Compassion: A Tibetan Analysis: A Buddhist Monastic Textbook by Jaydzun Chögyi Gyeltsen, Visit Amazon's Guy Newland Page,

By Jaydzun Chögyi Gyeltsen, Visit Amazon's Guy Newland Page, search results, Learn about Author Central, Guy Newland,

An exposition and translation of a piece of the textual content through Jay-dzun Cho-gyi-gyel-tsen entitled a great rationalization decorating the Throats of the lucky: A basic that means statement Clarifying tough issues in (Dzong-ka-ha’s) “Illumination of the concept: a proof of (Chandrakirti’s) ‘Supplement to (Nagarjuna’s) “Treatise at the center Way’””

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Extra info for Compassion: A Tibetan Analysis: A Buddhist Monastic Textbook

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In order to generate such compassion for all sentient beings it is necessary both to feel a sense of closeness or intimacy with all sentient beings and to be aware of their suffering. 20 In preparation for the first step, the meditator generates equanimity toward all beings. This is'done by realizing that all sentient beings have been in every possible relationship to him. Within one lifetime they may appear only as benefactors or only as enemies, but during the course of beginningless rebirths all have done him both service and harm.

The great compas­ sion in the continuum of a Buddha Superior is neither. Compassion That Will Be Explained (Translation: pp. ” An unidentified scholar takes this to mean that the compassion that Chandrakirti praises as a cause of Bodhisattvas in the first stanza is the compassion he praises in the second stanza as being important as the beginning, middle, and end. However, great compassion is described as important at the end because of its influence on Buddha Superiors. ” Regarding the three compassions presented in the third and fourth stanzas, Dzong-ka-ba (Comp.

109): Though Bodhisattvas are bom from the teaching of Buddhas, Chandraklrti does not need to explain this as he did for Hearers and Solitary Realizers when he said that they are bom from Subduer Kings. ” Despite what these passages seem to suggest, we should not conclude that Bodhisattvas are bom from Subduer Kings in general. Rather, each is bom from the specific Subduer Kings who are their respective causes. Subduer King and Con­ queror are equivalent epithets of Buddha Superiors, and these scholars have already asserted that, in general, Bodhisattvas are not born from Conquerors.

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