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The Revelation of the Genius Hazrat
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About the identity of someone who understands the Mahayana, the "Ratnavali" stated: "Why did an omniscient Buddha left without explanation the problem of beginning and end of the universe? The answer is hidden in the depths of the teachings that are a mystery to the uninitiated person." In the "Maha-Prajnaparamita-sastra" explains: "Buddha Dharma is boundless as the ocean. Depending on the abilities of creatures she describes a variety of ways - sometimes it says there, sometimes - the non-existence, eternity, or impermanence, the suffering or bliss of self or non-self. These are numerous and differing from each other teaching. After hearing them, the ignorant man thinks them deformed, but the wise man, getting into a threefold teaching of dharma, knows that all the words are true Buddha Dharma and do not contradict each other. threefold doctrine is the doctrine Sutra, Abhidharma and sunyata. "

The ethical doctrine of Nagarjuna's most fully expressed in "Ratnavali." About her spoken of as a treasure of world culture. According to scientists, in the teachings of Nagarjuna's much more pronounced this universal theme, while the specifically Indian idea that life is too burdened with pain and it does not and can not be calm, take a smaller place. In the foreground paramitas - the degree of spiritual perfection. Number paramitas varies in different sources, they also reflected the symbolic variable. Main list paramitas is:

Dana - generosity in alms alms to monks;

Shila - resistance against temptations, compliance with the rules of virtuous conduct;

kshanti - tolerance for suffering, misery;

viriya - courage, spiritual activity, effort and energy in conjunction with a firm resolve to follow the path of virtue;

dhyana - meditation and yogic practice of meditation;

Prajna - wisdom highest, encased in an intuitive cognition of the essence of being, understanding that wisdom is possible only after the correct execution of all the previous pairs.

Nagarjuna has greatly expanded the semantic content of many of the basic ethical concepts. So, love is transformed into mahasukhu - "great pleasure", which was found in the process of spiritual development. According to the teachings of Nagarjuna, the man who gets up in the path of spiritual development, must eliminate their shortcomings through suffering, but in no case does not involve self-flagellation or overly rigid asceticism. In "Ratnavali" gives a very original definition of the Good category: "Good - it's crazy determination to make good, even causing suffering," and states that "the poison is removed by poison," and "unwholesome eradicated suffering."

"Ratnavali Raja parikatha" is the message of the king, and it has a certain effect on the text. According to Indian notions of karma, the fact of human embodiment in the body of the king's son is proof that in past lives, this man was extremely pious. That is why the king facing higher moral claim. On the king in this treatise reads as follows: "The king is the tree, magnificent flowers that - worship, abundant fruit - giving a shadow - of tolerance, but it is a bird - a subject." The most socially and culturally significant act was considered the erection of "a magnificent church teachings."

Madhyamaka is not simply called the Kings make generous donations to monasteries, they participated in the design of new sanctuaries, ensembles which embody mythic, the cosmogonic and philosophical principles of Mahayana. Since the second century AD Mahayana images penetrate into the iconography of Buddhism - the Bodhisattva Avalokitesvara, the Buddha Amitabha, the Dhyani-.

According to the "Ratnavali", one must always make certain moral efforts that will lead to happiness, is comparable with rupakaey Buddha - visible side of its grandeur and magnificence. However, these efforts are considered mild compared to the practice of constant mental effort, which give results comparable to the Dharmakaya Buddha - neohvatimym thought his greatness.

We should not forget about the political background of the treatise. In fact, Nagarjuna is trying to impose on the religious complex of Indian life and ideas of the Mahayana way to press the Brahmins and their teaching. In particular, connected with this council the king at the end of life to leave power and go to the monks. Nothing original in this idea, a reflection of one of the ancient Indian concept of the four ashrams (zd. - stages of life): a young disciple, husband, householder, forest hermit wandering ascetic. In the last two stages of a person leaves the property and devotes his life exclusively to pious meditations - according to Nagarjuna, it should be thought mahayanicheskie.

