The Life of Milarepa by Tsangnyon Heruka

By Tsangnyon Heruka

One of the main liked tales of the Tibetan humans and a very good literary instance of the contemplative life

The lifetime of Milarepa, a biography and a dramatic story from a tradition now in concern, might be learn on a number of degrees. a private and relocating advent to Tibetan Buddhism, it's also an in depth consultant to the hunt for liberation. It offers a quest for purification and buddhahood in one lifetime, tracing the trail of a very good sinner who grew to become a good saint. it's also a powerfully evocative narrative, packed with magic, miracles, suspense, and humor, whereas reflecting the spiritual and social lifetime of medieval Tibet.

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By Tsangnyon Heruka

One of the main liked tales of the Tibetan humans and a very good literary instance of the contemplative life

The lifetime of Milarepa, a biography and a dramatic story from a tradition now in concern, might be learn on a number of degrees. a private and relocating advent to Tibetan Buddhism, it's also an in depth consultant to the hunt for liberation. It offers a quest for purification and buddhahood in one lifetime, tracing the trail of a very good sinner who grew to become a good saint. it's also a powerfully evocative narrative, packed with magic, miracles, suspense, and humor, whereas reflecting the spiritual and social lifetime of medieval Tibet.

Show description

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Example text

Having briefly examined the merits and the difficulties of Sarv1stiv1da’s attempt to reconcile traditional Buddhist doctrines with a viable theory of continuity, let us now turn to Sautr1ntika. The emergence of the Sautr1ntika School is the result of a series of critiques of its predecessor, the Sarv1stiv1da School,31 especially the latter’s position on separating substance from attributes. Their rejection is Jiang_Contexts and Dia 9/26/06 1:08 PM Page 38 38 contexts and dialogue based on the orthodox Buddhist ground that the state of being of an object is itself that object and there is nothing that exists apart from its states of being as a separate entity.

In other words, according to some Buddhists, a temporal continuum by itself sufficiently constitutes a continuous change without positing something persisting through. However, in order to establish a causal relationship that presupposes a continuous change, there has to be some necessary connection, something more than just a temporal succession between the cause and the effect, in that the latter is caused by the former. But what is this causal relationship? How can a causal relationship be established without a grounding substratum or something persisting through from the cause to the effect?

Past, present and future) all exist. By advocating this rather counterintuitive position, Sarv1stiv1dins hope to accomplish two objectives: to account for all Jiang_Contexts and Dia 9/26/06 1:08 PM Page 34 34 contexts and dialogue objects of consciousness and to lay to rest the problem that if all things are momentary, causality will not be possible. In the case of the first objective, Sarv1stiv1dins take the view that: A consciousness can arise given an object, but not if an object is not present.

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