Boeddhistische Tradities

Steun de monniken van het Ka-Nying Klooster.
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Volg Chokyi Nyima Rinpoche's "zaterdag teachings"
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Informatie over de Shedra.
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De sleutel naar geluk, De
Chokgyur Lingpa Stichting.
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Chokyi Nyima Rinpoche "The Essence Teachings of Buddha" in Denemarken. 29 juni tot 6 juli. Voor informatie en registratie,
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Tsikey Chokling Rinpoche bezoekt Gomde Denemarken 25 juli - 3 augustus
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Tsoknyi Rinpoche bezoekt Gomde Denemarken. "A Dzogchen Approach to an Open Heart and Open Mind".
13-19 oktober. Informatie en registratie,
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Tradities en hun Geschiedenis. Een routekaart van de boeddhistische tradities en beoefeningen.
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Tradities

to distinguish this school from others called Sanskrit Buddhism because their Tripitakas were first written in Sanskrit before being translated into local languages. The Dhammapada, Dhammasangani, and the Visuddhimagga (Path of Purification) are widely known Pali texts.

Mahayana Lineages

In the Second Turning of the Wheel of Dharma, taught at Rajgir in India and elsewhere, the Buddha emphasized that both people and phenomena lack any solid, independent existence or self. These are the teachings on emptiness (shunyata) and form the philosophical basis for the Mahayana schools. Along with the view of emptiness, these schools emphasize cultivating an outlook of compassion for all beings and working for the benefit of others. The term 'Mahayana' means 'Great Vehicle'—again, 'great' in the sense that compassionate activity to benefit others is of larger scope than concern only with oneself. Mahayana lineages spread in Afghanistan, Indonesia, and other countries, and today are found in Bhutan, China, Japan, Korea, Mongolia, Nepal, Tibet, and Vietnam. The Zenlineages (called Ch'an in China) of Soto and Rinzai are the most widely known Mahayana lineages in the West, but there are others as well. The Lotus Sutra, the Lankavatara Sutra, and the Prajnaparamita Sutras are widely known Mahayana texts.

Vajrayana Lineages

Describing reality as suffering—the Hinayana view—is true and accurate, but perhaps incomplete. Describing it as empty is more complete and profound because it is a more subtle description of how things really are—without independent existence. The teachings of the Third Turning of the Wheel of Dharma are still more subtle, examining the enlightened essence (buddha-nature, tathagatagarbha) that is spontaneously present in all sentient beings. True, all beings lack a self, but they also spontaneously possess all the qualities of enlightened beings once their confusion is clarified. Buddha-nature is discussed at length in Mahayana contexts, but assumes an even greater importance as the philosophical basis for the third broad group of Buddhist schools: the Vajrayana, orTantrayana. Having flourished for hundreds of years in India, following the demise of the dharma there, Vajrayana lineages survived in Bhutan, China, Japan (the Shingon school), Mongolia, Nepal, Tibet, and parts of northern India. Vajrayana lineages often describe themselves as operating within the broader Mahayana context but employing additional skillful means. Because buddha-nature is inherent in all beings and in all experience, anything whatsoever could become a means towards experiencing a profound moment of awakening.