The Dhammacakkappavattana Sutta (Pali; Sanskrit: Dharmacakrapravartana Sūtra; English: The Setting in Motion of the Wheel of the Dharma Sutta or Promulgation of the Law Sutta) is a Buddhist text that is considered by Buddhists to be a record of the first sermon given by Gautama Buddha. The main topic of this sutta is the Four Noble Truths, which refer to and express the basic orientation of Buddhism[1] in a formulaic expression.[2] This sutta also refers to the Buddhist concepts of the Middle Way, impermanence, and dependent origination. According to Buddhist tradition, the Buddha delivered this discourse on the day of Asalha Puja, in the month of Ashadha, in a deer sanctuary in Isipatana. This was seven weeks after he attained enlightenment. His audience consisted of five ascetics who had been his former companions: Kondañña,Assaji , Bhaddiya, Vappa and mahanama.Dhamma (Pāli) or dharma (Sanskrit) can mean a variety of things depending on its context;[note 1] in this context, it refers to the Buddha's teachings or his "truth" that leads to one's liberation from suffering. Cakka (Pāli) or cakra (Sanskrit) can be translated as "wheel." The dhammacakka, which can be translated as "Dhamma-Wheel," is a Buddhist symbol referring to Buddha's teaching of the path to enlightenment. Pavattana (Pāli) can be translated as "turning" or "rolling" or "setting in motion."轉法輪經（梵語：Dharmacakra Pravartana Sūtra；巴利語：Dhammacakkappavattana Sutta）是釋迦牟尼在成佛後說的第一篇經（初轉法輪），內容是釋迦牟尼在鹿野苑對五比丘宣說中道及四聖諦。
The Diamond Sūtra (Sanskrit: Vajracchedikā Prajñāpāramitā Sūtra) is a Mahāyāna (Buddhist) sūtra from the Prajñāpāramitā sutras or 'Perfection of Wisdom' genre. Translated into a variety of languages over a broad geographic range, the Diamond Sutra is one of the most influential Mahayana sutras in East Asia, and it is particularly prominent within the Chan (or Zen) tradition,[1] along with the Heart Sutra. A copy of the Tang-dynasty Chinese version of the Diamond Sūtra was found among the Dunhuang manuscripts in 1900 by Daoist monk Wang Yuanlu and sold to Aurel Stein in 1907.[2] They are dated back to 11 May 868.[3] It is, in the words of the British Library, "the earliest complete survival of a dated printed book.《金剛般若波羅蜜經》，又譯《佛說能斷金剛般若波羅蜜多經》[1]（梵語：वज्रच्छेदिकाप्रज्ञापारमितासूत्रvájra-cchedikā-prajñā-pāramitā-sūtra），简称《金剛經》，是大乘佛教般若部重要經典之一。相傳是釋迦牟尼佛在祗樹給孤獨園為須菩提尊者而宣說的經典，南北朝時代的開善智藏大師持誦金剛經多有靈驗感應，唐朝以後的僧人，將本經視為闡揚佛性密意的經典，更因為禪宗各祖師的提倡，地位甚高，唐玄宗敕定《孝經》、《道德經》、《金剛經》為三教中最重要的經典，親自為此三經作註。宋代公家則以《金剛經》測驗僧侶。明成祖因國師臨濟宗的姚道衍之請，集僧俗二界善知識作《金剛經解》。
- [goddard] written in 1st century and been translated into tibetan and chiese a number of times. Translation in goddard's version was made from kumarajiva's translation from sanskrit into chinese (384-417ad) by bhikshu wai-tao and dwight goddard in 1935.
