texte racine d'apr\u00e8s les sources sanskrites, tib\u00e9taines et chinoises ainsi que ses traductions en vietnamien, anglais et fran\u00e7ais. ([https:\/\/www.decitre.fr\/livres\/les-bienfaits-de-la-pensee-de-l-eveil-9782842790578.html Source Accessed Mar 22, 2021])",""],["Leben und Wirken des Ati\u015ba: Ein Forschungsbericht<\/a>","","","This article, published in 1981, provides a research report on the life and work of Ati\u015ba (D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na), a significant figure in Indo-Tibetan intellectual history. It primarily reviews and evaluates Helmut Eimer's extensive three-volume work on Ati\u015ba's biographies and the ''Bodhipathaprad\u012bpa''. Hahn highlights Eimer's methodological rigor in analyzing a vast amount of biographical material, emphasizing the application of Western historical principles to Central Asian sources.",""],["Le s\u016btra de lotus blanc de la loi merveilleuse<\/a>","","","A French translation of the ''Saddharmapu\u1e47\u1e0dar\u012bkas\u016btra''. Adapted from the Chinese version, introduced and annotated by Andr\u00e9 Ch\u00e9del.",""],["Le s\u016btra de Vimalak\u012brti en mongol<\/a>","","","An edition of the ''Vimalak\u012brtinirde\u015bas\u016btra'' in Mongolian in 2 vols. Text in Mongolian (Roman and Mongolian script); notes in French. Vol. 1 contains an introduction and transcription by G. Kara. Vol. 2 contains facsimiles of the text.",""],["Le lotus de la bonne loi (Burnouf 1852)<\/a>","","","A French translation of the ''Saddharmapu\u1e47\u1e0dar\u012bkas\u016btra'' by Eug\u00e8ne Burnouf. According to R.C. Jamieson, \"Eug\u00e8ne Burnouf was working on the text long before the Cambridge manuscripts came to Europe. He had three nineteenth century manuscripts in Paris which he used for his French translation, ''Le lotus de la bonne loi, traduit du sanscrit, accompagn\u00e9 d\u2019un commentaire et de vingt et un m\u00e9moires relatifs au bouddhisme'' (Paris: Imprimerie nationale, 1852). Burnouf had completed his translation using only one manuscript, Soci\u00e9t\u00e9 Asiatique, Paris, no. 2, which had been sent to Paris in 1837 by Brian Houghton Hodgson, British Minister Resident in K\u0101\u1e6dhm\u0101\u1e47\u1e0d\u016b. Afterwards he added long notes which were based on Biblioth\u00e8que Nationale de France, manuscript nos. 138-139 [P1] and nos. 140-141 [P2].\" ([http:\/\/www.iop.or.jp\/LSManuscript\/Number4\/Introduction.pdf Source Accessed Apr 6, 2022])",""],["Le commentaire de Mi-pham au chapitre IX du Bodhicary\u0101vat\u0101ra de \u015a\u0101ntideva: \u00c9chos modernes d'une controverse du XV\u00e8me si\u00e8cle<\/a>","","","Le pre\u015bent travail comporte une version fran\u00e7aise couvrant les deux premier tiers du commentaire de 'Jam-mgon 'Ju Mi-pham rNam-rgyal rGya-mtsbo (1846-1912) au neuvi\u00e8me chapitre du Bodhicary\u0101vat\u0101ra de \u015a\u0101ntideva, commentaire intitul\u00e9 Shes-rab kyi le'u'i tshig don go sla-bar rnam-par bshad-pa Nor-bu Ketaka. L'auteur est l'un des philosophes tib\u00e9tains les plus illustres de l'\u00e9poque r\u00e9cente, bien que son \u0153uvre ait rencontr\u00e9 beaucoup d'adversit\u00e9 et soit encore d\u00e9daign\u00e9e par certain. Mais cette c\u00e9l\u00e9brit\u00e9 serait \u00e0 elle seule un motif bien futile pour nous faire consentir l'effort de le lire. Il faut donc, dans un premier temps, exposer les raison du choix de ce texte comme objet de cette recherche. (Arguill\u00e8re, introduction, 1)",""],["Le chapitre de la Bodhisattvabh\u016bmi sur la Perfection du Dhy\u0101na<\/a>","","","This is a study of the Meditation Chapter of the ''Bodhisattvabh\u016bmi''.",""],["Le S\u00fbtra. Les Quatre Pr\u00e9ceptes<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nLes Bouddhistes[1], en leur qualit\u00e9 d'Indiens, ch\u00e9rissent le \u00e9num\u00e9retions. Pour peu qu'on veuille s'occuper de leur religion, on apprend bient\u00f4t \u00e0 conna\u00eetre les quatre v\u00e9rit\u00e9s, les quatre bases de r\u00e9union, les quatre abandons parfaits, les quatre bases de la puissance surnaturelle, les dix forces d'un Bouddha, les dix actes religieux, la voie \u00e0 huit branches, etc. Le dictionnaire Mah\u00e2vyutpatti ne se compose gu\u00e8re que d'une collection d'\u00e9num\u00e9rations, et le d\u00e9pouillement du Kandjur entrepris \u00e0 ce point de vue en offrirait un nombre consid\u00e9rable; les titres seuls des ouvrages que renferme ce recueil fourniraient d\u00e9j\u00e0 un assez vaste mati\u00e8re \u00e0 un travail de ce genre. Je ne me propose pourtant pas de l'entreprendre ici ; Je veux seulement examiner une de ces \u00e9num\u00e9rations, qui a pour base le nombre 4. Ce nombre revient plus d'une fois dans les titres des trait\u00e9s qui composent le Kandjur ; on le retrouve dans treize de ces titres. Mais il serait trop long, et d'ailleurs en dehors du plan que je me suis trac\u00e9, de les reproduire et de les \u00e9tudier tous : mon intention est de m'attacher seulement \u00e0 ceux qui, par leur nature et la place m\u00eame qu'ils occupent dans la collection sacr\u00e9e, forment un groupe \u00e0 part, solicitent l'attention, et semblent appeler une \u00e9tude que les r\u00e9sultats m'ont paru justifier. Ce sont cinq ouvrages du XXe<\/sup> volume de la section intitul\u00e9e ''Mdo'' (''s\u00fbtra''), la cinqui\u00e8me de Kandjur ; ils portent les num\u00e9ros 6, 7, 8, 9, 10. Csoma de Koros en a donn\u00e9 les titres, accompagn\u00e9s d'une courte notice, dans son analyse du ''Bkah-hgyur'' ; seulement il n'a pas toujours reproduit compl\u00e9tement ces titres, parce qu'il n'attachait pas \u00e0 la qualification ''Mah\u00e2y\u00e2na s\u00fbtra'' (s\u00fbtra de grand v\u00e9hicule) l'importance que le progr\u00e8s des \u00e9tudes bouddhiques oblige d'y attribuer aujourd'hui. Je crois qu'il est utile, avant toute discussion, de reproduire exactement les renseignements fournis par Csoma : j'extrais donc des ''Recherches asiatiques'' la partie qui nous importe, mettant seulement entre parenth\u00e8ses les portions de titres que Csoma a omises, et traduisant l'anglais en fran\u00e7ais ; je supprime en outre les titres tib\u00e9tains, que je me r\u00e9serve de donner ult\u00e9rieurement : \u00a0\u00a0\u00a0\u00a0\u00a0\u00a06\u02da (fol. 65-84). ''B\u00f4dhisattva pratimo[k\u1e63]a Chatushka Nirah\u00e2ra'' (''n\u00e2ma Mah\u00e2y\u00e2na s\u00fbtra''). Instruction sur les quatre vertus pa l'acquisition desquelle un Bodhisattva peut arrivar \u00e0 la perfection supr\u00e8me ou devenir un Buddha. Prononc\u00e9 par \u00c7\u00e2kya \u00e0 la requ\u00eate de \u00c7arihibu. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a07\u02da(fol. 84\u201384). (''Arya'') ''Chatur Dharma nird\u00ea\u00e7a'' (''n\u00e2ma Mah\u00e2y\u00e2na s\u00fbtra''). \u00c9numeration de quatre choses par lesquelles tous les crimes commis sont effac\u00e9s. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a08\u02da(fol. 85\u201386) ''Chatur Dharmaka s\u00fbtra''. Quatre choses \u00e0 \u00e9viter par tout homme sage. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a09\u02da(fol. 86\u201387). ''M\u00eame titre'' (ce titre est : ''Arya Chatur Dharmaka n\u00e2ma Mah\u00e2y\u00e2na s\u00fbtra''). Quatre choses \u00e0 observer par tout Bodhisattva ou homme sage. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a010\u02da(''Arya'') ''Chatushka Nirah\u00e2ra'' (''n\u00e2ma Mah\u00e2y\u00e2na s\u00fbtra''). Explication de l'exercice parfait ou de l'accomplissement de quatre choses, ou du chemin d'un Bodhisattva. \u2014Prononc\u00e9 par Manju\u00e7r\u00ee[1].",""],["Le Soutra de l'essence de Tath\u0101gata<\/a>","","","''Le Soutra de l\u2019essence de Tathagata'', texte remarquable du bouddhisme ancien, ouvre en grand l\u2019espace vide et central de l\u2019int\u00e9riorit\u00e9, de l\u2019irrationalit\u00e9 insaisissable et infinie pr\u00e9sente en tous\u2009: un \u00ab\u202funivers\u202f\u00bb grandiose, une ouverture sans appui ni r\u00e9f\u00e9rence, le fin fond de l\u2019int\u00e9riorit\u00e9 qui est le th\u00e9\u00e2tre de toutes les possibilit\u00e9s et de l\u2019imagination cr\u00e9atrice si ch\u00e8re aux tantras. Il r\u00e9affirme ainsi combien la lib\u00e9ration d\u00e9passe le cadre de la raison, combien l\u2019\u00e9veil et la libert\u00e9 restent n\u00e9cessairement d\u00e9raisonnables. (Source: [https:\/\/www.clairelumiere.com\/prd\/92-soutra-de-l-essence-de-tathagata.html Claire Lumi\u00e8re])",""],["Le Mah\u0101vastu - Vol. 3 (Senart 1977)<\/a>","","","The original edition of this vol. was published by Imprimerie nationale (Paris) 1897.",""],["Le Mah\u0101vastu - Vol. 3 (Senart 1897)<\/a>","","","",""],["Le Mah\u0101vastu - Vol. 2 (Senart 1977)<\/a>","","","The original edition was published by Imprimerie nationale (Paris), 1890.",""],["Le Mah\u0101vastu - Vol. 2 (Senart 1890)<\/a>","","","",""],["Le Mah\u0101vastu - Vol. 1 (Senart 1977)<\/a>","","","The original edition of Vol. 1 was published by Imprimerie nationale (Paris), 1882.",""],["Le Mah\u0101vastu - Vol. 1 (Senart 1882)<\/a>","","","",""],["Le Lalita Vistara, Vol. 2<\/a>","","","Part two of a complete translation of the ''Lalitavistaras\u016btra'' from Sanskrit and Tibetan into French by Philippe Edouard Foucaux; contains notes, variants of the Sanskrit text; and an index of names and things.",""],["Le Lalita Vistara, Vol. 1<\/a>","","","Part one of a complete translation of the ''Lalitavistaras\u016btra'' from Sanskrit and Tibetan into French by Philippe Edouard Foucaux.",""],["Le Concile de Lhasa<\/a>","","","The following is from a review by Johannes Rahder in ''Philosophy East and West'' 4, no. 1 (1954): 87.\n\nThis excellent work, throwing a new light on the contacts between Indian and Chinese philosophers and theologians at the court of the Tibetan king, at the peak of his power in the middle of the eighth century, contains the following chapters: l) Translation of the Chinese record of the debate between the representative of the Chinese Buddhist philosophers, a Chinese Ch'an (Zen) master having the pretentious name Ta-ch'\u00eang (Mah\u0101y\u0101na, Great Vehicle), and the representative of the Indian Buddhist philosophers, \u015a\u0101ntarak\u1e63ita's disciple Kamala\u015b\u012bla, who was hostile to Ch'an doctrines and charged the Chinese Ch'an monks with neglect of morality and with graded spiritual exercises and gradual progress on the path to Sainthood (\u0101rya-m\u0101rga); 2) Translations of memorials, records, letters, prayers and poems, written by Chinese officials and Buddhist monks in Tibetan-occupied West China during the eighth century; 3) Translations of the first and third chapters of Kamala\u015b\u012bla's work entitled ''Bh\u0101van\u0101-krama'' (\"The Stages and Grades in the Spiritual Exercises,\" extant in Sanskrit (manuscript discovered by the late E. Obermiller in 1935, ''Journal of the Greater India Society'', II, 1-11), the Tibetan ''Tanjur'', and the Chinese Buddhist Canon (''Taish\u0101 Daiz\u014dky\u014d'', No. 1664). Almost half of Demi\u00e9ville's book consists of copious notes with references to Chinese and Tibetan historical documents, annals and records, and Tun-huang manuscripts (Pelliot Collection, Biblioth\u00e8que Nationale, Paris), filling many gaps left by the printed Chinese Buddhist texts. The Tun-huang manuscript (Pelliot Coll., No. 4646) translated in the first chapter of the book under review has been reproduced in facsimile (32 plates) and bears the title ''Judgment on the True Principles of the Great Vehicle of Sudden Enlightenment''. The doctrines of the Chinese opponent of Indian gradualism in this court symposium led by the Tibetan king are largely identical with those of the Chinese Ch'an masters Hui-n\u00eang and his disciple Sh\u00ean-hui (praised as a \"political genius\" and the Seventh Patriarch by Hu Shih in ''Philosophy East and West'', III, 6-13), whose ''Discourses'' have been translated by J. Gernet (Publications de l'ecole fran\u00e7aise d'Extr\u00eame-Orient, Vol. 31, Hanoi, 1949) and whose more important ''Sermon delivered on a Platform'' (T'an-y\u00fc)has just been translated by the expert in the history of the Ch'an school, W. Liebenthal (''Asia Major'', III (1953), 132-155). Demi\u00e9ville's book is indispensable for those who want to compare Indian and Chinese national traits and attitudes. His documents show a contrast between the Chinese ideal of the conquest of time (''totum simul''), expressed in the proverb, \"He lays down the butcher's cleaver, and immediately becomes a Buddha\" (quoted by Hu Shih ''op. cit.'', p. 11), and the Indian patient, disciplinarian, and pedestrian stress on training, gradual cultivation, nurture, and educational processes. -Johannes Rahder, Yale University.\n\n(Chinese characters in original unavailable)",""],["La\u1e45k\u0101vat\u0101ra-s\u016btra: Sanskrit Manuscript from Nepal<\/a>","","","A critical Sanskrit edition of the ''La\u1e45k\u0101vat\u0101ras\u016btra''. Reproduced by Lokesh Chandra from the collection of Prof. Raghu Vira. \u015aatapi\u1e6daka 234. Published by Sharda Rani, 1977.",""],["Lazy Lama Looks at the Six Perfections<\/a>","","","The Six Paramitas, or \"transcendent perfections,\" contain all the skills needed for taming the mind and opening the heart.\n\nParamita is a Sanskrit word. Para means \"beyond\" and \"the further shore\" and mita, means \"that which has arrived.\" So, broadly speaking, P\u0101ramit\u0101, means \"that which has gone to the further shore.\"\n\nFor beginners, \"the further shore\" seems very far away. We can feel overwhelmed before we even set out. But in this, the eighth book of the Lazy Lama series, Ringu Tulku Rinpoche helps us to understand how the path of the bodhisattva is possible for all of us.\n\nIn providing this wonderful bridge on the journey from here to the further shore, Rinpoche reveals the Six Paramitas as bodhicitta in action, rather than an unattainable state of perfection. Through his wisdom and great compassion, warm humour and unfailing patience, Rinpoche shows us how these profound teachings are essential to our lives, especially in these times of stress and great uncertainty. ([https:\/\/www.bodhicharyana.org\/product\/the-six-paramitas\/ Source Accessed Apr 9, 2025])",""],["Lazy Lama Looks at Bodhichitta<\/a>","","","Bodhichitta literally means \u2018mind of awakening\u2019. It is the awakening of compassion and wisdom \u2013 the great compassionate wish for the wellbeing of all sentient beings, combined with the understanding of how that wish may be fulfilled.\n\nRingu Tulku discusses the profound ideal of bodhichitta in an accessible and friendly way that brings it within everyone\u2019s reach. He points out that bodhichitta is a natural extension of our innate wish to work for our own wellbeing and holds out hope for each one of us to awaken our Bodhichitta within. \n\nThis book is based on two talks given by Ringu Tulku Rinpoche in Chichester in July 2000, at the request of Bodhicharya Buddhist Group. \n\n[https:\/\/bodhicharya.org\/product\/bodhichitta-awakening-compassion-and-wisdom\/ (Source: Bodhicharya Publications)]",""],["Later Editions and Translations of the BCA<\/a>","","","The following excerpt from Fredrik Liland's master's thesis traces the ''Bodhicary\u0101vat\u0101ra'''<\/i>s journey from its Mongolian translations in the seventeenth and eighteenth centuries to its introduction to Western academia in the late nineteenth century. It explores the proliferation of academic and religious translations, highlighting key figures such as Louis de La Vall\u00e9e Poussin and Ekai Kawaguchi. The text discusses the ''Bodhicary\u0101vat\u0101ra'''<\/i>s increased popularity following the Tibetan diaspora and examines academic work, notably Paul Williams' philosophical analysis. It concludes by exploring modern religious commentaries and self-help books based on the text.\n\nThis comprehensive overview serves as a key resource for understanding the ''Bodhicary\u0101vat\u0101ra'''<\/i>s impact and evolution. It offers historical context, tracing the text's journey across cultures and languages, and demonstrating its enduring relevance in a variety of contexts. It offers insights into both the scholarly significance and the spiritual importance of \u015a\u0101ntideva's work. By highlighting key translations, commentaries, and modern interpretations, the article guides readers toward important sources for further study and illustrates the ''Bodhicary\u0101vat\u0101ra'''<\/i>s continued relevance in contemporary discourse.",""],["Lankavatara-Sutra (Das, Sarat Chandra)<\/a>","","","A Sanskrit critical edition of the ''La\u1e45k\u0101vat\u0101ras\u016btra'', edited by Sarat Chandra Das and Satis Chandra Acharya Vidyabhusana. Published by the Buddhist Text Society, 1900.",""],["Lalitavistara and the Evolution of Buddha Legend<\/a>","","","Lalitavistara once the holy book of Tibetans, deals with the life of Buddha in Mahayana. the difference of life-events of the Teacher between this and other works has been brought forth by the author Dr. Sarla Khosla with great efforts. Out of stray references she has woven the political and social conditions of the era. All the Mahayana aspects of Buddhism found in this work have also been highlighted. In Mara Legend, the author has found the different prevailing religious sects, which has perhaps been done for the first time in the history of Buddhism. (Source: back cover)",""],["Lalita-Vistara (Vaidya, P. L.)<\/a>","","","A critical Sanskrit edition of the ''Lalitavistaras\u016btra'', edited by P. L. Vaidya. Published by The Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1958.",""],["Lalita Vistara: Leben und Lehre des \u00c7\u00e2kya-Buddha, Zweiter Teil: Varienten, Metren und W\u00f6rterverzeichnis<\/a>","","","Part two of a Sanskrit critical edition of the ''Lalitavistaras\u016btra'' edited by Salomon Lefmann in 1902. Part 2 contains variants, meters, and dictionary. Part 1 contains the Sanskrit text.",""],["Lalita Vistara: Leben und Lehre des \u00c7\u00e2kya-Buddha, Erster Teil: Text<\/a>","","","A Sanskrit critical edition of the ''Lalitavistaras\u016btra'' edited by Salomon Lefmann, 1902. This is part 1, which contains the Sanskrit text. Part 2 (published 1908) contains variants, meters, and dictionary.",""],["Lalita Vistara: Erz\u00e4lung von dem leben und der lehre des \u00c7\u00e2kya Simha<\/a>","","","A translation of the ''Lalitavistaras\u016btra'' from the original Sanskrit and the g\u00e2th\u00e2dialect, first translated into German and provided with factual explanations by Salomon Lefmann",""],["La marche \u00e0 la lumi\u00e8re (1987)<\/a>","","","Le ''Bodhicary\u00e2vat\u00e2ra'' que nous avons rendu par ''La Marche \u00e0 la Lumi\u00e8re'' est un po\u00e8me bouddhique \u00e9crit en sanscrit. Son auteur \u015a\u0101ntideva n\u00e9 aux environs du VIIe<\/sup> si\u00e8cle est un docteur bouddhiste fortement inspir\u00e9 par l\u2019\u00e9cole Madhyamaka ou \u00ab voie du milieu \u00bb dont le fondateur historique est le c\u00e9l\u00e8bre Nagarjuna. Loin d\u2019\u00eatre un expos\u00e9 aride rempli de syllogismes, son po\u00e8me, admirablement \u00e9crit, est empreint d\u2019une sensibilit\u00e9 toute humaine, traitant sans vaine rh\u00e9torique de th\u00e8mes \u00e9ternels : le d\u00e9chirement des s\u00e9parations, les d\u00e9ch\u00e9ances de la maladie et de la vieillesse, l\u2019effroi devant la mort et le terrible myst\u00e8re qui est au-del\u00e0 du tombeau. L\u2019ego n\u2019ayant rien perdu de ses app\u00e9tits, les anath\u00e8mes de \u015a\u0101ntideva sont et resteront toujours d\u2019une br\u00fblante actualit\u00e9. Un classique de la spiritualit\u00e9 bouddhique. (Source: back cover)",""],["La marche \u00e0 la lumi\u00e8re (1920)<\/a>","","","''Le Bodhicary\u00e2vat\u00e2ra'' que nous avons rendu par ''La Marche \u00e0 la Lumi\u00e8re'' est un po\u00e8me bouddhique \u00e9crit en sanscrit. Son auteur \u015a\u0101ntideva n\u00e9 aux environs du VIIe si\u00e8cle est un docteur bouddhiste fortement inspir\u00e9 par l\u2019\u00e9cole Madhyamaka ou \u00ab voie du milieu \u00bb dont le fondateur historique est le c\u00e9l\u00e8bre Nagarjuna. Loin d\u2019\u00eatre un expos\u00e9 aride rempli de syllogismes, son po\u00e8me, admirablement \u00e9crit, est empreint d\u2019une sensibilit\u00e9 toute humaine, traitant sans vaine rh\u00e9torique de th\u00e8mes \u00e9ternels : le d\u00e9chirement des s\u00e9parations, les d\u00e9ch\u00e9ances de la maladie et de la vieillesse, l\u2019effroi devant la mort et le terrible myst\u00e8re qui est au-del\u00e0 du tombeau. L\u2019ego n\u2019ayant rien perdu de ses app\u00e9tits, les anath\u00e8mes de \u015a\u0101ntideva sont et resteront toujours d\u2019une br\u00fblante actualit\u00e9. Un classique de la spiritualit\u00e9 bouddhique. ([https:\/\/research.tsadra.org\/index.php\/La_Marche_%C3%A1_la_Lumi%C3%A9re_(1987) Source: back cover of 1987 edition])",""],["La marcha hacia la luz<\/a>","","","El maestro zen Dokush\u00f4 Villalba presenta en este libro la traducci\u00f3n del Bodhicaryavatara, una de las obras m\u00e1s importantes del monje budista indio Santideva, escrita originalmente en s\u00e1nscrito probablemente a principios del siglo VIII. La Marcha hacia la luz es un canto \u00e9pico destinado a despertar en los seres humanos la energ\u00eda emocional y la motivaci\u00f3n necesarias para emprender el camino que va desde la oscuridad de la inconsciencia a la luz del Bien supremo. Este es el camino ense\u00f1ado por el Budismo Mahayana que tiene su m\u00e1s clara manifestaci\u00f3n en el h\u00e9roe espiritual que es el bodisatva. El poema de Santideva va dirigido sobre todo al coraz\u00f3n, aunque no est\u00e1 exento de l\u00f3gica y dial\u00e9ctica, pues todo lo que se necesita para emprender esta Marcha es la energ\u00eda emocional correctamente canalizada por la motivaci\u00f3n justa. El ser humano se mueve por aquello que le emociona, y as\u00ed Santideva recurre en sus versos a im\u00e1genes cargadas de tintes tr\u00e1gicos, dram\u00e1ticos, l\u00edricos y po\u00e9ticos para transmitir su ense\u00f1anza. La comprensi\u00f3n intelectual no basta: es la emoci\u00f3n la energ\u00eda que hace que los conceptos y comprensiones intelectuales adquieran vida y calor. Y tanto m\u00e1s necesaria es esta energ\u00eda emocional cuando se trata de emprender la Marcha definitiva, la que libera de la esclavitud de las pasiones conduciendo hasta la liberaci\u00f3n y la iluminaci\u00f3n de la existencia humana, para la cual este texto de Santideva constituye una esplendorosa gu\u00eda. ([https:\/\/www.amazon.com\/Marcha-hacia-Luz-Santideva\/dp\/8478134379 Source Accessed Mar 22, 2021])",""],["La l\u00e9gende de \u015a\u0101ntideva<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nL' ouvrage que Mlle Amalia Pezzali a consacr\u00e9 a \u015a\u0101ntideva est divis\u00e9 en deux parties: I. La vie et les \u0153uvres; II. La pens\u00e9e. Comme le rel\u00e8ve M. Olivier Lacombe clans sa pr\u00e9face le travail de Mlle Pezzali s'attache \u00e0 synth\u00e9tiser les connaissances critiques acquises par la bouddhologie sur Ia vie, les \u0153uvres et Ia doctrine de \u015a\u0101ntideva. Des travaux de ce genre peuvent \u00eatre tr\u00e8s utiles, m\u00eame si l'auteur n'apporte rien de neuf, \u00e0 condition que l'information donn\u00e9e soit exacte et compl\u00e8te. Malheureusement, l'ouvrage pr\u00e9sent est loin de remplir ces deux conditions essentielles pour un travail de synth\u00e8se. On y trouve non seulement maintes inexactitudes, fautes d'impression, de lecture du sanskrit et du tib\u00e9tain, etc., mais aussi des lacunes s\u00e9rieuses clans l'information. Nous n'avons nullement l'intention de signaler toutes les erreurs dont ce livre fourmille.[1] Le lecteur averti sera capable de faire lui-m\u00eame les corrections n\u00e9cessaires. II nous a paru utile d'examiner les documents concernant la vie de \u015a\u0101ntideva que Mlle Pezzali a r\u00e9unis dans le premier chapitre de la premi\u00e8re partie de son ouvrage (pp. 3-45). (De Jong, premilinary remarks, 161)\n\n<h5>Notes<\/h5>\n#Il faudrait commencer par les abr\u00e9viations (page XIII). Le catalogue de Cordier n'est pas en trois volumes mais en deux. Il faut corriger Hiuan-tsang en Hiouenthsang et Stanislaus en Stanislas. La Prasannapad\u0101 ne fut pas publi\u00e9e en 1913 mais de 1903 \u00e0 1913.",""],["La conception de la realit\u00e9 dans L'Entr\u00e8e dans la voie de l'illumination de Santideva<\/a>","","","Karlo Oedingen presents translated notes (in French) from Richard Schmidt's 1923 German translation of the ''Bodhicary\u0101vat\u0101ra'' titled ''Der Eintritt in den Wandel in Erleuchtung''.",""],["La concentration de la marche h\u00e9ro\u00efque (\u015a\u016bra\u1e43gamasam\u0101dhis\u016btra) (Lamotte 1965)<\/a>","","","This book is a French translation of the ''\u015a\u016bra\u1e45gamasam\u0101dhis\u016btra'' from Kum\u0101raj\u012bva's Chinese edition by \u00c9tienne Lamotte.",""],["La Pr\u00e1ctica del Bodisatva<\/a>","","","This translation was completed by Mar\u00eda Jes\u00fas Herv\u00e1s of the Spanish branch of Padmakara Translation Group in 2008. It mirrors the English book in form and content, reproducing the table of contents in the same order with notes and all. \n\nDescription from Ediciones Dharma: \n\nLa pr\u00e1ctica del bodisatva (o Bodisatvacharyavatara, literalmente \u00abLa aplicaci\u00f3n de la pr\u00e1ctica del bodisatva\u00bb) es uno de los grandes cl\u00e1sicos del budismo mahayana.\n\nPresentada en la forma de una meditaci\u00f3n personal en verso, expone el camino de los bodisatvas, esos seres que, habi\u00e9ndose alejado de la futilidad del samsara y sus sufrimientos, renuncian sin embargo a la paz de una liberaci\u00f3n individual y se comprometen a trabajar para la liberaci\u00f3n de todos los seres y a obtener la Iluminaci\u00f3n suprema para su beneficio.\n\nShantideva, uno de los autores budistas indios m\u00e1s influyentes de la tradici\u00f3n mahayana, empieza su obra elogiando la mente de la Iluminaci\u00f3n y explica en detalle c\u00f3mo se cultiva. Hay cap\u00edtulos sobre las perfecciones transcendentales de la paciencia, la diligencia, la meditaci\u00f3n y la sabidur\u00eda.\n\nLas ense\u00f1anzas sobre la meditaci\u00f3n culminan con la profunda pr\u00e1ctica de igualarse y cambiarse uno mismo por los dem\u00e1s. El c\u00e9lebre cap\u00edtulo noveno expone las ense\u00f1anzas sobre la vacuidad, la perfecci\u00f3n de la sabidur\u00eda, tal como se explican en el Madyamaka, o tradici\u00f3n del \u201cCamino medio\u201d. Mediante los versos de este texto, Shantideva ha sido capaz de inspirar a generaci\u00f3n tras generaci\u00f3n de practicantes.\n\nEste texto, escrito originalmente en India en s\u00e1nscrito, apareci\u00f3 por primera vez traducido al tibetano poco despu\u00e9s de su composici\u00f3n en el siglo VIII y ha sido explicado, estudiado y practicado en T\u00edbet en una tradici\u00f3n ininterrumpida hasta nuestros d\u00edas. En la actualidad sigue teniendo plena vigencia y es enormemente apreciado por los budistas de todas las tradiciones. ([https:\/\/www.edicionesdharma.com\/libro-de-budismo\/la-practica-del-bodisatva-bodisatvacharyavatara Ediciones Dharma. Source Accessed May 13, 2025])",""],["La Progression dans la M\u00e9ditation (Bh\u0101van\u0101krama de Kamala\u015b\u012bla)<\/a>","","","French translation of the 1st Bhavan\u0101krama.",""],["L'opalescent joyau<\/a>","","","''L'Opalescent joyau'' est l'une des productions les plus remarquables dc la culture tib\u00e9tain\u00e9 dans le domaine de la philosophie au XIXe si\u00e8cle.\n\nC'est une oeuvre de Mipham (1846-1912), l'un des penseurs les plus consid\u00e9rables du bouddhisme dans les derniers si\u00e8cles. L'auteur y \u00e9lucide tous les points clefs difficiles de la pens\u00e9e du Madhyamaka ou \" Voie M\u00e9diane \" en commentant un grand texte classique du bouddhisme indien, tel un miroir o\u00f9 la pens\u00e9e bouddhique tib\u00e9taine s'est refl\u00e9t\u00e9e et r\u00e9capitul\u00e9e \u00e0 son cr\u00e9puscule, moins d'un si\u00e8cle avant l'invasion chinoise qui allait briser la soci\u00e9t\u00e9 au sein de laquelle elle avait fleuri pendant plus de mille ans. (Source: [https:\/\/www.fayard.fr\/sciences-humaines\/lopalescent-joyau-9782213617343 Fayard])",""],["L'Enseignement de Vimalak\u012brti (Lamotte 1987)<\/a>","","","This book is a reprint of a French translation of the ''Vimalak\u012brtinirde\u015bas\u016btra'' by \u00c9tienne Lamotte, originally published by Publications Universitaires, 1962.",""],["L'Enseignement de Vimalak\u012brti (Lamotte 1962)<\/a>","","","This book is a French translation of the ''Vimalak\u012brtinirde\u015bas\u016btra'' by \u00c9tienne Lamotte, pubished by Institut Orientaliste, 1962.",""],["K\u00fcn-zang La-may Zhal-lung Part Two and Three<\/a>","","","PART TWO & PART THREE\n\nPart Two, the Unique Inner Preliminary, contains the preparatory practices that lay the foundation for the profound Vajrayana means that lead ultimately to the understanding of Dzog-ch'en. This being the highest state of the Mind, we have to be extremely careful in building the foundation for our sure success. Without this, our attempt to attain Dzog-ch'en is like jumping hopefully in the air to catch the moon. \n\nPart Two teaches the following six profound Vajrayana techniques that instantaneously transmute one's coarse body, speech, and mind into the highest eternal body, speech, and mind of Buddhahood: \n\n*1. Taking Refuge\n*2. The Development of the Supreme Bodhicitta\n*3. The Visualization and Mantra of Guru Vajrasattva\n*4. The Mandala\n*5. The Simultaneous Destruction of the Four Maras: The Pauper's Method of Earning Merit\n*6. The Guru Yoga\n\nThe first chapter, \u201cTaking Refuge,\u201d shows how to take refuge in the never-failing Buddha, Dharma, and Sangha, which essentially refers to the realization of one's Primordial Mind. The second chapter, \u201cThe Development of the Supreme Bodhicitta,\u201d teaches how to transcend the egoistic mind by developing the Supreme Bodhicitta\u2014the profound, compassionate motivation to bring present happiness and the ultimate realization of Buddhahood to all sentient beings. These two chapters contain the fundamental prerequisites that have the alchemic power to change the base, ignorant mind into the most valuable Buddha Mind. The remaining four practices, contained in the four chapters that follow, are transcendent means for removing untoward obstacles towards this end.\n\nPart Three contains instructions on p'o-wa, the method of transferring one's own or another's consciousness to a higher level. This shortcut method should only be practiced under the close guidance of a realized Guru.\n\nAs the success of the techniques taught in K\u00fcn-zang La-may Zhal-lung depends, among other things, on one's correct meditation and visualization, an appendix of line drawings containing some important letters and figures connected with the visualizations has been provided as a guide at the back of the second volume. A second appendix provides notes on a few Tibetan terms that may require careful consideration for beginners. Important notes on xylographic errors and omissions in the main text that have hitherto been overlooked and which deserve special attention by the reader are also included. ([https:\/\/diamondlotusfoundation.com\/publications.html Source Accessed April 21, 2025])",""],["K\u00fcn-zang La-may Zhal-lung Part One<\/a>","","","Part One, the Common Outer Preliminary, contains chapters on the following topics:\n\n*1. The Difficulty of Obtaining a Well-endowed Human Body That Has Leisure \n*2. The Impermanence of Life \n*3. The Misery of Samsara \n*4. The Cause and Effect of Karma \n*5. The Benefit of Attaining Freedom from Worldly Miseries \n*6. Following a Spiritual Teacher\n\nIf thoroughly understood from the core of our heart, these chapters provide the precious wisdom that enables us to dissolve our ignorant attachment to phenomenal existence, and the wisdom to look for the eternal liberation that is innate in us. ([https:\/\/diamondlotusfoundation.com\/publications.html Source Accessed April 21, 2025])",""],["Kyot\u00f6n Monlam Tsultrim on the Bodhicary\u0101vat\u0101ra<\/i>: One Text to Practice Them All<\/a>","","","Kyot\u00f6n Monlam Tsultrim (1219-1299\/1300), eighth abbot of Narthang Monastery, preserved and systematized the Kadam tradition's approach to \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' during Tibet's classical-systematic period. His extant works include three texts directly focused on the ''Bodhicary\u0101vat\u0101ra'': a ritual for generating bodhicitta according to \u015a\u0101ntideva's system, oral instructions combining lineage history with meditation practices, and ''The Wheel-like Method for Meditating on the Profound Path''. Drawing on Ati\u015ba's original \"wheel-like\" commentary framework, Kyot\u00f6n's approach uses the metaphor of a scythed chariot wheel to demonstrate how the text's ten chapters function as interconnected spokes that systematically eliminate obstacles to awakening. His distinctive contribution lies in elaborating both \"worldly grounds\" and \"transcendent grounds\" to provide concrete markers of progress, organizing practice according to three levels of capacity (superior, middling, and lesser practitioners), and transforming the text's philosophical content into structured meditation instructions. This pedagogical framework made Ati\u015ba's sophisticated commentary more accessible while maintaining its core insight that the ''Bodhicary\u0101vat\u0101ra'' serves as a complete vehicle for enlightenment from initial practice through buddhahood.",""],["Kunzang Sonam Commentary on the Way of the Bodhisattva Chapters 1-8 (Duckworth Draft 2024)<\/a>","","","",""],["Kuan-\u0161i-im Pusar: Eine t\u00fcrkische \u00dcbersetzung des XXV. Kapitels der chinesischen Ausgabe des Saddharmapu\u1e47\u1e0dar\u012bka<\/a>","","","Kuan-\u0161i-im Pusar: A Turkish (or Uighur?) Translation of the 25th chapter of the Chinese edition of the ''Saddharmapu\u1e47\u1e0dar\u012bkas\u016btra''. Translated into German with the original Old Uighur text.",""],["Kuan-\u0161i-im Pusar (Saddharmapu\u1e47\u1e0dar\u012bka)<\/a>","","","",""],["Khunu Rinpoche, A Bridge Between Sects and Spiritual Traditions<\/a>","","","Khunu Rinpoche Tendzin Gyaltsen has been called a bodhisattva and saint by those who knew him. His knowledge of Tibetan Buddhism was so superior that he came to be accepted by lamas of different schools as one of the greatest Tibetan lamas of his time. Yet he was not ethnically Tibetan and was known as the \"Precious One from Kinnaur,\" referring to his birthplace in northern India.\n\nThroughout his life from 1895 to 1977, Khunu Rinpoche taught and studied with some of the masters of the twentieth century as he traveled through India, Tibet, Nepal, and Sikkim\u2014Sanskrit pandits in Benares, Hindu scholars in Varanasi, Tibetan lamas in Sikkim, Tibetan philosophy scholars at Sera Monastery in Lhasa. His concerns, interests, and impact transcended sectarian, political, linguistic, and national borders.\n\nShortly after his exile from Tibet, the Dalai Lama asked Khunu Rinpoche to teach the more learned of the refugee lamas in Mussoorie. His Holiness requested personal instruction from him on Shantideva's ''Bodhicharyavatara'' (''Entering the Path of Enlightenment''), the great eighth-century guide for a bodhisattva. He also received the pointing-out instruction on the nature of mind known as the \"Three Worlds Which Strike the Vital Points\" from Khunu Rinpoche. The Dalai Lama's respect for him was profound: He would prostrate to Rinpoche in the dust when they met at the Great Stupa in Bodh Gaya, the site of the Budhha's enlightenment in India.\n\nWhile never ordained as a monk, Khunu Rinpoche achieved an extraordinary degree of realization by observing the Bodhisattva vows. Focusing every action and thought upon the intent of enlightenment for all sentient creatures, he lived the life of a wandering yogi with a devoted female companion, the Drikung Khandro. Nor was he a prolific writer, but his lifelong devotion and study culminated in his single masterpiece, ''Vast as the Heavens, Deep as the Sea: Verses in Praise of Bodhicitta'' (Wisdom Publications, 1999). Written in 1959, it is Khunu Rinpoche's account of a single year\u2019s reflections on bodhicitta, the altruistic aspiration for enlightenment. The text is comprised of 356 four-line verses written in a blank diary, and their spirit and wisdom echoes Shantideva\u2019s masterpiece, ''Bodhicaryavatara''.\n\nContinue reading [https:\/\/tricycle.org\/magazine\/khunu-rinpoche-bridge-between-sects-and-spiritual-traditions\/ here].",""],["Khunu Lama and the Dalai Lama<\/a>","","","This article examines the significant relationship between His Holiness the Fourteenth Dalai Lama and Khunu Lama Tenzin Gyaltsen, a humble Himalayan Buddhist master who became one of the Dalai Lama's most important teachers. After meeting in India in 1956 and again in Varanasi in the early 1960s, the Dalai Lama recognized Khunu Lama's exceptional knowledge and invited him to teach at a teacher training program in 1965, where he earned the respect of prominent Tibetan scholars despite his modest appearance and lack of institutional status.\n\nThe centerpiece of their relationship was Khunu Lama's transmission of \u015a\u0101ntideva's ''The Way of the Bodhisattva'', which profoundly influenced the Dalai Lama's spiritual practice and teaching. The Dalai Lama has publicly praised Khunu Lama's most famous composition, ''The Jewel Lamp: A Praise of Bodhicitta'', and shifted his own emphasis toward teaching these texts, which he keeps close at hand. Through their mutual respect and dedication to Mah\u0101y\u0101na Buddhism, both masters have helped revive the practice of bodhicitta in the modern era, leaving an enduring legacy of wisdom and compassion.",""],["Khenchen Kunzang Palden's The Nectar of Ma\u00f1jushri's Speech and Minyak Kunzang S\u00f6nam's The Brilliant Torch<\/a>","","","",""],["Keys to Great Enlightenment<\/a>","","","''Keys to Great Enlightenment'' is based upon two meditation courses given by the Venerable Geshe Tsultim Gyeltsen to students of Thubten Dhargye Ling as commentaries to the classical root texts: ''Eight Verses of Thought Training'' by Geshe Langri Tangpa and ''The Thirty-Seven Bodhisattva Practices'' by the Bodhisattva Togmey Zangpo.\n\nThe commentaries were transcribed and revised by Gary Schlageter and Karen Gudmundsson. Under the supervision of Robert Stone, these working texts were then proofread and edited with the help of Pat Aiello, Paul McClelland, Nancy Nason, and others.",""],["Kamala\u015b\u012bla's Stages of Meditation (Skt. Bhavanakrama) \u2014 The Middle Length Root Text and Outline<\/a>","","","Kamala\u015b\u012bla's ''Stages of Meditation'' (Skt. ''Bh\u0101van\u0101krama'') \u2013 The Middle Length Root Text & Outline. Kamala\u015b\u012bla's exposition on the stages of meditation in accordance with the s\u016btray\u0101na system of the Mah\u0101y\u0101na.",""],["Kamala\u015b\u012bla and Bh\u0101van\u0101krama: An Informative Study (Das 2024)<\/a>","","","Kamala\u015b\u012bla, a disciple of \u015a\u0101narak\u1e63ita, was an eighth centurion Indian Buddhist master from N\u0101land\u0101 Mah\u0101vih\u0101ra. He was the one who accompanied \u015a\u0101naraknita to Tibet at the request of King Thrisong Deutsan. He went to Tibet in the eighth century and stayed there for three years. During his stay, the famous philosophical debate known as \u2018Samye Debate\u2019 between Kamala\u015b\u012bla and Hashang Mah\u0101y\u0101na (Moheyan) was held. In the debate, Kamala\u015b\u012bla negated the distorted view introduced and spread by Hashang. By refuting his wrong views he reformed and established the right views there. As a result, he became famous as a great reformer. Kamala\u015b\u012bla composed seventeen texts which are preserved in Tengyur Collection. Among them, ''Bh\u0101van\u0101krama'' (''Stages of Meditation'') is the masterpiece. The text is actually adorned with a set of three texts of meditation, better say compendium of three parts of meditation, written into Sanskrit residing in Samye, the first Buddhist Monastic Institution in Tibet. Later, it was translated to Tibetan by the Indian Pa\u1e47\u1e0dita Praj\u00f1\u0101varma and Tibetan translator J\u00f1\u0101nasena. Though the text was composed in Sanskrit language, but it was not accessible in India for about 10-15 years. In 1939, Prof. G. Tucci had a visit to Tibet and discovered the manuscript of the first chapter of the text in its Sanskrit original from P\u00f6khang Monastery and third chapter from Russia. After that he published them in Roman scripts. Later on, realizing the necessity, importance and preciousness, Late Ven. Gyaltsen Namdol, former restorer and researcher of Central Institute of Higher Tibetan Studies, Sarnath, transcribed the Roman manuscripts into Devanagari. After that he restored the rest part, did the Hindi translation of the entire text and got it published in 1985 from the Central Institute of Higher Tibetan Studies. Apart from this Sanskrit restoration and Hindi translation several modern Tibetan and western translators have also translated it to English. The text particularly contains the subject matter of meditation, especially calm abiding (''\u015bamatha'') and special insight (''vipa\u015byan\u0101''). In addition, importance of compassion, ''p\u0101ramit\u0101'', four means of conversions etc., is also discussed in it.",""],["Kamala\u015b\u012bla (Brill's Encyclopedia of Buddhism)<\/a>","","","Kamala\u015b\u012bla (Tib. Padma\u2019i ngang tshul; c. 740-795 CE, Frauwallner, 1961, 144) was a monk and scholar best known as the disciple and commentator of \u015a\u0101ntarak\u1e63ita (c. 725-788) and the representative of Indian Buddhism in the so-called Bsam yas debate (792-794, Demi\u00e9ville, 1952, 177). He made a number of original contributions to Indian Mah\u0101y\u0101na thought, championing and further developing \u015a\u0101ntarak\u1e63ita's *Yog\u0101c\u0101ra(-Sv\u0101tantrika)-Madhyamaka syncretic system (Keira, 2004, 4-9). He was a prolific writer, and his erudition, attention to detail, and eloquence mark his corpus as one of the richest sources in the history of 8th-century Indian interreligious philosophical exchange. Like his teacher, his work demonstrates vast learning in the major philosophical traditions of his time, Buddhist and non-Buddhist alike, as well as a commitment to rational analysis and argumentation. (Source: \"Kamala\u015b\u012bla,\" in ''Brill's Encyclopedia of Buddhism, Vol. 2'', 272)",""],["Kadam: Stages of the Path, Mind Training and Esoteric Practice - Part 1 (Engle 2024)<\/a>","","","Details of the 18 texts translated here can be seen on the [https:\/\/dnz.tsadra.org\/index.php\/Gdams_ngag_mdzod_Shechen_Printing\/Volume_3 Damngak Dzo website]. The Treasury of Precious Instructions by Jamg\u00f6n Kongtrul Lodr\u00f6 Taye, one of Tibet\u2019s greatest Buddhist masters, is a shining jewel of Tibetan literature, presenting essential teachings from the entire spectrum of practice lineages that existed in Tibet. In its eighteen volumes, Kongtrul brings together some of the most important texts on key topics of Buddhist thought and practice as well as authoring significant new sections of his own.\n\nThe third volume of this series covers the teachings and practices of the Kadam lineage. This tradition is based on the teachings of the Indian master Ati\u015ba, who traveled to Tibet in the early eleventh century and stayed for twelve years transmitting teachings that would be embraced by many traditions of Tibetan Buddhism. The three categories of teachings covered here and in the fourth volume of the series\u2014Stages of the Path, Mind Training, and esoteric instructions\u2014correspond to three root texts: Ati\u015ba\u2019s Lamp for the Path to Enlightenment, the aphorisms of the Seven-Point Mind Training, and Ati\u015ba\u2019s Bodhisattva\u2019s Jewel Garland. This volume also contains ritual texts on the bodhisattva vow conferral, as well as commentaries by Tsongkhapa, T\u0101ran\u0101tha, Jamyang Khyentse Wangpo, and Jamg\u00f6n Kongtrul, himself. The fourth volume of The Treasury of Precious Instructions series extends these commentaries and includes material on the esoteric instructions known as the Sixteen Drops. [https:\/\/www.shambhala.com\/kadam-stages-of-the-path-mind-training-and-esoteric-practice-part-one.html (Source: Shambhala Publications)]",""],["Jit\u0101ri, \u015a\u0101ntideva and Prabh\u0101karak\u012brti<\/a>","","","",""],["Jewels of the Middle Way<\/a>","","","This book presents a detailed contextualization of the Madhyamaka (Middle Way) school in India and Tibet, along with translations of several texts in the Bka\u2019 gdams gsung \u2019bum (Collected Works of the Kadampas), recently recovered Tibetan manuscripts that are attributed to Ati\u015ba and Kadampa commentators. These translations cohere around Ati\u015ba\u2019s Madhyamaka view of the two realities and his understanding of the practice and the nature of the awakening mind.\n\nThe book is organized in three parts based on the chronology of Ati\u015ba\u2019s teaching of Madhyamaka in India and Tibet: (1) Lineage Masters, the Mind of Awakening, and the Middle Way; (2) Articulating the Two Realities; and (3) How M\u0101dhyamikas Meditate. Each part focuses on a specific text, or set of texts, specifically related to Ati\u015ba\u2019s Middle Way. The authorship and date of composition for each work is discussed along with an outline of the work\u2019s textual sources followed by an analysis of the content. [https:\/\/wisdomexperience.org\/product\/jewels-middle-way\/ (Source: Wisdom Publications)]",""],["Jealous of Myself: Liberative Uses of the Self in \u015a\u0101ntideva\u2019s Bodhicaryavatara<\/a>","","","\u015a\u0101ntideva's classic work on the bodhisattva path, the ''Bodhicary\u0101vat\u0101ra'', contains a famous passage in which he commands \"exchanging self and other.\" This passage has become the basis for Buddhist meditative practices, in which one imaginatively looks back upon one's self as an \"other,\" from the positions of those whose status is relatively advantaged, relatively disadvantaged, or similar. These practices are notable for their encouragement of the use of negative emotions of envy, rivalry, and contempt, in service of loosening the grip of our exclusive identification with our own egos. This essay explores the value of \u015a\u0101ntideva's text for Christians, and their attempts to love their neighbors as themselves.",""],["Iti als Adverbialbilder<\/a>","","","This article by Michael Hahn (Bonn) uses a textual crux in BCA X.12 as a springboard for a broader philological study of Sanskrit onomatopoetic adverbs. The problematic word ''chamiti'' in the verse \u2014 which describes a lotus rain extinguishing hellfire \u2014 had puzzled editors and translators, generating six competing interpretations. Hahn argues that ''chamiti'' is an adverb formed from the onomatopoetic root *''cham''- plus ''iti'', meaning \"with a hissing\/sizzling sound,\" and that the Tibetan translators had understood this correctly all along.\n\nFrom this starting point, Hahn identifies and analyzes three morphological types of adverbial formations built with iti as a final element, all derived from onomatopoetic roots (e.g., ''jha\u1e6diti'', ''jhagiti'', ''ta\u1e0diti'', ''dhagiti''). He traces these formations across classical Sanskrit literature \u2014 in Candragomin's ''\u015ai\u1e63yalekha'', Hemacandra's ''Pari\u015bi\u1e63\u1e6daparvan'', and R\u0101ja\u015bekhara's ''B\u0101lar\u0101m\u0101ya\u1e47a'' \u2014 and shows that the formation patterns are already described in P\u0101\u1e47ini's grammar (s\u016btras 6.1.98\u201399), though largely neglected in Western scholarship. The article thus contributes both a resolution to a specific BCA textual problem and a more general account of an underappreciated category of Sanskrit word formation. (Source: Claude.ai)",""],["Issues of Controversy and Their Development<\/a>","","","The following excerpt is drawn from Markus Viehbeck's ''Polemics in Indo-Tibetan Scholasticism''. It discusses the debate between Mipham and his contemporary from the Geluk school, Pari Rabsel (Dpa' ris Rab gsal, 1840\u20131912), outlining the various topics of disagreement over their interpretations of the ninth chapter of the ''Bodhicary\u0101vat\u0101ra''. Four main topics of controversy are explored: the relationship between insight and other perfections, the nature of ego-clinging and selflessness, the realization of emptiness by \u015br\u0101vakas and pratyekabuddhas, and issues concerning the two truths and the nature of ultimate reality.\n\nThis detailed examination of the arguments and counterarguments of both scholars, contextualized within the broader Tibetan Buddhist philosophical landscape, offers a comprehensive look at how different schools of thought interpret key Madhyamaka concepts. It provides insight into the methods of Tibetan scholastic debate and the ways in which different traditions engage with and interpret canonical texts, serving as a valuable resource for those seeking to deepen their understanding of Tibetan Buddhist philosophy and ongoing discussions surrounding the interpretation of foundational texts.",""],["Introduction to the Middle Way<\/a>","","","''Introduction to the Middle Way'' presents an adventure into the heart of Buddhist wisdom through the ''Madhyamika'', or \"middle way,\" teachings, which are designed to take the ordinary intellect to the limit of its powers and then show that there is more.\n\nThis book includes a verse translation of the ''Madhyamakavatara'' by the renowned seventh-century Indian master Chandrakirti, an extremely influential text of Mahayana Buddhism, followed by an exhaustive logical explanation of its meaning by the modern Tibetan master Jamg\u00f6n Mipham, composed approximately twelve centuries later. Chandrakirti's work is an introduction to the Madhyamika teachings of Nagarjuna, which are themselves a systematization of the ''Prajnaparamita'', or \"Perfection of Wisdom\" literature, the sutras on the crucial but elusive concept of emptiness.\n\nChandrakirti's work has been accepted throughout Tibetan Buddhism as the highest expression of the Buddhist view on the sutra level. With Jamg\u00f6n Mipham's commentary, it is a definitive presentation of the wisdom of emptiness, a central theme of Buddhist teachings. This book is a core study text for both academic students and practitioners of Mahayana and Vajrayana Buddhism. (Source: [https:\/\/www.shambhala.com\/introduction-to-the-middle-way-822.html Shambhala Publications])",""],["Introduction to the Bodhicary\u0101vat\u0101ra<\/a>","","","'''Introduction'''\n\nThe ''Bodhicary\u0101vat\u0101ra'' (BCA) first came to my attention while studying Buddhism at a Tibetan monastery in Kathmandu, Nepal, from 2002 until 2006.[1] The BCA was an integral part of the education of the Buddhist monks at the monastery, and was also part of the syllabus taught by Tibetan khenpos (''mkhan po''; monk-professor) to the visiting foreign students. The BCA struck me as more easily accessible than a lot of the other texts taught at the monastery, most of them tending to be overly dry and complicated philosophical elaborations. The BCA, on the other hand, engaged my fascination due to its altruistic sentiment, its vivid use of imagery, and its engaging philosophical considerations. The interest remained, and when the possibility opened for me to undertake the writing of a master\u2019s thesis there was no doubt in my mind about what topic to chose. The only question was how to approach the text. I began by studying the Sanskrit edition together with its translations into Tibetan and Chinese, as well as the modern translations available in English. The fruit of this initial labour was a quadrilingual edition of the text, with each verse arranged parallel with its equivalent in the other languages. The experiences I drew from reading this, and other multilingual texts, in several seminars organized by Professor Jens Braarvig at the University of Oslo in 2007 and 2008 convinced me to focus on a broader perspective, one that would take into consideration the text as it has been transmitted through various cultures and times, as a vehicle for cultural exchange.\n\n\n<h5>Notes<\/h5>\n#During this time I studied for a BA (Hon.) degree in Buddhist Studies at the Centre for Buddhist Studies at the Ka-Nying Shedrup Ling Monastery in Boudhanath, Kathmandu, a centre affiliated with Kathmandu University.",""],["Introduction to Gzhan gyis brtsad pa'i lan mdor bsdus pa rigs lam rab gsal de nyid snang byed: An Answer to Blo-bzang-rab-gsal's Refutation of the Author's 'Sher le nor bu ke ta ka' and Its Defence, the Brgal lan nyin byed snang ba<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe ''Bodhicary\u0101vat\u0101ra'', the \"Entry of the Course towards Enlightenment\", is one of the greatest classics of the Mahayana tradition. In approximately 1000 verses \u015a\u0101ntideva has outlined the entire process through which the aspirant attains the stage of Bodhisattva. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It is recorded that \u015a\u0101ntideva's fellow monks at N\u0101landa regarded him as a lazy oaf whose sole functions were eating, sleeping and excreting. They felt that such idle monks were unworthy to enjoy the alms offered by the faithful. After all, was it not the obligation of monks constantly to study the dharma? They determined to expel him from their midst and consequently summoned him to recite\nwhat he knew of the Buddha's teaching. \u015a\u0101ntideva appeared as he had been commanded before the monastic assemblage, but refused to begin, as they had\nintended, his final farewell until he had been bidden by his teacher. When Jayadeva, his preceptor, commanded him, he ascended the lofty throne his hecklers had raised in order to increase his discomfiture and asked his audience whether they wished him to recite that which was known or that which was new. They reached a consensus that they desired him to expound that which was hitherto unknown. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0He decided that his own ''\u015aik\u1e63\u0101samuccaya'' was too long and the ''S\u016btrasamuccaya''[1] too brief for the occasion; so he began to create, while reciting, the ''Bodhicary\u0101vat\u0101ra''. The lucidity of its expression and the profundity of its thought held his audience spellbound. Fortunately, several of the assemblage thought to take down his words; and three versions of the verses uttered on that occasion were circulated. Ultimately, \u015a\u0101ntideva held for the one in 1000 \u015blokas. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The ''Bodhicary\u0101vat\u0101ra'' is superficially not an especially difficult text. Taken as a whole, it is one of the clearest of the Buddhist shastras. In the ninth and final chapter it was \u015a\u0101ntideva's intention to condense all Buddhist and, specifically, M\u0101dhyamika thought around the concept of Transcendental Wisdom (''praj\u00f1\u0101'')[2], to describe the process of the transformation of all consciousness into pure wisdom. To explain this chapter, the Praj\u00f1\u0101pariccheda, commentators, Indian and Tibetan, have written volumes on the ''Bodhicaryavat\u0101ra''. (Smith, preliminary remarks, 1\u20132)\n\n<h5>Notes<\/h5>\n#Bu-ston, T\u0101ran\u0101tha, and a number of other Tibetan authorities refer to a ''S\u016btrasamuccaya'' by \u015a\u0101ntideva. The ''S\u016btrasamuccaya'' that we know today is attributable to N\u0101g\u0101rjuna. A number of ingenious solutions have been put forth to explain this situation. Please see Murti, T. R. V., ''The Central Philosophy of Buddhism. 2nd ed''. London, Allen and Unwin, 1960, p. 101, fn. 3.\n#Prof. H.V. Guenther (''Jewel Ornament of Liberation''. London, Rider, 1959, p. 3 and 225) translates this key term with the superbly accurate but verbose \"discriminating awareness born from wisdom\". He points out that praj\u00f1\u0101 is a transcending function: with the help of praj\u00f1\u0101 we may \"pass beyond the borders of our habitually unenlightened attitude and enter the realm of spirituality and enlightenment\". It is this transcending function that would seem to be the most significant.",""],["Introduction to Emptiness<\/a>","","","Readers are hard-pressed to find books that can help them understand the central concept in Mahayana Buddhism\u2014the idea that ultimate reality is emptiness. In clear language, ''Introduction to Emptiness'' explains that emptiness is not a mystical sort of nothingness, but a specific truth that can and must be understood through calm and careful reflection. Newland's contemporary examples and vivid anecdotes will help readers understand this core concept as presented in one of the great classic texts of the Tibetan tradition, Tsong-kha-pa's ''Great Treatise on the Stages of the Path to Enlightenment''. This new edition includes quintessential points for each chapter. (Source: [https:\/\/www.shambhala.com\/introduction-to-emptiness-2264.html?srsltid=AfmBOopFbtMRpbGwSkcn8PuAVEp0TxVbJzuPqnz-vRkuEFDVa7jKtP1Q Shambhala Publications])",""],["Intrarea pe Calea Ilumin\u01cerii (Bodhicary\u0101vat\u0101ra)<\/a>","","","''Intrarea pe calea ilumin\u01ceri'' (''Bodhicary\u0101vat\u0101ra'') reprezint\u01d4 unul din textele clasice ale buddhismului Mah\u0101y\u0101na, redactat \u00een sec. VIII de \u015a\u0101ntideva, un c\u01celug\u01cer de la faimoasa universitate monahal\u01ce de la N\u0101land\u0101, India. Valoarea textului const\u01ce \u00een primul r\u00e2nd \u00een forma poetic\u01ce a expunerii sale. Perspectiva filosofic\u01ce este adoptat\u01ce doar ca punct de referin\u0163\u01ce pentru o analiz\u01ce a vie\u0163ii umane \u00een formele sale concrete; textul, foarte impresionant sub aspect emo\u0163ional \u015fi stilistic, relev\u01ce absurdul, caracterul artificial, tragedia iminent\u01ce a tot ceea ce \u00eenseamn\u01ce existen\u0163\u01ce uman\u01ce. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Mesajul este totu\u015fi unul optimist; prin compasiunea celor deja ilumina\u0163i se ofer\u01ce oric\u01cerei fiin\u0163e, oric\u00e2t ar fi ea de dec\u01cezut\u01ce, \u015fansa de a se elibera din ciclul existen\u0163ei prin cultivarea \"g\u01cendului ilumin\u01cerii\". (Source: back cover)",""],["Internal and External Opposition to the Bodhisattva's Gift of His Body<\/a>","","","Among the many Indian Buddhist ''j\u0101takas'' celebrating the innumerable deeds of virtue and compassion performed by the Buddha during his previous lives, a significant number involve astonishing and gruesome acts of bodily self-sacrifice: In his birth as King \u015aibi, for example, the Buddha gouged out his eyes and gave them to a blind man; in his birth as Prince Mah\u0101sattva, he allowed his body to be devoured by a starving tigress; in his birth as King Maitr\u012bbala, he encouraged five ''r\u0101k\u1e63asas'' to feed on his flesh and blood; and in his birth as King Candraprabha, he cut off his own head on behalf of a greedy brahman.[1] Such stories are primarily didactic in nature, serving to illustrate, in the starkest possible way, the great selflessness and compassion cultivated by the Buddha during his long career as a bodhisattva. In terms of the bodhisattva's cultivation of the perfections (''p\u0101ramit\u0101''), they are almost always classified as preeminent examples of the perfection of generosity or giving (''d\u0101na''). Because stories involving the bodhisattva's bodily self-sacrifice are so frequently perceived in terms of d\u0101na, I refer to all such stories collectively as \"gift-of-the-body\" stories and to the theme of bodily self-sacrifice itself as the \"gift-of-the-body\" theme.