Two Truths

The provisional (expedient or upaya paramita) and the real (ultimate - actual - maha prajna paramita)

Explained in Lotus Sutra (Wonderful Dharma Flower Sutra):

Within the Buddha-lands of the ten directions
There is the Dharma of only One Vehicle.
There are not two, nor are there yet three,
Save where the Buddha, preaching by resort to expedients
And by, merely borrowing provisional names and words,
Draws the beings to him.
In order to preach Buddha-wisdom
The Buddhas come into the world.
Only this one cause is true,
For the other two are unreal.
To the very end he does not resort to the Lesser Vehicle
To ferry the beings across.
The Buddha himself dwells in the Greater Vehicle;
Whatever dharmas he acquires,
Adorned with the strength of concentration and wisdom,
Through them does he rescue the beings.

Source: Chapter Two: Expedient Devices (Upaya Paramita - Perfection of Skilful Means - The Seventh of the Ten Paramitas

(Lotus Sutra: Hurvitz, 1976: p. 34)

See also: Expedient Dharmas, Ten Paramitas - Seventh Perfection, Bodhisattva, One Vehicle, Three Vehicles, Dharma Flower Sutra - One Vehicle (Ekayana), Mahayana and Hinayana Compared, bodhi, bodhi resolve (Bodhichitta), Three Principle Aspects of the Path, Bodhisattva, Shravaka (lacks Bodhichitta initially), Arhat (Hearer, Auditor lacks Bodhichitta initially), Pratyekabuddha (Solitary Enlightened One), enlightenment

Here is a more detailed explanation from a variety of translations of the Lotus Sutra to explain the provisional truth and the ultimate truth:

Sa-ddharma - Puṇḍa-rīka - Sūtram|

Om Namo Saddharmapuṇḍarīkasūtram|

स Sa द्धर्म ddharma पुण्ड puṇḍa रीक rīka सू sū त्रम्। tram

सद्धर्मपुण्डरीकसूत्रम्। सद्धर्मपुण्डरीकसूत्रम्। सद्धर्मपुण्डरीकसूत्रम्।

|| namaḥ sarva-buddha-bodhisattve-bhyaḥ|
namaḥ sarva-tathāgata-pratyeka-buddhā-arya-śrāvake-bhyo'tītānā-gata-pratyut-panne-bhyaś-ca bodhisattvebhyaḥ||

|| namaḥ sarvabuddhabodhisattvebhyaḥ| namaḥ sarvatathāgatapratyekabuddhāryaśrāvakebhyo'tītānāgatapratyutpannebhyaśca bodhisattvebhyaḥ||

॥ नमः namaḥ   सर्व sarva बुद्ध buddha बोधि bodhi सत्त्वे sattve भ्यः। bhyaḥ|
नमः namaḥ    सर्व sarva- तथागत tathāgata- प्रत्येक pratyeka- बुद्धा buddhā- र्य arya
श्रावके śrāvake-   भ्योऽ bhyo'-   तीताना tītānā- गत gata- प्रत्युत्प pratyut-pa- न्ने nne- भ्यश्च bhyaś-ca बोधि bodhi- सत्त्वे sattve- भ्यः॥ bhyaḥ||

॥ नमः सर्वबुद्धबोधिसत्त्वेभ्यः। नमः सर्वतथागतप्रत्येकबुद्धार्यश्रावकेभ्योऽतीतानागतप्रत्युत्पन्नेभ्यश्च बोधिसत्त्वेभ्यः॥

Chapter Two: Expedient Devices (Upaya Paramita - Perfection of Skilful Means - The Seventh of the Ten Paramitas

2 Upāya-Kau-śalya-Pari-vartaḥ|

२ उपाय-कौ-शल्य-परि-वर्तः।

Namo 2 upāyakauśalyaparivartaḥ|

२ उपायकौशल्यपरिवर्तः।

Dharma Master Ngou-I's Outline: C2: The branches division of the Sutra. D1: General explanation, Opening the Three and revealing the One. E1: Generally opening and revealing. F1: Lauding the Buddhas' Two Wisdoms (Provisional and Ultimate). G1: Prose. H1: Praising the Two Wisdoms with words. I1: Describing the Provisional and Actual (Ultimate) Wisdoms of all Buddhas. J1: Acclaiming both types of wisdom.