The Mahāyāna Mahāparinirvāṇa Sūtra (महापरिनिर्वाण सूत्र, traditional Chinese: 大般涅槃經; pinyin: Dàbānnièpán-jīng; Japanese: Daihatsunehan-gyō, Tibetan: མྱང་འདས་ཀྱི་མདོ་) or Nirvana Sutra is a Tathāgatagarbha sūtra of Mahāyāna Buddhism.Its precise date of origin is uncertain, but its early form may have developed in or by the second century CE. 《大般涅槃經》（梵語：महापरिनिर्वाण सूत्र，Mahāparinirvāṇa Sūtra），大乘佛教的根本經典之一，是大乘五大部經（般若部、寶積部、大集部、華嚴部、涅槃部）涅槃部之首。 Tripiṭaka (Sanskrit: [trɪˈpɪʈɐkɐ]) or Tipiṭaka (Pali: [tɪˈpɪʈɐkɐ]) is the traditional term for the Buddhist scriptures. The version canonical to Theravada Buddhism is generally referred to in English as the Pali Canon. Mahayana Buddhism also holds the Tripiṭaka to be authoritative but, unlike Theravadins, it also includes in its canon various derivative literatureand commentaries that were composed much later. The Tripiṭaka was composed between about 550 BCE and about the start of the common era, likely written down for the first time in the 1st century BCE.[3] The Dipavamsa states that during the reign of Valagamba of Anuradhapura (29–17 BCE) the monks who had previously remembered the Tripiṭaka and its commentary orally now wrote them down in books, because of the threat posed by famine and war. The Mahavamsa also refers briefly to the writing down of the canon and the commentaries at this time. Each Buddhist sub-tradition had its own Tripiṭaka for its monasteries, written by its sangha, each set consisting of 32 books, in three parts or baskets of teachings: Vinaya Piṭaka (“Basket of Discipline”), Sūtra Piṭaka(“Basket of Discourse”), and Abhidharma Piṭaka(“Basket of Special [or Further] Doctrine”). The structure, the code of conduct and moral virtues in the Vinaya basket particularly, have similarities to some of the surviving Dharmasutra texts of Hinduism.[5] Much of the surviving Tripiṭaka literature is in Pali, with some in Sanskrit as well as other local Asian languages.三藏（梵語：त्रिपिटक，tripiṭaka；巴利語：Tipiṭaka），佛教術語，佛教經典的分類法，即經、律、論三種類別的佛典，包含[1]：經藏（sūtrapiṭaka）、律藏（vinayapiṭaka）、論藏（abhidharmapiṭaka），三者合稱三藏，或三藏十二部經，十二部經即佛說經分為十二類，亦稱十二分教，即長行、重頌、伽陀、譬喻、因緣、無問自說、本生、本事、未曾有、方廣、論議、授記。三藏也指大藏經，如南傳佛教的巴利文大藏經就可稱爲巴利三藏。佛家高僧精通經、律、論三藏者，稱為三藏法師或三藏持者；精通經藏（各種經文）者，稱為經師；精通律藏者（講戒律），稱為律師，精通論藏（明示教法）者，稱為論師。
mahayana shraddhotpada shastra “Treatise on the Awakening of Faith in the Mahayana”大乗起信論
- [goddard]written in india some 600 years after the nirvana of lord tathagata; generally credited to the great indian poet and controveralist, ashvaghosha, who lived at the close of the first century. The sanskrit original disappeared long ago, and english translations have all been made from chinese versions. The chinese translation having been made by imperial authority was of exceptional accuracy and beauty; it ranks among the very highest of chinese scriptures. The translation was made by paramartha, a great hindu master, with the assistance of interpreters and writers, among whom as the great chinese philosopher chih-chi, who was responsible for its exceptional classical elegance. It was translated into chinese in 557. Two english translations of note - dr suzuki's in 1900 (now out of print) and another by several sanskrit scholars from a sanskrit text remade from the chinese, and misses the profound esoteric significance fo the original. Published in magazine the shrine of wisdom in 1929 and 1930; brahmin scholar ashvaghosha convinced by truth of mahayana and wrote this commentary on three treasures of buddhism (buddha, dharma (his teaching), sangha (his brotherhood)). During later liang dynasty emperor liang wu-ti sent envoys to the magadha country of india to secure copies of its sanskrit scriptures. These envoys met sanskrit master Kulananda (became better known as paramartha afterwards). Upon invitation he travelled to china but a rebellion occurred and the emperior died of salvation. Lord shaube of privy council and generalissimo's office provided him a safe retreat in the kien-shing temple in hengchow, hunan. He translated this shastra in 557 (third year of shen-seng) with assistance by indo-scythian master surnam and others. Bhikshu chih-chi of liang dynasty (or sui dynasty?) was one of the chinese writers to put interpretations into classical chinese characters.
- introducation
- terms used in mahayana
- interpretation of mahayana
- note the term "bodhisattva-mahasattvas"
- practising of mahayana
- advantages of practising mahayana
The Jātaka tales are a voluminous body of literature native to India concerning the previous births of Gautama Buddha in both human and animal form. The future Buddha may appear as a king, an outcast, a god, an elephant—but, in whatever form, he exhibits some virtue that the tale thereby inculcates. Often, Jātaka tales include an extensive cast of characters who interact and get into various kinds of trouble - whereupon the Buddha character intervenes to resolve all the problems and bring about a happy ending.In Theravada Buddhism, the Jātakas are a textual division of the Pāli Canon, included in the Khuddaka Nikaya of the Sutta Pitaka. The term Jātaka may also refer to a traditional commentary on this book.
- lotus sutra, one of the earliest buddhist texts to be propagated outside india, teaches that not all beings area able to receive the highest wisdom. However, the idea that buddhists should be divided into several groups, each with their own forms of worship and ritual, did not appear much later, when tantric practics attained greater influence.
- 《佛說普曜經》 『方広大荘厳経』The Lalitavistara Sūtra is a Mahayana Buddhist sutra that tells the story of Gautama Buddhafrom the time of his descent from Tushita until his first sermon in the Deer Park near Varanasi. The term Lalitavistara has been translated "The Play in Full" or "Extensive Play," referring to the Mahayana view that the Buddha’s last incarnation was a "display" or "performance" given for the benefit of the beings in this world.
