Property:TileDescription
From Bodhicitta
This is a property of type Text.
A
Asaṅga (Chn. Wuzhuo [無著], Tib. Thogs med) was an Indian scholar-monk and author of influential treatises. Early sources have it that he hailed from Gandhara, and most modern scholars place him in the 4th or 5th century CE. Both tradition and modem scholarship regard him as a key figure in the establishment of the Yogācāra or Vijñanavāda school of Mahāyāna Buddhism. Like Asaṅga, his teacher Maitreya or Maitreyanātha (Chn. Cizun [慈尊], Tib. Byams pa, Byams pa mgon po) — who should not be confused with the 11th-century tantric master Maitreyanātha, also known as Advayavajra — is credited with the authorship of several important treatises, of which the majority are Yogācāra works, but the identity and even the very existence of Maitreya are subject to much scholarly debate. Traditional Buddhist sources agree in identifying Maitreya with the high-ranking heavenly bodhisattva and future buddha of this name (Chn. Mile [彌勒], Tib. Byams pa). Since fairly early times, the Buddhist tradition was also more or less unanimous in ascribing the production and promulgation of all the early treatises associated with the Yogācāra school to the activities and cooperation of these two figures, although historical sources often disagree regarding the authorship of the individual works. Moreover, in the traditional legends and attributions of authorship, the third great Yogācāra master, Vasubandhu, repeatedly comes into play as well. Leaving aside the already mentioned debates over Maitreya's identity, historical-minded modern scholarship tends to deviate from the traditional perspective with regard to the bulky and fundamental ''Yogācārabhūmi''(''śāstra'') (Treatise on the Levels of Those who Engage in Spiritual Practice). (Source: Delhey, "Asaṅga/Maitreya(nātha)," 73). +
An English translation the ''Vinayaviniścayopāliparipṛcchāsūtra'' by the UCSB Buddhist Studies Translation Group. Published by 84000: Translating the Words of the Buddha. +
Ashṭasāhasrikā: A Collection of Discourses on the Metaphysics of the Mahāyāna School of the Buddhists +
Critical Sanskrit edition of the ''Aṣṭasāhasrikāprajñāpāramitā'' edited by Rajendralala Mitra in 1888. Published by The Asiatic Society of Bengal. +
A study of the ''Śikṣāsamuccaya'' by Jürg Hedinger that includes an analysis of chapters 11-13, information on Śāntideva, an English summary, a bibliography, and a Sanskrit index. +
Review of Jürg Hedinger's ''Aspekte der Schulung in der Laufbahn eines Bodhisattva. Dargestellt nach dem Śikṣāsamuccaya des Śāntideva'' by J. W. de Jong. +
This prayer of aspiration covers the entire Buddhist path, but places special emphasis on the cultivation of bodhicitta in its various forms. For to have bodhicitta, says Patrul Rinpoche, is to have "all that's needed to attain enlightenment." +
No abstract given. Here are the first relevant paragraphs:
When we begin any spiritual practice, we must first examine our motivation. In order to practice the Mahayana Path, our motivation should not be for ourselves alone; we must seek to obtain Buddhahood for the sake of all living beings. Without this vast motivation, the practice becomes just another worldly activity.
In order to have this motivation we must first generate Bodhi Mind. Bodhi Mind has two aspects, aspirational and operational. We will explore aspirational Bodhi Mind first by studying its five components.