BTTS 1979, V2, p. 359, Taisho T. 262, 5b25: At that time the World Honored One arose serenely from Samadhi and told Shariputra, "The wisdom of all the Buddhas is extremely profound and unlimited.

Hurvitz: At that time, the World-Honored One rose serenely from his samādhi and proclaimed to Śāriputra: "The Buddhas' wisdom is profound and incalculable.

Watson: At that time the World-Honored One calmly arose from his samadhi and addressed Shariputra, saying: “The wisdom of the Buddhas is infinitely profound and immeasurable.

BDK Numata: At that time the Bhagavat arose tranquilly with insight out of samādhi and addressed Śāriputra: "Profound and immeasurable is the wisdom of the Buddhas.

अथ खलु atha khalu भगवान् bhagavān स्मृति smṛti मान् mān सं saṁ प्रजानं prajānaṁ
स्ततः stataḥ समा samā धेर्व्युdhervyu त्थि tthi तः। taḥ|

atha khalu bhagavān smṛti-mān saṁ-prajānaṁ-stataḥ samā-dher-vyutthi-taḥ|

अथ खलु भगवान् स्मृतिमान् संप्रजानंस्ततः समाधेर्व्युत्थितः।

atha khalu bhagavān smṛtimān saṁprajānaṁstataḥ samādhervyutthitaḥ|

Dharma Master Ngou-I's Outline: J2: Describing the foundation of both types of wisdom.

BTTS 1979, V2, p. 359: The gateway to this wisdom is difficult to understand and difficult to enter. It cannot be known by any of the Sound Hearers or Pratyeka Buddhas. What is the reason?

Hurvitz: The gateways of their wisdom are hard to understand and hard to enter, so that no voice-hearer or pratyekabuddha can know them. Why is this?

Watson: The door to this wisdom is difficult to understand and difficult to enter. Not one of the voicehearers or pratyekabuddhas is able to comprehend it. What is the reason for this?

BDK Numata: The gate to their wisdom is hard to enter and difficult to understand. None of the shrāvakas and pratyekabuddhas may be capable of understanding it. Why is this?

तत्कस्य हेतोः? tatkasya hetoḥ?

व्यु vyu- त्थाय tthāya     आयु āyu- ष्म ṣma- न्तं ntaṁ    शारिपुत्र śāriputra मामन्त्र māmantra- यते yate
स्म sma- गम्भी gambhī- रं raṁ     शारिपुत्र śāriputra    दुर्दृशं dur-dṛśaṁ    दुरनु duranu- बोधं bodhaṁ
बुद्ध buddha- ज्ञा ajñā- नं naṁ     तथागतै tathāgatai- रर्हrar-ha द्भिः dbhiḥ     सम्यक्सं samyak-saṁ-
बुद्धैः buddhaiḥ     प्रति prati- बुद्धम्, buddham   दुर्वि dur-vij- ज्ञे ñe- यं yaṁ    सर्वश्रावकप्रत्येकबुद्धैः।

vyutthāya āyuṣmantaṁ śāriputra-māmantra-yate sma-gambhī-raṁ śāriputra dur-dṛśaṁ duranu-bodhaṁ buddh-ajñā-naṁ tathāgatai-rar-hadbhiḥ samyak-saṁ-buddhaiḥ prati-buddham, dur-vij-ñeyaṁ sarva-śrāvaka - pratyeka-buddhaiḥ|

व्युत्थाय आयुष्मन्तं शारिपुत्रमामन्त्रयते स्म-गम्भीरं शारिपुत्र दुर्दृशं दुरनुबोधं बुद्धज्ञानं तथागतैरर्हद्भिः सम्यक्संबुद्धैः प्रतिबुद्धम्, दुर्विज्ञेयं सर्वश्रावकप्रत्येकबुद्धैः।

vyutthāya āyuṣmantaṁ śāriputramāmantrayate smagambhīraṁ śāriputra durdṛśaṁ duranubodhaṁ buddhajñānaṁ tathāgatairarhadbhiḥ samyaksaṁbuddhaiḥ pratibuddham, durvijñeyaṁ sarvaśrāvakapratyekabuddhaiḥ|