- 《佛所行讚》 Buddhacharita ("Acts of the Buddha"; Buddhacaritam, Devanagari बुद्धचरितम्) is an epic poem in the Sanskrit mahakavya style on the life of Gautama Buddha by Aśvaghoṣa, composed in the early second century CE. Of the poem's 28 cantos, the first 14 are extant in Sanskrit complete (cantos 15 to 28 are in incomplete form). In 420 AD, Dharmakṣema made a Chinesetranslation, and in the 7th or 8th century, a Tibetan version was made which "appears to be much closer to the original Sanskrit than the Chinese".
- The Divyāvadāna or "Divine narratives" is a Sanskrit anthology of Buddhist tales, many originating in Mūlasarvāstivādin vinaya texts. The anthology contains 38 stories in all, including the well-known Aśokāvadāna "Legend of Aśoka", which was translated into English by John Strong (Princeton, 1983). The collection has been known since the dawn of Buddhist studies in the West, when it was excerpted in Eugène Burnouf's history of Indian Buddhism (1844). The first Western edition of the Sanskrit text was published in 1886 by Edward Byles Cowell and R.A. Neil.[4] The Sanskrit text was again edited by P. L. Vaidya in 1959. Sahasodgata-avadāna, in the opening paragraphs, describe the Buddha's instructions for creating the bhavacakra (wheel of life). Rudrāyaṇa-avadāna explains how the Buddha gave the first illustration of the Bhavacakra to King Rudrayaṇa.
- The Avataṃsaka Sūtra (Sanskrit; alternatively, the Mahāvaipulya Buddhāvataṃsaka Sūtra) is one of the most influential Mahayana sutras of East Asian Buddhism. The title is rendered in English as Flower Garland Sutra, Flower Adornment Sutra, or Flower Ornament Scripture. It has been called by the translator Thomas Cleary"the most grandiose, the most comprehensive, and the most beautifully arrayed of the Buddhist scriptures." The Avataṃsaka Sūtra describes a cosmos of infinite realms upon realms, mutually containing one another. This sutra was especially influential in East Asian Buddhism. The vision expressed in this work was the foundation for the creation of the Huayan school of Chinese Buddhism, which was characterized by a philosophy of interpenetration. The Huayan school is known as Hwaeom in Korea and Kegon in Japan. The sutra is also influential in Chan Buddhism.
- Avadāna (Sanskrit; Pali cognate: Apadāna) is the name given to a type of Buddhist literaturecorrelating past lives' virtuous deeds to subsequent lives' events. While including accounts from the Pali language Vinaya Pitaka ("Basket of Discipline"), this literature also includes a large number of Sanskrit collections, of which the chief are the Mahāsāṃghika's Mahāvastu("Great Book") and the Sarvāstivāda's Avadānaśataka (Century of Legends) and Divyāvadāna(The Heavenly Legend).[2] These latter collections include accounts relating to Gautama Buddha and the third-century BCE "righteous ruler," Ashoka. Amongst the most popular avadānas of Northern Hinayāna Buddhism are:
- The Amitāyurdhyāna Sūtra (Sanskrit; 佛說觀無量壽佛經) is a Mahayana sutra in Pure Land Buddhism, a branch of Mahāyāna Buddhism. It is one of the three principle Pure Land sutras along with the Infinite Life Sutra and the Amitabha Sutra. Amitāyus is another name for the Buddha Amitābha, the preeminent figure in Pure Land Buddhism, and this sūtra focuses mainly on meditations involving complex visualization. This is reflected in the name of the sūtra, which translates to the "Amitāyus Meditation Sūtra."It is generally considered by modern scholarship to be apocryphal, a composition originally written in Chinese. No Sanskrit original has been discovered and the Sanskrit name and Sanskrit versions would thus be reverse translations.
- [goddard] according to bhikkshu yuen-tso yu-hang (near han-chow) of tsung dynasty (956-1273), tien-tai sect hold four treatises on dhyana - the first (dhyana for immdiate enlightenment) was records of lectures given at nuo-chien monastery in king-chow, hupeh province by grand master chih-chi. It was written down by chang-an, one of his disciples. The second (dhyana paramita or the ideal dhyana) was lectures delivered at n'rkwei monastery and recorded by disciple fah-chen. The third (dhyana by irregular steps or six wonderful ways of dhyana) was written at the request of mao-shee, a minister of the grand council of chen dynasty. The fourth was written for chih-chi's brother lieut col chen-chin. It was what chih-chi had experienced in a vision of the vulture peak that had come to him when he was staying at the great su mountains
english translation
- goddard's a buddhist bible 1932, 1938, 1960, 1970
- lotus sutra, one of the earliest buddhist texts to be propagated outside india, teaches that not all beings area able to receive the highest wisdom. However, the idea that buddhists should be divided into several groups, each with their own forms of worship and ritual, did not appear much later, when tantric practics attained greater influence.
- according to the sutra, sakyamuni meditated on the mount of eagles (grdhrakuta) and then explained to his disciples why he taught them that there are three different paths to salvation, whereas in reality there is only one. This apparent contradiction was necessary because it accommodated people on different levels of spiritual progress. He also taught them that nirvana is the same as achieving buddhahood
- the name vairocana is not found in the sutra
- also called saddharma pundarika
- 《佛說普曜經》 『方広大荘厳経』The Lalitavistara Sūtra is a Mahayana Buddhist sutra that tells the story of Gautama Buddhafrom the time of his descent from Tushita until his first sermon in the Deer Park near Varanasi. The term Lalitavistara has been translated "The Play in Full" or "Extensive Play," referring to the Mahayana view that the Buddha’s last incarnation was a "display" or "performance" given for the benefit of the beings in this world.