Nagarjuna raises extremely high spiritual level of the king. He said: "Having achieved enlightenment, the Buddha refused to give us the teachings, as to know it in all its depth to ordinary people extremely difficult." This means that Nagarjuna has the audacity to talk about what Bright said nothing, and that the king is able to target messages to comprehend.

According to Nagarjuna, the king should spend all their forces to self-improvement, its policy should be non-violent:

"Wanting to bring trouble to the enemy, leave the vices, virtues to have recourse, as only finding his own benefit can be frustrating to the enemy.

Giving, blagorechivostyu, goodness, perfection in a single subject teaching and even reunited the world zakonouchenie.

Once a true causes subjects sustained the credibility of the kings, so only the true causes mistrust them.

In terms of objective truth is wrong to liken the consistency or regard it as a product of the mind. Truth is - this is good, created by only for others, and, conversely, is false that neblagostno.

Means a state of calm deep concentration, from which derives the highest virtue, and of valor - glitter and arrogance. Therefore, developing mind.

Be consistent in his self-restraint, to get rid of defilement, be strong, the late mind neutomlyaemym, immune to, honest.

The teachers are rare benign listening to them even less, and those who directly creates good sverhredki.

Therefore, learning about the beneficial, immediately set about mastering them, even if it is unpleasant. Similarly, a learned man drinking bitter medicine to get well.

Due to arising out of your location and compassion for all living things I tell you only good, although it is not fun. "

Nagarjuna speaks about those who intended his text: "It is designed not only zakonouchenie kings, but also other living beings according to their maturity and desire to make good."

That's a pretty big piece of the fifth section, "Ratnavali" - "Instruction in removing defects and improving the virtues."

"We begin with the weaknesses that need to be addressed and referred to as" low objects. "Memorize with diligence; of them is described fifty-seven.

Anger is anger of the mind. Hostility - attachment to it. Hypocrisy - concealment of evil. Vindictiveness - the tendency to evil.

Falsity - dishonor mind. Envy - the suffering inflicted upon the other virtues.

Stubbornness is due to a lack of humility. Rage - it's quick temper and instability. Arrogance is arrogance and complacency - unfocused on virtues.

Narcissistic - is someone who thinks ripped nesorvany fruit.

Pretense - restraint of feelings for the sake of profit and honor. Fiction - public ridicule for the sake of another protrusion own advantage.

Depression - anxiety arising from loss of strength and restlessness. When depressed inner strength, then a lazy tendency to sleepiness.

Feedback about the distinctiveness - an opinion, full of passion, hatred and ignorance. Propensity to evil - nonvirtuous pretense, pretending that behaves as virtuous.

All these drawbacks can eradicate householder Bodhisattva-monk-ascetic same - even more so. For only one who was freed from all these weaknesses, is able to count on success in improving the virtues.

Virtue, refined by the bodhisattva, in brief are: generosity, morality, patience, determination, focused meditation, wise penetration, compassion, and others.

Generosity - a renunciation of personal property, morality - an activity for the benefit of others, tolerance - getting rid of anger, determination - the adoption of kindness.

Contemplation - unshakeable focus on one object. Wise penetration - understanding the meaning of the Noble truths. Compassion - the only craving of the mind to compassion for all beings.

Stems from the generosity of the pleasure of morality - the joy of tolerance - the beauty, the resolve - the grandeur, from the concentrated contemplation - the calm, heartfelt understanding of - the liberation and compassion is the means of achieving all the goals.

With these seven virtues by the crossing of the stream of suffering, because the rise of the secular sphere is achieved mastery of the highest importance, not ohvatimoy thought.

As in the Chariot shravakas says eight stages bhumi to improve them, so the Mahayana - the ten stages of Bodhisattva improvement.

The very first of them - the "delight" or pratimudra, so named because it brings the joy of the bodhisattva is accompanied by a threefold renunciation of all that binds the world, and the revival of old Tathagata.