बहु bahu बुद्ध buddha कोटी koṭī नयुत nayuta शत śata सहस्र sahasra पर्युपा pary-upā सिता sitā विनो vino हि hi शारिपुत्र (śāriputra) तथागता (tathāgatā) अर्हन्तः (arhantaḥ)
सम्यक्सं-बुद्धा (samyak-saṁ-buddhā) बहु bahu बुद्ध buddha कोटी koṭī
नयुत nayuta शत śata सहस्र sahasra चीर्ण cīrṇa चरिता caritā विनो vino' ऽनुत्तरा nuttarā यां yāṁ

सम्यक्संबोधौ दूरानुगताः कृतवीर्या आश्चर्याद्भुतधर्मसमन्वागता दुर्विज्ञेयधर्मसमन्वागता दुर्विज्ञेयधर्मानुज्ञाताविनः॥

bahu-buddha-koṭī-nayuta-śata-sahasra-pary-upā-sitā-vino hi śāriputra tathāgatā arhantaḥ samyak-saṁ-buddhā bahu-buddha-koṭī-nayuta-śata-sahasra-cīrṇa-caritā-vino'nuttarāyāṁ samyak-saṁ-bodhau dūrānu-gatāḥ kṛta-vīryā āścaryād-bhuta-dharma-saman-vā-gatā dur-vijñeya-dharma-saman-vā-gatā dur-vijñeya-dharmānu-jñātā-vinaḥ||

बहुबुद्धकोटीनयुतशतसहस्रपर्युपासिताविनो हि शारिपुत्र तथागता अर्हन्तः सम्यक्संबुद्धा बहुबुद्धकोटीनयुतशतसहस्रचीर्णचरिताविनोऽनुत्तरायां सम्यक्संबोधौ दूरानुगताः कृतवीर्या आश्चर्याद्भुतधर्मसमन्वागता दुर्विज्ञेयधर्मसमन्वागता दुर्विज्ञेयधर्मानुज्ञाताविनः॥

bahubuddhakoṭīnayutaśatasahasraparyupāsitāvino hi śāriputra tathāgatā arhantaḥ samyaksaṁbuddhā bahubuddhakoṭīnayutaśatasahasracīrṇacaritāvino'nuttarāyāṁ samyaksaṁbodhau dūrānugatāḥ kṛtavīryā āścaryādbhutadharmasamanvāgatā durvijñeyadharmasamanvāgatā durvijñeyadharmānujñātāvinaḥ||

BTTS 1979, V2, p. 359: The Buddhas have, in the past, drawn near to countless hundreds of thousands of tens of thousands of millions of Buddhas, exhaustively practicing the unlimited dharmas of the Way of those Buddhas.

Hurvitz: In former times the Buddha, personally approaching hundreds of thousands of myriads of millions of innumerable Buddhas, performed exhaustively the dharmas of those Buddhas' incalculable paths.

Watson: A Buddha has personally attended a hundred, a thousand, ten thousand, a million, a countless number of Buddhas and has fully carried out an immeasurable number of religious practices.

BDK Numata: The Buddhas have closely attended innumerable hundreds of thousands of myriads of kotis of other Buddhas. They have exhaustively carried out practices…

Dharma Master Ngou-I's Outline: J3: Conclusion

BTTS 1979, V2, p. 359: They are forging ahead with courage and vigor and their names are known everywhere. BTTS 1979, V2, p. 374, Taisho T. 262, 5b29: They have accomplished the most profound Dharma, one which has never been before, and speak of it according to what is appropriate, but its purport is difficult to understand.

Hurvitz: His fame for bold and earnest exertion having spread everywhere, he achieved profound dharmas that had never been before. What he preaches accords with what is appropriate, but the end point of its meaning is hard to understand.

Watson: He has exerted himself bravely and vigorously, and his name is universally known. He has realized the Law that is profound and never known before, and preaches it in accordance with what is appropriate, yet his intention is difficult to understand.

BDK Numata: …with courage and persistence under uncountable numbers of Buddhas, their names becoming universally renowned. They have perfected this profound and unprecedented Dharma, and their intention in adapting their explanations to what is appropriate is difficult to understand.

Dharma Master Ngou-I's Outline: I1: Describing the Provisional and Actual (Ultimate) Wisdoms of Shakyamuni Buddha. J1: Acclaiming both types of wisdom.

