Buddhisme: hellige skrifter

The Sacred Books of the East, a 50-volume series, encompasses the seven non-Christian religions of Asia: Hinduism, Buddhism, Taoism, Confucianism, Zoroastrianism, Jainism, and Islam. Translated into English by authorities in their respective fields, these sacred texts have been edited by F. Max Muller and have profoundly influenced civilization.The Fo-Sho-Hing-Tsan-King (1883), translated from Sanskrit to Chinese by Dharmaraksha and from Chinese to English by Samuel Beal, is Volume XIX of The Sacred Books of the East, a series available from Cosimo Classics. This book focuses on Buddhism and is written in over 10,000 lines of poetry by Asvaghosha Bodhisattva while recounting the life of Buddha from birth forward. This text is a valuable addition to the personal library of scholars and of those interested in Buddhism.

The Sacred Books of the East, a 50-volume series, encompasses the seven non-Christian religions of Asia: Hinduism, Buddhism, Taoism, Confucianism, Zoroastrianism, Jainism, and Islam. Translated into English by authorities in their respective fields, these sacred texts have been edited by F. Max Muller and have profoundly influenced civilization.Vinaya Texts, Part 1 (1881), translated by T.W. Rhys Davids and Hermann Oldenberg, is volume XIII of The Sacred Books of the East, a series available from Cosimo Classics. This book in three parts, focuses on Buddhism and includes the Buddhist texts Patimokkha and Mahavagga (I-IV). This book is for readers interested in deepening their knowledge of Buddhism.

The Sacred Books of the East, a 50-volume series, encompasses the seven non-Christian religions of Asia: Hinduism, Buddhism, Taoism, Confucianism, Zoroastrianism, Jainism, and Islam. Translated into English by authorities in their respective fields, these sacred texts have been edited by F. Max Muller and have profoundly influenced civilization.The Dhammapada and The Sutta-Nipata (1881) is Volume X of The Sacred Books of the East, a series available from Cosimo Classics. This book focuses on Buddhism, and contains its foundational texts, The Dhammapada, translated by F. Max Müller, and The Sutta-Nipata (1881), translated by Viggo Fausböll. These texts cover a variety of topics ranging from blessings to sensual pleasures. This text is a valuable addition to the personal library of scholars and of those interested in Buddhism.

A série Sabedoria do Coração tem como objetivo tornar os ensinamentos de Ringu Tulku Rinpoche acessíveis a um público mais vasto, pondo os seus ensinamentos orais em forma escrita. Este volume apresenta 37 ensinamentos curtos, concebidos para serem lidos individualmente e integrados na prática e vida quotidianas. O conjunto leva-nos numa viagem através dos veículos do budismo, elucidando alguns mal-entendidos comuns e princípios básicos do caminho budista, ao mesmo tempo que nos encoraja a movermo-nos da cabeça (compreensão intelectual) ao coração (compreensão experiencial)."Para alcançar a experiência dessa compreensão temos de mergulhar profundamente em nós mesmos e aprender a levar a nossa consciência e atenção plena até ao nível inconsciente da nossa mente. É aqui que podemos experimentar profundamente. Trata-se do coração mais que da cabeça. Diz-se às vezes que a viagem mais longa é da cabeça ao coração. É a isto que nos referimos quando falamos em desenvolver a visão correta e compreendê-la pela experiência. É um trabalho constante."

This Is Mani's Shabuhragan detailing Manichean cosmogony, Eschatology, as well as other Manichean missions and History. This is a compilation of Manichean texts to offer a fairly complete collection of remaining Manichean texts.

