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Journal of the International Association of Buddhist Studies Vol. 15 Nbr. 2 (1992) Red Pine. The Heart Sutra: The Womb of the Buddhas (2004) Shoemaker 7 Hoard. ISBN 1-59376-009-4. Walser, Joseph (2005). Nagarjuna in Context: Mahayana Buddhism and Early Indian Culture. Columbia University Press, ISBN 978-0-231-13164-3. Zacchetti, Stefano (2005).
The Tibetan Buddhist canon is a defined collection of sacred texts recognized by various schools of Tibetan Buddhism, comprising the Kangyur and the Tengyur.The Kangyur or Kanjur is Buddha's recorded teachings (or the 'Translation of the Word'), and the Tengyur or Tanjur is the commentaries by great masters on Buddha's teachings (or the 'Translation of Treatises').
According to the Chan Buddhist monk Venerable Hsuan Hua, the dhāraṇī contains five major divisions, which "control the vast demon armies of the five directions": [4] In the East is the Vajra Division, hosted by Akṣobhya; In the South, the Jewel-creating Division, hosted by Ratnasaṃbhava; In the center, the Buddha Division, hosted by ...
The first translation into Tibetan of these manuscripts occurred in the 8th century and is referred to as the Ancient Translation School of the Nyingmas. The Tibetan Canon underwent another compilation in the 14th century by Buton Rinchen Drub (1290–1364). Again, the Tibetans divided the Buddhist texts into two broad categories:
In another reckoning, 108 is the number of possible dharmas or phenomena. In East Asian Buddhism, 108 can also represent 108 meditations, or the Buddhist 108 deities in the Diamond Realm Mandala. [2] Despite the varying explanations for the use of this number, the number itself has been kept consistent over centuries of practice. [4]
According to Tibetan Buddhist legends of the local Monpa tribe, Chumi Gyatse Falls, also known as the '108 waterfalls' got created after a mythical showdown between Guru Padmasambhava and a high priest of the Bonpa sect that ruled supreme in Tibet and surrounding areas including Arunachal Pradesh in the pre-Buddhist times.
Warder also notes that the Tibetan historian Tāranātha (1575–1634) proclaimed that after the Buddha taught the sutras, they disappeared from the human world and circulated only in the world of the nagas. In Warder's view, "this is as good as an admission that no such texts existed until the 2nd century A.D." [29]
Sakyasri and Thropu Lotsawa of the Trophu Kagyu. Lotsawa (Tibetan: ལོ་ཙཱ་བ, Wylie: lo tsA ba) is a Tibetan title used to refer to the Nyingma's Ancient Translation School of 108 Tibetan translators, which include Vairotsana, Rinchen Zangpo, Marpa Lotsawa, Tropu Lotsawa Jampa Pel [1] and many others.