[2] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The plethora of Buddhist stories involving such gruesome acts of self-mutilation and self-sacrifice has often been met with dismay on the part of modern scholars. One of the earliest scholars to address the gift-of-the-body theme in any detail was Har Dayal, who collected, summarized, and discussed a series of gift-of-the-body stories in his influential 1932 work, ''The Bodhisattva Doctrine in Buddhist Sanskrit Literature.''[3] Despite his obvious interest in the theme, Dayal seems dismayed by the excesses of its execution. \"The idea of giving away one's limbs has given rise to some curious stories\", he plaintively states, \"which are intended to be highly instructive and inspiring, but which are simply silly and puerile\" (1932: 175). A few pages later (1932: 181-182), he continues: \n: The heroes and heroines of these stories give away wealth, limbs, life, wives and children in a spirit of exaggerated and fantastic philanthropy. The lack of a sense of proportion and harmony is the fatal flaw of the Indian temperament as exhibited in literature and religion. The Indian thinkers and writers often push a good idea to such extremes that it becomes grotesque and ridiculous.\n\nNo doubt, gruesome stories that dwell in agonizing detail on the frenzied sacrifice of blood, flesh, limbs, and life have clashed with many earlier scholars' romanticized portrait of Buddhism as a thoroughly rational creed that treads a \"Middle Way\" and avoids all such extremes. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Within their traditional context, on the other hand, it is clear that stories involving the gift-of-the-body theme were extremely popular in Indian Buddhism, appearing in innumerable variations throughout the history of the literary tradition and exerting a profound influence on Buddhist art, philosophy, and culture. They exist in the literature of all Mainstream Buddhist schools,[4] and (unlike many other types of stories) seem to fully retain their popularity within the literature of the Mah\u00e2y\u00e2na. Nor should such stories be thought of as \"common fare\" meant only to appeal to the vulgar tastes of the masses. Even the most sophisticated and elite Buddhist exegetes take such stories seriously and generally accord to the bodhisattva's gift of his body a very exalted place: The gift of the body is touted as the ideal gift and the paradigmatic manifestation of generosity, a perfect expression of the bodhisattva's selflessness and compassion. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In many contexts, the ideal nature of the gift of the body is conveyed by conceiving it wholly in terms of the bodhisattva's ''d\u0101na-p\u0101ramit\u0101'' or \"perfection of generosity.\" Gift-of-the-body stories are frequently chosen to illustrate ''d\u0101na-p\u0101ramit\u0101'' within narrative collections intended to illustrate the six or ten perfections: The ''Cariy\u0101pi\u1e6daka'' uses two gift of-the-body stories (out of ten) to illustrate ''d\u0101na-p\u0101ramit\u0101'', while \u0100rya \u015a\u016bra's ''J\u0101takam\u0101l\u0101'' uses three. Similarly, gift-of-the-body stories are frequently invoked within exegetical discussions of ''d\u0101na-p\u0101ramit\u0101''. In the ''Mah\u0101praj\u00f1\u0101p\u0101ramit\u0101\u015b\u0101stra'' attributed to N\u0101g\u0101rjuna, for example, a long section devoted to an explanation of each of the six perfections answers the question \"How does the bodhisattva fulfill ''d\u0101na-p\u0101ramit\u0101''?\" by stating: \"He gives everything away without restriction, and when he gives even his own body, his heart experiences no regret: for example, King \u015aibi, who gave his body to a pigeon\".[5] This is followed by a retelling of the story of King \u015aibi's gift of flesh to ransom a pigeon, this story itself serving as the complete explanation of ''d\u0101na-p\u0101ramit\u0101''. Likewise, in the ''P\u0101ramit\u0101sam\u0101sa'' attributed to \u0100rya \u015a\u016bra, the author begins his discussion of ''d\u0101na-p\u0101ramit\u0101''with eight verses on the gift of the body (mentioning flesh, blood, and limbs), clearly treating this gift as emblematic of ''d\u0101na-p\u0101ramit\u0101'' as a whole.[6] Again in the ''Cariy\u0101pi\u1e6daka'', the summary verses that conclude the first ten stories illustrating ''d\u0101na-p\u0101ramit\u0101'' explain that gifts of material goods constitute only the \"preliminary requirements for giving\" (''d\u0101na-parikkh\u0101r\u0101''), whereas the gift of one's limbs constitutes the \"perfection of giving (''d\u0101nassa p\u0101ram\u012b''), and the gift of one's entire body or life constitutes the \"fulfillment\" of the perfection of giving (''p\u0101rami p\u016brayi\u1e43'').[7] These and many other, similar contexts indicate that the gift of the body was often conceived as the paradigmatic example or fullest embodiment of the bodhisattva's ''d\u0101na-p\u0101ramit\u0101''. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The same high valuation of the of the body also comes across, however, in many contexts that make no reference to ''d\u0101na-p\u0101ramit\u0101''. Instead, the gift of the body is invoked in association with various other ideal categories of ''d\u0101na'', categories that are always placed above \u2014 and favorably contrasted with \u2014 various lesser categories of ''d\u0101na''. In another section of the ''Mah\u0101praj\u00f1\u0101p\u0101ramit\u0101\u015b\u0101stra'', for example, gifts are classified as \"inferior\", \"medium\", and \"superior\", with the gifts of head, eyes, blood, and flesh (as well as kingdom, riches, wife, and children) constituting the \"superior\" category.[8] In very similar terms, the commentary to the ''Cariy\u0101pi\u1e6daka'' states that all bodhisattvas must make five gifts throughout the course of their careers: those of wealth, children, wife, body-parts, and life.[9] By making these five gifts incumbent upon all bodhisattvas, the text suggests that they constitute the preeminent and superior forms of ''d\u0101na''. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Another well-known classification of gifts that accords to the gift of the body a high status distinguishes between those gifts that are \"external\" (''b\u0101hira'') and those that are \"internal (''adhy\u0101tmika''). \"External\" gifts are objects that are \"external to the self\", or adventitious property or possessions, while \"internal\" gifts are objects that are \"internal to the self\", or that which constitutes an integral or inherent part of one's person. Thus, in the ''Sivij\u0101taka'' (P\u0101li No. 499), King Sivi thinks to himself: \"There is not a single external object that I have not given, [yet] external gifts (''b\u0101hira-d\u0101na'') do not satisfy me; I want to give an internal gift (''ajjhattika-d\u0101na'').[10] The context clearly suggests that \"internal gifts\" are vastly superior to \"external gifts\", and cites, as examples of \"internal gifts\", the flesh of the heart, the flesh of the body, the blood, and the eyes. This distinction between material objects as \"external gifts\" and gifts of the body as (inherently superior) \"internal gifts\" appears in many later Buddhist texts as well, such as the ''Bodhisattvabh\u016bmi'', ''P\u0101ramit\u0101sam\u0101sa'', and ''Mah\u0101praj\u00f1\u0101p\u0101ramit\u0101\u015b\u0101stra''.[11] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Thus, in numerous exegetical contexts by means of such categories as \"superior\" gifts, \"internal\" gifts, gifts incumbent upon all bodhisattvas, and gifts fulfilling ''d\u0101na-p\u0101ramit\u0101'', the gift of the body is consistently depicted as an ideal form of ''d\u0101na'', hierarchically superior to more ordinary types of giving. When we consider the great popularity of these tales and their exaltation by Buddhist exegetes, it is clear, then, that the Indian Buddhist tradition admires and praises the bodhisattva's gift of his body as an ideal form of giving and an ideal expression of ''d\u0101na-p\u0101ramit\u0101''. Nevertheless, the discomfort felt by scholars such as Dayal is not solely a modern phenomenon. In fact, despite its generally high valuation, there is ample evidence in Indian Buddhist literature that the bodhisattva's gift of his body was an ideal that caused a certain amount of ambivalence, and that its exalted position as an ideal form of generosity was sometimes contested. In various contexts, in fact, outright opposition to the bodhisattva's self-sacrifice is given full voice. By looking at the various forms such opposition took, we can discern not only the specific reasons why this one particular theme aroused ambivalence, but also what this ambivalence reveals about some of the deeper and more fundamental faultlines in Buddhist thought. This will be my aim in the present paper. (Ohnuma, preliminary remarks, 43\u201346)\n\n<h5>Notes<\/h5>\n#For a full list of references for each of these four stories, see Grey (1990): s.v. Sivi, s.v. Vy\u0101ghr\u012b or Mah\u0101sattva, s.v. Maitr\u012bbala, and s.v. Candraprabha.\n#To some extent, of course, this is an artificial category. Buddhist stories involving self-mutilation and self-sacrifice fall into several different categories which should ultimately be treated as one large and interweaving thematic group, with the various types playing off each other in interesting ways. In order to limit my material, however, I have chosen to focus on those stories in which a gift of the body or a part of the body is emphasized, and to designate such stories as \"gift-of-the body\" tales. For further clarification of this category of tales and its relationship to other, closely related types of tales, see Ohnuma (1997: 40\u201343).\n#Dayal 1932: 181-187. The gift-of-the-body theme is frequently mentioned, but has not been treated in any sustained manner in the scholarship on Indian Buddhism. In his book ''Buddhist Parables'', Burlingame (1922: 297-336) summarizes or translates nine such stories and has a useful collection of extracts from Christian texts that demonstrate striking parallels to the gift-of-the-body theme. Schalk (1983) is a more recent treatment, but is written in Swedish. Granoff (1990) is a close analysis of one gift-of-the-body story, the story of King Ma\u1e47ic\u016b\u1e0da. For discussions of some closely related subgenres of Buddhist stories, see also Granoff [forthcoming] and Filliozat (1963).\n#I borrow Paul Harrison's term \"Mainstream Buddhism\" to refer to non-Mah\u0101y\u0101na Buddhism (see Harrison 1992: 77-78, n. 2).\n#Translated in Lamotte 1944-1980: 1, 255. Though attributed to N\u0101g\u0101rjuna, the ''Mah\u0101praj\u00f1\u0101p\u0101ramit\u0101\u015b\u0101stra'' may be of Central Asian or Chinese origin; nevertheless, it is clearly based on Indian materials. I have taken the liberty of relying on this text for its many relevant discussions of the gift-of-the-body theme.\n#''P\u0101ramit\u0101sam\u0101sa'' 1.6-13 (Meadows 1986: 158-161). The \u0100rya \u015a\u016bra who authored the ''P\u0101ramit\u0101sam\u0101sa'' is most likely distinct from, and several centuries later than, the \u0100rya \u015a\u016bra who authored the more famous ''Jatakam\u0101l\u0101. See Meadows (1986: 1-21) for this argument.\n#Jayawickrama 1974: 2, 13, v. 146. This classification is not restricted to ''d\u0101na p\u0101ramit\u0101'' alone. In the ''Nid\u0101nakath\u0101'', after Sumedha resolves before Dipa\u1e43k\u0101ra to fulfill the ten perfections, he states in reference to all of them: \"The sacrifice of one's limbs constitutes the perfections; the sacrifice of material things constitutes the 'lesser' perfections; the sacrifice of one's life constitutes the 'ultimate' perfection\" (Fausboll 1875-1897: 1, 25; all translations in the text and notes are my own, unless otherwise stated). As previously noted, however, the sacrifice of limbs and life are most commonly found associated with the perfection of giving.\n#Lamotte 1944-1980: 2, 750-751.\n#''Cariy\u0101pi\u1e6daka\u1e6d\u1e6dhakath\u0101'' 96, cited in Horner 1975: 2, 14, n. 1.\n#Fausboll 1875-1897: 4, 402.9-11.\n#In the ''Bodhisattvabh\u016bmi'', the two types of gifts are defined somewhat technically as follows: \"What is the [bodhisattva's] gift of everything (''sarvad\u0101nam'')? In brief, everything refers to the two types of objects that can be given: internal and external. When a bodhisattva gives away his own body - even up to the marrow of his bones - that is referred to as the gift of a wholly internal object. When the bodhisattva ingests food and drink and then regurgitates it for the sake of those beings who eat regurgitated food, that is referred to as the bodhisattva's gift of a partly internal and partly external object. [Finally,] the gift of any object aside from those just mentioned is referred to as the gift of a wholly external object\" (Dutt 978: 80.15-20). Likewise, the ''Mah\u0101praj\u00f1\u0101p\u0101ramit\u0101\u015b\u0101stra'' observes that \"the internal gift consists of giving one's life without regret for beings, as is recounted in the ''j\u0101takas'' and ''avad\u0101nas''\" (translated in Lamotte 1944-1980: 2, 688). The ''P\u0101ramit\u0101sam\u0101sa'' indicates the superior nature of the \"internal gift\" by advising the bodhisattva to think: \"May those who desire my flesh take my flesh; may he who desires even my bone marrow take my bone marrow by drawing it out. For I bear this wretched body for the sake of the world - how much more an external object (''vastu b\u0101hyam'')!\" (''P\u0101ramit\u0101sam\u0101sa'' 1.7, Meadows 1986: 158)",""],["Inspiring Determination: Adhy\u0101\u015bayasa\u1e43codana (Dorje, Lama Sherab)<\/a>","","","''Inspiring Determination'' is directed at reforming the conduct of sixty bodhisattvas who have lost their sense of purpose and confidence in their ability to practice the Dharma. The bodhisattva Maitreya leads them to seek counsel from the Buddha, who explains the causes these bodhisattvas created in former lives that resulted in their current circumstance. They make a commitment to change their ways, which pleases the Buddha, and this leads him to engage in a dialog with the bodhisattva Maitreya on how bodhisattvas, including those in the future age of final degeneration, the final half-millennium, should avoid faults and uphold conduct that accords with the Dharma. (Source: [https:\/\/read.84000.co\/translation\/toh69.html.#summary 84000: Translating the Words of the Buddha])",""],["Insight Into Emptiness<\/a>","","","This book is a compilation of talks on emptiness given by Khensur Rinpoche at Land of Medicine Buddha in Soquel, California, from October 2006 to December 2007.",""],["Innate Human Connectivity and \u015a\u0101ntideva's Cultivation of Compassion<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nA fundamental question about humans is simply this: why are we so different from other primates, especially the nonhuman great apes or hominids? If we adopt an evolutionary perspective and consider a very long-term view of history, the great apes\u2014chimpanzees, bonobos, orangutans, and gorillas\u2014are our not-so-distant relatives, yet in many of our abilities we humans far exceed them. Some of the latest scientific research in multiple disciplines suggests that the difference lies in a fundamental capacity for a behavior that many primates exhibit but only humans have brought to its highest level: the ability to cooperate.[1] None of our near relatives in the primate world can cooperate in the way that we can, and among the various capacities required for the heightened level of cooperation that humans exhibit, perhaps the most important is the ability to work toward a common goal by connecting to others, in part by extending our sense of self into a broader social group that shares that objective. When that goal is understood to be the universal human aim of relieving suffering and achieving authentic happiness, \u015a\u0101ntideva's ''Guide to Bodhisattva Practice'' (''Bodhicary\u0101vat\u0101ra'', hereafter ''Guide'') becomes highly relevant to these scientific considerations, especially in terms of approaches to cultivating compassion. Likewise, the science of human cooperation and its evolutionary development illuminates certain aspects of \u015a\u0101ntideva's approach to developing compassion. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0While various interpretations of \u015a\u0101ntideva's method for cultivating compassion exist, the one proposed here differs from some of the more recent scholarly interpretations.[2] Inspired in part by certain strands of the scientific literature on the evolution of cooperative cognition, I argue that \u015a\u0101ntideva assumes that his audience has an innate capacity for compassion that is inhibited by a self-other distinction that involves a false sense of self. Thus, enhancing compassion for others is not a matter of increasing one's feelings of love, warmth, or care for others; indeed, \u015a\u0101ntideva almost entirely avoids any such \"warm fuzzy\" language. Nor does compassionate connection with others result from being convinced by an argument that this is the only rational way to behave. Instead, for \u015a\u0101ntideva the cultivation of compassion in relatively inexperienced practitioners is a matter of disrupting the cognitive models that inhibit their innate capacity to sense and respond to all suffering, including the suffering of others. As we will see, this interpretation helps to resolve some puzzling issues in the ''Guide'' and points to some practical implications for further research on the cultivation of compassion. (Dunne, introductory remarks, 235-36)\n\n<h5>Notes<\/h5>\n#The most developed evolutionary argument, along with a review of the relevant literature, is found in Tomasello, ''A Natural History of Human Thinking''. \n#See especially Garfield, Jenkins, and Priest, \"The \u015a\u0101ntideva Passage\"; Jenkins, \"Waking Into Compassion\"; Garfield, \"Buddhist Ethics in the Context of Conventional Truth.\"",""],["Indica et Tibetica: Festschrift f\u00fcr Michael Hahn<\/a>","","","Nepal hat seit den siebziger Jahren des letzten Jahrhunderts eine wichtige Rolle in der Laufbahn vieler deutscher Indologen und Tibetologen gespielt. Das Nepal-German Manuscript Preservation Project bot nicht nur einen zeitweiligen Arbeitsplatz, der es ermoglichte, in einem fill Forschungen aller Art ungemein fruchtbaren Umfeld Landeserfahrung zu sammeln; als gemeinsamer Bezugspunkt verband es auch alle diejenigen, die dort arbeiteten und forschten, und bot es den J\u00fcngeren die Gelegenheit, femab der heimischen Begrenztheiten in unmittelbaren, oft sehr pers\u00f6nlichen Kontakt zu den Autorit\u00e4ten innerhalb des eigenen Faches zu treten. Das daraus entstandene Beziehungsgeflecht hat die heutige deutsche Indologie durchaus mitgepr\u00e4gt. So sind auch Michael Hahn und wir, die Herausgeber des vorliegenden Bandes, seit den gemeinsamen Tagen in Kathmandu, die nun schon bald 30 Jahre zur\u00fcckliegen, durch feste Freundschaft verbunden. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In jener Zeit in Nepal haben wir den Jubilar als \u00e4u\u00dferst kenntnisreichen und anregenden Gelehrten kennengelemt, der nicht m\u00fcde wurde, uns J\u00fcngeren, noch ganz am Anfang Stehenden etwas von der Faszination zu vermitteln, die ihm aus der Besch\u00e4ftigung mit seinen Forschungsgegenst\u00e4nden erwuchs. Gleichzeitig verstand er es, durch seine offene und aufgeschlossene, Alters- und Wissensunterschiede ignorierende Art die Wurzeln f\u00fcr eine dauerhafte Freundschaft zu legen. Daf\u00fcr und f\u00fcr all das, was wir seither an Anregung und F\u00f6rderung von ihm erfahren haben, sind wir dankbar, und wir freuen uns, ihm mit dem vorliegenden Band wenigstens einen kleinen Teil jener Dankesschuld abstatten zu k\u00f6nnen. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Wir haben davon abgesehen, den Band in einen engeren thematischen Rahmen zu stellen, etwa durch die Forderung nach einem Bezug zu Nepal oder die Beschr\u00e4nkung auf Beitr\u00e4ge zu den engeren Forschungsgebieten des Jubilars. Michael Hahn ist mit Kollegen aus vie len Bereichen unseres Faches in alter Welt verbunden, und selbst die Arbeiten seiner Sch\u00fcler umfassen ein so weites Spektrum, da\u00df uns eine thematische \u00d6ffnung sinnvoll und notwendig erschien, um niemanden seiner zahlreichen Freunde und Sch\u00fcler von vomherein von der Mitwirkung an dem Band auszuschlie\u00dfen. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Unser besonderer Dank gilt Herrn Dr. Helmut Eimer f\u00fcr sein sorgfaltiges Korrekturlesen. Herrn Peter Wyzlic, M. A., haben wir daf\u00fcr zu danken, da\u00df er stets mit Rat und Tat zur Seite stand, wenn es um die L\u00f6sung von Font-Problemen ging, insbesondere von solchen mit chinesischen und griechischen Zeichens\u00e4tzen. Herr Prof. Dr. Ernst Steinkellner schlug uns vor, als seinen Beitrag zu der Festschrift den Band in die renommierte Reihe der Wiener Studien zur Tibetologie und Buddhismuskunde aufzunehmen, und diesem Vorschlag sind wir sehr gerne gefolgt. So danken wir ihm und den jetzigen Herausgebern, Frau Dr. Birgit Kellner, Herrn PD Dr. Helmut Krasser und Herrn Prof. Dr. Helmut Tauscher, fur die Ver\u00f6ffentlichung des Bandes in ihrer Reihe. (Die Herausgeber, preface, 7\u20138)",""],["Indian Madhyamaka Buddhist Philosophy after Nagarjuna, Vol. 2<\/a>","","","This volume continues to trace the development of Madhyamaka Buddhist philosophy in India after its initiator, Nagarjuna. It consists of translations of Sanskrit texts into easily readable English for the general educated public interested in Buddhism or philosophy. Notes and separate essays dealing with the philosophical content are also included.\n\nPresented in this volume are the central philosophical writings of the last two prominent Indian Madhyamikas and two Madhyamaka critiques of the idea of a creator God. Parts of two texts by Chandrakirti are presented: Chapter 6 of ''Entering the Middle Way'' (''Madhyamakavatara''), and core chapters of his ''Clearly-worded Commentary'' (''Prasannapada'') on Nagarjuna's ''Fundamental Verses on the Middle Way''. Chapters 8 and 9 of Shantideva's ''Entering the Bodhisattva's Path'' (''Bodhicaryavatara'') on meditation and wisdom (''prajna'') and verses from his ''Collection of the Teachings'' (''Shiksa-samucchaya'') follow.\n\nThe translations conclude with the portions of Bhavaviveka\u2019s ''Verses on the Heart of the Middle Way'' (''Madhyamakahridayakarikas'') on a creator God, and ''The Refutation of Vishnu as the One Creator'' (''Vishnorekakartritvanirakaranam'') attributed to Nagarjuna. ([http:\/\/richardjonesbooks.com\/index.html Source Accessed Apr 5, 2020])",""],["Indian Altruism: A Study of the Terms Bodhicitta and Cittotp\u0101da<\/a>","","","The highest form of altruism in scholastic Mah\u0101y\u0101na Buddhism is conveyed by the term ''cittotp\u0101da'' (\"mind-production, lifting up the heart\"). In an earlier paper* I dealt with the place of this altruism in the ''Abhisa\u1e41ay\u0101la\u1e43k\u0101ra'' (=AA) and its commentaries. In those texts ''cittotp\u0101da'' enjoys pride of place as entrance into the Mah\u0101y\u0101na, the first of seventy topics (Tib. ''don bdun bcu'') under which the concealed meaning (Tib. ''sbas don'') of the ''Praj\u00f1\u0101-p\u0101ramit\u0101'' (=PP) s\u016btras is discussed. In this paper I shall attempt to identify the PP ''s\u016btra'' from which the ''cittotp\u0101da'' doctrine originates and show how it differs, in its origins, from ''bodhicitta''.",""],["In cammino verso la luce<\/a>","","","\u00abVerranno tempi\u00bb si fa dire al Buddha in alcuni testi mah\u0101y\u0101nici \u00abin cui sempre pi\u00f9 breve si far\u00e0 la nostra vita. E tutti gli uomini invasati da una tragica follia di odio e di distruzione correranno l'un contro l'altro per vilipendersi, battersi, uccidersi. Ed ogni bastone ed ogni ramoscello si tramuter\u00e0 in spada tagliente nelle loro mani omicide, ine a che, scomparsa ogni creatura, avr\u00e0 termine quest'evo cosmico in cui abbiamo la triste ventura di vivere\u00bb . [...] Ma quando un decadimento fatale sembrava aver spento nelle conscienze ogni scintilla divina, ecco balzar fuori dallo stesso contagio il profeta, che con la parola e l'esempio suscita redentori entusiasmi. [...] Il ''Cammino verso la luce'' (''Bodhicary\u0101vat\u0101ra'') \u00e8 la celebrazione del Bodhisattva, di questa santa creatura che il buddhismo mah\u0101y\u0101nico ha glorificato, e quindi \u00e8 opera d'amore. [...] Un amore per tutte le creature, uomini ed animali, ch\u00e9 la demarcazione recisa che noi occidenatli siamo abituati a fare fra uomini e bestie \u00e8 ignota all'indiano. Uomini e bestie, dei e demoni sono ugualmente vittime del dolore, aggiogati dal peccato ad un indefinito travaglio nel giro delle esistenze, e ugualmente si preparano la propria sofferenza o la propria felicit\u00e0, in virt\u00f9 di quella ferrea legge del ''karman'', che \u00e8 per cos\u00ec dire la forza motrice di tutto quanto il creato. Il mondo soffre di un multiforme dolore, e questo dolore za, che \u00e8 brama di piaceri, sete di potenza, orgoglio, desiderio di primeggiare, insofferenza dell'alttrui prosperit\u00e0, gioia dell'altrui male, odio, rabbia. Distrutte le passioni \u00e8 distrutto il dolore; e siccome questo dolore \u00e8 sempre tale, sia in me che negli altri esso deve essere combattuto, per il fatto stesso che \u00e8 dolore, in me e negli altri. [...] Allora non pi\u00f9 il serpe dell'invidia si annider\u00e0 nell'animo nostro, n\u00e9 l'odio del nostro cuore traboccher\u00e0 in parole acerbe contro i nostri nemici o armer\u00e0 ai loro danni la nostra destra; ma solo carit\u00e0, piet\u00e0, misericordia, amore governeranno il nostro spirito rasserenato. (''Dallo scritto di Giuseppe Tucci'') ([https:\/\/www.ebay.it\/itm\/264703633980 Source Accessed Dec 9, 2021])",""],["In Praise of Great Compassion<\/a>","","","''In Praise of Great Compassion'', the fifth volume of the ''Library of Wisdom and Compassion'', continues the Dalai Lama's teachings on the path to awakening. While previous volumes focused on our present situation and taking responsibility for creating the causes of happiness, this volume concerns opening our hearts and generating the intention to make our lives meaningful by benefiting others.\n\nWe are embedded in a universe with other living beings, all of whom have been kind to us in one way or another. More than any other time in human history, we depend on one another to stay alive and flourish. When we look closely, it becomes apparent that we have been the recipient of great kindness. Wanting to repay others\u2019 kindness, we cultivate a positive attitude by contemplating the four immeasurables of love, compassion, empathic joy, and equanimity, and the altruistic intention of bodhicitta. We learn to challenge the self-centered attitude that leads to misery and replace it with a more realistic perspective enabling us to remain emotionally balanced in good and bad times. In this way, all circumstances become favorable to the path to awakening. (Source: [https:\/\/wisdomexperience.org\/product\/in-praise-of-great-compassion\/ Wisdom Publications])",""],["Illuminating the Thirty-Seven Practices of a Bodhisattva<\/a>","","","''Illuminating the Thirty-Seven Practices of a Bodhisattva'' is a unique presentation of the Buddhist path by Ch\u00f6kyi Dragpa, the foremost Gelug disciple of the famed nineteenth-century Tibetan master Patrul Rinpoche. Its quotations and direct instructions from realized sages of the past reinforce one another, subtly penetrating the mind and preparing it for meditation. This book, while fully accessible to newcomers, is especially powerful for serious, established practitioners.\n\nThis book was previously published under the title ''Uniting Wisdom and Compassion''. ([https:\/\/wisdomexperience.org\/product\/illuminating-thirty-seven-practices-bodhisattva\/ Source Accessed Mar 3, 2025])\n\nContains the root text of ''The Thirty-Seven Practices of a Bodhisattva'' (''Rgyal sras lag len so bdun ma'')\nby Thokme Zangpo and a commentary on this text by Minyak Kunzang S\u00f6nam titled ''The Excellent Vase of Nectar: The Unity of Scriptures and Oral Instructions'' (''Rgyal sras lag len gyi 'grel pa gzhung dang gdams ngag zung 'jug bdud rtsi'i bum bzang'').",""],["Illuminating the Path to Enlightenment<\/a>","","","About one thousand years ago, the great Indian pandit and yogi, Dipamkara Shrijnana (Atisha), was invited to Tibet to re-establish the Buddhadharma, which had been suppressed and corrupted for almost two centuries. One of Atisha's main accomplishments in Tibet was his writing of the seminal text, ''A Lamp for the Path to Enlightenment'', in which he extracted the essence of all 84,000 teachings of the Buddha and organized them into a clear, step-like arrangement that makes it easy for any individual practitioner to understand and practice the Dharma. This genre of teachings is known as ''lamrim'', or steps of the path, and forms an essential part of every school of Tibetan Buddhism.\n\nIn this book, His Holiness the Dalai Lama gives a commentary to not only Atisha's revolutionary work but also to ''Lines of Experience'', a short text written by Lama Tsongkhapa, who was perhaps the greatest of all Tibetan ''lamrim'' authors. In bringing together Atisha, Lama Tsongkhapa and His Holiness the Dalai Lama, this book offers readers one of the clearest and most authoritative expositions of the Tibetan Buddhist path ever published, and it is recommended for those at the beginning of the path, the middle and the end. This is the first time a major teaching by the Dalai Lama has been published for free distribution. ([https:\/\/www.lamayeshe.com\/article\/illuminating-path-enlightenment Source Accessed Mar 18, 2025])",""],["Illuminating the Intent<\/a>","","","This work is perhaps the most influential explanation of Candrakirti\u2019s seventh-century classic Entering the Middle Way (Madhyamakavatara).\n\nWritten as a supplement to Nagarjuna\u2019s Fundamental Verses on the Middle Way, Candrakirti\u2019s text integrates the central insight of Nagarjuna\u2019s thought\u2014the rejection of any metaphysical notion of intrinsic existence\u2014with the well-known Mahayana framework of the ten levels of the bodhisattva, and it became the most studied presentation of Madhyamaka thought in Tibet.\n\nCompleted the year before the author\u2019s death, Tsongkhapa\u2019s exposition of Candrakirti\u2019s text is recognized by the Tibetan tradition as the final standpoint of Tsongkhapa on many philosophical questions, particularly the clear distinctions it draws between the standpoints of the Madhyamaka and Cittamatra schools.\n\nWritten in exemplary Tibetan, Tsongkhapa\u2019s work presents a wonderful marriage of rigorous Madhyamaka philosophical analysis with a detailed and subtle account of the progressively advancing mental states and spiritual maturity realized by sincere Madhyamaka practitioners.\n\nThe work remains the principal textbook for the study of Indian Madhyamaka philosophy in many Tibetan monastic colleges, and it is a principal source for many Tibetan teachers seeking to convey the intricacies of Madhyamaka philosophy to non-Tibetan audiences.\n\nThough it is often cited and well known, this is the first full translation of this key work in a Western language. (Source: [https:\/\/wisdomexperience.org\/product\/illuminating-the-intent\/ Wisdom Publications])",""],["Identifying the Object of Negation: On Bodhicary\u0101vat\u0101ra 9:140 (Tib. 139)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nFor dGe lugs writers ever since the time of Tsong kha pa the ''locus classicus'' for the need to first identify precisely the object of negation in meditating on emptiness has always been \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' 9:140 (Tib.: 139) ab. Tsong kha pa makes it quite clear that inasmuch as it is a negation, absence of self (''bdag med'') or absence of inherent existence (''rang bzhin med pa''), i.e. emptiness, is understood on the model of any other negation: 'In order to ascertain a person is not present, it is necessary to know that person who is not existing [here]'. On this model it is necessary to identify well the self and inherent existence which do not exist. If there does not arise well a generic impression (''spyi'') of the negandum (''dgag bya'') then the negation (''bkag pa'') of that could not occur accurately.[2] If one does not identify the object to be negated properly then one may fall into one or the other of the two cardinal errors of over- or under-negating, and neither is conducive to liberation. That emptiness is a negation may be known from its being the equivalent of absence of inherent existence (''ni\u1e25svabh\u0101vat\u0101'').[3] As a negation, it follows from ''BCA'' 9:140 ab that for emptiness to be apprehended it is necessary to 'make contact with' the negandum, and what could the negandum be but inherent existence itself? Thus for Tsong kha pa this half-verse from \u015a\u0101ntideva is central in his understanding that what emptiness negates is not existence as such but the inherent existence of entities.\n\n<h5>Notes<\/h5>\n#(note from article title) With thanks to my friends Tom Tillemans and Georges Dreyfus, who first asked me what I thought of ''Bodhicary\u0101vat\u0101ra'' 9:140. (N.B. This paper is a very, very much shortened version of a 66 page manuscript with a similar title forthcoming in a volume of my papers on the ''Bodhicary\u0101vat\u0101ra'': ''Studies in the Philosophy of the Bodhicary\u0101vat\u0101ra''.\n#See Tsong kha pa (1990), p. 579: dper na \/ gang zag 'di mi 'dug snyam du nges pa la med rgyu'i gang zag de shes dgos pa ltar \/ bdag med pa dang rang bzhin med pa zhes pa'i don nges pa la'ang med rgyu'i bdag dang rang bzhin de legs par ngos zin dgos te \/ dgag par bya ba'i spyi legs par ma shar na de bkag pa'ang phyin ci ma log mi nges pa'i phyir te \/ This corresponds to the translation by Elizabeth Napper (1989), p. 176. For some other references, there is a similar discussion in mKhas grub rje's ''sTong thun chen mo'' (Cabez\u00f3n, p. 92) and also his ''Lam ngan mun sel'' (mentioned ''ibid''., p. 441), where \u015a\u0101ntideva's half-verse is quoted, and also briefly in 'Jam dbyangs bzhad pa's ''Grub mtha' chen mo'', text and translation in Hopkins (1983), p. 633.\n#See, for example, Candrak\u012brti's ''Prasannapad\u0101'' on ''Madhyamakak\u0101rik\u0101'' 20:18: tatra s\u016bnyam ucyate yat svabh\u0101vena n\u0101sti \/.",""],["Hume as a Western M\u0101dhyamika: The Case from Ethics<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nI am not the only person to have argued that Hume is a kind of Western M\u0101dhyamika (Garfield 1990, 2011, 2015). And indeed, in teaching Hume at Tibetan universities in India, I have found that Tibetan scholars instantly recognize him as a kind of M\u0101dhyamika, even if they are not sure that there is a ready-made ''grub 'mtha'' (doxographic) box within that camp into which to fit him. Most of the grounds for this classification are metaphysical, concerning Hume\u2019s accounts of causation, the nature of personal identity and his account of the construction of the idea of external objects, each of which is strongly redolent of the thought of Candrak\u012brti, although with hints of Bh\u0101vaviveka as well.[1] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Alison Gopnik has recently argued that this is no accident of history (Gopnik 2010). She points out that Hume was resident at La Fl\u00e8che Abbey at precisely the time that Ippolito Desideri was in residence following his remarkable sojourn in Tibet, and hypothesizes that Hume in fact borrowed all of his apparently Buddhist ideas from Buddhism as related to him by Desideri.[2] Were this true, it would be one of the more remarkable instances of direct borrowing of Buddhist ideas by an early modern philosopher, alongside that of Leibniz's virtual plagiarism of the ''Huayan''\n(''Avata\u1e43saka'') ''S\u016btra'' from rough translations sent to him by his Jesuit correspondents in China.[3] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Unfortunately, however, Gopnik's historical argument is at best tendentious. For one thing, every one of the Humean ideas that Gopnik urges is borrowed from Tibet is also present in very much the form that Hume develops it in the Western skeptical tradition, developed at length by Sextus Empiricus and reported by Bayle. We know that Hume read Bayle and Sextus with care, and so there is no reason to think that he would not simply have borrowed the arguments he advances from them. So the Tibetan hypothesis is not necessary in order to explain the phenomenon. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0For another thing, Hume, as we know, was a merciless critic of the Christian church, and particularly of Catholicism, and was more than willing to bite the hand\nthat fed him. If he had discovered at LaFl\u00e8che that ideas he was advancing were endorsed by Buddhists\u2014those condemned as pagan heretics by the church\u2014he would surely have reveled in the opportunity to elevate pagan learning over Catholic doctrine. That he does not suggests strongly that he was not in fact aware of the affinities of his own ideas to those of Buddhism. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Nonetheless, as McEvilley (2002) and Beckwith (2015) have each persuasively argued, there is ''something'' to Gopnik's claim of influence. It is just that the links in this chain are older than she imagines. There is good (but again, not demonstrative) reason, including the testimony of Diogenes Laertius, to believe that there was interaction\u2014perhaps mediated by Alexander's campaigns, perhaps by the Persian court, perhaps in Greek Bactria\u2014between classical Greek and Indian Buddhist philosophers. Indeed, as Beckwith argues, classical skepticism may be an Indian import to Greece. Hume sits firmly in the Western skeptical tradition and borrows not only a\ngeneral Pyrrhonian outlook, but many specific Pyrrhonian dialectical tropes. So there is good reason to believe that the confluence between Humean and Buddhist insights is not accidental, even if not mediated by Desideri's time in Tibet and Hume\u2019s sojourn in LaFl\u00e8che. (Garfield, introductory remarks, 131\u201332)\n\n<h5>Notes<\/h5>\n#My Tibetan colleagues note that in certain respects\u2014e.g. Hume's taking convention as a kind of explanatory bedrock, and his refusal to take it for granted that we always have concepts corresponding to our words\u2014he appears to be a good thal 'gyur pa\/Pr\u0101sa\u1e45gika; but in other respects, e.g. his apparent willingness to accept some convention-independent phenomena for granted\u2014such as impressions or events\u2014he appears more like a rang gyud pa\/Svatantrika.\n#See Desideri (2010) for a detailed account of Desideri's time in Tibet and fascinating observations on Buddhism.\n#See Liu (2002) for more on this affinity.",""],["How to Realize Emptiness<\/a>","","","Realizing emptiness or grasping the true nature of reality lies at the heart of the Buddhist path. In this book, Gen Lamrimpa offers practical instruction on Madhyamaka, insight meditation aimed at realizing emptiness. Drawing on his theoretical training as well as his extensive meditative experience, he explains how to use Madhyamaka reasoning to experience the way in which all things exist as dependently related events.",""],["How to Meditate on the Stages of the Path<\/a>","","","Kathleen McDonald (Sangye Khadro), a Western nun with decades of experience, guides us through the next step in our meditation practice: the transformative meditations on the Tibetan Lamrim stages to enlightenment. She helps us see that the whole purpose of meditation is to transform our mind in a constructive way. For this to happen, we need to become so thoroughly familiar with the Lamrim topics that they become our natural way of thinking and living our life. [https:\/\/wisdomexperience.org\/product\/how-to-meditate-on-the-stages-of-the-path\/ (Source: Wisdom Publications)]",""],["How to Generate Bodhicitta (Ribur Rinpoche 2010)<\/a>","","","In 1997 the students of Amitabha Buddhist Centre were blessed to receive teachings from the great master Ribur Rinpoche. Rinpoche visited us twice and stayed for a total of three and a half months, during which time he taught lam-rim and lo-jong (thought transformation). This booklet is extracted from Rinpoche's teachings.",""],["How to Expand Love<\/a>","","","In ''How to Expand Love'', His Holiness the Dalai Lama offers a simple yet illuminating program for transforming self-centered energy into outwardly directed compassion. Drawing on exercises and techniques established in Tibetan monasteries more than a thousand years ago, the Dalai Lama guides us through seven key stages. He helps us to open our hearts and minds to the experience of unlimited love, transforming every relationship in our lives and guiding us ever closer to wisdom and enlightenment. ([https:\/\/www.strandbooks.com\/how-to-expand-love-widening-the-circle-of-loving-relationships-9780743269681.html Adapted from source Jan 19, 2026])",""],["How to Do Tonglen<\/a>","","","Lama Zopa Rinpoche gave this brief outline of ''tonglen'', the meditation practice of generating bodhicitta by taking on the suffering of others and giving them happiness. This teaching is excerpted from \"Advice for Saka Dawa Duchen,\" a teaching given at Kopan Monastery, Nepal, on June 4, 2020. Transcribed by Ven. Joan Nicell. Lightly edited by Sandra Smith.",""],["How to Be a Bodhisattva: Introduction to the Practice of the Bodhisattva Path (The Bodhicary\u0101vat\u0101ra)<\/a>","","","Among the treatises of late Indian Buddhism, none is more beloved than the ''Introduction to the Practice of the Bodhisattva Path'' (''Bodhicharyavatara'') by the eighth-century monk Shantideva. It was the subject of numerous commentaries in India and became especially important in Tibet. Despite its length, it was commonly memorized, and almost all discussions of the bodhisattva contain verses from it. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0As is true of so many Indian works, almost nothing can be said with certainty about its author. Only two works by him survive; the other is an anthology of sutra passages titled the ''Compendium for Training'' (''Shikshasamucchaya''), organized around the elements of a bodhisattva's practice. An entertaining story about the origins of the text presented here has also been passed down. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0According to the legends, Shantideva was of royal birth but renounced the world before his investiture as king, as the Buddha had done. He was ordained and entered Nalanda, a monastery in north India renowned as a great center of learning. However, he remained for the most part in his cell and became known as an indolent monk, earning the nickname bhusuku, which meant that he was engaged in only three activities: eating, sleeping, and defecating. In order to humiliate him, one day his fellow monks challenged him to recite scriptures before the assembly, preparing a throne for him to sit on. Shantideva agreed, but asked whether the monks wished to hear him recite a well-known scripture or something new. They opted for something new, and he recited the ''Introduction to the Practice of the Bodhisattva Path''. He eventually reached the thirty-fourth stanza of the ninth chapter\u2014the chapter on wisdom\u2014which reads, \"When one no longer apprehends an entity that one could conceive as not existing, then all being has lost its ground. How could it appear before the mind again?\" At that point, he began to rise into the air, making it difficult for everyone to hear how the recitation ended (and thus there are two recensions of the text, of different lengths). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0There are of course a great many expositions and extolments of the bodhisattva in the Mahayana sutras, commentaries, treatises, and poems. We have seen an example of the bodhisattva\u2019s extreme charity in the ''Shibi Jataka'' (p. 100), which describes King Shibi cutting the flesh from his own body to save the life of a dove. Poetic evocations of the bodhisattva\u2019s various virtues appear in the ''Avatamsaka Sutra''. But what sets Shantideva's work apart from these other classics is its humanity. To vow \"I will free all beings in the universe from suffering\" is a noble but insane sentiment. How could a single person ever possibly do that? Shantideva's text, written largely in the first person, represents the most powerful attempt in Indian Buddhist literature to take the profound difficulties of the bodhisattva's vow seriously, treating it not simply as words spoken in a prayer but as the guiding principle of the ordinary activities of one's life. Particularly famous are his arguments for patience in the sixth chapter, his argument for \"the exchange of self and other\" at the end of the eighth chapter, and the prayer that concludes the work, which is often recited alone. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Because of its remarkable appeal, all of the text is presented here\u2014except for some highly technical sections of the ninth chapter, which remain difficult to grasp, just as they were for those who watched Shantideva disappear into the sky. (G\u00f3mez, preliminary remarks, 395)",""],["How to Be Compassionate<\/a>","","","In ''How to Be Compassionate'', His Holiness reveals basic mistakes of attitude that lead us to inner turmoil, and how we can correct them to achieve a better tomorrow. He demonstrates precisely how opening our hearts and minds to other people is the best way to overcome the misguided ideas that are at the root of all our problems. He shows us how compassion can be a continuous wellspring of happiness in our own lives and how our newfound happiness can extend outward from us in ever wider and wider circles.\n\nAs we become more compassionate human beings, our friends, family, neighbors, loved ones\u2014and even our enemies\u2014will find themselves less frequently in the thrall of destructive emotions like anger, jealousy, and fear, prompting them to become more warmhearted, kind, and harmonious forces within their own circles. With simple language and startling clarity, His Holiness makes evident as never before that the path to global harmony begins in the hearts of individual women and men. Enlivened by personal anecdotes and intimate accounts of the Dalai Lama\u2019s experiences as a student, thinker, political leader, and Nobel Peace Prize Laureate, How to Be Compassionate gives seekers of all faiths the keys to overcoming anger, hatred, and selfishness\u2014 the primary obstacles to happiness\u2014and to becoming agents of positive transformation in our communities and the world at large.\n\n[https:\/\/www.amazon.com\/How-Be-Compassionate-Handbook-Creating\/dp\/1451623917 (Source: Amazon)]",""],["How to Be Caring<\/a>","","","Written by the medieval Indian Buddhist monk Shantideva, The ''Bodhicaryavatara'' is one of the most beloved and frequently taught works in Buddhism and a favorite of the Dalai Lama. An inspiring and powerful poem that uses a gripping, first-person, confessional voice, it is the most systematic work of ethical thought in the Indo-Tibetan Buddhist tradition. And its invaluable insights, exhortations, and encouragements about how we can relieve suffering by becoming more caring and compassionate are universal. \n\nIn ''How to Be Caring'', philosopher and Buddhist scholar Jay Garfield presents a lively new translation of selected verses from Shantideva\u2019s text that capture its powerful lessons for all of us. The result is the clearest, most concise, and most accessible introduction to this masterful Buddhist guidebook about how we can change the world by changing ourselves.\n\nFocusing on the life of a bodhisattva, a person committed to attaining awakening for the benefit of all beings, Shantideva argues that the first step to reducing suffering and making the world better is to conquer our own psychopathologies. Urging us to remember that we won\u2019t live forever and therefore need to think about what is most important, the work seeks to inspire us and teach us how to be more generous, thoughtful, polite, patient, committed, and self-aware.\n'''Featuring an introduction and the original Tibetan text on facing pages.'''[https:\/\/press.princeton.edu\/books\/hardcover\/9780691274072\/how-to-be-caring (Source: Princeton University Press )]",""],["How Our Supreme Teacher Generated Bodhicitta and Other Topics (Jamyang Khyentse Ch\u00f6kyi Lodr\u00f6 2021)<\/a>","","","Notes on a number of topics, including how Buddha \u015a\u0101kyamuni generated bodhicitta and completed the accumulation of merit over three incalculable aeons, the four k\u0101yas, the twelve deeds, and the three councils. The text is undated and has no colophon, but it is possible that Jamyang Khyentse drew upon Zhuchen Tsultrim Rinchen's (1697\u20131774) catalogue (''dkar chag'') to the Derge Tengyur or a similar source.",""],["How Karma Works: The Twelve links of Dependent Arising<\/a>","","","We all want to find happiness and be free from suffering. Happiness comes from positive mental states and actions, and suffering from the opposite. The twelve-part process of dependent arising shows how actions underlain by ignorance propel us from one rebirth into another, keeping us trapped in suffering, and how through understanding reality correctly we can break this cycle. The four noble truths, the twelve links of dependent arising, and the two truths regarding conventional and ultimate reality, all interrelated, form the very core of the Buddha's teaching. The many different practices of sutra and tantra become meaningful and purposeful only when they are based on a good understanding of these fundamental and seminal principles. This oral teaching by Geshe Sonam Rinchen is based on the Rice Seedling Sutra and the twenty-sixth chapter of Nagarjuna's Treatise on the Middle Way. [https:\/\/www.shambhala.com\/how-karma-works-2251.html (Source: Shambhala Publications)]",""],["History of Bodhicitta Teachings<\/a>","","","''Bodhicitta'' (the \"awakening mind\") is Mah\u0101y\u0101na Buddhism's most revolutionary concept. The following historical sketch traces how this altruistic aspiration to achieve buddhahood for all beings transformed Buddhist spirituality from a focus on individual liberation to universal salvation. The work explores bodhicitta's etymological foundations, historical emergence, and philosophical classifications through a sophisticated fivefold typology. It analyzes Indian cultivation lineages, Tibet's distinctive developments, and each Tibetan school's approach, demonstrating bodhicitta's centrality as the generative foundation of all Mah\u0101y\u0101na practice.",""],["Hinayana and Mahayana: Comparison<\/a>","","","The terms ''Hinayana'' (Lesser Vehicle or Modest Vehicle) and ''Mahayana'' (Greater Vehicle or Vast Vehicle) originated in ''The Prajnaparamita Sutras'' (''The Sutras on Far-Reaching Discriminating Awareness'', ''The Perfection of Wisdom Sutras''). They are a rather derogatory pair of words, aggrandizing Mahayana and putting down Hinayana. Alternative terms for them, however, have many other shortcomings, and so therefore I shall use these more standard terms for them here.\n\nHinayana encompasses eighteen schools. The most important for our purposes are Sarvastivada and Theravada. Theravada is the one extant today in Sri Lanka and Southeast Asia. Sarvastivada was widespread in Northern India when the Tibetans started to travel there and Buddhism began to be transplanted to Tibet.\n\nThere were two main divisions of Sarvastivada based on philosophical differences: Vaibhashika and Sautrantika. Hinayana tenet systems studied at the Indian monastic universities such as Nalanda, and later by the Tibetan Mahayanists, are from these two schools. The lineage of monastic vows followed in Tibet is from another Sarvastivada subdivision, Mulasarvastivada.\n\n<h4>Buddhas and Arhats<\/h4>\nThere is quite a significant difference between the Hinayana and Mahayana presentations of arhats and Buddhas. Both agree that arhats, or liberated beings, are more limited than Buddhas, or enlightened beings, are. Mahayana formulates this difference in terms of two sets of obscurations: the emotional ones, which prevent liberation, and the cognitive ones, which prevent omniscience. Arhats are free of only the former, whereas Buddhas are free of both. This division is not found in Hinayana. It is purely a Mahayana formulation.\n\nTo gain liberation or enlightenment, both Hinayana and Mahayana assert that one needs nonconceptual cognition of the lack of an impossible \u201csoul.\u201d Such a lack is often called \u201cselflessness,\u201d ''anatman'' in Sanskrit, the main Indian scriptural language of Sarvastivada and Mahayana; ''anatta'' in Pali, the scriptural language of Theravada. The Hinayana schools assert this lack of an impossible \u201csoul\u201d with respect only to persons, not all phenomena. Persons lack a \u201csoul,\u201d an ''atman'', that is unaffected by anything, partless, and separable from a body and a mind, and which can be cognized on its own. Such a \u201csoul\u201d is impossible. With just the understanding that there is no such thing as this type of \u201csoul\u201d with respect to persons, one can become either an arhat or a Buddha. The difference depends on how much positive force or so-called \u201cmerit\u201d one builds up. Because of their development of the enlightening aim of bodhichitta, Buddhas have built up far more positive force than arhats have.\n\nContinue reading [https:\/\/studybuddhism.com\/en\/advanced-studies\/abhidharma-tenet-systems\/comparison-of-buddhist-traditions\/hinayana-and-mahayana-comparison here.]",""],["Healing Anger: The Power of Patience from a Buddhist Perspective-Review by Naga<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe ''Healing Anger'' is a result of His Holiness the Dalai Lama's four day teachings (in eight sessions) at Phoenix and Tucson, Arison, 1993 at the invitation of Howard C. Cutler, M.D. The book begins with a long introduction by the translator with a short biography of \u015a\u0101ntideva, the author of the root text ''Guide to the Bodhisattva's Way of Life''. He also traces the origin of mind training in this text. His Holiness the Dalai Lama's present teaching is a lucid explanation on the sixth chapter of this text. The introduction also highlights the import of the teaching with special reference to His Holiness the Dalai Lama's teachings. The book is supplemented by a glossary and a list of books recommended for further reading. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Each session forms a chapter of this book and thus it has eight chapters. It begins with an introduction to the various Buddhist vehicles whereby His Holiness tells that the present teaching is from the Mah\u0101y\u0101na teachings. His commentary begins and sums up with the general import of Buddhism with special reference to patience, quoting each verse from the patience chapter of the ''Guide to the Bodhisattva's Way of Life''. Before the end of each session there is a reflection on what has been taught. This has been written under the heading, Meditation. Each meditation is followed by a question-answer hour where the audience put up their doubts and misunderstandings with particular reference to the present teaching. (Naga, \"Review,\" 92) [https:\/\/www.jstor.org\/stable\/43302421 Read more here]",""],["Healing Anger<\/a>","","","In this book the Dalai Lama shows how through the practice of patience and tolerance we can overcome the obstacles of anger and hatred. He bases his discussion on ''A Guide to the Bodhisattva's Way of Life'', the classic work on the activities of Bodhisattva's-those who aspire to attain full enlightenment in order to benefit all beings.\n\nThe techniques and methods presented are relevant not only for Buddhist practitioners but for all who seek to improve themselves. Through these teachings and by his own example, the Dalai Lama shows the power that patience and tolerance have to heal anger and to generate peace in the world. (Source: [https:\/\/www.mlbd.in\/products\/healing-anger-the-power-of-patience-from-a-buddhist-perspective-dalai-lama-geshe-thupten-jinpa-9788120815155-8120815157 Motilal Banarsidass])",""],["Guide to the Good Life<\/a>","","","A Sanskrit to English translation of chapters 1\u20139 of the ''Bodhicary\u0101vat\u0101ra'' of \u015a\u0101ntideva by Brian K. Smith (Lama Marut). This translation was part of an intermediate course on the text taught at the Middle Way center. A section on chapter ten, dedication, is not included. The four parts exist online as four different pdf files. \n\n* [http:\/\/lamamarut.org\/Lama-Marut-New-Teachings\/GuidePart1\/Guide-Part1.pdf Part one, containing chapters 1\u20135]\n* [http:\/\/lamamarut.org\/Lama-Marut-New-Teachings\/GuidePart2\/GuidePart2.pdf Part two, containing chapters 6\u20137]\n* [http:\/\/lamamarut.org\/Lama-Marut-New-Teachings\/GuidePart3\/GuidePart3-Chapter8.pdf Part three, containing chapter 8]\n* [http:\/\/lamamarut.org\/Lama-Marut-New-Teachings\/GuidePart4\/GuidePart4-Chapter9.pdf Part four, containing chapter 9]",""],["Guide to the Bodhisattva's Way of Life (Bodhicaryavatara): A Commentary by Geshe Tenzin Zopa<\/a>","","","Kyabje Lama Zopa Rinpoche said it best: \"Buddhas are born from Bodhisattvas; Bodhisattvas are born from bodhicitta.\" ''The Guide to the Bodhisattva\u2019s Way of Life'' or in Sanskrit, ''Bodhicary\u0101vat\u0101ra'', is the most celebrated and spectacular exposition on the mighty altruistic intention and conduct of the Bodhisattva.\n\nTo embark on the reading, let alone the study of, the ''Bodhicary\u0101vat\u0101ra'' takes guts. Its 914 verses challenge every fibre in your body, every corner or your mind and when you complete the book, it leaves you feeling embarrassed at having your innermost thoughts and deeds spread out on a page in front of you. Yet, hope is a little brighter\nbecause the possibilities are infinite.\n\nLike a captain on a ship built for the high seas, Geshe Tenzin Zopa skilfully steers us through the turbulent waters of our minds, spotlighting our flaws, praising our efforts, showing the way by his explanations on the verses. When the brutal honesty of this text gets too much, Geshela steadfastly keeps us afloat by sharing his personal encounters and finally brings us to shore, soggy and whip-lashed but holding a glow in the heart \u2013 one that is inspired to take the first baby-step in the Bodhisattva\u2019s way of life. Such is the kindness of Gurus. (Huei, editor's note, 2\u20133)",""],["Guidance for the Spiritual Caregiver from the Bodhicaryavatara by Shantideva<\/a>","","","The ''Bodhicary\u0101vat\u0101ra'' by \u015a\u0101ntideva, also known as ''The Way of the Bodhisattva'' or ''Introduction to the Bodhisattva\u2019s Way of Life'',[1] is a masterpiece of Mah\u0101y\u0101na Buddhism. It has been a guiding treatise for every generation of Mah\u0101y\u0101na and Vajray\u0101na Buddhists since its composition sometime around the turn of the eighth century CE.[2] Its commentaries are numerous, with over a hundred book-length expositions in the modern age alone[3] and many more lost to history. Its impact on the trajectory of Mah\u0101y\u0101na and Vajray\u0101na Buddhism is immeasurable. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 However, to my knowledge, the ''Bodhi'', as I shall abbreviate it, has yet to be examined for its contributions to a growing professional field: spiritual care. As a Buddhist chaplain, I admire \u015a\u0101ntideva\u2019s brilliance, rhetoric, and poetic style while struggling to apply his wisdom to my work as a spiritual caregiver. In the western world, the profession of chaplaincy emerges from Christian roots and Christians have produced a large body of literature on spiritual, or pastoral, care and counseling and pastoral theology. They can quote from the Bible when explaining the ''cura animarum'', or \u201ccure of souls,\u201d[4] and can reference sources from St. Augustine to Paul Tillich in support of their methods. Biblical exegesis has informed the foundation of their discipline for decades, if not centuries. Jewish chaplains have followed in this pattern and reference the Torah and Talmud to describe ''tikkun olam'', or \u201chealing the world.\u201d[5] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Buddhists have yet to settle on their own paradigm for spiritual care, although the bodhisattva model immediately comes to mind, at least in the Mah\u0101y\u0101na and Vajray\u0101na traditions. Buddhists, when asked for the \u2018scriptural authority\u2019 behind their work,[6] however, struggle to recall more than a handful of verses from diffuse sources whose implications for their practice of spiritual care may or may not be fully examined. There are many reasons for this, not least of which the massive corpus of texts Buddhists considered canonical or otherwise sacred. Another is the relatively new profession of chaplaincy among Buddhists. Even now, there are only five accredited\ngraduate level training programs in North America.[7] As these training programs, their faculty-scholars, and student bodies continue to grow, producing Buddhist literature on spiritual care, including the exegesis of classic sources for their contributions to this field, becomes even more critical. This work is one such attempt. \n\n<h5>Notes<\/h5>\n#\u015a\u0101ntideva, and Charles Goodman. 2016. ''The Training Anthology of \u015a\u0101ntideva: A Translation of the \u015aik\u1e63\u0101-Samuccaya''. New York, NY: Oxford University Press, p. ix. NOTE: Referenced henceforth as \u2018Goodman.\u2019\n#Goodman, p. x.\n#Based on a Worldcat library search for commentaries on the ''Bodhicary\u0101vat\u0101ra''.\n#Lartey, Emmanuel Yartekwei. 2003. ''In Living Color: An Intercultural Approach to Pastoral Care and Counseling''. London: Jessica Kingsley Publishers, p. 16.\n#Friedman, Dayle A. 2010. ''Jewish Pastoral Care: A Practical Handbook from Traditional and Contemporary Sources''. Woodstock, VT: Jewish Lights Publishing, p. 147.\n#There is, naturally, some doubt as to whether or not this is a fair question, seeing as it is based in the paradigm of Abrahamic religious traditions.\n#Naropa University, Institute of Buddhist Studies, University of the West, Harvard Divinity School, and Maitripa University. A number of smaller, non-accredited or partnership training programs also exist within various sanghas, such as Upaya Zen Center and the Sati Center for Buddhist Studies.",""],["Gsung 'bum blo bzang 'phrin las (pod ta pa) (sa rA bod kyi dpe skrun khang gis par skrun zhus 2017)<\/a>","","","Collected works of Dungkar Lobzang Trinle. Title on title page is ''Spyod 'jug gi gzhung ngo sprod dang sangs rgyas chos lugs kyi mtshan nyid rig pa''.",""],["Gser gling pa's Bodhisattvacary\u0101vat\u0101rapi\u1e47\u1e0d\u0101rtha and Its Thought<\/a>","","","",""],["Great Scope (Dhargyey 1976)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe main practice of the man of great scope is the development of Bodhichitta. In this development, one needs first to attain equanimity (''btang-snyoms'') towards all sentient beings, and for this there are two methods: One may visualize in succession a person hated, another loved, and one to whom one feels indifferent, or visualize all three at the same time, the hated one visualized on the right, the loved one on the left, and the one to whom one feels indifferent in the centre. The latter method has been found more effective by meditators in Tibet. When you turn your attention to the one you hate, let your aversion arise. Then ask yourself, \"Why should there be this feeling?\" The person may have treated you poorly in this life but\nbeen very kind to you in a former one. There are no\ngrounds for such a partial reaction towards him. Now recall the one whom you love and let all your attachment for\nhim become manifest. Likewise, contemplate that in a former life, this person may have inflicted you with unbearable suffering, but because this is lost from memory, you only know how he has treated you in this life. By such\ncontemplation, equalize your feelings towards these two\npeople. View your reactions towards them with detachment,\nrealizing how absurd they are. And finally, meditate on one\ntowards whom you are indifferent and recall that in your\ncountless previous lives, he has been both your friend and\nenemy. Thus, there is no reason to feel any differently towards him than you do towards your enemies or friends of\nthis life. This quality of change in relationships with others\nfrom one life to another is also very evident during one\nlifetime.\n\nEquanimity towards all creatures is the basis of Bodhichitta, and it is impossible for Bodhichitta to be generated without it. As you practise these contemplations, apply them to your daily life, first towards your neighbours, then towards your community and keep expanding as you become more and more skilled. Recognize that your immediate reactions towards others are due to karmic forces from recent lives. It is a mistake to let your feelings towards others depend upon what they have done to you, for you thereby blindly react to their more recent actions, utterly ignoring\nthe fact that both you and they are in constant state of\nchange.",""],["Gongchig: The Single Intent, the Sacred Dharma<\/a>","","","The Gongchig of the Tibetan master Jigten Sumgon conveys clearly the essence of the Buddha's teachings. It delineates the causal law of the universe, Nagarjuna's philosophy of interdependence, and opens one's mind to principles of ethics that help to guard oneself against confusion and deceit. Thus the Gongchig is a guide for every Dharma practitioner - for both study and application in daily life. This edition comprises translations of the Gongchig root text by Jigten Sumgon and of the commentary by Rigdzin Chokyi Dragpa, as well as the original Tibetan texts. It makes the work accessible even for readers who are not well versed in Buddhist philosophy. ([https:\/\/www.amazon.com\/Gongchig-Single-Intent-Sacred-Dharma\/dp\/393352928X Source Accessed Sept 18, 2020])",""],["Gone Beyond (Volume Two)<\/a>","","","The Abhisamayalamkara summarizes all the topics in the vast body of the Prajnaparamita Sutras. Resembling a zip-file, it comes to life only through its Indian and Tibetan commentaries. Together, these texts not only discuss the \"hidden meaning\" of the Prajnaparamita Sutras\u2014the paths and bhumis of sravakas, pratyekabuddhas, and bodhisattvas\u2014but also serve as contemplative manuals for the explicit topic of these sutras\u2014emptiness\u2014and how it is to be understood on the progressive levels of realization of bodhisattvas. Thus these texts describe what happens in the mind of a bodhisattva who meditates on emptiness, making it a living experience from the beginner's stage up through buddhahood.\n\nGone Beyond contains the first in-depth study of the Abhisamayalamkara (the text studied most extensively in higher Tibetan Buddhist education) and its commentaries in the Kagyu School. This study (in two volumes) includes translations of Maitreya's famous text and its commentary by the Fifth Shamarpa Goncho Yenla (the first translation ever of a complete commentary on the Abhisamayalamkara into English), which are supplemented by extensive excerpts from the commentaries by the Third, Seventh, and Eighth Karmapas and others. Thus it closes a long-standing gap in the modern scholarship on the Prajnaparamita Sutras and the literature on paths and bhumis in mahayana Buddhism.\n\nThe first volume presents an English translation of the first three chapters of the Abhisamayalamkara and its commentary by the Fifth Shamarpa. The second volume presents an English translation of the final five chapters and its commentary by the Fifth Shamarpa. (Source: [https:\/\/www.shambhala.com\/gone-beyond-2234.html Shambhala Publications])",""],["Gone Beyond (Volume One)<\/a>","","","The Abhisamayalamkara summarizes all the topics in the vast body of the Prajnaparamita Sutras. Resembling a zip-file, it comes to life only through its Indian and Tibetan commentaries. Together, these texts not only discuss the \"hidden meaning\" of the Prajnaparamita Sutras\u2014the paths and bhumis of sravakas, pratyekabuddhas, and bodhisattvas\u2014but also serve as contemplative manuals for the explicit topic of these sutras\u2014emptiness\u2014and how it is to be understood on the progressive levels of realization of bodhisattvas. Thus these texts describe what happens in the mind of a bodhisattva who meditates on emptiness, making it a living experience from the beginner's stage up through buddhahood.\n\n''Gone Beyond'' contains the first in-depth study of the Abhisamayalamkara (the text studied most extensively in higher Tibetan Buddhist education) and its commentaries in the Kagyu School. This study (in two volumes) includes translations of Maitreya's famous text and its commentary by the Fifth Shamarpa Goncho Yenla (the first translation ever of a complete commentary on the Abhisamayalamkara into English), which are supplemented by extensive excerpts from the commentaries by the Third, Seventh, and Eighth Karmapas and others. Thus it closes a long-standing gap in the modern scholarship on the Prajnaparamita Sutras and the literature on paths and bhumis in mahayana Buddhism.\n\nThe first volume presents an English translation of the first three chapters of the Abhisamayalamkara and its commentary by the Fifth Shamarpa. The second volume presents an English translation of the final five chapters and its commentary by the Fifth Shamarpa. (Source: [https:\/\/www.shambhala.com\/gone-beyond-2233.html Shambhala Publications])",""],["Gleichheit und Mitgef\u00fchl: Praj\u00f1\u0101karamatis Kommentar zu Bodhicary\u0101vat\u0101ra VIII. 89-108<\/a>","","","This is Hans Michael Gruber's MA thesis from the University of Hamburg (1988) titled \"Equality and Compassion: Praj\u00f1\u0101karamati's Commentary on ''Bodhicary\u0101vat\u0101ra'' VIII. 89\u2013108\" (Gleichheit und Mitgef\u00fchl: Praj\u00f1\u0101karamatis Kommentar zu Bodhicary\u0101vat\u0101ra VIII. 89-108).",""],["Giving Rise to Bodhicitta (Chagdud Tulku 1993)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIn order to direct ourselves along the spiritual path, we\nneed a goal to work toward, as an arrow needs a target.\nThrough bodhicitta, the next gate to practice in the Mahayana and Vajrayana traditions, we continue to aim at the\ntarget of enlightenment for the benefit of others every moment we practice. This is the best of all possible goals.\n\nBodhicitta is foundational to all we do, like the root of a\nmedicinal tree whose branches, leaves, and flowers all produce life-enhancing medicine. The quality and purity of\nour practice depend on its permeating every method we\nuse. With it, everything is assured. Without it, nothing will\nwork.\n\nThis is why from the very first time we listen to the\nteachings we are told to establish the liberation of all beings\nas the purpose of our practice. We render ourselves fit vessels for spiritual teachings and practice by changing our\nmotivation from one of self-interest to one of altruism.\n\nBodhicitta has three components: generating compassion\nfor the suffering of all beings; aspiring to attain enlightenment i n order to achieve the capacity to benefit all beings, called ''wishing bodhicitta''; and actively engaging i n the path of liberation in order to accomplish that goal, called\n''engaging bodhicitta''.\n\nThe Tibetan term for the Sanskrit bodhicitta is ''jang chub sem''. ''Jang'' means the removal of obscurations, ''chub'' the revealing of all perfect qualities within, and ''sem'' mind. Through the practice of bodhicitta mind, we purify obscurations and enhance our intrinsic positive qualities, revealing enlightened mind.",""],["Gilgit Manuscripts, Vol. 2 (Part 3)<\/a>","","","A critical Sanskrit edition of the ''Sam\u0101dhir\u0101jas\u016btra'' edited by Nalinaksha Dutt, with the assistance of Vidhyavaridhi Shiv Nath Sharma. Based on a MS. discovered at Gilgit in the territory of H. H. the Maharaja of Jammu and Kashmir. This volume contains part 3 of the text and covers chapters 33\u201340.",""],["Gilgit Manuscripts, Vol. 2 (Part 2)<\/a>","","","A critical Sanskrit edition of the ''Sam\u0101dhir\u0101jas\u016btra'' edited by Nalinaksha Dutt, with the assistance of Vidhyavaridhi Shiv Nath Sharma. Based on a MS. discovered at Gilgit in the territory of H. H. the Maharaja of Jammu and Kashmir. This volume contains part 2 of the text and covers chapters 17\u201332.",""],["Gilgit Manuscripts, Vol. 2 (Part 1)<\/a>","","","A critical Sanskrit edition of the ''Sam\u0101dhir\u0101jas\u016btra'' edited by Nalinaksha Dutt, with the assistance of Vidhyavaridhi Shiv Nath Sharma. Based on a MS. discovered at Gilgit in the territory of H. H. the Maharaja of Jammu and Kashmir. This volume contains part 1 of the text and covers chapters 1\u201316.",""],["Generating the Bodhisattva Spirit (Dalai Lama, 14th 1994)<\/a>","","","",""],["Generating the Bodhimind (Ling Rinpoche 1981)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe enlightened attitude, the bodhimind that has love and compassion as its\nbasis, is the essential seed producing the attainment of buddhahood. Therefore it\nis a subject that should be approached with the pure thought, \"May I thus gain\nenlightenment in order to be of greatest benefit to the world.\"\n\nHowever, there are but very small spiritual effects in hearing teachings on the\nbodhimind if we lack a certain spiritual foundation. Consequently, most teachers\ninsist that disciples cultivate various preliminary practices within themselves before\napproaching this higher precept. If we wish to go to university, we must first learn\nto read and write. While merely hearing about meditation on love, compassion and\nthe bodhimind does leave a favorable imprint on our stream of consciousness, for\nthe teaching to produce a definite inner transformation we trainees should first\nmeditate extensively on the preliminaries (such as the preciousness of the human\nopportunity, death and its significance, the nature of karma and samsara, refuge,\nand the higher trainings in ethics, meditation and wisdom).\n\nIf we wish to attain the state of the full enlightenment of buddhahood\nas opposed to the lesser enlightenment of arhantship, our innermost practice\nmust be cultivation of the bodhimind. Were we instead to make meditation on\nemptiness our innermost practice, there would be the possibility of falling into the\narhant's nirvana instead of gaining buddhahood. This teaching is given in the\nsaying, \"When the father is the bodhimind and the mother is wisdom, the child\njoins the caste of buddhas.\" In intercaste marriages in ancient India, children\nwould adopt the caste of the father, regardless of whether the mother were of\nhigher or lower caste. Therefore the bodhimind is like the father: if one cultivates\nthe bodhimind, one enters the caste of buddhas.",""],["Generating Bodhicitta (Ling Rinpoche 2015)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe enlightened attitude, bodhicitta, which has love and\ncompassion as its basis, is the essential seed producing the\nattainment of buddhahood. Therefore, it is a subject that should be\napproached with the pure thought, \"May I gain enlightenment in\norder to be of greatest benefit to the world.\"\n\nIf we want to attain the state of the full enlightenment of buddhahood as opposed to the lesser enlightenment of an arhat\u2014nirvana,\nor individual liberation\u2014our innermost practice must be the cultivation of bodhicitta. If meditation on emptiness is our innermost\npractice, we run the risk of falling into nirvana instead of gaining buddhahood. This teaching is given in the saying, \"When the\nfather is bodhicitta and the mother is wisdom, the child joins the\ncaste of the buddhas.\" In ancient India, children of inter-caste marriages would adopt the caste of the father, regardless of the caste of\nthe mother. Therefore, bodhicitta is like the father: if we cultivate\nbodhicitta, we enter the caste of the buddhas.",""],["General Introduction: \u015a\u0101ntideva and His World<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIt is natural to want to know a little about the author of a great work of literature, and a work of spirituality perhaps more than most others stimulates curiosity about what the author was really like, and the inner struggles which led to his or her profundity. We want to know of the author as an individual, and in this post-Freudian world perhaps we hope to see behind the wisdom to a tortured soul. Traditionally in India\u2014and Tibet too, where Indian Buddhist ideals were and still are so important\u2014this search for the individual apart from the profundity, this fascination for the psychological truth, the real spiritual agony, is rather alien, and psychological truth is thought to be a matter between the pupil and his or her spiritual master, not of concern to the public. Indian and Tibetan commentators sometimes recognize an interest in the life of an author, but his life story (the author is almost always male) is told in order to show his greatness, his almost superhuman miracles and spiritual attainments, to prove that his work and teaching can be trusted to lead to spiritual depths, and, of course, to justify the commentary. Thus we learn almost nothing about the author as a psychological individual, a real person. He is a type, an example of attainment, and his life a story of prediction, visions, triumphs, and magic. Learning, for such great examples, is straightforward and easy. There are no psychological torments, for most of the learning had been completed in previous lives and the torments, if there were any, overcome aeons ago. A recurrent theme in these life stories is how the author was taken by others to be a mere ordinary person before circumstances showed that actually, usually from a very early age if not from birth, he was a Great Being of wondrous attainment. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0So it is with the traditional story of \u015a\u0101ntideva. Even the earliest version we possess is hundreds of years later than the life of its subject, and is already a completely legendary hagiography.[1] It is quite possible that the story involves an amalgamation of two different persons, and even the claim that \u015a\u0101ntideva was a prince from North India who fled royal consecration for fear of implication in the evils of kingship repeats a traditional Buddhist theme and has no independent corroboration. \u015a\u0101ntideva is generally thought to have flourished some time between 685 and 763 CE, although the reasoning behind this dating is by no means conclusive. It is as certain as it can be, however, that \u015a\u0101ntideva was a Buddhist monk, who followed the Mah\u0101y\u0101na form of Buddhism, and it is possible if we can follow the ''Bodhicary\u0101vat\u0101ra'' itself that \u015a\u0101ntideva was particularly devoted to Ma\u00f1ju\u015br\u012b (or Ma\u00f1jugho\u1e63a), a 'celestial' figure who in Mah\u0101y\u0101na Buddhism plays a role rather like a god\u2014or patron saint\u2014of wisdom.[2] \u015a\u0101ntideva is associated with the great\nBuddhist monastery of Nalanda, the impressive ruins of which can still be seen in the state of Bihar in North India and bear fitting testimony to an enormous monastic university which was the pride of the Buddhist world, visited by scholar-monks and pilgrims from as far away as China. We know that \u015a\u0101ntideva was extremely learned. His other great work, the ''\u015aik\u1e63\u0101 Samuccaya'', consists in the main of quotations from nearly a hundred Mah\u0101y\u0101na Buddhist scriptures (''s\u016btras''). \u015a\u0101ntideva must have had access to a large library\u2014and used it. The ninth chapter of the ''Bodhicary\u0101vat\u0101ra'', the difficult chapter on Wisdom, is one of the principal sources for Mah\u0101y\u0101na philosophy, written in the form of a complex debate which must echo the debates which took place in the refined scholastic context of Nalanda university. (Williams, introduction, vii-viii)\n\n<h5>Notes<\/h5>\n#For a modern retelling, based on the standard Tibetan sources, see Lobsang N. Tsonawa (trans.), ''Indian Buddhist Pandits from 'The Jewel Garland of Buddhist History' ''(Dharamsala, 1985), 60\u20134.\n#Although it should be noted that there is a problem as to how much of the present text of the ''Bodhicary\u0101vat\u0101ra'' was contained in the original. The second, ninth, and tenth chapters have all had their detractors, and all the versions of \u015a\u0101ntideva's life mention disagreements as to the length of the work.",""],["Genealogies of Mah\u0101y\u0101na Buddhism<\/a>","","","Genealogies of Mah\u0101y\u0101na Buddhism offers a solution to a problem that some have called the holy grail of Buddhist studies: the problem of the \u201corigins\u201d of Mah\u0101y\u0101na Buddhism. In a work that contributes both to a general theory of religion and power for religious studies as well as to the problem of the origin of a Buddhist movement, Walser argues that that it is the neglect of political and social power in the scholarly imagination of the history of Buddhism that has made the origins of Mah\u0101y\u0101na an intractable problem. Walser challenges commonly-held assumptions about Mah\u0101y\u0101na Buddhism, offering a fascinating new take on its genealogy that traces its doctrines of emptiness and mind-only from the present day back to the time before Mah\u0101y\u0101na was \u201cMah\u0101y\u0101na.\u201d In situating such concepts in their political and social contexts across diverse regimes of power in Tibet, China and India, the book shows that what was at stake in the Mah\u0101y\u0101na championing of the doctrine of emptiness was the articulation and dissemination of court authority across the rural landscapes of Asia.\n[https:\/\/www.routledge.com\/Genealogies-of-Mahayana-Buddhism-Emptiness-Power-and-the-question-of\/Walser\/p\/book\/9781138955561 (Source: Routledge)]",""],["Ga\u1e47\u1e0davy\u016bhas\u016btra (Vaidya, P. L.)<\/a>","","","A critical Sanskrit edition of the ''Ga\u1e47\u1e0davy\u016bhas\u016btra'', edited by P. L. Vaidya. Published by The Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1960.",""],["Gateway to Knowledge Vol. IV<\/a>","","","The ''Gateway to Knowledge'' is a condensation of the Tripitaka and its accompanying commentaries.\nConsolidating the intent of Buddha Shakyamuni's teachings into a unified body of textbooks, it is the\nphilosophical backbone of the living tradition of Tibetan Buddhism.\n\nVolume IV of this book elucidates the four seals of the Dharma, the four right discriminations, and the\nfour reasonings. Every volume in this series includes the Tibetan and the English translation on facing pages.\n\nThe Tibetan master Jamg\u00f6n Mipham Rinpoche (1846-1912) is an exceptional treasure of wisdom, compassion, and scholarship. His accomplishments in practice, learning, composition, and teaching are\nimmense. The student of the ''Gateway to Knowledge'' can begin to comprehend the meaning of the major works on Buddhist philosophy and of the traditional sciences.\n\n\"When you want to extract their meaning you need an 'expert system,' a key. The ''Gateway to Knowledge'' is like that key, a magical key-it opens up the treasury of precious gemstones in the expansive collection of Buddhist scriptures.\" - Ch\u00f6kyi Nyima Rinpoche. (Source: back cover)",""],["Gateway to Knowledge Vol. III<\/a>","","","The ''Gateway to Knowledge'' is a condensation of the Tripitaka and its accompanying commentaries. Consolidating the intent of Buddha Shakyamuni's teachings into a unified body of text books, it is the\nphilosophical backbone of the living tradition of Tibetan Buddhism. ''Volume III'' of this rich source book\nelucidates Mahayana and emptiness. Every volume in this series includes the Tibetan text and the English translation on facing pages.\n\nThe Tibetan master, Jamg\u00f6n Mipham Rinpoche (1846-1912) is an exceptional treasure of wisdom, compassion and scholarship. His accomplishments in practice, learning, composition and teaching are immense.\n\nThe student of the ''Gateway to Knowledge'' can begin to comprehend the meaning of the major works on Buddhist philosophy and of the traditional sciences. When you want to extract their meaning you need an \"expert system,\u201d a key. The ''Gateway to Knowledge'' is like that key, a magical key\u2014it opens up the treasury of precious gemstones in the expansive collection of Buddhist scriptures. - Ch\u00f6kyi Nyima Rinpoche. (Source: back cover)",""],["Gateway to Knowledge Vol. II<\/a>","","","The ''Gateway to Knowledge'' is a condensation of the Tripitaka and its accompanying commentaries. Consolidating the intent of Buddha Shakyamuni's teachings into a unified body of text books, it is the\nphilosophical backbone of the living tradition of Tibetan Buddhism. ''Volume II'' of this rich source book\nelucidates the Four Noble Truths. Every volume in this series includes the Tibetan text and the English\ntranslation on facing pages.\n\nThe Tibetan master, Jamg\u00f6n Mipham Rinpoche (1846-1912) is an exceptional treasure of wisdom, compassion and scholarship. His accomplishments in practice, learning, composition and teaching are immense.\n\nThe student of the ''Gateway to Knowledge'' can begin to comprehend the meaning of the major works on Buddhist philosophy and of the traditional sciences. When you want to extract their meaning you need an \"expert system,\" a key. The ''Gateway to Knowledge'' is like that key, a magical key - it opens up the treasury of precious gemstones in the expansive collection of Buddhist scriptures. -Ch\u00f6kyi Nyima Rinpoche. (Source: back cover)",""],["Gateway to Knowledge Vol. I<\/a>","","","The ''Gateway to Knowledge'' is a condensation of the Tripitaka and its accompanying commentaries. Consolidating the intent of Buddha Shakyamuni's teachings into a unified body of text books, it is the\nphilosophical backbone of the living tradition of Tibetan Buddhism. This rich source book embodies the\nbasics of Prajnaparamita and Madhyamika as well as the Abhidharma from both the Mahayana and Hinayana perspective. Every volume in this series includes the Tibetan text and the English translation on facing pages.\n\n\"The student of ''The Gateway to Knowledge'' can begin to comprehend the meaning of the major works on Buddhist philosophy and of the traditional sciences. When you want to extract their meaning you\nneed an \"expert system,\" a key. ''The Gateway to Knowledge'' is like that key, a magical key - it opens up the treasury of precious gemstones in the expansive collection of Buddhist scriptures.\n\n\"The extremely gifted and learned Tibetan master, Jamg\u00f6n Mipham Rinpoche (1846-1912) studied with many great masters from all traditions. Accomplished in all five fields of knowledge, he remains the example of perfect scholarship. His unexcelled deeds in teaching and composing Buddhist treatises are immense.\" \u2014Ch\u00f6kyi Nyima Rinpoche. (Source: back cover)",""],["Garland of Views: The First Guhyagarbha Teaching in Tibet by Guru Padmasambhava<\/a>","","","This book is based on the teachings of the ''Guhyagarbha'' that Khenchen Palden Sherab and Khenpo Tsewang Dongyal Rinpoche gave in the Padmasambhava Buddhist Center (PBC) temple of Palm Beach Dharma Center in West Palm Beach, Florida in January of 2005. The appendices contain a Tibetan recension and English translation of the root text, ''Garland of Views'' (\u0f58\u0f53\u0f0b\u0f44\u0f42\u0f0b\u0f63\u0f9f\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f55\u0fb2\u0f7a\u0f44\u0f0b\u0f56\u0f0d, man ngag lta ba'i phreng ba), translated by H.E. Khempo Yurmed Tinly Rinpoche and Robert Warren Clark.",""],["From the Profound View of the Ultimate to Everyday Practice: Tokme Zangpo's Integration of \u015a\u0101ntideva's Teachings into Mind Training<\/a>","","","Gyalse Tokme Zangpo (1295-1369) created a distinctive synthesis of scholastic learning and contemplative practice that made advanced Mah\u0101y\u0101na teachings accessible to broader audiences. His most influential work, ''The Thirty-Seven Practices of a Bodhisattva'' (''Rgyal sras lag len so bdun ma''), represents a significant interpretive shift in transmitting mind training (''lojong'') teachings derived from \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra''.\n\n''The Thirty-Seven Practices'' distills complex Mah\u0101y\u0101na concepts into practical guidance and has generated an extensive commentarial tradition spanning seven centuries across all major Tibetan Buddhist schools, continuing through contemporary teachers including the Fourteenth Dalai Lama. This enduring influence demonstrates how Tokme Zangpo's approach successfully bridged the gap between \u015a\u0101ntideva's profound philosophical insights and practical application for cultivating compassion and wisdom.",""],["From Treatise to Tantra: The Pure Golden Ore (rDo la gser zhun) and the Tantra of Meditation on Bodhicitta (Byang chub sems bsgom pa'i rgyud) (Liljenberg 2018)<\/a>","","","This paper presents an examination, translation and edition of the ''Byang chub sems bsgom pa'i rgyud'', or ''Tantra of Meditation on Bodhicitta'', (hereafter SGG).[1] \nThis hitherto-unstudied early text of the Tibetan ''rDzogs chen'' tradition is found in at least three editions of the rNying ma Collected Tantras (''rNying ma'i rgyud 'bum''; \nhereafter NGB).[2]",""],["From Sickness to Empathy: How \u015a\u0101ntideva and Jesus's Healing of the Man Blind from Birth Might Help Us Understand the Ongoing Pandemic<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nScheduling booster shots this fall, my spouse and I have been recalling our initial doses of the vaccine. The stress of waking up in the middle of the night, the kindness of \"vaccine angels\" who had perfected CVS's systems, and the exuberance of having received that initial dose. The hope that followed that experience has been tempered, and at times turned to anger, as the Delta-variant took hold and inaugurated a second-wave of the pandemic, a fire fueled by the choice of many to remain unvaccinated. How much anger is justified toward those who declined the vaccine and gave the variant an opening? Two passages, one from the Christian Gospel of John and one from the Mah\u0101y\u0101na Buddhist ''Bodhicaryavatara'' may help temper my\u2014and others'\u2014anger and provide the resources for a different response. ([https:\/\/www.academia.edu\/62644559\/From_Sickness_to_Empathy_How_%C5%9A%C4%81ntideva_and_Jesuss_Healing_of_the_Man_Blind_from_Birth_Might_Help_Us_Understand_the_Ongoing_Pandemic Source Accessed Mar 1, 2022])",""],["From Madhyamaka to Consequentialism: A Road Map<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIs emptiness compatible with ethics? This fundamental question has been a major concern of Buddhist scholars in the Madhyamaka tradition throughout that tradition's history in India, Tibet, and elsewhere in Asia. And the same question faces us today. The profound teaching of emptiness subtly undermines all our dogmatic convictions and beliefs, and points toward a compelling realization of the core Buddhist ideal of \"freedom from view.\" But if we are to realize such an ideal, what will happen to our ethical commitments? Is there a danger that following the path that leads to seeing the ultimate truth will have the side effect of turning the practitioner into a monster? \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0These issues face anyone with any moral commitments who is attracted to the Madhyamaka view. But they seem particularly pressing for those scholars who interpret Buddhist ethical views as forms of consequentialism. Even if it is possible to reconcile compassionate action and nonviolent lives with emptiness, we may still have difficulty building consequentialist ethical theories on the empty space that is the only foundation Madhyamaka allows. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0One way to put the problem starts with noticing that, in Buddhism, there are only two kinds of truth: ultimate and conventional. And it is clear that, according to Madhyamaka, ethical statements cannot possibly be ultimately true. So they must be merely conventional. What, then, does it mean to say that ethics is merely conventional? It sounds like we would be saying that ethics is a social construct within each particular society, with no basis at all outside the contingent practices and customs of that society. Such a claim leaves us with a variety of extremely unattractive metaethical options, including moral relativism, ethnocentric conservatism, and error theory. And none of these options fits well at all with any universal ethical theory that aspires to provide normative guidance, however general and abstract, across places and times. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Another concern would be that consequentialism is a grand theory that seeks to ground many diverse normative judgments and intuitions on a single underlying theoretical structure. On some ways of understanding Madhyamaka, this kind of high theory is precisely what we need to abandon. Such views could lead us to expect that the field of ethics may simply be too complex and messy to be brought into any unifying framework. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Yet another reason for concern is that recent work advocating a consequentialist interpretation of Buddhist ethics has rightly focused on \u015a\u0101ntideva's strategy of drawing on the doctrine of no self, in its Abhidharma form, to lend support to the universalism that is characteristic of consequentialist thinking, and to undermine intuitions about the significance of the distinction between persons. But the doctrine of no self in the Abhidharma relies on a postulated ontological asymmetry between ultimately real simple entities and conventionally posited, unreal people. If the existence of everything is in part constituted by conceptual construction, as the Madhyamaka argues, then no such asymmetry can be sustained, and we have to ask whether \u015a\u0101ntideva's strategy still has any viability. If not, it will be much harder to sustain any connection between Buddhist forms of life and consequentialist ethical theory. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This chapter will proceed on the basis of a particular philosophical reconstruction, in contemporary terms, of the Madhyamaka of the great Tibetan philosopher Tsong kha pa. (Goodman, preliminary remarks, 141\u201342)",""],["From Fear to Fearlessness: Teachings on the Four Great Catalysts of Awakening<\/a>","","","Where will we look when we are afraid? How do we find strength? In what can we place our trust? According to Tibetan Buddhism, there are four noble aspirations known as \"The Four Great Catalysts of Awakening\" to cultivate strength and openness in any situation. ''From Fear to Fearlessness'' brings us into the company of beloved teacher Pema Chodron to discover and cultivate these four \"immeasurables\" - loving-kindness, compassion, joy, and equanimity. They are the four greatest antidote to fear, teaches Ani Pema. ([https:\/\/www.namsebangdzo.com\/From-Fear-to-Fearlessness-Pema-Chodron-p\/12219.htm?srsltid=AfmBOoqsbMNV9gR6SuHvtWQiUnfR5y3hlKCoAYeepPqEST-CcITEPXYK Source Accessed Dec 30, 2025])",""],["Freedom from Responsibility: Agent-Neutral Consequentialism and the Bodhisattva Ideal<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIs there such a thing as free will in Buddhism? Do moral and mental forms of cultivation at the heart of Buddhist practice imply some notion of agency and responsibility? And if they do, how are we to think of those individuals who embark on the path to liberation or enlightenment, considering that all Buddhists give universal scope to the no-self doctrine? Of course, Buddhism is not alone among the world\u2019s great philosophical traditions in providing ample testimony for the possibility of cultivating to a high degree such cardinal virtues as nonviolence, wisdom, compassion, and a general spirit of tolerance. But it is unique among them in articulating a theory of action that, it seems, dispenses altogether with the notion of agent causation. Buddhists pursue what are unmistakably moral ends, but there is no stable self or agent who bears the accumulated responsibility for initiating those pursuits, and seemingly no normative framework against which some dispositions, thoughts, and actions are deemed felicitous, and thus worthy of cultivation, while others are not so deemed. It is not surprising, therefore, to find a near universal lack of agreement among contemporary interpreters about how best to capture the scope of Buddhist ethics using the vocabulary and theoretical frameworks of Western ethical discourse. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In seeking an answer to the questions above, the plan, then, is first to show that despite some straightforward metaphysical tenets, the conception of agency in Buddhism is less alien than it may seem at first blush\u2014indeed, it is not unlike conceptions of moral agency that we find in Stoic thought, and more recently in Nietzsche (2006) and several strands of contemporary moral phenomenology; next, to argue for a solution to what is widely regarded as a clear conflict between traditional conceptions of moral agency and the agent-neutral metaphysical picture of causality that we glean from Abhidharma literature. Recent accounts (Flanagan 2002; Meyers 2014; Siderits 1987, 2008) seek to resolve this conflict by arguing that the two pictures are compatible because the discourse of 'persons' and the discourse of 'causes' belong in two distinct and incommensurable domains.\tSpecifically, my claim is that compatibilist solutions compromise the traditional notion of moral responsibility and render ethical conduct indistinguishable from merely pragmatic acts. The main thrust of the compatibilist move is against the notion of agent causation itself, which social and cognitive psychology has presumably rendered incoherent.[1] It is only to the extent that we dispense with such incoherent concepts\u2014as compatibilist interpreters\tof Buddhist action theory argue\u2014that some\tnotion of moral agency and responsibility can be salvaged. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Despite the dominant and paradoxical image of the selfess Mah\u0101y\u0101na (later Buddhist) bodhisattva (one who has taken the altruistic vow) tirelessly, yet effortlessly, working to put an end to ultimately non-existent human suffering (on account of the non-existence of sentient beings as conventionally established), support for a robust notion of phenomenal agency can be found in nearly all major schools of Buddhist thought.[2] Indeed, the Eightfold Path program, much like the promulgation of monastic rules of conduct (the Vinaya), comes in recognition of the complex range of personal and subpersonal factors that are constitutive of human agency. Because mental states such as greed, hatred, and delusion or, alternatively, loving kindness, compassion, and sympathetic joy, can only be made sense of with reference to the person whose states they are, they are irreducibly phenomenal: they only exist first-personally. The impersonal description thesis at the heart of Abhidharma Reductionism (cf. Abelson, Ch. 13, this volume) may allow for the analysis of mental states in terms of their constitutive factors, but for these states to be analyzable at all, and for the attribution of moral responsibility and freedom to be intelligible, there needs to be a conception of first-personal agency in place. On the view I defend here, mental states\tare irreducibly first-personal: the idea of generic pain apart from individually realized sensations of burning, itching, or stinging is thus deeply incoherent. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In what follows, I argue that influential Mah\u0101y\u0101na ethicists, such as \u015a\u0101ntideva, who allow for moral rules to be proscribed under the expediency of a compassionate aim, seriously compromise the very notion of responsibility. Moral responsibility is intelligible only in relation to conceptions of freedom and human dignity that reflect a participation in, and sharing of, interpersonal relationships. As critics of hard determinism (the view that universal causal necessitation is incompatible with free will and moral agency) have argued, there is no threat to human agency so long as we understand that agency is essentially grounded in a range of participant reactive attitudes and feelings (e.g., resentment, gratitude, anger, etc.) that are impossible without the ascription of agency and moral responsibility (see Strawson 1973, p. 11, and discussion in Goodman 2009, pp. 147ff.). But bodhisattvas cannot be seen to harbor such participant reactive attitudes, at least not once they are sufficiently advanced on the path to understand that no beings exist whatsoever as ordinarily conceived. For compatibilists, thus, the extraordinarily demanding bodhisattva ideal\u2014informed, as it is, by a steadfast commitment to forego the body, its enjoyments, and all virtue for the sake of accomplishing the welfare of all sentient beings\u2014makes a compelling case for allowing special dispensation. On an agent-neutral consequentialist interpretation of the Mah\u0101y\u0101na ethical project, we must grant the Buddhist saint dispensation for the unfathomable and mysterious ways in which utterly impersonal psychophysical aggregates accomplish their aim, while the unenlightened must be content with merely following rules. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0I do not dispute this claim. Nor do I disregard the importance of revising our traditional notions of agency and moral responsibility to accommodate new findings about the sociobiological roots of morality. Rather, I simply caution that such revisionary strategies, insofar as they seek to explain agency in event-causal terms, may well (if they have not done so already) set the stage for moral epiphenomenalism.[3] Indeed, on the view I defend here, an effective compatibilist solution to the problem of reconciling freedom of the will and determinism depends on expanding, rather than eliminating, the complex register of factors that underpin the experiential aspects of our moral life. In short, although social and cognitive psychology has significantly\taugmented our ''knowledge'' of agency, there is a widespread sense that mapping out human action in impersonal terms\u2014a project of significant affinity to Abhidharma\u2014has advanced only marginally our ''understanding'' of agency, of ''what it is like'' to show responsiveness to norms, reasons, and principles. (Coseru, introduction, 92\u201394)\n\n<h5>Notes<\/h5>\n#See Caruso (2012), Smart\t(2006), and Wegner (2002) for various attempts\tto prove the illusory nature of experiences of mental causation. While not conclusive, Nahmias ''et al''. (2004) review experimental data that seems to favor compatibilist over incompatibilist accounts of free will.\n#Despite the taboo on speaking about 'the self,' psychological and moral attitudes form an integral part of the Buddhist tradition (see Collins 1982, Ch. 6). Also, despite the dominance of the ultraminimalist account of agency developed in the Abhidharma, there are\tgood and compelling reasons to give 'Buddhist personalists' (pudgalav\u0101dins) credit for insisting that important features of personhood are ineliminable (see Carpenter 2015; Priestley 1999).\n#The problem with event-causal theories of action is their failure to capture agency altogether, instead reducing it merely to things that happen to us. On this model, there are pushes and pulls but no one does anything ever. This is the so-called problem of the 'disappearing agent' (see\tMele 2003, Ch. 10; Lowe 2008, pp. 159ff.; Steward 2013).",""],["Fragments Extraits du Kandjour (Feer 1883)<\/a>","","","Extracted Fragments from the Kangyur.\n\nLorsque j\u2019ai pr\u00e9par\u00e9, pour le tome II des Ann\u00e9es du. mus\u00e9e Guimet paru en 1881, la traduction de l\u2019Analyse du Kandjour et du Tandjour publi\u00e9e en anglais par Csoma de K\u00f6r\u00f6s en 183G, j\u2019y avais joint, \u00e0 titre de sp\u00e9cimen, un recueil de fragments traduits du Kandjour, dont quelques-uns \u00e9taient in\u00e9dits, mais qui, pour la plupart, avaient d\u00e9j\u00e0 paru dans divers recueils, notamment dans le Journal asiatique. Ce\ntravail n\u2019ayant pd \u00eatre mis, comme je l\u2019avais esp\u00e9r\u00e9, \u00e0 la suite de l\u2019Analyse de Csoma et dans le m\u00eame volume, il fut d\u00e9cid\u00e9 que lesdites traductions seraient imprim\u00e9es en un volunfl sp\u00e9cial qui devait \u00eatre le cinqui\u00e8me des Annuls. Mais alors, le m\u00eame recueil, qui avait \u00e9t\u00e9 jug\u00e9 trop consid\u00e9rable pour entrer dans le volume II, se trouvait bien exigu pour former le volume V. Je profitai donc de la circonstance pour le grossir de quelques traductions nouvelles, d\u00e9j\u00e0 commenc\u00e9es ou projet\u00e9es, qui n\u2019avaient pas \u00e9t\u00e9 pr\u00eates \u00e0 temps pour entrer dans la premi\u00e8re formation. Ainsi s\u2019est constitu\u00e9 par adjonctions successives le volume que nous offrons aujourd\u2019hui au lecteur. (Feer, preface, v)",""],["For the Benefit of All Beings<\/a>","","","The fourteenth Dalai Lama, a living embodiment of the bodhisattva ideal, presents here detailed practical guidance based on sections of ''The Way of the Bodhisattva'' by Shantideva, the best-known text of Mahayana Buddhism. The Dalai Lama explains this classic and beloved work, showing how anyone can develop a truly \"good heart\" and the aspiration for the enlightenment of all beings. In this book, the Dalai Lama's profound knowledge is evident\u2014the result of extensive training. Here he shares his extraordinary insight into the human condition and what it means to be a responsible and caring person. This book was previously published under the title ''[[A Flash of Lightning in the Dark of Night]]''. (Source: [https:\/\/www.shambhala.com\/for-the-benefit-of-all-beings-621.html Shambhala Publications])",""],["Following in the Buddha's Footsteps<\/a>","","","Delve into the substance of spiritual practice in this fourth volume of the Dalai Lama's definitive series on the path to awakening, ''Following in the Buddha's Footsteps''. You\u2019ll first hear His Holiness\u2019s explanation of the Buddha, Dharma, and Sangha, why they are reliable guides on the path, and how to relate to them. His Holiness then describes the three essential trainings common to all Buddhist traditions: the higher trainings in ethical conduct, concentration, and wisdom. These chapters show us how to live a life free of harm to self or others and give us detailed instructions on how to develop single-pointed concentration as well as the higher states of concentration available to an earnest practitioner. In addition, the chapters on wisdom contain in-depth teachings on the noble eightfold path and the four establishments of mindfulness for developing greater awareness and understanding of our body, feelings, mind, and other phenomena. Together, these topics form the core of Buddhist practice.\n\nThis is a book to treasure and refer to repeatedly as you begin the path, progress on it, and near the final goal of nirv\u0101\u1e47a. (Source: [https:\/\/wisdomexperience.org\/product\/following-in-the-buddhas-footsteps\/ Wisdom Publications])",""],["Finding Rest in the Nature of the Mind<\/a>","","","Longchenpa\u2019s classic Buddhist manual for attaining liberation teaches us how to familiarize ourselves with our most basic nature\u2014the clear, pristine, and aware mind. Written in the fourteenth century, this text is the first volume of Longchenpa\u2019s Trilogy of Rest, a work of the Tibetan Dzogchen tradition. This profound and comprehensive presentation of the Buddhist view and path combines the scholastic expository method with direct pith instructions designed for yogi practitioners.\n\nThis first part of the Trilogy of Rest sets the foundation for the following two volumes: ''Finding Rest in Meditation'', which focuses on Tibetan Buddhist meditation practice, and ''Finding Rest in Illusion'', which focuses on post-meditation yogic conduct. The Padmakara Translation Group has provided us with a clear and fluid new translation to ''Finding Rest in the Nature of the Mind'' along with selections from its autocommentary, ''The Great Chariot'', which will serve as a genuine aid to study and meditation.\n\nHere, we find essential instructions on the need to turn away from materialism, how to find a qualified guide, how to develop boundless compassion for all beings, along with the view of tantra and associated meditation techniques. The work culminates with pointing out the result of practice as presented from the Dzogchen perspective, providing us with all the tools necessary to traverse the Tibetan Buddhist path of finding rest. \n\t[https:\/\/www.shambhala.com\/finding-rest-in-the-nature-of-the-mind-14951.html Shambhala Publications]",""],["Finding God in the Bodhicary\u0101vat\u0101ra: An Interim-Report on a 'Christian Commentary to the Bodhicary\u0101vat\u0101ra'<\/a>","","","The Bodhicary\u0101vat\u0101ra, an Indian Mah\u0101y\u0101na-Buddhist scripture from the 7\/8th century, is a classical introduction to the Bodhisattva ideal, written from a Madhyamaka perspective. It has become particular popular in Tibetan Buddhism and is currently among the most frequently translated Buddhist texts ever. The essay presents an interim report about \u201cwork in progress\u201d, i.e. about a new commentary to the Bodhicary\u0101vat\u0101ra written from a Christian perspective. After dealing briefly with the hermeneutical problems involved in writing trans-religious scriptural commentaries, the essays pursues the question of whether a Christian may discover some form of knowledge of God in this text despite its explicit rejection of theistic beliefs. Applying the method of \u201creciprocal illumination\u201d the essay first identifies four principal modes of knowing God according to the Christian tradition (through love, through revelation, through longing for happiness and through the awareness of the ultimately mysterious nature of reality), which are then related to spiritual and philosophical insights expressed in the Bodhicary\u0101vat\u0101ra. This does not only support an affirmative answer to the leading question, but suggests that the Bodhicary\u0101vat\u0101ra can even deepen the understanding of how these four modes are interrelated.",""],["Fighting for the Truth: Satyadvaya and the Debates Provoked by Mi pham's Nor bu ke ta ka<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nWith its roots in the rich Indian tradition of religio-philosophical disputation, the phenomenon of debating in Tibet is an integral element of monastic scholarship as it developed on the plateau. In the course of monastic education speci\ufb01c types of debates are utilised as a heuristic method to facilitate a student\u2019s entrance into the intricacies of Buddhist doctrine.[2] Beyond the frame of everyday monastic courtyard debating, debates between di\ufb00erent factions and schools serve not only as a pedagogical means, but often exhibit a more antagonistic nature. While Tibetan history is full of accounts of\u2014at times very \ufb01erce\u2014personal disputations, there are no records informing us about the exact development of these. As opponents were not always proximate in terms of space and time, debates also materialised in the form of polemical texts, composed to refute a (living or dead) opponent. These texts came to form an independent genre of Tibetan literature.[3] It is in texts of this genre where we\n\ufb01nd recorded not only rather eristic forms of criticism, but also the expression of views that contributed to and re\ufb02ected the most fundamental doctrinal di\ufb00erences that evolved in the different religio-philosophical traditions.[4] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In this paper, I intend to give a few glimpses into one specific controversy, a series of debates that originated towards the end of the nineteenth century subsequent to the composition of 'Ju Mipham's ''Nor bu ke ta ka''. Providing a comprehensive picture of these debates is not only very di\ufb03cult in general, but virtually impossible in the frame of a short article. I will therefore limit my focus to the discussion of a single concept, the doctrine of\n''satyadvaya''.[5]\n\n<h5>Notes<\/h5>\n# (This note is attached to the article title) This article is the substantially revised and enlarged version of a paper titled \"Die Lehre von satyadvaya in 'Ju Mi phams' ''Nor bu ke ta ka''\" that was presented at the Conference of German Orientalists (Deutscher Orientalistentag) in Freiburg in September 2007 and published in 2009 (Viehbeck 2009). I would like to thank Helmut Tauscher, Anne MacDonald, Dorji Wangchuk, Birgit Kellner, Patrick McAllister, and Susanne Kimm for their numerous comments and corrections. The research for this article was conducted within the project \"Tibetan Madhyamaka Exegesis: Later Developments\" (project P19597), headed by Helmut Tauscher and funded by the Austrian Science Fund (FWF). The \ufb01nal version of this article was completed within the project \"Reasoning in South Asian and Tibetan Buddhism\" under the leadership of Birgit Kellner, as part of the Cluster of Excellence\" Asia and Europe in a Global Context,\" Heidelberg University.\n# See Dreyfus 2003b for a detailed description of the role of debate in the monastic education system.\n# Lopez 1996 gives a short description of 'polemics' as a literary genre. A more extensive discussion is found in Cabez\u00f3n & Dargyay 2007: 11 \ufb00.,together with a sketch of the history of polemical literature (pp. 18 \ufb00.).\n# As Cabez\u00f3n has pointed out, studying polemical texts can therefore lead to a fuller picture of the richness and variegation of Tibetan scholastic culture, which can be easily overlooked when dealing with self-contained depictions of Buddhist doctrine by individual authors; cf. Cabez\u00f3n 1995: 645 \ufb00. \n# It should be noted that the present article, concerned only with a single concept and focussed more on the starting point of the debates, the ''Nor bu ke ta ka'', is preliminary, and that some of its assessments are tentative. More details of these debates, in particular within the controversy between 'Ju Mipham and Dpa' ris Rab gsal, are discussed in my Ph.D. thesis, see Viehbeck 2012.",""],["Fierce Devotion to all Beings: The Role of Emotions in \u015a\u0101ntideva\u2019s Introduction to the Way of the Bodhisattva (Bodhicary\u0101vat\u0101ra)<\/a>","","","An attempt to compare the notion of emotion and practices of devotion in the Middle Ages first of all raises the question of what the Middle Ages might mean for India. According to some historians, the time between the fall of the powerful Gupta empire in the 7th century and the rise of the Delhi Sultanate in the 12th century is referred to as Middle Ages, but also India\u2019s Classical Period.[1] A time of competing, smaller kingdoms and regular military confrontations, it was also a period of great cultural and economic exchange that lead to an important accumulation of wealth. Buddhists traditionally relied on state support, because the monastic code forbid monks to work. During the Middle Ages, Buddhism seems to have retreated more and more into prestigious elite monastic institutions, while at the same time, it had ceded its place as dominant folk religion to Hinduism. One of these monastic universities located in Northwest India was N\u0101land\u0101. This institution, the ruins of which attest to its former greatness, was well-known for having brought forth important thinkers of the Mah\u0101y\u0101na Buddhist tradition, among them the 8th century Indian Buddhist master \u015a\u0101ntideva, whose ideas are at the centre of this article.\n\n<h5>Notes<\/h5>\n#Hermann Kulke and Dietmar Rothermund, ''A History of India'', 5th ed. (London; New York: Routledge, 2010).",""],["Features of \u015araddh\u0101 in the \u015aik\u1e63\u0101samuccaya<\/a>","","","This paper aims to show the strong connection between ''\u015braddh\u0101'' and Mah\u0101y\u0101nist practice expounded in the first chapter, D\u0101nap\u0101ramit\u0101, of the ''\u015aik\u1e63\u0101samuccaya''. The common meaning of ''\u015braddh\u0101'' in Buddhist literature is the first step of practice, namely to put one's faith in the Three Jewels, and purity of one's mind. On the other hand, there is no difference in the basic meaning of ''\u015braddh\u0101'' in the ''\u015aik\u1e63\u0101samuccaya'' compared with other texts, but the manner of explanation is unique. That is, it expands the awakening of ''\u015braddh\u0101'' based on the observation of ''par\u0101tmasamat\u0101'' (equality of oneself and others), avoidance of unfortunate conditions such as ''ak\u1e63a\u1e47a'' (eight difficulties) by ''\u015braddh\u0101'', and accumulation of merits by ''\u015braddh\u0101'' and transfer of those merits. From these views, we can see that, in the explanations of ''\u015braddh\u0101'' in the ''\u015aik\u1e63\u0101samuccaya'', aspects conducive to the bodhisattva's practices are emphasized. ([https:\/\/www.researchgate.net\/publication\/330298084_Features_of_sraddha_in_the_Siksasamuccaya Source Accessed Feb 15, 2022])",""],["Facts or Fictions: Reconsidering \u015a\u0101ntideva's Names, Life, and Works<\/a>","","","This article by Akira Saito attempts to reexamine \u015a\u0101ntideva's names, life, and works in light of the earliest short version of the ''Bodhisattvacary\u0101vat\u0101ra'' composed of a total of 702.5 verses that was discovered in the Tibetan manuscripts from Dunhuang. His survey concludes with a chronology about the three works related to \u015a\u0101ntideva: the ''S\u016btrasamuccaya'', ''Bodhisattvacary\u0101vat\u0101ra'', and ''\u015aik\u1e63\u0101samuccaya''.",""],["Extreme Giving: The Vessantara J\u0101taka and Shantideva's A Guide to the Bodhisattva Way of Life<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIn traditional sagas, the motivations for action include courage, audacity, ingenuity, and a loyalty to family, tribe, and nation. The central figure, with disdain and fury, does battle against enemies. Patience and charity, not prominent among the lauded virtues, appear only in the form of brave endurance, resistance to temptation, and assistance to wounded companions. Amidst this background of Greek or Indian epics, the story Buddha's story moves against the current. When confronted with verbal and physical aggression, the Buddha does not experience hatred or the impulse for violence. And he instructs his followers how to respond if they come under attack: \"''Our minds will remain unaffected, and we shall utter no evil words; we shall abide compassionate for their welfare, with a mind of loving kindness, without inner hate''\" (MN 21.11). Unlike craving, which grasps for happiness in a limited object or person, and which is fearful of loss, loving kindness is unlimited in quantity, and unseeking of selfish gain. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Unconditional love or generosity recall a heroism akin to ''agape'' (a great love for all), in contrast with ''eros'' (sexual love) and ''philia'' (friendship). ''Mett\u0101'' is closely linked with other divine abidings or ''Brahmavih\u0101ra'': compassion, gladness or sympathetic joy, and equanimity. Those abidings, working together as a way to overcome suffering, are each a \"''liberation of mind''\" (SN 9.20.4). The path of the divine abidings is a pathos: the patience of saints, the passion of Jesus, the passive resistance of Mahatma Ghandi. They are a way, if implemented, to end cycles of mimetic violence. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The divine abidings are visible in early Buddhist texts, and were used in meditation practices to promote the factors of awakening.[1] But in the earlier tradition, they are not foregrounded. Important in meditation, they are not sufficient to take one to the goal, but only to rebirth in the Brahma realms; they may be conjoined to enlightenment as a bonus, not as a cause.[2] For those who follow mindfulness teachings, compassion and well-wishing are mental states to be observed, like other mental states, in their arising and passing away. These states are comforting and skillful, but traditionalist teachers warn against becoming attached to them.[3] Mindful attention does not detract, however, from their joyful importance, and j\u0101takas about the perfection of generosity (''d\u0101na''), including the\n''Vessantara J\u0101taka'', may be viewed as major precursors to Shantideva's work. (Flores, \"Extreme Giving,\" 141-42)\n\n<h5>Notes<\/h5>\n#Gethin, ''The Buddhist Path to Awakening'', 179-80.\n#Harvey Aronson, ''Love and Sympathy in Theravada Buddhism'' (Dehli: Motilal, 1980), 71.\n#See Ven. Henepola Gunaratana, ''Mindfulness in Plain English'' (Boston: Wisdom, 1991), 140.",""],["Experience and Morality: Buddhist Ethics as Moral Phenomenology<\/a>","","","No abstract given. The following are the first relevant paragraphs:\n\nThe Buddhist canon contains a substantial amount of material that treats the subject matter of ethics. Topics addressed in these texts include how we should live our lives, how we should treat others, classifications of right and wrong actions, and the articulation of virtues to be cultivated and vices to be avoided. The abundance of Buddhist material treating ethical issues even led O.H. de A. Wijesekera (1971) to make the grandiose claim, \"It is universally recognized that Buddhism can claim to be the most ethical of all religio-philosophical systems of the world\" (p. 49). Charles Goodman (2009) describes Buddhist ethics with its emphasis on non-violence and compassion as one of most appealing parts of the teachings of Buddhism. He writes, \"Many people have drawn inspiration from Buddhism's emphasis on compassion, non-violence, and tolerance, its concern for animals, and its models of virtue and self-cultivation\" (p. 1). Damien Keown (1992) even argues that Buddhism itself is foremost an ethical project: \"Buddhism is a response to what is fundamentally an ethical problem\u2014the perennial problem of the best kind of life for a man (sic) to lead\" (p. 1). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It should be no surprise that ethics plays an important role in Buddhism, given its soteriological goal of an ideal state. Like many other religions, Buddhism calls for ethical conduct as a requirement for attaining its soteriological goal. The Buddhist canon includes extensive guidelines for conduct that foster the move from an ordinary state to an ideal state. Buddhist ethics, however, is not based on a theistic model: No omnipotent creator decrees what constitutes good and evil. Instead, I will argue that common themes underlying Buddhist ethical works are nested in the larger Buddhist project that sees suffering and its causes as the primary human existential problem. The distinction between good and bad, I will argue, depends entirely on the analysis of suffering and its causes. The Buddha explained in what Buddhists take to be his first teaching upon attaining enlightenment that it is confusion about ourselves and the world we live in that causes us to suffer, and that only knowledge of the reality of our world removes this confusion and frees us from suffering. The good, I will argue, is linked with this knowledge; the Buddhist soteriological goal of liberation from suffering is achieved not through faith, but through reason. Liberation is not a reward for ethical conduct, but is, as I aim to demonstrate in the coming chapters, the state of the morally mature person who experiences the world mediated by an accurate metaphysical understanding. (Aitken, general introduction, 1\u20132)",""],["Exchanging Self and Other<\/a>","","","Part of getting past a sense of self is breaking free from your own limited perspective on the world. This technique involves imagining yourself from different points of view and cultivating certain responses from those imagined perspectives. Originating with Shantideva, an important Buddhist thinker from eighth-century India, and later developed in the Tibetan tradition, it aims at changing our fundamental orientation to ourselves and others. In doing so, it attacks feelings of envy, jealousy, and insecurity at their source.",""],["Examining the Blo sbyong Component in Thogs med bzang po's Collected Works<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nBlo sbyong, or 'mind training,' is a Tibetan Buddhist meditation practice that helps devotees remove destructive emotions and develop compassion towards all sentient\nbeings.[1] To have universal compassion is not only a crucial goal for Blo sbyong practice, but is also a representative characteristic of the career of a bodhisattva in Mah\u0101y\u0101na Buddhism. Best known as rGyal sras Thogs med or dNgul chu'i Thogs med, Thogs med bzang po (1295\u20131369) is a renowned Blo sbyong master. His ''Thirty-Seven Practices of Bodhisattvas'' (''rGyal sras lag len so bdun ma'') has attracted the most attention out of his ''Collected Works'' (''bKa' 'bum'' or ''gSung 'bum'') from scholars even today.[2]\n\nIn spite of Thogs med bzang po\u2019s importance, his texts that discuss Blo sbyong have received little academic attention. These Blo sbyong texts are included in different editions of his ''Collected Works''. This article analyzes the most complete edition of Thogs med bzang po's ''Collected Works'', printed in the Derg\u00e9 Printing House (sDe dge par khang). First I shall show how this edition provides a more thorough context for Thogs med bzang po's Blo sbyong philosophy than any other edition. Second, I shall demonstrate how the two editors of Thogs med bzang po's ''Collected Works'' construct their religious identities by building on the transmission of Blo sbyong teaching that Thogs med bzang po established. In this way, those editors justify\ntheir authority and the authenticity of the Blo sbyong tradition.",""],["Everlasting Rain of Nectar<\/a>","","","In Purification in Tibetan Buddhism, Geshe Jampa Gyatso explains The Bodhisattva\u2019s Confession of Downfalls, a daily practice for purifying negativities. This essential practice helps us to clear negative thoughts and actions from our body, speech, and mind.\n\nIn his delightfully conversational manner, Geshe Jampa teaches us the details of the law of cause and effect, the powerful use of the four opponent powers, and the proper manner and movements of prostrating, and provides clear descriptions of each of the thirty-five confession buddhas. [https:\/\/wisdomexperience.org\/product\/purification-tibetan-buddhism\/ (Source: Wisdom Publications)]",""],["Everflowing Nectar of Bodhicitta (Zopa 2020)<\/a>","","","This practice is based on the short text ''Eight Verses of Thought\nTransformation'', which contains the entire technique for trans-\nforming the mind into relative bodhicitta (i.e., the wish to achieve\nenlightenment for the benefit of all sentient beings) and abso-\nlute bodhicitta (i.e., the wisdom realizing emptiness). It was com-\nposed by Langri Thangpa Dorje Sengge, a disciple of the virtuous\nfriend, perfect in all knowledge, Kadampa Geshe Potowa Rinchen\nSal, who in turn was a disciple of the holy lamp of the teachings,\nLama Ati\u015ba. Of his guru Potowa\u2019s eight heart sons, Langri Thangpa\nwas the only one to receive the special instructions on exchanging\noneself with others.\n\n''The practice of these teachings has three divisions: the preparation, the\nactual practice, and the conclusion.''\n\n'''Practice Requirements:''' \nAnyone can do this practice. However, if you have not received either \n* the ''kriy\u0101'' tantra great initiation (''wang'') of Thousand-Armed Chenrezig,\n* or a great initiation (''wang'') of performance tantra, yoga tantra, or highest yoga tantra followed by the subsequent permission (''jenang'') of Thousand-Armed Chenrezig,\n* or a great initiation (''wang'') of action tantra lotus lineage or ''tath\u0101gata'' lineage followed by the subsequent permission (''jenang'') of Thousand-Armed Chenrezig, \nyou cannot visualize yourself as the deity. Instead, you should visualize\nThousand-Armed Chenrezig above your head.",""],["Ethics without Self, Dharma without Atman<\/a>","","","This volume of essays offers direct comparisons of historic Western and Buddhist perspectives on ethics and metaphysics, tracing parallels and contrasts all the way from Plato to the Stoics, Spinoza to Hume, and Schopenhauer through to contemporary ethicists such as Arne Naess, Charles Taylor and Derek Parfit. It compares and contrasts each Western philosopher with a particular strand in the Buddhist tradition, in some chapters represented by individual writers such as Nagarjuna, Vasubandhu, Santideva or Tsong Khapa. It does so in light of both analytic concerns and themes from the existentialist and phenomenological traditions, and often in an ecumenical spirit that bridges both analytic and continentalist approaches. \n\nSome of the deepest questions in ethics, dealing with the scope of agency, value-laden notions of personhood and the nature of value in general, are intertwined with questions in metaphysics. One set of questions addresses how varying conceptions of selfhood relate to moral values (e.g. the concern of self or selves for the well-being of others); another set of questions addresses how a conception of oneself or one\u2019s selves should or should not affect how one thinks of happiness, or eudaimonia, or \u2013 in classical Indian terms \u2013 artha, sukha or nirvana. Western philosophy has featured discussion of both, but some would argue that certain traditions of Asian philosophy have offered a more sustained and even treatment of both sets of questions. The Buddhist tradition in particular has not only featured much discussion on both fronts, but has attracted many contemporary philosophers to its distinctive spectrum of approaches, and to what is \u2013 from many \u2018Western\u2019 points of view \u2013 a seemingly subversive analysis of ego, selfhood and personhood, whether in metaphysical, phenomenological or other incarnations. (Source: [https:\/\/www.springer.com\/gp\/book\/9783319674063 Springer])",""],["Ethics in the \u015aik\u1e63\u0101samuccaya: A Study in Mah\u0101y\u0101na Morality<\/a>","","","'''Abstract'''\n\nThis dissertation examines the ethics of \u015a\u0101ntideva, an Indian Mah\u0101y\u0101na Buddhist thinker of the seventh century CE, particularly through his work, the ''\u015aik\u1e63\u0101samuccaya'' (''Compendium of Teaching''). This study therefore helps redress a significant imbalance in the scholarship on Buddhist ethics, which has up to now focused primarily on the morality of the Theravada Buddhist tradition. The dissertation incorporates both descriptive and metaethical analyses to answer three questions: What is \u015a\u0101ntideva's moral theory, and how does it compare with other characterizations of Buddhist ethics? Can one moral theory adequately describe Buddhist moral traditions? \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Through textual analysis and translations, this thesis offers a exegetical account of the moral thought in the ''\u015aik\u1e63asamuccaya'', beginning with a description of \u015a\u0101ntideva's understanding of how to become a bodhisattva, the Mah\u0101y\u0101na spiritual ideal. I provide an analysis of \u015a\u0101ntideva's understanding of key moral concepts, with a particular focus on virtuous conduct (''\u015b\u012bla''), skillfulness (''ku\u015balatv\u0101''), and merit (''pu\u1e47ya''). I then test the assumption that Buddhist moral theory is homogeneous by comparing the results of this study with those of existing secondary literature on Buddhist ethics, and in particular, I respond to Damien Keown's position that Buddhist ethics can be considered a form of Aristotelian virtue ethics. I highlight those features of \u015a\u0101ntideva's thought that fit the framework of a virtue ethic, and then discuss the implications of those aspects of the tradition that are not well captured by it. In particular, I consider the utilitarian elements in \u015a\u0101ntideva's morality. In my conclusion, I attempt to resolve these apparently conflicting styles of moral reasoning with the idea that there is a shift over the course of a bodhisattva's career from a straightforward virtue ethic to a kind of utilitarian hybrid of virtue ethics. I conclude the thesis with some reflections on the value of comparative ethics and the effort to develop a comprehensive moral theory to describe Buddhist traditions.",""],["Ethics in Schopenhauer and Buddhism<\/a>","","","'''Abstract'''\n\nIn the following thesis I outline Schopenhauer\u2019s ethics in its metaphysical context and in contrast to ethics based on egoism. I look at criticisms of Schopenhauer\u2019s philosophy which have emerged quite recently, and some of which (if valid) would undermine Schopenhauer\u2019s compassion-based moral theory. I have explained these criticisms and offered a defence of Schopenhauer. In order to take up Schopenhauer\u2019s claim of affinity with Buddhist philosophy, I outline first of all early Buddhist then Mah\u0101y\u0101na ethics focusing on the latter\u2019s central idea of compassion. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It has been suggested by some scholars that there are specific problems in Buddhist ethics which undermine the idea of compassion and I explain, then attempt to counter, these claims with specific reference to \u015a\u0101ntideva and his rejection of egoism as a means of acting in a moral way or of finding liberation from suffering. I then address recent criticisms of \u015a\u0101ntideva\u2019s Bodhicary\u0101vat\u0101ra, especially the idea that the specific role of compassion in his ethics and its soteriological role are illogical \u2013 an idea which I argue against. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Finally I compare the core ideas of Schopenhauer\u2019s solution to the problem of suffering with what seems similar in \u015a\u0101ntideva. In doing this, I examine whether or not Schopenhauer is right in claiming convergence between Buddhism and his own philosophy, especially in the area of soteriology as it relates to ethics.",""],["Ethics in Indian and Tibetan Buddhism<\/a>","","","Buddhism represents a vast and rich intellectual tradition which, until recently, received very little influence from Western philosophy. This tradition contains a variety of teachings about how to live and what to do in various situations. Buddhism tells us to purify our own minds and to develop lovingkindness and compassion for all beings. The various forms of Buddhism offer systematic frameworks for understanding the traits of character and types of actions that cause problems for ourselves and others, as well as those qualities and actions that help to heal the suffering of the world. When starting a Buddhist path, one agrees to follow rules of moral discipline that forbid various destructive actions; but once the mind has reached a very high degree of spiritual development, the rules are transcended and one acts spontaneously for the benefit of others.\n\nBuddhism upholds lofty and demanding ethical values, but recognizes the need to adapt those values to the conditions of the real world. From a Buddhist point of view, animal life is precious, and human life is even more so. Ideally we should refrain from killing animals, adopt a vegetarian diet, renounce all forms of violence and live in harmony with nature. Yet there are some difficult cases in which violence and killing seem almost unavoidable. Some Buddhist writers have offered guidance on how to act appropriately and realistically in such situations, without abandoning the compassion and lovingkindness that form the basis of the Buddhist approach to ethics.",""],["Ethics and the Subversion of Conceptual Reification in L\u00e9vinas and \u015a\u0101ntideva<\/a>","","","In this paper I am interested in one specific resonance between Levinas and \u015a\u0101ntideva, namely their shared concern with the moral dimension of conceptual reification. For Levinas, ethics, the welcoming of the Other, requires a self-subverting discourse which does not exclude or assimilate alterity. According to \u015a\u0101ntideva, ethics requires the deconstruction of objects we perceive and conceive. This deconstruction, \u015a\u0101ntideva argues, liberates us from the attachments which result both in our own suffering and disregard for the sufferings of others. Levinas, with his commitment to \"unsay the said\" of his own discourse, and \u015a\u0101ntideva, with his account of the lack of inherent existence of all things, including emptiness itself, argue that ethics requires the deconstructing one's own discourse and conceptuality.",""],["Ethics (Garfield)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nContemporary normative ethics is dominated by debates between deontologists, consequentialists of various stripes and areteic ethicists with varying degrees of allegiance to Aristotle, with a few antirealists thrown in. That is, moral theorists are debating the subject matter of ethics. Does it concern our obligations and rights? Or is it concerned with the preconditions of happiness or human flourishing? With the maximization of good and the minimization of harm? Or perhaps with our feelings and dispositions? Or is there perhaps no subject matter at all? Of course despite all of this theoretical debate, there is a great deal of common ground between divergent ethical theories regarding the moral valence of most states of affairs, maxims of action and traits of character. We can fruitfully see these debates, and, as we shall see, the Buddhist intervention into these debates, as a kind of generalization of the ''Euthyphro'' problem: Are deontological maxims good because they maximize utility, or the other way around? Are virtues good because they conduce to the discharge of duty, or the other way around? In short, what, if anything, grounds moral value? I will argue that Buddhist moral theory enters this debate not through disagreements about the value of happiness, virtue or duty, but rather by arguing that these values depend on a more fundamental value: our phenomenological orientation toward the world. (Garfield, introduction, 278)",""],["Ethical Revaluation in the Thought of \u015a\u0101ntideva<\/a>","","","'''Abstract'''\n\nThis dissertation examines the idea of ethical revaluation \u2014 taking things we normally see as good for our flourishing and seeing them as neutral or bad, and vice versa \u2014 in the Mahayana Buddhist thinker \u015a\u0101ntideva. It shows how \u015a\u0101ntideva's thought on the matter is more coherent than it might otherwise appear, first by examining the consistency of \u015a\u0101ntideva's own claims and then by applying them to contemporary ethical thought. In so doing, it makes four significant contributions. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u015a\u0101ntideva claims that property and relationships are bad for us because they promote attachment, and that others\u2019 wrongdoing is good for us because it allows us to generate patient endurance. Yet he also urges his readers to give property to others, and to prevent their wrongdoing. Is he caught in contradiction? The dissertation argues that he is not, because giving to others is not intended to benefit them materially, but rather to produce beneficial mental states in them, and preventing wrongdoing is intended to benefit the wrongdoer and not the victim. In both cases, \u015a\u0101ntideva emphasizes individual action in a way that makes social or political action more difficult to justify. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The dissertation's first contribution is to show how this interpretation of \u015a\u0101ntideva contrasts notably with standard presentations of Mah\u0101y\u0101na ethics. Its second contribution is to refute claims that Buddhists have no normative ethics. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u015a\u0101ntideva's resolutions of these apparent contradictions also have relevance for contemporary ethical thought. Martha Nussbaum argues against an ethical revaluation similar to \u015a\u0101ntideva's, on the grounds that such a revaluation makes it contradictory to argue for providing goods to others, preventing others' wrongdoing or engaging in political action. \u015a\u0101ntideva's views show that ethical revaluation is a more sustainable position than these criticisms of Nussbaum's would imply; if it is to be rejected, it must be rejected on other grounds. To show this point is the dissertation's third contribution. The fourth contribution is methodological; by finding similarities of concern and differences of opinion between \u015a\u0101ntideva and a contemporary thinker, it helps bridge the gap between normative and comparative religious ethics.",""],["Essential Practice: Lectures on Kamalash\u012bla's Stages of Meditation in the Middle Way School<\/a>","","","Essential Practice is an accessible and authoritative portrait of a bodhisattva's view, meditation, and conduct by one of the foremost masters of the Kagyu lineage of Tibetan Buddhism and the tutor of H.H. the Seventeenth Karmapa. Teaching on Kamalashila's treatises outlining the stages of meditation, Thrangu Rinpoche explains the need for compassion and the way to develop it, the necessity for a bodhisattva's vast and durable altruism, as well as the means to generate, stabilize, and fortify it and the elements key to the meditative practices of calm abiding and insight. An engaging element of Essential Practice is the lively interaction of Thrangu Rinpoche with students and members of the faculty of Naropa University as he unfolds the text for them.\n\nWith exceptional generosity, Thrangu Rinpoche took delight in fielding basic and knotty questions that were put to him by relative newcomers and relatively seasoned practitioner\/scholars. This record of a masterful teacher's instructions will help students old and new to determine what is essential to the practice of Buddhism and thereby bring the Buddha's teachings into their own experience. Essential Practice presents an incomparable wisdom on the methodology and means of meditation, as well as the ways in which to bring oneself to the transcendence of selfless behavior. [https:\/\/www.shambhala.com\/essential-practice-2222.html (Source: Shambhala Publications)]",""],["Essential Mind Training (Jinpa 2011)<\/a>","","","The key to happiness is not the eradication of all problems but rather the development of a mind capable of transforming any problem into a cause of happiness. Essential Mind Training is full of guidance for cultivating new mental habits for mastering our thoughts and emotions.\n\nThis volume contains eighteen individual works selected from Mind Training: The Great Collection, the earliest compilation of mind-training (lojong) literature. The first volume of the historic Tibetan Classics series, Essential Mind Training includes both lesser-known and renowned classics such as Eight Verses on Mind Training and The Seven-Point Mind Training. These texts offer methods for practicing the golden rule of learning to love your neighbor as yourself and are full of practical and down-to-earth advice.\n\nThe techniques explained here, by enhancing our capacity for compassion, love, and perseverance, can give us the freedom to embrace the world. [https:\/\/wisdomexperience.org\/product\/essential-mind-training\/ (Source: Wisdom Publications)]",""],["Equalizing and Exchanging Self with Others (Serkong 1983)<\/a>","","","Two months before he passed away, Tsenshap Serkong Rinpoche dictated this teaching to Dr. Berzin, had him write it down word for word and told him to preserve it as his most important teaching. It explains in detail the meditations for overcoming the greatest source of our unhappiness and problems \u2013 our self-cherishing attitude \u2013 and developing, instead, an attitude of sincerely cherishing others, the source of all happiness.",""],["Epitome of the Bodhicary\u0101vat\u0101ra with Its Pa\u00f1jik\u0101, Chap. IX<\/a>","","","",""],["Entranceway for the Faithful: Refuge and Bodhicitta Prayers (Shabkar 2023)<\/a>","","","Three verses for taking refuge, generating bodhicitta and offering hearfelt prayer, composed at Mount Kailash for a student named Lobzang Gelek.",""],["Entering the Way of the Bodhisattva: A New Translation and Contemporary Guide<\/a>","","","This is a fresh translation to, and commentary on, ''Entering the Way of the Bodhisattva'', perhaps the most renowned and thorough articulation of the bodhisattva path. Written by the eighth-century Indian monk Shantideva, ''Entering the Way of the Bodhisattva'' is a guide to becoming a bodhisattva, someone who is dedicated to achieving enlightenment in order to benefit all beings. Accomplished translator Khenpo David Karma Choephel translates and interprets Shantideva's text with contemporary sensibilities in mind, providing necessary context and practical advice. \n\nAfter presenting the full translation, Khenpo David Karma Choephel then introduces readers to the text, explaining the key points of each chapter with clarity and wisdom. Combining a uniquely poetic translation with detailed analysis, this book is a comprehensive guide to developing oneself in service of others. Teachings that have been at the heart of Mahayana practice for centuries are given new life, and the supporting commentary makes the text accessible and applicable to practitioners. Readers interested in the bodhisattva path will find this a comprehensive resource filled with captivating verse and incisive interpretations. (Source: [https:\/\/www.shambhala.com\/the-modern-day-bodhisattva.html Shambhala Publications])",""],["Entering the Path of Enlightenment-Review by Seyfort Ruegg<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nCombining as it does the theoretical with the practical sides of Mahayana Buddhism, \u015a\u0101ntideva's ''Bodhicary\u0101vatar\u0101'' is one of the best known and most frequently used treatises of the pure Madhyamaka school, of which it is one of the latest productions of Indian origin (7th century). \u015a\u0101ntideva was also the complier of an extensive anthology of S\u016btra texts dealing largely with the same topics, the ''\u015aik\u1e63\u0101samuccaya''; compared with this work the ''Bodhicary\u0101vat\u0101ra'' is practically more methodical and philosophically more systematic, but the fact that it is composed entirely in verse no doubt gives rise to many a difficulty in interpretation. In Tibet there are a number of important commentaries on this work (and in particular on its ninth chapter dealing with the Perfection of transcending discriminative understanding) which testify to the significance attached to it by the Indo-Tibetan Buddhist tradition. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0While there exist an English translation of \u015a\u0101ntideva's ''\u015aik\u1e63\u0101samuccaya'' by C. Bendall and W. Rouse (London, 1922) and also two French translations of the ''Bodhicary\u0101vatar\u0101'', one by L. de La Vall\u00e9e Poussin (Paris, 1907) and the other by L. Finot (Paris, 1920), in English it has been available only in the partial translation by L. D. Barnett first published in 1909 (second ed. 1947, with reprints). Mention should also be made of a recent monograph on the life, works and thought of \u015a\u0101ntideva by Amalia Pezzali (''\u015a\u0101ntideva, mystique bouddhiste des VIIe<\/sup> et VIIIe<\/sup> si\u00e8cles'', Florence, 1968). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The present work is therefore the first attempt to provide a complete English translation of this important Madhyamaka treatise. In conformity with the prevalent conception of \u015a\u0101ntideva as a poet, mystic and practiser, it is the religious aspect of the work that seems to have been the focus of the translator's interest. Now in much of the Buddhist tradition religious thought is hardly separable from philosophy; and that \u015a\u0101ntideva was a philosopher is very clear, in particular from chapter IX, the longest in the book, which, as a quasi-independent treatise on ''praj\u00f1\u0101p\u0101ramit\u0101'' and ''vipa\u015byan\u0101'', has been the subject of the separate and very detailed Tibetan commentaries mentioned above. But this aspect of \u015a\u0101ntideva's work has scarcely received the attention it merits from most Western scholars, this onesided evaluation of the ''Bodhicary\u0101vat\u0101ra'' being reflected for example in Barnett's abridged translation where the fundamental ninth chapter is given only two out of a total of 84 pages. As evidenced by the work under review this evaluation seems to linger on\u2014at least in the English-speaking world where the ''Bodhicary\u0101vat\u0101ra'' appears to have come to be regarded as an easy introduction to the Mah\u0101y\u0101na for the pious and religious minded\u2014and to have hindered the understanding of this work as an important treatise of the Madhyamaka philosophical tradition. (Seyfort Ruegg, \"Review,\" 88\u201389) [https:\/\/www.jstor.org\/stable\/600299 Read more here]",""],["Entering the Path of Enlightenment-Review by Cook<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe ''Bodhicaryav\u0101t\u0101ra'', by the eighth century Buddhist poet, \u015a\u0101ntideva, is one of several important Buddhist works devoted to the exposition of the Bodhisattva's career. This ardent and detailed account of the heroic acts and grand ideals which characterize the Bodhisattva on his way to enlightenment has now been translated, with an introductory commentary, by Professor Marion L. Matics, under the title ''Entering the Path of Enlightenment''. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u015a\u0101ntideva was an adherent of the doctrine of emptiness (''\u015b\u016bnyat\u0101''), apparently as taught by the M\u0101dhyamika School of N\u0101g\u0101rjuna. Like many other Buddhist authors, \u015a\u0101ntideva follows the traditional scheme of the successive stages (''bh\u016bmi'') of the Bodhisattva's career, with their corresponding perfections, or virtues (''p\u0101ramit\u0101'') in structuring his poem. With the exception of the substitution of several sections on the \"thought of enlightenment\" (''bodhicitta'') for the traditional first two perfections, giving (''d\u0101na'') and morality (''\u015b\u012bla''), the poem leads one gradually through the perfections of patience (''k\u1e63\u0101nti''), vigor (''v\u012brya'', translated by Matics as \"strength\"), concentration (''dhy\u0101na'', translated as \"contemplation\"), and wisdom, (''praj\u00f1\u0101''). The poem ends with a chapter on ''pari\u1e47\u0101man\u0101'', the transfer of one's own accumulated merit to all other living beings. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Professor Matics's lucid translation is greatly enhanced by a lengthy introductory commentary, which deals with the historical and doctrinal background of the poem and the concepts of the poem. Of particular value and interest is his commentary on the important Mah\u0101y\u0101na concept of \"arousing the thought of enlightenment,\" the literature on which is exceedingly uncommon in English. Also noteworthy is his commentary on ''v\u012brya'', which contributes greatly in dispelling a common western stereotype of Buddhism as a refuge for the lazy and indolent. Matics's commentary is based not only on a close and sympathetic reading of the ''Bodhicary\u0101vat\u0101ra'' itself, but also on a vast body of primary and secondary material. (Cook, \"Review,\" 123\u20134) [https:\/\/www.jstor.org\/stable\/1461923 Read more here]",""],["Entering the Path of Enlightenment<\/a>","","","''Entering the Path of Enlightenment'' contains the first complete English translation of the Sanskrit ''Bodhicary\u0101vat\u0101ra''. In this beautiful and moving classic of Mah\u0101y\u0101na Buddhism, \u015a\u0101ntideva, a monk at the famed Buddhist center of N\u0101l\u0101nda in India, describes the Bodhisattva Vow\u2014one of the major concepts of Buddhist belief.\n\nIn order to render the ''Bodhicary\u0101vat\u0101ra'' accessible to student and layman as well as specialist and scholar, Marion L. Matics divides the book into three parts: a guide which explains and interprets the ''Bodhicary\u0101vat\u0101ra'' and places it within the framework of the evolving history of Buddhist thought, the lucid translation itself, and appendices containing all the necessary tools for a thorough understanding of this celebrated work. (Source: back cover)",""],["Enlightenment to Go<\/a>","","","Essential reading for those seeking life-changing psychological tools and transcendent wisdom, ''Enlightenment to Go'' provides a lively and accessible introduction to the \u2018best of\u2019 Shantideva. With warmth, humor, and stories of his own experiences, author David Michie shows how modern psychological science confirms Shantideva\u2019s insights, and he explores powerful antidotes to contemporary problems, including stress, anxiety, and depression. Whether you are a newcomer to Buddhism or a seasoned practitioner, ''Enlightenment to Go'' offers a glimpse of a radiantly different reality right here in your busy life. (Source: [https:\/\/wisdomexperience.org\/product\/enlightenment-go\/ Wisdom Publications])",""],["Enlightened Vagabond<\/a>","","","In the 1970s, with the goal of preserving the oral tradition, [[Ricard, M.|Matthieu Ricard]] began collecting stories of [[dpal sprul rin po che|Patrul Rinpoche]] (dpal sprul rin po che) (1808-1887). Many of the sources for these accounts were personally acquainted with direct students of [[dpal sprul rin po che|Patrul Rinpoche]]. This book is a collection of many of these brief anecdotes, translated into English, supplemented by excepts from two written biographies (namthar), which have been arranged roughly in chronological order to read as a larger biographical account.\n\nThese are stories of a humorous and inspirational nature, a record of oral tradition rather than scholarly history. Perhaps few but [[Ricard, M.|Matthieu Ricard]], with decades of intimacy with such a number of Tibetan masters, could have collected so many stories and recounted them in such moving English. \n\nThis book also contains short biographies of a number of Patrul Rinpoche's masters, disciples, and influences, illustrations, glossary, and finely detail source information. [https:\/\/www.shambhala.com\/enlightened-vagabond-9781611803303.html (Source: Shambhala Publications)]",""],["Enlightened Courage (Padmakara 1993)<\/a>","","","Highly respected by thousands of students throughout the world, Dilgo Khyentse Rinpoche was one of the foremost poets, scholars, philosophers, and meditation masters of our time. Here he speaks frankly, drawing on his own life experience. Condensing the compassionate path to Buddhahood into practical instructions that use the circumstances of everyday life, Rinpoche presents the Seven-Point Mind Training\u2014the very core of the entire Tibetan Buddhist practice. (Source: [https:\/\/www.shambhala.com\/enlightened-courage-2217.html Shambhala Publications])",""],["Engaging in the Conduct of the Bodhisattvas<\/a>","","","This is a translation of the root text of \u015a\u0101ntideva's Way of the Bodhisattva (Bodhicary\u0101vat\u0101ra, \u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f51\u0f54\u0f60\u0f72\u0f0b\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f63\u0f0b\u0f60\u0f47\u0f74\u0f42\u0f0b\u0f54\u0f0d) presented with Tibetan text and English on facing pages which accompanies the second volume in the set, which is [[A Commentary on Shantideva's Engaging in the Conduct of the Bodhisattvas]] by the great Sakya master Sazang Mati Panchen (b.1294 - d.1376) \u0f66\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f58\u0f0b\u0f4f\u0f72\u0f0b\u0f54\u0f4e\u0f0b\u0f46\u0f7a\u0f53\u0f0b\u0f56\u0fb3\u0f7c\u0f0b\u0f42\u0fb2\u0f7c\u0f66\u0f0b\u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f58\u0f5a\u0f53\u0f0d.",""],["Engaging in the Bodhisattva Deeds<\/a>","","","''Bodhicary\u0101vatar\u0101'' Commentary by Geshe Jampa Tegchok with the Outline from Gyaltsab Je\u2019s Commentary",""],["Engaging in Bodhisattva Behavior<\/a>","","","''Engaging in Bodhisattva Behavior(sPyod-'jug, Bodhisattvacharya-avatara)'' by Shantideva is [a] text translated from Tibetan by Alexander Berzin, 2005. It was composed by the teacher Shantideva (first half of the eighth century C.E.). It was translated into Tibetan, edited, and settled upon from a Kashmiri manuscript by the learned Indian master Sarvajna-deva and the editor-translator monk Peltseg (early ninth century C. E.). It was then corrected in accordance with a Magadha edition and commentary, retranslated and settled upon by the learned Indian master Dharma-shribhadra and the editor-translator monks Rinchen-zangpo (958 \u2013 1051) and Shakya-lodro. Then, at a later time, it was further corrected, retranslated, and finalized by the learned Indian master Sumati-kirtiand the editor-translator monk Loden-sherab (1059 \u2013 1109). ([https:\/\/holybooks.com\/bodhisattva-behavior-shantideva\/ Source Accessed Apr 15, 2021])",""],["Emptiness\u2013Buddhanature<\/a>","","","The Buddhist schools are rich and varied in their perspectives, but these many points of view all advance the Buddhist concept of the middle view (''madhya-drshti'' in Sanskrit and ''ume tawa'' in Tibetan).",""],["Emptiness and Moral Perfection<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nBuddhism not only offers a system of ethics, it is fundamentally concerned with human conduct in the most ample meaning of the word. Buddhism did face the basic problems of moral axiology, both in its early and late speculations, although its method and vocabulary are different from that of the Western philosopher. Moreover, it is in this fact that we find one of the distinctive characteristics of Buddhism among the Indian systems of salvation. Specially in contrast to the Vedantins, with whom the Buddhists share many common traits in the order of metaphysics, Buddhism places value above being, existence above essence, function above structure. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It is in the realm of ethics that we find Buddhism's great contribution to Indian thought. The Four Noble Truths, for instance, formulated in clear opposition to the amoralistic speculations of the age, do not represent a mere statement of dogma or metaphysics, rather, they constitute one of the first expressions of ethical theory in the history of philosophy. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Yet, in spite of the evident fact that Buddhism taught a positive moral and ethical doctrine, the accusation of nihilism has been cast against Buddhism ever since its beginnings. More than once Gautama had to reaffirm his position of a middle way between nihilism and realism, moral and metaphysical.[1] In fact, avoiding these two extremes was the main philosophical problem of Buddhism. The question was always \"how can we deny 'own-existence' (''svabh\u0101va'')[2] without falling into nihilism.\" \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Perhaps the latter schools were more often led by dogmatical considerations than by any sincere interest in safeguarding ethical values; the main issue was, then, not how to insure salvation, but rather how to secure orthodoxy. Nevertheless, the problem of the metaphysical justification of the path would always remain the avowed purpose of all philosophical speculation; thus, beyond\nthe complicated question of orthodoxy, and at a more immediate and fundamental level, would lie the problem of ethics and salvation. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Although ethics is often identified with morality, it would not be pertinent to the purpose of this article to clarify the doctrine of morality (''\u015b\u012bla''), that is, particular problems regarding rules of conduct. The issue is the foundation for the necessity of ethics, or, rather, of human perfection (''p\u0101ramit\u0101''). The problem may be stated summarily as follows: how can perfection be necessary, or at all possible, without a substance and essence of the human subject (''\u0101tman'')? There seems to be a radical contradiction between the doctrine of nonself, or, even more, that of emptiness, and any possible moral obligation.[3] (Gomez, preliminary remarks, 361\u20132)\n\n<h5>Notes<\/h5>\n#1 Cf., for example, ''A\u1e45guttara-Nik\u0101ya'' IV.174, 180, 182 ff.\n#''svabh\u0101va'', \"own-becoming\" or (\"self-existence,\" the term's extension includes the supposed referents of our terms substance, essence, nature, character. I have translated it literally rather than using an inappropriate equivalent. For a discussion of this term and ample references, see Jacques May, ''Prasannapada Madhyamakavrtti: douze chapitres''. (Paris: Adrien-Maissonneuve, 1959), p. 324, note 328. For the Aristotelian concept of ''ous\u00eda'' (ovoia), which is probably closer to ''svabh\u0101va'' than the medieval substance, cf. ''Metaphysics'', V.8, VII.1-6, 16-17.\n#The paradox involved in the simultaneous assertion of ''nair\u0101tmya'' and ''karmaphala'' was first pointed out in the West by Hendrik Kern in his ''Manual of Indian Buddhism'' (1896) (Varanasi: Indological Book House, 1968), pp. 49-50, the problem has been discussed in detail by Louis de la Vall\u00e9e Poussin in his papers \"La negation de l'ame et la doctrine de l'acte\" (''JA'', Sept.-Oct., no. 20 (1902): 237-306) and \"Nouvelles recherches sur la doctrine de l'acte\" (''JA'', Nov.-Dec., no. 2 (1903): pp. 357\u2013450.",""],["Elucidation of the Practice Doctrine of the Yog\u0101c\u0101ra-Madhyamaka School: A Study of the Bh\u0101van\u0101krama<\/a>","","","The research results presented here are based on the research project \"The Ideological Structure of Indian Madhyamaka Philosophy - Focusing on the Gradual Path of Meditation\" that I was fortunate enough to undertake from 2020 to 2022.\n\nThis research project aimed to elucidate the ideological structure of Indian Madhyamaka philosophy through Indian and Tibetan texts. The texts targeted for elucidation in this research are: J\u00f1\u0101nagarbha's ''Satyadvayavibha\u1e45ga'' (''Distinguishing the Two Truths''), \u015a\u0101ntarak\u1e63ita's ''Madhyamak\u0101la\u1e43k\u0101ra'' (''Ornament of the Middle Way''), Kamala\u015b\u012bla's ''Madhyamak\u0101loka'' (''Illumination of the Middle Way''), ''Bh\u0101van\u0101krama'' (''Stages of Meditation''), and commentaries on Haribhadra's ''Abhisamay\u0101la\u1e43k\u0101r\u0101lok\u0101''.\n\nPreviously, I published ''A Study and Translation of the Madhyamak\u0101la\u1e43k\u0101ra'' (Daito Publishing, 1985), and within that, I prepared Tibetan texts of \u015a\u0101ntarak\u1e63ita's ''Madhyamak\u0101la\u1e43k\u0101ra'' and its autocommentary, and Kamala\u015b\u012bla's ''Madhyamak\u0101lokav\u1e5btti''. Through this, it became possible for the first time to critically examine the philosophical issues contained in these works in their original form, and one step of the elucidation of the ideological structure of Indian Madhyamaka philosophy was achieved.\n\nFor this reason, in preparing the critical edition and Japanese translation of the Tibetan text this time, I have attempted to further advance the elucidation of the stages of thought in the Buddhist Yog\u0101c\u0101ra-Madhyamaka school, comparing it with Haribhadra's ''Abhisamay\u0101la\u1e43k\u0101r\u0101lok\u0101'' and the ''Bh\u0101van\u0101krama''.\n\nRegarding the fundamental stance of this book, in the ''Madhyamak\u0101la\u1e43k\u0101ra'', which is considered to represent \u015a\u0101ntarak\u1e63ita's thought, while he extensively references other schools of thought and tries to synthesize them organizationally and systematically, his fundamental position is said to take the ideological standpoint of N\u0101g\u0101rjuna from the Middle Period. The correct understanding of Indian Madhyamaka philosophy and the issues concerning Indian Madhyamaka are not clear. However, Kamala\u015b\u012bla's ''Bh\u0101van\u0101krama'' is a highly practical work that puts such doctrinal theory into actual practice. And within its three sections, there is a discussion that distinguishes between \"analytical meditation\" and \"stabilizing meditation\" - problems of practice and theory. This places the practice [of meditation] at the center and attempts to unify \u015a\u0101ntarak\u1e63ita's ideological system as a whole. That is to say, through the composition of the ''Bh\u0101van\u0101krama'', it can be understood that the ideological system of \"Indian Madhyamaka Philosophy\" is clarified from the perspectives of theory and practice. (Ichig\u014d, preface, i)",""],["El Camino del Bodhisattva<\/a>","","","El Camino del Bodhisattva, en s\u00e1nscrito, El Bodhicaryavatara, es uno del los textos budistas indios m\u00e1s influenciantes en todo el Budismo Mahayana. Su autor, Shantideva (685\u2013763), fue uno de los m\u00e1s grandes eruditos de Nalanda y uno de los santos m\u00e1s queridos por todos los budistas. Todo esto se debe a la gran compasi\u00f3n y la enorme influencia que tiene El Camino del Bodhisattva en los corazones de millones de budistas en todo el mundo.\n\nEl Camino del Bodhisattva es considerado un manual para Bodhisattvas: seres que postergan su Iluminaci\u00f3n hasta salvar a todos los seres sintientes del oc\u00e9ano del nacimiento y la muerte del Samsara - la existencia c\u00edclica.\n\nEste libro presenta una nueva traducci\u00f3n al espa\u00f1ol con un estudio de sus ense\u00f1anzas en pr\u00e1ctica.\n\nEl traductor de esta obra, Myoren, es sacerdote budista Tendai y autor de numerosos libros sobre Budismo y espiritualidad, y te presenta El Camino del Bodhisattva de Shantideva, en un lenguaje reverente y sencillo, para que puedas aplicar sus ense\u00f1anzas en tu vida diaria. (Source: back cover)",""],["El Bh\u0101van\u0101yog\u0101vat\u0101ra de Kamala\u015b\u012bla<\/a>","","","In a previous essay we have outlined the turbulent circumstances that served as the backdrop to Kamalas\u012bla's missionary activity. To what has already been said, we wish to add here only a few lines about the place occupied in this historical picture by the short work whose translation we offer below and for the first time to the Western reader. The ''Bh\u0101van\u0101yog\u0101vat\u0101ra'' is a work of synthesis that brings together the salient points of three other works by Kamalas\u012bla, the ''Bh\u0101van\u0101krama''s. Although it is not easy to determine whether the ''Bh\u0101van\u0101yog\u0101vat\u0101ra'' served as an introduction to these or whether it was composed as a recapitulation of them, a careful examination of the four essays, especially of the ''Bh\u0101van\u0101yog\u0101vat\u0101ra'', seems to suggest that the latter contains one of the first, if not the first, of Kamalas\u012bla's lectures in Tibet and serves as an announcement of the other three. It is probably an inaugural sermon in which the Indian missionary outlines the plan of his future sermons and apologetic writings. This hypothesis seems confirmed by the brevity and lapidary style of the ''Bh\u0101van\u0101yog\u0101vat\u0101ra''. If our interpretation is correct, this short work conveys one of the first public and formal explanations of Buddhism in Tibet. Perhaps we can also suppose that the ''Bh\u0101van\u0101krama''s were composed (perhaps as summaries of lectures) to fulfill the promise made at the end of the ''Bh\u0101van\u0101yog\u0101vat\u0101ra'' to consider on another occasion the meaning of \"resources\" and \"conviction.\" But clearly only the first two ''Bh\u0101van\u0101krama''s fulfill this function. The third would have to be understood as a basically polemical work in which the explanation of practice serves a fundamentally critical purpose.\nMoreover, since we have no documentation from that period to help us specify the exact circumstances of the composition of these works, we must consider the possibility that the ''Bh\u0101van\u0101yog\u0101vat\u0101ra'' was dictated to the translators (Praj\u00f1\u0101varman and Ye-ses-sde) as a lesson to be submitted to the king as a sample. The work would in that case be a private document, an \"introduction\" (''avat\u0101ra'') for the exclusive use of the king or his family. The three ''Bh\u0101van\u0101krama''s could then be seen as so many personal communications, as tradition has understood them. But this explanation seems improbable since it is rare that none of the colophons makes reference to the illustrious recipient of the documents.\nIt should be noted that the ''Bh\u0101van\u0101yog\u0101vat\u0101ra'' is not a polemical essay, although the last verses of the stanzas that conclude the work seem to allude to one of the themes of the Lhasa controversy. The short work is, as its title indicates, a practical introduction: literally, an introduction (''avat\u0101ra'') to the practice (''yoga'') through which the Buddhist ideal is made real (''bh\u0101van\u0101'').\n\nThe work is preserved only in Tibetan; no Sanskrit version exists. Due to the circumstances described above, it is very likely that there never was a Sanskrit original. Our translation is based on the Sde-dge recension, compared with those of Cone, Peking, and Snar-than. In these last two collections the ''Bh\u0101van\u0101yog\u0101vat\u0101ra'' appears twice, in the Dbu-ma section and in the appendix called ''Jo-bo'i chos chun''. (In Spanish. English translation by Claude.ai)\n\nRead more [https:\/\/www.jstor.org\/stable\/40311879?read-now=1&seq=6#page_scan_tab_contents here].",""],["Eintritt in das Leben zur Erleuchtung<\/a>","","","Eine der wichtigsten Quellen zum Verst\u00e4ndnis des Mah\u0101y\u0101na (>Gro\u00dfes Fahrzeug<), wunderbar klar und von poetischer Kraft.\nMit dieser Neu\u00fcbertragung gelingt es Ernst Steinkellner, da\u00df das Werk des buddhistischen M\u00f6nchs S\u0101ntideva aus dem 7. Jahrhundert uns unmittelbar anspricht.\n\u00bbWenn du das Selbst liebst, darfst du dich selbst nicht lieben. Wenn du das Selbst sch\u00fctzen mu\u00dft, darfst du es nicht sch\u00fctzen. (Source: back cover)",""],["Einige textkritische und exegetische Bemerkungen zu \u015a\u0101ntidevas \u015aik\u1e63\u0101samuccaya (Kapitel XII und XIII)<\/a>","","","",""],["Ein Bodhicary\u0101vat\u0101ra-Kommentar in altt\u00fcrkischer \u00dcberlieferung<\/a>","","","",""],["Eight Verses for Training the Mind (Sodargye 2018)<\/a>","","","Khenpo Sodargye Rinpoche\u2019s Commentary on Eight Verses for Training the Mind serves as a down-to-earth guide for all practitioners. It contains precious oral instructions of H. H. Jigme Phuntsok Rinpoche, as well as Khenpo Rinpoche\u2019s own experience, quotes and stories from scriptures. This commentary provides specific guidelines for practitioners to implement the eight verses and apply compassion and wisdom in their daily lives. [https:\/\/khenposodargye.org\/books\/ebooks\/eight-verses-for-training-the-mind\/ (Source: KhenpoSodargye.org)]",""],["Eight Verses for Training the Mind (2021)<\/a>","","","How do we free ourselves from the demon of self-concern? These instructions are found in Eight Verses for Training the Mind, one of the most important texts from a genre of Tibetan spiritual writings known as lojong (literally \"mind training\"). The root text was written by the eleventh-century meditator Langritangpa. [https:\/\/www.shambhala.com\/eight-verses-for-training-the-mind-2214.html (Source: Shambhala Publications)]",""],["Editors as Canon-Makers: The Formation of the Tibetan Buddhist Canon in the Light of Its Editors' Predilections and Agendas<\/a>","","","This paper examines how editors shaped the Tibetan Buddhist Canon (''bsTan 'gyur'') through their editorial decisions and agendas during its formation in the 14th century. Through analysis of catalogues and manuscript evidence, the study reveals that editors' personal predilections, school affiliations, and religio-political factors significantly influenced three key areas: (1) policies on including or excluding duplicate texts, (2) decisions about incorporating pre-existing collections as building blocks, and (3) authentication strategies for works suspected of pseudepigraphy.\n\nThe research demonstrates that while editors generally avoided confrontational approaches and favored inclusion over exclusion in borderline cases, they made decisions that were not free from sectarian bias. The paper shows how different editorial traditions\u2014particularly the Old sNar thang, Tshal pa, and Zhwa lu editions\u2014established varying policies, with Bu ston's Zhwa lu edition proving especially influential on later mainstream editions. The study concludes that the Canon as transmitted today reflects not simply an objective collection of Buddhist literature, but rather a carefully curated corpus shaped by the complex interplay of scholarly judgment, sectarian interests, and practical considerations of its various editors.",""],["Eco-Bodhicitta and Artful Conduct<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nAt an October 1991 performance of chant by the Gyuto monks, Professor Huston Smith suggested that as the rain forests are to the world's physical atmosphere, so Tibet is to the world's spiritual atmosphere. I don't know whether I agree with his\nanalogy, but I do find significance in linking Tibetan Buddhism and Ecology in one sentence. In fact, I believe that Buddhism in general, and Tibetan Buddhism in particular, express an ecological attitude, though the tradition itself would not use\nwhat we might initially recognize as ecological language. I make this assertion because I believe that Mahayana is ecologically conscious by its nature, and that tantra, as a mode of Mahayana, is in part a practical working out of techniques which express that ecologically conscious nature.",""],["D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na's Commentary on the Bodhicary\u0101vat\u0101ra<\/a>","","","",""],["Drops of Nectar: Khenpo Kunpal's Commentary on Shantideva's Entering the Conduct of the Bodhisattvas<\/a>","","","The Bodhisattva-cary\u0101vat\u0101ra is without doubt one of the most significant works in Mah\u0101y\u0101na Buddhist literature. Written entirely in verse, the text is a remarkable piece of didactic Sanskrit poetry,[1] extolling the bodhisattva ideal and guiding a Buddhist practitioner along the complete Mah\u0101y\u0101na path, culminating in the attainment of enlightenment. The text is generally thought to have been written in the 8th century at the Buddhist university of N\u0101land\u0101[2] by the Indian master and monk \u015a\u0101ntideva. The text soon acquired great popularity, and a rich tradition of commentarial writing on the Bodhisattva-cary\u0101vat\u0101ra developed. This, however, ended with the decline of Buddhism in India.\n\nAs part of establishing Indian Buddhism in Tibet, an enormous project of translating Buddhist texts was carried out by Tibetan translators assisted by Indian pa\u1e47\u1e0ditas, yogin-scholars. Of the many texts that were translated into Tibetan, the Bodhisattvacary\u0101vat\u0101ra rapidly gained a prominent position. Many Tibetan explanation lineages[3] of the Bodhisattva-cary\u0101vat\u0101ra came into existence then and have been preserved in Buddhist monasteries and shedras[4] up to the present day. All the main schools of Tibetan Buddhism\u2014Nyingma, Kagy\u00fc, Sakya, the Old Kadampa, and the New Kadampa School, also known as the Gelukpa School\u2014maintained their own explanation lineages of this revered text.\n\nThis work focuses on the explanation lineage of the Bodhisattva-cary\u0101vat\u0101ra according to the Nyingma School as taught by the East Tibetan master Paltr\u00fcl Rinpoche Orgyen\nJigme Ch\u00f6kyi Wangpo[5] (1808-1887). Paltr\u00fcl Rinpoche, one of the greatest Nyingma scholars and practitioners of the 19th century, is reputed to have taught the entire text more than one hundred times during his life. Although he was a prolific writer, he left us no written commentaries on the Bodhisattva-cary\u0101vat\u0101ra. However, the Nyingma interpretation he gave orally was preserved in writing by a few of his main students,[6] especially Khenpo Kunpal[7] (1862-1943), who studied for many years with Paltr\u00fcl Rinpoche and wrote a comprehensive commentary on the Bodhisattva-cary\u0101vat\u0101ra.\n\nKhenpo Kunpal\u2019s commentary is entitled, \u201cA Word-by-Word Commentary on the Bodhisattva-cary\u0101vat\u0101ra, called Drops of Nectar, according to the Personal Statement of the Ma\u00f1jugho\u1e63a-like Teacher.\u201d[8] This commentary, specifically designed for practitioners of Buddhist meditation, has gained wide acceptance among followers of the Nyingma School and is highly respected by the Sakya and Kagy\u00fc Schools as well.\nEven now, Khenpo Kunpal\u2019s commentary is studied and practiced in Buddhist monasteries, universities, and dharma centers throughout the world. (Kretschmar, translator's introduction, vol. 1, 1\u20133) \n\n<h5>Notes<\/h5>\n#For comments on the poetic quality of the Bodhisattva-cary\u0101vat\u0101ra, see ''The Bodhisattvacary\u0101vat\u0101ra, a new translation'', pages xxxviii-xxxix.\n#The Buddhist monastery and university of N\u0101land\u0101 was established by King \u015aaur\u0101ditya, also known as Kum\u0101ragupta I (ca. 415-455) and was destroyed by Muslim invaders in 1197. N\u0101land\u0101 University was the most famous institution of Buddhist education in medieval India.\n#bshad brgyud.