This massive volume is the third masterpiece in Shardza Tashi Gyaltsen Rinpoche's trilogy on Bon Dzogchen meditation. It is a detailed exposition of Dzogchen (Great Completion) across twenty-one extensive chapters.The opening chapter states of Buddha-nature is inherent to all sentient beings. It also elucidates the 85 positive qualities of the completely purified mind. The second chapter reviews various kinds of pith instructions in the oral tradition, the tantras, and in Great Completion. The third chapter is a detailed discussion of various tantric practices with seed-syllables, sounds, initiations and gift-waves of influence, mandala visualizations, the accumulation and accomplishment stages of generation tantras. The fifth chapter is a detailed discussion of the kinds of spiritual duties required in different practices. The sixth and seventh chapters entail an extensive discussion of the natural state and universal ground and the way appearances arise from this universal ground. The eighth and ninth chapters sets out the sacred physical body-the channels, chakras, energy drops and winds and the unique channel system of the Lamps practice, as well as explaining the pith instructions regarding the practices related to the sacred body. Chapter ten describe the ordinary deluded world of sentient beings, the five elements and their manner of liberation through pointing out the expanse of the dharmakaya. Chapter eleven delineates the Great Completion path of liberation and the fruition of this path. It contains detailed instructions on various emptiness meditations, concentrative evenness, and practices to destroy habitual karmic tendencies and to liberation the mind-stream, and dispelling mistakes and obscurations along the path of liberation, and elucidating the stages along the path according to the capacity of the student. Chapters twelve and thirteen are a general introduction to Bon Great Completion meditation-the mind-, space-, and pith instruction-series of teachings. Chapter fourteen is a detailed explanation of how the pith instructions work in thoroughly cutting through Great Completion practice. Emphasis is given to the importance of 'not-doing' instructions for cross-over from ordinary mind to awakened mind, and the manner of liberation to the three-fold embodiment of enlightenment. Chapter fifteen is a detailed explanation of how the pith instructions work in by-passing Great Completion meditation. It begins with a detailed account of the differences between thoroughly cutting through and by-passing practice. It contains a detailed explanation of the Lamps by-passing practice. Chapter 16 elucidates the most secret essential points in by-passing practice, the levels of by-passing visions, and nailing the attainment. Chapter 17 is an explanation of dark retreat by-passing practice. Chapter eighteen presents a pointing out/pith instruction approach to a two pathway system-the path of delusion and samsara and the path of liberation and enlightenment. Emphasis is on the more refined close-to-heart determination as compared with standard pointing out pith instructions. Chapter nineteen discuss the signs of meditative progress expected along the by-passing Great Completion path of liberation. This includes a rare exposition of the four ways to attain rainbow body while dying. Chapter twenty is a detailed review of practices used during dying and the after-death bardos of dharmadhatu and rebirth. The last, twenty first chapter explains the fruition, Buddhahood in some detail-the ground of liberation, the manner of liberation, the process of dharmadhatu exhaustion, how enlightened intention manifests for the advanced practitioner, and how the three-fold embodiment of enlightenment and the primordial wisdoms directly manifest.

With their clear words, these wisdom-filled texts show us a path to a meaningful, happy life. They can help us experience a liberating inner transformation to a deeper, all-embracing consciousness, where we gain a clear, tranquil mind, filled with compassion. We can achieve a whole new perspective on life and can become able to consciously experience the directness of the present moment.Your true self is the radiating light of the mind, which dissolves all darkness and deception.

Dungse Lama Pema Rinpoche was born into a family of great Buddhist practitioners, whose ancestry goes back to the 13th century Buddhist master Guru Chokyi Wangchuk. He first learned Buddhist practice and teachings from his father at a very young age. In 1981, he left his family monastery in remote Tsum valley, Nepal, and became Buddhist Monk in Thrangu Monastery while still a young boy. Since then Lama Pema has studied extensively on philosophies, rituals and meditation techniques from various Buddhist teachers, particularly from his Guru, The Very Venerable Ninth Khenchen Thrangu Rinpoche. In 1989, Dungse Lama Pema received full ordination of a Bhikshu from Khenchen Thrangu Rinpoche.In 1997, he completed his three year retreat at Namo Buddha in Nepal under the guidance of Khenchen Thrangu Rinpoche. He held many important positions serving his Guru, from school Principal at Shree Mangal Dvip Boarding school to Vajra Master at Thrangu Monastery. In 2003, Dungse Lama Pema travelled to Vancouver, Canada to establish Thrangu Monastery Canada, and is the resident Abbot there. Dungse Lama Pema has dedicated his life to practicing and teaching the Dharma, and travels extensively worldwide.