- 《佛所行讚》 Buddhacharita ("Acts of the Buddha"; Buddhacaritam, Devanagari बुद्धचरितम्) is an epic poem in the Sanskrit mahakavya style on the life of Gautama Buddha by Aśvaghoṣa, composed in the early second century CE. Of the poem's 28 cantos, the first 14 are extant in Sanskrit complete (cantos 15 to 28 are in incomplete form). In 420 AD, Dharmakṣema made a Chinesetranslation, and in the 7th or 8th century, a Tibetan version was made which "appears to be much closer to the original Sanskrit than the Chinese".
- The Divyāvadāna or "Divine narratives" is a Sanskrit anthology of Buddhist tales, many originating in Mūlasarvāstivādin vinaya texts. The anthology contains 38 stories in all, including the well-known Aśokāvadāna "Legend of Aśoka", which was translated into English by John Strong (Princeton, 1983). The collection has been known since the dawn of Buddhist studies in the West, when it was excerpted in Eugène Burnouf's history of Indian Buddhism (1844). The first Western edition of the Sanskrit text was published in 1886 by Edward Byles Cowell and R.A. Neil.[4] The Sanskrit text was again edited by P. L. Vaidya in 1959. Sahasodgata-avadāna, in the opening paragraphs, describe the Buddha's instructions for creating the bhavacakra (wheel of life). Rudrāyaṇa-avadāna explains how the Buddha gave the first illustration of the Bhavacakra to King Rudrayaṇa.
- The Avataṃsaka Sūtra (Sanskrit; alternatively, the Mahāvaipulya Buddhāvataṃsaka Sūtra) is one of the most influential Mahayana sutras of East Asian Buddhism. The title is rendered in English as Flower Garland Sutra, Flower Adornment Sutra, or Flower Ornament Scripture. It has been called by the translator Thomas Cleary"the most grandiose, the most comprehensive, and the most beautifully arrayed of the Buddhist scriptures." The Avataṃsaka Sūtra describes a cosmos of infinite realms upon realms, mutually containing one another. This sutra was especially influential in East Asian Buddhism. The vision expressed in this work was the foundation for the creation of the Huayan school of Chinese Buddhism, which was characterized by a philosophy of interpenetration. The Huayan school is known as Hwaeom in Korea and Kegon in Japan. The sutra is also influential in Chan Buddhism.
- 華厳経は、インドで伝えられてきた様々な経典が、4世紀頃に中央アジア（西域）でまとめられたものであると推定されている。 華厳経全体のサンスクリット語原典は未発見であるが、「十地品」「入法界品」などは独立したサンスクリット経典があり現代語訳されて. 漢訳完本として、東晋の東晉天竺三藏佛馱跋陀羅 訳（418 - 420年）（『大方廣佛華嚴經』60巻（六十華厳）、旧訳または晋経、大正蔵278）唐の于闐國三藏實叉難陀 訳（695 - 699年）（『大方廣佛華嚴經』80巻（八十華厳）、新訳または唐経、大正蔵279）がある。The first complete Chinese version was completed by Buddhabhadra around 420 in 60 scrolls with 34 chapters, and the second by Śikṣānanda around 699 in 80 scrolls with 40 chapters. There is also a translation of the Gaṇḍavyūha section by Prajñā around 798. The second translation includes more sutras than the first, and the Tibetan translation, which is still later, includes many differences with the 80 scrolls version.
- The last chapter of the Avatamsakacirculates as a separate and important text known as the Gaṇḍavyūha Sutra (lit. 'flower-array' or 'bouquet';[30] 入法界品 ‘Entering the Dharma Realm’[31]). Considered the "climax" of the larger text,[32] this section details the pilgrimage of the layman Sudhana to various lands (worldly and supra-mundane) at the behest of the bodhisattva Mañjuśrī to find a spiritual friend who will instruct him in the ways of a bodhisattva. According to Luis Gomez, this sutra can also be "regarded as emblematic of the whole collection."
