PDF DOWNLOAD बोधिसत्त्वचर्यावतार Bodhisattvacaryāvatāra AUTHOR Śāntideva


  • Paperback
  • 214
  • बोधिसत्त्वचर्यावतार Bodhisattvacaryāvatāra
  • Śāntideva
  • English
  • 04 February 2018
  • 9781570622533

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free download बोधिसत्त्वचर्यावतार Bodhisattvacaryāvatāra review बोधिसत्त्वचर्यावतार Bodhisattvacaryāvatāra Ô eBook or Kindle ePUB Ke the Book of Proverbs the Bodhicharyavatara is a timeless work of wisdom the longevity of which is due to the uality of its verse as much as to its wisdom For the first time an attempt has been made to recover that poetic immediacy by rendering the text in iambic lines Regard your body as a vessel A simple boat for going here and there Make of it a wish fulfilling gem To bring about the benefit of beings With this translation gleaming in its clarity a Buddhist classic becomes an English classic Worthy of recitation a. This book made me a Buddhist and a Christian at the same time What I love about Buddhism is that it doesn t try to pin God down or even call him God but they teach ways to experience himher Most memorable phrase the wandering elephant of the mind After the Falls recover that poetic immediacy by Then the Americans Came Voices from Vietnam rendering the text in iambic lines Regard your body as a vessel A simple boat for going here and there Make of it a wish fulfilling gem To bring about the benefit of beings With this translation gleaming in its clarity a Buddhist classic becomes an English classic Worthy of Hell in a Handbasket Devilish Debutantes #2 recitation a. This book made me a Buddhist and a Christian at the same time What I love about Buddhism is that it doesn t try to pin God down or even call him God but they teach ways to experience himher Most memorable phrase the wandering elephant of the mind

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बोधिसत्त्वचर्यावतार Bodhisattvacaryāvatāra

free download बोधिसत्त्वचर्यावतार Bodhisattvacaryāvatāra review बोधिसत्त्वचर्यावतार Bodhisattvacaryāvatāra Ô eBook or Kindle ePUB Shantideva was an Indian Buddhist while Buddhism still flourished in India His great work the Bodhicharyavatara or Entrance to the Path of Awakening became a major text of Tibetan Buddhism long after it went out of circulation in its homeland It is a handbook on how to realize the nature of existence and of compassion that arises from such realization The Dalai Lama said of it If I have any understanding of compassion and the practice of the Bodhisattva path it is entirely on the basis of this text that I possess it Li. 010420 can this actually be seven years since read apparently so and i remember it well the only difference is that by now i have read some other indic philosophy advaita vedanta and jaina some primary texts some sutras some work as the fundamental wisdom of the middle way but my philosophical stance has not altered as inspiring and fascinating as buddhism is i still do not identify with it as religion but learn from it as philosophy311213 first review i do not myself identify as Buddhist though i have read many secondary books on the Way fewer books on the historical Buddha fewer yet actual primary works of Buddhism here i am mostly commenting on the preface introduction translators introduction i am so very glad there are translators humble self conscious aware of limitations and philosophical and textual complexitythis is beautifully rendered into English i will read this think of this it continues as background for religion science and philosophy background ethical if not entirely ontological ground of which other elements of thought emerge of which itself insists on its own values as sartrean existentialism persists in all readings of phenomenology for me as read deeply first so Buddhism is also first read and thought of i live in a nominally Christian society yes and perhaps there are eually thoughtful philosophical or theological texts in Christianity but i am given to understand it is not possible to be Christian if you do not believe in the divinity of Jesus or Muslim if you do not think of Mohammed as the Prophet or Jewish if you do not believe in a special relationship with God i am not religious in any way in philosophy i do believe i do read i do study i do value and think this is my best way to be human month lateri have now read the text often people will claim that though not themselves in organized church or religious institution they think of themselves and think by religious or better spiritual way for some people this leads to alternate forms of practice to ways of religion not common or to them used up like words or phrases unmoored meaningless cliche in religious ways eg new age or other new interpretations of ancient ways particularly if it is unfamiliar or exotic i have doubted whether my attitude could be similarly reduced to this sincere appropriation reading this text reading concurrently certain philosophy texts even when i cannot claim to fully understand intuitively and thus truthfully i must say that it is not any specific sacred text or texts or elaborations of familiar or exotic religions but the very way of thinking the tendency to reifying spiritual assertions is not my way of being in the world i do not think therefore i am less moral less ethical less open to appreciating the world or aspects of it beyond my immediate or eventual sense i do not decline to embrace merely a church an institution of any religion i do not embrace any religious way of thinking the only faith i proclaim is something of a metaphysical way of thinking what merleau ponty calls perceptual faith of philosophy and i am comfortable to be still working out what that meansi had on here a few religious texts of Hawai ian mythic intent written by the descendant of some men considered kahunas something like priests i am only half Hawai ian i am not local born and raised i lived there one highschool year but i grew up mostly in Canada i have always had already the good fortune to be atheist i tried to read these books then wondered if this was not my heritage would i keep reading i checked GR decided to stop