This dictionary aims to cover the whole lexicon of Tocharian A, one of the two Tocharian languages, which form a distinct branch in the Indo-European language family. These languages are documented in manuscripts found mostly in Buddhist monasteries located in the oases of the Tarim Basin, in Xinjiang, China, and dated in the second half of the 1st millennium CE. The dictionary contains a thesaurus based on all the identified texts in Tocharian A, published as well as unpublished, which are kept in various collections. It covers much more data than the dictionary published by Pavel Poucha in 1955, which was based on the Tocharian A manuscripts from the so-called Turfan collection (Berlin), edited by Emil Sieg and Wilhelm Siegling in 1921. The book includes a thorough revision of the Dictionary and Thesaurus of Tocharian A. Volume 1 (2009), which covered only the beginning of the lexicon (letters A to J). All forms of words, including variants, occurring in the texts are listed separately with reference to the occurrences and a sample of passages in transcription and translation. The meaning of a number of words has been better defined and corrected against previous glossaries. When possible, the lemmas include the corresponding items attested in Tocharian B. The references given for each lemma aim to retrieve the previous secondary literature. Many lemmas contain philological contributions pertaining to the interpretation of critical passages. Much focus has been laid on phraseology and literary parallels with other Buddhist texts from Central Asia. The sources of loanwords, from Tocharian B, Old and Middle Indo-Aryan, Iranian, Old Turkic, and Chinese, are given as much as they can be traced.

"The Yogåacåara, or Yoga Practice, school is one of the two schools of Mahåayåana Buddhism that developed in the early centuries of the common era. Though it arose in India, Mahåayåana Buddhism now flourishes in China, Tibet, Korea, Vietnam, and Japan. While the other major Mahåayåana tradition, the Madhyamaka (Middle Way), focuses on the concept of emptiness-that all phenomena lack an intrinsic essence-the Yogåacåara school focuses on the cognitive processes whereby we impute such essences. Through everyday examples and analogues in cognitive science, author William Waldron makes Yogåacåara's core teachings-on the three turnings of the Dharma wheel, the three natures, the storehouse consciousness, and mere perception-accessible to a broad audience. In contrast to the common characterization of Yogåacåara as philosophical idealism, Waldron presents Yogåacåara Buddhism on its own terms, as a coherent system of ideas and practices, with dependent arising its guiding principle. The first half of Making Sense of Mind Only explores the historical context for Yogåacåara's development. Waldron examines early Buddhist texts that show how our affective and cognitive processes shape the way objects and worlds appear to us, and how we erroneously grasp onto them as essentially real-perpetuating the habits that bind us to saòmsåara. He then analyzes the early Madhyamaka critique of essences. This context sets the stage for the book's second half, an examination of how Yogåacåara texts such as the Saòmdhinirmocana Såutra and Asaçnga's Stages of Yogic Practice (Yogåacåarabhåumi) build upon these earlier ideas by arguing that our constructive processes also occur unconsciously. Not only do we collectively, yet mostly unknowingly, construct shared realities or cultures, our shared worlds are also mediated through the storehouse consciousness (åalayavijänåana) functioning as a cultural unconscious. Vasubandhu's Twenty Verses argues that we can learn to recognize such objects and worlds as "mere perceptions" (vijänåaptimåatra) and thereby abandon our enchantment with the products of our own cognitive processes. Finally Maitreya's Distinguishing Phenomena from Their Ultimate Nature (Dharmadharmatåavibhåaga) elegantly lays out the Mahåayåana path to this transformation. In Waldron's hands, Yogåacåara is no mere view but a practical system of transformation. His presentation of its key texts and ideas illuminates how religion can remain urgent and vital in our scientific and pluralistic age"--

Der Indologe Hermann Oldenberg (1854 - 1920) leistete Pionierarbeit auf den Gebieten der Buddhismuskunde und des Veda. Zeugnis hierfür legt das hier vorliegende Werk zu den Upanishaden und den Anfängen des Buddhismus ab. Nachdruck der Originalausgabe aus dem Jahr 1915.