- Sudhanakumâra (simplified Chinese: 善财童子; traditional Chinese: 善財童子; pinyin: Shàncáitóngzǐ; Wade–Giles: Shan-ts'ai-t'ung-tzu), mainly known as Sudhana and Shancaior Shancai Tongzi in Chinese, and translated as Child of Wealth, is the protagonist in the next-to-last and longest chapter of the Avatamsaka Sutra. Sudhana appears in Buddhist, Taoist and folk stories; in most of them he is one of the acolytes of the bodhisattva Avalokitesvara (Guanyin) and is paired with Longnü (Dragon Girl). He and Longnü being depicted with Guanyin was most likely influenced by the Jade Maiden(Chinese: 玉女; pinyin: Yùnǚ) and Golden Youth (Chinese: 金僮; pinyin: Jīntóng) who both appear in the iconography of the Jade Emperor. A fictionalised account of Sudhana is detailed in the classical novel Journey to the West, where Sudhana is portrayed as a villain, Red Boy, who is eventually subdued by Guanyin and becomes the bodhisattva's attendant
- The Gaṇḍavyūha Sutra or The Flower Ornament Scripture is a Buddhist Mahayana Sutra of Indian origin dating roughly c. 200 to 300 CE. It depicts one of the world's most celebrated spiritual pilgrimages, and comprises the 39th chapter of the Avatamsaka Sutra. In Buddhabhadra's Chinese translation of the Avatamsaka, this 39th chapter is entitled "Entrance into the Dharma Realm". The Sutra is described as the "Sudhana's quest for the ultimate truth", as the sutra chronicles the journey of a disciple, Sudhana, as he encounters various teachings and Bodhisattvas until his journey reaches full circle and he awakens to teachings of the Buddha.『入法界品』（にゅうほっかいぼん）とは、大乗仏教経典『華厳経』の末尾に収録されている大部の経典（品）。サンスクリットの原題は『ガンダヴィユーハ・スートラ』（梵 : Gandavyūha Sūtra）。スダナ少年（スダナ・クマーラ、善財童子）が、文殊菩薩に促されて悟りを求める旅に出発、53人の善知識（仏道の仲間・師）を訪ねて回り、最後に普賢菩薩の元で悟りを得る様が描かれる。一説には、東海道五十三次の53の数字の由来は、この『入法界品』にあるとされる。
- gallery panels of borobudor depict that sihana visited 110 teachers in his endeavour to become a bodhisattva, and was finally admitted to the palace of maitreya on the summit of mt sumeru.
- a complete version was translated into chinese in AD798 by a monk named prajna, who worked from a manuscript given to the chinese emperor by the king of orissa. The javanese probably had a complete version before the chinese did.
- 按經錄所載，自東漢至趙宋一共有八代十二譯，計為漢二、吳一、曹魏二、西晉一、東晉二、劉宋二、唐一、趙宋一。宋元至今只存五種。不過，後世不少佛教史家對十二譯的說法多有質疑，特別是現代以來，坪井俊映、望月信亨、境野黃洋、中村元、香川孝雄等日本學者在對照經錄、現存譯本、敦煌文書、梵文原本，以及藏譯本等進行勘定，否定《無量壽經》漢文十二譯的傳統看法，而認為許多譯本是誤將一經分屬多位譯者，被《歷代三寶記》等經錄誤載所致[1]。鑒於各譯本內容、文字間的出入，尤其是阿彌陀佛四十八願各譯願數不盡相同，爾後陸續有居士將之會集，至今共有四次會集。此五种译本和四种会集合成“大经九种”。
- Avadāna (Sanskrit; Pali cognate: Apadāna) is the name given to a type of Buddhist literaturecorrelating past lives' virtuous deeds to subsequent lives' events. While including accounts from the Pali language Vinaya Pitaka ("Basket of Discipline"), this literature also includes a large number of Sanskrit collections, of which the chief are the Mahāsāṃghika's Mahāvastu("Great Book") and the Sarvāstivāda's Avadānaśataka (Century of Legends) and Divyāvadāna(The Heavenly Legend).[2] These latter collections include accounts relating to Gautama Buddha and the third-century BCE "righteous ruler," Ashoka. Amongst the most popular avadānas of Northern Hinayāna Buddhism are:
- the story of Sudhana, preserved in the Mahāvastu under the title Kinnarī jātaka, amongst others, who falls in love with a kinnarī and saves her life.
- the Vessantara Jātaka, the story of the compassionate prince who gives away everything he owns, including his wife and children, thereby displaying the virtue of perfect charity.
- the Suvannasankha jātaka
- scenes illustrated in paintings on ceiling of kertagosa hall of justice (dates from 18th/19th c)
- portrayed in artificial grottoes in tiger balm gardens of Haw Par villa in singapore (constructed in 1930s)
tibetan sources
- https://www.scmp.com/lifestyle/arts-culture/article/3102341/buddha-translation-ancient-tibetan-english-100-year-task-say As a religion with roots in India and which, over hundreds of years, spread throughout Asia and then worldwide, it could be assumed that there is a wealth of easily accessible material on it.However, in 2009, a group of more than 50 Buddhist scholars, teachers and volunteers estimated that only about five per cent of Buddhist texts had been translated. They were concerned that, in 50 years, only a handful of people would be left that can understand and interpret them.The race, therefore, is on: over the next 90 years, experts in ancient Tibetan plan to translate all available Buddhist texts into English and to make their work freely available.Many Buddhist texts have been destroyed throughout history, in particular during the Mughal invasions of India around the 13th century, when Islam was introduced to India. This resulted in the almost complete disappearance of Buddhism from the country.A practising Buddhist for 50 years, Canti now lives in Dordogne, in southwestern France. He oversees the translation projects for 84000, manages the editorial team, updates translations with extra notes and publishes them on 84000.co.The work was initially funded by the non-profit organisation Khyentse Foundation, and Huang Jingrui, 84000’s executive director says it is now an independent non-profit organisation funded almost entirely by donors, of which the foundation is one. She adds that an app is being developed to offer easy access to the texts.
