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2021
‘How Mādhyamikas Meditate’ with Prof. James B. Apple. This presentation focuses on Atiśa Dīpaṃkaraśrījñāna's system of Mādhyamika meditation. This event will largely focus on Part 3 of James B. Apple’s acclaimed book, Jewels of the Middle Way: The Madhyamaka Legacy of Atisa and His Early Tibetan Followers. April 21, 2021 from 6pm to 8pm US PDT Time www.tsechenling.org Registration is required - you can register using the Tickets link on this page, or through our website. If you are able, please consider sponsoring this course (includes registration). https://tsechenlingcenter.ticketspice.com/atia-dpakara-jewels-of-the-middle-way-with-profjames- b-apple
Acta Tibetica et Buddhica, Volume 7, pp. 1-82, 2014
A Study and Translation of Atiśa’s Madhyamakopadésa with Indian and Tibetan Commentaries2015 •
Atiśa (982–1054 c.e.), also known under his monastic name Dīpaṃkaraśrījñāna, is famous for coming to Tibet and revitalizing Buddhism there during the early eleventh century. No Indian who visited Tibet in the past one thousand years had a greater impact on the Buddhism there. Atiśa was a charismatic teacher and translator who, during his thirteen years in Tibet (1042–54 c.e.), influenced Tibetans to rethink the integration of mainstream and Mahāyāna Buddhist principles with the practices of secret mantra or Vajrayāna. This article examines, and furnishes translations for, the Madhyamakopadésa (“Special Instructions of the Middle Way”) of Atiśa, along with an Indian commentary by Prajñāmukti (Tib. Shes rab thar pa), the Madhyamakopadeśavṛtti, and a more extensive Tibetan commentary by an anonymous bKa’-gdams-pa (hereafter, Kadampa) author entitled Collection on the Two Realities (bden gnyis kyi ’bum). As the Kadampa commentaries make clear, Atiśa’s Middle Way is distinct from, does not follow, nor advocate the teachings of the Great Completion (rdzogs chen; Dzogchen), the teachings found in Non-mentation (amanasikāra), or those who advocate instantaneous or sudden realization. The Madhyamakopadeśavṛtti is translated in its entirety for the first time in English, while the Collection on the Two Realities is identified for the first time as a commentary on Atiśa’s Madhyamakopadésa, as well as being an initial English translation. These three texts provide an important case study in the Madhyamaka (“Middle Way Philosophy”) of India and Tibet during the early eleventh to twelfth century.
Journal of Indian Philosophy
An Early Bka’-gdams-pa Madhyamaka Work Attributed to Atiśa Dīpaṃkaraśrījñāna2015 •
Although Atiśa is famous for his journey to Tibet and his teaching there, his teachings of Madhyamaka are not extensively commented upon in the works of known and extant indigenous Tibetan scholars. Atiśa’s Madhyamaka thought, if even discussed, is minimally acknowledged in recent modern scholarly overviews or sourcebooks on Indian Buddhist thought. The following annotated translation provides a late eleventh century Indo-Tibetan Madhyamaka teaching on the two realities (satyadvaya) attributed to Atiśa Dīpaṃkaraśrījñāna (982–1054 c.e.) entitled A General Explanation of, and Framework for Understanding, the Two Realities (bden gnyis spyi bshad dang/ bden gnyis ’jog tshul). The text furnishes an exposition of the Middle Way (madhyamaka) thought of Nāgārjuna based on an exegesis of conventional reality and ultimate reality within the framework of Mahāyāna path structures found in texts attributed to Maitreyanātha. The General Explanation fills an important gap in the historical knowledge of Madhyamaka teachings in eleventh century India and Tibet. The text presents a Madhyamaka teaching brought to Tibet by Atiśa and provides previously unknown evidence for the type of pure Madhyamaka teachings that circulated among the communities of early followers of Atiśa. These teachings were disseminated before the rise of the early Bka’-gdams-pa monastery of Gsang-phu ne’u-thog and its debating traditions that, particularly beginning in the twelfth century, placed emphasis on the merger of Madhyamaka and Epistemology (pramāṇa).