B¿n d¿ch và chú gi¿i hoàn ch¿nh c¿a b¿ kinh này ¿¿¿c xüt b¿n l¿n ¿¿u tiên n¿m 2009. T¿ ¿ó ¿¿n nay chúng tôi ¿ã nh¿n ¿¿¿c r¿t nhi¿u ph¿n h¿i t¿ ¿¿c gi¿ kh¿p n¿i, trong n¿¿c c¿ng nh¿ ngoài n¿¿c. T¿ nh¿ng thông tin ph¿n h¿i này, chúng tôi ¿ã nghiêm túc ti¿p nh¿n, nghiên c¿u t¿ng v¿n ¿¿ ¿¿¿c ¿¿c gi¿ góp ý, c¿ng nh¿ ti¿p t¿c kh¿o c¿u sâu h¿n nhi¿u v¿n ¿¿ khác liên quan ¿¿n ý ngh¿a kinh v¿n, nh¿m giúp cho b¿n d¿ch càng thêm hoàn thi¿n, sáng t¿ h¿n. Duyên lành ¿ã ¿¿, nay kinh này ¿¿¿c tái b¿n, qü là m¿t tin vui cho ng¿¿i Ph¿t t¿.B¿n in n¿m 2009 ¿ã ¿¿¿c ¿¿c gi¿ kh¿p n¿i n¿ng nhi¿t ¿ón nh¿n. H¿n 300 b¿ kinh ¿ã ¿¿¿c g¿i sang Hoa K¿, Canada, Pháp, ¿¿c, Australia... theo yêu c¿u qua ¿i¿n th¿ c¿a Ph¿t t¿ t¿i các n¿¿c này. Ngoài ra, hàng tr¿m b¿ kinh c¿ng ¿¿¿c th¿nh v¿ các ngôi chùa l¿n trong kh¿p n¿¿c. D¿ch gi¿ ¿ã nh¿n ¿¿¿c nhi¿u th¿ vi¿t tay c¿ng nh¿ ¿i¿n thöi, email... t¿ ¿¿c gi¿ bày t¿ s¿ vui m¿ng v¿ vi¿c in ¿n hoàn thành b¿ kinh. ¿¿u n¿m 2013, ¿ài Truy¿n hình An Viên (AVG) th¿c hi¿n b¿ phim phóng s¿ chuyên ¿¿ "Ng¿¿i d¿ch Kinh Ph¿t", gi¿i thi¿u v¿i khán thính gi¿ trên c¿ n¿¿c v¿ công trình chuy¿n d¿ch kinh này, phát sóng l¿n ¿¿u tiên vào ngày 23 tháng 2 n¿m 2013 và phát l¿i nhi¿u l¿n sau ¿ó. Tháng 9 n¿m 2013, Trung tâm Sách K¿ l¿c Vi¿t Nam (Vietnam Records Book Center) chính th¿c công b¿ b¿n Vi¿t d¿ch này xác l¿p K¿ l¿c Qüc gia. H¿u h¿t các website Ph¿t giáo trên toàn th¿ gi¿i c¿ng nhanh chóng ph¿ bi¿n b¿n d¿ch này ¿¿n v¿i Ph¿t t¿ kh¿p n¿i. Có th¿ nói, nh¿ng tín hi¿u tích c¿c t¿ ng¿¿i ¿¿c c¿ng nh¿ gi¿i truy¿n thông trong và ngoài n¿¿c ¿¿i v¿i vi¿c l¿u hành b¿n kinh này là h¿t s¿c kh¿ quan.Tr¿¿c s¿ quan tâm ¿u ái c¿a ¿ông ¿¿o Ph¿t t¿ các gi¿i, chúng tôi t¿ nh¿n th¿y trách nhi¿m c¿a mình là ph¿i ti¿p t¿c hoàn thi¿n h¿n n¿a b¿n d¿ch kinh này ¿¿ ¿áp ¿ng s¿ mong ¿¿i c¿ng nh¿ nhu c¿u tu h¿c c¿a ng¿¿i Ph¿t t¿. Vì th¿, trong süt th¿i gian qua, chúng tôi ¿ã dành r¿t nhi¿u th¿i gian ¿¿ không ng¿ng rà soát và ch¿nh s¿a k¿ l¿¿ng t¿ng ph¿n trong b¿n d¿ch, c¿ g¿ng làm cho b¿n d¿ch càng thêm rõ ràng và trong sáng, mong có th¿ chuy¿n t¿i ¿¿¿c ý ngh¿a thâm sâu trong t¿ng câu kinh ¿¿n v¿i ng¿¿i ¿¿c.Ngoài nh¿ng ch¿nh s¿a hoàn thi¿n v¿ n¿i dung, trong l¿n tái b¿n này chúng tôi c¿ng phân chia l¿i toàn b¿ các ph¿m kinh theo sát v¿i c¿u trúc Hán v¿n trong ¿¿i Chánh tân tu ¿¿i T¿ng Kinh.