BTTS 1979, V2, p. 364, Taisho T. 262, 5c1: "Shariputra, from the time I realized Buddhahood, I have by means of various causes and conditions and various analogies, extensively proclaimed the verbal teaching. With countless expedient devices, I have guided living beings, leading them to separate from all attachments. Why is this?

Hurvitz: Śāriputra, since achieving Buddhahood I have, by a variety of means and by resort to a variety of parables, broadly set forth the spoken doctrine, by countless devices leading the living beings and enabling them to abandon their encumbrances. Why is this?

Watson: “Shariputra, ever since I attained Buddhahood I have through various causes and various similes widely expounded my teachings and have used countless expedient means to guide living beings and cause them to renounce their attachments. Why is this?

BDK Numata: "O' Śāriputra! After attaining Buddhahood I expounded the teaching extensively with various explanations and illustrations, and with skillful means (upāya) led sentient beings to rid themselves of their attachments. Why is this?

Dharma Master Ngou-I's Outline: J2: Describing the foundation of both types of wisdom.

BTTS 1979, V2, p. 365, Taisho T. 262, 5c1: "The Thus Come One has already perfected his expedient devices and his knowledge and vision.

Hurvitz: The Thus Come One's expedient devices, his knowledge and insight, and his pāramitās have all been acquired to the fullest measure.

Watson: Because the Thus Come One is fully possessed of both expedient means and the paramita of wisdom.

BDK Numata: Because all the Tathāgatas have attained perfect mastery of skillful means, wisdom and insight.

Dharma Master Ngou-I's Outline: J3: Conclusion.

BTTS 1979, V2, p. 365, Taisho T. 262, 5c1: "Shariputra, the knowledge and vision of the Thus Come One is vast, great, profound, and far-reaching.

Hurvitz: "Śāriputra, the Thus Come One's knowledge and insight are broad and great, profound and recondite, without measure and without obstruction.

Watson: “Shariputra, the wisdom of the Thus Come One is expansive and profound.

BDK Numata: "O' Śāriputra! The wisdom and insight of the Tathāgatas is extensive, profound, immeasurable, and unhindered.

BTTS 1979, V2, p. 365, Taisho T. 262, 5c1: He has profoundly entered, without boundary, the unlimiteds, the unobstructeds, the powers, the fearlessnesses, the dhyana concentrations, and the samadhis of liberation, accomplishing all those dharmas never had [been] before."

Hurvitz: "His might, his fearlessness, his dhyāna-concentration, his release-samādhi have deeply penetrated the limitless. He has perfected all the dharmas that have never been before.

Watson: He has immeasurable [mercy], unlimited [eloquence], power, fearlessness, concentration, emancipation, and samadhis, and has deeply entered the boundless and awakened to the Law never before attained.

BDK Numata: They are possessed of power, fearlessness, meditation, liberation, and samādhi that is profound and endless. They have completely attained this unprecedented Dharma.

Hurvitz (p. 22): Śāriputra, by making a variety of distinctions, the Thus Come One can skillfully preach the dharmas. His words are gentle, gladdening many hearts. Śāriputra, to speak of the essential: as for the immeasurable, unlimited dharmas that have never been before, the Buddha has perfected them all. Cease, Śāriputra, we need speak no more. Why is this? Concerning the prime, rare, hard-to-understand dharmas, which the Buddha has perfected, only a Buddha and a Buddha can exhaust their reality, namely, the suchness of the dharmas, the suchness of their marks, the suchness of their nature, the suchness of their substance, the suchness of their powers, the suchness of their functions, the suchness of their causes, the suchness of their conditions, the suchness of their effects, the suchness of their retributions, and the absolute identity of their beginning and end."

(NOTE: Numerous corrections and enhancements have been made under Shastra tradition and "Fair Use" by an Anonymous Buddhist Monk Redactor (Compiler) of this Online Buddhist Encyclopedia Compilation)

The two truths doctrine in Buddhism differentiates between two levels of truth in Buddhist discourse, a relative, or commonsense truth, and an "ultimate" truth or highest spiritual truth. It is used to avoid confusion between doctrinally accurate statements about the true nature of reality (e.g., there is no "self") and practical statements that make reference to things that, while not expressing the true nature of reality, are necessary in order to communicate easily and help people achieve enlightenment (e.g., talking to a student about "himself" or "herself"). While this division, particularly when referred to as the "satya-dvaya", is often associated with the Madhyamaka school, its history is quite extensive. Casual readers of Buddhist thought have often used the ideas of the two truths to erroneously identify Buddhism as being Transcendental in nature, and thereby identify its doctrines with Plato or Kant.