The first component of aspirational Bodhi Mind is the non-abandonment of living beings, which insures that the Bodhisattva Vow is not lost or degenerated. The Buddha has said that if we understand this one dharma, or teaching, we will understand all the dharmas. Let us say we have been repeatedly bothered and harmed by a certain person, in fact so often that we reach the point where we think that if there were ever a chance to help this person we would refuse to give help. If harm actually came to them and in some way we could stop it and we did not, then that is what is called abandoning a living being. We must strive never to do this. +
His Holiness the 17th Karmapa introduces the ''Bhadracaryāpraṇidhānarāja'' and ''Triskandhakasūtra'' and recites the texts. +
རྐྱེན་ཟློག་སྨོན་ལམ་ཆེན་མོ། ཉིན་བཞི་པ།<br>
Aspirations to End Adversity Day 4<br>
除障祈願共修 第四天<br>
The 17th Karmapa, Orgyen Trinley Dorje, teaches on the Sūtra of the Medicine Buddha and recites the sūtra. +
Atisha, the eleventh-century Indian Buddhist scholar and saint, came to Tibet at the invitation of the king of Western Tibet, Lha Lama Yeshe Wo, and his nephew, Jangchub Wo. His coming initiated the period of the second transmission of Buddhism to Tibet, formative for the Sakya Kagyu and Gelug traditions of Tibetan Buddhism. Atisha's most celebrated text, ''Lamp for the Path to Enlightenment'', sets forth the entire Buddhist path within the framework of three levels of motivation on the part of the practitioner. Atisha's text thus became the source of the lamrim tradition, or graduated stages of the path to enlightenment, an approach to spiritual practice incorporated within all schools of Tibetan Buddhism. (Source: [https://www.shambhala.com/atisha-s-lamp-for-the-path-to-enlightenment-2175.html Shambhala Publications]) +
This article, "Atiśa (Dīpamkaraśrījñāna)—His Philosophy, Practice and its Sources" by Miyazaki Izumi, offers an in-depth examination of Atiśa's philosophy and practical teachings, with a particular focus on the diverse sources he utilized, especially in his non-tantric works. Miyazaki highlights Atiśa's pragmatic approach. The paper meticulously traces how Atiśa integrated various prominent Indian Buddhist texts, such as Asaṅga's ''Yogācārabhūmi'' and Śāntideva's ''Bodhicaryāvatāra'', into his system, demonstrating a rich intellectual heritage that he synthesized for the benefit of his disciples.
Miyazaki also addresses several complex and debated aspects of Atiśa's thought, particularly his nuanced stance on philosophical classifications. For instance, while later Tibetan doxographies often categorized Atiśa within specific Madhyamika subdivisions, the article suggests that Atiśa himself did not rigidly adhere to such distinctions in his own writings. It further investigates the apparent discrepancies in his reliance on different sources for distinct aspects of practice, such as Asaṅga for ''śīla'' and Bodhibhadra for ''dhyāna'', and his unique views on the role of logical inference in realizing ultimate truth. The article concludes by identifying areas for further scholarly inquiry, aiming to clarify Atiśa's genuine philosophical position by privileging his original texts over subsequent interpretations, thereby contributing to a more precise understanding of this pivotal figure in Indo-Tibetan Buddhism. +
This book contains useful translations of parts of eleven of Atiśa's works, along with an introduction to the times and places of his life, with a succinct biography.
Few figures in the history of Buddhism in Tibet have had as far-reaching and profound an influence as the Indian scholar and adept Atiśa Dīpaṃkara (982–1054). Originally from Bengal, Atiśa was a tantric Buddhist master during Vajrayana Buddhism’s flowering in India and traveled extensively, eventually spending the remaining twelve years of his life revitalizing Buddhism in Tibet. Revered by all the schools of Tibetan Buddhism, Atiśa and his students founded what came to be known as the Kadam school, whose teachings have influenced countless Buddhist masters. These teachings, cherished by all major traditions, are preserved by the Geluk in particular, the school of the Dalai Lamas.
