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ISBN 1-59030-096-3. Dzogchen Ponlop Rinpoche (Fall 2009). "Pointing Out Ordinary Mind". Buddhadharma: The Practitioner's Quarterly. Germano, David F. (Winter 1994). "Architecture and Absence in the Secret Tantric History of rDzogs Chen". The Journal of the International Association of Buddhist Studies. 17 (2): 203– 335. Hayward, Jeremy (2008).
The Pāli Canon is the most complete Buddhist canon surviving in a classical Indian language, Pāli, which serves as the school's sacred language [1] and lingua franca. [2] In contrast to Mahāyāna and Vajrayāna, Theravāda tends to be conservative in matters of the theoretical study of the doctrine and monastic discipline . [3]
[note 1] The book’s success contributed to an expansion of the work of Rigpa, the network of Buddhist centres and groups set up by Sogyal Rinpoche in the 1970s. [5] It also prompted Rigpa to introduce a Spiritual Care Education and Training programme, providing for the needs of caregivers. [6]
The Shurangama or Śūraṅgama mantra is a dhāraṇī or long mantra of Buddhist practice in East Asia. Although relatively unknown in modern Tibet, there are several Śūraṅgama Mantra texts in the Tibetan Buddhist canon. It has strong associations with the Chinese Chan Buddhist tradition.
All late Vajrayana Buddhism is syncretic - it takes elements from non-Buddhist religious traditions and assimilates them to a Buddhist context. However, in the Kalachakra tantra syncretism is unusually obvious and is even self-conscious—the tantra makes little effort to disguise its borrowings from the Śaiva, Vaisnava, and Jaina traditions.
Shoshin-sha is a term used in martial arts to indicate a novice. [12] Shoshin is an influence on the Japanese Metabolism style of architecture, which incorporates concepts from Zen Buddhism and other Asian philosophical traditions into the architectural process and allows those concepts to help shape the design process. [20]
[1] According to Peter Harvey, the Abhidharma method seeks "to avoid the inexactitudes of colloquial conventional language, as is sometimes found in the Suttas, and state everything in psycho-philosophically exact language." In this sense, it is an attempt to best express the Buddhist view of "ultimate reality" (paramārtha-satya). [2]
At least some of the early Buddhist schools used the concept of three vehicles including Pratyekabuddhayāna. For example, the Vaibhāṣika Sarvāstivādins are known to have employed the outlook of Buddhist practice as consisting of the Three Vehicles: [1] Śrāvakayāna; Pratyekabuddhayāna; Bodhisattvayāna