Canonical use

Two pairs of terms are used in the Pali Tipitaka. One pair is nītattha (Pali; Sanskrit: nītārtha, "of plain or clear meaning" (Monier-Williams)) and neyyattha (Pali; Sanskrit: neyartha, "(a word or sentence) having a sense that can only be guessed" (Monier-Williams)). These terms were used to identify texts or statements that either did or did not require additional interpretation in order to be made clear and/or non-contradictory and/or doctrinally accurate in a strict sense; a nītattha required no explanation, while a neyyartha text might mislead some people unless properly explained. (McCagney, 82)

There are these two who misrepresent the Tathagata. Which two? He who represents a Sutta of indirect meaning as a Sutta of direct meaning and he who represents a Sutta of direct meaning as a Sutta of indirect meaning.

— Anguttara Nikaya I:60 (Jayatilleke, 361, in McCagney, 82)

The other pair is saṃmuti (Pali; Sanskrit: saṃvṛti; Pali = "common consent, general opinion, convention" (PED), with same meaning in Buddhist Sanskrit) and paramattha (Pali; Sanskrit: paramārtha, "ultimate"). These are used to distinguish conventional or common-sense language, as used in metaphors or for convenience's sake, from language used to express higher truths directly.

The term vohāra (Pali; Sanskrit: vyavahāra, "common practice, convention, custom" is also used in more or less the same sense as samuti.

In the canon, the distinction is not made between a lower truth and a higher truth, but rather between two kinds of expressions of the same truth, which must be interpreted differently. Thus a phrase or passage, or a whole sutta, might be classed as neyyattha or samuti or vohāra, but it is not regarded at this stage as expressing or conveying a different level of truth.

There is a canonical assertion that "truth is one" that might be held to conflict with a systematic assertion that there is a bifold distinction of truths. [1]

Theravāda commentarial tradition

The Theravādin commentators expanded on these categories and began applying them not only to expressions but to the truth then expressed.

The Awakened One, the best of teachers, spoke of two truths, conventional and higher; no third is ascertained; a conventional statement is true because of convention and a higher statement is true as disclosing the true characteristics of events.

— Khathāvatthu Aṭṭha kathǎ (Jayatilleke, 363, in McCagney, 84)

Further developments in Nikaya Buddhism

The Prajnāptivāda school took up the paramārtha/saṃvṛti distinction, and extended the concept to dharmas (metaphysical-phenomenological constituents), distinguishing those which are tattva (real) from those which are purely conceptual, i.e., ultimately nonexistent, "prajnāpti".

Madhyamaka

The distinction between two truths (satyadvayavibhaga) is of great importance for the Madhyamaka school, as it forms a cornerstone of their beliefs; in Nāgārjuna's Mūlamadhyamakakārika, for example, it is used to defend the identification of pratītyasamutpāda with śūnyatā.

The Buddha's teaching of the dharma relied on two truths,

The common truth of the world (lokasaṃvṛtisatya) and what is ultimately true (paramārthasatya).

They who do not know the division of the two truths

Do not know the deep reality of the Buddha's instructions.

The ultimate is not taught without resorting to the conventional (vyavahāra);

Without having gotten to the ultimate (paramārtha), nirvana cannot be approached.

— MMK 24:8-10

Mahayana Philosophy

In his introduction to his translation of the Lankavatara Sutra, D.T.Suzuki writes the following: "Without a theory of cognition, therefore, Mahayana philosophy becomes incomprehensible. The Lanka is quite explicit in assuming two forms of knowledge: the one for grasping the absolute or entering into the realm of Mind-only, and the other for understanding existence in its dualistic aspect in which logic prevails and the Vijnanas are active. The latter is designated Discrimination (vikalpa) in the Lanka and the former transcendental wisdom or knowledge (prajna). To distinguish these two forms of knowledge is most essential in Buddhist philosophy."

