By Sarah Jacoby and Antonio Terrone (eds)
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The Diamond Sutra, composed in India within the fourth century CE, is among the such a lot precious works of Buddhist literature and is the oldest latest published ebook on this planet. it's referred to as the Diamond Sutra simply because its teachings are stated to be like diamonds that reduce away all dualistic idea, freeing one from the attachment to things and bringing one to the additional shore of enlightenment.
Long ago eu students have tended to regard either Madhyamaka and Yog? c? ra as separate and essentially antagonistic developments in Mah? y? na Buddhist notion. Drawing seriously on early textual proof this paintings questions the validity of this sort of "Mah? y? na faculties" speculation. through down-playing the overdue commentorial traditions, the writer makes an attempt a basic reappraisal of the epistemological and ontological writings of Nagarjuna, Asanga and Vasubandhu.
Additional info for Buddhism Beyond the Monastery: Tantric Practices and their Performers in Tibet and the Himalayas: PIATS 2003: Tibetan Studies: Proceedings of the Tenth Seminar of the International Association for Tibetan Studies, Oxford, 2003
Gyatso, Janet. 1986. The Development of the gCod Tradition. In Silver on Lapis. Bloomington: Tibet Society, 320–41. Haarh, Eric. 1969. The Yarlung Dynasty. D. Dissertation. University of Copenhagen. Harding, Sarah. 2003. Machik’s Complete Explanation: Clarifying the Meaning of Chöd. Ithaca: Snow Lion. Hubbard, Jamie. 2001. Absolute Delusion, Perfect Buddhahood: the Rise and Fall of a Chinese Heresy. Honolulu: University of Hawai’i Press. Kshemendra, Bodhisattvavadanakalpalata (Tib. Rtogs brjod dpag bsam ’khri shing), translated as La liane magique.
However, monasteries and religious encampments centred on Treasure revealers were not separate religious spheres, but rather overlapping ones. 8 The proximity and differing codes of conduct of these two forms of religious community inform the tensions regarding 7 Se ra mkha’ ’gro’s autobiography, which she completed in approximately 1934, is titled Dbus mo bde ba’i rdo rje’i rnam par thar pa nges ’byung ’dren pa’i shing rta skal ldan dad pa’i mchod sdong (The Biography of the Central Tibetan Woman bde ba’i rdo rje: A Reliquary for Fortunate and Faithful Ones [Serving as] a Chariot Leading to Renunciation), henceforth abbreviated as DDNT.
Both Se ra mkha’ ’gro and Dri med ’od zer (in Se ra mkha’ ’gro’s rendition of his life) yearned to become celibate monastics at various times, but both of them were rebuffed by the zealous ākinīs who insisted they stay true to the more complicated path of being non-celibate Treasure revealers. ākinīs thus provided the divine backing that allowed Se ra mkha’ ’gro to represent herself as morally upright and non-celibate at the same time as they insisted that Dri med ’od zer’s role in the Mgo log religious landscape was to be a non-celibate Treasure revealer.
Buddhism Beyond the Monastery: Tantric Practices and their Performers in Tibet and the Himalayas: PIATS 2003: Tibetan Studies: Proceedings of the Tenth Seminar of the International Association for Tibetan Studies, Oxford, 2003 by Sarah Jacoby and Antonio Terrone (eds)