By Daisaku Ikeda
The Lotus Sutra has been looked for hundreds of years as essentially the most very important teachings in Mahayana Buddhism. This e-book is going past conception to teach how one can convey those teachings into perform in lifestyle. Containing profound truths for everyone from each tradition, it unearths the key for reaching happiness for either oneself and others throughout the means of self-reformation. in accordance with the lessons of Nichiren, a 13th-century Buddhist instructor and reformer, the scriptures of the Lotus Sutra convey how everybody can reach Buddhahoo.
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Desk of Contents
1. The BuddhaÕs traditional and supreme Tooth
Ð John Buescher
2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
Ð man Newland
3. portray the objective: at the identity of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the direction Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
Ð Roger R. Jackson
8. Demons at the mom: Objections to the Perfect
Wisdom Sñtras in Tibet Ð Gareth Sparham
9. Gung thang and Sa bzang Ma ti Paû chen on the
Meaning of ÒFoundational ConsciousnessÓ
(Ýlaya, kun gzhi) Ð Joe Bransford Wilson
10. Authorship and Literary construction in
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11. Altruism and Adversity: views from Psychoanalytic
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Additional info for The Heart of the Lotus Sutra: Lectures on the "Expedient Means" and "Life Span" Chapters
Next (chapter two), citing numerous passages from different tantras as well as the assertions of Indian and Tibetan scholars, the author sets forth the various ways in which tantra is formally classified. From his discussion, it becomes evident that while in the Tibetan tradition tantra came to be rigidly structured into four sets (in the new schools) and six sets (in the ancient school), it originally comprised many interrelated practices and observances, with no strictly defined borders separating them.
Although there are interesting differences between the explanations of action, conduct, and yoga tantras given in the texts of the new schools and those given in the texts of the ancient schools, these three systems are not discussed again at this point since their natures are essentially identical. Kongtrul’s treatment of the three inner tantras, mahayoga, anuyoga, and atiyoga, although very significant, is, regrettably, extremely concise. In the ancient tradition, all highest yoga tantras are placed in the three series of inner tantras of mahayoga, anuyoga, and atiyoga.
However, anuyoga and atiyoga are peculiar to the ancient tradition and are not found in the new schools. Longchenpa’s statement, “Mahayoga, the father tantra... Anuyoga, the mother tantra... ,” shows the correlation 48 SYSTEMS OF BUDDHIST TANTRA between the three subdivisions of the highest tantra of the new tradition and the three inner tantras of the ancient tradition. This does not mean that they are equivalent but indicates certain resemblances: father tantra of the new tradition and mahayoga of the ancient both emphasize the phase of generation; and mother tantra of the new tradition and anuyoga of the ancient, the phase of completion.
The Heart of the Lotus Sutra: Lectures on the "Expedient Means" and "Life Span" Chapters by Daisaku Ikeda