Buddhisme: hellige skrifter

Dhammapada („den sande læres ord“) er en samling af 423 strofer, der hører til buddhismens kanoniske literatur. Den buddhistiske kanon er os fuldstændigst overleveret i et sprog, pâli, der er blevet den såkaldte „sydlige*’ buddhismes literatursprog; oprindelig er den vel affattet i det med pâli nærbeslægtede mâgadhî, men kendes nu kun i pâli-, sanskrit- og andre oversættelser. Denne kanon deles i tre pitaka („kurve”), og i den anden pitakas (suttapitaka) femte samling (khuddakanikåya), der indeholder forskellige blandede tekster, er Dhammapada nr. 2. De strofer, som værket indeholder, kendes dog for en stor dels vedkommende også andetsteds fra; over halvdelen findes i andre buddhistiske tekster, og mange har man også kunnet opspore uden for buddhismen i brahmanske kilder, uden at det i de enkelte tilfælde er muligt at afgøre, hvor en strofe oprindelig hører hjemme. Det drejer sig åbenbart for mange strofers vedkommende om indisk fællesgods, om tankesprog, der har været i omløb, og som er optaget snart i et, snart i et andet værk. Den troende buddhist ser ganske vist anderledes på sagen; for ham er alle disse ord talte af Buddha selv ved forskellige lejligheder, og senere kommentarfortolkning tror sig i stand til i hvert tilfælde nøjagtig at anføre de nærmere omstændigheder, under hvilke Buddha er fremkommet med disse udtalelser.

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Bogen forklarer om spirituel udvikling og mystiske begreber fra begyndelsen. Du vil lære hvilke tanker og følelser som påvirker kroppen, og hvor i kroppen, samt hvordan områder i kroppen påvirker hvilke tanker og følelser i sindet. Du vil lære hvordan at analysere kroppen og sindet. Der beskrives metoder til at håndtere følelser og hvordan at komme videre i livet. Det forklares videnskabeligt hvordan og hvorfor healing virker, og du lærer en nem metode til at heale andre og dig selv med. Det forklares hvordan den sande astrologi videnskabeligt har stor indflydelse på personligheden, og hvad astrologi gør for og ved dig. Templers skjulte egenskaber forklares, såsom at kunne vække de døde til live. Flere spirituelle mysterier bliver forklaret, så deres budskaber forstås. Du vil lære om hvad Livsenergien er, og mange flere spændende livsopløftende informationer, samt alvorlige emner om livet på Jorden. Vejen er en spirituel udvikling, som kan forstærke din sjæls personlighed tusinde gange, og vise dig en større verden, som hidtil var sløret af din egopersonlighed. At gå Vejen vil gøre dig til det stærkeste lys du kan blive, hvilket vil give dig stor selvtillid og et lykkeligt, kreativt, muntert samt længere end normalt liv med det mest optimale helbred, hvilket kan helbrede næsten alle typer lidelser.

Explore an in-depth explanation of buddha nature and self-emptiness.The original Sublime Continuum Explanatory Commentary was written by Noble Asanga to explain the verses received from the bodhisattva Maitreya in the late fourth century CE in northern India. Here it is introduced and presented in an original translation from Sanskrit and Tibetan, with the translation of an extensive Tibetan Supercommentary by Gyaltsap Darma Rinchen (1364–1432), whose work closely followed the view of his teacher, Tsong Khapa (1357–1419). Contemporary scholars have widely misunderstood the Buddhist Centrist (Madhyamaka) teaching of emptiness, or selflessness, as either a form of nihilism or a radical skepticism. Yet Buddhist philosophers from Nagarjuna on have shown that the negation of intrinsic reality, when accurately understood, affirms the supreme value of relative realities. Gyaltsap Darma Rinchen, in his Supercommentary, elucidates a highly positive theory of the buddha nature, showing how the wisdom of emptiness empowers the compassionate life of the enlightened, as it is touched by its oneness with the truth body of all buddhas. With his clear study of Gyaltsap’s insight and his original English translation, Bo Jiang completes his historic project of studying and presenting these works from Sanskrit and Tibetan in both Chinese and, now, English translations, in linked publications.