The Madhyamaka (Middle Way) school, along with the Yogācāra, is one of the two major schools of Indian Mahayana Buddhist thought, which flourished there from the 3rd century CE to the final destruction of Buddhism in India in about the 12th century. It was carried to East Asia and Tibet prior to this time and continues there to this day, surviving in scholastic Tibetan Buddhism, Zen, and even Pure Land, frequently regarded as the cornerstone of Mahayana thought. The name “middle way” refers to a fundamental claim in Buddhism that the teachings of the Buddha constitute a middle way between eternalism and annihilationism; that is, between the doctrine that things have a stable and eternal essence, and the doctrine that things pass utterly out of existence when they cease. “Mādhyamika” is the adjectival form, and refers to adherents of the Madhyamaka school. Though central Madhyamaka ideas such as the Two Truths and Emptiness can be found in Nikaya Buddhism and in Mahayana sutras, it is with the treatises of Nāgārjuna (2nd–3rd centuries CE) that we have a fully formed and distinct system of thought that we can call Madhyamaka. In Nāgārjuna’s texts, he subjects all phenomena, including the Abhidharma categories of dharmas and the structure of the Two Truths, to radical analysis, declaring all things, including the Four Noble Truths and the Buddha himself, to be empty of inherent nature. For the Abhidharmikas, dharmas possess their characteristics intrinsically, which make them uniquely what they are, despite accepting the paradigmatic Buddhist position that all things exist dependently. Nāgārjuna and the Mādhyamikas assert that dharmas cannot possess their own nature precisely because they exist dependently. In place of inherent nature, Nāgārjuna asserts that things exist only dependently, at least in conventional terms, and that ultimately, emptiness of inherent nature is the truth and reality of all things. Not surprisingly, numerous interpreters arose to elucidate this difficult philosophy. The question of which commentator is definitive has occupied many generations of Indian, East Asian, and Tibetan Buddhists, and the issue remains very much alive in modern scholarship. Much of the interest in Western scholarship has come, unsurprisingly, from philosophy, but it warrants noting that the intent of Madhyamaka, like all Buddhist thought, is primarily soteriological in nature.
Philosophy East and West
Madhyamaka and Yogācāra: Allies or Rivals? eds. by Jay L. Garfield and Jan Westerhoff (Review)2018 •
This chapter provides a close reading of the Special Instructions on the Middle Way (madhyamakopadeśa) of Atiśa Dīpaṃkaraśrījñāna (982-1054 CE) using the approach of Pierre Hadot (1922-2010) to interpreting philosophia as a way of life. The paper first outlines the attractiveness of Pierre Hadot’s program for reading ancient philosophy and his notions of spiritual exercises and philosophia. The paper then addresses recent critiques of interpreting Buddhist thought as philosophia within the socio-historical context of Indian Buddhism. In response to such criticisms, a reading of Atiśa’s Special Instructions on the Middle Way (hereafter, Special Instructions) furnishes a case study for Buddhist spiritual exercises within a way of life that brings about self-transformation.
Healing Power of Meditation: Wisdom and Encouragement from The Meditation Center of Alabama
Dhammakaya or Middle Way Methods of Meditation2018 •
This chapter aims to set Dhammakaya meditation in context by describing its ancient and modern history, how it fits into the broader picture of meditation techniques, various approaches to its practice, stages of progress along its path and finally its unique identifying features.
2016 •
In the Dunhuang manuscript IOL Tib J 709, which is a collection of writings concerning meditation, we come across a short text attributed to a Tibetan master called Byaṅ-cub-klu-dbaṅ (allegedly eighth-ninth centuries CE). In his work, Byaṅ-cub-klu-dbaṅ exposes a method of meditation that seems to be strongly indebted to Indian Mahāyāna scriptural sources. Besides, also a Chinese Chan influence is here detectable. Therefore, the method of meditation taught by Byaṅ-cub-klu-dbaṅ seems to represent a commingling of different elements from different contexts. After a general introduction to the manuscript IOL Tib J 709, this study focuses on Byaṅ-cub-klu-dbaṅ's text, discussing and analysing the following topics: its author and date, the Indian Mahāyāna possible sources, Chinese Chan elements, the meditational path described. An annotated translation of the text, along with its transliteration and the reproduction of the facsimile of the corresponding portion of the manuscript, concludes the study.
2013 •
RFS Revista Facultad de Salud
Relación enfermera (o)/paciente según TISS 28. Aplicación clínica en cuidado intensivo2012 •
Journal of Educational and Psychological Consultation
Positive Behavioral Interventions and Supports in High Schools: A Case Study From New Hampshire2018 •
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Latin American Journal of Trade Policy
Exchange rate volatility and its effect on intra-East Africa Community regional trade2021 •
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Concentration Measurement of Microliter-Volume Water–Glucose Solutions Using $Q$ Factor of Microwave Sensors2018 •
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Optical Fiber Design And Fabrication: Discussion On Recent Developments2008 •
Value in Health
Burden of Visual Impairment Due to Myopic Choroidal Neovascularisation (MCNV) in Turkey2016 •
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This document represents text has been published as: "Remembering against sentimentality: Partition's literary shadows in the work of Najm Hosain Syed" for a special issue of the Journal of Commonwealth Literature, edited by Kamran Asdar2022 •
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Pre-emptive therapy of CMVpp65 antigen positive renal transplant recipients with oral ganciclovir: a randomized, comparative study2003 •
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Modified SERI technique in the treatment of hallux valgus combined with arthritis2018 •
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Business Management and Strategy
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