"Příchod k útočišti" jako vyznání víry tibetského buddhismu = "Going for refuge" as a confession of faith in Tibetan Buddhism
Tibetan Buddhism is a religion of faith. However, the place of faith is different from the monotheistic religions as Judaism, Islam or Christianity. Although it remains central point of the religion to some extent, it is valued in connection with other tools of spiritual progress. Its pragmatic poin...
| Subtitles: | "Going for refuge" as a confession of faith in Tibetan Buddhism |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | Czech |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Společnost
[2001]
|
| In: |
Religio
Year: 2001, Volume: 9, Issue: 2, Pages: [157]-180 |
| Online Access: |
Volltext (kostenfrei) |
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| 520 | |a Tibetan Buddhism is a religion of faith. However, the place of faith is different from the monotheistic religions as Judaism, Islam or Christianity. Although it remains central point of the religion to some extent, it is valued in connection with other tools of spiritual progress. Its pragmatic point of view is specific as well. The traditional Buddhist "science of mind" /tib. blo rigs/ with its origin in Indian Mahayana tradition Yogacara treats faith as one of fifty one mental factors /tib. sems byung/. The article further provides translation of a refuge text used in Nyingmapa /tib. rnying ma/ tradition. Next text, used mostly among Gelugpas /tib. dge lugs pa/, is probably the most ossified textual version of the refuge text. It is a compilation from parts of various texts originated in India. Its origin is traced back in the commentary of the text by the author. The tradition of commentaries of the refuge practice begins with two condensed texts by Vimalakirti and Atisha, included in Tibetan canon Tengyur /tib. bstan 'gyur/. It is a hypotheses of the author, that present standard versions of commentaries of the refuge practice, connected with visualization of the deities and masters of the tradition /tib. tshogs shing/lappear at the time of Manchu dynasty in China (1644 C.E.). The article further brings the translation of a commentary to the practice by Ngawang Lozang Chöden (1642-1714), known also as Changkya II, who spent part of his lifetime in Bejing and Mongolia. | ||
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