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Purity In Buddhism
Purity (Pali: ''Vissudhi'') is an important concept within much of Theravada and Mahayana Buddhism, although the implications of the resultant moral purification may be viewed differently in the varying traditions. The aim is to purify the personality of the Buddhist practitioner so that all moral and character defilements and defects ('' kleśas'' such as anger, ignorance and lust) are wiped away and nirvana can be obtained. Theravada Theravada Buddhism regards the path of self-purification as absolutely vital for reaching Nirvana. The main task of the Theravada Buddhist monk is to eradicate flaws in morality and character through meditation and moral cultivation, in alliance with the cultivation of insight ( Prajñā), so that the purity of nirvana can be achieved. So important is this notion of purity in Theravada Buddhism that the famed Buddhist monk and commentator Buddhaghosa composed a central thesis on ''dhamma'' called ''The Path of Purification'' (''Visuddhimagga'') ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Wylie Transliteration
Wylie transliteration is a method for transliterating Tibetan script using only the letters available on a typical English-language typewriter. The system is named for the American scholar Turrell V. Wylie, who created the system and published it in a 1959 ''Harvard Journal of Asiatic Studies'' article. It has subsequently become a standard transliteration scheme in Tibetan studies, especially in the United States. Any Tibetan language romanization scheme faces the dilemma of whether it should seek to accurately reproduce the sounds of spoken Tibetan or the spelling of written Tibetan. These differ widely, as Tibetan orthography became fixed in the 11th century, while pronunciation continued to evolve, comparable to the English orthography and French orthography, which reflect Late Medieval pronunciation. Previous transcription schemes sought to split the difference with the result that they achieved neither goal perfectly. Wylie transliteration was designed to precisely transc ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Dharmakāya
The ''dharmakāya'' ( sa, धर्म काय, "truth body" or "reality body", zh, t=法身, p=fǎshēn, ) is one of the three bodies (''trikāya'') of a buddha in Mahāyāna Buddhism. The ''dharmakāya'' constitutes the unmanifested, "inconceivable" (''acintya'') aspect of a buddha out of which buddhas arise and to which they return after their dissolution. Buddhas are manifestations of the ''dharmakāya'' called the ''nirmāṇakāya'', "transformation body". The Dhammakāya tradition of Thailand and the ''Tathāgatagarbha sūtras'' of the ancient Indian tradition view the ''dharmakāya'' as the '' ātman'' (true self) of the Buddha present within all beings. Origins and development Pali Canon In the Pāli Canon, Gautama Buddha tells Vasettha that the Tathāgata (the Buddha) is ''dhammakaya'', the "truth-body" or the "embodiment of truth", as well as ''dharmabhuta'', "truth-become", that is, "one who has become truth." During the Buddha's life great veneration was ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Mahāyāna Mahāparinirvāṇa Sūtra
The ''Mahāyāna Mahāparinirvāṇa Sūtra'' (Sanskrit; , ; Vietnamese: ''Kinh Đại Bát Niết Bàn'') or ''Nirvana Sutra'' is Mahāyāna Buddhist sutra of the Buddha-nature genre. Its precise date of origin is uncertain, but its early form may have developed in or by the second century CE. The original Sanskrit text is not extant except for a small number of fragments, but it survives in Chinese and Tibetan translation. The ''Nirvana sutra'' was translated into Chinese twice from two apparently substantially different source texts, with the 421 CE translation of Dharmakṣema being about four times longer than the 416 translation of Faxian (as well as the later Tibetan version).Jones, C. V. (2020) ''The Buddhist Self: On Tathāgatagarbha and Ātman,'' p. 30. University of Hawaiʻi Press. The two versions also differ in their teachings on Buddha-nature: Dharmakṣema's indicates all sentient beings have the potential to attain Buddhahood, but Faxian's states some will never ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Luminous Mind
Luminous mind ( Skt: or , Pali: ; Tib: ; Ch: ; Jpn: ; Kor: ) is a Buddhist term which appears only rarely in the Pali Canon, but is common in the Mahayana sūtras and central to the Buddhist tantras. It is variously translated as "brightly shining mind", or "mind of clear light" while the related term ''luminosity'' (Skt. ; Tib. ; Ch. ; Jpn. ; Kor. ) is also translated as "clear light" or "luminosity" in Tibetan Buddhist contexts or, "purity" in East Asian contexts. The Theravada school identifies the "luminous mind" with the ''bhavanga'', a concept first proposed in the Theravāda Abhidhamma. The later schools of the Mahayana identify it with ''bodhicitta'' and ''tathagatagarbha''. The luminosity of mind is of central importance in the philosophy and practice of the Buddhist tantras, Mahamudra, and Dzogchen. Early Buddhist texts In the Early Buddhist Texts there are various mentions of luminosity or radiance which refer to the development of the mind in meditation. ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Aṅgulimālīya Sūtra