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free download बोधिसत्त्वचर्यावतार Bodhisattvacaryāvatāra review बोधिसत्त्वचर्यावतार Bodhisattvacaryāvatāra Ô eBook or Kindle ePUB Nd committing to memory Shantideva's words on such topics as doing good reading sutras guarding the mind keeping good company and on the nature of the mind and reality can take on a life of their own to grow and blossom in a new native tongue The text booms like the voice of a Shakespearean actor as if it were not the bodhisattva but the book itself that proclaims And now as long as space endures As long as there are beings to be found May I continue likewise to remain To drive away the sorrows of the world Brian Bruya. I have now been studying Buddhist philosophy as a practicing Buddhist in the Mahayana tradition for many years The Bodhisattva Way of Life is without any doubt in my mind the most meaningful and useful teaching I have read This epic poem by the well loved Buddhist Saint Santideva was of such assistance to my understanding of relevant aspects of other Mahayana commentaries to Buddha s teaching that it takes pride of place in my heart mind and on my shrineProbably the most fascinating and complex component is the celebrated ninth chapter on wisdom Admittedly it is daunting in its complexity and it is not easily followed Santideva begins this chapter by pointing out that the whole of the Bodhicaryavatara Path of the Bodhisattva and all the methods for purifying the mind and generating the virtues of vigilance patience courage and so on are geared toward wisdom Naturally he defines wisdom as the direct realization of emptiness or absolute Bodhicitta Without achieving this first coherently argues the true practice of compassion is not possibleFrom the point of view of metaphysics I understand that Santideva was an adherent of the Prasangika Madhyamika the Middle Way Conseuence school of Buddhist philosophy The basic position of Madhyamika is that reason itself is fundamentally flawed and insufficient to achieve ultimate wisdom Santideva steps gracefully through the argument that there is a radical lack in the fundamental structure of reason itself something that prevents us from attaining a true knowledge of the absolute In the final analysishe points out poetically all rational formulations however ingenious contain within themselves paradox and inconsistency the very seeds of their own refutation Thus he as a devotee of the Prasangika Madhyamika position does not advance a position of his own but rather puts forward a body of doctrines which are essentially a system of philosophical criticismHis techniue is to take a dogmatic assertion the doctrine of the self the theory of causation or the existence of a divine creator etc and to gradually and incisively refute it He does not do this however by putting forward an alternative view but rather he gradually and exuisitely exposes by intricate logical steps the theory s own incoherence Ultimately the assertion so treated is reduced to an absurdity and is shown to be uneual to its original claim In the end he reveals all theories even Buddhist theories as innately irrationalIn doing this he reduces to total silence the restless uestioning intellect From this position an intellectual stillness arises as conceptual elaboration is annihilated It is by reaching this position he asserts that is is possible for the insight which lies beyond theory to arise In this way he prepares us for the experience of shunyata emptiness itselfThe most remarkable feature of the ninth chapter I think is that it shows that the wisdom of emptiness is not merely relevant to Bodhisattva training it is indispensable Indeed Santideva demonstrates that far from being a matter of rarefied metaphysics or academic discussion separated by monastery walls from the concerns of practical existence the Madhyamika view is fundamentally a vision and a way of life It is the ultimate heart and soul of the Buddha s teaching In the twenty or so stanzas at the end of the ninth chapter Santideve shows precisely how the absence of this profound wisdom lies at the root of samsara and the sorrows of the world Poignantly he concludes his message with these verses of great beauty and pathosWhen shall I be able to allay and uenchThe dreadful heat of suffering s blazing firesWith plenteous rains of my own blissThat pour torrential from clouds of meritMy wealth of merit gathered inWith reverence but without conceptual aimWhen shall I reveal this truth of emptinessTo those who go to ruin through belief in substance


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