When he is born as a result of maturity pratimudry, then, completely absorbed in the improvement of generosity becomes the ruler of Jambudvipa, shaking hundreds of worlds Lokadhatu.

The second stage - the "fairness" or Vimala, so called because of the purity of the ten acts of body, speech and mind, as well as for committing acts in accordance with nature.

When he is born as a result of maturity vimaly, then, completely absorbed in the improvement of morality, it becomes the ruler of the seven treasures, a great universal monarch, or Chakravartins, the Almighty world of living beings.

The third stage - the "luminosity" or Prabhakar - called so because of the origin of light soothing knowledge of intuition and clairvoyance, but also because of the destruction of passion and hatred.

When he is born as a result of maturity, Prabhakar, then diligently constantly improving tolerance and determination, eliminating the desire and passion, it becomes the supreme head of the wise (Mahendra) gods of heaven Indra.

The fourth stage - "Lights", or archishmati - so called because of the birth of a ray of true knowledge, but also because of the careful use of meditation for all the helpers of Enlightenment (bodhi-Paksha).

When he is born as a result of maturity archishmati, then overcame the confusion of views on the existence of the individual, it is wise king of the gods of the sky a beautiful Pit.

The fifth stage - "the most difficult to overcome," or sudurdzhaya, is so called because her win the most difficult with all March and also because it comes from the ability to use knowledge of delicate shades of values ‚Äč‚ÄčNoble Truths.

When he is born as a result of maturity sudurdzhai, then overcame the obstacles and speculative flare-contamination, becomes king of all gods in the sky Tushita.

The sixth stage - "closer to Buddhahood" or abhimukhi - is so called because it directly on the approach to the nature of the Buddha (Buddha-dharma) as well as constant exercise in pure knowledge (vipassana), and appeasement (samadhi). This stage is excellent, because her bodhisattva realizes the truth of cessation of suffering.

When he is born as a result of maturity abhimukhi, the king of the gods is called the beautiful sky Nirmita (Nirmanarati). According sravakas, he does not deviate from the goal.

Seventh stage - "vysokopodvignutost" or duramgama - called so because of the achievement of unity of mind is far advanced, because at this stage, it gradually achieves the termination of births.
When he is born as a result of maturity duramgamy then becomes immortal, all-powerful ruler of the gods of heaven Paranirmitavashavartin, as well as a great patron of teachers of penetrating knowledge of the noble truths.

The eighth stage - the "real estate", or Achal - called so because of the immutability; it - "the land of childhood" ... "

In "Ratnavali" a lot of space given to explain the superiority of the Mahayana Hinayana. "Mahayana - is acquiring virtue, of joy and satisfaction only help others when complete indifference to himself. Now the Mahayana condemned religious to the profane, the enemies of themselves and others because of mental blindness, lost in front of her extraordinary generosity and extraordinary depth. In the Mahayana it is said that the winner tends to be incomprehensible, unfathomable as the property like a clear sky. "

It is noteworthy that when the Mahayana and Vajrayana almost completely pushed Hinayana, the need to prove the superiority disappeared, so that Taranahta in "History of Buddhism in India," calmly announced that not only appeared to Nagarjuna's Mahayana, but even the Madhyamika over it!

In the Chinese and especially the Tibetan collection of texts of Nagarjuna special place in many hymns in Sanskrit called "composition" or "stotra." It is important to understand that the Buddhist hymns are fundamentally different from the sacred poetry of other religions, and especially from the hymns of the Vedas. If the purpose of Vedic poetry - praise god that it bestowed by some good things, the Buddhist hymn is another component of meditation, and the only creature in the universe that can "decorate" the anthem singer, is he - as his way of spiritual perfection by the intensity of his effort.

According to the largest Italian Buddhologist J. Tucci, hymns "catuh-set" synthesize all of the Mahayana dogma, leading to higher implementation shunyata. At the same time they demonstrate that the Mahayana, in spite of his advanced pantheon, not departed from the basic Buddhist idea that there is no personal absolute. Although Mahayana and Vajrayana Buddhism abounds images of Buddhas, Bodhisattvas and deities, all these entities have only a relative existence, being subjective projections of the pure mind of yogis.