Although Atiśa was an influential practitioner and scholar of Tantra, he is best known for introducing many of the core Mahayana teachings that are widely practiced throughout the Tibetan Buddhist world, including the Stages of the Path to Awakening and Mind Training (lojong), as well as having contributed to highly influential commentaries on Madhyamaka that synthesize various schools of thought. This succinct biography of Atiśa’s life, together with a collection of translations, represents for the first time the full range of Atiśa’s contribution to Buddhism. As the most comprehensive work available on this essential Buddhist figure, this book is an indispensable resource for scholars and Buddhist practitioners alike. [https://www.shambhala.com/atisa-dipamkara-15300.html (Source: Shambhala Publications)] +
Atiśa Dīpaṃkaraśrījñāna's (982-1054) ''Bodhisattvacaryāvatārabhāṣya'' comprises two distinct commentaries that transform Śāntideva's ''Bodhicaryāvatāra'' from an ethical manual into a complete system of Buddhist practice. Drawing on his extensive training under Serlingpa and other masters, Atiśa presents an innovative framework using the metaphor of a scythed chariot wheel to organize the text's teachings according to practitioners' capacities: eleven points for middling practitioners, three for superior, and thirty-six for lesser capacity students. His systematic correlation of the ten chapters with the ten bodhisattva ''bhūmi''s demonstrates how the same text operates at multiple levels of realization, serving both beginning practitioners and advanced bodhisattvas. The commentary's ''Nineteen Revolutions of the Wheel-like Path'' reveals how the ''Bodhicaryāvatāra'' functions as a complete method across all stages from the path of accumulation through buddhahood. This interpretive framework established the ''Bodhicaryāvatāra'' as one of the foundational texts of the early Kadam tradition and demonstrated its sufficiency as a vehicle for supreme awakening in Tibetan Buddhism. +
An essay related to the doctrine of the Two Truths, including a full translation of Prajñākaramati's commentary on Śāntideva's verse 2 of chapter 9. +
“This book contains a previously secret, lost work on the stages of the path (''lamrim'') composed by the originator of the genre, Atiśa, one of the greatest Indian Buddhist masters to ever set foot in Tibet.” The ''[[Bodhipathakrama]]''.
Nearly a millennium ago, the great Indian Buddhist master Atisa Dipamkarasrijñana (ca. 982–1054) wrote a guidebook for realizing all the stages to awakening at the repeated request of his closest Tibetan disciple. Atisa is famously the author of the ''Lamp for the Path to Awakening'' (''Bodhipathapradipa''), a short work in verse, but this longer prose work has been virtually unknown, even in Tibet—until now.
Atisa's ''Stages of the Path Awakening'' (''Bodhipathakrama''), translated here, synthesizes all aspects of Buddhist practice, from the very beginning of the path—reflecting on the fortunate opportunity of human rebirth—up through to attaining omniscient buddhahood by nondual meditation. The Indian master’s faithful disciple Dromtönpa kept these teachings secret, and they were only transmitted to select disciples in a closely guarded transmission, but the lineage died out centuries ago, after Dromtönpa's Kadam school was eclipsed by history.
Now this significant work of Buddhist path literature has become available owing to recently recovered manuscripts of the Kadampas. This book offers a study and complete translation from the Tibetan of this monument of guidance on the Buddhist path accompanied by the commentaries and ritual texts that were transmitted alongside Atisa's text. Apple's substantial introduction includes a structural comparison with Atisa's famous work, charts the transmission lineage for the present work before it died out, and explores various hypotheses for why their fates diverged. Recovered from the contingencies of history, this book brings to life one of the most holistic and integrated approaches to the highest realizations of the Indian Buddhist path ever transmitted in Tibet. [https://www.simonandschuster.com/books/Atisas-Stages-of-the-Path-to-Awakening/James-B-Apple/9781614298441 (Source: Simon and Schuster)]
