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Anthony Hanson-Barber provided the first title and colophons catalog of this collection. His work was then expanded into a fuller catalog including chapter headings by the THDL team. Importantly, the Kunjed Gyalpo is the first text in the Tsamdrak edition of the Nyingma Gyubum.
Dharma (/ ˈ d ɑːr m ə /; Sanskrit: धर्म, pronounced ⓘ) is a key concept in the Indian religions of Hinduism, Buddhism, Jainism and Sikhism. [7] The term dharma is considered untranslatable into English (or other European languages); it is understood to refer to behaviours which are in harmony with the "order and custom" that sustains life; "virtue", righteousness or "religious ...
The dharmachakra (Sanskrit: धर्मचक्र, Pali: dhammacakka) or wheel of dharma is a symbol used in the Dharmic religions. It has a widespread use in Buddhism. It has a widespread use in Buddhism.
Dharma transmission is both concrete and abstract: [36] Every link in the genealogy of dharma transmission occurs in documented historical circumstances: a specific place and time, identifiable individuals, and specific words and actions. At the same time, though, Zen texts also assert that true transmission consists of no transmission.
Each of six major schools of Hinduism has its own literature on dharma. Examples include Dharma-sutras (particularly by Gautama, Apastamba, Baudhayana and Vāsiṣṭha) and Dharma-sastras (particularly Manusmṛti, Yājñavalkya Smṛti, Nāradasmṛti and Viṣṇusmṛti). At personal dharma level, this includes many chapters of Yogasutras.
Contrasting with some forms of Buddhism, the Buddha's teaching on 'reality' in the Tathagatagarbha Mahayana scriptures - which the Buddha states constitute the ultimate manifestation of the Mahayana Dharma (other Mahayana sutras make similar claims about their own teachings) - insists that there truly is a sphere or realm of ultimate truth ...
Since, moreover, Dharma was made the central subject of a literary tradition which was to become vast and extensive throughout India, while the conception of Ṛta remained largely confined to the Vedas and their commentaries, it naturally took possession of brāhmaṇical thinking even at the expense of older, exalted concepts and conceptions ...
A dharma is real because it is a cause and it has effects, if it had no causal efficacy, it would not exist. The six causes outlined by the Sarvastivada are: [80] Efficient cause (karana-hetu) – dharma A, causes dharma B; Homogeneous cause (sabhäga-hetu) – dharma A(1) causes another dharma A(2)