An example of religious poetry can serve as the anthem of "catuh-set" to Buddha as the absolute power of the Enlightenment.

About Peerless, thank you, an expert on bessamosuschego! You're the one who comes into this world, dying of opinions.

Your enlightened eye sees nothing. O Lord, your only just speculation Thy majesty and knows istinnosuschee.

From the standpoint of the highest truth, there is neither knower, nor knowable. Serenity, you - the essence of things (Dharmata), which is extremely difficult to comprehend.

You do not create any doctrine, but did not forbid it. The highest state is acquired only comprehension of the balance.

Non-removed from samsara nirvana Thee closer. O Lord, You have reached peace-non samsara.

You know that the purifying obscurations and a taste. You're everywhere osnovosuschnostny (dharma-dhatu), complete indivisible, nondual, completely clean.

O Lord, even though you did not utter a single sound, every generation of converts to enjoy the refreshing rain of exercise.

You are not committed to the division that exists in the group (skandha), bases (dhatu) and support (ayatana). Addressed the mind to the light, you do not rely on any of the dharma.

O Lord, the word "creature" does not apply to you, but you just unusually compassionate to all beings miserable and exhausted.

O Lord, Your enlightened mind is not tied to all sorts of fabrications about happiness, unhappiness, self-bessamosti, eternity-nevechnosti.

Do you think that any dharma-particles do not stay either in motion or at rest and are not set. So you - a connoisseur of true reality.

You're everywhere, but nowhere was born. About the Great Ascetic, you neohvatim thought you - life, you - the body of the Act.

You're blameless and understood the world, which is deprived of unity and plurality, movement and disappearance and is like an echo.

About Steadfast, something real postigaemo Thee without evidence, like the formless. You are the very same body is shining thirty-two marks, in the "colored worlds" rupa-dhatu.

And is not true that you seem to see because of his manifest body. If dharma-particle was visible, and you might contemplate. But the true reality (Dharmata) invisible.

In your body there is no nine holes, as there is no meat, no bones, no blood. You - Vision, whose body is like a rainbow in the sky.

In your body there is no sickness, no dirt, it does not feel hunger or thirst. You revealed to the secular behavior only for the sake of ownership world.

About Perfect, You are deprived of vice, cloaks karma. Only out of compassion for the world revealed by immersing you in karma.

O Lord, because of the indivisibility of the true reality and there is no division in the Chariot. Just for the treatment of living creatures you preached three chariots.

Your body is indestructible, durable, kindly. It is the law, it is - Winner. You opened the comfort for people who are prepared.

Due to the fact that you are not tied to the world, you can become a Buddha.

I praise, showered with flowers like that Buddha-Sugata, which does not encompass the idea is not to measure, that hope and blessing. Let him stay with the beings involved in the higher laws of the Wise, awe-inspiring height of the path.

This is the anthem of the Peerless, designed to read at the meeting.

Opening speeches against religion
Doreligioznaya era
The emergence of Judaism
Jainism and Sikhism
World Religions
The rise of Islam
Abroad Europe
United Kingdom
Russian Orthodox Church
Social conception of Russian Orthodoxy
Seven periods of the history of Christianity
Birth rannebuddistskoy Sangha in India
Cosmology of Buddhism
The practice of the Bodhisattva
Faults in the bodhisattva
Taking the bodhisattva vows to be supported not only practice the six perfections, but also the prevention of transgressions.

Not allowing yourself to make indigenous eighteen and forty-sixth of minor sins, we gradually transform all their daily activities in the Way of the Bodhisattva.

When a student makes a vow, the teacher does not require him to, he immediately promised to abide by all the vows of perfection, as well as the student should not give too optimistic promises - they will be destroyed the next day. However, the gradual adherence of vows does not mean that those that are difficult for us, could be postponed. Need to work on all the vows, one step at improving their performance, seeking deeper at the level at which we can.

