By Dorji Wangchuk

ISBN-10: 4906267599

ISBN-13: 9784906267590

The unravel to develop into a Buddha: A research of the Bodhicitta proposal in Indo-Tibetan Buddhism

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Desk of Contents
Editor's Introduction
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 id 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 course 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
Classical Buddhist Tibet Ð JosŽ Ignacio Cabez—n
11. Altruism and Adversity: views from Psychoanalytic
Object family members thought Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His software on the collage of Virginia
Ð Paul G. Hackett
Contributors 327

Extra resources for The Resolve to Become a Buddha: A Study of the Bodhicitta Concept in Indo-Tibetan Buddhism

Example text

3] Thepratimok:ja vow is [characterised by] seven [kinds of] abandonment. 122 The bodhisattva vow is [characterised by] ten [kinds of] abandonment. The mantra vow is [characterised by] one [kind of] abandonment. [4] In ilie pratimok:ja treatises, both types of reproachable [deeds] (avadya) are mentioned. 123 In the tantric treatises, neither of the two terms is mentioned. [5] The pratimok:,a vow, it is maintained, really exists. The bodhisattva vow, it is maintained, exists only nominally. In the mantra context, neither of the two terms is mentioned.

1kiira. 47: asuddho 'suddhasuddho 'tha suvisuddho yathiikramam sattvadhiitur iii prokto bodhisattvas tathiigatabll. For an English translation, see TAKASAKI1966: 230-231. 88 I Chapter One: A General Introduction: On Becoming a Buddha 41 generation model. In commenting on the generation of bodhicitta in the second chapter of the *Guhyagarbhatantra, Rong-zom-pa explains that although sentient beings are in reality buddhas, they do not realise it, and hence need to generate the two kinds of bodhicitta.

2, p. 51): shii kya gas med bram ze ste II gsum po rnam kyi'ang ehas yid dang II mig dang rna bayis 'dzinpa II de 'i phyir thub pa 'i gzhung lugs phra II. For an English translation, see LANG 1986: 116. See also TILLEMANS 1990: vol. 1, pp. 130-131. Cf. Suhrllekha ll7cd: khyad kyi thugs dul mdzad cig beam ldan gyis II sems ni ehas kyi rtsa ba lags par gsungs II. For English translations, see JAMSPAL 1978: 64 and KAWAMURA 1975: 88. 51 " See the verse cited in Prajfiiivarman's UdiinavargavivaralJa (P, vol.

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The Resolve to Become a Buddha: A Study of the Bodhicitta Concept in Indo-Tibetan Buddhism by Dorji Wangchuk


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