\n#A shedra [bshad grva], literally \u2018the section for teaching\u2019, is the section of a monastery devoted to the study of the five major and minor sciences, primarily Buddhist philosophy as taught in the tripi\u1e6daka [sde snod gsum] and the Tangyur. In a major monastery of East Tibet, monks had the opportunity to specialize in ritual practice, meditation practice, administration or scholarly pursuits. Not every monastery in East Tibet had a shedra, but those shedras that were developed followed a very strict curriculum, with a series of texts that were to be studied and mastered in a particular order and within a certain time-frame. The five major sciences [rig gnas che ba lnga] include the science of arts [bzo rig gnas], medical science [gso ba\u2019i rig gnas], the science of linguistics [sgra\u2019i rig gnas], the science of logic [gtan tshigs kyi rig gnas] and the inner science of Buddhist philosophy [nang don rig pa]. To be learned in the inner science means that one is learned in both s\u016btra and tantra. The first four of these sciences are also called the \u2019four common sciences\u2019 [thun mong gi rig gnas bzhi]. The five minor sciences [rig gnas chung ba lnga] consist of poetics [snyan ngag], synonymics [mngon brjod], prosody [sdeb sbyor], drama [zlos gar] and astrology [skar rtsis]. More details on the history of different East Tibetan shedras can be found later in the text.\n#Paltr\u00fcl Orgyen Jigme Ch\u00f6kyi Wangpo [dpal sprul o rgyan \u2019jigs med chos kyi dbang po], known as Paltr\u00fcl Rinpoche. For biographical notes see ''Masters of Meditation'' (pages 201-210), dpal sprul rnam thar. Further information was obtained from ''Enlightened Vagabond''.\n#Masters such as Mipham Rinpoche [mi pham rin po che], Thubten Ch\u00f6kyi Drakpa [thub bstan chos kyi grags pa], Khenpo Kunpal [mkhan po kun dpal], Zhechen Gyaltsab Pema Namgyal [zhe chen rgyal tshab padma rnam rgyal], Mewa S\u00f6nam Ch\u00f6drup and others.\n#Khenpo Kunpal had several names, including Gegong Khenpo Kunpal [dge gong mkhan po kun dpal], Kunzang Palden [kun bzang dpal ldan] and Thubten Kunzang Ch\u00f6drak [thub bstan kun bzang chos grags]. Some sources give his birth date as 1862, while others say he lived from 1870-1940. Since Paltr\u00fcl Rinpoche passed away in 1887, the birth date of 1862 seems more likely. Khenpo Kunpal was also a student of \u00d6n Urgyen Tendzin Norbu and studied for many years at \u015ar\u012b Si\u1e43ha Shedra of Dzogchen Monastery. For biographical notes see ''Masters of Meditation'', pages 258-259 and page 375, footnote 286. According to ''ka\u1e25 thog lo rgyus'', page 145, Khenpo Kunpal lived to the age of 82.\n#byang chub sems dpa\u2019i spyod pa la \u2019jug pa\u2019i tshig \u2019grel \u2019jam dbyangs bla ma\u2019i zhal lung bdud rtsi\u2019i thig pa, here referred to as ''kun dpal \u2019grel pa''.",""],["Door to Inconceivable Wisdom and Compassion (Sherab 1996)<\/a>","","","Of all the Mahayana Buddhist teachings currently available in the Western hemisphere, none is as seminal as the instruction on Bodhicitta, a Sanskrit term symbolizing the union of loving-kindness, compassion, and the wisdom of ultimate reality.\n\nKhenpo Palden Sherab Rinpoche opens wide The Door To Inconceivable Wisdom And Compassion by skillfully presenting a full spectrum of understandings and everyday applications regarding this most powerful, immediate and practical means of spiritual transformation and realization. [https:\/\/www.skydancerpress.com\/book\/door.html (Source: Sky Dancer Press)]",""],["Don't Believe Everything You Think<\/a>","","","It can be hard for those of us living in the twenty-first century to see how fourteenth-century Buddhist teachings still apply. When you\u2019re trying to figure out which cell phone plan to buy or brooding about something someone wrote about you on Facebook, lines like \u201cWhile the enemy of your own anger is unsubdued, though you conquer external foes, they will only increase\u201d can seem a little obscure.\n\nThubten Chodron\u2019s illuminating explication of Togmay Zangpo\u2019s revered text, The Thirty-seven Practices of Bodhisattvas, doesn\u2019t just explain its profound meaning; in dozens of passages she lets her students and colleagues share first-person stories of the ways that its teachings have changed their lives. Some bear witness to dramatic transformations\u2014making friends with an enemy prisoner-of-war, finding peace after the murder of a loved one\u2014while others tell of smaller lessons, like waiting for something to happen or coping with a minor injury. [https:\/\/www.shambhala.com\/don-t-believe-everything-you-think-2207.html (Source: Shambhala Publications)]",""],["Does An\u0101tman Rationally Entail Altruism? On Bodhicary\u0101vat\u0101ra 8:101-103<\/a>","","","In the eighth chapter of the ''Bodhicary\u0101vat\u0101ra'', the Buddhist philosopher \u015a\u0101ntideva has often been interpreted as offering an argument that accepting the ultimate nonexistence of the self (''an\u0101tman'') rationally entails a commitment to altruism, the view that one should care equally for self and others. In this essay, I consider reconstructions of \u015a\u0101ntideva\u2019s argument by contemporary scholars Paul Williams, Mark Siderits and John Pettit. I argue that all of these various reconfigurations of the argument fail to be convincing. This suggests that, for Madhyamaka Buddhists, an understanding of ''an\u0101tman'' does not entail acceptance of the Bodhisattva path, but rather is instrumental to achieving it. Second, it suggests the possibility that in these verses, \u015a\u0101ntideva was offering meditational techniques, rather than making an argument for altruism from the premise of ''an\u0101tman''.",""],["Does \"Buddhist Ethics\" Exist?<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nA central question of this work is what a specifically Madhyamaka Buddhist ethics might look like, given that Madhyamaka denies there is much if anything that can be said to be ultimately true. Ethical theorists commonly resort to metaphysical claims to support their views about ethics: think, for example, of the role of the Forms in Plato, of God in divine command theories, of ''li'' in neo-Confucianism. The Madhyamaka claim that there are no ultimately real entities (''dharmas''), with its implication that the metaphysical enterprise simply makes no sense, suggests to many that Madhyamaka must lead to moral nihilism. (Chapter 3 of this volume raises that question in an especially dramatic form.) The present chapter responds to that charge. But it does so in a roundabout way. It begins with the question of whether there is such a thing as ethical theory in the Buddhist tradition as a whole. The answer turns out to be a qualified yes, but insofar as what it identifies as a distinctively Buddhist contribution to ethical theory relies on the metaphysics of non-self, one wonders whether a M\u0101dhyamika can endorse it. The rest of this chapter addresses that question. (Siderits, preliminary remarks, 119)",""],["Documents relatifs au Prat\u012btyasamutp\u0101da: I. \u015a\u0101listambas\u016btra<\/a>","","","Contains the transliterated Tibetan text of the ''\u015a\u0101listambas\u016btra'' and a reconstruction of the Sanskrit original on the basis of the numerous fragments. Also contains two appendices, (1) a summary definition of the ''Prat\u012btyasamutp\u0101da'', and (2) a summary of the ''\u015a\u0101listambas\u016btra'' in the ''\u015auklavidar\u015ban\u0101''.\n\nPreliminary remarks to the edition:\n\nTexte sanscrit et versiou tib\u00e9taine, avec deux appedices, 1\u00ba D\u00e9finition sommaire du Prat\u012btyasamutp\u0101da, 2\u00b0 R\u00e9sum\u00e9 du \u015a\u0101listambas\u016btra dans la \u015auklavidar\u015ban\u0101.\n\nParmi les sources sanscrites relatives au Prat\u012btyasamutp\u0101da, il faut r\u00e9server une place sp\u00e9ciale au \u015a\u0101listambas\u016btra : c'est un sommaire de la scolastique ancienne et moderne. Bien que le canon tib\u00e9tain lui donne le titre de Mah\u0101y\u0101nas\u016btra, titre justifi\u00e9 puisque Maitreya l'a promulgu\u00e9, on n'y trouve rien qui soit du grand v\u00e9hicule (sinon la finale attest\u00e9e par le seul Kandjour) ; et Ya\u015bomitra, commentateur de l'Abhidharmako\u015ba, en fait usage. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Nous ne poss\u00e9dons aucun Ms. du \u015a\u0101listamba : mais, gr\u00e2ce aux citations de Candrak\u012brti (Madhyamakav\u1e5btti), de \u015a\u0101ntideva (\u015aik\u1e63\u0101samuccaya), de Praj\u00f1\u0101karamati (Commentaire du Bodhicary\u0101vat\u0101ra), de Ya\u015bomitra (A. K. V.) et de l'auteur de la \u015auklavidar\u015ban\u0101, on peut r\u00e9tablir le texte tout entier : les peu nombreux et courts passages n\u00e9glig\u00e9s par ces auteurs seront, avec quelque chance de succ\u00e8s, refaits sur le texte tib\u00e9tain. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Celui-ci nous est fourni par le Kandjour, Mdo xvi, et, pour une grande partie du s\u016btra, par le Ms. d\u00e9couvert par le Dr. M. A. Stein \u00e0 Endere (Khotan). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Les auteurs brahmaniques ont surtout connu le Prat\u012btyasamutp\u0101da par le \u015a\u0101listamba (voir ''JRAS''. 1901, 307 ; 1903, 181): V\u0101caspatimi\u015bra et M\u0101dhava sont des t\u00e9moins, utiles en certains cas, de notre texte. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Les versions chinoises, Nanjio 280 (entre 317 et 420), 281 (entre 222-280), 818, 867, nous assurent de l'antiquit\u00e9 et de la r\u00e9putation de notre S\u016btra. Mon fr\u00e8re en avait commenc\u00e9 l'\u00e9tude, qu'il n'a pu achever. \u00c7\u00e0 et l\u00e0, j'ai pu tirer parti de ses notes. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Le r\u00e9sum\u00e9 de la \u015auklavidar\u015ban\u0101 s'\u00e9carte trop de la lettre du S\u016btra pour qu'on puisse en signaler toutes les particularit\u00e9s dans les notes dont nous ornons le S\u016btra. Nous le donnons en Appendice (ii). De m\u00eame, les explications \u00e9tendues qu'exige un passage tr\u00e8s curieux de notre texte o\u00f9 Maitreya cite le Bouddha (Appendice i). (La Vall\u00e9e Poussin, preliminary remarks, 68\u201369)",""],["Doctrinal Affiliation of the Buddhist Master Asa\u1e45ga<\/a>","","","This paper deals with controversial matters, because the life of Asa\u1e45ga is shrouded in mystery. His thorough use of the \u0100gamas, the Sanskrit equivalent (roughly speaking) of the P\u0101li Nik\u0101yas, permits some intriguing, if not fascinating considerations of the old canon. The old identification by Hsuan-tsang of Asa\u1e45ga's early school as Mah\u012b\u015b\u0101saka is here newly discussed.\n\nThe first topic is to establish Asa\u1e45ga as a brilliant author. The section \"Asa\u1e45ga and the Mah\u012b\u015b\u0101sakas (first approach)\" aims to prove Asa\u1e45ga's reliance on the \u0100gamas. The section \"Asa\u1e45ga and the Mah\u012b\u015b\u0101sakas (second approach)\" deals with specialized tenets attributed to the Mah\u012b\u015b\u0101sakas. The section \"Asa\u1e45ga and the Mah\u012b\u015b\u0101sakas (third approach)\" comes to a conclusion about the name Mah\u012b\u015b\u0101saka. Source: ''Untying the Knots in Buddhism: Selected Essays'', 89\u201390.",""],["Discourses on Bodhichary\u0101vat\u0101ra<\/a>","","","''Bodhichary\u0101vat\u0101ra'', composed in the 8th century A.D. by the Indian scholar \u015a\u0101ntideva, is one of the most celebrated texts of Mah\u0101y\u0101na Buddhism. Its Tibetan translation is included in the Tengyur. \u0100ch\u0101rya \u015a\u0101ntideva himself was a bodhisattva and a realized tantric adept and his writings have a universal, timeless appeal. Many ancient scholars wrote Sanskrit commentaries on ''Bodhichary\u0101vat\u0101ra'', prominent among them being Vibhutichandra, Krishnap\u0101da, Kamal\u015bila, Vairochan and Prajn\u0101karamati. Besides its Tibetan translation by such masters as Sarvajnadeva, Dharmas\u0155ibhadra and Sumatikirti, this great classic was also translated into Chinese, French, German, English and Italian languages.\n\nThe present work is an English translation of His Holiness the Dalai Lama\u2019s discourses on ''Bodhichary\u0101vat\u0101ra'' given to the Himalayan devotees from Lahaul, Spiti, Kinnaur and the Tibetan residents at Kullu-Manali, Himachal Pradesh in 1981. His Holiness himself has received this teaching from the great Himalayan master Khunu Lama Tenzin Gyaltsen of Kinnaur. ([https:\/\/play.google.com\/store\/books\/details\/His_Holiness_the_XIVth_Dalai_Lama_Discourses_on_Bo?id=KW32DwAAQBAJ Source Accessed Jan 22, 2021])",""],["Discourse on Samantabhadra's Beneficence Aspirations<\/a>","","","''Pu xian Xing yuan pin'' translated from the Chinese by Simpei Shao.\n\nThe present title of this book is an abridgement of the original one for the chapter which in its entirety should read: \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\"Chapter on Admission unto Inconceivable State of Emancipation through Beneficence Aspirations of The Bodhisattva Samantabhadra.\" \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0It is the Epilogue or last chapter of \u201cThe Mahavaipulya Buddha Avantamsaka Sutra\" of Mahayana School. Since this Avantamsaka Sutra is considered and esteemed by Chinese Buddhists as the King of all Sutras and the present chapter the cream and sublimated essence of the whole Sutra, it can be readily seen the position it occupies in the mind of Buddhists in general and Chinese Buddhists in particular. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The original text was translated from Sanskrit to Chinese by Ven. Prajna from India in year 1340 B.E.\/796 AD of C.E. For those who read Chinese, the original Chinese text is to be found on reverse side of book. A simplified Glossary of Buddhist terminology referred in this book in Sanskrit with equivalent in English and Chinese has been added to facilitate those who are not familiar with such terms. Readers who are newly introduced to Buddhism are kindly advised to keep on with other sacred books of Buddhist Canon, e.g., The Jewel of Trancendental Wisdom or Diamond Sutra, Surangama Sutra, etc. once their interest or faith has been aroused. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0As a point of interest, the translator has placed the reprints of two old newspaper articles appeared on one of the local newspapers dated May 9th, 1957 and Nov. 1st, 1959 respectively: one with the title \u201cWhat is nothing made out of?\u201d and the other \"This earth of ours: Try running your imagination over these hurdles into space.\" The aim for this is two-fold, viz. Firstly to pave the way mentally for those who, for the first time being introduced to such Buddhist paradoxical expressions such as \u201cMatter does not differ from void\u201d, \u201cMatter is thus void and void is thus matter\u201d, as depicted in Prajna Paramita Hrdaya Sutra; or \u201cWorlds Ksetra-motes in number\u201d \u201cInconceivable number of Ksetras in one single dust-mote\u201d, \u201cSeas of Three-Yugas enacted in just one hair tip\u201d, etc. as depicted in this discourse, are hoped to be made easier to comprehend in the compromise of turning an apparent antithesis into synthesis or the interchangeability between void and matter, greatness and smallness, past, present and future, etc. The metaphysical conception as expounded in this discourse as well as many others of Mahayana School may not be readily apprehensible or acceptable by many who allow their mind to be confined in a sense servitude and incline to take the face value or normally accepted sense of the obvious relativity as the only invincible truth and answer concerning the myth of life and our universe, however, they will eventually transcend such preconceptions though, like many others before them did. As to how can this be achieved is simply impossible to be explained. It can only be realized by intuition and not by merely reading through a booklet of this form: hence the translator's exhortation to pursue on further the discourses of other Sutras. \uff08Please vide also Glossary under \"Isvara\"\uff09 The readers are therefore kindly requested to read the discourse with a reserve for later intuition or enlightenment and not to treat these expressions preliminarily as fantastic and leave them there. For instance, similar problems like \"What is nothing made of?\" etc. must have been attempted to solve by many in the past, present, or will be in the future, none, however, was, is, or will be conclusive. It is with these points in mind that these two dust-collecting articles are reproduced for readers' reference. Secondly, our universe of such vast proportions as we now know through the timely news-paper report in 1959 was, however, well known by Buddhists since over 2,000 years ago through discourses such as the present one together with many others besides. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The translator is well aware of his incompetency in translation and errors being undetected in presenting this work which is his very first attempt in this field or perhaps his very last on account of his advanced age, debilitated state of his health and lack of experience. It is therefore sincerely hoped that some day other worthy man or worthy woman would aspire to present us a better version to perpetuate this sublime Dharma so that the present effort may serve, ad interim, to fill this gap. On completion of this work, it is also ambitiously hoped that in a not too distant future, other devotees of different countries may take up from here and have the discourse translated still further into more diverse languages used in the world today, such as French, German, Spanish, etc. to make this a multi-languaged discourse to consummate Bodhisattva Samantabhadra's Aspirations in Dharma dissemination. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Grateful thanks are due to votaress P.C. Lee whose early translation has provided, inter alia, most of the necessary notes for Sanskrit terms and to all my friends and associates in similar endeavours to have jointly contributed funds to make the production of this work possible. (Shao, foreword)",""],["Diligence Overview<\/a>","","","With the guardians of conscientiousness and vigilance at our side, and strengthened by the practice of patience, in chapter 7 \u015a\u0101ntideva then moves on to the fourth of the ''p\u0101ramit\u0101s'' along the bodhisattva's path to enlightenment, the practice of diligence.",""],["Diligence (Dzigar Kongtrul, 2nd 2024)<\/a>","","","In this commentary weaves together many teachings that Dzigar Kongtrul Rinpoche has given over the years on Shantideva\u2019s eighth-century classic ''The Way of the Bodhisattva''. \n\nCommenting on the Diligence chapter of the text, Dzigar Kongtrul Rinpoche illuminates how diligence is the inner vigor that sparks enthusiasm despite difficulty, the dynamic armor that protects against laziness, and the inner strength that aims to meet the world with joy and openheartedness. He explores traditional teachings on diligence, like the three kinds of laziness, the two strengths, rebirth, and the nature of emptiness, and shows how diligence combined with joy can lead us to success in every endeavor. [https:\/\/www.shambhala.com\/diligence.html (Source: Shambhala Publications)]",""],["Difficult Beginnings<\/a>","","","This is the first English translation of the works of Candragomin\u2014a seventh-century Indian philosopher and poet\u2014which have been highly influential in the practice of Buddhism over the past twelve centuries. The book provides an excellent introduction to Mahayana, the \"middle way\" of the Buddhist path. It will appeal to anyone interested in Eastern Religion.\n\nCandragomin is regarded in the Indo-Tibetan tradition as an exemplar of the bodhisattva ideal. Difficult Beginnings presents three of the most important works. \"Candragomin's Resolve\" is a short verse aspiration. \"Twenty Verses on the Bodhisattva Vow\" is a basis for exposition of the bodhisattva vow. \"Praise in Confession\" recounts the problems that Candragomin encountered in his spiritual practice.\n\nDr. Tatz provides an excellent introduction to the theory and practice of the bodhisattva path, the ideal of attaining buddhahood\u2014awakening\u2014as well as the commitment to teach and guide others on this path. Also included is a fascinating account of Candragomin's life, and lengthy commentary on the three works presented here. (Source [https:\/\/www.shambhala.com\/difficult-beginnings.html Source: Shambhala Publications])",""],["Die \u00dcberlieferung vom Lebensende des Buddha, Part 1<\/a>","","","The narration of the Buddha's end of life: a comparative analysis of the ''Mah\u0101parinirv\u0101\u1e47as\u016btra'' and its textual equivalents. Part 1, process group I-IV. Edited in Sanskrit and Tibetan and translated into German.\n\nThe author, skilled in reading Central Asiatic manuscripts, prepared a critical edition of the Buddist-Sanskrit manuscript of the ''Mah\u0101parinirv\u0101\u1e47as\u016btra'', but publication was held up because of the war. In the work he collated this manuscript, which was discovered by the Prussian expeditions in Chinese Turkestan, with the P\u0101li, Chinese, and Tibetan versions. The ''s\u016btra'' describes the last few months before Buddha's death (''parinirv\u0101\u1e47a'') . Waldschmidt compares the Sanskrit manuscript version with the corresponding printed P\u0101li texts and the printed Chinese translations. In order to facilitate this comparison, he distinguishes fifty-one events, brought together in six groups, in the last months of Buddha's life, beginning with Minister Var\u1e63\u0101k\u0101ra's visit to Buddha in R\u0101jag\u1e5bha and ending with the cremation of Buddha's body and the distribution of the relics. The present book is the first part of this work, and deals only with the events numbered 1 to 31, the arrival in Ku\u015binagara. Part Two will deal with the events numbered 32 to 51, all of which took place in Ku\u015binagara where the Buddha entered ''parinirv\u0101\u1e47a''. Waldschmidt has previously published a comparative study of the texts relating to two events on the day of Buddha's death, under the title, \"Beitr\u00e4ge zur Textgeschichte des Mah\u0101parinirv\u0101\u1e47a-s\u016btra.\" (Review by Johannes Rahder, ''Harvard Journal of Asiatic Studies'' 10, no. 2 (1947): 227-29)",""],["Die \u00dcberlieferung vom Lebensende des Buddha - Vol. 2 (Waldschmidt 1948)<\/a>","","","The tradition of the Buddha at the end of life: a comparative analysis of the ''Mah\u0101parinirv\u0101\u1e47as\u016btra'' and its textual correspondences, part two, process group V\u2013VI. \n\nThe author, skilled in reading Central Asiatic manuscripts, prepared a critical edition of the Buddist-Sanskrit manuscript of the Mah\u0101parinirv\u0101\u1e47as\u016btra, but publication was held up because of the war. In the work he collated this manuscript, which was discovered by the Prussian expeditions in Chinese Turkestan, with the P\u0101li, Chinese, and Tibetan versions. The s\u016btra describes the last few months before Buddha's death (parinirv\u0101\u1e47a) . Waldschmidt compares the Sanskrit manuscript version with the corresponding printed P\u0101li texts and the printed Chinese translations. In order to facilitate this comparison, he distinguishes fifty-one events, brought together in six groups, in the last months of Buddha's life, beginning with Minister Var\u1e63\u0101k\u0101ra's visit to Buddha in R\u0101jag\u1e5bha and ending with the cremation of Buddha's body and the distribution of the relics. (Review by Johannes Rahder, ''Harvard Journal of Asiatic Studies'' 10, no. 2 (1947): 227-29)\n\nThe present book is the second part of this work, and deals with the events numbered 32 to 51, all of which took place in Ku\u015binagara where the Buddha entered parinirv\u0101\u1e47a. Part 1, published in 1944, deals with the events numbered 1 to 31, the arrival in Ku\u015binagara.",""],["Die \u00dcberlieferung vom Lebensende des Buddha - Vol. 1 (Waldschmidt 1944)<\/a>","","","The narration of the Buddha's end of life: a comparative analysis of the ''Mah\u0101parinirv\u0101\u1e47as\u016btra'' and its textual equivalents. Part 1, process group I-IV. Edited in Sanskrit and Tibetan and translated into German.\n\nThe author, skilled in reading Central Asiatic manuscripts, prepared a critical edition of the Buddist-Sanskrit manuscript of the ''Mah\u0101parinirv\u0101\u1e47as\u016btra'', but publication was held up because of the war. In the work he collated this manuscript, which was discovered by the Prussian expeditions in Chinese Turkestan, with the P\u0101li, Chinese, and Tibetan versions. The ''s\u016btra'' describes the last few months before Buddha's death (''parinirv\u0101\u1e47a'') . Waldschmidt compares the Sanskrit manuscript version with the corresponding printed P\u0101li texts and the printed Chinese translations. In order to facilitate this comparison, he distinguishes fifty-one events, brought together in six groups, in the last months of Buddha's life, beginning with Minister Var\u1e63\u0101k\u0101ra's visit to Buddha in R\u0101jag\u1e5bha and ending with the cremation of Buddha's body and the distribution of the relics. The present book is the first part of this work, and deals only with the events numbered 1 to 31, the arrival in Ku\u015binagara. Part Two will deal with the events numbered 32 to 51, all of which took place in Ku\u015binagara where the Buddha entered ''parinirv\u0101\u1e47a''. Waldschmidt has previously published a comparative study of the texts relating to two events on the day of Buddha's death, under the title, \"Beitr\u00e4ge zur Textgeschichte des Mah\u0101parinirv\u0101\u1e47a-s\u016btra.\" (Review by Johannes Rahder, ''Harvard Journal of Asiatic Studies'' 10, no. 2 (1947): 227-29)",""],["Die zwei Wirklichkeiten<\/a>","","","From the University of Hamburg Website regarding this publication:\n\nBuddhism in Past and Present\n\nFrom the winter term 1996\/7 to the winter term 2005\/6 the University of Hamburg conducted under changing academic leadership (Prof. Dr. Lambert Schmithausen, Prof. Dr. David Jackson, Prof. Dr. Eli Franco, Prof. Dr. Karin Preisendanz, Prof. Dr. Jan Sobisch, PD Dr. Klaus-Dieter Mathes) a non-curricular study program titled \u201cBuddhism in Past and Present.\u201d This program (lectures, group work, plenum discussions), initiated by the coordinator Prof. Dr. Klaus Glashoff for persons interested to study Buddhism after their academic education, was organised in collaboration with the Tibetan Centre in Hamburg, and temporary with the Buddhist Society Hamburg under the auspices of the Department for Continuing Academic Education (Arbeitsstelle f\u00fcr wissenschaftliche Weiterbildung), University of Hamburg, with the aim of acquainting participants with the rich historical, philosophical and practical aspects of Buddhism. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures were delivered not only by teaching staff and other affiliated persons of the University of Hamburg but also by scholars from other German and European universities, and by representatives of various living Buddhist traditions as well. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures covered a broad range of topics: the historical development of Buddhism from the beginning up to the teachings of Japanese Zen and various contemporary forms of Buddhism; Buddhist ethics; women in Buddhism; meditation; and violence and non-violence from a Buddhist perspective. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0With the lecturers\u2019 permission, we are here making transcripts of their lectures available. The lectures were meant for the participants of the study program and should not be considered publications in a strict sense. ([https:\/\/www.buddhismuskunde.uni-hamburg.de\/en\/publikationen\/2-buddhismus-in-geschichte-und-gegenwart.html Source Accessed Feb 18, 2021])",""],["Die zwei Wahrheiten<\/a>","","","From the University of Hamburg Website regarding this publication:\n\nBuddhism in Past and Present\n\nFrom the winter term 1996\/7 to the winter term 2005\/6 the University of Hamburg conducted under changing academic leadership (Prof. Dr. Lambert Schmithausen, Prof. Dr. David Jackson, Prof. Dr. Eli Franco, Prof. Dr. Karin Preisendanz, Prof. Dr. Jan Sobisch, PD Dr. Klaus-Dieter Mathes) a non-curricular study program titled \u201cBuddhism in Past and Present.\u201d This program (lectures, group work, plenum discussions), initiated by the coordinator Prof. Dr. Klaus Glashoff for persons interested to study Buddhism after their academic education, was organised in collaboration with the Tibetan Centre in Hamburg, and temporary with the Buddhist Society Hamburg under the auspices of the Department for Continuing Academic Education (Arbeitsstelle f\u00fcr wissenschaftliche Weiterbildung), University of Hamburg, with the aim of acquainting participants with the rich historical, philosophical and practical aspects of Buddhism. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures were delivered not only by teaching staff and other affiliated persons of the University of Hamburg but also by scholars from other German and European universities, and by representatives of various living Buddhist traditions as well. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures covered a broad range of topics: the historical development of Buddhism from the beginning up to the teachings of Japanese Zen and various contemporary forms of Buddhism; Buddhist ethics; women in Buddhism; meditation; and violence and non-violence from a Buddhist perspective. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0With the lecturers\u2019 permission, we are here making transcripts of their lectures available. The lectures were meant for the participants of the study program and should not be considered publications in a strict sense. ([https:\/\/www.buddhismuskunde.uni-hamburg.de\/en\/publikationen\/2-buddhismus-in-geschichte-und-gegenwart.html Source Accessed Feb 18, 2021])",""],["Die lHan kar ma<\/a>","","","The lHan kar ma is one of three ninth century Tibetan catalogues enumerating the Tibetan translations of Buddhist texts. The list contains about 750 titles and was written in AD 812 on commission of the Tibetan king to provide an overview of the translations that had already been finished. Together with a second extant catalogue, the 'Phang thang ma, the lHan kar ma is an important source for the literary history of Buddhist texts in India and Asia. In the 14th century, the Tibetan scholar Bu ston Rin chen grub used the lHan kar ma as a model and source text for creating and structuring the Tibetan Buddhist canonical collections of bKa' 'gyur and bsTan 'gyur. This volume contains the first critical edition of the lHan kar ma, using the five most widely used bsTan 'gyur editions and abiding by the serial numbers given by Marcelle Lalou. Each text title is completed by an apparatus containing the numbers of all the text versions of the respective title in the Dunhuang collections of Paris and London, in the 'Phang thang ma, in the canon catalogues by Bu ston and in Tibetan and Chinese editions of the Buddhist canon, including the rNying ma rgyud 'bum, followed, where necessary, by a discussion of the identification of the respective catalogue entry with existing texts. The book begins with an extensive introduction about the historical context of the lHan kar ma, its structure and its text, as well as extensive registers and indexes. ([https:\/\/www.oeaw.ac.at\/en\/ikga\/publications\/series\/beitraege-zur-kultur-und-geistesgeschichte-asiens-bkga\/literatur-2008-herrmann-pfandt Source Accessed Apr 22, 2021])",""],["Die Lehre von Satyadvaya in 'Ju Mi phams Nor bu ke ta ka<\/a>","","","",""],["Die Lebensf\u00fchrung im Geiste der Erleuchtung: Das Bodhisattvacharyavatara<\/a>","","","Shantidevas Lebensf\u00fchrung im Geiste der Erleuchtung aus dem achten Jahrhundert geh\u00f6rt noch heute zu den meistgelesenen buddhistischen Werken. Der Dalai Lama betont immer wieder, dass es gen\u00fcgt, diesen einen Text zu studieren, um den Weg zur Erleuchtung zu gehen. Bisher gab es auf Deutsch nur eine sprachlich sehr antiquierte und inhaltlich nicht immer richtige \u00dcbersetzung vom Anfang des 20. Jahrhunderts. Die vorliegende Neu\u00fcbersetzung aus dem Tibetischen von Jobst Koss macht das Buch endlich einem breiten Publikum zug\u00e4nglich. In eindringlichen Versen von gr\u00f6\u00dfter poetischer Sch\u00f6nheit wird in zehn Kapiteln beschrieben, wie man sich in den buddhistischen Tugenden \u00fcben und somit ein Leben im Geiste der Erleuchtung f\u00fchren kann. Weisheit, die nie an Aktualit\u00e4t verliert. ([https:\/\/www.bookdepository.com\/Die-Lebensfuhrung-im-Geiste-der-Erleuchtung-Shantideva\/9783896202253 Source Accessed Jan 8, 2021])",""],["Die Bhadracari, eine probe buddhistisch-religi\u00f6ser lyrik<\/a>","","","A study and critical Sanskrit edition of the ''Bhadracary\u0101pra\u1e47idh\u0101nar\u0101ja''.",""],["Die Aufnahme des Erleuchtungsgeistes: Eine \u00dcbersetzung von Praj\u00f1\u0101karamatis Bodhicary\u0101vat\u0101rapa\u00f1jik\u0101 3.1-19<\/a>","","","'''Abstract'''\n\n\u015a\u0101ntideva was a Buddhist monk from India and a follower of the Madhyamaka tradition who composed the ''Bodhicary\u0101vat\u0101ra'' in the 8th century A.D. His literary work describes the spiritual path of a bodhisattva, who by following step by step the six perfections (''p\u0101ramit\u0101''), beginning with the production of the mind of enlightenment (''bodhicitta''), until reaching the insight (''praj\u00f1\u0101'') into the highest truth, approaches his goal: The enlightenment (''bodhi''). In doing so he is constantly accompanied by his compassion (''karu\u1e47\u0101'') for all beings who are caught in the suffering of ''sa\u1e43s\u0101ra'' and to whom he commits to helping, to whom he pledges to postpone his own salvation until all suffering has come to an end and all beings have gained enlightenment. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This thesis contains a German translation of Praj\u00f1\u0101karamati\u2019s commentary (9th century A.D.) named ''Bodhicary\u0101vat\u0101rapa\u00f1jik\u0101'' on the verses 1-19 of the third chapter of the ''Bodhicary\u0101vat\u0101ra''. The main theme of the third chapter is as the title (''bodhicittaparigraha'') already reveals the adoption of the mind of enlightenment. The willingness of the bodhisattva to give up everything, that is to say his own bodies from all existences, all his possessions and even the good, he has acquired and will acquire through the course of time, in the past, the present and the future is described in detail in the translated verses and their corresponding passages in the commentary. There the bodhisattva leaves everything and dedicates it to the sentient beings. His entire being is directed towards the necessities of the living beings. He does not hold back anything for himself, he is completely selfless and therefore he overcomes all attachments. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Moreover, this thesis provides an edition of the Tibetan verse- and commentary text of the relevant passages on the basis of two versions (Derge and Peking) contained in the Tanjur. These were consulted for the translation in addition to the Sanskrit version of the text in order to improve the general understanding of the text.",""],["Die \"Vollkommenheiten\" im BCA und seinen tibetischen Kommentaren<\/a>","","","From the University of Hamburg Website regarding this publication:\n\nBuddhism in Past and Present\n\nFrom the winter term 1996\/7 to the winter term 2005\/6 the University of Hamburg conducted under changing academic leadership (Prof. Dr. Lambert Schmithausen, Prof. Dr. David Jackson, Prof. Dr. Eli Franco, Prof. Dr. Karin Preisendanz, Prof. Dr. Jan Sobisch, PD Dr. Klaus-Dieter Mathes) a non-curricular study program titled \u201cBuddhism in Past and Present.\u201d This program (lectures, group work, plenum discussions), initiated by the coordinator Prof. Dr. Klaus Glashoff for persons interested to study Buddhism after their academic education, was organised in collaboration with the Tibetan Centre in Hamburg, and temporary with the Buddhist Society Hamburg under the auspices of the Department for Continuing Academic Education (Arbeitsstelle f\u00fcr wissenschaftliche Weiterbildung), University of Hamburg, with the aim of acquainting participants with the rich historical, philosophical and practical aspects of Buddhism. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures were delivered not only by teaching staff and other affiliated persons of the University of Hamburg but also by scholars from other German and European universities, and by representatives of various living Buddhist traditions as well. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures covered a broad range of topics: the historical development of Buddhism from the beginning up to the teachings of Japanese Zen and various contemporary forms of Buddhism; Buddhist ethics; women in Buddhism; meditation; and violence and non-violence from a Buddhist perspective. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0With the lecturers\u2019 permission, we are here making transcripts of their lectures available. The lectures were meant for the participants of the study program and should not be considered publications in a strict sense. ([https:\/\/www.buddhismuskunde.uni-hamburg.de\/en\/publikationen\/2-buddhismus-in-geschichte-und-gegenwart.html Source Accessed Feb 18, 2021])",""],["Did \u015a\u0101ntideva Destroy the Bodhisattva Path?<\/a>","3","19","The question in the title has recently been answered in the affirmative by Paul Williams in his book on ''Altruism and Reality: Studies in the Philosophy of the Bodhicary\u0101vat\u0101ra''. Williams assumes that \u015a\u0101ntideva attempted to justify the bodhisattva\u2019s universal altruism on the basis of a reductive conception of a person, and that this entails a number of absurd consequences that are destructive of the bodhisattva path. Williams concedes that \u015a\u0101ntideva might have avoided these consequences if he had adopted a non-reductive conception of the person as a conventional truth, but Williams seems to assume that this would have to be an individualistic conception, and in that case it would have prevented \u015a\u0101ntideva from reaching his desired conclusion.\n\nI argue that there may be a way out of this dilemma if we interpret \u015a\u0101ntideva\u2019s conception of the person in the direction of an interpersonal holism. In this view, others are perceived not only as more or less similar to oneself, but as parts of oneself. The bodhisattva path is understood as a transformation from the small to the big self within the framework of conventional truth, and eventually to non-self within the highest truth. I believe that this approach takes better care of those few verses in chapter eight of \u015a\u0101ntideva\u2019s book, on which Williams has based his interpretation, and that it is supported by a number of other verses in this context, to which Williams has not paid much attention.","Topics include:\n\n*According to the author of the review, Williams understands that \u015a\u0101ntideva establishes the bodhisattva ideal on a reductive conception of the person, and this is destroying the bodhisattva path\n*Importance to distinguish various definitions of altruism\n*\"Williams draws a parallel between the reductive conceptions of the person in Abhidharma Buddhism and in Hume's chapter \"Of Personal Identity\" in the Treatise (1739-1740)\"\n*Williams: The subject is eliminated through reductive analysis so there is no point in the bodhisattva's vow\n*The author believes there are various ways to interpret BCA 8.101-103\n*The article explores the relation between selflessness and altruism"],["Dialogue With Bodhisattva Infinite Wisdom<\/a>","","","This sutra defines the transcendental bodhicitta, deliberates on the merits and achievement of the ten stages, and describes the various visions acquired by the Bodhisattvas in the ten successive stages. (Chang, prologue to ''A Treasury of Mah\u0101y\u0101na S\u016btras'', xv)",""],["Dharmak\u012brti of Kedah: His Life, Work and Troubled Times<\/a>","","","One of the most influential figures of precolonial Southeast Asia was the monk known as\nDharmak\u012brti of the Golden Isles. In the early 11th century ce, the famous Ati\u015ba, \u201cD\u012bpa\u1e43kara\u201d\n(986\u20131054), sailed across the Bay of Bengal to study with him. Today this Dharmak\u012brti is\nremembered as the forefather of a religious tradition that was brought to Tibet by his illustrious\nstudent. However, few attempts have been made to locate his life and work in his nominal\nhomeland. Little is known about what he taught, his exact whereabouts, or why Ati\u015ba searched\nfor him across the seas. This paper looks into and beyond Tibetan hagiography to examine\npotential traces of the Golden Isles Dharmak\u012brti in the Malay Peninsula, South India and China,\nas well as in the vast literature of late Buddhism. Accordingly, the authorship of 10th- and\n11th-century works attributed to figures called Dharmak\u012brti will be investigated here, including\nthe \u0100ry\u0101calas\u0101dhana, Vajras\u016bc\u012b and R\u016bp\u0101vat\u0101ra. Secondary studies routinely state that the\nGolden Isles Dharmak\u012brti lived in Sumatra, but the only part of the region that is definitely\nlinked to him is Lembah Bujang in Kedah. It has already been established that a king of Kedah,\nC\u016b\u1e0d\u0101ma\u1e47ivarman (fl. 1003\u201305), sponsored the major work of the Golden Isles Dharmak\u012brti, the\nDurbodh\u0101lok\u0101. Here it will be shown that Kedah\u2019s location is also consistent with the itinerary\nof Ati\u015ba\u2019s hazardous ocean voyage, and with information in an illuminated manuscript created\nin 1015 with unusual knowledge of the region. Tradition states that South Asian students were\ndrawn to the Dharmak\u012brti of the Golden Isles by his reputation; however, they clearly also sought\nto travel to the Golden Isles at a time when Buddhism on the subcontinent was starting to be\nengulfed in chaos.",""],["Dharma-Samuccaya: Compendium de la Loi, Vol. 3<\/a>","","","Dharma-Samuccaya: Compendium of the law: collection of stanzas extracted from the ''Saddharmasm\u1e5btyupasth\u0101nas\u016btra'' by Avalokitasi\u1e43ha, volume 3: chapters XIII\u2013XXXVI, Sanskrit text edited with the Tibetan version and the Chinese versions and translated into French by Lin Li-kouang, revision of Andr\u00e9 Bareau, J. W. de Jong and Paul Demi\u00e9ville, Paris: Adrien-Maisonneuve, 1973.",""],["Dharma-Samuccaya: Compendium de la Loi, Vol. 2<\/a>","","","Dharma-Samuccaya: Compendium of the Law: Collection of stanzas extracted from Saddharma-sm\u1e5btyupasth\u0101na-s\u016btra by Avalokitasi\u1e43ha, volume 2: chapters VI\u2013XII, Sanskrit text edited with the Tibetan version and the Chinese versions and translated into French by Lin Li-kouang, revision by Andr\u00e9 Bareau, J. W. de Jong and Paul D\u00e9mi\u00e9ville, Paris: Adrien-Maisonneuve, 1969.",""],["Dharma-Samuccaya: Compendium de la Loi, Vol. 1<\/a>","","","Dharma-Samuccaya [\u8af8\u6cd5\u96c6\u8981\u7d93]. Compendium of the law: collection of stanzas extracted from ''Saddharmasm\u1e5btyupasth\u0101nas\u016btra'' by Avalokitasi\u1e43ha, volume 1: chapters I\u2013V. Sanskrit text edited with the Tibetan version and the Chinese versions and translated into French by Lin Li-kouang, Paris: Adrien-Maisonneuve, 1946.",""],["Destellos de Sabiduria: El Bodhisattvacaryavatara de Shantideva (685-763)<\/a>","","","Es la primera traducci\u00f3n al castellano basada en fuentes originales de una de las joyas del pensamiento de la humanidad, el Bodhicharyavatara o Gu\u00eda a la forma de vida del Bodhisatva. Ocupa un lugar preponderante en el Budismo Mahayana, al igual que el Dhammapada en el Budismo Hinayana o la Biblia en el Cristianismo. Sus versos constituyen objetos de reflexi\u00f3n que pueden servir tanto a budistas como a no budistas. Aunque fue compuesto en el siglo ocho por el erudito indio, Shantideva, la mayor\u00eda de sus versos reflejan momentos de nuestra ajetreada vida y leerlos proporcionar\u00e1 un respiro, una percepci\u00f3n de nuestra existencia radicalmente diferente. La versi\u00f3n de este texto corre a cargo de Isidro Gordi, quien ha recibido directamente de uno de sus Maestros, Gueshe Tamding Gyatso, tanto la Transmisi\u00f3n Oral del texto ra\u00edz como el comentario verso a verso de esta obra capital. ([https:\/\/www.casadellibro.com\/libro-destellos-de-sabiduria-el-bodhisatvacaryavatara-de-shantideva-685-763\/9788492011926\/493748 Source Accessed Mar 19, 2021])",""],["Describing the Benefits of Producing Representations of the Thus-Gone One: Tath\u0101gatapratibimbaprati\u1e63\u1e6dh\u0101nu\u015ba\u1e43sasa\u1e43var\u1e47ana (Teleki, K.)<\/a>","","","In this s\u016btra, the Buddha \u015a\u0101kyamuni tells a group of monks how they should respond when asked about the karmic benefits accrued by patrons who create representations of the Buddha. He explains five kinds of benefits that such virtuous deeds bring. (Source: [https:\/\/read.84000.co\/translation\/toh320.html#summary 84000: Translating the Words of the Buddha])",""],["Der Weise und der Thor - Vol. 2 (Schmidt 1843)<\/a>","","","German translation of the '''Dzangs blun'', ''The S\u016btra of the Wise and the Foolish''.",""],["Der Mah\u0101y\u0101na-Buddhismus nach Sanskrit und Pr\u0101krittexten<\/a>","","","''Der Mah\u0101y\u0101na-Buddhismus nach Sanskrit und Pr\u0101krittexten'' is a work that delves into the principles, practices, and philosophical underpinnings of Mah\u0101y\u0101na Buddhism, based on Sanskrit and Pr\u0101krit texts.\n\nKey Concepts:\n*The Bodhisattva Path: Central to Mah\u0101y\u0101na is the idea of the bodhisattva, who seeks to become a Buddha for the benefit of all sentient beings. This path is open to everyone, unlike in non-Mah\u0101y\u0101na Buddhism where it is more restricted.\n*Emptiness and Interdependent Arising: Mah\u0101y\u0101na emphasizes the concept of emptiness (\u015b\u016bnyat\u0101), which extends the idea of the absence of self to all things, highlighting that nothing has an inherent essence and that existence is dependent on other conditions.\n*Multiple Buddhas and Bodhisattvas: Mah\u0101y\u0101na introduces a diverse pantheon of Buddhas and bodhisattvas, such as Amit\u0101bha, Vairocana, and Avalokiteshvara, which are not found in Therav\u0101da Buddhism.\n*Pure Lands: The concept of Pure Lands, such as Sukhavati, where devotees can attain rebirth through faith and the transfer of merit from bodhisattvas, is a significant aspect of Mah\u0101y\u0101na.\n\nPractices:\n*Scriptural Practices: Mah\u0101y\u0101na practitioners engage in memorizing, chanting, listening to, copying, and worshiping scriptures (s\u016btras), which are considered essential for spiritual progress.\n*Accumulation of Merit: The acquisition of karmic merit through various practices is emphasized as a means to achieve Buddhahood34.\n*Six Perfections: The practice of the six perfections (p\u0101ramit\u0101s), particularly the perfection of wisdom (praj\u00f1\u0101p\u0101ramit\u0101), is crucial in the Mah\u0101y\u0101na path to Buddhahood.\n\nPhilosophical Perspectives:\n*Two Truths: Mah\u0101y\u0101na philosophy includes the doctrine of the Two Truths, distinguishing between absolute truth (paramarthasatya) and conventional truth (samvritisatya), which helps resolve the apparent conflicts between different levels of reality.\n*Buddha Nature: The teaching of Buddha nature, which suggests that all beings have the potential to become Buddhas, is another key philosophical aspect.\n\nThis work would provide a comprehensive overview of these and other elements that define Mah\u0101y\u0101na Buddhism, drawing from the rich textual heritage of Sanskrit and Pr\u0101krit sources.",""],["Der Eintritt in den Wandel in Erleuchtung<\/a>","","","Der s\u00fcdindische K\u00f6nigssohn Sh\u00e2ntideva studierte an der Klosterschule in Nandala und bekam dort wegen seiner Tr\u00e4gheit von M\u00f6nchsbr\u00fcdern den Spitznamen \u201eIsst, schl\u00e4ft, schei\u00dft\u201c. Im 8. Jahrhundert hielt er eine tiefe und alle Zuh\u00f6rer \u00fcberraschende Dharma-Rede, das hier vorliegende Bodhicary\u00e2vat\u00e2ra. Darin erl\u00e4utert er, wie ein Bodhisattva sein Leben gestalten sollte. Zwei Meditationsmethoden k\u00f6nnen helfen, sich anderen Menschen zuzuwenden: die \u00dcbung der Gleichheit des Anderen und des Selbst (par\u00e2tmasamat\u00e2) und die \u00dcbung des Austauschens des Anderen und des Selbst (par\u00e2tmaparivartana). ([https:\/\/angkorverlag.blogspot.com\/search?q=Anleitung+zum+Leben+als+Bodhisattva Source Accessed Mar 17, 2021])",""],["Dependent Arising by Bhikkhu An\u0101layo<\/a>","","","This article explores the basic import of the doctrine of dependent arising, based on relevant discourses and in the light of an apparent antecedent in a Vedic creation myth. The principle of dependent arising in the form of specific conditionality (and its ceasing) can be distinguished from applications of this principle in a series of dependently arising links, the most common instance of which covers twelve links leading from ignorance to old age and death.\n\nRead the full article [https:\/\/www.buddhistinquiry.org\/article\/dependent-arising\/ here].",""],["Dependent Arising and the Emptiness of Emptiness<\/a>","","","N\u0101g\u0101rjuna, who lived in South India in approximately the first century C.E., is undoubtedly the most important, influential, and widely studied Mah\u0101y\u0101na Buddhist philosopher. He is the founder of the M\u0101dhyamika, or Middle Path, schools of Mah\u0101y\u0101na Buddhism. His considerable corpus includes texts addressed to lay audiences, letters of advice to kings, and the set of penetrating metaphysical and epistemological treatises that represent the foundation of the highly skeptical and dialectical analytic philosophical school known as M\u0101dhyamika. Most important of these is his largest and best-known text, the ''M\u016blam\u0101dhyamikak\u0101rik\u0101-in English, ''Fundamental Stanzas on the Middle Way''. This text in turn inspires a huge commentarial literature in Sanskrit, Tibetan, Chinese, Korean, and Japanese. Divergences in interpretation of the ''M\u016blam\u0101dhyamikak\u0101rik\u0101'' often determine the splits between major philosophical schools. So, for instance, the distinction between two of the three major Mah\u0101y\u0101na philosophical schools, Sv\u0101tantrika-M\u0101dhyamika and Pr\u0101sa\u1e45gika-M\u0101dhyamika, reflect, ''inter alia'', distinct readings of this text, itself taken as fundamental by scholars within each of these schools.\n\nThe treatise itself is composed in very terse, often cryptic verses, with much of the explicit argument suppressed, generating significant interpretative challenges. But the uniformity of the philosophical methodology and the clarity of the central philosophical vision expressed in the text together provide a considerable fulcrum for exegesis. The central topic of the text is emptiness-the Buddhist technical term for the lack of independent existence, inherent existence, or essence in things. N\u0101g\u0101rjuna relentlessly analyzes phenomena or processes that appear to exist independently and argues that they cannot so exist, and yet, though lacking the inherent existence imputed to them either by naive common sense or by sophisticated, realistic philosophical theory, these phenomena are not nonexistent-they are, he argues, conventionally real.\n\nThis dual thesis of the conventional reality of phenomena together with their lack of inherent existence depends upon the complex doctrine of the two truths or two realities-a conventional or nominal truth and an ultimate truth-and upon a subtle and surprising doctrine regarding their relation. It is, in fact, this sophisticated development of the doctrine of the two truths as a vehicle for understanding Buddhist metaphysics and epistemology that is N\u0101g\u0101rjuna's greatest philosophical contribution. (Garfield, introduction, 219)\n\nRead more [https:\/\/scholarworks.smith.edu\/cgi\/viewcontent.cgi?article=1023&context=phi_facpubs here].",""],["Demandingness, Well-Being and the Bodhisattva Path<\/a>","","","This paper reconstructs an Indian Buddhist response to the overdemandingness objection, the claim that a moral theory asks too much of its adherents. In the first section, I explain the objection and argue that some Mah\u0101y\u0101na Buddhists, including \u015a\u0101ntideva, face it. In the second section, I survey some possible ways of responding to the objection as a way of situating the Buddhist response alongside contemporary work. In the final section, I draw upon writing by Vasubandhu and \u015a\u0101ntideva in reconstructing a Mah\u0101y\u0101na response to the objection. An essential component of this response is the psychological transformation that the bodhisattva achieves as a result of realizing the nonexistence of the self. This allows him to radically identify his well-being with the well-being of others, thereby lessening the tension between self and others upon which the overdemandingness objection usually depends. Emphasizing the attention Mah\u0101y\u0101na authors pay to lessening moral demandingness in this way increases our appreciation of the philosophical sophistication of their moral thought and highlights an important strategy for responding to the overdemandingness objection that has been underdeveloped in contemporary work.",""],["Demandingness, Self-Interest and Benevolence in Santideva's Introduction to the Practice of Awakening (Bodhicaryavatara)<\/a>","","","'''Abstract'''\n\nThis dissertation explores how benevolence and self-interest converge, thereby lessening moral demandingness, in the writing of the eighth century Indian Buddhist monk, \u015a\u0101ntideva. In the opening chapter, I argue that \u015a\u0101ntideva appears vulnerable to the overdemandingness objection, the claim that a moral system asks too much of its followers. This is because he endorses an extremely demanding process of virtue development during which an individual commits to becoming a bodhisattva, the Buddhist saint who voluntarily takes countless rebirths, often in painful situations, in order to attain full Buddhahood and liberate all beings from suffering. In the dissertation, I show that \u015a\u0101ntideva can make a powerful response to the overdemandingness objection, largely because the psychological transformation bodhisattvas undergo, as they perfect the virtues of buddhahood, also greatly lessens the severity of the sacrifices they make. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0I begin to reconstruct this response in the second chapter, by showing how the Buddhist analysis of suffering implies that a bodhisattva gives up less than it appears when they commit to advanced Buddhist training. The final three chapters each explore an aspect of how demandingness lessens and self-interest and benevolence converge as the bodhisattva progresses along the path. The third chapter explores how perfecting Buddhist virtues allows the bodhisattva to overcome a particularly pernicious form of weakness of will that prevents doing what is in one\u2019s best interest. The fourth chapter explains how developing key Buddhist virtues like patience, mindfulness and introspection lessens the amount of suffering experienced by the bodhisattva when they make sacrifices for others. The final chapter explores several demand-lessening benefits that result from perfecting wisdom and realizing the truth of no-self (''an\u0101tman''). The dissertation illustrates the philosophical value of \u015a\u0101ntideva\u2019s writing, by showing that even though he does not explicitly raise and respond to the overdemandingness objection, he is aware of the need to lessen the demandingness of his ethical requirements and incorporates philosophically interesting demand-lessening strategies in order to do so.",""],["Dedication Overview<\/a>","","","Chapter 10 ends the ''Bodhicary\u0101vat\u0101ra'' with a concluding prayer, in which \u015a\u0101ntideva makes a dedication for the benefit of others, a dedication for the benefit of oneself, and a dedication for the flourishing of the teachings.",""],["Debates on the Wisdom Chapter between Mipham, Drakar, and Pari Rabsel<\/a>","","","This article by Greg Forgues explores and contextualizes the philosophical debates between Mipham Rinpoche, representing the Nyingma tradition, and Geluk scholars like Drakar Tulku and Pari Lobsang Rabsel in nineteenth-century Tibet. The debates centered around interpretations of Madhyamaka philosophy, particularly focusing on Mipham's commentary, ''Ketaka Jewel'', on \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra''. Key points of contention included the nature of the two truths, the object of negation in Madhyamaka reasoning, the realization of emptiness by arhats, and the relationship between the six perfections on the bodhisattva path.\n\nThis examination offers valuable insights into the rich philosophical discourse on the \"Wisdom Chapter\" of the ''Bodhicary\u0101vat\u0101ra'' that developed over the centuries within Tibetan Buddhism. It highlights fundamental differences between the Geluk and Nyingma schools in their approach to Buddhist philosophy and practice. By contrasting Tsongkhapa's Geluk interpretation with Mipham's Nyingma view, this article gives a detailed account of how these traditions interpret key concepts like the two truths, the nature of ultimate reality, and the path to enlightenment.",""],["Death of Negi Lama in Lahul (H.P), India, in 1977<\/a>","","","In this article LaMacchia re-tells a group of nuns' oral account of Negi Lama's death and explores their story's meaning in the contexts of the literary genre of sacred biography and ideas about death in Buddhism. She asks, \"What is the role of the after-death miracles in their accounts?\" Unusually, the creators of sacred biography here are nuns, and they have embedded the lama's story in their own life stories. LaMacchia begins with the lama's relation to nuns; then defines the contexts; quotes excerpts from their translated accounts; and concludes.",""],["De weg tot het inzicht<\/a>","","","Beschrijving van het religieuze ideaal van het Mahayana-boeddhisme, het leven van de bodhisattva, volgens de idee\u00ebn van Santideva, een filosoof uit de 7e eeuw.\n\nDescription of the religious ideal of Mahayana Buddhism, the life of the bodhisattva, according to the ideas of \u015a\u0101ntideva, a philosopher of the 7th century. ([https:\/\/www.deslegte.com\/de-weg-tot-het-inzicht-369917\/ Source Accessed Dec 1, 2021])",""],["De grote weg naar het licht<\/a>","","","Anthology of representative sutra and philosophical texts from Mahayana Buddhism. The author was Professor of Sanskrit, Pali and Cultures of South Asia. Both traditional types of texts, those on monastic discipline and those containing the teachings of the Buddha, are discussed. In addition to 'words of the Buddha' and anonymous fragments from the best-known sutras, texts have been recorded by, among others, Ashvaghosha, Shantideva, Aryashura, Nagarjuna, Candrakirti, Vasubandhu and Matrcena.",""],["De Bhadracar\u012b: afgebeeld op den hoofdmuur der vierde gaanderij van den Baraboe\u1e0doer<\/a>","","","This article in Dutch by Frederik David Kan Bosch concerns the ''Bhadracary\u0101pra\u1e47idh\u0101nar\u0101ja'' that is depicted on the main wall of the fourth gallery of the Borobudur temple in Indonesia.",""],["Da\u015babh\u016bm\u012b\u015bvaro n\u0101ma Mah\u0101y\u0101nas\u016btra\u1e43<\/a>","","","A critical Sanskrit edition of the ''Da\u015babh\u016bmikas\u016btra'' with Japanese introduction. Revised and edited by Ry\u016bko Kondo.",""],["Da\u015babh\u016bmikas\u016btram<\/a>","","","Critical edition of the ''Da\u015babh\u016bmikas\u016btra''. In Sanskrit with introduction in Hindi and English.",""],["Da\u015babh\u016bmikas\u016btra et Bodhisattvabh\u016bmi<\/a>","","","A critical Sanskrit edition (Roman) of the ''Da\u015babh\u016bmikas\u016btra'' and ''Bodhisattvabh\u016bmi'', edited by Johannes Rahder, with an introduction and notes in French.",""],["Da\u015babh\u016bmikas\u016btra (Rahder, J.)