Making a radical transgression leads to the destruction of the vow of the bodhisattva. These faults are explained in the "levels of a Bodhisattva" Asanga and "Body workout" Shantideva.

If we do this to get gifts, to strengthen its reputation when criticizing others to hurt them - that sin is his deed, when our words are heard by other people.

If we are asked to help financially, or give instruction book, and we refuse out of greed, then we commit a sin.

If someone brought harm to us physically or verbally, and then repented of this, you will not forgive it - this is a grave sin.

If we reject any text of Mahayana, which teaches a wide path, arguing that it is not Buddha's teaching, or if you are distributing the views that are contrary to the Dharma, then we make a fundamental sin.

What was born as a gift to the Three Jewels, no one can be assigned.

Criticize any teachings of Hinayana and Mahayana, saying that they are not the teachings of the Buddha and they do not need to practice - a grave sin.

If the head of the monastic community of bad motives expelled from the monastery of a monk or a nun (even if they are violated and vows), it is still sin.

This father's murder, the murder of mother, killing the enemies of the Winner, shedding the blood of the Buddha and the schism in the Sangha.

This is a negation of the law of karma, the existence of past and future, or other provisions, the belief that is needed to achieve liberation.

This destruction of cities and other areas of life and the environment.

If someone urges others to abandon the bodhicitta, claiming that they will never become a Buddha and practice the six perfections is too heavy, and advised to embark on the path of the Hinayana, it is unacceptable sin.

If someone calls a person who took monastic vows to abandon the practice of the Vinaya, arguing that the Vinaya - Hinayana and is not related to the Mahayana, it is the fundamental sin.

To say that the Hinayana does not lead to genuine liberation - is unacceptable.

If you do not possess a proper understanding of the Void, but because of selfish reasons you give instruction to others, then committing a fundamental sin.

If you take things that are known to be stolen from the Three Jewels, then this grave sin.

Those who are led by communities, commit sin if it is established rules that prevent the safe practice of the Dharma (eg, business life in the community prevails over the meditation).

If in desperation or out of laziness, we disclaim bodhicitta, then it destroys the very basis of following the path of Mahayana.

Radical sin is committed when a set of four factors:

- Does not consider his action a mistake;

- Do not want to abstain from such actions in the future;

- Be satisfied with perfect;

- Do not be ashamed perfect.

But if after the commission of sins, shame and remorse there, it takes the blame. If there is a firm determination not to commit such acts in future, it ceases to be sin.

Making a minor sin, we are doing damage to their vow of a bodhisattva, but do not destroy them. So leave a light blow a crack on the bowl without breaking it.

Having taken a vow of a bodhisattva, we pledge to make daily offerings to the Three Jewels. These offerings may be the work, speech and thought: physical (real), prayer, mental gifts with faith. Daily offerings enhance our spiritual achievements.

. Food and drink, clothing or music - if all these pleasures deprived of bodhicitta motivation, and are committed simply out of affection, it becomes sin. However, highly motivated, they are not a sin (for example, you can dress up, so it's pleasing and harmonize around.)

It should be remembered that the veneration of the senior sangha of bodhisattvas multiply the credit.

If someone has welcomed us politely and courteously, then we should not respond to it. We must constantly strive to lead others in a happy mood.

If we are invited to communicate, but we refuse out of pride, laziness or anger, you commit sin. It should accept the invitation to pray and dedication to the inviting generosity has led to ambitions to gain joy of Dharma.

If we brings gifts, then we should not reject them out of pride, laziness or anger, must accept them and dispose of them for the benefit of the teachings.

Sin of laziness, refusing to teach the Dhamma, when we ask for it. Good reason not to give instructions as follows:

insufficient knowledge of the subject, the lack of suitable conditions, the disease. But no matter what should strive to eliminate the darkness of ignorance from the minds of others.

Necessary to help all sentient beings, including those who violated the moral discipline.

