Difference between revisions of "Tenets: The Four Schools of Buddhist Philosoph"
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| − | by Geshe Kelsang Wangmo | + | by [[Geshe Kelsang]] Wangmo |
| − | The four schools of tenets is an extremely important topic of [[Buddhist study]]. It is particularly vital for developing a correct understanding of the concept of selflessness, and refers to examining the delineations of the [[four Buddhist philosophical tenet schools]]. | + | The [[four schools]] of [[tenets]] is an extremely important topic of [[Buddhist study]]. It is particularly [[vital]] for developing a correct [[understanding]] of the {{Wiki|concept}} of [[selflessness]], and refers to examining the delineations of the [[four Buddhist philosophical tenet schools]]. |
| − | The four tenet schools are: | + | The four [[tenet]] schools are: |
| − | 1. The [[Great Exposition School]] (Sanskrit: [[Vaibashika]], Tib.: [[bye brag sma ba’i sgrub mtha’]]) | + | 1. The [[Great Exposition School]] ([[Sanskrit]]: [[Vaibashika]], Tib.: [[bye brag sma ba’i sgrub mtha’]]) |
| − | 2. The [[Sutra School]] (Sanskrit: [[Sautantrika]], Tib.: [[mdo sde ba’i sgrub mtha]]’) | + | 2. The [[Sutra School]] ([[Sanskrit]]: [[Sautantrika]], Tib.: [[mdo sde ba’i sgrub mtha]]’) |
| − | 3. The [[Mind –Only School]] (Sanskrit: [[Cittamatra]], Tib.: [[sems tsam pa’i sgrub mtha]]’) | + | 3. The [[Mind –Only School]] ([[Sanskrit]]: [[Cittamatra]], Tib.: [[sems tsam pa’i sgrub mtha]]’) |
| − | 4. The [[Middle Way School]] (Sanskrit: [[Madhyamika]], Tib.: [[dbu ma’i sgrub mtha]]’) | + | 4. The [[Middle Way School]] ([[Sanskrit]]: [[Madhyamika]], Tib.: [[dbu ma’i sgrub mtha]]’) |
| − | The study of the four tenets is considered to be extremely beneficial since it enables us to identify the innate misapprehensions we hold consciously and unconsciously, so that they can be subjected to analysis. | + | The study of the [[four tenets]] is considered to be extremely beneficial since it enables us to identify the innate misapprehensions we hold [[consciously]] and {{Wiki|unconsciously}}, so that they can be subjected to analysis. |
| − | It allows us to gain an understanding of the fact that many of the perspectives basic to our every-day life are devoid of a valid foundation and mere constructions of the mind. In this way we are able to replace invalid assent to deceptive appearances with well-founded views. | + | It allows us to gain an [[understanding]] of the fact that many of the perspectives basic to our every-day [[life]] are devoid of a valid foundation and mere constructions of the [[mind]]. In this way we are able to replace invalid assent to deceptive [[appearances]] with well-founded [[views]]. |
| − | This is achieved through first learning about the various tenets, then reflecting on their meaning until valid cognition is attained, and finally meditating on the same by enhancing one’s meditation through the force of concentration. | + | This is achieved through first {{Wiki|learning}} about the various [[tenets]], then {{Wiki|reflecting}} on their meaning until valid [[cognition]] is [[attained]], and finally [[meditating]] on the same by enhancing one’s [[meditation]] through the force of [[concentration]]. |
| − | Furthermore, systematic study, starting with the study of the so-called lower tenets, enables us to develop the capacity to appreciate the profound views of the so-called highest tenet, since the understanding of less subtle concepts of the lower tenets is described as an effective stepping stone to gaining insight into the subtlest concepts of the highest tenet. | + | Furthermore, systematic study, starting with the study of the so-called lower [[tenets]], enables us to develop the capacity to appreciate the profound [[views]] of the so-called [[highest]] [[tenet]], since the [[understanding]] of less {{Wiki|subtle}} [[Wikipedia:concept|concepts]] of the lower [[tenets]] is described as an effective stepping stone to gaining [[insight]] into the subtlest [[Wikipedia:concept|concepts]] of the [[highest]] [[tenet]]. |
| − | This is evidenced by the considerable amount of time that was traditionally spent in India and Tibet probing particularly into the perspectives of the lower tenet schools. | + | This is evidenced by the considerable amount of time that was [[traditionally]] spent in [[India]] and [[Tibet]] probing particularly into the perspectives of the lower [[tenet]] schools. |
| − | Thus, the study of tenets provides practitioners with an inner force that is able to distinguish between correct and incorrect perspectives so as to penetrate reality. | + | Thus, the study of [[tenets]] provides practitioners with an inner force that is able to distinguish between correct and incorrect perspectives so as to penetrate [[reality]]. |
| − | It further provides a comprehensive worldview that forms the framework for those who want to delve further into the study of Buddhist philosophy, such as the study of the ‘Five Great Canonical Texts’. | + | It further provides a comprehensive worldview that [[forms]] the framework for those who want to delve further into the study of [[Buddhist philosophy]], such as the study of the ‘Five Great {{Wiki|Canonical}} Texts’. |
Latest revision as of 01:42, 9 February 2020
by Geshe Kelsang Wangmo
The four schools of tenets is an extremely important topic of Buddhist study. It is particularly vital for developing a correct understanding of the concept of selflessness, and refers to examining the delineations of the four Buddhist philosophical tenet schools.
The four tenet schools are:
1. The Great Exposition School (Sanskrit: Vaibashika, Tib.: bye brag sma ba’i sgrub mtha’)
2. The Sutra School (Sanskrit: Sautantrika, Tib.: mdo sde ba’i sgrub mtha’)
3. The Mind –Only School (Sanskrit: Cittamatra, Tib.: sems tsam pa’i sgrub mtha’)
4. The Middle Way School (Sanskrit: Madhyamika, Tib.: dbu ma’i sgrub mtha’)
The study of the four tenets is considered to be extremely beneficial since it enables us to identify the innate misapprehensions we hold consciously and unconsciously, so that they can be subjected to analysis.
It allows us to gain an understanding of the fact that many of the perspectives basic to our every-day life are devoid of a valid foundation and mere constructions of the mind. In this way we are able to replace invalid assent to deceptive appearances with well-founded views.
This is achieved through first learning about the various tenets, then reflecting on their meaning until valid cognition is attained, and finally meditating on the same by enhancing one’s meditation through the force of concentration.
Furthermore, systematic study, starting with the study of the so-called lower tenets, enables us to develop the capacity to appreciate the profound views of the so-called highest tenet, since the understanding of less subtle concepts of the lower tenets is described as an effective stepping stone to gaining insight into the subtlest concepts of the highest tenet.
This is evidenced by the considerable amount of time that was traditionally spent in India and Tibet probing particularly into the perspectives of the lower tenet schools.
Thus, the study of tenets provides practitioners with an inner force that is able to distinguish between correct and incorrect perspectives so as to penetrate reality.
It further provides a comprehensive worldview that forms the framework for those who want to delve further into the study of Buddhist philosophy, such as the study of the ‘Five Great Canonical Texts’.
Source
http://tushita.info/resources/audio-courses/tenets-the-four-schools-of-buddhist-philosophy/