''Atīśa and the Bodhipathapradīpa'' pairs a Bengali translation of Atiśa Dīpaṃkara's ''Bodhipathapradīpa'' with an introductory account of the transmission of Buddhism to Tibet, framing the historical circumstances that led to Atiśa's invitation there. The introduction covers the traditional narrative of the mysterious box of sacred objects said to have fallen onto the roof of the palace of the 27th Tibetan king Lha Thothori Nyentsen, the reigns of the 33rd king Songtsen Gampo (617–698) and of Trisong Detsen (742–797), the latter's invitation of Padmasambhava and Śāntarakṣita and the founding of Samye, the early Tibetan translation effort involving figures such as Vairocana, Yeshé Dé, and Kawa Paltsek, and the persecution of Buddhism under Langdarma before its later restoration. The volume was translated from Tibetan into Bengali with the assistance of Shibashish Mal and Ritiman Das, with language review by Sampa Das (Bengali) and Dashayita Thakur (English), and was published with the support of the Foundation for the Preservation of the Mahayana Tradition (FPMT). +
Wouldn’t the world be a better place if everyone cared more for others than for themselves? The love and compassion of which we are capable can not only be cultivated to become stronger, but they can also become infinite, unconditional, and perfect. It is to this training of the heart and mind that the hermit Gyalsé Thogmé of Ngultchou, who lived in the 16th century, invites us in his ''Thirty-Seven Stanzas on the Practice of Bodhisattvas''. In this relatively brief poem, he manages to bring together all the teachings of the famous ''Bodhicaryāvatāra'' of Shantideva, a work that already expounded the quintessence of the texts of the Great Vehicle devoted to the mind of Awakening. Here we find a comprehensive commentary on the ''Thirty-Seven Stanzas'' by one of the greatest contemporary masters of Tibetan Buddhism, Dilgo Khyentse Rinpoche (1910-1991). In the light of his knowledge and compassion, this scholar, poet and visionary provides a clear and essentially practical explanation of all aspects of the thought and action of the bodhisattvas, these "children of the Victors" whose existence embodies all the virtues of altruism at once the wisest and the most unbridled. (Source: back cover) +
Voie d'accès au réel par le raisonnement analytique et l'expérience directe de la vacuité, le Madhyamaka permet à tout un chacun d'évincer la souffrance et de réveiller la sagesse innée qui dort en lui. Au cœur du ciel rend justice à ce splendide enseignement du Bouddha en montrant que la philosophie de la Voie médiane, souvent jugée impénétrable et trop intellectuelle, loin de nous enfermer dans des raisonnements arides, nous propose des outils à la fois pratiques et puissants pour nous aider à gérer nos difficultés quotidiennes. Karl Brunnhölzl, le traducteur, médecin et tibétologue, offre au chercheur comme au pratiquant un véritable manuel d'étude et de pratique de cette philosophie morale, entièrement fondée sur l'infrangible unité de la connaissance directe de la vacuité et des pratiques de la compassion. (Source: [https://www.padmakara.com/fr/editions-padmakara/139-au-coeur-du-ciel-9782916915661.html Padmakara]) +
Ce deuxième volume nous plonge au cœur des grands débats qui ont entraîné des divergences doctrinales au sein de ce système philosophique. Qu’est-ce qui distingue vraiment les Prāsangikas des Svātantrikas ? Réfutent-ils un objet différent ? Qu’est-ce que le courant shentong au Tibet ? Le troisième cycle des enseignements du Bouddha est-il de sens provisoire ou définitif ? Y a-t-il trois véhicules ou un seul ? Quelles sont les différences majeures entre Jé Tsongkhapa (1357-1419) et Mikyeu Dorjé (1507-1554) ? Pour répondre à ces questions, l’auteur traduit et explique les subtilités de la pensée du VIIIe Karmapa tout en nous donnant un formidable aperçu de l’exégèse qui anime l’école kagyupa, dont on a parfois minimisé les qualités d’érudition et de formation à l’étude des grands traités de logique et de philosophie. (Source: [https://www.padmakara.com/fr/editions-padmakara/149-au-coeur-du-ciel-volume-ii-9782370410351.html?search_query=Au+Coeur+du+Ciel%2C+Vol+II&results=44 Padmakara]) +
Edward Conze translates a passage from the ''Avalokinīsūtra'' as found in Śāntideva's ''Śikṣāsamuccaya''. +