Need their own good example awaken others desire to follow the Dharma, but if we remain committed to bad habits (such as drinking or smoking), then we commit a minor transgression.

Asceticism and secluded life inherent in the followers of Hinayana, a Bodhisattva should not refuse to communicate with people and high social status, because that's how he can do more for the sake of all sentient beings. In this case, the accumulation of wealth is an advantage, because the accumulation is motivated by bodhicitta, and wealth is used for good purposes.

The Buddha teaches that all acts of higher bodhisattvas solely driven by compassion, even if they have the appearance of sin.

Some people, wanting fame or fortune, pretend to be pious, or possessing extraordinary abilities, or experts in teaching. Thus, they commit sin.

If we give ourselves an empty amusement of affection or carelessness, then we make a minor transgression.

Some claim that enlightenment can be achieved without leaving samsara. Adhere to such views is unacceptable.

You should not engage in activities that create bad publicity for us. However, if our actions are beneficial to other beings and contribute to the prosperity of the Dharma, it is immaterial, criticize us or not.

If we are without a good reason not to help others to refrain from unwholesome actions, we commit sin.

It is unacceptable to respond to insult insult, kick back, criticizing the criticism.

If, for upsetting people by their behavior and having an opportunity to apologize, we do not, then commit sin.

If we offended apologizes, and we have no good reason, do not accept it, then commit minor transgression. If we do not accept an apology because of the disturbance, then commit a root sin.

If, because of inborn propensity to anger or difficult circumstances, we fall into a rage, but do not make an effort to practice patience, then this commit sin.

Surrounding himself with disciples and followers of selfish motives, we commit sin.

Need to fight laziness, sleep habits and other worldly pleasures as to achieve a state of Buddhahood, continued efforts.

Habit for a long time to chat - sin.

If we do not heed the counsel of tranquility and not to deepen their concentration, we can not fulfill the vow of the bodhisattva.

There are five obstacles to balance the mind:

- Excessive self-condemnation or agitated;

- Malicious thoughts;

- Drowsiness and distraction;

- Distractions of desire;

- Frequent and disturbing question.

Passion - that attained by concentrating experience of bliss, tranquility and flexibility. If we cling to this state and consider it the result of higher concentration, then we can weaken the desire to help others. Concentration - a means, not ends in themselves.

We should not forget that the teachings and practices of Hinayana - a way to save sentient beings from suffering of samsara, so they should be honored.

To attain bodhicitta, it is necessary to practice the Mahayana. If we instead efforts to do in the practice of the Hinayana, is taking a minor transgression.

If we study objects that are not associated with the Dharma, to enhance its capacity to help other beings, it does not interfere with our practice. However, if we do not motivate bodhichitta, then commit sin.

Sometimes we are out of good intentions begin to study subjects not connected with the Dharma, but fall in love with them that continue to have classes for fun, wasting power in vain. This is particularly true of theoretical and practical subjects.

Mahayana is composed of many traditions, and each - the texts and practices. Some of them may be in conflict with our tradition, and blame them - sin. Keep in mind that all the texts and practices lead to one goal - but in different ways.

This is a sin to be radical, if we are driven by the intention to deceive others, and secondary, if we are driven by pride.

If we are without a good reason not make an effort to examine the books and teachings of the Dharma, we deprive ourselves of the light fixtures that scatter the darkness of ignorance.

Sincerely entrusted to a tutor - the basis of Dharma. If we prefer the teachings of the books of knowledge, we can be the victim of his own delusions.

If we are asked, for example, show the way, to provide practical and spiritual help to solve disagreements, but we are out of laziness or other delusions do not, then commit minor transgression.

be it people or animals.

At the sight of people, mentally defective, as well as causing animal compassion, we must strive to help them, but if we can not do that, then at least pray for them.

If we know people who are prone to habits that harm them or others, and we know how to help get rid of them, then we should do it. In contrast to the sixteenth secondary faults, it is for light offenses - smoking, drinking, petty theft or the evocation of differences.