<\/a>","","","This work, Dr. Rahder's thesis for his degree of D.Litt. at the University of Utrecht, is a polyglot compilation, in Dutch, French, Sanskrit, Tibetan, and English, comprising, beside an opening essay, the Sanskrit text (of the titular work), a special recension of the Seventh of the Ten Bh\u016bmis, or Stages in the worldway of a Bodhisattva or Buddha, with a translation of it into English, and an Appendix giving the Sanskrit text of the treatise Bodhisattvabh\u016bmi from a unique Cambridge manuscript. (Rhys Davids, C. A. F. Review of \"Da\u015babh\u016bmikas\u016btra\" by Johannes Rahder. ''Journal of the Royal Asiatic Society of Great Britain and Ireland'', no. 1 (Jan., 1927): 160\u201361.",""],["Das S\u016btra Vimalak\u012brti<\/a>","","","Vimalak\u00eerti, ein wohlhabender Anh\u00e4nger Buddhas, ging als Laie den Weg des Bodhisattva. Das nach ihm benannte S\u00fbtra entstand im 2. Jh. n. Chr. und ist ma\u00dfgeblich f\u00fcr jenes Zen-Verst\u00e4ndnis, nach dem Laien- und M\u00f6nchtum gleichwertig sind.\n\nIm Mittelpunkt steht die rechte buddhistische Lebenseinstellung auf der Grundlage der Erkenntnis von Leerheit (sh\u00fbnyat\u00e2). Au\u00dferdem werden zahlreiche weitere wichtige Lehren des Mah\u00e2y\u00e2na behandelt. Aus dem Chinesischen und Japanischen \u00fcbersetzt von Jakob Fischer und Yokota Takezo. ([https:\/\/www.amazon.com\/Das-Vimalakirti-Sutra-German-Jakob-Fischer-ebook\/dp\/B007SWBSB8 Source Accessed Dec 1, 2021])",""],["Das Ritual der Entschlussfassung im Bodhicary\u0101vat\u0101ra (Kap. II und III)<\/a>","","","",""],["Das Mah\u0101parinirv\u0101\u1e47as\u016btra: Text in Sanskrit und Tibetisch, verglichen mit dem Pali nebst einer \u00dcbersetzung der chinesischen Entsprechung im Vinaya der M\u016blasarv\u0101stiv\u0101dins auf Grund von Turfan-Hand-schriften<\/a>","","","The ''Mah\u0101parinirv\u0101\u1e47as\u016btra'' text in Sanskrit and Tibetan compared with the P\u0101li, together with a translation of the Chinese equivalent in the Vinaya of the M\u016blasarv\u0101stiv\u0101dins. Part 1: The Sanskrit text in the manuscript record.",""],["Das Mah\u0101parinirv\u0101\u1e47as\u016btra - Vol. 3 (Waldschmidt 1951)<\/a>","","","The Mah\u0101parinirv\u0101nas\u016btra: Text in Sanskrit and Tibetan, compared with the P\u0101li along with a translation of the Chinese equivalent in the Vinaya of the M\u016blasarv\u0101stiv\u0101dins. Part 3, Text Editing: Process 33-51. (Including the Mah\u0101sudar\u015banas\u016btra).",""],["Das Mah\u0101parinirv\u0101\u1e47as\u016btra - Vol. 2 (Waldschmidt 1951)<\/a>","","","The Mah\u0101parinirv\u0101\u1e47as\u016btra. Text in Sanskrit and Tibetan, Compared with the P\u0101li along with a translation of the Chinese equivalent in the vinaya of the M\u016blasarv\u0101stiv\u0101dins. Edited on the basis of Turfan handwritings and edited by Ernst Waldschmidt. Part 2: Text edit: Procedure 1\u201332.",""],["Das Mah\u0101parinirv\u0101\u1e47as\u016btra - Vol. 1 (Waldschmidt 1950)<\/a>","","","The ''Mah\u0101parinirv\u0101\u1e47as\u016btra'' text in Sanskrit and Tibetan compared with the P\u0101li, together with a translation of the Chinese equivalent in the Vinaya of the M\u016blasarv\u0101stiv\u0101dins. Part 1: The Sanskrit text in the manuscript record.",""],["Das Gilgit-Fragment Or. 11878A im Britischen Museum zu London<\/a>","","","This is a Sanskrit critical edition and German translation of the ''Sa\u1e45gharak\u1e63it\u0101vad\u0101na'' and ''N\u0101gakum\u0101r\u0101vad\u0101na'' made by Volkbert N\u00e4ther in 1975. These texts belong to the Pravrajy\u0101vastu section of the M\u016blasarv\u0101stiv\u0101da Vinayavastu.",""],["Das Akashagarbha Sutra<\/a>","","","Das Akashagarbha Sutra ist ein bedeutendes buddhistisches Sutra des Mahayana, das hier zum ersten Mal in deutscher \u00dcbersetzung vorliegt. Im Mittelpunkt steht der Bodhisattva Akashagarbha, ein auf dem Weg zur Buddhaschaft weit fortgeschrittener Mensch, der allumfassende Liebe und uneingeschr\u00e4nktes Mitgef\u00fchl verk\u00f6rpert.\n\nIn diesem Sutra wird erl\u00e4utert, auf welche Weise Akashagarbha die Lehre des Buddha weitergibt. Wichtiger Bestandteil der Texte sind dar\u00fcber hinaus Anleitungen zu ritueller Meditationspraxis mit Hilfe von Mantras, deren Durchf\u00fchrung dem Praktizierenden Intelligenz und Heilung verspricht.\n\nDas Akashagarbha Sutra wurde urspr\u00fcnglich in den ersten Jahrhunderten unserer Zeitrechnung in Sanskrit verfasst, ist aber heute nur noch in \u00dcbersetzungen, vor allem ins Chinesische, zug\u00e4nglich. Sunim Tenzin Tharchin hat das Akashagharba Sutra aus dem Koreanischen und Chinesischen ins Deutsche \u00fcbersetzt und den Band mit einigen anderen Texten bereichert, die Meditations\u00fcbungen in Verbindung mit Akashagharba erkl\u00e4ren. (Source: [https:\/\/diamant-verlag.info\/buch\/akashagarbha-sutra\/ Diamant Verlag])",""],["Das 7. Kapitel \u00fcber die Tatkraft in \u015a\u0101ntidevas Bodhicary\u0101vat\u0101ra<\/a>","","","From the University of Hamburg Website regarding this publication:\n\nBuddhism in Past and Present\n\nFrom the winter term 1996\/7 to the winter term 2005\/6 the University of Hamburg conducted under changing academic leadership (Prof. Dr. Lambert Schmithausen, Prof. Dr. David Jackson, Prof. Dr. Eli Franco, Prof. Dr. Karin Preisendanz, Prof. Dr. Jan Sobisch, PD Dr. Klaus-Dieter Mathes) a non-curricular study program titled \u201cBuddhism in Past and Present.\u201d This program (lectures, group work, plenum discussions), initiated by the coordinator Prof. Dr. Klaus Glashoff for persons interested to study Buddhism after their academic education, was organised in collaboration with the Tibetan Centre in Hamburg, and temporary with the Buddhist Society Hamburg under the auspices of the Department for Continuing Academic Education (Arbeitsstelle f\u00fcr wissenschaftliche Weiterbildung), University of Hamburg, with the aim of acquainting participants with the rich historical, philosophical and practical aspects of Buddhism. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures were delivered not only by teaching staff and other affiliated persons of the University of Hamburg but also by scholars from other German and European universities, and by representatives of various living Buddhist traditions as well. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures covered a broad range of topics: the historical development of Buddhism from the beginning up to the teachings of Japanese Zen and various contemporary forms of Buddhism; Buddhist ethics; women in Buddhism; meditation; and violence and non-violence from a Buddhist perspective. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0With the lecturers\u2019 permission, we are here making transcripts of their lectures available. The lectures were meant for the participants of the study program and should not be considered publications in a strict sense. ([https:\/\/www.buddhismuskunde.uni-hamburg.de\/en\/publikationen\/2-buddhismus-in-geschichte-und-gegenwart.html Source Accessed Feb 18, 2021])",""],["Daily Confession (from the Vajrapa\u00f1jara Tantra) (Pearcey 2020)<\/a>","","","These verses taken from the ''Vajrapa\u00f1jara Tantra'', which are often recited as part of longer rituals and practices, include lines for taking refuge and generating bodhicitta.",""],["Cu\u1e47\u1e0d\u012bdev\u012bdh\u0101ra\u1e47\u012b (Zieme, P.)<\/a>","","","A German translation of the ''Cundadev\u012bdh\u0101ra\u1e47\u012b'' in the book ''Magische Texte des uigurischen Buddhismus'' (Brepols, 2005), edited and translated by Peter Zieme.",""],["Cultivating the Two Accumulations<\/a>","","","Lama Tharchin explains that our inherent Buddha-nature is currently enclosed within two obscurations: the coarser veil of afflictive emotions and the more subtle obscuration of knowledge or recognition. The purpose of practice is to reveal this enlightened non-dual wisdom by purifying these two veils through cultivating the two accumulations of merit and wisdom. Merit is described as the cause and wisdom as the result, but crucially, they must be accumulated together in union, never separated or divided. This cultivation of merit and wisdom in union is one of the special distinguishing qualities of the Vajrayana path. He emphasizes that without this two-fold cultivation, we remain sentient beings\u2014our enlightened nature stays trapped within the enclosure of the two veils, and we never come to the end of karma and afflictive emotions. The preliminary practices (''ng\u00f6ndro'') are specifically referred to as \"the accumulations and purifications,\" and he quotes Tilopa's instruction to Naropa: \"Never be without this chariot that takes you along the path to awakening, which is this vehicle of the two accumulations.\" He stresses that even those with confidence in enlightenment must still cultivate the accumulations, and that the preliminary practices are not separate from Dzogchen but are where Dzogchen practice actually begins. \n \nDownload this teaching [https:\/\/cdn.shopify.com\/s\/files\/1\/1025\/2987\/files\/Cultivating_the_Two_Accumulations_2005-02-22_tablet.pdf here].",""],["Cultivating a Heart of Wisdom<\/a>","","","In this teaching, Khenchen Appey Rinpoche provides a brief yet profound commentary on the famous mind training text from the tradition of Atisha. It offers instructions for the cultivation of bodhicitta, the heart of awakening, on both the ultimate and conventional levels. Full of practical advice from a master who embodied the teachings, this commentary is of immense value for students at all levels of practice.\n[https:\/\/chodungkarmo.org\/khenchen-appey-rinpoche-cultivating-a-heart-of-wisdom\/ (Source: Ch\u00f6dung Karmo Translation Group)]",""],["Cultivating Bodhicitta: Wisdom and Compassion in \u015a\u0101ntideva's Introduction to the Awakened Life<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\n\"Bodhisattva,\" or in P\u0101li, ''bodhisatta'', is a compound of bodhi, meaning \"awakening\"\u2014as in the Bodhi tree\u2014and sattva, meaning \"being.\" Beginning already in the P\u0101li Canon, a bodhisattva has been understood as one who makes the intention to liberate beings from suffering. In \u015a\u0101ntideva's words, that the Dalai Lama is so fond of quoting: \"As long as space abides and as long as the world abides, so long may I abide, destroying the sufferings of the world.\" To realize this intention, the aspiring bodhisattva seeks to cultivate a mind characterized by stability, insight, and an openness and compassion for others. This mind, ''bodhicitta'' (literally, \"awakened mind\") is attained through practicing virtues, or perfections. \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' is an introduction to these practices. [https:\/\/www.buddhistinquiry.org\/article\/cultivating-bodhicitta\/ Read more here]",""],["Critique of Self in the Early and Later Versions of the Bodhi(sattva)cary\u0101vat\u0101ra<\/a>","","","",""],["Creatures: Sa\u1e45gharak\u1e63ita and the Shape-Shifting N\u0101ga<\/a>","","","This is an English translation of the story of Sa\u1e45gharak\u1e63ita (Sa\u1e45gharak\u1e63it\u0101vad\u0101na) extracted from the ''Pravrajy\u0101vastu'' (The Chapter on Going Forth) from the ''Vinayavastu'' of the ''M\u016blasarv\u0101stiv\u0101da-vinaya''.",""],["Courageous Compassion<\/a>","","","''Courageous Compassion'', the sixth volume of the ''Library of Wisdom and Compassion'', continues the Dalai Lama's teachings on the path to awakening. The previous volume, ''In Praise of Great Compassion'', focused on opening our hearts with love and compassion for all living beings, and the present volume explains how to embody compassion and wisdom in our daily lives. Here we enter a fascinating exploration of bodhisattvas\u2019 activities across multiple Buddhist traditions\u2014Tibetan, Therav\u0101da, and Chinese Buddhism. \n\nAfter explaining the ten perfections according to the P\u0101li and Sanskrit traditions, the Dalai Lama presents the sophisticated schema of the four paths and fruits for \u015br\u0101vakas and solitary realizers and the five paths for bodhisattvas. Learning about the practices mastered by these exalted practitioners inspires us with knowledge of our minds\u2019 potential. His Holiness also describes buddha bodies, what buddhas perceive, and buddhas\u2019 awakening activities. \n\n''Courageous Compassion'' offers an in-depth look at bodhicitta, arhatship, and buddhahood that you can continuously refer to as you progress on the path to full awakening. (Source: [https:\/\/wisdomexperience.org\/product\/courageous-compassion\/ Wisdom Publications])",""],["Cosmopolitanism in the Himalayas: The Intellectual and Spiritual Journeys of Khu nu bla ma stan 'dzin rgyal mtshan and His Sikkimese Teacher, Khang gsar ba bla ma O rgyan bstan 'dzin rin po che<\/a>","","","This article examines the extensive travels of Khunu Lama Tenzin Gyaltsen (1895-1977) and his Sikkimese teacher Khangsar Lama, arguing that their journeys across the Himalayas exemplify a form of \"cosmopolitanism\" in Tibetan Buddhist culture.\n\nKhunu Lama traveled from his home in Kinnaur through Sikkim, Central Tibet, and Khams over approximately 30 years, studying with many of the greatest Buddhist masters of his time across all four Tibetan Buddhist traditions. He later became an important teacher to the Dalai Lama and played a significant role in preserving and transmitting Buddhist lineages in India after 1959, particularly regarding the study and practice of bodhicitta. \n\nThe author argues that such extensive travel for learning created vast interpersonal networks that connected distant Himalayan regions and transcended sectarian boundaries, representing a uniquely Himalayan form of intellectual cosmopolitanism and modernity rooted in renewing connections to traditional Buddhist scholarship.",""],["Cooking Living Beings: The Transformative Effects of Encounters with Bodhisattva Bodies<\/a>","","","Bodies play important and diverse roles in Buddhist ethics. Drawing upon an Indian Mahayana Buddhist compendium of bodhisattva practice, this paper explores the role bodhisattva bodies play in the ethical development of other living beings. Bodhisattvas adopt certain disciplinary practices in order to produce bodies whose very sight, sound, touch, and even taste transform living beings in physical and moral ways. The compendium uses a common South Asian and Buddhist metaphor to describe a bodhisattva's physical and moral impact on others. Bodhisattvas are said to \"cook living beings.\" The paper considers how this metaphor suggests ways of nuancing modern Western conceptions of ethical self-cultivation, particularly as articulated by Michel Foucault in his studies of the technologies of the self.",""],["Contributions to the Study of the \u015aik\u1e63\u0101samuccaya Derived from Chinese Sources<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe present work is rendered into the Chinese by F\u00e2-hu and Zih-khan A.D. 1004 1058 (Nanjio's Cat. No, 1298). It is done so carelessly that we very often meet with mechanical juxtapositions of words and phrases corresponding with the original, giving no connected sense at all, which render this translation so far untrustworthy. But large portions of the works cited by the author we find correctly translated into Chinese. Moreover in finding our way about the stock phrases or technical expressions and other terminology peculiar to Buddhism we Buddhists stand in a position of some advantage. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The main object of the present paper is to illustrate certain selected passages from Chinese sources, leaving to others whose knowledge of Buddhist Sanskrit may be more extended than my own, the criticism of the work from the Indian side. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0At present, I must confess, I have no time to read through this treasury of Mah\u0101y\u0101na doctrine. My search is limited generally to those passages, which the editor noted as doubtful or obscure in their reading. In a few cases other portions are touched on when they came under my notice. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0As to my use of the Chinese, I may explain that the latest Japanese edition of the Chinese Buddhist Tripi\u1e6daka is divided into forty groups; each group is designated, as it formerly was, by the successive characters of the \" Sentence of Thousand (different) Characters \" Each group thus designated contains 9 to 15 fasciculi numbered by numerals. I denote each fasciculus by Roman figure in its order, discarding the original awkward numbering. As to the version of the \u015aik\u1e63\u0101samuccaya I give only number of leaf, for the whole work is included in fasc. CLXXXV (1). (Wogihara, \"Contributions,\" 96\u201397)",""],["Context of the Controversies: Historical Development<\/a>","","","This excerpt from Markus Viehbeck's book ''Polemics in Indo-Tibetan Scholasticism'' reconstructs the historical development of the controversy surrounding Mipham's commentary on the \"Wisdom Chapter\" of the ''Bodhicary\u0101vat\u0101ra'', known as the ''Nor bu ke ta ka''. It outlines the challenges in reconstructing historical events from hagiographies and oral accounts, tracing the chronology of debates that lasted nearly thirty years. Key figures, including Mipham and his Geluk opponents, are described, along with the exchange of critical letters and treatises between them.\n\nIn this essay, Viehbeck shows how these debates connected scholars from different cultural regions and monastic centers across Tibet, illustrating the interconnectedness of Tibetan intellectual circles and the impact of their philosophical discussions. His overview demonstrates the complexities of reconstructing historical events from limited sources and offers insights into the nature and history of scholastic debates in Tibet.",""],["Consequentialism, Particularism, and the Emptiness of Persons: A Response to Vishnu Sridharan<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nMany Indian Buddhist texts have a great deal to say about metaphysics, ontology, epistemology and the philosophy of language; many of them offer quite a bit of guidance about how to live, and about the qualities of mind and heart that are worthy of ethical commendation; but most of these texts say nothing at all about the topics that we today would classify as ethical theory and metaethics. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yet there was at least one Indian author who aspired to systematize Buddhist normative teachings into a coherent and general framework. This was the eighth-century North Indian monk \u015a\u0101ntideva. In his two major works, \u015a\u0101ntideva again and again justifies deviations from what would otherwise be binding moral rules whenever a person with compassionate motivation sees that these deviations would have good consequences.[1] He formulates what he calls a \"universal characteristic of downfalls\" thereby staking a claim to be offering a fully general action-guiding principle for the conduct of bodhisattvas\u2014and that principle turns out to be a statement of utilitarianism.[2] He bases his entire ethical stance on a robust and consistently articulated conception of impartiality that centrally involves agent neutrality. And at ''Bodhicary\u0101vat\u0101ra'' (henceforth ''BCA'') IX. 90\u2013103, he presents his Ownerless Suffering Argument, which seeks to justify the uniquely rational status of an unrestricted, impartial benevolence by appealing to the doctrine of no self. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In my book ''Consequences of Compassion'', I sought to argue that the various forms of Indian and Tibetan Buddhist ethics can best be understood as forms of consequentialism. I would now concede that many Buddhist authors simply didn't say enough about ethical theory to pin down any particular interpretation of the theoretical structure of their views as the uniquely correct one. However, the arguments alluded to in the last paragraph give us more than enough evidence to motivate the conclusion that \u015a\u0101ntideva was a consequentialist. In particular, a very fruitful way to read \u015a\u0101ntideva is as a reductionist about personal identity who also accepted what Parfit calls \"the Extreme Claim\": that if reductionism is true, I have no reason to give my future selves premium treatment, no reason to be any more concerned about my own future well-being than about the well-being of others.[3] The conjunction of these two views, which we could call extreme reductionism, contrasts with moderate versions of reductionism that have less revisionary normative consequences. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Vishnu Sridharan argues that my consequentialist account of \u015a\u0101ntideva's ethics oscillates in an unstable way between moderate and extreme versions of reductionism about persons. He also proposes that a form of particularism would be a better interpretation of \u015a\u0101ntideva's views. But a careful examination of the issues involved provides us, as I shall try to show, with reasons to resist these claims. (Goodman. introductory remarks, 637\u201338)\n\n<h5>Notes<\/h5>\n#See the evidence collected in chap. 5 of ''Consequences of Compassion'' (New York: Oxford University Press, 2009). For further passages and analysis, based on work I have recently been doing on the ''\u015aik\u1e63\u0101-samuccaya'', see my essay \"\u015a\u0101ntideva's Impartialist Ethics,\" forthcoming in the ''Oxford Handbook of Indian Philosophy'', ed. Jonardon Ganeri.\n#See The Cowherds, ''Moonpaths: Ethics and Emptiness'' (Oxford University Press, forthcoming), pp. 145-146.\n#See Derek Parfit, ''Reasons and Persons'' (New York: Oxford University Press, 1987), pp. 307-312.",""],["Consequentialism, Agent-Neutrality, and Mah\u0101y\u0101na Ethics<\/a>","","","What kinds of comparisons can legitimately be made between Mah\u0101y\u0101na Buddhism and Western ethical theories? Mah\u0101y\u0101nists aspire to alleviate the suffering, promote the happiness, and advance the moral perfection of all sentient beings. This aspiration is best understood as expressing a form of universalist consequentialism. Many Indian Mah\u0101y\u0101na texts seem committed to claims about agent-neutrality that imply consequentialism and are not compatible with virtue ethics. Within the Mah\u0101y\u0101na tradition, there is some diversity of views: Asa\u1e45ga seems to hold a complex and interesting version of rule consequentialism, whereas \u015a\u0101ntideva is closer to act consequentialism.",""],["Consequences of Compassion: An Interpretation and Defense of Buddhist Ethics-Review by Meyers<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIn ''Consequences of Compassion'', Charles Goodman sets out to define the theoretical structure of South Asian Buddhist ethics in order to demonstrate how Buddhist thought may contribute to ongoing theoretical and substantive projects in Anglo-American ethics. In service of this aim, Goodman draws on the conceptual resources of contemporary analytic philosophy to identify the forms of moral reasoning evinced in Therav\u0101da, Mah\u0101y\u0101na, and Vajray\u0101na texts. Contrary to the commonly held view that Buddhist ethics is best understood as a form of virtue ethics, Goodman argues that these traditions of thought fall within the family of a welfare-based, universalist consequentialism. Even if one is not entirely persuaded that consequentialism provides a fully adequate interpretive framework for Buddhist ethics, or that Buddhism's primary contribution to contemporary ethics lies in this direction, Goodman makes a compelling case that scholars of Buddhist studies and Anglo-American ethical philosophy alike have much to gain by attending to the sophisticated consequentialist strategies deployed in Buddhist texts. (Meyers, \"Review,\" 1) [https:\/\/www.h-net.org\/reviews\/showpdf.php?id=25417 Read more here]",""],["Consequences of Compassion<\/a>","","","To many Westerners, the most appealing teachings of the Buddhist tradition pertain to ethics. Many readers have drawn inspiration from Buddhism's emphasis on compassion, nonviolence, and tolerance, its concern for animals, and its models of virtue and self-cultivation. There has been, however, controversy and confusion about which Western ethical theories resemble Buddhist views and in what respects. In this book, Charles Goodman illuminates the relations between Buddhist concepts and Western ethical theories. Every version of Buddhist ethics, says Goodman, takes the welfare of sentient beings to be the only source of moral obligations. Buddhist ethics can thus be said to be based on compassion in the sense of a motivation to pursue the welfare of others. On this interpretation, the fundamental basis of the various forms of Buddhist ethics is the same as that of the welfarist members of the family of ethical theories that analytic philosophers call 'consequentialism.' Goodman uses this hypothesis to illuminate a variety of questions. He examines the three types of compassion practiced in Buddhism and argues for their implications for important issues in applied ethics, especially the justification of punishment and the question of equality. (Source: [https:\/\/global.oup.com\/academic\/product\/consequences-of-compassion-9780195375190?q=Consequences%20of%20Compassion&lang=en&cc=us# Oxford University Press])",""],["Conscientiousness Overview<\/a>","","","In chapter 4 \u015a\u0101ntideva addresses the topic of conscientiousness (''apram\u0101dha'', ''bag yod''), sometimes also translated as carefulness, a mental factor whose function is to protect the mind from negative forms of action. It is a tool that allows us to meticulously examine our actions of body, speech, and mind, particularly within the perspective of what is to be taken up and what is to be avoided on the path.",""],["Confession of Negativity Overview<\/a>","","","In chapter 2, \u015a\u0101ntideva demonstrates the importance of making offerings\u2014material and nonmaterial\u2014paying homage through veneration (prostrations), going for refuge, and, in particular, confessing one's evil deeds. By openly acknowledging one's past negative behaviors and tendencies through confession, only then can one begin to move in a different direction and transform oneself.",""],["Conclusion: The Socratic Paradigm<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe Conclusion of the book summarizes the various ways in which the Socratic persona in Plato's dialogues functions as a paradigm, a figuration of the perfect person, a model for emulation, and an avatar of the divine generosity that extends its providential nature into the world of space and time. In a similar way, Socrates operates as a kind of demiurge within the dialogues, assimilating his interlocutors to the good, which is to say, approaching them in their more divine aspects as intellectual beings capable of achieving virtue via the avenue of self-knowledge. I also address one of the most prominent of what I take to be myths about Plato's Socrates, namely, that he espoused the philosophy of egoism. It is here more than anywhere else that the inner Socrates who is essentially contemplative, and the outer Socrates who is a moral philosopher and possibly an empirical psychologist, sharply diverge. I compare Socrates with the twelfth-century Indian Buddhist philosopher, Shantideva, in terms of the purport of the precept that everyone wishes to be happy and free from suffering. This comparison, I argue, allows us to see that the fundamental Socratic insight, that everyone wants the good, is compatible with a radically altruistic perspective that rejects egoism. (Ahbel-Rappe, preface, xxii)",""],["Comprendre la vacuit\u00e9<\/a>","","","La vacuit\u00e9, peut~\u00eatre le plus intriguant des concepts bouddhistes, fait l'objet du neuvi\u00e8me chapitre de ''La Marche vers l'Eveil'' (''Bodhicary\u00e2vat\u00e2ra''), chef-d'\u0153uvre de la litt\u00e9rature du Grand V\u00e9hicule. Dans ce c\u00e9l\u00e8bre \u00ab chapitre IX\u00bb, Sh\u00e2ntideva d\u00e9crit la philosophie de la Voie m\u00e9diane (m\u00e2dhyamika) et la formation de la connaissance transcendante, connaissance directe de la vacuit\u00e9. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Les deux textes qui composent le pr\u00e9sent volume appart appartiennent \u00e0 la riche tradition ex\u00e9getique de ''La Marche vers l'Eveil'', et c'est \u00e0 la demande de Sa Saintet\u00e9 le Dala\u00ef-lama qu'ils ont \u00e9t\u00e9 traduits du tib\u00e9tain, pour \u00e9clairer la po\u00e9sie quelque peu cryptique de Sh\u00e2ntideva et d\u00e9velopper les subtilit\u00e9s de son argumentation. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Tenus en grande estime et \u00e9tudi\u00e9s autant l'un que l'autre, ces deux commentaires ne soulignent pas les m\u00eames points, ou alors, pas de la m\u00eame mani\u00e8re. En combinant leurs visions diff\u00e9rentes et compl\u00e9mentaires, le lecteur devrait parvenir \u00e0 une compr\u00e9hension d'autant plus profonde de la vacuit\u00e9. (Source: back cover)",""],["Compassion in Tibetan Buddhism<\/a>","","","This volume presents a translation and commentary on Tsongkhapa's ''Illumination of the Intent'', an extensive explanation of Chandrakirti's ''Supplement to the Middle Way'' (''Madhyamak\u0101vat\u0101ra''), focusing on the central role of compassion in Mah\u0101y\u0101na Buddhist philosophy and practice. The work is divided into two main parts: ''Meditations of a Tantric Abbot'' by Kensur Lekden, covering topics including cyclic existence, altruism, love and compassion, wisdom, and the relationship between person, mind, and body; and \"Way of Compassion,\" featuring Jeffrey Hopkins's introduction and Tsongkhapa's detailed commentary. The text explores the causes of Bodhisattvas, types of compassion, and the six perfections (giving, ethics, patience, effort, and concentration) while examining the philosophical foundations of the Madhyamaka school. This work illuminates how compassion functions as the essential foundation for the Bodhisattva path and distinguishes Mah\u0101y\u0101na from H\u012bnay\u0101na approaches, offering both theoretical understanding and practical meditation guidance for cultivating compassion within the Tibetan Buddhist tradition.",""],["Compassion in Schopenhauer and \u015a\u0101ntideva<\/a>","","","Although it is well known that Schopenhauer claimed that Buddhism closely reflected his own philosophy, this claim was largely ignored until the mid-late Twentieth century. Most commentators on Schopenhauer (with some recent exceptions) since then have mentioned his Buddhist affinities but have been quite broad and general in their treatment. I feel that any general comparison of Schopenhauer's philosophy with \"general\" Buddhism would most likely lead to general conclusions. In this article I have attempted to offer a more specific comparison of what is central to Schopenhauer's philosophy with what is central to Mah\u0101y\u0101na Buddhism, and that is the concept of compassion. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In this article I focus on compassion as presented by its strongest advocate, the Madhyamaka philosopher-monk \u015a\u0101ntideva, and cover four main areas: (1) previous general comparisons between Schopenhauer and Buddhism; (2) the specific relevant ethics of \u015a\u0101ntideva; (3) the specific relevant ethics of Schopenhauer; and (4) comparisons between Schopenhauer\u2019s and \u015a\u0101ntideva\u2019s moral philosophy. This will lead to my conclusion that, in a detailed treatment of ethics, the two are not compatible.",""],["Compassion in Our Day: Learning from Shantideva<\/a>","","","The eighth century work of Shantideva is, in many ways, as fresh and as relevant today as it was when written. In this work, he used various psychological methods to inculcate Buddhist principles. These methods are of interest but the essence of his work lies in philosophy and ethics, including the madhyamika philosophy, which is taught today by the Dalai Lama. Shantideva's treatise on compassion, based on a view of interdependence rather than individual competition, takes us beyond the boundaries of psychology. His work is worth serious study for those interested in comparative religion. The ideal of the way of the Bodhisattva resonates with Christian teaching. Psychologists have much to gain from a study of works like this, if taken as inspiration beyond or supplementary to their own subject rather than trying to colonise or appropriate.",""],["Compassion in Mahayana Buddhism<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nBuddhism traces its origins to the life and ministry of Siddhartha Gautama, the Buddha Shakyamuni, who lived probably in the 6th and 5th centuries BCE. He spent six years searching for a way that could help him to achieve liberation. In the end he was disappointed with the teachings and techniques of his Hindu masters, so he decided to discover his own method.[1] He achieved enlightenment and spent the rest of his life travelling throughout North India preaching his teachings, ''dharma''. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In his sermon at Banaras, the Buddha proclaimed the four noble truths, that would become the basis of Buddhism. The four noble truths are: 1. all existence is suffering (''dukkha''); 2. all suffering is caused by craving (''dukkha samudaya''); 3. all suffering can be ended (''dukkha nirodha'') by removing craving; 4. the way to end suffering is by practicing the noble eightfold path.[2] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The Buddha soon attracted many disciples and organized a community, ''sangha''. After his death, different interpretations of the Buddha's teaching and practice began to appear giving origin to different branches of Buddhism. The two main ones are the Theravada and the Mahayana, which were introduced to many places in Asia by the growing number of Buddhists.[3] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Mahayana literally means \"the great vehicle\"[4] to enlightenment. The main ideal of the followers of the Mahayana path is not a solitary quest for ''nirvana''[5] but to become a bodhisattva, a person who is a model of benevolence and compassion, and \"who indefinitely defers his own deliverance in order to help in the salvation of others.\"[6] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Nakamura Hajime says that the origins of Mahayana are not yet entirely understood.[7] It seems that since its beginnings lay men and women were also prominent in the Mahayana orders. The members of these orders called themselves ''bodhisattvas'', which means that they wanted to achieve the state of Buddhahood itself. The virtue of compassion became central in their doctrine.[8] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The main feature of Mahayana Buddhism is the commitment that every ''bodhisattva'' makes \"to work ceaselessly for the benefit of other beings and to transmit to them the merit generated by his or her own religious practice.\"[9] They refrain from entering Buddhahood and prefer to dwell among the living to alleviate their suffering.[10] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The ''bodhisattva'' is an ideal that can be achieved by every human being. It requires a process of meditation and practice, study and continued effort. In this paper I will concentrate my attention on the development of compassion in Mahayana Buddhism. I will present what are the main characteristics of a ''bodhisattva'' and then proceed to describe how that stage can be achieved. I will give particular attention to the role of reason and imagination and the practice of taking and giving. In sum, I am interested in finding out why the practitioners of Mahayana Buddhism want to develop compassion and how they do it. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0I will use the text ''A Guide to the Bodhisattva's Way of Life''[11] written by Acharya Shantideva as the basic text. In it there are the practical guidelines, which everyone trying to become a ''bodhisattva'' should follow. The text also reveals Shantideva's spirituality, deep faith and literary imagination. It also shows clearly his intellectual ability to convince possible skeptic readers.[12] (Antunes da Silva, introduction, 813\u201315)\n\n<h5>Notes<\/h5>\n#For the life of Buddha see F. Reynolds \"Buddhism\" in J. Fenton and others, ''Religions of Asia'' (New York: St. Martin's Press, 1983), 153-160.\n#The eightfold path is subdivided into eight factors: the right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. See Amadeo Sole-Loris, ''Tranquillity and Insight'' (Boston: Shambhala, 1986), 14-19; W. Rahula, ''What the Buddha Taught'' (New York: Grove Weidenfeld, 1974), 16\u201350.\n#Theravada Buddhism is the dominant religion in Sri Lanka and Southeast Asia. Mahayana is found chiefly in China, Tibet, Korea and Japan. For the expansion of Buddhism in Asia, see Reynolds, 187-215.\n#N. Hajime, \"Mahayana Buddhism\" in M. Eliade, (ed.), ''The Encyclopedia of Religion'', vol. 2 (New York: Mac Millan, 1 987), 457.\n#''nirvana'' can be translated as \"the state of complete liberation from ''samsara''.\" ''Samsara'', or the cyclic existence, is the cycle of uncontrolled death and rebirth that is powered by delusions and contaminated actions. It is the basis for experiencing suffering. Cf. G.K. Gyatso, ''Universal Compassion: A Commentary to Bodhisattva Chekhawa's Training the Mind in Seven Points'' (London: Tharpa Publications, 1988), 160.\n#Mircea Eliade, ''A History of Religious Ideas, 2'' (Chicago: University of Chicago Press, 1982), 218. According to Mahayana Buddhism there have been many ''bodhisattvas'' who have taken the vow to delay the liberation from the cycle of existence, in order to help the salvation of other sentient beings. The most popular and famous ''bodhisattva'' is Avalokitesvara. He is the embodiment of all the buddhas' compassion. SeeN. Hajime, 459.\n#Ibid., 457.\n#Ibid., 458.\n#Ibid., 459.\n#It should also be said that the ''bodhisattvas'' are not only limited to earthly life. They also live in the pure land. A pure land is a realm outside cyclic existence. See G. K. Gyatso. ''Meaningful to Behold: A Commentary to Shantideva's Guide to the Bodhisattva's Way of Life'' (London: Tharpa Publications, 1986), 379, n. 76.\n#A. Shantideva, ''A Guide to the Bodhisattva's Way of Life'' (Dharamsala: Library of Tibetan Works & Archives, 1979). When quoting or referring to this text I will use Roman numerals to refer to the chapters, and Arabic numerals for the stanzas.\n#Shantideva lived in the seventh and eight centuries CE. He was a monk at the monastery of Nalanda. His influence in Tibet is very important. For the life of Shantideva see A. Pezzalli, \"Santideva\" in M. Eliade, (ed.), ''The Encyclopedia of Religion, 13'' (New York: Mac Millan, 1987), 67-68, or G. K. Gyatso, ''Meaningful to Behold'', 1\u20133.",""],["Compassion as a Matter of Fact: The Argument from No-Self to Selflessness in \u015a\u0101ntideva's \u015aik\u1e63\u0101samuccaya<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIn his 1998 book, ''Altruism and Reality: Studies in the Philosophy of the Bodhicary\u0101vat\u0101ra'', Paul Williams claims that the argument for altruism made by \u015a\u0101ntideva in this, his most famous work, is fundamentally flawed. In an article of considerable length and scholarly weight, Williams argues that not only does \u015a\u0101ntideva fail to provide a rational basis for morality, as he purports to do, but that furthermore if his argument is taken to its logical conclusions, then \u015a\u0101ntideva has effectively \"destroyed the bodhisattva path\" (1998, 104). In this paper I want to examine closely Williams's rather startling claim. I want to look at what Williams's calls the argument from \"no-self to selflessness\" which is presented in the ''Bodhicary\u0101vat\u0101ra'' (BCA), and his analysis of this argument. Using evidence from the ''\u015aik\u1e63\u0101samuccaya'' (\u015aS), \u015a\u0101ntideva's other extant work, I then hope to show why I think Williams's understanding of \u015a\u0101ntideva's views are misguided. While I do think he is misguided, I believe he is so in a way which reveals something significant and interesting about Buddhist, or at very least \u015a\u0101ntideva's, thought. Namely, I think his discussion reveals that the view of reality held by \u015a\u0101ntideva cannot sustain the distinction, which Williams seems to want to make, between facts and values, or as they are called in Williams's paper, 'is's' and 'oughts', and that this failure to distinguish between facts and values has implications for how we approach Buddhist ethics. (Clayton, introduction, 83)",""],["Compassion and the Net of Indra<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe thought that compassion (''karu\u1e47\u0101'') is a central moral virtue, perhaps the central such virtue, of Buddhism, hardly needs argument.[1] The question that will concern us in this chapter is \"why?\" What is the ground for its being so? \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Of course, compassion is a virtue, or at least valued, in most ethical traditions; and different answers to the question of what grounds it will be given in different traditions. A Christian might answer the question by saying that it is because God\u2014at least, God\nthe Son\u2014commanded it.[2] But in Buddhism, there is no ''deus'', and so\nno ''deus ex machina''. If one is to find a ground for compassion, it has\nto be something ''intra-machina''. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The machinery, of course, must be of a kind that is acceptable to Buddhist theory. To illustrate: Aristotle provided a justification for many virtues. He holds to a certain notion of human flourishing (''eudaimonia''). The virtues (''arete'') are those human dispositions that are conducive to such flourishing (see, e.g., Kraut 2010). Thus, temperance is a virtue: intemperance inhibits rational reflection, a core part of human flourishing. But if Buddhism has a notion of flourishing, it is not Aristotle's; and in any case, compassion is not a virtue that features significantly in the Aristotelian catalogue. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The notion of a virtue does not feature at all in a Hobbesean account of morality; but his machinery does provide a framework which grounds moral notions. Why, for example, should one obey the Sovereign? Because of a compact made to establish their sovereignty (see, e.g., Lloyd and Shreedhar 2008). But the fiction of a social compact has no role in Buddhist thinking. And again, compassion is not something particularly significant in Hobbesean thought. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0What kind of machinery does Buddhism have for answering our target question? Fairly obvious considerations will take us some way. The Four Noble Truths assure us that human life is one of disquietude (''du\u1e25kha''), and that a major cause of this is an attachment to an illusory self. Compassion, the concern for the well-being of others, is a good policy for dissipating such\nself-centeredness. This is fine as far as it goes. But it relegates compassion to a piece of practical advice\u2014on a par with: don't have a heavy meal before you meditate; it makes you drowsy. This has to be missing something important. And in any case, it hardly grounds the role that compassion plays in Mah\u0101y\u0101na thought. In this, the bodhisattva takes a vow of compassion to all sentient creatures, and it cannot be just so that this takes them further down the path of enlightenment. At a certain stage they have achieved individual enlightenment, including the dissipation of the illusion of self and the corresponding attachment. But they voluntarily refuse to take the final step in the process, entry into ''parinirv\u0101\u1e47a'', until all sentient creatures can do so as well. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The justification of compassion is, in fact, at its most difficult and crucial in Mah\u0101y\u0101na traditions. In this chapter, we will be concerned with the Madhyamaka tradition in particular, and those later Buddhist traditions that have endorsed its core metaphysical notion of emptiness (''\u015b\u016bnyat\u0101'') (which is\nmost of them), a notion closely connected with conventional reality as it is conceived in these traditions, as we will see. I will argue that it is emptiness that grounds the virtue of compassion. The next section will provide enough background in metaphysical issues to make the ensuing discussion intelligible. We will then be in a position to look at the envisaged answer. Following that, we will look at an objection and some ramifications of the account. (Priest, introduction, 121\u201322)\n\n<h5>Notes<\/h5>\n#\"Compassion\" may not be the best translation of ''karu\u1e47\u0101'', given its connotations of passiveness. \"Beneficence\" or \"caring\" may be closer to the mark; but I will stick with the standard translation here. For further discussion of ''karu\u1e47\u0101'', see Chapters 4-7 of this volume.\n#\"[Y]ou shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength ,.. [and you] shall love your neighbour as yourself. There is no other commandment greater than these.\" Mark 12:29-31.",""],["Compassion and Equality<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nCompassion is often thought of as sympathetic pity and concern for the sufferings or misfortunes of others. Cultivating compassion begins by learning to tune in to other people in a kind and loving manner. This is not the understanding of the famous eighth century Indian Buddhist scholar \u015a\u0101ntideva. He presents a compassion training that relies on the recognition of the fundamental equality of all beings, and is sustained by disciplined self-education. His instructions have inspired not only the Tibetan Mind Training[2] tradition, but also secular compassion training models in contemporary North America. \u015a\u0101ntideva\u2019s ideas are worthy of close consideration not only for scholars of Buddhism, but for anyone concerned with the question of how to foster compassion in societies that struggle with an increase of xenophobic voices and intolerance.[3] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0This paper explores the meaning and ethical underpinnings of \u015a\u0101ntideva\u2019s instructions, dubbed by Tibetan commentators[4] the \"Equalizing and Exchange of Self and Other\" passage. This passage is part of the Mah\u0101y\u0101na Buddhist treatise ''Bodhicary\u0101vat\u0101ra'' (Skt., literally ''Engaging in the Practice of Awakening''),[5] which is considered a world classic of religious literature. Contrasting my reading with contemporary interpretations by Charles Goodman (2015) and the philosopher trio Jay Garfield, Stephen Jenkins and Graham Priest (2015), I argue that \u015a\u0101ntideva\u2019s \u201cEqualizing and Exchange\u201d passage is best understood as meditation instructions, rather than ethical theory or philosophical reasoning. The specificity of \u015a\u0101ntideva\u2019s instructions is his deconstructive approach to compassion training. In a meditative process, the trainee deconstructs compassion-inhibitors, such as self-cherishing and prejudice, rather than strengthening empathetic emotions.\n\n<h5>Notes<\/h5>\n#(From the title): Paper presented at the AAR EIR, April 28, 2017 in Waterloo, ON, Canada.\n#Lojong, Wylie ''blo sbyong''.\n#On the rise of xenophobia, see Watch Human Rights, World Report 2017 (Place of publication not identified: POLICY Press, 2017).\n#Foremost among them is the influential commentary by Thogs med bzang po dpal, ''Ocean of Good Advice, Commentary on the Introduction to the Parctice of Bodhisattvas. Byang Chub Sems Dpa'i Spyod Pa La 'Jug Pa\u2019i 'Grel Pa Legs Par Bshad Pa\u2019i Rgya Mtsho'' (Reprint by Lhasa: Bod ljongs mi dmangs dpe skrun khang 2008). For a comprehensive list of commentators, see Frederik Liland, \"The Transmission of the Bodhicary\u0101vat\u0101ra, the History, Diffusion, and Influence of a Mah\u0101y\u0101na Buddhist Text\" (MA, University of Oslo, 2009).\n#For a multilingual edition of the ''Bodhicary\u0101vat\u0101ra'' (BCA), see \u015a\u0101ntideva, \"Bodhicary\u0101vat\u0101ra,\" University of Oslo, Faculty of Humanities, https:\/\/www2.hf.uio.no\/polyglotta\/index.php?page=volume&vid=24.",""],["Comparative Confession: A Comparative Study of Confession in the Writings of Tertullian, Cassian, and \u015a\u0101ntideva<\/a>","","","This paper comparatively analyzes confession of sin across three Christian and Buddhist texts. Specifically, the paper compares the diverse ways in which confession is presented in Tertullian's ''De Paenitentia'', St. John Cassian's ''Conferences'', and \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra''. In so doing, the paper not only highlights the multiplicity of forms confessional practices may take (both between religious traditions and within a particular tradition), but also underscores the common theme among all three authors of confession\u2019s fundamental role in personal transformation. After analyzing each author\u2019s understanding of confession and its effects (encompassing spiritual, moral, and emotional domains), the paper concludes with a discussion of theological and ministerial implications.",""],["Commentary on the Thirty Seven Practices of a Bodhisattva<\/a>","","","Ngulchu Gyalsas Thogmed Zangpo's ''The Thirty Seven Practices of a Bodhisattva'' is one of Tibetan Buddhism's most popular texts, incorporated in the Mind Training text and also able to be explained according to the Lam Rim tradition. Its advice is timeless and its relevance is universal.\n\nThis commentary by His Holiness the XIV Dalai Lama, as expounded during Kalacakra teachings at Bodh Gaya, is characterised by its clarity, practicality and profundity. Each stanza of the root text is elucidated precisely and in accessible language.\n\nIn addition, His Holiness the Dalai Lama gives introductory talks at the start of each day of teaching in which he touches on every aspect of our daily lives. Studying this text leads us to feel that His Holiness is speaking directly to each one of us, and it is universal in its application.\n\nWhen applied and practised with sincerity, this teaching will develop an individual's warm-hearted compassion. Thus, the contents of this book will be beneficial to Buddhist scholars and general readers alike. (Source: back cover)",""],["Commentary on Chapter 8 of Shantideva's Bodhicaryavatara<\/a>","","","His Holiness the Dalai Lama presented these teachings in Bloomington, Indiana from August 20-23, 1999. The teachings are a commentary on Chapter 8\u2014the chapter titled \"Meditation\"\u2014of the great master Shantideva's book ''Bodhicaryavatara'' (''A Guide to the Bodhisattva's Way of Life'').\n\nTranscribed and typed by Phillip Lecso from audiotapes obtained from the Tibetan Cultural Center entitled ''The Kalachakra Preliminary Teachings''.",""],["Commentaries on \u015a\u0101ntideva's Bodhicary\u0101vat\u0101ra (Ejima 1966)<\/a>","","","",""],["Civilisation at the Foot of Mount Sham-Po<\/a>","","","The present publication offers to the academic readership for the first time a translation, transliteration and facsimile edition of three medieval and rare manuscripts recently traced in the Central Tibetan monastery of g.Ya\u2019-bzang located in Yar-stod, foremost among which counts the g.Ya\u2019bzang chos \u2019byung composed in 1475 A.D. Together the texts constitute a unique and compelling source for the post-dynastic history of the region of upper Yar-lung (i.e.Yar-stod) in southern Central Tibet. The sources deliver valuable information concerning the history and genealogy of the local royal house of the lHa Bug-pa-can-pa,and shed light on the formative history and rise of the religious throne of g.Ya\u2019-bzang (est.1206), the key site of the g.Ya\u2019-bzang bKa\u2019-brgyud school, in particular emerging under the active patronage of this noble house. Throughout the 13th and 14th century it developed into the influental g.Ya\u2019-bzang myriarchy (khri skor). The sources include the biography of the central figure behind this powerful local entity, the charismatic g.Ya\u2019-bzang-pa Chos kyi smon-lam (1169\u20131233 A.D.), whose monastery at the foot of the holy Sham-po Mountain turned into a powerful spiritual centre in this part of southern Tibet. A fascinating and illustrative portrait is drawn here, depicting the political and ideological mechanisms that governed the establishment of local post-dynastic rulership and its claims for legitimacy. The study,combining philology,historical research and social anthropology, may serve as a sort of case-study by investigating the background and formation of these local ruling structures with their symbiotic politico-religious relationship to the religious institutions that flourished in their domain. ([https:\/\/www.amazon.sg\/Civilisation-Sham-Po-Bug-pa-can-History-Ya-bzang\/dp\/3700129548 Source Accessed Nov 5, 2025])",""],["Citations from the Ratn\u0101val\u012b and Bodhicittavivara\u1e47a in the Abhayapaddhati<\/a>","","","This article reports newly discovered Sanskrit quotations from N\u0101g\u0101rjuna's ''Ratn\u0101val\u012b'' and ''Bodhicittavivara\u1e47a'' found in Abhay\u0101karagupta's twelfth-century ''Abhayapaddhati'' commentary. The author identifies one previously unpublished ''Ratn\u0101val\u012b'' verse and four ''Bodhicittavivara\u1e47a'' verses not yet known in Sanskrit, expanding our knowledge of these important texts.",""],["Chekhawa Yeshe Dorje (Chhosphel 2012)<\/a>","","","Chekhawa Yeshe Dorje ('chad kha ba ye shes rdo rje) was born in a place called Luro or Lura (lu ro \/ lu ra) in 1101, the iron-snake year of the second sexagenary cycle. His father was called Pakpa Kyab ('phags pa skyabs) and his mother was Sonam Kyi (bsod nams skyid). The name of their clan was Ja (bya), which is sometimes given as the name of his birthplace.\n\nAs a young boy he became a student of Rechungpa (ras chung pa, 1084-1161) at Loro (lo ro), and was given the vows of novice monk (dge tshul; SK: \u015br\u0101ma\u1e47era) at the age of twenty-one at Loro Zhingsar (lo ro zhing gsar) by a Khenpo Tsewerwa (mkhan po rtse ber ba, d.u.) and Chak Rinchen Chang (chags rin chen 'chang) or Lobpon Dakpo Tsangdulwa (slob dpon dwags po gtsang 'dul ba). They gave him the name Yeshe Dorje. Shamiwa Monlambar (sha mi ba smon lam 'bar, 1085-1171) gave him teachings on Vinaya and related topics.\n\nSoon after he accompanied Rechungpa to Nyel (gnyal) to an assembly of a Ngor Jetsun Bhora (ngor rje btsun bho ra, d.u.) that was presided over by a Ngok Lots\u0101wa (rngog lo tsA ba; certainly not Loden Sherab, who passed away in 1109). Inspired by the teachings, he sought out full ordination, which was ultimately granted by Tsarong Joten (tsha rong jo stan, d.u.), Zhang Sherab Tring (zhang shes rab spring, d.u.) and Dakpo Tsangdulwa (dwags po gtsang 'dul ba, d.u.) in 1123, when he was twenty-three.