References

McCagney, Nancy. The Philosophy of Openness. Rowman and Littlefield, 1997
Keown, Damien. Dictionary of Buddhism. Oxford University Press, 2003
Monier-Williams, Monier. Sanskrit-English Dictionary
Gethin, Rupert. Foundations of Buddhism. pp. 207, 235-245
Jayatilleke, K.N. Early Buddhist Theory of Knowledge. George Allen and Unwin, 1963
Lopez, Donald S., "A Study of Svatantrika", Snow Lion Publications, 1987, pp.192-217.
Suzuki, Daisetz Teitaro, The Lankavatara Sutra, A Mahayana Text Routledge Kegan Paul, 1932

Source: http://en.wikipedia.org/wiki/Two_Truths_Doctrine

(NOTE: Numerous corrections and enhancements have been made under Shastra tradition and "Fair Use" by an Anonymous Buddhist Monk Redactor (Compiler) of this Online Buddhist Encyclopedia Compilation)

Primary Original Source: The Tripitaka Sutra, Shastra and Vinaya teachings
(as found in the scripture storehouse of the Indian Sanskrit-Siddham, Chinese, Tibetan and Japanese traditions of the Nalanda Tradition of ancient Nalanda University) of Shakyamuni Buddha, and his Arya Sagely Bodhisattva Bhikshu Monk and Upasaka disciples.

These Good and Wise Advisors (Kaliyanamitra) Dharma Master teachers include Arya Venerables Nagarjuna, Ashvaghosha, Aryasura, Kumarajiva, Shantideva, Chandrakirti, Chandragomin, Vasubandhu, Asanga, Hui Neng, Atisha, Kamalashila, Dharmarakshita, Tsong Khapa, Thogme Zangpo, Patanjali, Sushruta, Charaka, Vagbhata, Nichiren, Hsu Yun, Hsuan Hua, Shen Kai, Tenzin Gyatso, Kyabje Zopa, Ajahn Chah, Vasant Lad, and other modern day masters. We consider them to be in accord with Master Hsuan Hua’s "Seven Guidelines for Recognizing Genuine Teachers"

Nalanda Online University's teachings are based especially on the Dharma Flower Lotus Sutra, the Avatamsaka Sutra, the Shurangama Sutra, the Ksitigarbha Sutra, the Bhaisajya Guru Sutra, the Dharani Sutra, the Vajra Sutra, the Prajna Paramita Hridayam Sutra, the Guhyasamaja, the Kalachakra and their commentaries (shastras) by the above Arya Tripitakacharya Dharma Masters.

At Nalanda Online University we practice daily and introduce you to (via downloadable multimedia MP3 audio and WMV video lectures) the teachings and practices of the Five Traditions transmitted by the Buddha Shakyamuni:

1. Teaching School (Mahayana Sutrayana - Paramitayana - Hua Yan and Tian Tai, Yogachara, Nalanda Prasangika Madhyamika, Theravada Sutta)

See also: Tripitaka (1. Sutras, 2. Vinaya, 3. Shastras or Abhidharma, or Tantra), Taisho Catalog Numbering System, Dharma, and names of individual sutras (such as Shurangama Sutra, Avatamsaka Sutra [Flower Adornment Sutra], Lotus Sutra [Wonderful Dharma Flower Sutra], Earth Store Sutra, Dharani Sutra, Brahma Net Sutra, Medicine Master Buddha Sutra, Sixth Patriarch Platform Sutra, Sutra in 42 Sections, Sutra on the Buddha's Bequeathed Teaching, et al.

2. Moral Regulations School (Vinaya Pratimoksha Shila - Bodhisattva Pranidhana - Vajrayana-Samaya - Yogic Yama)

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         and Bodhisattvas: Avalokiteshvara-Guanyin-Chenrezig-Mahakala, Tara, Samantabhadra Universal Worthy,
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         and others Dharma Protecting Dharmapala Lokapala Bodhisattvas, Gods and Goddesses)

Compilation Sources for the Above Material on the Teachings of the Buddha:

Primary Compilation Source: Epstein, Ronald B., Ph.D, compiler, Buddhist Text Translation Society's Buddhism A to Z, Burlingame, California: Buddhist Text Translation Society, 2003. ISBN: 0881393533 Paperback: 284 pages. www.BTTSOnline.org www.Amazon.com
http://www.bttsonline.org/product.aspx?pid=118 http://www.amazon.com/gp/product/0881393533/ref=ase_medicinebuddh-20

Secondary Compilation Source: The Seeker’s Glossary of Buddhism, 2nd ed., San Francisco, California: Sutra Translation Committee of the United States and Canada, 1998: www.budaedu.org.tw

Secondary Compilation Source: Muller, Charles, editor, Digital Dictionary of Buddhism [DDB], Toyo Gakuen University, Japan, 2007: Username is "guest", with no password.
http://buddhism-dict.net/ddb - Based in large part on the Dictionary of Chinese Buddhist Terms with Sanskrit and English Equivalents (by Soothill and Hodous) Delhi, India: Motilal Banarsidass, 1997.

Secondary Compilation Source: Ehrhard, Diener, Fischer, et al, The Shambhala Dictionary of Buddhism and Zen, Boston, Massachusetts: Shambhala Publications, 1991. 296 pages. ISBN 978-0-87773-520-5 www.Shambhala.com, http://www.amazon.com/gp/product/0877735204/ref=ase_medicinebuddh-20,
http://www.shambhala.com/html/catalog/items/isbn/978-0-87773-520-5.cfm

The Dharma is a Priceless Jewel,
thus these research compilations
and audio and video teaching materials are
offered free-of-charge by this anonymous Buddhist Monk
for the Bodhi Resolve benefit of All Sentient Beings in the Universe...

...under a Creative Commons License.

The rights to textual segments ("quoted, paraphrased, or excerpted") of the are owned by the author-publisher indicated in the brackets next to each segment and are make available and commented on (under the "shastra tradition") under Fair Use. For rights regarding the Buddhist "Encyclopaedia - Glossary - Dictionary" compilation as a whole, please know that it is offered under this Creative Commons License.

This Nalanda University site (www.Nalanda-University.com)
is redacted by an anonymous Buddhist monk
for the benefit of all living beings
so they may diligently (virya paramita) cultivate freely to
realize Bodhi enlightenment for the sake of all.

On the Buddha Shakyamuni's Birthday 2007,
this free redaction is offered (received, upheld, read, recited, studied, pondered, explained, and written out),
in accordance with the Lotus Saddharma Pundarika Sutra Chapter 19: "Merit and Virtue of a Dharma Master" as a
selfless offering to the Buddhas and Bodhisattva Sangha above to adorn the Pure Lands and
to liberate living beings suffering in samsara below by compassionately helping them to plant good roots in this and their future rebirths.

The merit is dedicated to anuttarasamyaksambodhi.

Increasing Effect Mantra:
Om Sambhara Sambhara (These Bhikshu Bodhisattva Bodhichitta Vows) Bimana Sara (Spread) Maha (Greatly) Java (Rapidly) Hum (recited 7x)

To increase by 100,000 times the merit created:
Tadyatha Om Pancha Griya (five offerings or five faces) Ava Bodhani Svaha (7x)

Om Dhuru Dhuru Jaya (Victory) Mukhe (Face or Mouth) Svaha (7x)

I Now Universally Transfer the Merit and Virtue of to All Beings to realize Anuttara-Samyak-Sam-Bodhi
(“Unsurpassed Proper and Equal Right Enlightenment”)

Sarva Mangalam.
May all be Auspicious.

Arya Bhikshu Shantideva’s Bodhisattvacharyavatara says:
Just as Manjushri works
To fulfill the aims of all limited beings
To the far reaches of space in the ten directions,
May my behavior become just like that.

For as long as space remains,
And for as long as wandering beings remain,
May I too remain for that long,
Dispelling the sufferings of wandering beings.

(Like Ananda says in the Shurangama Sutra introduction to the Shurangama Mantra,
"And even could the nature of shunyata melt away, my vajra-like Supreme Resolve would still remain unmoved.)

Whatever sufferings wandering beings might have,
May all of them ripen on me,
And through the Bodhisattva assembly,
May wandering beings enjoy happiness.

May the teachings,
the sole medicine for the sufferings of wandering beings
And the source of all happiness,
Continue to endure for a very long time,
With material support and shows of respect.

Updated July 17, 2008