- life and hymns of milarepa
- made up from selections from the biographical history of jetsun milarepa according to the late lam kazi dawa-samdup's english rendering and published by oxford university press. Jetsun belonged to the kargyutpa apostolic succession which included tilopa its founder (950), naropa, marpa (jetsun's own guru), milarepa being the fourth (1052-1135). His first disciple was je-gampo-pa who becae his successor and through him the kargyutpa sect continues to this day. His second disciple, rechung, was the writer of this biography. Jetsun was born of a wealthy father but upon his early death the property was stolen from the widow and children by relatives. So during his childhood and youth jetsun suffered terribly from poverty and feelings of hatred toward his relatives. During this period he studied "black magic". He lived to a great old age amid the snowy heights of himalayas. There were hundreds of kargyutpa ascetics living in the bleak solitudes of tibetan himalayas, some of them in the caves at the base and on the sides of mount everest, wherein are still to be found, as places of special sanctity and pilgrimage, the heritages of jetsun.
- Jetsun Milarepa (Tibetan: རྗེ་བཙུན་མི་ལ་རས་པ, Wylie: rje btsun mi la ras pa, 1028/40–1111/23) was a Tibetan siddha, who famously was a murderer as a young man then turned to Buddhism to become an accomplished buddhist disciple despite his past. He is generally considered as one of Tibet's most famous yogis and poets, serving as an example for the Buddhist life. He was a student of Marpa Lotsawa, and a major figure in the history of the Kagyu school of Tibetan Buddhism.
- [eckstut] milarepa was said to turn green after subsisting solely on green nettles
- twelve nidanas, state of superconsciousness (lhag-tong), mental quiescence (shi-nay)
- dragkar-taso cave mentioned as place for meditation, also hunters of tsa, marpa the translater of lhobrak, comfort of nepalese cotton-padded quilt, annual feast-day in kyanga-tsa, chinese silk, chinese tea, pujas performance (note that puja is a hindu worship ritual), lama named tsaphuwa (very rich and influential, was accustomed to take the highest seat in the assemblies of the people of brin, he feigned great reverence for jetsun while at heart was envious of him)
- places name to note
- brin (drin)
- lapchi-chubar (mt everest?)
- kyit-phug (pleasant cave) also known as nyima-dzong (sunny castle)
- jetsun passed away at age of 84, on 14th day of last of the three winter months of wood-hare year (AD 1135)
- supreme path, the rosary of precious gems
- selected from the book entitled tibetan yoga and secret doctrines. It was written by gampopa a disciple of milarepa. Translation made by late lama kai dawa-samdup and published by oxford university press
- for use of those who share in the quest for divine wisdom called the supreme path, the rosary of precious gems, transmitted to gampopa, either directly or indirectly, thru that inspired dynasty of gurus, out of their love for him. Essence of immaculate words of the great gurus, goddess tara and other divinities like dipankara (spiritual father and his successors who were divinely appointed for the spreading of doctrine in this northern land of snow), gracious gurus of the kahdampa schoool, king of yogins, milarepa, illustrious saints naropa and maitripa of noble land of india whose splendour equalled that of the sun and moon
- 28 categories of yogic precepts, each category is further divided into ten points except 13 grievous failures, 15 weaknesses, 12 indispensable things
- final word - mangalam
chinese original
- [d goddard] many texts attributed by the chinese to sanskrit sources were in fact probably written in china in the fourth through seventh centuries. The surangama sutra, the awakening of faith, and probably the lankavatara scripture fall into this uncertain category.
- surangama sutra (chinese name: ta fo ting-shou leng yen ching)
- [d goddard] many texts attributed by the chinese to sanskrit sources were in fact probably written in china in the fourth through seventh centuries. The surangama sutra, the awakening of faith, and probably the lankavatara scripture fall into this uncertain category.
- surangama sutra (chinese name: ta fo ting-shou leng yen ching)
- name of this sutra is usually translated as the buddha's great crown sutra. It was originally written in sanskrit by an unknown writer during the first century ad and was translated from sanskrit into chinese by the great indian master paramartha about 717ad. It was highly regarded by the kings of southern india. When the great hindu master paramartha felt that the time had arrived for the propagation of this teaching in china, he made a gash in his arm and secreted the sutra in the wound, which probably meant that he concealed it in the lining of his sleeve, and thus carried it safetly by sea to southern china. There he met an exiled minister of state of the tang dynasty by the name of wang yung who aided him in translating it into chinese. This was in the 1st year of emperor chien-lung about 717ad (taking two years). The exiled minister was punished by the emperor and paramartha was obliged to return to his native country taking the sanskrit text with him. How the translation was preserved is unknown.