The ''Aṅgulimālīya Sūtra'' ( Taishō 120) is a Mahāyāna Buddhist scripture belonging to the Tathāgatagarbha class of sūtra, which teach that the Buddha is eternal, that the non-Self and emptiness teachings only apply to the worldly sphere and not to Nirvāṇa, and that the Tathāgatagarbha is real and immanent within all beings and all phenomena. The sutra consists mostly of stanzas in verse. The Mahāyāna ''Aṅgulimālīya Sūtra'' should not be confused with the Pāli Canon's '' Angulimala Sutta'', which is a completely different work included in the Majjhima Nikaya. Origins and history According to Stephen Hodge, internal textual evidence in the '' Aṅgulimālīya Sūtra'', ''Mahābherihāraka Parivarta Sūtra'', and the ''Mahāyāna Mahāparinirvāṇa Sūtra'', indicates that these texts were first circulated in southern India, and they then gradually propagated up to the northwest, with Kashmir being the other major center. The ''Aṅgulimālīya Sūtra'' ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Perfection Of Wisdom
A Tibetan painting with a Prajñāpāramitā sūtra at the center of the mandala Prajñāpāramitā ( sa, प्रज्ञापारमिता) means "the Perfection of Wisdom" or "Transcendental Knowledge" in Mahāyāna and Theravāda Buddhism. Prajñāpāramitā refers to a perfected way of seeing the nature of reality, as well as to a particular body of Mahāyāna scriptures (sūtras) which discusses this wisdom. It also refers to the female deity Prajñāpāramitā Devi, a personification of wisdom also known as the "Great Mother" (Tibetan: ''Yum Chenmo''). The word ''Prajñāpāramitā'' combines the Sanskrit words '' prajñā'' "wisdom" (or "knowledge") with ''pāramitā'' "perfection" or " transcendent". Prajñāpāramitā is a central concept in Mahāyāna Buddhism and is generally associated with ideas such as emptiness (''śūnyatā''), 'lack of svabhāva' (essence), the illusory (''māyā'') nature of things, how all phenomena are characterized by "non-arisin ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Dolpopa
Dölpopa Shérap Gyeltsen () (1292–1361), known simply as Dölpopa, was a Tibetan Buddhist master. Known as "The Buddha from Dölpo," a region in modern Nepal, he was the principal exponent of the shentong teachings, and an influential member of the Jonang tradition of Tibetan Buddhism. Biography Dölpopa was born in Dölpo. In 1309, when he was seventeen, he ran away from home to seek the Buddhist teachings, first in Mustang and then in Tibet. In 1314, when he was twenty-two years old, Dölpopa received full monastic ordination from the famous abbot of Choelung Monastery, Sönam Trakpa (1273–1352), and made a vow at the time to never eat slaughtered meat again. In 1321, Dölpopa visited Jonang Monastery at Jomonang (which was later destroyed during the Cultural Revolution) for the first time. He then visited Tsurphu Monastery for the first time and had extensive discussions with Rangjung Dorje, 3rd Karmapa Lama, about doctrinal issues. It appears that the Karmapa Lama a ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Lama
Lama (; "chief") is a title for a teacher of the Dharma in Tibetan Buddhism. The name is similar to the Sanskrit term ''guru'', meaning "heavy one", endowed with qualities the student will eventually embody. The Tibetan word "lama" means "highest principle", and less literally "highest mother" or "highest parent" to show close relationship between teacher and student."lama" from Historically, the term was used for venerated spiritual masters or heads of . Today the title can be used as an [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Jonangpa
The Jonang () is one of the schools of Tibetan Buddhism. Its origins in Tibet can be traced to early 12th century master Yumo Mikyo Dorje, but became much wider known with the help of Dolpopa Sherab Gyaltsen, a monk originally trained in the Sakya (Tibetan Buddhist school), Sakya school. The Jonang school’s main practice comes from the Kalachakra cycle. The Jonang re-established their religio-political center in Golok people, Golok, Nakhi people, Nakhi and Mongols, Mongol areas of Kham and Amdo with the school's seat () at Dzamtang Tsangwa () dzong and have continued practicing uninterrupted to this day. An estimated 5,000 bhikkhu, monks and samanera, nuns of the Jonang tradition practice today in these areas. However, their teachings were limited to these regions until the Rimé movement of the 19th century encouraged the study of non-Gelug schools of thought and practice.Gruschke 2001, p.72 History The monk Künpang Tukjé Tsöndrü (, 1243–1313) established a kumbum or ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
