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The aim of Mahayana teachings is for everyone, out of compassion for all sentient beings, to attain Buddhahood. The reason one can attain Buddhahood is that one possesses the Tathagata store (tathagata-garbha), which is one's inherent pure mind or Buddha nature. The Introduction chapter of this book, Rulu's seventh, explores the origin of the concept of the Tathagata store, and discusses how teachings on the Tathagata store have come to be accepted in China as the mainstream of Mahayana teachings and a distinct school of thought, standing apart from and along with the Madhyamaka School and the Yogacara School. Highlights of teachings on the Tathagata store presented in this chapter include why all sentient beings possess the Tathagata store, meanings of the dharma body and its four virtues, a comparison between the self claimed by those on non-Buddhist paths and a true self taught by the Buddha, meanings of one's Buddha nature, and how one's Tathagata store and alaya consciousness (alaya-vijnana) are unified. This book presents the English translations of six sutras selected from the Chinese Buddhist Canon. The Mahavaipulya Sutra of the Tathagata Store gives a basic teaching and describes by nine analogies that one's Tathagata store is shrouded by one's afflictions. The Sutra of Neither Increase Nor Decrease reveals that the Tathagata store is a Tathagata's dharma body, and that the realm of sentient beings neither increases nor decreases. The Sutra of Shrimala's Lion's Roar gives teachings on one's afflictions that shroud one's Tathagata store and inspires all sentient beings to ride the One Vehicle to attain Buddhahood. The Mahayana version of the Sutra of Angulimalika reveals that as one's Tathagata store transcends all dharmas, all dharmas are one's Tathagata store. The Sutra of the Unsurpassed Reliance teaches one to rely on one's Tathagata store in order to walk the bodhi path to Buddhahood. The Sutra of the Vajra Samadhi reveals that one's inherent awareness, the pure awareness of one's true mind, has a mass of benefits. This book will benefit readers at all levels and can serve as a basis for scholarly research.
"Book presents the English translations of six sautras selected from the Chinese Buddhist Canon. Sautra 1, the Mahaavaipulya Sautra of the Tathaagata Store ... Sautra 2, the Sautra of Neither Increase Nor Decrease ... Sautra3, the Sautra of aSraimaalaa's Lion's Roar ... Sautra 4, the Mahaayaana version of the Sautra of Acngulimaalika ... Sautra 5, the Sautra of the Unsurpassed Reliance. Sautra 6, the Sautra of the Vajra Samaadhi"--Page ix.
Gathers together material on six of the world's most influential faiths, with readings drawn from a broad range of historical and contemporary sources.
The teachings of the Buddha are classified into five categories, the Five Vehicles, according to sentient beings’ aspirations and capacities, However, He intends for all to ride the One Vehicle to Buddhahood. Although Buddha nature is in all, everyone needs training to reveal it. He who activates the bodhi mind to enlighten himself and others is a Bodhisattva, who must accumulate merit and develop wisdom on the Bodhisattva Way to Buddhahood. This book, Rulu’s fourth, presents three sutras in English, all translated from texts in the Chinese Buddhist Canon. Sutra 1 is the Sutra of the Garland of a Bodhisattva’s Primary Karmas. It presents the forty-two levels of training on the Bodhisattva Way, classified into six stages. This sutra has never before been translated into English. Sutra 2 is chapter 7 of the Sutra of the Profound Secret Unraveled. It describes the four purities and the eleven parts of training, which rule the holy grounds, and explains the ten paramitas. Sutra 3 is chapter 26 of the Mahavaipulya Sutra of Buddha Adornment. It presents in detail a Bodhisattva’s training on the Ten Grounds, his spiritual attainments, and his worldly requitals. The translator’s introduction integrates the essential teachings in these three sutras. This book will benefit readers at all levels and can serve as a basis for scholarly research.
This anthology, first published in 1995, illustrates the vast scope of Buddhist practice in Asia, past and present. Re-released now in a slimmer but still extensive edition, Buddhism in Practice presents a selection of thirty-five translated texts--each preceded by a substantial introduction by its translator. These unusual sources provides the reader with a sense of the remarkable diversity of the practices of persons who over the course of 2,500 years have been identified, by themselves or by others, as Buddhists. Demonstrating the many continuities among the practices of Buddhist cultures widely separated by both history and geography, Buddhism in Practice continues to provide an ideal introduction to Buddhism and a source of new insights for scholars.
This invaluable interpretive tool, first published in 1937, is now available for the first time in a paperback edition specially aimed at students of Chinese Buddhism. Those who have endeavoured to read Chinese texts apart from the apprehension of a Sanskrit background have generally made a fallacious interpretation, for the Buddhist canon is basically translation, or analogous to translation. In consequence, a large number of terms existing are employed approximately to connote imported ideas, as the various Chinese translators understood those ideas. Various translators invented different terms; and, even when the same term was finally adopted, its connotation varied, sometimes widely, from the Chinese term of phrase as normally used by the Chinese. For instance, klésa undoubtedly has a meaning in Sanskrit similar to that of, i.e. affliction, distress, trouble. In Buddhism affliction (or, as it may be understood from Chinese, the afflicters, distressers, troublers) means passions and illusions; and consequently fan-nao in Buddhist phraseology has acquired this technical connotation of the passions and illusions. Many terms of a similar character are noted in the body of this work. Consequent partly on this use of ordinary terms, even a well-educated Chinese without a knowledge of the technical equivalents finds himself unable to understand their implications.