You should always remember the kindness of those who help us and keep the intention to pay tribute to them.

If we find people in distress, you should comfort them, if we have a chance.

When the poor and other needy come to us, we need them to file anything. If we deny them to insignificant reason, we make minor sin, but if we refuse from avarice, it is - the fundamental sin.

We need to help their students to follow the path of Dharma and, if possible, to provide everything you need to practice.

When communicating with others you should try not to interfere with their sensible inclinations.

If we are out of envy, jealousy, pride, or refrain from being able to praise the other, then commit sin. We should celebrate the good qualities of someone who has achieved success on the path of Dharma.

Sometimes it is necessary to resort to the manifestation of anger, to keep someone from unwholesome actions or suppress somebody's pride. If we are convinced that no other way to influence is not, we need to show anger.

For anger should use its miraculous powers. However, many teachers (in particular, Tszonhavy) say that time has passed miraculous powers, people may think that we are engaged in black magic, and it will create a bad name Dharma. Tszonhavy himself and other teachers in this case did not resort to miraculous powers, to behave like ordinary people, apparently does not stand out. They helped the people around them develop love, compassion and bodhicitta, instructing them in all stages of the Path. Now it is the most effective way for a bodhisattva.

46. Do not resort to the miraculous powers, awesome action and similar manifestations.

45. Do not resort to angry action when necessary.

44. Do not praise others for their good qualities.

43. Do not ignore other people's tendencies.

42. Do not exercise due care to students.

41. Do not respond to those who rely on charity.

40. Do not sympathize with others.

39. Not to render aid to those who help us.

38. Do not help others get rid of bad habits.

37.Ne relieve suffering.

36. Do not care for the sick,

35. Not to render aid to those who need it.

34. Rely on books more than his spiritual mentor.

33. Do not make the effort to achieve the Dharma.

32. Glorify themselves, and despised others.

31. Criticism of other traditions of Mahayana.

30. To get involved in things that are not connected with the Dharma.

29. Study without a good reason things are not connected with the Dharma.

28. To study the Hinayana to the detriment of the practice of Mahayana.

27. The refusal of the Hinayana.

26. Feed the addiction to the equilibrium of the mind.

25. Do not remove the obstacles to balance the mind.

24. Do not exercise in balance of mind.

23. Indulge in idle talk of affection.

22. Not overcome laziness.

21. Surround yourself with for the benefit of the followers or worship.

20. Do not suppress your anger.

19. Do not make excuses.

18. Do not apologize, being able to do so.

17. Respond to the insults and injuries.

16. Do not help others to avoid harm.

15. Do not avoid bad reputations.

14. The belief that there is no need to leave the Bodhisattvas samsara.

13. Indulge in entertainment.

12. The acquisition of wealth or fame unjust way.

11. Do not believe that the acts of compassion, bodhisattvas through clean.

10. Doing too little for others.

9. Do not wake the other faith.

8. Turn away from conflict with the moral discipline.

7. Do not give the Dharma to those who seek it.

6. Reject gifts.

5. Reject the invitation.

4. Do not respond to others.

3. Do not read who took the bodhisattva vows before us.

2. Indulge in worldly pleasures of affection

1. Do not make daily offerings to the Three Jewels.

Forty-six minor transgressions

18. Waiver of bodhicitta.

17. Set the wrong rules.

16. Take the property stolen from the Three Jewels.

15. Teach falsely about the essential Void.

14. Hinayana despised.

13. Force others to abandon Pratimoksha.

11. Explain the Void so that it will understand wrong.

12. Force others to abandon the Mahayana.

10. Habitat destruction.

9. Adhere to the false views.

8. Committing heinous atrocities of five.

7. Filter saffron robes.

6. The refusal of the Dharma.

5. Misappropriate the property of the Three Jewels.

4. The refusal of the Mahayana.

3. Do not make excuses.

2. Do not share nor riches, nor the Dharma.

1. Glorify themselves, and despised others.

Eighteen Indigenous sins
«  June 2024  »
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