\n\nRead more at [https:\/\/treasuryoflives.org\/biographies\/view\/Chekhawa-Yeshe-Dorje\/5791 The Treasury of Lives]",""],["Characteristics of the Buddhist Mongolian Texts: The Lineage of the Bodhicary\u0101vat\u0101ra<\/a>","","","",""],["Chapter on Entering the Inconceivable Liberated State of Samantabhadra's Practices and Vows<\/a>","","","",""],["Chapter 9: Perfection of Patience<\/a>","","","This chapter focuses on patience (tolerance) as the third perfection necessary for purifying negative emotions and karmic obscurations, presenting three types of patience and emphasizing how bodhisattvas must cultivate an unperturbed mind that remains undisturbed even when facing extreme suffering or harm. Through extensive scriptural citations, \u015a\u0101ntideva demonstrates that with proper practice and the \"armor of patience,\" a bodhisattva can transform even the most severe physical torture into opportunities to perfect all six perfections simultaneously while maintaining unwavering commitment to achieving buddhahood for all sentient beings.",""],["Chapter 8: Expiation of Sinful Actions<\/a>","","","This chapter explores the Buddhist practice of purifying sinful actions through confession and atonement, presenting the four essential powers of proper confession: cultivating remorse, engaging in remedial practices, resolving to avoid future offenses, and finding support through the Three Jewels and bodhicitta. \u015a\u0101ntideva emphasizes that bodhisattvas with skill-in-means (combining wisdom and compassion) can overcome even serious transgressions through practices like reciting mantras, making offerings, and cultivating the altruistic mind of bodhicitta, which serves as a powerful cosmic fire capable of burning away all negativities.",""],["Chapter 7: Protecting the Possessions and Merit<\/a>","","","Chapter 7 of the ''\u015aik\u1e63\u0101samuccaya'' explores how bodhisattvas must balance material giving with spiritual teaching, emphasizing that renunciate bodhisattvas should prioritize sharing dharma over material gifts to maximize benefit for all beings. \u015a\u0101ntideva outlines essential principles for protecting merit through selfless motivation, avoiding anger and arrogance, cultivating ten types of beneficial minds toward all sentient beings, and dedicating all merit toward universal enlightenment.",""],["Chapter 6: Protecting the Body<\/a>","","","Chapter 6 of the ''\u015aik\u1e63\u0101samuccaya'' outlines how bodhisattvas should protect their bodies through twelve types of mindfulness and proper conduct regarding food, clothing, and shelter, emphasizing that physical preservation serves the ultimate purpose of benefiting all sentient beings. \u015a\u0101ntideva argues that mindful discipline, including vegetarianism, moderate consumption, and the skillful use of mantras for protection, enables bodhisattvas to maintain their bodies as instruments for compassionate service to the world rather than objects of personal attachment.",""],["Chapter 5: Perfection of Discipline: Avoiding the Harms<\/a>","","","Chapter 5 outlines \u015a\u0101ntideva's methods for avoiding the grave moral harms and transgressions that obstruct bodhisattva practice, including making pledges before the Buddha, choosing favorable rebirths, and following specific precepts from s\u016btras such as avoiding criticism of fellow practitioners and remaining in solitude for meditation. \u015a\u0101ntideva emphasizes that meaningful activity consists solely in benefiting others, and that practitioners must eliminate all gaps in their practice through meditation on emptiness combined with compassion, as any lapse allows faults to infiltrate like air filling empty space.",""],["Chapter 4: Perfection of Discipline: Discussion of Major Harms in the S\u016btras<\/a>","","","Chapter 4 of the ''\u015aik\u1e63\u0101samuccaya'', \"The Explanation of Great Harms Taught in the S\u016btras,\" systematically outlines the eighteen root downfalls of the bodhisattva precepts as taught in the ''\u0100k\u0101\u015bagarbhas\u016btra'', ranging from serious transgressions for rulers and ministers to common pitfalls for ordinary practitioners on the Mah\u0101y\u0101na path. The chapter emphasizes the gravity of these violations, provides purification practices through confession to Bodhisattva \u0100k\u0101\u015bagarbha, and concludes with warnings against disrespecting bodhisattvas and the Dharma, underscoring that such actions obstruct future buddhas and their potential to benefit all beings.",""],["Chapter 3: Perfection of Discipline: Protecting the Dharma Teacher<\/a>","","","Chapter 3 of the ''\u015aik\u1e63\u0101samuccaya'' focuses on protecting the body of a Dharma upholder by avoiding harm, detailing how bodhisattvas should conduct themselves with joy and compassion while avoiding distractions from kings, non-Buddhists, and various worldly influences. The chapter extensively discusses the workings of M\u0101ra (the evil force) that attempts to discourage virtuous activities, presents the four white and four dark dharmas as core bodhisattva precepts, and concludes with warnings about the karmic consequences of misusing monastic authority and resources.",""],["Chapter 2: Upholding the Dharma from the Perfection of Discipline<\/a>","","","Chapter 2 of the ''\u015aik\u1e63\u0101samuccaya'' explores how bodhisattvas must protect their body, possessions, and virtues to effectively serve other beings, emphasizing two primary methods: following a righteous teacher (''kaly\u0101\u1e47amitra'') who guides one away from transgressions and toward liberation, and upholding the Dharma through studying, teaching, and practicing the s\u016btras. \u015a\u0101ntideva illustrates these principles through extensive citations from texts like ''The Stem Array S\u016btra'', using analogies such as viewing oneself as a patient and the teacher as a doctor, while highlighting exemplars like Sudhana and S\u0101daprarudita to demonstrate the transformative power of proper guidance and Dharma study.",""],["Chapter 1: Giving One's Body, Possessions, and Virtues<\/a>","","","In chapter 1 of the ''\u015aik\u1e63\u0101samuccaya'', \u015a\u0101ntideva establishes the foundational importance of listening to the Dharma to avoid suffering and attain enlightenment, then systematically develops the cultivation of faith and the mind of enlightenment (bodhicitta) as prerequisites for the bodhisattva path. The chapter concludes by introducing the four core activities that structure the entire work\u2014giving, protecting, purifying, and expanding one's body, possessions, and virtues for all sentient beings\u2014with particular emphasis on the practice of generosity as the first of these essential bodhisattva commitments.",""],["Chapter 19: Enhancing Merit<\/a>","","","This final chapter of \u015a\u0101ntideva's ''\u015aik\u1e63\u0101samuccaya'' focuses on enhancing merit through two primary methods: thinking of benefiting sentient beings in all daily activities (such as offering flowers or entering temples), and cultivating bodhicitta\u2014the altruistic aspiration to achieve enlightenment for the sake of all beings. \u015a\u0101ntideva concludes by emphasizing that bodhisattvas must dedicate themselves completely to serving others through the equality and exchange of self and others, viewing this compassionate work as extending to the furthest limits of space and time.",""],["Chapter 18: Recollecting the Three Jewels<\/a>","","","This chapter of the ''\u015aik\u1e63\u0101samuccaya'' explores the practice of recollecting the Three Jewels (Buddha, Dharma, and Sangha) as a means for Mah\u0101y\u0101na practitioners to advance on the bodhisattva path. Drawing from various s\u016btras, it details how faith and the five spiritual faculties support this practice, while providing extensive descriptions of the Buddha's physical and spiritual qualities, the Dharma as the source of all positive attainments, and the Sangha's compassionate activities and miraculous abilities in benefiting sentient beings.",""],["Chapter 17: Benefit of Prostration and Other Practices<\/a>","","","Chapter 17 provides scriptural justification for the merit-enhancing practices discussed in the previous chapter by citing various s\u016btras that describe the immeasurable benefits of prostration, offerings, circumambulation, and veneration of buddhas and st\u016bpas. \u015a\u0101ntideva emphasizes that while physical offerings generate great merit, the highest form of veneration is the actual practice of the bodhisattva path itself\u2014cultivating bodhicitta, upholding the Dharma, and generating compassion\u2014with rejoicing in virtuous deeds producing particularly extraordinary merit that surpasses even the merit of advanced meditative accomplishments.",""],["Chapter 16: Enhancement of Body, Possessions, and Merit<\/a>","","","Chapter 16 focuses on the fourth action of enhancing the body, possessions, and merits as essential practices for achieving full buddhahood. \u015a\u0101ntideva emphasizes that merit enhancement is the foundation of spiritual advancement, requiring three key elements\u2014effort (''v\u012brya''), firm resolve, and great compassion\u2014along with dedicated practices of offering, aspiration, and merit dedication for the benefit of all sentient beings.",""],["Chapter 15: Purification of Possessions and Merit<\/a>","","","Chapter 15 of the ''\u015aik\u1e63\u0101samuccaya'' presents \u015a\u0101ntideva's teaching that bodhisattvas purify their possessions through ethical livelihood, non-attachment, and genuine virtue free from hypocrisy, while purifying their merit through practicing the six perfections with the realization of emptiness combined with compassion. The chapter emphasizes that true purification occurs when all Buddhist practices\u2014from giving to wisdom\u2014are performed with a mind that both understands emptiness and is motivated by genuine compassion for sentient beings.",""],["Chapter 14: Purification of the Body<\/a>","","","This chapter explores how meditation on emptiness purifies the body and mind by eliminating the false notion of self, which \u015a\u0101ntideva argues is the root of all afflictive emotions and negative actions. Through extensive s\u016btra citations and analysis of the two truths doctrine, he demonstrates that all phenomena\u2014including the body's elements, sense experiences, and mental engagements\u2014lack inherent existence and are merely conventional designations, leading practitioners to achieve equanimity and avoid attachment, aversion, and other destructive mental states.",""],["Chapter 13: Mindfulness<\/a>","","","This chapter explores the practice of mindfulness of body, sensations, mind, and phenomena, emphasizing their impermanent, empty, and illusory nature through extensive citations from various s\u016btras. \u015a\u0101ntideva uses reductive analysis and numerous analogies to demonstrate that all phenomena, including the body and mind, lack true essence and exist only as interdependent processes, while maintaining that bodhisattvas should cultivate compassion even while recognizing this ultimate emptiness.",""],["Chapter 12: Purifying the Mind<\/a>","","","This chapter on meditation from \u015a\u0101ntideva's ''\u015aik\u1e63\u0101samuccaya'' emphasizes that bodhisattvas must maintain unwavering meditative concentration while guarding their senses against attachment, using specific antidotes for the three main afflictive emotions: meditation on bodily impurity for attachment, loving-kindness for aversion, and contemplation of dependent-arising for ignorance.",""],["Chapter 11: Praise of Wilderness<\/a>","","","Chapter 11 of the ''\u015aik\u1e63\u0101samuccaya'' emphasizes the importance of renouncing householder life for solitary practice in the wilderness, citing various s\u016btras to highlight how solitude facilitates spiritual development by reducing worldly distractions and enabling the cultivation of virtues necessary for enlightenment. \u015a\u0101ntideva stresses that true renunciation involves not just physical isolation but complete nonattachment to self and phenomena, while maintaining awareness that one's practice is witnessed by buddhas and spiritual beings even in solitude.",""],["Chapter 10: Perfection of Effort<\/a>","","","This chapter presents \u015a\u0101ntideva's teachings on the fourth perfection of effort, emphasizing that bodhisattvas should pursue learning and study with humility and proper motivation, avoiding texts that promote materialism or harmful practices while focusing on meaningful treatises that cultivate wisdom and pacify afflictive emotions. The chapter outlines eighty specific approaches to learning from ''The Teachings of Ak\u1e63ayamati'', stressing that genuine study combined with moral discipline leads to spiritual realization and protection from negative forces, with dedicated practitioners receiving blessings of longevity, health, memory, and correct understanding.",""],["Changing Interpretations of Meditation in the Bodhicary\u0101vat\u0101ra: Meditation and the Concept of the Equality of Self and Other<\/a>","","","This article examines how the ''Bodhicary\u0101vat\u0101ra'' explains the practice of meditation in relation to the concept of the equality of self and other, and how this relation changed as the ''Bodhicary\u0101vat\u0101ra'' developed from its earlier form, a nine-chapter text in Tibetan found among the Dunhuang manuscripts, to its later form, the current ten- chapter canonical text, available in Sanskrit and also included in the Tibetan Tripi\u1e6daka. In the earlier version the verses on the equality of self and other (''par\u0101tmasamat\u0101'') and the practice of exchanging self and other (''par\u0101tmaparivartana'') are found in the \"Chapter on ''V\u012brya''.\" However, by the time the current version emerged the corresponding verses on the equality of self and other had been moved to the \"Chapter on ''Dhy\u0101na'',\" and the number of verses had expanded from fifty-two to eighty-four.\n\nDuring the editing process that led to the appearance of the current ''Bodhicary\u0101vat\u0101ra'' the character of the text was transformed by the addition of 32 new verses. These verses suggest that the text took a qualitatively different approach to understanding the well- known theory of the equality of self and other. This difference can be explained from two disparate standpoints: that of ontology and that of spiritual praxis. Ontologically, the current version augments the viewpoint of the earlier version by adding a totally different perspective on the question of suffering, namely that there is in reality no one to experience suffering; the verses common to both versions claim that suffering should be eliminated because suffering equally affects everyone. With regard to spiritual praxis, the present version introduces the concept of '<\/i>''bh\u0101vayet'' (''bh\u0101vaya'')\/ ''bsgom par bya'''<\/i> (should learn contemplatively) and adds new verses that concern meditation and observation.",""],["Caturdharmodd\u0101nas\u016btra: A Brief Introduction<\/a>","","","The Sanskrit text (Devanagari) of the ''S\u0101garan\u0101gar\u0101japarip\u1e5bcch\u0101s\u016btra'' restored from the Tibetan (D155), with Hindi translation. Edited by J\u00f1alachena Nama\u1e0dola.",""],["Caturdharmakas\u016btra (Tseng, V.)<\/a>","","","",""],["Catalogue of the Tibetan Manuscripts from Tun-huang in the India Office Library<\/a>","","","The three expeditions of Sir Aurel Stein to Central Asia opened new fields of research centring around the mass of documents cached in Tun-huang, the most sensational of which were soon published. The scholarship and labour required and expense have meant a delay of more than half a century for full-scale catalogues. The work was begun during the First World War by the Belgian scholar De la Vall\u00e9e Poussin (1869-1938 according to the introduction, though his Festschrift gave 1939 as the date of his death). It is printed without major revision, but successive Librarians and their staff have spent many years in checking, copying texts, and proof-reading to produce this fine volume, the final stages being supervised by Miss A. F. Thompson. Professor K. Enoki's appendix is a model of accuracy in identifying canonical texts, and the added references to Tohoku (1934), are extremely valuable.\n \n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0ln 1939 Mlle. M. Lalou, in her Inventaire des manuscrits tib\u00e9tains de Touen-houang conserv\u00e9s a la Biblioth\u00e8que Nationale (vol. 1), p. vi, said of her handlist:\u2014\"La description mat\u00e9rielle est suffisante pour retrouver les morceaux qui manquent et dont une grande partie doit se trouver dans la collection Stein, \u00e0 Londres.\" As her \"Inventaire\" is not mentioned in the Abbreviations, p. [x], there is apparently much work to be done. Secular documents are few, which makes them all the more precious in helping to define the role of Tibetan in the culture of the peoples of Central Asia. Non-Tibetan languages (C133 and others), as well as a modern document on Russian paper (No. 765) are included. This catalogue should stimulate studies foreshadowed by the author in Tibetan palaeography, which could possibly be linked to a study of paper to provide a dating sequence. ([https:\/\/www.cambridge.org\/core\/journals\/journal-of-the-royal-asiatic-society\/article\/abs\/catalogue-of-the-tibetan-manuscripts-from-tunhuang-in-the-india-office-library-by-the-late-louis-de-la-vallee-poussin-with-an-appendix-on-the-chinese-manuscripts-by-kazuo-enoki-pp-xviii-299-pl-2-published-for-the-commonwealth-relations-office-by-oxford-university-press-london-1962-price-in-uk-5-5s\/41B522A368759924E96860BF3F59BCAC Source Accessed Dec 2, 2021])",""],["Catalogue of Buddhist Sanskrit Manuscripts in the Possession of the Royal Asiatic Society (Hodgson Collection)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nThe manuscripts of Buddhist works described in the following pages were collected in Nepal by Mr. Brian Houghton Hodgson\u2014who has contributed so largely to the elucidation of Northern Buddhism\u2014and presented by him to the Royal Asiatic Society in 1835 and 1836. The great importance of a thorough examination of the Buddhist Sanskrit works of Northern India, both for Pr\u00e2krit philology and for Buddhist research, is becoming more and more apparent; and it seemed very desirable that the contents of this collection, which, though deficient in many of the standard works, is perhaps the finest of original manuscripts in Europe, should become better known to scholars interested in these inquiries. A detailed analysis of the works was beyond the scope of the present catalogue, as it would in many cases be extremely difficult, if not impossible, without comparing other copies. It is hoped, however, that the brief description now offered will, at least, suffice for the identification of the works, and will for that reason be acceptable to Sanskrit scholars. (Cowell and Eggeling, \"Catalogue,\" 1)",""],["Candrak\u012brti\u2019s Madhyamak\u0101vat\u0101rabh\u0101\u1e63ya: Chapters 1 to 5<\/a>","","","This book contains a strictly scholarly edition of the first five chapters of a Sanskrit work that presents the stages on the path to enlightenment according to the \"Great Vehicle\" of Buddhism. The author of this work, Candrak\u012brti (c. 570\u2013650), is one of the most important proponents of the Madhyamaka, the \"Middle Way.\" A central theme of this school is the emptiness, or insubstantiality, of all things and living beings. Bodhisattvas devote themselves to developing the highest insight that comprehends this emptiness, as well as to perfecting a series of ethical and character virtues, such as generosity, right conduct, and patience, in order to attain perfect buddhahood. Unlike the followers of the \"Lesser Vehicle,\" bodhisattvas, out of their great compassion, vow to postpone entry into nirvana until they have attained buddhahood. Only the attainment of buddhahood endows them with the extensive abilities that enable them to provide comprehensive assistance to living beings. This edition, presented here for the first time, is based on the only surviving manuscript, which has only recently become accessible and has been preserved in Tibet for centuries. Edited in the original language, the text not only provides a better understanding of Candrak\u012brti's philosophical views and his interpretations of issues relevant to salvation, but also a more accurate assessment of his contribution to an important phase of Indian Buddhism.\n\nFunded by: Austrian Science Fund (FWF) - Independent Publications ([https:\/\/www.oeaw.ac.at\/en\/ikga\/publikationen\/reihen\/sanskrit-texts-from-the-tibetan-autonomous-region-sttar\/candrakirtis-mabh-1-5 Source Accessed Oct 9, 2025])",""],["Candragomin's Twenty Verses on the Bodhisattva Vow (Tatz 1982)<\/a>","","","The most important surviving work of Candragomin is his treatise entitled ''Bodhisattvasa\u1e41varavi\u1e41\u015baka''.This brief text is neither original in inspiration nor philosophically profound, but concerns the practice of the path. It alludes to the ceremonial reception of the moral vow (''\u015b\u012bla-sa\u1e41vara'') of the bodhisattva and, summarizing the Chapter on Morality of Asa\u1e45ga's ''Bodhisattvabh\u016bmi'', outlines the duties and regulations stemming from its acceptance. The significance of the ''Vi\u1e41\u015baka'' lies in the fact of its introduction into Tibet by \u015a\u0101ntarak\u1e63ita, the first abbot of Bsam-yas, during the early period of Buddhist influence in that country. From that time until the present it has been an important basis for study and practice of the lower levels of the bodhisattva path, and representative of the tradition of \u2018extensive practice\u2019 (''rgyas-pa'i spyod'') stemming from the Yog\u0101c\u0101ra school.",""],["Candragomin and the Bodhisattva Vow<\/a>","","","'''Abstract''' \n\nThis dissertation presents, in two parts, a study of the life and works of the Indian Buddhist philosopher, teacher and litterateur Candragomin, and the study and translation of his own and associated treatises on the bodhisattva vow. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Taking the divisions in order: Part One is concerned with the life and works of Cg, beginning with a chapter on his date. Adducing new evidence and applying modern methodology to this controversial topic, it is determined that Cg, the University of Nalanda philosopher known to Tibetan and Chinese traditions, lived in the last three quarters of the seventh century, and that all the sixty-odd works attributed to him in the Tibetan canon may in fact be his, with the important exception of the Candra system of Sanskrit grammar. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Chapter Two studies the role played by Cg, in the traditional Tibetan accounts of his life, as exponent of Yog\u0101c\u0101ra philosophy and personification of the lay bodhisattva ideal. Chapter Three is a translation of Cg's fifty-one verse ''Praise in Confession'' (''De\u015bana-stava'') with its commentary (''v\u1e5btti'') by Buddha\u015b\u0101nti , from the Tibetan translation. Semi-autobiographical in nature, this poem surveys the standard doctrines and practices of Buddhism in one of its most productive eras, an unusually candid and informative account of the problems encountered by a layman in his attempts at religious practice. Working in the high poetic (''k\u0101vya'') style, Cg and his commentator apply, to his own life, the theoretical principles set forth in his ''Twenty Verses on the Bodhisattva Vow''. The introductory remarks and annotation examine the methods of Rin-chen bzang-po (958\u20131055), dean of Tibetan translators, and the English rendering is a prototype for the translation of ''k\u0101vya'' from a Tibetan version. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Part Two consists of a translation from the Tibetan (with reference to the parallel Sanskrit passages of Asa\u1e45ga) of Cg's didactic and historically important work on the bodhisattva vow (the ''Bodhisattva-sa\u1e41vara-vi\u1e41\u015baka'')\u2014a mnemonic condensation of the Chapter on Morality (''\u015b\u012bla-pa\u1e6dala'') of the ''Bodhisattva-bh\u016bmi''\u2014with the commentary upon it by the ninth century philosopher \u015a\u0101ntarak\u1e63ita. An introductory essay probes the bodhisattva figure as described in these and in later exegetical and synoptic treatises\u2014especially in the \"Three Vows\" genre developed in Tibet upon late Indian models\u2014the bodhisattva's aspirations and his means of fulfilling them, as distinguished from the aspirations and methods of \"lesser vehicle\" Buddhism. The importance of these works in understanding the ideals of the Greater Vehicle, as expressed in the moral code of the bodhisattva and the definition of his social relationships, cannot be underestimated. This dissertation is the first extensive study of bodhisattva morality, and of the ceremony for taking the bodhisattva vow, as it is elaborated in Yog\u0101c\u0101ra literature. The introductory essay also explores the role of the ''Vi\u1e41\u015baka'' and its commentary in the introduction of Buddhism into Tibet by \u015a\u0101ntarak\u1e63ita. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Detailed annotation to the translation incorporates bibliographical data and exegetical material drawn chiefly from scriptural (s\u016btra ) sources of the Chapter on Morality, commentaries to it by Gu\u1e47aprabha, Jinaputra and Samudramegha, and commentaries to the ''Twenty Verses'' itself by Bodhibhadra and Grags-pa rgyal-mtshan. The ''Byang-chub gzhung-lam'' of Tsong-kha-pa (1357\u20131419) has been quoted at length for its lucid and comprehensive account of reasoning upon these subjects by the various authors, teachers and schools of Indo-Tibetan Buddhism. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Seven appendices to the dissertation include edited Tibetan texts and the translation of subsidiary literature on the bodhisattva vow.",""],["Can We Know Whether \u015a\u0101ntideva was a Consequentialist? (Goodman 2023)<\/a>","","","Can we describe the ethical views of premodern Buddhist authors, without distorting them, using the terms and concepts employed in contemporary discussions of philosophical ethics? If we can, just how should we do so? Mark Siderits was one of the first authors to propose that we try to understand the normative views of the South Asian Buddhist tradition considered as a whole,[1] and of \u015a\u0101ntideva in particular,[2] as forms of consequentialism. Since his pioneering work, the discussion has advanced considerably, and scholars have raised a number of questions about, and objections against, consequentialist interpretations of Buddhist ethics. This paper defends a consequentialist interpretation of \u015a\u0101ntideva in particular, offering replies to the most important of these questions and objections. If my arguments are successful, they reveal that Siderits\u2019 pioneering articles about Buddhist ethics were quite close to the mark, at least so far as \u015a\u0101ntideva is concerned. (Goodman, preliminary remarks, 437)",""],["Can We Kill Illusory People? Some Philosophical Reflections on Bodhi(sattva)cary\u0101vat\u0101ra 9:11-13ab<\/a>","","","''Wading into the Stream of Wisdom'' is an impressive collection of essays by the students and colleagues of Reverend Dr. Leslie S. Kawamura (1935\u20132011), a key figure in the growth of Buddhist studies in North America. Born in Canada to a J\u014ddo Shinsh\u016b \u6d44\u571f\u771f\u5b97 Buddhist family, Kawamura earned master\u2019s degrees at Ry\u016bkoku \u9f8d\u8c37 and Ky\u014dto \u4eac\u90fd, and pursued his doctorate under Herbert V. Guenther in Saskatchewan. In 1976, he entered the faculty of the University of Calgary, transforming the university into a center for Buddhist studies in Canada. This volume of fifteen essays will serve as an enduring testament to Kawamura\u2019s legacy. The editors Sarah F. Haynes and Michelle J. Sorensen\u2014both students of Kawamura\u2014have organized the fifteen essays into four sections: \"Ethics,\" \"Text Criticism,\" \"History,\" and \"Praxis.\" These essays speak volumes about Kawamura\u2019s academic range, and the valuable perspective he brought to Buddhist studies as a scholar-practitioner.\n\nPart 1, \"Ethics,\" begins with Paul Williams\u2019s \"Can We Kill Illusory People? Some Philosophical Reflections on ''Bodhi[sattva]cary\u0101vat\u0101ra'' 9:11\u201313ab.\" Williams brilliantly explains some puzzling verses in the ninth chapter of the ''Bodhicary\u0101vat\u0101ra''. These verses were variously interpreted by Indian exegetes who \"are not always clear what the argument actually is\" (p. 4). Williams convincingly establishes which verses are \u015a\u0101ntideva\u2019s and which are the opponent\u2019s, giving the reader a much clearer sense of the argument. In the debate \u015a\u0101ntideva argues that common people view sentient beings (''sattva'') as real, but the yogin sees beings as illusory (''m\u0101y\u0101vat''). The opponent retorts that if beings are unreal and their minds are unreal, then there can be no bad merit in crimes like murder. \u015a\u0101ntideva responds that the mind is not \"unreal\" in the strong sense of a mirage or a magically generated elephant\u2014it is \"unreal\" in the weaker sense of being dependent on causes and conditions. Williams labels the strong sense of unreality an \"A-type\" illusion and the weak sense of unreality a \"B-type\" illusion, and rightly observes that much Buddhist philosophical discourse drifts back and forth across these very different senses of unreality. Williams is not content with simply recovering the nature of this old argument between \u015a\u0101ntideva and his interlocutor; he goes on to argue that the interlocutor is right and \u015a\u0101ntideva is wrong. Williams agrees with \u015a\u0101ntideva\u2019s critic that there can be no A-type illusory sentient beings, because \"an illusory sentient being is not a sentient being at all. Like an extremely sophisticated robot, perhaps, it may look exactly like the real thing but it does not have consciousness: subjective first-order presentations, an awareness of what it is like to, say, see X or feel Y\" (p. 15). Williams also finds \u015a\u0101ntideva\u2019s retort, that beings and their minds are weak B-type illusions, to be basically useless. His argument is phenomonological: \"If a sentient being had sensations such as pain, then since pain simply cannot be illusory and if it occurs it must exist with the fullest sort of existence such pain can have, it follows that the sentient being, inasmuch as it is the subject of pain, cannot be illusory either but must also exist with the fullest sort of existence a sentient being qua subject of pain can possibly possess\" (p. 16). This is a provocative and insightful essay, and it clarifies how fundamental philosophy of mind is for engaging all sorts of Buddhist arguments. If, like Williams, one inhabits the qualia-saturated world of Thomas Nagel, then many Buddhist arguments will fall flat. If, on the other hand, one entertains the eliminativism of Daniel Dennett, \u015a\u0101ntideva\u2019s argument becomes more plausible. (Source: [https:\/\/www.h-net.org\/reviews\/showrev.php?id=41485 H-Net Reviews])",""],["Camino de vida del bodisatva<\/a>","","","''El Camino de vida del bodisatva'' es una de las obras cl\u00e1sicas de la literatura budista mahayana, el gran veh\u00edculo. Su prop\u00f3sito esencial es el cultivo de una profunda y poderosa mentalidad conocida en s\u00e1nscrito como bodhichita, la mente, actitud o pensamiento (citta) del despertar (bodhi), la mente que se orienta hacia la iluminaci\u00f3n. El h\u00e9roe o prototipo humano de esta tradici\u00f3n es el bodisatva, un ser (sattva) que ha despertado una extraordinaria mentalidad altruista: la determinaci\u00f3n de lograr la iluminaci\u00f3n en beneficio de todos los seres. ([https:\/\/www.amazon.com\/Camino-vida-del-bodisatva-Bodicharyavatara\/dp\/1717993265\/ref=sr_1_2?dchild=1&qid=1617735836&refinements=p_27%3AMurillo&s=books&sr=1-2 Source Accessed Apr 6, 2021])",""],["Camino al Despertar<\/a>","","","El Bodhicaryavatara ha inspirado a muchos, comenzando con una gran popularidad en la India y culminando con una apreciaci\u00f3n extraordinaria entre estudiosos y practicantes del budismo en Occidente. Fue una de las obras indias m\u00e1s influyentes entre los budistas tibetanos y mongoles, y gan\u00f3 popularidad r\u00e1pidamente en todo el mundo desde que se dio a conocer en los primeros estudios europeos de la segunda mitad del siglo XIX. En tiempos m\u00e1s recientes se ha convertido en una de las obras m\u00e1s comentadas tanto por los estudiosos del budismo en Occidente, China y Jap\u00f3n, como por los maestros tibetanos que hoy diseminan las tradiciones budistas en el mundo entero. Esta primera traducci\u00f3n directa del s\u00e1nscrito al castellano del Bodhicaryavatara ha tenido en cuenta los estudios m\u00e1s recientes y las versiones tibetanas y china, y se completa con un valioso y extenso estudio realizado por Luis O. G\u00f3mez Rodr\u00edguez, profesor em\u00e9rito de Asian Languages and Cultures, Religious Studies, & Psycology en la University of Michigan y actual profesor investigador en el Centro de Estudios de Asia de El Colegio de M\u00e9xico. (Source: [https:\/\/www.siruela.com\/catalogo.php?id_libro=1945&completa=S Ediciones Siruela])",""],["Calming the Mind and Discerning the Real<\/a>","","","''Lam rim Chen mo'' (roughly, \"the great book on stages of the path to enlightenment\") is the abbreviated title of a massive encyclopaedic manual written by Tson-kha-pa, the founder of the Gelukpa sect of Tibetan Buddhism. ''Calming the Mind and Discerning the Real'' marks the first appearance in English of the two most important segments of this work. ([https:\/\/www.amazon.com\/Calming-Mind-Discerning-Real-Meditation\/dp\/8120806484 Source Accessed Oct 14, 2025])",""],["Calling into Question the Gelug Interpretation of the Wisdom Chapter<\/a>","","","In this excerpt from the translators' introduction to ''The Wisdom Chapter'', Helena Blankleder and Wulstan Fletcher of the Padmakara Translation Group examine the controversy surrounding Mipham Rinpoche's commentary on the \"Wisdom Chapter\" of the ''Bodhicary\u0101vat\u0101ra'', known as the ''Ketaka Jewel''. The rise of the Geluk school and its relation to other Tibetan Buddhist traditions are explored, along with Mipham's role in the nonsectarian Rime movement, which aimed to preserve endangered Buddhist Tibetan Buddhist traditions while fostering intellectual freedom.\n\nThis exploration of Mipham's motivations, his approach to doctrinal debates, and the challenges faced by non-Geluk traditions provides insight into the complex interplay between different schools of thought and the political landscape of Tibet. It sheds light on the complex relationship between historical and political conditions and the arising of doctrinal interpretations, offering context for understanding the philosophical debates that shaped Tibetan Buddhism.",""],["Built on Emptiness: \u015a\u016bnyat\u0101 as a Basis for Mah\u0101y\u0101na Ethics, With References to \u015a\u0101ntideva\u2019s Bodhicary\u0101vat\u0101ra<\/a>","","","In a 1968 conference, Luis O. Gomez acknowledged that the Buddhist conception of emptiness (\u015b\u016bnyat\u0101) presents a challenge to the Western tradition of philosophical ethics and has given rise to charges of nihilism, even in Buddhism\u2019s ancient setting. However, Gomez argues, that, far from leading adherents to an ethical nihilism, these doctrines provide a unique lens through which to see the motivations of Buddhist ethics. Beginning with the essay that followed from his presentation and continuing with the works of other Buddhist ethicists (Stephen A. Evans, Barbara A. Clayton, Jay Garfield, Stephen E. Harris, for instance), this paper analyzes and illustrates the ways that \u015b\u016bnyat\u0101 shapes a Mah\u0101y\u0101na Buddhist systematic ethic. After examining the ontological grounding which these conceptions illustrate, this paper then asks toward what kind of ethical issues are adherents oriented and what kinds of ethical responses are compelled. Finally, this paper addresses the ways that \u015b\u016bnyat\u0101 provides a basis for prioritizing ethical responses when conflicts are apparent. While several of the writers analyzed point out that developing such a systemic understanding of Buddhist ethics has not been a priority for the tradition, this paper agrees with those who assert that doing so is helpful less for the tradition itself and more for the cross-cultural conversations that facilitated by a shared vocabulary. Such common ground allows for a constructive cross-cultural comparison that may lead to better understandings of the ways that ethical systems are derived and operative.",""],["Building Place and Shaping Lives: Nartang Monastery from the Twelfth through Fifteenth Centuries<\/a>","","","This thesis is a study of Nartang monastery in the Tsang region of Central Tibet. Nartang monastery was founded in 1153 and was one of the most influential monastic institutions of the Kadam school until the fifteenth century. In its initial construction, Nartang monastery was a small enclave with limited members. By the mid-thirteenth century the place had significantly grown in physical size, membership, and reputation. This study explores the steady growth and decline of the monastery by examining the lives of the people in charge and their real and symbolic relations within and without the monastic community.\n\nThis thesis begins with the Kadam school in the Peny\u00fcl valley of Central Tibet. Here Nartang\u2019s founder Tumt\u00f6n Lodr\u00f6 Drakpa (Gtum ston blo gros grags pa, 1106-1166) was educated and inspired to return to his native land in Tsang to build Nartang monastery. I then turn to the effective campaign strategies of Nartang\u2019s fourth, fifth, and sixth abbot, who traveled throughout Central Tibet to raise funds for the monastery and to acquire new monastic recruits. Nartang monastery was at its best during the tenure of the seventh abbot Chim Namkha Drak (Mchims nam mkha\u2019 grags, 1210-1285). It was during his tenure that the political events on the Eastern Steppe could no longer be ignored in Central Tibet. I show how Chim Namkha Drak and the Nartang community effectively navigated through the Mongolian (re)organization of Central Tibet. I also trace how the Nartang abbots, specifically the eight abbot Kyot\u00f6n M\u00f6nlam Ts\u00fcltrim (Skyon ston smon lam tshul krims, 1219-1299), projected and guided the increasing importance of their monastery at the center of the Buddhist world. I then study the life of Nartang\u2019s tenth abbot, his time spent at the Mongol court and his eventual return to Nartang. Finally, I look to Nartang when Gend\u00fcn Drupa (Dge \u2019dun grub pa, 1391-1474), posthumously the First Dalai Lama, entered the monastery at the age of seven in 1398. By this time Nartang monastery had well established a standardized curriculum and built a reputation for itself as a preeminent Kadam scholastic institution. I also explore the various factors that left Nartang monastery in a precarious state by the fifteenth century, such as the burgeoning reformist movement in Central Tibet lead by Tsongkhapa Lozang Drakpa (Tsong kha pa blo bzang grags pa, 1357-1419), the building of Tashi Lh\u00fcnpo monastery by Gend\u00fcn Drupa in 1449, and a decline in Sakya power and the rise of the Pakmodrupa. ([https:\/\/libraetd.lib.virginia.edu\/public_view\/2b88qc50s Source: UVa Online Archive])",""],["Buddhist Wisdom Books Containing the Diamond Sutra and the Heart Sutra (Conze 1958)<\/a>","","","A landmark publication which offers Western readers a unique combination of what Buddhists worldwide consider the holiest of holy texts The Diamond Sutra and The Heart Sutra, two sutras, or scriptures, ascribed to the early centuries of the first millennium.\n \nThe Diamond Sutra, or the Perfection of Wisdom, which cuts like a thunderbolt, is one of the cornerstone texts of Mahayana Buddhism and provides a summary of the core concepts of the Buddha. The Heart Sutra, perhaps the most important of all Buddhist texts, sets out to formulate the very heart, or essence of perfect wisdom and is studied with special reverence in Zen monasteries and the Tibetan Buddhist lamaseries.\n \nEdward Conze, who was until his death in 1979 a powerful force for introducing Buddhism and its sacred texts to the West, has provided these translated key texts with an extensive commentary for the easiest possible appreciation phrase by phrase. ([https:\/\/www.barnesandnoble.com\/w\/buddhist-wisdom-ed-conze\/1111516410 Source Accessed Aug 16, 2021])",""],["Buddhist Wisdom Books Containing the Diamond Sutra and the Heart Sutra (1972)<\/a>","","","A landmark publication which offers Western readers a unique combination of what Buddhists worldwide consider the holiest of holy texts The Diamond Sutra and The Heart Sutra, two sutras, or scriptures, ascribed to the early centuries of the first millennium.\n \nThe Diamond Sutra, or the Perfection of Wisdom, which cuts like a thunderbolt, is one of the cornerstone texts of Mahayana Buddhism and provides a summary of the core concepts of the Buddha. The Heart Sutra, perhaps the most important of all Buddhist texts, sets out to formulate the very heart, or essence of perfect wisdom and is studied with special reverence in Zen monasteries and the Tibetan Buddhist lamaseries.\n \nEdward Conze, who was until his death in 1979 a powerful force for introducing Buddhism and its sacred texts to the West, has provided these translated key texts with an extensive commentary for the easiest possible appreciation phrase by phrase. ([https:\/\/www.barnesandnoble.com\/w\/buddhist-wisdom-ed-conze\/1111516410 Source Accessed Aug 16, 2021])",""],["Buddhist Texts from Japan<\/a>","","","Critical Sanskrit editions of the ''Vajracchedik\u0101praj\u00f1\u0101p\u0101ramit\u0101s\u016btra'', the ''Sukh\u0101vat\u012bvy\u016bha'', the ''Bhagavat\u012bpraj\u00f1\u0101p\u0101ramit\u0101h\u1e5bdaya'', and the (''\u0100ryasarvadurgatipari\u015bodhani'') - ''U\u1e63\u1e47i\u1e63avijayan\u0101madh\u0101ra\u1e47\u012b''. One volume with three parts.",""],["Buddhist Texts Through the Ages<\/a>","","","Edward Conze presents the premier anthology of Buddhist texts and scriptures in this stunningly ambitious collection. He traces the development of Buddhism through the ages, with translations from the original Pali, Sanskrit, Chinese, Tibetan and Japanese. For those looking for the perfect companion to Conze\u2019s original text, ''Buddhism'', or for those new to Buddhist theology, ''Buddhist Texts Through the Ages'' contains a thorough and comprehensive guide to the theology. This edition also includes a glossary of English and foreign terms. (Source: [http:\/\/www.philosophicallibrary.com\/book\/buddhist-texts-through-the-ages\/ Philosophical Library])",""],["Buddhist Philosophy and the Embodied Mind (MacKenzie 2022)<\/a>","","","In the last 30 years, embodied, embedded, enactive, and extended (4E) accounts of mind and experience have flourished. A more cosmopolitan and pluralistic approach to the philosophy of mind has also emerged, drawing on analytic, phenomenological, pragmatist, and non-Western sources and traditions. This is the first book to fully engage the 4E approach and Buddhist philosophy, drawing on and integrating the intersection of enactivism and Buddhist thought.\n\nThis book deepens and extends the dialogue between Buddhist philosophy and 4E philosophy of mind and phenomenology. It engages with core issues in the philosophy of mind broadly construed in and through the dialogue between Buddhism and enactivism. Indian philosophers developed and defended philosophically sophisticated and phenomenologically rich accounts of mind, self, cognition, perception, embodiment, and more. As a work of cross-cultural philosophy, the book investigates the nature of mind and experience in dialogue with Indian and Western thinkers. On the basis of this cross-traditional dialogue, the book articulates and defends a dynamic, non-substantialist, and embodied account of experience, subjectivity, and self. [https:\/\/rowman.com\/ISBN\/9781538160121\/Buddhist-Philosophy-and-the-Embodied-Mind-A-Constructive-Engagement (Source: Rowman & Littlefield Publishers)]",""],["Buddhist Mereological Analysis in the Milindapa\u00f1h\u0101, Vasubandhu's Twenty Verses, and \u015a\u0101ntideva's Bodhicary\u0101vat\u0101ra<\/a>","","","",""],["Buddhist Ethics in the Context of Conventional Truth: Path and Transformation<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nWhy are we worried about ethics, per se, in the context of conventional truth and the Madhyamaka understanding of the two truths? What is the ''special'' problem about ethics, once we understand that to take the two truths seriously is to take the conventional truth seriously as a ''truth?'' (Cowherds 2011). In this chapter, we argue that there is nothing to worry about; there is no special problem. Instead of ''solving'' a problem about ethics in the context of conventional truth, the project in this chapter is to ''dissolve'' an ''apparent'' problem. But this is Madhyamaka analysis, and so, following Tsongkhapa's practice (Cowherds 2011, esp. chapter 5) we must begin by identifying the object of negation, that is, to be clear about what we are arguing does ''not'' exist\u2014in this case, the apparent problem. As we will see in subsequent chapters, however, demonstrating that the problem about ethics is not ''special'' does not by itself show that there are no difficulties in seeing how ethics is meant to go in the context of conventional truth. (Garfield, introduction, 77)",""],["Buddhist Ethics and the Bodhisattva Path (Harris 2024)<\/a>","","","Santideva's 8th century Mahayana Buddhist classic, the ''Guide to the Practices of Awakening'' (''Bodhicaryavatara''), has been a source of philosophical inspiration in the Indian and Tibetan traditions for over a thousand years. Stephen Harris guides us through a philosophical exploration of Santideva's masterpiece, introducing us to his understanding of the compassionate bodhisattva, who vows to liberate the entire universe from suffering. Individual chapters provide studies of the bodhisattva virtues of generosity, patience, compassion, and wisdom, illustrating the role each plays in Santideva's account of well-being and moral development. Harris also provides in-depth analysis of many of Santideva's most influential arguments, demonstrating how he employs reasoning as a method to cultivate moral character.\n\nAs the first book-length English language philosophical study of Santideva's most influential text, this will be essential reading for students and scholars of Buddhist ethics, as well as for anyone interested in intercultural ethics and the philosophy of well-being. (Source: [https:\/\/www.bloomsbury.com\/us\/buddhist-ethics-and-the-bodhisattva-path-9781350379534\/ Bloomsbury])",""],["Buddhist Ethics and Globalization on the Basis of Bodhicaryavatara<\/a>","","","The process of globalization in today's world compels us to understand the world as a single unit, and deeply affects all aspects of our lives - economic, political and cultural. Buddhism retains its core concepts, yet has [the] capacity to include and develop new practices which makes its impact global. That is why with its concept of the Bodhisattva it has been able to move through countries, through cultures, through centuries. The Bodhisattva performs deeds, neither for himself nor his own but for all sentient beings for their welfare physical, ethical and spiritual upliftment. Thus, the ethical code and conduct of Bodhisattva ideal has a universal and eternal relevance, more so in the present-age of the danger of global destruction. Put simply, a self-centered attitude is the source of all sufferings - of one's own and of others-, while selfless attitude and a concern for others is the source of happiness, well-being and welfare of all - including one's own self. In light of this interpretation the present paper explores the causal connection between bodhisattva deeds, especially its concept of ethical code and conduct, and globalization, on the basis of ''Bodhicaryavatara'' of Santideva, as ideal giving solutions to the present-age challenges. The paper concludes that the performance of deeds and ethics are closely intertwined because performance of an action while gives opportunity to satisfy material needs if tainted by human greed, it may lead to unethical behaviour. But if, the same behaviour is galvanised by the enlightened reasoning, it will be an act of piety. Thus, it gives more stress on purification and chestening of the mind. A Manager acting thus uses critical faculties, reasoning, disciplined, and ethical mind to promote the welfare of all stakeholders. ([http:\/\/papers.iafor.org\/wp-content\/uploads\/conference-proceedings\/ACERP\/ACERP2012_proceedings.pdf Source Accessed Feb 11, 2022])",""],["Buddhist Ethics (2003)<\/a>","","","This book provides a detailed introduction to The Qualities of the Spiritual Teacher and Student (chapter 1), The Vows of Personal Liberation (chapter 2), The Commitments of Awakening Mind (bodhicitta vows, chapter 3), and The Vows and Pledges of Secret Mantra (chapter 4). Forward by Bokar Rinpoche, introduction by His Holiness the Sakya Trizin (Gongma). \n\nIn Tibetan religious literature, Jamg\u00f6n Kongtr\u00fcl's ''Treasury of Knowledge'' in ten books stands out as a unique, encyclopedic masterpiece embodying the entire range of Buddhist teachings as it was preserved in Tibet. This volume is the fifth book of that work and is considered by many scholars to be its heart. Jamg\u00f6n Kongtr\u00fcl explains the complete code of personal liberation as it applies to both monastic and lay persons, the precepts for those aspiring to the life of a bodhisattva, and the exceptional pledges for practitioners on the tantric path of pure perception. (Source: [https:\/\/www.shambhala.com\/treasury-of-knowledge-book-5.html Shambhala Publications])",""],["Buddhist Educational Principles and Practices in Asa\u1e45ga's Bodhisattvabh\u016bmi<\/a>","","","Arya Asa\u1e45ga was one of Indian Buddhism's leading scholars in the middle Mah\u0101y\u0101na period, fourth - sixth centuries C.E .. His encyclopedic ''Bodhisattvabh\u016bmi'' is considered to be one of Buddhism's foremost expositions of bodhisattva doctrine.\n\nThe ''Bodhisattvabh\u016bmi'' contains a systematic description of the bodhisattva path\nof practice (bodhisattva-\u015bik\u1e63\u0101m\u0101rga'') that emphasises broad knowledge and general\neducation in the pursuit of enlightenment and liberation. The subjects of that education are the \"five sciences\" (''pa\u00f1cavidy\u0101sth\u0101n\u0101ni'') which range from Buddhist textual scholarship to the study of non-Buddhist religious literature and secular subjects, including works on grammar, logic, medicine and crafts.\n\nThe historical accounts of the seventh century Chinese pilgrim travellers Hs\u00fcan-Tsang and I-Tsing confirm that these five sciences were the basis for the curriculum at N\u0101land\u0101 Mah\u0101vih\u0101ra, India's most renowned monastic university. Corroborating\ninformation indicates that the ''Bodhisattvabh\u016bmi'' was studied at N\u0101land\u0101 Mah\u0101vih\u0101ra and that its views and values were influential in N\u0101land\u0101's approach to education.\n\nThe inclusion of non-traditional subjects as valid areas of \"liberating knowledge\"\nfor Buddhists required an innovative philosophy of education. This was achieved in the ''Bodhisattvabh\u016bmi'' by reformulating certain key Buddhist concepts, most notably ''dharma'' (\"teachings\"), ''praj\u00f1\u0101'' (\"wisdom-insight\") and ''bodhi'' (\"enlightenment\"). The result was a comprehensive vision of religious education that encouraged a quest for general learning and broadened the range of knowledge deemed necessary for attainment of complete enlightenment (''anuttarasamyaksambodhi'').\n\nTo illustrate the importance of education and embody principles of its acquisition\nand proper application, the ''Bodhisattvabh\u016bmi'' also developed portrayals of role types. These include the bodhisattva depicted as a novice beginner, teacher, and mentor; and the ''Tath\u0101gata'' Buddha portrayed as the personification of \"all-knowledge\" and defender of the faith. The Chinese travellers' accounts confirm that the students and masters of N\u0101land\u0101 Mah\u0101vih\u0101ra were involved, in their daily lives, in activities that corresponded to these roles.",""],["Buddhism: One Teacher, Many Traditions (14th Dalai Lama and Chodron 2014)<\/a>","","","Buddhism is practiced by hundreds of millions of people worldwide, from Tibetan caves to Tokyo temples to redwood retreats. To an outside viewer, it might be hard to see what they all have in common. In ''Buddhism'', His Holiness the Dalai Lama and American Buddhist nun Thubten Chodron map out with clarity the convergences and the divergences between the two major strains of Buddhism\u2014the Sanskrit traditions of Tibet and East Asia and the Pali traditions of Sri Lanka and Southeast Asia. Especially deep consideration is given to the foundational Indian traditions and their respective treatment of such central tenets as:\n\nThe four noble truths\n\nThe practice of meditation\n\nThe meaning of nirvana\n\nEnlightenment\n\nThe authors seek harmony and greater understanding among Buddhist traditions worldwide, illuminating the rich benefits of respectful dialogue and the many ways that Buddhists of all stripes share a common heritage and common goals. [https:\/\/wisdomexperience.org\/product\/buddhism\/ (Source: Wisdom Publications)]",""],["Buddhism with an Attitude<\/a>","","","All of us have attitudes. Some of them accord with reality and serve us well throughout the course of our lives. Others are out of alignment with reality, and cause us problems. Tibetan Buddhist practice isn't just sitting in silent meditation, it's developing fresh attitudes that align our minds with reality. Attitudes need adjusting, just like a spinal column that has been knocked out of alignment. B. Alan Wallace explains a fundamental type of Buddhist mental training called lojong, which can literally be translated as attitudinal training. It is designed to shift our attitudes so that our minds become pure well-springs of joy instead of murky pools of problems, anxieties, fleeting pleasures, hopes and frustrations. Wallace brings this centuries-old practice into the twenty-first century. ([https:\/\/www.shambhala.com\/snowlion_articles\/buddhism-with-an-attitude-2\/?srsltid=AfmBOopYYbAEcxEbJnjcHWbT_hNqqiCS3cfz7aXcMrfmLsPJ6OfPThWN Source Accessed Jan 22, 2025])",""],["Buddhism as Reductionism: Personal Identity and Ethics in Parfitian Readings of Buddhist Philosophy; from Steven Collins to the Present<\/a>","","","Derek Parfit's early work on the metaphysics of persons has had a vast influence on Western philosophical debates about the nature of personal identity and moral theory. Within the study of Buddhism, it also has sparked a continuous comparative discourse, which seeks to explicate Buddhist philosophical principles in light of Parfit's conceptual framework. Examining important Parfitian-inspired studies of Buddhist philosophy, this article points out various ways in which a Parfitian lens shaped, often implicitly, contemporary understandings of the ''an\u0101tman'' (no-self) doctrine and its relation to Buddhist ethics. I discuss in particular three dominant elements appropriated by Parfitian-inspired scholarship: Parfit's theoretical categories; philosophical problems raised by his reductionist theory of persons; and Parfit's argumentative style. I argue that the three elements used in this scholarship constitute different facets of one methodological approach to cross-cultural philosophy, which relies on Western terminology and conceptual schemes to establish a conversation with non-Western philosophy. I suggest that while this methodology is fruitful in many ways, philosophy as a cosmopolitan space may benefit significantly from approaching Buddhist philosophy using its own categories and terminology.",""],["Buddhism as Reductionism: Personal Identity and Ethics in Parfitian Readings of Buddhist Philosophy - from Steven Collins to the Present<\/a>","","","Derek Parfit's early work on the metaphysics of persons has had a vast influence on Western philosophical debates about the nature of personal identity and moral theory. Within the study of Buddhism, it also has sparked a continuous comparative discourse, which seeks to explicate Buddhist philosophical principles in light of Parfit's conceptual framework. Examining important Parfitian-inspired studies of Buddhist philosophy, this article points out various ways in which a Parfitian lens shaped, often implicitly, contemporary understandings of the ''an\u0101tman'' (no-self) doctrine and its relation to Buddhist ethics. I discuss in particular three dominant elements appropriated by Parfitian-inspired scholarship: Parfit's theoretical categories; philosophical problems raised by his reductionist theory of persons; and Parfit's argumentative style. I argue that the three elements used in this scholarship constitute different facets of one methodological approach to cross-cultural philosophy, which relies on Western terminology and conceptual schemes to establish a conversation with non-Western philosophy. I suggest that while this methodology is fruitful in many ways, philosophy as a cosmopolitan space may benefit significantly from approaching Buddhist philosophy using its own categories and terminology.",""],["Buddha-nature, Mind and the Problem of Gradualism in a Comparative Perspective<\/a>","","","Extensive typological and structural studies in Indian religions and philosophies, or in the traditions of Buddhism, have been few. Little attention has been given to the problems in intercultural transmission raised by the spread of Indian thought and civilization northwards and eastwards, and even less to discovering comparable elements in the different Indian religious and philosophical traditions. \n\nIn this book the author investigates a pair of themes in Buddhist thought by considering, in historical and comparative outline, their treatment in some traditions of Indian and Tibetan Buddhism. He refers also to parallels in non-Buddhist Indian thought and in Chinese Buddhism. The two themes are 'nature' and 'nurture' in the twin realms of soteriology and gnoseology. (Source: inside jacket)",""],["Buddha's Lions<\/a>","","","''Buddha's Lions: Abhayadatta's Accounts of the Eighty-four Siddhas'', translated by James Robinson, was published to promote understanding of the great siddhas of the Mantrayana and inspire readers with the knowledge that even mundane experience can be used as skillful means to liberation. Their stories exemplify essential aspects of the Vajrayana path: complete reliance on a teacher and willingness to follow the teacher's guidance. Line drawings of each of the eighty-four siddhas are included with accounts of their life-changing meeting with a guru, their means of practice, and the realization they attained. ''Buddha's Lions'' also contains the complete Tibetan text, notes on the iconography of the siddhas, and charts linking siddhas, their teachers, and the practices through which they became enlightened.\n\nThese life stories of eighty-four Tantric masters who achieved the highest results of the Vajrayana have inspired generations of practitioners. By relying on a qualified teacher, devoted men and women of different backgrounds: cobblers, princes, blacksmiths, and wood-gatherers, were able to take everyday experience as the path and reach enlightenment in a single lifetime. Filled with subtle, concise teachings expressed in the poetic songs of realization of the siddhas. Excellent introduction to the Vajrayana and a good resource for the study of Tibetan. Tibetan text, iconographical notes, with 84 detailed line drawings. (Source: [https:\/\/shop.dharmapublishing.com\/products\/buddhas-lions Dharma Publishing])",""],["Buddha Pronounces the S\u016btra of the Great Cund\u012b Dh\u0101ra\u1e47\u012b<\/a>","","","",""],["Buddha Nature: The Mahayana Uttaratantra Shastra<\/a>","","","All sentient beings, without exception, have buddha nature, the inherent purity and perfection of the mind, untouched by changing mental states. ''The Mahayana Uttaratantra Shastra'', one of the \"Five Treatises\" said to have been dictated to [[Asanga]] by the Bodhisattva [[Maitreya]], presents the Buddha's definitive teachings on how we should understand this ground of enlightenment and clarifies the nature and qualities of buddhahood. This seminal text details with great clarity the view which forms the basis for Vajrayana, and especially Mahamudra, practice. Thus it builds a bridge between the Sutrayana and the Vajrayana levels of the Buddha's teaching, elaborated here in [[Jamg\u00f6n Kongtr\u00fcl]]'s commentary. (Source: [https:\/\/www.shambhala.com\/buddha-nature.html Shambhala Publications])",""],["Buddha Nature: Ten Teachings on the Uttaratantra Shastra<\/a>","","","In this short book, a teaching given by Thrangu Rinpoche and translated by Erik Pema Kunsang, Thrangu Rinpoche uses the ''Uttaratantrashastra'' to outline ten points of focus, including the seven vajra points. Each chapter contains comments related to each point and a transcript of questions from the participants and answers from Thrangu Rinpoche.",""],["Buddha Nature, the Ever-Present Seed of Enlightenment<\/a>","","","This article explores the concept of buddha-nature\u2014the inherent capacity for enlightenment present in all beings\u2014and reconciles it with Buddhist teachings on emptiness and non-self. Using the analogy of a jewel encrusted in dirt, the author explains that buddha-nature is the pure, unconditioned nature of mind that has always existed but is obscured by false beliefs in a permanent self and disturbing emotions. Rather than creating or strengthening buddha-nature through practice, spiritual work involves removing these fictional layers to reveal what is already present. This teaching affirms that all beings equally possess buddha-nature and thus the potential for awakening, making enlightenment both possible and accessible here and now.",""],["Buddha Nature (Geshe Sonam Rinchen)<\/a>","","","Do all living beings ultimately become enlightened? Do we have Buddha nature, the seed of enlightenment? These questions concerning an ordinary living being's potential to become a Buddha, the purest form of existence, are the main topic of this book. Based on the views of the three major Buddhist schools of Buddhist philosophy \u2014 Vaibhasika, Cittamatrin and Madhyamaka \u2014 Geshe Sonam Rinchen explains how our minds, though stained by temporary defilements, are innately pure, luminous and cognizant and how we can become aware of the mind's clear light nature. (Source: back cover)",""],["Buddha Mind - Christ Mind<\/a>","","","The ''Bodhicaryavatara'' (\"Entering the Course towards Awakening\") is an Indian Mahayana Buddhist companion to the path of a Bodhisattva, someone motivated by the altruistic \"spirit of awakening\". Unlike many other Buddhist scriptures, much of this text is written in the very touching form of personal reflections. Despite its late composition (7th-8th cent. CE), the ''Bodhicaryavatara'' quickly gained widespread recognition and high appraisal in various parts of the Buddhist world and even beyond. Today it is one of the most widely translated Buddhist texts. The 14th Dalai Lama has emphasized the special impact of this scripture on his own spirituality, and a number of Western scholars have praised it as a true gem among the world\u2019s religious classics. After many commentaries by Buddhist scholars throughout the centuries, this is the first commentary from a Christian perspective, exploring the deep resonances between the \"spirit of awakening\" and the \"spirit of Christ\". (Source: [https:\/\/www.peeters-leuven.be\/detail.php?search_key=9789042938489&series_number_str=9&lang=en Peeters Publishers])",""],["Bu ston on the sPyod 'jug (Bodhisattvacary\u0101vat\u0101ra)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nIt is indeed true that the tradition of the bKa' gdams pa school has regarded \u015a\u0101ntideva's ''sPyod 'jug'' (hereafter: BSA[1]) as an important text[2] describing the bodhisattvas' way of practice, basically, from the M\u0101dhyamika's point of view. However, it may also be accepted that one of the most significant contributions to the establishment of this text in the second diffusion (''phyi dar'') of Tibetan Buddhism was made by Bu-ston Rin-chen-grub (1290-1364).