NEW PRINT WITH PROFESSIONAL TYPE-SET IN CONTRAST TO SCANNED PRINTS OFFERED BY OTHERSBuddhist Psalms: Translated From The Japanese Of Shinran Sh¿nin By S. Yamabe And L. Adams BeckThis book is a result of an effort made by us towards making a contribution to the preservation and repair of original classic literature.In an attempt to preserve, improve and recreate the original content, we have worked towards:1. Type-setting & Reformatting: The complete work has been re-designed via professional layout, formatting and type-setting tools to re-create the same edition with rich typography, graphics, high quality images, and table elements, giving our readers the feel of holding a 'fresh and newly' reprinted and/or revised edition, as opposed to other scanned & printed (Optical Character Recognition - OCR) reproductions.2. Correction of imperfections: As the work was re-created from the scratch, therefore, it was vetted to rectify certain conventional norms with regard to typographical mistakes, hyphenations, punctuations, blurred images, missing content/pages, and/or other related subject matters, upon our consideration. Every attempt was made to rectify the imperfections related to omitted constructs in the original edition via other references. However, a few of such imperfections which could not be rectified due to intentional\unintentional omission of content in the original edition, were inherited and preserved from the original work to maintain the authenticity and construct, relevant to the work.We believe that this work holds historical, cultural and/or intellectual importance in the literary works community, therefore despite the oddities, we accounted the work for print as a part of our continuing effort towards preservation of literary work and our contribution towards the development of the society as a whole, driven by our beliefs. We are grateful to our readers for putting their faith in us and accepting our imperfections with regard to preservation of the historical content. HAPPY READING!

IntroductionAn important philosophical problem about our lives isthat of the final goal. We could find a lot of answers fromthearadical circles such as philosophy and religion, both in theWest and East. We also find that throughout the history ofWestern thought, the great philosophers from Plato to Russellhave affirmed that the control of passions by the intellect is theultimate source of man's happiness It is; however, generallyaccepted that the Westerners have tended to pay attention to theobjective world of the senses and what has followed is thedevelopment of modam science and technology, whereas theEasterners have engaged themselves with seeking the innerworld uf man resulting in knowledge by experience andphilosophical pursuits become a way of fifaThe large part of Indian Philosophy cannot, therefore, beseparated from religions, because both do have their final goalas one and the same, Le. to make man reach his highest valueof life which is Sberation from the cycle of birth and death. It isat vital importance to help man realize the fact that anyphilosophical search is meaningful only if it helps man better hisife and finally achieve the highest value in life. Moreover, aclose association between religion and philosophy demands that agood life be lived through moral perfection., Goals and values of life in Indian philosophyThe goals of life in Indian Philosophical systems can bebroadly classified Into two kinds1.Mundane goal : a life full of sensual pleasures. forinstance; good health, income, social status and happy family,

In a very personal letter, written by Padmasambhava in the eighth century, the great guru speaks candidly of his own experience eradicating evil by means of the practice of Vajrakila, and he gives much cogent advice on the appropriate view, meditation and action in which all those who would follow in his footsteps should engage. Of great value to practitioners of guhyamantra in the present day, this book contains a collection of twenty-five complete texts, including original treasures from the 14th century revelations of Rig-'dzin rgod-ldem in Tibet and insightful commentaries by those skilled in the subtle yogic techniques taught within them. Deep and dark and dangerous, these profound treasures strike at the very core of our being and explain the methods by which one's innermost beliefs, hopes and fears may be realigned in order to release an awesome hurricane of destructive power that will sweep away all falsehood. Not for the faint-hearted, these texts are spoken of in whispers and rarely revealed. The eye of the storm, however, is serenely peaceful and pervaded by a sense of joyful liberation, confident understanding and loving compassion. May these teachings be encountered by worthy recipients!

Of crucial importance in the life of anyone who wishes to follow the path of secret mantra, the occasion of a tantric empowerment stands out as a pivotal moment of guidance in which the stages and direction of the path to be followed are made clear. All too often, however, practitioners in the western world have been forced to remain little more than spectators, patiently witnessing the profound initiation rites of their own 'vajra empowerments' as outsiders, because the rites are conducted in a foreign language and in a manner that is not at all easy to understand. Now, in order to encourage full participation by English-speaking disciples who wish to take the mantra path to heart, a complete series of ritual empowerments for the deity Vajrakila in the tradition of the Northern Treasures has been translated and annotated. Bringing joy to disciples, may all confusion be dispelled and may the clear light of wisdom illuminate the world!Together with the Tibetan texts translated herein, this book contains a number of teachings from the mahasiddhas of India with regard to the three special codes of tantric conduct: that of a skull-bearing ascetic, the vow of the consort, and the conduct of a madman. Violating all social niceties and worldly conventions, these radical and transgressive instructions remind us of the words of kLong-chen rab-'byams-pa, "When one sees the reality of existence, one spontaneously bursts out laughing!"