- many manifestations of wonderful essence mind, and of the perfect principle of three excellencies within the all-inclusive unity of the womb of tathagata (false mind vs true mind); 19 spheres off mentation, namely, 6 objects, 6 sense organs, 6 perceptions, asumed normality of thought considered as a thing in itself; seed pod of okra mentioned; ananda mentioned mount lankara
- sole reality of essential mind
- relations of perceptions to four great elements (earth, water, fire air); a bhikshu called urbinzuru (born in family of kasyapa) is mentioned
- interpretation of non-death and non-rebirth, the wonderful door of the three reflections and fundamental cause of practice
- spiritual experiences of highest bodhisattvas
- manjusri's summation
- importance of keeping the precepts
- the great dharani - made up of sanskrit words, chinese paraphrases, names of buddhas, bodhisattvas, devagods, etc; blessed princes of tathagatas - pundarika prince, vajra prince, muni prince, garbha prince; adoration to brahman, indra, blessed rudra and to their consorts, indrani and sahai
- written in sanskrit; nothing is known as to the author or time of its writing. Its original sanskrit form has been lost, but references to it indicate that it must have been tremendously long. Text probably compiled in early first century, a little earlier than the awakening of faith shastra, which doctrinally it greatly resembles. First translation into chinese by dharmaraksha in about 420ad, lost before 700. Three other chinese translations have been made of it: one by gunabhadra in 443; one by bodhiruchi in 513; one by shikshananda in 700. Only english translation is dr suzuki's made in 1929 and published by eastern buddhist society, tokyo and by routledge london 1932. In the early days of dhyana buddhism in china, this sutra was highly honored and together with the diamond sutra and the awakenijng of faith shastra had largely to do with giving form to chinese mahayana.
- the blessed one once appeared in the castle of lanka which is on the summit of mt malaya in the midst of the great ocean
- discrimination
- false imagination and knowledge of appearances
- causation: indifference cause; dependence cause; possibility cause; agency cause; objectivity cause; manifesting cause
- right knowledge or knowledge of relations
- perfect knowledge or knowledge of reality
- four kinds of knowledge: appearance-knowledge; relative-knowledge; perfect-knowledge (jnana); transcendental intelligence
- mind (citta) system - accompanying sense minds (vijnanas); discriminating mind (manovijnana); universal/all-conserving divine mind (alaya-vijnana); intuitive mind (manas); transcendal intelligence (arya-jnana); differentiated knowledge (vijnana); noble wisdom (arya-prajna)
- self realisation and attainment and fruit of self realisation - concentrative meditation (dhyana); dhyana with "suchness" (tathata); see things truly (yathabhutan); astral-body/mind-vision body/transcendental body/mind appearing one (manomayakaya)
- discipleship: lineage of arhats, bodhisattvas - stream entered (disciples (sravaka), masters (pratyekabuddha)); once returning (arhats); never returning (bodhisattvas who have reached the 7th stage)
- bodhisattvahood and its stages - state of joy (pramudita); bodhisattva's nirvana - the 7th stage, stage of far-going; 8th stage is the stage of no-recession (acala), enters into the bliss of ten samadhis, inconceivable transformation-death (acintya-parinama-cyuti), world of desire (karmadhatu); 9th stage of transcendental intelligence (sadhumati); 10th stage belongs to the tathagatas, is called the great truth cloud (dharma-megha), it surpasses all the buddha-lands, and pervades the akanistha and the heavenly mansions of the tushita; reason of all things (dharmata); reality (dharmakaya); the realness of things (bhutata); dharmata buddha; nishyanda buddha (out flowing buddha); nirmana buddha (buddha of transformations); ultimate reality (paramartha) principles - citta-gocara; jnana; dristi; karuna (perfect love)
- nirvana
- [goddard] according to bhikkshu yuen-tso yu-hang (near han-chow) of tsung dynasty (956-1273), tien-tai sect hold four treatises on dhyana - the first (dhyana for immdiate enlightenment) was records of lectures given at nuo-chien monastery in king-chow, hupeh province by grand master chih-chi. It was written down by chang-an, one of his disciples. The second (dhyana paramita or the ideal dhyana) was lectures delivered at n'rkwei monastery and recorded by disciple fah-chen. The third (dhyana by irregular steps or six wonderful ways of dhyana) was written at the request of mao-shee, a minister of the grand council of chen dynasty. The fourth was written for chih-chi's brother lieut col chen-chin. It was what chih-chi had experienced in a vision of the vulture peak that had come to him when he was staying at the great su mountains
- note the term maha-nirvana
- sutra spoken by the sixth patriarch
- [goddard]
- until the 5thc ad there were no chinese masters and few bhikshus, but with the coming of bodhidharma, a native of south india and reputed to be a prince, the introduction of buddhism into china took on a different character. Before his day, it had been almost exclusively a literary invasion by indian masters, but after his day there began to be chinese bhikshus and masters, and buddhist temples and monasteries. Bodhidharma is commonly acclaimed as the 28th patriarch from shakayamuni buddha, and the first chinese patriarch. It is reported that bodhidarma waited 9 nine years before he gained his first disciple.