[3] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0His contribution concerning this text can be summarized in the following three points:\n:(1) In the last chapter of his ''Chos 'byu\u1e45'' (1322), Bu-ston lists the BSA and its nine commentaries - two of which are now unavailable in our current bsTan 'gyur - in the separate \"section of the BSA\" (''sPyod 'jug gi skor'') but not in the preceding ''dBu ma'i skor'' (\"Madhyamaka section\").[4] Therein he gives a brief explanation of the difference between the earlier and later versions of the BSA.[5] (2) When he later established the bsTan 'gyur at \u0179a lu monastery (1334), Bu-ston played an important role both in collecting the Tibetan translation of the BSA and its ten commentaries and in incorporating them into the ''dBu ma'i skor'', adding three commentaries, two of which are those on the early version of the BSA.[6] (3) He afterwards wrote an extensive commentary on the BSA (1338) entitled ''Zla ba'i 'od zer''.[7] In its colophon, after explaining the BSA lineage,[8] Bu-ston refers to the names of six commentaries and other works he consulted.[9]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0He then gives an important statement concerning both the background of a considerable number of problematic renderings of the BSA as well as his approach to handling those verses in question as follows:[10]\n:('''A''') g\u017au\u1e45 'di gTsa\u1e45-nag-pas 'gyur s\u1e45a phyi thams cad bltas nas \/ kho\u1e45 ra\u1e45 gi thugs la ga\u1e45 bde bsgrigs pa yin nam \u017aes grag la \/. ('''B''') rgya dpe da\u1e45 'grel pa da\u1e45 mi mthun pa ma\u1e45 po sna\u1e45 ya\u1e45 \/ ('''C''') rNog 'gyur bza\u1e45 rna \u017aig 'bad de btsal ya\u1e45 ma r\u00f1ed pas \/ don la 'gal ba chen po med pa rnams grags pa b\u017ain du b\u015bad \/ ('''D''') mi bcos su mi ru\u1e45 ba rnams rgya dpe da\u1e45 'grel pa da\u1e45 bstun nas logs su gtan la phab \/ [11] \"('''A''') It is rumored whether or not this text [i.e. the Tibetan translation of the BSA] is what gTsa\u1e45-nag pa compiled from those [renderings] with which after consulting all the translations, old and new, he satisfied his own mind. ('''B''') It appears that a number [of renderings of the BSA] do not correspond with its Sanskrit text and the commentaries. ('''C''') I have made efforts to seek a reliable copy of rNog [Blo-Idan-\u015bes-rab]'s translation, which, however, could not be obtained. Therefore, in accordance with well-known [interpretations], I have explained those [stanzas], the meaning of which contains no serious contradictions. ('''D''') As for those [renderings] which should not be left unrevised, I have decided [my own renderings] apart [from them] in conformity with the Sanskrit text and the commentaries.\"\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The purpose of the present paper is to make an inquiry into some of the significant meanings contained in the above paragraph of the colophon, with a few examples from chapter 9 entitled \"\u015aer phyin gyi le'u (Chapter on the Completion of Wisdom)\" of Bu-ston's commentary.",""],["Bu ston and the Bodhisattvacary\u0101vat\u0101ravy\u0101khy\u0101na (-pa\u00f1jik\u0101)<\/a>","","","",""],["Breathing Life into \u015a\u0101ntideva's Words: Rago Choktrul's Integration of Tonglen and Dedication<\/a>","","","Rago Choktrul Thubten Shedrup Gyatso (1879\u20131972) was a prominent Tibetan Buddhist master of the Palyul tradition whose extensive four-volume collected works demonstrate his mastery of multiple Buddhist traditions and genres of religious literature. Among his notable contributions to ''Bodhicary\u0101vat\u0101ra'' studies are ''Vines of Am\u1e5bta: A Prayer to the Lineage of the Bodhicary\u0101vat\u0101ra'', which elaborates on Patrul Rinpoche's shorter lineage prayer, and ''Drops of Nectar'' (''Bdud rtsi'i thigs pa''), a practical meditation guide focused on the dedication chapter.\n\n''Drops of Nectar'' transforms \u015a\u0101ntideva's dedication verses into living practice by combining dedication (''bsngo ba'') with breath meditation (''dbugs sbyor'') and ''tonglen'' techniques. The text provides flexible instruction for practitioners of different capacities, from brief three-to-seven-breath sessions to extended practice periods, emphasizing the visualization of light rays to take in others' suffering and send out happiness and merit. Drawing on inspiring examples from masters like Tokme Zangpo and Karma Chakme, Rago Choktrul's approach makes the profound philosophical understanding of dedication accessible through practical meditation techniques that can transform ordinary breath awareness into bodhisattva practice.",""],["Bouddhisme: Notes et Bibliographie<\/a>","","","This journal article contains La Vall\u00e9e Poussin's responses to a number of works, including works by Louis Finot on the ''R\u0101\u1e63\u1e6drap\u0101laparip\u1e5bcch\u0101s\u016btra'' and Sylvain L\u00e9vi's \"Notes chinoises sur l'Inde\", published in ''Bulletin de l'\u00c9cole fran\u00e7aise d'Extr\u00eame-Orient'' 1902, vol. 2, no. 3, and 1903, vol. 3, no. 1. L\u00e9vi's publication in the journal from 1902 contains a piece titled \"Une version chinoise du ''Bodhicary\u0101vat\u0101ra''.\"",""],["Bouddhisme, \u00e9tudes et mat\u00e9riaux: \u0100dikarmaprad\u012bpa, Bodhicary\u0101vat\u0101ra\u1e6d\u012bk\u0101 (La Vall\u00e9e Poussin 1898)<\/a>","","","Bien qu'elles embrassent la plus grande partie de l'histoire du Bouddhisme, ces \u00e9tudes ne constituent pas un r\u00e9sum\u00e9 syst\u00e9matique de cette histoire : un grand nombre de questions importantes sont pass\u00e9es sous silence; certains traits sont \u00e0 peine esqniss\u00e9s; certains d\u00e9tails sont mis au premier plan, dont on me bl\u00e2mera peut-\u00eatre d'avoir exag\u00e9r\u00e9 l'impprtance. Je n'ai cherch\u00e9 ni \u00e0 \u00e9quilibrer, f\u00fbt-ce d'une mani\u00e8re approximative, les chapitres qui traitent des diverses \u00e9glises ou sectes bouddhiques, ni \u00e0 tracer les lignes sym\u00e9triques et proportionnelles d'un tableau d'ensemble. Mon but, plus modeste, est de pr\u00e9senter quelques observations relatives aux doctrines du grand V\u00e9hicule et aux religions tantriques; soucieux de coordonner ces observations, j'ai consacr\u00e9 les premi\u00e8res pages de ce m\u00e9moire \u00e0 l'\u00e9tude des origines et des schismes : je dois \u00e0 ce sujet deux mots d'explication au lecteur. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Minayeff a d\u00e9montr\u00e9 que toutes les hypoth\u00e8ses par lesquelles on pr\u00e9tend expliquer les origines du Bouddhisme sont n\u00e9cessairement partielles et subjectives; nous ne pouvons pas d\u00e9cliner le probl\u00e8me : la seule attitude prudente est de fournir une solution tr\u00e8s peu pr\u00e9cis\u00e9e, assez complexe pour que tous les faits connus re\u00e7oivent une explication provisoire, assez vague pour qu'aucun pr\u00e9jug\u00e9 ne vienne entraver l'examen des documents tardifs ou relativement modernes. T\u00e2che malais\u00e9e : quand on aborde, arm\u00e9 de prudence, la critique des syst\u00e8mes positifs, on risque d'exagerer la n\u00e9gation; - c'est un danger que je me suis efforc\u00e9 d'\u00e9viter, encore que j'aie contest\u00e9, avec trop peu de respect peut-\u00eatre, la valeur de la tradition singhalaise - ; quand on essaie de grouper dans une synth\u00e8se-dogmatique les faits qui paraissent acquis \u00e0 l'histoire, - la tr\u00e8s ancienne constitution des \u00c9critures h\u012bnay\u0101nistes, l'influence pr\u00e9pond\u00e9rante des id\u00e9es vi\u1e63\u1e47uites et \u00e7\u0101ktas, l'antiquit\u00e9 du Mah\u0101y\u0101na et du Tantrisme \u2014; on aboutit \u00e0 des contradictions apparentes : c'est avec des th\u00e8ses abstraites que se construisent les th\u00e9ories; le d\u00e9tail, infiniment divers et bigarr\u00e9, nous \u00e9chappe. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0On me reprochera peut-\u00eatre d'avoir fait un usage tr\u00e8s fr\u00e9quent des termes sanscrits : cette m\u00e9thode est, croyons-nous, \u00e0 la fois la plus commode et la plus s\u00fbre; dans un grand nombre de cas, surtout quand en ce qui regarde le Tantrisme, les \u00e9quivalents europ\u00e9ens font d\u00e9faut. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Mes meilleurs remerciements sont dus \u00e0 M. Barth qui a eu l'extr\u00e8me bont\u00e9 d'examiner ma copie de l'\u0100dikarmaprad\u012bpa, \u00e0 M. Sylvain L\u00e9vi qui a encourag\u00e9 ce travail, \u00e0 MM. Bendall et Garbe qui m'ont communiqu\u00e9 des remarques utiles \u00e0 l'intelligence du commentaire du Bodhicary\u0101vat\u0101ra, \u00e0 M. Speyer qui a lu les \u00e9preuves d'une partie de ce dernier texte. (La Vall\u00e9e Poussin, avant-propos, iii\u2013iv)",""],["Bodies and Embodiment in the Bodhicary\u0101vat\u0101ra<\/a>","3","18","No abstract given. Here are the first relevant paragraphs:\n \nWhile the ''Guide to Bodhisattva Practice'' (''Bodhicary\u0101vat\u0101ra'', hereafter the ''Guide'') is rightly celebrated for its intense focus upon the mind and its careful attention to a complex moral psychology (as many of the essays in this volume will attest), we should not lose sight of the significant role that the body and embodiment also play within \u015a\u0101ntideva's text. Indeed, throughout \u015a\u0101ntideva's work, the language of the mind cannot stand alone, but is constantly intertwined with and expressed through the language of the body. This should not be surprising if we remember the total interpenetration of the moral and physical orders characteristic of the Buddhist worldview. As Susanne Mrozik has so clearly demonstrated\u2014specifically in connection with \u015a\u0101ntideva's other major work, the ''Training Anthology'' (''\u015aik\u1e63\u0101samuccaya'')\u2014the body and morality are intimately intertwined in Buddhist ethics: moral status is always reflected in the type of physical body one bears, and this body itself constitutes both the necessary condition for further moral development and the means by which such development is brought about, not only for oneself but also for others with whom one interacts.[1] It therefore stands to reason that as \u015a\u0101ntideva guides us along the bodhisattva path, he should pay ample attention to any number of different bodies: the body that should be avoided, the body one needs to advance, the body as a means of such advancement, the bodies that inspire us as we proceed, and the body one finally seeks to achieve. As Mrozik has noted, \u015a\u0101ntideva exists within a\nworld of \"corporeal specificity\":[2] not all bodies are the same, and the ''Guide'' thus describes for us various types. As we move along the bodhisattva path, moreover, \u015a\u0101ntideva offers a plethora of techniques to encourage our advance, including attitudes toward the body whose cultivation can be\nhelpful at specific points along the way\u2014and these attitudes too are multiple and constantly shifting. To speak of \"embodiment\" in the ''Guide'' therefore involves both the ''actual physical bodies'' that are involved in the attainment of buddhahood and the ''attitudes toward the body'' that should be fostered along the path. In this chapter, I seek to offer a succinct account that encompasses both categories. In doing so, I draw freely from the ''Guide'' (using Crosby and Skilton's elegant translation for the most part),[3] for \u015a\u0101ntideva's statements concerning the body are scattered throughout the\ntext rather than being limited to any single discussion. (Ohnuma, \"Bodies and Embodiment in the ''Bodhicary\u0101vat\u0101ra'',\" 114\u201315)\n\n<h5>Notes<\/h5>\n#Mrozik, ''Virtuous Bodies''.\n#Mrozik, ''Virtuous Bodies'', 34.\n#\u015a\u0101ntideva, ''The Bodhicaryavatara'', trans. Crosby and Skilton. On two occasions (as indicated in the notes), I have used an alternative translation.","Main Topics include the following points:\n\n*The worth and worthlessness of the body\n*The paradigmatic bodhisattva deed of bodily self-sacrifice\n*The transformation of the minimal worth of the human body as a necessary evil into the maximal \"worth\" of \"a priceless wish-fulfilling jewel, \"an unimaginably great body, a body that satisfies everyone, the very best body ever\n*The self's relationship to the body\n*The entire material world as a shimmering illusion\n*The transformation of mind and body in mutual dependence and the notion of embodied wisdom\n*The bodhisattva's practice of placing one's self in the bodies of others\n*The merging of wisdom and compassion as self-interest and other-interest become the same, in which the worthlessness and worth of the body are perfectly balanced\n*\u015a\u0101ntideva insists on the primacy of the mind in the BCA but the body is a crucial concern in this text\n*The notion of the body in the BCA is multifarious and constantly shifting"],["Bodhit\u0161arj\u0101vat\u0101ra<\/a>","","","An Estonian translation of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' by Linnart M\u00e4ll.",""],["Bodhisatvapi\u1e6daka (Bibliotheca Polyglotta)<\/a>","","","A multilingual presentation of the ''Bodhisattvapi\u1e6dakas\u016btra'' containing the Sanskrit manuscript, Dharmarak\u1e63a's translation (T316), the translation by Xuanzang (T310(12)), Surendrabodhi, \u015a\u012blendrabodhi and Dharmat\u0101\u015b\u012bla's Tibetan translation, '' 'Phags pa bya\u1e45 chub sems dpa'i sde snod ces bya ba thegs chen po'i mdo'' (D 56), and an English translation. The English translation here lacks attribution, so credit has been given tentatively to those scholars listed under \"credits.\"",""],["Bodhisatvapitaka (2026)<\/a>","","","The Bodhisatvapi\u1e6daka, \u201cThe Collection of Bodhisattvas,\u201d is a Middle Period Mah\u0101y\u0101na s\u016btra, published here for the first time in Sanskrit. It likely represents an early attempt to provide a consistent and complete exposition of Mah\u0101y\u0101na in the form that became popular at the beginning of the Common Era. The codex unicus, presented here in a diplomatic edition with corrections in the notes, dates from the 9th century CE and is currently kept in Lhasa. The Bodhisatvapi\u1e6daka explains the main teachings and concepts of Mah\u0101y\u0101na Buddhism. The work contains an unusually large number of frame narratives in the form of J\u0101taka, Avad\u0101na, and Vy\u0101kara\u1e47a. Unlike other Mah\u0101y\u0101na sutras, the Bodhisatvapi\u1e6daka extols monastic ideals, with a layman as its protagonist, whose goal is monasticism. As a first edition, this publication represents a milestone in the study of Mah\u0101y\u0101na Buddhism. [https:\/\/verlag.oeaw.ac.at\/produkt\/bodhisatvapi-aka\/99200981?name=bodhisatvapi-aka&product_form=5809 (Source: Verlag der \u00d6sterreichischen Akademie der Wissenschaften)]",""],["Bodhisattvas of the Forest and the Formation of the Mahayana<\/a>","","","''Bodhisattvas of the Forest'' delves into the socioreligious milieu of the authors, editors, and propagators of the ''Rastrapalapariprccha-sutra'' (Questions of Rastrapala), a Buddhist text circulating in India during the first half of the first millennium C.E. In this meticulously researched study, Daniel Boucher first reflects upon the problems that plague historians of Mahayana Buddhism, whose previous efforts to comprehend the tradition have often ignored the social dynamics that motivated some of the innovations of this new literature. Following that is a careful analysis of several motifs found in the Indian text and an examination of the value of the earliest Chinese translation for charting the sutra\u2019s evolution.\n\nThe first part of the study looks at the relationship between the bodily glorification of the Buddha and the ascetic career\u2014spanning thousands of lifetimes\u2014that produced it within the socioeconomic world of early medieval Buddhist monasticism. The authors of the ''Rastrapala'' sharply criticize their monastic contemporaries for rejecting the rigorous lifestyle of the first Buddhist communities, an ideal that, for the sutra\u2019s authors, self-consciously imitates the disciplines and sacrifices of the Buddha\u2019s own bodhisattva career, the very career that led to his acquisition of bodily perfection. Thus, Boucher reveals the ways in which the authors of the ''Rastrapala'' co-opted this topos concerning the bodily perfection of the Buddha from the Mainstream tradition to subvert their co-religionists whose behavior they regarded as representing a degenerate version of that tradition.\n\nIn Part 2 Boucher focuses on the third-century Chinese translation of the sutra attributed to Dharmaraksa and traces the changes in the translation to the late tenth century. The significance of this translation, Boucher explains, is to be found in the ways it differs from all other witnesses. These differences, which are significant, almost certainly reveal an earlier shape of the sutra before later editors were inspired to alter dramatically the text\u2019s tone and rhetoric. The early Chinese translations, though invaluable in revealing developments in the Indian milieu that led to changes in the text, present particular challenges to the interpreter. It takes an understanding of not only their abstruse idiom, but also the process by which they were rendered from an undetermined Indian language into a Chinese cultural product. One of the signal contributions of this study is Boucher\u2019s skill at identifying the traces left by the process and ability to uncover clues about the nature of the source text as well as the world of the principal recipients.\n\n''Bodhisattvas of the Forest'' concludes with an annotated translation of the ''Rastrapalapariprccha-sutra'' based on a new reading of its earliest extant Sanskrit manuscript. The translation takes note of important variants in Chinese and Tibetan versions to correct the many corruptions of the Sanskrit manuscript. (Source: [https:\/\/uhpress.hawaii.edu\/title\/bodhisattvas-of-the-forest-and-the-formation-of-the-mahayana-a-study-and-translation-of-the-rastrapalapariprccha-sutra\/ University of Hawai'i Press])",""],["Bodhisattvacary\u0101vat\u0101ra: Une m\u00e9thode pour s'engager dans les actes du bodhisattva<\/a>","","","French translation of the ''Bodhicary\u0101vat\u0101ra'' by Anne Ansermet (1985)",""],["Bodhisattvacary\u0101vat\u0101ra: Exposition de la pratique des bodhisattvas<\/a>","","","This is the continuation of La Vall\u00e9e Poussin's partial translation of the ''Bodhicary\u0101vat\u0101ra'' into French. \"''Bodhisattvacary\u0101vat\u0101ra'': Exposition de la pratique des bodhisattvas\" is a translation of the Sanskrit of chapter V. It was published in Le ''Mus\u00e9on'' 15 (1896): 306\u201318. Another partial translation, consisting of chapters I, II, III, IV, and X was published earlier in 1892 under the title [[Bodhicary\u0101vat\u0101ra: Introduction \u00e0 la pratique de la saintet\u00e9 bouddhique (bodhi)]].",""],["Bodhisattvacary\u0101vat\u0101ra: Entering the Way of the Bodhisattvas (2022, Khenpo Gawang and Wiener)<\/a>","","","The Bodhisattvacharyavatara is the most respected and well know text that teaches how to train the mind of a bodhisattva. The author, Shantideva, was born in the south of India sometime around the early part of the 8th century and became one of the great scholar practitioners of Nalanda University. This first version of the text was translated from Sanskrit into Tibetan in the late 8th century by the great Nyingmapa translator, Kawa Peltsek together with the Indian pandit, Sarvajnadeva. The Dunhuang Bodhisattvacharyavatara manuscripts are over 1000 years old. We examined three manuscripts, each written in a different hand, made spelling corrections, and then combined the manuscripts into one complete text. The combined manuscript has 9 chapters and approximately 700 stanzas or shlokas. The Tibetan is included with this translation.\n\n[https:\/\/www.amazon.com\/dp\/B09R39Q8QY (Source: Amazon)]",""],["Bodhisattvabhumih Dutt Edition<\/a>","","","A standard critical edition of the Sanskrit text in Devanagari script. It is based on a more complete manuscript than Wogihara's and includes a useful, though brief, chapter-by-chapter analysis in its introduction. This edition was used by [https:\/\/gretil.sub.uni-goettingen.de\/gretil\/1_sanskr\/6_sastra\/3_phil\/buddh\/bsa034_u.htm GRETIL to create their online digital input available here].",""],["Bodhisattvabhumi Wogihara Edition<\/a>","","","The Wogihara Edition (1930\u20131936): The pioneering critical edition by the Japanese scholar Unrai Wogihara was a landmark achievement in twentieth-century Buddhist studies. It made the Sanskrit text accessible to the global academic community for the first time.",""],["Bodhisattva-Bh\u016bmi: A Text-Book of the Yog\u0101c\u0101ra School<\/a>","","","The 1906 work by Bendall and de la Vall\u00e9e Poussin was groundbreaking Western scholarship that provided the first English summary of the ''Bodhisattvabh\u016bmi'', a foundational Yog\u0101c\u0101ra text attributed to Asa\u1e45ga that serves as Buddhism's most comprehensive manual on bodhisattva practice. Their article in ''Le Mus\u00e9on'' made this crucial text\u2014which covers bodhisattva ethics, vows, practices, and the progressive stages of spiritual development toward buddhahood\u2014accessible to European academics for the first time, complete with notes and comparative extracts from other Buddhist works, thus introducing Western scholarship to one of the most important treatises on the bodhisattva path in Mah\u0101y\u0101na Buddhism.",""],["Bodhisattva e Praj\u00f1\u0101p\u0101ramit\u0101 nel Bodhicary\u0101vat\u0101ra di \u015a\u0101ntideva<\/a>","","","",""],["Bodhisattva Attitude (Zopa 2012)<\/a>","","","This book comprises several motivations taught by Lama Zopa Rinpoche called \"bodhicitta motivations for life,\" intended for us to use first thing every morning to generate the mind of bodhicitta and dedicate our life to numberless sentient beings. The ''Bodhisattva Attitude'' is taken from the sutra teachings of the Buddha and is based on verses by the great bodhisattva Shantideva in his ''Guide to the Bodhisattva Way of Life''.\n\nThe verses are meant to be recited each morning to remind us of how we are going to dedicate our lives to others. We all understand the importance of motivation and attitude and how they affect the quality of our work and the result that can be achieved. Rinpoche particularly emphasizes the need for us to have a very clear direction and purpose for life. The real meaning of our lives is to bring both temporary and ultimate happiness to all sentient beings and to do this we need to achieve enlightenment. Enlightenment depends on first generating bodhicitta and training our minds in the bodhisattva attitude enables us to do that.",""],["Bodhipathaprad\u012bpa: Ein Lehrgedicht des Ati\u015ba (D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na) in der Tibetischen \u00dcberlieferung<\/a>","","","This 1978 critical edition presents Ati\u015ba D\u012bpa\u1e43kara\u015br\u012bj\u00f1\u0101na's ''Bodhipathaprad\u012bpa'' (''Lamp for the Path to Enlightenment'') as preserved in the Tibetan transmission, accompanied by a German translation. The volume includes as an appendix the commentary ''Byang chub lam gyi sgron ma'i 'grel pa gzhung don gsal ba'i nyi ma'' by Brag dkar sprul sku Blo bzang dpal ldan bstan 'dzin snyan grags. Ati\u015ba's ''Bodhipathaprad\u012bpa'' is a central text for the Lamrim, or Stages of the Path tradition and reconciles the doctrines of many various Buddhist schools and philosophies, notable for its introduction of the three levels of spiritual aspiration. Eimer's scholarly edition provides critical textual apparatus essential for the study of this foundational work of Tibetan Buddhism, which became instrumental in the second transmission of Buddhism in Tibet and the development of the Geluk tradition.",""],["Bodhicittavivara\u1e47a (BV) (Lindtner 1982)<\/a>","","","A study and English translation of the ''Bodhicittavivara\u1e47a'' (BV), attributed to N\u0101g\u0101rjuna. Contains a discussion of the text's authenticity and a synopsis. Also contains the Tibetan version and Sanskrit fragments.",""],["Bodhicitta: The Perfection of Dharma (Yeshe 1996)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nI think it is absolutely essential for us to have loving kindness towards others. There is no doubt about this. Loving kindness is the essence of bodhicitta, the attitude of the bodhisattva. It is the most comfortable path, the most comfortable meditation. There can be no philosophical, scientific or psychological disagreement with this. With bodhicitta, there\u2019s no East-West conflict. This path is the most comfortable, most perfect, one hundred percent uncomplicated one, free of any danger of leading people to extremes. Without bodhicitta, nothing works. And most of all, your meditation doesn\u2019t work, and realizations don\u2019t come.\n\nWhy is bodhicitta necessary for success in meditation? Because of selfish grasping. If you have a good meditation but don\u2019t have bodhicitta, you will grasp at any little experience of bliss: \u2018Me, me; I want more, I want more.\u2019 Then the good experience disappears completely. Grasping is the greatest distraction to experiencing single-pointed intensive awareness in meditation. And with it, we are always dedicated to our own happiness: \u2018Me, me I\u2019m miserable, I want to be happy. Therefore I\u2019ll meditate.\u2019 It doesn\u2019t work that way. For some reason good meditation and its results \u2013 peacefulness, satisfaction and bliss \u2013 just don\u2019t come. Read more [https:\/\/fpmt.org\/mandala\/archives\/older\/mandala-issues-for-1996\/july\/bodhicitta-the-perfection-of-dharma\/ here].",""],["Bodhicitta: Practice for a Meaningful Life (Zopa 2019)<\/a>","","","An accessible, inspiring book on one of the most important topics in Tibetan Buddhism, written by one of its renowned masters who has an international following of thousands.\n\n''Bodhichitta'' is a Sanskrit word meaning \u201cthe mind of enlightenment\u201d or \u201cthe awakening mind\u201d\u2014the mind that wishes to achieve enlightenment in order to lead all other beings into that same state. It is the attitude of the bodhisattva, of the person who makes the compassionate vow to save others from suffering. In this book, the renowned teacher Lama Zopa Rinpoche shows us how to achieve it.\n\nFirst, Lama Zopa gives a clear and comprehensive explanation of bodhichitta, its benefits, and its importance to the path. Then, he walks us through the two main methods for achieving bodhichitta: the seven points of cause and effect, and equalizing and exchanging self and others. Finally, the book closes with meditation instructions to guide and strengthen our practice.\n\nReaders will find ''Bodhichitta'' to be a comprehensive guide to this core Buddhist principle, one rich in both accessible philosophical explanation and concrete advice for practitioners. (Source: [https:\/\/wisdomexperience.org\/product\/bodhichitta\/ Wisdom Publications])",""],["Bodhicitta: L'esprit d'\u00c9veil<\/a>","","","Bodhicitta, l'\u00abesprit d'\u00c9veil \u00bb, qui d\u00e9signe la sagesse de l'amour et de la compassion, est le but ultime de tous les v\u00e9hicules enseign\u00e9s par le Bouddha dans les soutras et les tantras. Cet \u00abesprit \u00bb pr\u00e9sente un aspect absolu : la vacuit\u00e9; et un aspect relatif : le v\u0153u d'atteindre l'omniscience de la bouddh\u00e9it\u00e9 pour mieux servir tous les \u00eatres anim\u00e9s sans la moindre exception. Cette aspiration s'approfondit dans la m\u00e9ditation de l'amour, la compassion, la joie et l'\u00e9quanimit\u00e9. L'action qu'entra\u00eene l'intimit\u00e9 profonde avec ces sentiments impartiaux et illimit\u00e9s se trouve tout enti\u00e8re dans les six vertus transcendantes de l'\u00ab\u00eatre d'\u00c9veil \u00bb ou bodhisattva. Et c'est la connaissance transcendante (praj\u00f1aparamita) elle-m\u00eame qui plonge l'\u00eatre d'\u00c9veil dans l'esprit d'\u00c9veil absolu, l'indicible espace de la claire vacuit\u00e9 \u00e0 c\u0153ur de compassion. L'esprit d'\u00c9veil est donc le plus pr\u00e9cieux de tous les joyaux spirituels. On en trouvera ici l'expos\u00e9 vivant et pr\u00e9cis par l'un des h\u00e9raults les plus convaincants de la pens\u00e9e et de la pratique de la bont\u00e9 du c\u0153ur, la bont\u00e9 pure. H\u00e9ritier accompli de maintes traditions du bouddhisme tib\u00e9tain, P\u00e9ma Wangyal Rinpoch\u00e9 incarne avec douceur et persuasion les six vertus transcendantes et, recourant aux quatre attraits du bodhisattva, c'est avec des paroles am\u00e8nes et des exemples choisis qu'il expose la v\u00e9rit\u00e9 essentielle de la compassion, en d\u00e9taille l'exercice pour chacun et agit conform\u00e9ment \u00e0 ce qu'il dit. Ts\u00e9trul P\u00e9ma Wangyal Rinpoch\u00e9 est un ma\u00eetre bouddhiste tib\u00e9tain qui vit \u00e0 pr\u00e9sent en Dordogne. H\u00e9ritier de la tradition de son p\u00e8re, Kangyour Rinpoch\u00e9, il a, de plus, \u00e9tudi\u00e9 aupr\u00e8s de Dudjom Rinpoch\u00e9 et de Dilgo Khyents\u00e9 Rinpoch\u00e9. C'est lui qui invita ces grands ma\u00eetres \u00e0 venir en Occident. Si ses propres enseignements r\u00e9v\u00e8lent la profondeur de son accomplissement et de son \u00e9rudition, sa modestie et sa g\u00e9n\u00e9rosit\u00e9 sont un exemple vivant du mode de vie bouddhiste.\n\n\nBodhicitta, the \"mind of Awakening,\" which designates the wisdom of love and compassion, is the ultimate goal of all the vehicles taught by the Buddha in the sutras and tantras. This \"mind\" has an absolute aspect: emptiness; and a relative aspect: the vow to attain the omniscience of Buddhahood to better serve all sentient beings without the slightest exception. This aspiration deepens in the meditation of love, compassion, joy, and equanimity. The action that results from deep intimacy with these impartial and unlimited feelings is found entirely in the six transcendent virtues of the \"being of Awakening\" or bodhisattva. And it is transcendent knowledge (praj\u00f1aparamita) itself that plunges the being of Awakening into the mind of absolute Awakening, the inexpressible space of clear emptiness with a heart of compassion. \n\nThe mind of Awakening is therefore the most precious of all spiritual jewels. Here we find a lively and precise exposition of it by one of the most convincing heralds of the thought and practice of loving-kindness, pure kindness. An accomplished heir to many traditions of Tibetan Buddhism, Pema Wangyal Rinpoche gently and persuasively embodies the six transcendent virtues and, using the four attractions of the bodhisattva, it is with kind words and selected examples that he expounds the essential truth of compassion, details its exercise for each person and acts in accordance with what he says. \n\nThis book comprises transcribed teachings that Tulku Pema Wangyal gave from July 4\u201314, 1983, in Sireuil. They offer an exegesis of Thogme Zangpo's poem, ''The Thirty-Seven Practices of Bodhisattvas.'' The first part concerns the path, attitude, and practice of Bodhisattvas, the vital point of which is relative and absolute bodhicitta (stanzas 10 to 24). The second part deals with skillful means (stanzas 25 to 30).\n\n[https:\/\/www.padmakara.com\/catalogue-editions-padmakara\/34-bodhicitta-l-esprit-d-eveil-9782906949140.html (Source: Padmakara)]",""],["Bodhicitta: Cultivating the Compassionate Mind of Enlightenment<\/a>","","","One is unlikely ever to receive a Tibetan Buddhist teaching on either sutra or tantra in which Bodhicitta does not have a central role. Bodhicitta, the compassionate mind which aspires to attain full enlightenment in order to benefit beings, is the very quintessence of the Mahayana path of Buddhist practice. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In this practical handbook, Ven. Lobsang Gyatso describes the classical methods for developing the mind of enlightenment and, based on his experience as a meditator and a teacher, examines a wide range of obstacles to its development. His concern is to clarify the goal and the means to its achievement. Anyone who wishes to understand the heart of Buddhist practice will benefit from reading this book. [https:\/\/www.shambhala.com\/bodhicitta-2179.html (Source: Shambhala Publications)]\n\n'''This text originally appeared in Tibetan under the title ''Sems kyi zla shun'', published by the [[Institute of Buddhist Dialectics]] toward the end of 1991.''' Unlike Gen-la's other English works, this book was not based on an oral teaching delivered to a foreign audience. Instead it was written for Tibetans with some knowledge of Buddhadharma. (Source: Preface of book)",""],["Bodhicitta \u2014 Encyclopaedia of Buddhism<\/a>","","","",""],["Bodhicitta and Practice of Peace (Gurung 2024)<\/a>","","","Buddha has given many discourses and teachings about individual and global happiness or peace. Of all these teachings, the Bodhisattva vow and its teachings are very crucial to promote peace in this conflict-ridden world. This chapter addresses the process of inculcation of peace from the Buddhist perspective. Specifically, it examines how the Bodhisattva vow and its teachings as well as practices help to maintain peace and harmony at individual and societal levels. The Bodhisattva worldview sees sentient beings from the eyes of equality because all sentient beings are equally capable to achieve great peace or happiness. Buddha, in course of finding a solution for conflict or suffering, has identified the main root causes as attachment, aversion, and ignorance, which in turn give rise to other mental defilements or negative emotions. Thus, real peace and happiness are only achievable by eradicating or controlling such mental defilements or their root, ignorance. ([https:\/\/link.springer.com\/chapter\/10.1007\/978-3-031-46349-5_28 Source Accessed Jan 15, 2025])",""],["Bodhicitta and Charity: A Comparison<\/a>","","","The object of this paper is to present a comparison of ''bodhicitta'' and charity. These concepts are central to their respective traditions (Mah\u0101y\u0101na Buddhism, Christianity), and for the sake of keeping the comparison within reasonable limits I will focus on two sets of texts: the writings of the Indian Buddhist monk \u015a\u0101ntideva (late seventh and eighth centuries CE) and those of the French Catholic nun Th\u00e9r\u00e8se of Lisieux (1873-1897). My intention is that this comparison will help to clarify the similarities and the differences between the two concepts and provide thoughtful comment for Christians and Buddhists involved in interfaith dialogue and interested in comparative or interreligious theology.",""],["Bodhicitta and Bodhisattva: A Study of the Bodhicary\u0101vat\u0101ra of \u015a\u0101ntideva<\/a>","","","",""],["Bodhicitta and Bodhisattva in Early Mahayana Buddhism (Park 2003)<\/a>","","","One of the thoughts that characterizes early Mahayana Buddhism is the concept of bodhicitta (the aspiration for enlightenment). This bodhicitta can be identified as a term that brought about a transformation in the concept of the bodhisattva. In this paper, I would like to examine the bodhicitta in early Mahayana Buddhism, particularly its connection with the bodhisattva, its characteristics, and significance.\n\nThe term bodhisattva (bodhisattva, bodhisatta) was initially used as a designation for Shakyamuni Buddha's previous lives and his training period before attaining perfect enlightenment. This designation was limited to Shakyamuni alone and was never given to his disciples. For example, the formulaic phrase for bodhisattva is well known: \"Monks, when I had not yet attained perfect enlightenment (sambodha) and was still a bodhisattva.\"\n\nHowever, in the Buddhist biography \"Mahavastu-avadana,\" in the section on the ten stages (dasabhumi), while referring to Shakyamuni entering the womb as a bodhisattva, the plural expression \"bodhisattvas\" (bodhisattvah) is used. The bodhisattvas are in samsara (cycle of rebirth), but they are not born through parents; rather, they are born through their own vows. The text describes how bodhisattvas make vows toward bodhi for the benefit and happiness of sentient beings.\n\nIn early Mahayana Buddhism, the concept of the bodhisattva underwent further transformation, with bodhisattvas becoming the most important active agents, and entirely new buddhas appearing. In the \"Astasahasrika Prajnaparamita Sutra\" (Perfection of Wisdom in Eight Thousand Lines), a bodhisattva is one who has aroused bodhicitta, and it is precisely because of this mind that one reaches supreme perfect enlightenment (anuttara-samyak-sambodhi). Various minds are mentioned as factors that make one a bodhisattva, along with bodhicitta. It teaches that the essential nature of this mind is pure.\n\nBodhicitta is generally interpreted as \"the mind seeking bodhi.\" According to Har Dayal, in the compound bodhi-citta, citta is interpreted as \"thought\" or \"idea,\" meaning \"to perceive\" or \"to form an idea in the mind.\"\n\nRegarding the formation of this term bodhicitta, there is an argument that it is not a shortened form of the phrase \"anuttarayam samyaksambodhau cittam utpadayati\" (arousing the mind toward supreme perfect enlightenment), but rather a newly coined term that evolved from \"prathamacitta\" (the first arousing of the mind). However, there is also the opposing argument that since this term is extremely rare in early Mahayana sutras, it is a shortened form of the more commonly used phrase \"anuttarayam samyaksambodhau cittam utpadayati.\" (Translation of the Japanese supplied by Claude.ai Jan 13, 2026)",""],["Bodhicitta Aspiration<\/a>","","","In this short text, the celebrated Dzogchen teacher Nyoshul Lungtok Tenpe Nyima offers a prayer to the root and lineage gurus and all the buddhas and bodhisattvas requesting their blessings and inspiration so that we might perfect the cultivation of bodhicitta in all its aspects.",""],["Bodhicitta (Stender 2017)<\/a>","","","No abstract given. Here are the first relevant paragraphs:\n\nDefinition: \nRealization of the soteriological objective to become a Buddha.\n\nBodhicitta \u2013 the \"thought (''citta'') of enlightenment (''bodhi'')\" \u2013 is the realization of the soteriological objective to become a Buddha as a fully liberated being [1, 2]. Although the theoretical conditions for its development could be traced already in earlier Buddhist texts, the concept is not prevalent here, like in later Tantric as well as non-Tantric Mah\u0101y\u0101na, where the Bodhicitta became a core concept being essential for the ideal of the Bodhisattva [3]. The term cannot be found in P\u0101li sources, but the expression bodhaye cittam as a forerunner appears in the ''Mah\u0101vastu-Avad\u0101na'' (Tale of the Great Events).",""],["Bodhicitta (Ringu Tulku)<\/a>","","","From the University of Hamburg Website regarding this publication:\n\nBuddhism in Past and Present\n\nFrom the winter term 1996\/7 to the winter term 2005\/6 the University of Hamburg conducted under changing academic leadership (Prof. Dr. Lambert Schmithausen, Prof. Dr. David Jackson, Prof. Dr. Eli Franco, Prof. Dr. Karin Preisendanz, Prof. Dr. Jan Sobisch, PD Dr. Klaus-Dieter Mathes) a non-curricular study program titled \u201cBuddhism in Past and Present.\u201d This program (lectures, group work, plenum discussions), initiated by the coordinator Prof. Dr. Klaus Glashoff for persons interested to study Buddhism after their academic education, was organised in collaboration with the Tibetan Centre in Hamburg, and temporary with the Buddhist Society Hamburg under the auspices of the Department for Continuing Academic Education (Arbeitsstelle f\u00fcr wissenschaftliche Weiterbildung), University of Hamburg, with the aim of acquainting participants with the rich historical, philosophical and practical aspects of Buddhism. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures were delivered not only by teaching staff and other affiliated persons of the University of Hamburg but also by scholars from other German and European universities, and by representatives of various living Buddhist traditions as well. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The lectures covered a broad range of topics: the historical development of Buddhism from the beginning up to the teachings of Japanese Zen and various contemporary forms of Buddhism; Buddhist ethics; women in Buddhism; meditation; and violence and non-violence from a Buddhist perspective. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0With the lecturers\u2019 permission, we are here making transcripts of their lectures available. The lectures were meant for the participants of the study program and should not be considered publications in a strict sense. ([https:\/\/www.buddhismuskunde.uni-hamburg.de\/en\/publikationen\/2-buddhismus-in-geschichte-und-gegenwart.html Source Accessed Feb 18, 2021])",""],["Bodhichitta: The Excellence of Awakened Heart<\/a>","","","The mind of enlightenment, bodhichitta, is always available, in pain as well as in joy. Pema Ch\u00f6dr\u00f6n lays out how to cultivate this soft spot of bravery.",""],["Bodhichitta Is the Main Cause of a Buddha (Dalai Lama, 14th 2023)<\/a>","","","",""],["Bodhicharyavatara (Rigpa Shedra Wiki)<\/a>","","","This webpage provides general information regarding the function of the ''Bodhicary\u0101vat\u0101ra'' in the context of Tibetan Buddhist practice. It includes an exhaustive list of important Tibetan commentators dating back as early as the 12th century.",""],["Bodhicary\u0101vat\u0101ra\u2014Chapter 3 (Lotsawa House)<\/a>","","","",""],["Bodhicary\u0101vat\u0101ra\u2014Chapter 2 (Lotsawa House)<\/a>","","","",""],["Bodhicary\u0101vat\u0101ra\u2014Chapter 1 (Lotsawa House)<\/a>","","","",""],["Bodhicary\u0101vat\u0101rapa\u00f1jik\u0101: Praj\u00f1\u0101karamati's Commentary to the Bodhicary\u0101vat\u0101ra of \u00c7\u0101ntideva<\/a>","","","A critical Sanskrit edition of Praj\u00f1\u0101karamati's commentary to the ''Bodhicary\u0101vat\u0101ra'' entitled the ''Bodhicary\u0101vat\u0101rapa\u00f1jik\u0101'', edited by Louis de La Vall\u00e9e Poussin.",""],["Bodhicary\u0101vat\u0101ram<\/a>","","","Sanskrit recension of the ''Bodhicary\u0101vat\u0101ra'' by \u015a\u0101ntideva. According to [https:\/\/www2.hf.uio.no\/polyglotta\/index.php?page=volume&vid=1120 Bibliotheca Polyglotta] (see bibliography of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra''), this is a reproduction of [https:\/\/research.tsadra.org\/index.php\/Bodhicary%C4%81vat%C4%81ra_(Minaev) Minaev's recension] in ''Zapiski Vostochnago Otdeleniya Imperatorskago Russkago Arkheologicheskago Obshchestva'' (Transactions of the Oriental Section of the Royal Russian Archeological Society) 4 (1889): 153\u2013228.",""],["Bodhicary\u0101vat\u0101ra: With Commentary Pa\u00f1jik\u0101 of Praj\u00f1\u0101karamati and Hindi transl.<\/a>","","","Text and commentary in Sanskrit; translation of the text in Hindi; prefatory matter in Hindi and Sanskrit.",""],["Bodhicary\u0101vat\u0101ra: Teaching Methods & Overview<\/a>","","","",""],["Bodhicary\u0101vat\u0101ra: Nep\u0101l\u012b ch\u0101y\u0101nuv\u0101da, anvay\u0101rtha tath\u0101 Praj\u00f1\u0101karamatipa\u00f1jik\u0101nug\u0101m\u012b Nep\u0101l\u012b bh\u0101v\u0101rtha ra \u0100c\u0101rya Dharmavajra (\u015ar\u012bdhara R\u0101\u1e47\u0101) ko upodgh\u0101ta sahita<\/a>","","","Sanskrit text with Nepali translation and commentary of a classical verse work on the practice of Mahayana Buddhism. (Source: [https:\/\/www.worldcat.org\/title\/bodhicaryavatara-byan-chub-sems-pai-spyod-pa-la-jug-pa-nepali-chayanuvada-anvayartha-tatha-prajnakaramatipanjikanugami-nepali-bhavartha-ra-acarya-dharmavajra-sridhara-rana-ko-upodghata-sahita\/oclc\/259971806&referer=brief_results Worldcat.org])",""],["Bodhicary\u0101vat\u0101ra: Introduction \u00e0 la pratique des futurs bouddhas<\/a>","","","Translation of the ''Bodhicary\u0101vat\u0101ra'' from Sanskrit to French by Louis de la Vall\u00e9e Poussin, published in 1907.",""],["Bodhicary\u0101vat\u0101ra: Introduction \u00e0 la pratique de la saintet\u00e9 bouddhique (bodhi)<\/a>","","","This is La Vall\u00e9e Poussin's partial translation of the ''Bodhicary\u0101vat\u0101ra'' into French. \"''Bodhicary\u0101vat\u0101ra'': Introduction \u00e0 la pratique de la saintet\u00e9 bouddhique (bodhi)\" is a translation of the Sanskrit of chapters I, II, III, IV and X. It was published in ''Le Mus\u00e9on'' 11 (1892): 68\u201382; 87\u2013109. Anther partial translation, consisting of chapter 5, was later published in 1896. This was followed by a complete translation in 1907. The 1907 translation was the first complete translation of the text into a Western language. (See Oxford Bibliographies, \u015a\u0101ntideva, Bodhicary\u0101vat\u0101ra)",""],["Bodhicary\u0101vat\u0101ra: Governing the Bodhisattvas Way of Life<\/a>","","","''Bodhisattvachary\u0101vat\u0101ra'' [is] a great work [that] was composed by Shantideva, a Buddhist master at the monastic University of Nalanda in Northern India. Shantideva's ''Bodhisattvachary\u0101vat\u0101ra'' holds a unique place in Mah\u0101y\u0101na Buddhism akin to that of the ''Dhammapada'' in H\u012bnay\u0101na Buddhism and the Bhagavad G\u012bta in Hinduism. In combining those rare qualities of scholastic precision, spiritual depth, and poetical beauty, its appeal extends to a wide audience of Buddhists and non-Buddhists alike. Composed in India during the 8th century of the Christian era, it has since been an Inspiration to millions of people throughout the world. \n\nShantideva [was] a monk [who] was strictly observing the code of monastic discipline and was a realized Tantric adept. He was a realised soul, a bodhisattva motivated by the awakening mind, the wish to achieve buddhahood. Buddhahood is, quite simply, the state of being Buddha. It is an expression of complete, perfect enlightenment (''samyak sambodhi'') or that beyond which it is, impossible to go. As such, it is the highest goal and attainment. Precisely because Mah\u0101y\u0101na philosophy presumes that all beings are already Buddha, this term reflects the concern to manifest the perfectness in everyday life. \n\nA ''bodhichitta'' is a mind infused with the aspiration to attain the state of buddhahood for the sake of all sentient beings. This is the entrance to and the motivation behind the bodhisattva's way of life. The perfect condition of human existence is in which one has freedom from unfavourable states of being and is endowed with the conditions conducive to leading a spiritual life. ''Bodhisattvachary\u0101vat\u0101ra'' consists of about 914 \u015blokas contained in ten chapters. \n\nIn India at that time Mah\u0101y\u0101na Buddhism was well established and in the thousand or so stanzas of this text we find a concise yet comprehensive account of the principle features of this doctrine. In the first chapter Shantideva introduces the aspirant to the Awakening Mind and inspires him to develop it. \n\nShantideva in [the] ''Bodhisattvachary\u0101vat\u0101ra'' exhorts us to regulate and govern our lives in accordance with the bodhisattva way of life. As a practitioner of [the] ''Bodhisattvachary\u0101vat\u0101ra'', with this precious human body, this precious human brain, every minute is something special. So, the proper utilization of time is very important. The meaning of proper utilization means, if one can serve other people, other sentient beings. If not, at least, restrain from harming others. In such practice, one automatically gains not only merit, but also one's daily life will be more peaceful and happier. ([https:\/\/www.abebooks.com\/servlet\/SearchResults?isbn=8176481971&cm_sp=mbc-_-ISBN-_-all Adapted from Source Apr 8, 2021])",""],["Bodhicary\u0101vat\u0101ra: Bho\u1e6da-p\u0101\u1e6dha, Hind\u012b anuv\u0101da eva\u1e43 vy\u0101khy\u0101<\/a>","","","Classical verse treatise, with Sanskrit and Tibetan text, and Hindi explanation about Bodhisattva stages according to Mahayana Buddhism.",""],["Bodhicary\u0101vat\u0101ra: 1. Pre-canonical Mongolian Text, 2. Tibetan Commentary by Blo-bza\u1e45-dpal-ldan<\/a>","","","In Mongolian; commentary in Tibetan; introductory matter in English. It is the earliest known complete Mongolian text of the great didactic work of \u015a\u0101ntideva. It is very close to the 16th century fragments excavated from a ruined stupa at Olon sume-yin toor in Inner Mongolia. ([https:\/\/archive.org\/details\/lokeshchandracompletepublications_202004_876_o\/page\/n15\/mode\/2up Source Accessed Apr 2, 2021])",""],["Bodhicary\u0101vat\u0101ra-pa\u00f1jik\u0101 VIII.90-103 by Praj\u00f1\u0101karamati, Commenting on \u015a\u0101ntideva<\/a>","","","This is a translation by Mark Siderits and Charles Goodman of Praj\u00f1\u0101karamati's ''Bodhicary\u0101vat\u0101rapa\u00f1jik\u0101'' Chapter 8 verses 90-103, which is an appendix to the book ''Moonpaths: Ethics and Emptiness'' by The Cowherds.",""],["Bodhicary\u0101vat\u0101ra with Commentary (O'Sullivan)<\/a>","","","The 8th century Indian master Santideva's classic guide to the Buddhist path, the Bodhicaryavatara or 'Entering the Bodhisattva Conduct', is to this day one of the most popular and important works of the Mahayana Buddhist tradition. Presented here in a new English translation, it is supplemented with a detailed commentary composed by Sonam Tsemo (1142-1182), one of the most celebrated masters of the Sakya school in Tibet. The commentary shines a brilliant light on Santideva's great work, clarifying every detail and resolving every difficult point. Translated into English from Tibetan for the first time, the commentary is an invaluable aid for all who wish for a full and deep understanding of the Bodhicaryavatara. ([https:\/\/www.amazon.com\/Bodhicaryavatara-Commentary-Acarya-Santideva\/dp\/1733556028\/ref=sr_1_3?dchild=1&keywords=Bodhicaryavatara+With+Commentary&qid=1595280452&sr=8-3 Source Accessed Jan 27, 2021])",""],["Bodhicary\u0101vat\u0101ra para Parama P\u0101vana Dal\u0101i L\u0101m\u0101 J\u012b ka vi\u015besha pravacana<\/a>","","","Discourse on Bodhicary\u0101vat\u0101ra, by \u015a\u0101ntideva, 7th cent., verse work on religious life and enlightenment according to Mahayana Buddhism.\n\nIncludes text of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' in Sanskrit. Title on added t.p.: Special discourse by His Holiness the Dalai Lama on Bodhicary\u0101vat\u0101ra of Acharya Shantideva.\n\nCover title: \u0100c\u0101rya \u015a\u0101ntidevak\u1e5bta Bodhicary\u0101vat\u0101ra. In Hindi.",""],["Bodhicary\u0101vat\u0101ra of \u015a\u0101ntideva with the Commentary Pa\u00f1jik\u0101 of Praj\u00f1\u0101karamati (1988)<\/a>","","","In Sanskrit; added t.p., introd. and pref. in English. First edition edited by P. L. Vaidya (1960)",""],["Bodhicary\u0101vat\u0101ra of \u015a\u0101ntideva with the Commentary Pa\u00f1jik\u0101 of Praj\u00f1\u0101karamati (1960)<\/a>","","","The bare text of \u015a\u0101ntideva's ''Bodhicary\u0101vat\u0101ra'' (BCA) was first brought to the notice of scholars by the Russian Scholar Minayef in an edition published in the Russian Oriental Journal Zapiski, IV, 1889. It was based on three independent Mss. which were available in Russia to the editor. Two more Mss. of the bare text were subsequently noticed in the Bibliotheque Nationale, Paris, Devanagari 78, and Burnouf 98. They were used by Louis de la Vall\u00e9e Poussin) first in his edition in Roman script of the 9th chapter of the text as well as the text and commentary of Praj\u00f1\u0101karamati's ''Pa\u00f1jik\u0101'' in his work: ''Bouddhisme, \u00c9tudes et Materiaux'' Vol. I, Bruxelles, Academie, and Luzac, London, 1898; he also published the text and Pa\u00f1jik\u0101 in Devanagari script of the first nine chapters, in the Bibliotheca Indica, Calcutta, 1902-14, (P in the margin), but the edition is still incomplete because the promised appendix containing missing portions of the text of Bodhicary\u0101vat\u0101ra and the Tibetan Translation of Pa\u00f1jik\u0101 as well as other useful and usual indexes which are characteristics of this author's editions of Buddhist works, have not yet seen the light of the day, and we do not expect them any longer. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0When, therefore, it was decided to include the ''Bodhicary\u0101vat\u0101ra'' and ''Pa\u00f1jik\u0101'' in the present series, I thought I should put the missing portions of the text at least in their proper place, but leave out completing the missing portion of the ''Pa\u00f1jik\u0101'' either in its Tibetan translation or in its Sanskrit restoration. I have, however, added the usual indexes of verses, of quotations in verse and prose in the commentary traced to their sources as far as possible uptodate, and a list of Buddhist S\u016btras from which extracts are taken as are required to make the edition complete and more useful to the reader. It was also decided to publish earlier a new edition of \u015a\u0101ntideva's ''\u015aik\u1e63\u0101samuccaya'' and give references to this new edition in the present work, which is now published as BST. No. 11. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The text of the ''Pa\u00f1jik\u0101'' on the first eight chapters is based on a single Ms. in Nepalese script, many folia of which are missing. It ends with the 9th chapter, and does not contain commentary on the 10th chapter. For the 9th chapter which philosophically is very important, another Ms. in Maithili script was available and has been used by Poussin. As one Ms. of the work was found in Maithili script, I tried my best, since I came to Darbhanga, to find out by search either in the country-side or in the Raj Library, if a second Ms. in the same script could be traced in Mithila, but in vain. I am, therefore, bringing out a fresh edition of this important work, filling gaps in the text of ''Bodhicary\u0101vat\u0101ra'', and adding useful indices. I have not attempted to give the Tibetan translation of Pa\u00f1jik\u0101 on verses of the text where it was missing, because the text by itself is very lucid and simple, and stands in no need of a commentary, and also because a full text of the commentary is available on the 9th chapter where need of a commentary is felt most. In Appendix V, I have given references to Tibetan translations in Tanjur and Kanjur of those Mah\u0101y\u0101na texts cited in Pa\u00f1jik\u0101 from \"A Complete Catalogue of Tibetan Buddhist Canon\" published by Tohoku Imperial University, Sendai, Japan, 1934, as in the case of similar texts cited in ''\u015aik\u1e63\u0101samuccaya''. Some of the s\u016btras cited in ''\u015aik\u1e63\u0101samuccaya'' and ''Pa\u00f1jik\u0101'' are planned to be restored in Sanskrit and included in a volume entitled Mah\u0101y\u0101nas\u016btrasa\u1e41graha, Vol. II in this Series. (Vaidya, introduction, vii\u2013viii)",""],["Bodhicary\u0101vat\u0101ra of \u015a\u0101ntideva (Bhattacharya)<\/a>","","","The Asiatic Society, which can claim to be the pioneer in the introduction of Indo-Tibetan studies in India, has added to its publications, one more useful work, the Sanskrit and Tibetan versions of \u015a\u0101ntideva\u2019s ''Bodhicary\u0101vat\u0101ra'', edited by an eminent Tibeto-Sanskritist late MM. Vidhusekhar Sastri, who unfortunately did not live to see the end of the publication of his book. The last nine formes were revised by his two able students, Prof. A. C. Banerjee and Shri Bhajagobinda Parampanthi. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The earliest edition of the Sanskrit text was published by the Russian savant I. P. Minayeff in the ''Zapiski'' IV in 1889. It was followed by another edition made by the late MM. H. P. Sastri in the ''Journal of the Buddhist Text Society'' in 1894. A masterly edition of this text with Prajnakaramati\u2019s commentary, which greatly enhanced the value of the original text, was prepared by the distinguished Tibeto-Chinese-Sanskrit scholar the late Prof. Louis de la Vall\u00e9e Poussin and published by our Society in 1902. This edition is widely used by the world of Buddhist scholars but it is a matter of regret that the edition is long out of print. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The great importance and popularity of the text can be gauged from the fact that it was translated into three foreign languages by famous orientalists like La Vall\u00e9e Poussin in French (1907), L. D. Barnett in English (1909), L. Finot in French (1920) and R. Schmidt in German (1923). \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The present text is a bilingual edition in Sanskrit and Tibetan and is very critically and accurately edited by MM. V. S. Sastri. It contains the stanzas (Ch. Ill, 23-33, Ch. IV, 1-45, Ch. VIII, 109-86 and Ch. X, whole), which were missing in the MSS. used in the previous edition of the Society. The Tibetan version has not only its linguistic value but also throws much light on the interpretation of the original verses. It will also be an excellent textbook for the Tibetans to study Sanskrit and the Sanskritists to learn Tibetan. In order to facilitate such studies a Sanskrit-Tibetan and TibetanSanskrit vocabulary was prepared by Shri Suniti Kumar Pathak at the instance of the learned Editor. It has been taken up by the Society for publication. In this connection it may be mentioned that in 1952 the great German orientalist Prof. Friedrich Weller published his ''TibetischSanskritischer Index zuin Bodhicary\u0101vat\u0101ra'', which can be profitably used by the readers of the present text. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Apart from its linguistic importance, the text offers in charming poetic diction and in elegant Sanskrit the ethical ideals and philosophy of Mah\u0101y\u0101na Buddhism. It depicts the career of a Mah\u0101y\u0101nic adept, i.e., a Bodhisattva, e.g., taking the vow of ''Bodhicitta'', performing formal initiatory ceremonies; acquiring perfection in perseverance (''k\u1e63\u0101ntiparamit\u0101''), in application of energy (''v\u012bryap\u0101ramit\u0101''), in meditational exercises (''dhy\u0101nap\u0101ramit\u0101'') and lastly in the highest knowledge (''praj\u00f1\u0101p\u0101ramit\u0101'') along with the realization of ''\u015b\u016bnyat\u0101'' as envisaged in the M\u0101dhyamika School of thought. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The author of this treatise is \u015a\u0101ntideva, who expressed the author\u2019s humility in stanzas 1-3 of Ch. I, saying that he was merely attempting to set forth briefly in accordance with Holy Writ the way whereby the sons of the Blessed Ones enter the godly life. Nothing new will be told here, nor have I skill in writing of books; therefore I have done this work

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Greg's BCA Sandbox: Difference between revisions

Revision as of 10:58, 3 May 2021