Llenos de profunda sabiduría, estos aforismos de un gran maestro espiritual de la actualidad nos abren con palabras claras el camino a la iluminación de la mente. Sus palabras inspiradoras están llenas de tal poder espiritual que son capaces de tocarnos en lo más profundo de nuestro ser.Cuando la luz divina del conocimiento se eleve en tu corazón, te elevará a la dicha eterna.

"The Dhammapada is the most widely read Buddhist scripture in existence, appreciated by both Buddhists and non-Buddhists. This classic text of teaching verses from the earliest period of Buddhism in India conveys the philosophical and practical foundations of the Buddhist tradition. The text presents two distinct goals for leading a spiritual life: the first is attaining happiness in this life (and in future lives); the second goal is achieving spiritual liberation, freedom, and absolute peace. Many of the key themes of the verses are presented in dichotomies or pairs: for example, grief and suffering versus joy; developing the mind instead of being negligent about one's mental attitude and conduct; virtuous action versus misconduct; and being truthful versus being deceitful. The purpose of these contrasts is very simple: to describe the difference between what leads to desirable outcomes and what does not. This accessible translation combines Gil Fronsdal's personal knowledge of the Buddhist path with his rigorous attention to detail, bringing forth the original Pali text for seekers of all levels"--

Cái khó trong tu ch¿ng Ph¿t pháp là ¿ ch¿ di¿t tr¿ nghi¿p ch¿¿ng. Cái khó trong di¿t tr¿ nghi¿p ch¿¿ng là ¿ ch¿ không th¿ bi¿t ¿¿¿c mình ¿ã t¿ng t¿o ra cái nghi¿p gây ch¿¿ng pháp nào trong ¿¿i tr¿¿c, chính vì th¿ mà không th¿ tu s¿a và t¿o ra nh¿ng thi¿n nghi¿p có tính sám h¿i và di¿t tr¿, d¿n ¿¿n không th¿ di¿t tr¿ ¿¿¿c nghi¿p ch¿¿ng, cu¿i cùng tr¿ thành ch¿¿ng n¿n trong vi¿c ch¿ng pháp, khi¿n cho ¿¿i s¿ th¿c ch¿ng Ph¿t pháp tr¿ nên xa v¿i vô t¿n, ¿¿i ¿¿i tinh t¿n tu hành mà không th¿ th¿c ch¿ng, ki¿p ki¿p tinh c¿n mà v¿n u¿ng công dã tràng, th¿t ¿úng là chuy¿n ¿áng th¿¿ng.Trong "Kinh Ph¿t T¿ng", Th¿ Tôn ¿ã t¿ng nói: "Này Xá L¿i Ph¿t! Nh¿ng ng¿¿i nh¿ th¿, c¿ tri¿n chuy¿n xoay v¿n nh¿ v¿y cho ¿¿n ¿¿i ta, trong khöng th¿i gian ¿ó ¿ã g¿p 9,9 t¿ v¿ Ph¿t, t¿i n¿i m¿i v¿ Ph¿t ¿¿u không ¿¿¿c thu¿n nh¿n. Vì sao v¿y? Vì kinh thâm sâu vi di¿u mà Ph¿t nói, nh¿ng ng¿¿i ¿ó không tin, còn phá höi làm trái, ph¿ báng các t¿ kheo trì gi¿i hi¿n thánh, gây ra nh¿ng t¿i ác, t¿o nên nhân duyên c¿a nghi¿p phá pháp, pháp nên ph¿i nh¿ v¿y. Này Xá L¿i Ph¿t! Anh hãy quan sát xem, ph¿ báng thánh nhân, không tin l¿i b¿c thánh, ph¿i ch¿u vô l¿¿ng vô biên kh¿ não nh¿ v¿y, không ¿¿¿c gi¿i thoát. Này Xá L¿i Ph¿t! Có nh¿ng chúng sinh gây nên t¿i nghi¿p phá pháp, nh¿ng k¿ làm trái không tin, s¿ l¿¿ng không th¿ tính ¿¿m, trong a t¿ng k¿ ki¿p n¿i 9,9 t¿ v¿ Ph¿t, th¿m chí không có l¿y m¿t ng¿¿i nh¿p Ni¿t Bàn".