- autobiography of hui-neng - came to paolam monastery prefect wai of shiu-chow and other officials came there to invite him to deliver public lectures on buddhism in the hall of tai-fan temple in canton. Confucian scholars, bhishu, bhikshuni, taoists, etc were in attendance. His fater was a native of fan-yang, was dismissed from his official post and banised to become a commoner in sun-chow in kwang-tung. After his father died, his family moved to kwang-chow and heard about the diamond sutra. He then left for tung-tsan monastery in wong-mui (or ung-mui) district of kee-chow to pay homage to fifth patriarch. After becoming the sixth patriarch he left for south and reached the tai-yu mouintain, then tso-kai, sze-wui where he stayed with a party of hunters for 15 years.He then went to fat-shin temple in canton and met monk yen-chung, master of dharma who was lecturing on maha parinirvana sutra. Upon the patriarch's return to the village of tso-hau in shiu-chow from wong-mui, he was an unknown man and at thast time a confucian scholar named liu chi-luk gave him a warm welcome and received him. A descendent of marquis wu of ai dynasty named tso shuk-leung came to pay homage to the patriarch. At that time the historic polam monastery, which had been devastated by war at the end of chu dynasty, was reduced to a heap of ruins. The villagers rebuilt it on the old site, and asked the patriarch to make it his home. Afterwards it became a very famous temple. At the same time, grand master shin-shau was preaching in yuk-chuen monastery of king-nam in the north.The different principles of the two schools, sudden enlightenment of the southern school and gradual enlightment of the northern school have continued to divide buddhism to this day. Grand masters wei-on and shin-shau were invited to stay in the qing palace - out of sheer modesty, empress dowager shek tin and emperior chung chung issued an edict dated 15thday of first moon of 1st year of shin lung to seek advice of dhyana master hui-neng of the south. Eunuch sit kan (as courier of this edict) was sent but was declined by the patriarch. Sit kan met with the patriarch in tso-kai. Following that, an edict was issued on 3rd day of 9th moon commending the patriarch. As a token of regard, the patriarch was presented with a korean mo-la robe and a crystal bowl (to be kept permanently at po lam monastery). The prefect of shiu-chow is ordered to renovate his monastery and to convert his old residence into a temple which is to be named kwok-yen. Practice of transmission of robe to be discontinued. The patriarch inherited the robe when he was 24, ordained at 36, died at 76.
- maha means great, mind-essence
- defilement (klesa)
modern sources
- [goddard] homeless brothers
- selection taken from book entitled buddha, truth and brotherhood as translated from the japanese of an epitomized compilation of many buddhist scriptures prepared by professor s yamabe of kyoto. Translation made under his supervision in 1934 for the general conference of pan pacific young buddhists federation.
- The Light of Asia, subtitled The Great Renunciation, is a book by Sir Edwin Arnold. The first edition of the book was published in London in July 1879. In the form of a narrative poem, the book endeavours to describe the life and time of Prince Gautama Buddha, who after attaining enlightenment became The Buddha, The Awakened One. The book presents his life, character, and philosophy, in a series of verses. It is a free adaptation of the Lalitavistara. A few decades before the book's publication, very little was known outside Asia about the Buddha and Buddhism, the religion which he founded, and which had existed for about twenty-five centuries. Arnold's book was one of the first successful attempts to popularize Buddhism for a Western readership.
- [goddard] practising the 7th stage of buddha's noble path
- last sentence namo sambhogakaya buddhaya
english translation
- goddard's a buddhist bible 1932, 1938, 1960, 1970
????
- Ignatius Timothy Trebitsch-Lincoln (Hungarian: Trebitsch-Lincoln Ignác, German: Ignaz Thimoteus Trebitzsch; 4 April 1879 – 6 October 1943), born Abraham Schwarz, AKA Ignaz Thimoteus Trebitzsch, AKA Moses Pinkeles, was a Hungarian adventurer and convicted con artist. Of Jewish descent, he spent parts of his life as a Protestant missionary, Anglican priest, British Member of Parliament for Darlington, German right-wing politician and spy, Nazi collaborator and Buddhist abbot in China. Ignácz Trebitsch, Hungarian: Trebitsch Ignác(z) (later changed to Trebitsch Lincoln) was born to an Orthodox Jewish family in the town of Paks (also Orthodox shtetl) in Hungary in 1879, subsequently moving with his family to Budapest. His father, Náthán Trebitsch, (Hungarian: Trebitsch Náthán) was from Moravia.
释照空，本名Ignatius Timothy Trebitsch-Lincoln（1879年4月4日－1943年10月6日），匈牙利犹太人。早期在匈牙利从事表演事业。1897年前往英国伦敦，皈依基督教，并于1909年取得英国国籍。此后曾代表英国自由党当选英国下议院议员。他后来在多国投资，又曾从事间谍工作，不久后被捕，1919年被驱逐出英国，参与卡普政变，政变失败后逃到中国并改信佛教。第十三世达赖喇嘛去世后曾在日本人支持下自封为达赖喇嘛，但没有受到承认。1943年在上海去世。
- [godddard - appendix on 118th discourse from the collection of the middle discourses] This discourse is translated by venerable chao kung (trebitch lincoln) whose temple-hermitage is just outside of tientsin, china.
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