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.

La cuestión de nuestra verdadera naturaleza ha atravesado los siglos. Místicos, religiosos, filósofos, científicos, todos han tratado de responder a ella. El libro que tiene en sus manos es una respuesta a esta pregunta. Pero es una respuesta excepcional, rara e incluso inédita en Francia o España. Aunque es un eco directo de las palabras de Buda, del budismo original, será sin duda una sorpresa para nosotros. En primer lugar, porque nadie ha traducido nunca los escritos del maestro Xiao Ping-Shi, que sin duda es reconocido por miles de budistas como el mayor maestro espiritual budista de nuestro tiempo. En segundo lugar, porque su lectura de los sutras es como un aire nuevo y refrescante en la tierra del budismo. La publicación en español de esta conferencia, que pronunció en 1996, es un acto revolucionario en las representaciones occidentales del budismo y, más ampliamente, de la espiritualidad.De este libro ha salido enriquecido el espíritu, oxigenado con información precisa y rigurosa sobre el tathagatagarbha, nuestro verdadero Yo, y enriquecido por las decenas de citas de sutras que el maestro Xiao propone para apoyar sus afirmaciones. Se trata, pues, de un verdadero trueno en el cielo del budismo, un cielo lleno, especialmente para Occidente, de las concepciones del budismo tibetano con las que hoy está más o menos familiarizado. Porque la lectura de los sutras que hace el maestro Xiao contrasta con todo lo que se ha leído y oído sobre el budismo. Una por una, disipa las ilusiones que han rodeado el concepto de tathagatagarbha, los malentendidos en los que se ha visto envuelta la mente europea al respecto. A través de un análisis agudo y experto, este gran maestro iluminado nos ayuda a separar el trigo de la paja y ofrece así la oportunidad de que el budismo renazca en Occidente y libere las mentes de todos los espejismos que lo han rodeado durante siglos.

In what ways do Buddhists recognize, define, and sort waste from non-waste? What happens to Buddhist-related waste? How do new practices of Buddhist consumption result in new forms of waste and consequently new ways of dealing with waste? This book explores these questions in a close examination of a religion that is often portrayed as anti-materialist and non-economic. It provides insight into the complexity of Buddhist consumption, conceptions of waste, and waste care. Examples include scripture that has been torn and cannot be read, or an amulet that has disintegrated, as well as garbage left behind on a pilgrimage, or the offerings of food and prayer scarves that create ecological contamination. Chapters cover mass-production and over-consumption, the wastefulness of consumerism, the by-products of Buddhist practices like rituals and festivals, and the impact of increased Buddhist consumption on religious practices and social relations. The book also looks at waste in terms of what is discarded, exploring issues of when and why particular objects and practices are sorted and handled as sacred and disposable. Contributors address how sacred materiality is destined to wear and decay, as well as ideas about redistribution, regeneration or recycling, and the idea of waste as afterlife.