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The Tree of Enlightenment Dr Peter
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CONTENTS About the Author..........
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Part ree he ajrayana Chapter Twenty
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out the uthor P eter Della Santina
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uthor’s ote F rom 1983 to 1985 wh
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ship. Finally, I want to thank all
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CHAPTER ONE uddhism: odern erspeiv
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mind, while in traditionally Buddhi
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is story illustrates the practical
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one’s own personal experience is
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e procedure adopted here is analyti
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transformation, whereas in Buddhism
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emained separate and distinct, but
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coveries at Mohenjo-daro and Harapp
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Whereas in the religion of the Indu
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look at some of the prominent facts
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Buddhism was a protest against, or
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CHAPTER THREE e ife of the uddha N
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inated by the correctives of renunc
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Siddhartha, being the faster runner
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permanently put an end to suffering
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CHAPTER FOUR e our oble ruths W ith
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the formula of the Four Noble Truth
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measures to remedy the disease. Suc
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lives often brings us into contact
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all right, but it would be still be
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as we take the tree stump to be a p
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ply because we have not experienced
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emedy the situation here and now, t
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earth, water, fire, and air, the su
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overly tight string produces an unp
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CHAPTER FIVE orality I n Chapter 4
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you will find that the basic rules
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In this context, right speech impli
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ever, some of the developments in r
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Very briefly, these are the origin,
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CHAPTER SIX ental evelopment I n th
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ing the way we experience things an
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itself. Indeed, if you look at the
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Recognizing the value and importanc
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the mind on the object without dist
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CHAPTER SEVEN isdom W ith this chap
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Buddhism, faith is preliminary and
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when you are sure you have understo
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will experience the happy effects o
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greed, anger, envy, and jealousy. I
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of samsara, the cycle of birth and
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others are less fortunate, why some
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In the same way, according to the l
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Here we can see at work the princip
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Similarly, there are five alternati
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in heaven can we escape our karma.
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CHAPTER NINE ebirth I n this chapte
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convincing case for the reality of
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death, we are reborn at every momen
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ey suffer from the human beings who
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ealms is undesirable. e three lower
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continue to circle endlessly among
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tinuity of cause and effect exists,
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On the basis of the Buddha’s own
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in this life result in rebirth in a
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less lives, combined with new actio
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impurities are eliminated, actions
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objective is admirably achieved thr
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can understand that fire is hot and
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is process of the constant change o
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emember the certainty of our own de
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their techniques of meditation and
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Although we know that certain thoug
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And when wisdom arises, we experien
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for a collection of trees. In this
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to turn an indefinite experience in
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We discussed this in Chapter 11, wh
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CHAPTER THIRTEEN e undamentals in r
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art wo e ahayana
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to have taught innumerable living b
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dissemination of the Dharma. During
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school of realistic pluralism known
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is compassion for all living beings
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CHAPTER FIFTEEN e otus utra T he pe
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physician who has been away from ho
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Just as each plant benefits from ra
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nations of his children, the father
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But because our ambitions and aspir
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the Mahayana tradition. It is also
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e passage from wisdom to the perfec
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independent existence of things. On
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ory as well as to meditation. In th
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CHAPTER SEVENTEEN e ankavatara utra
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speaks does not participate in thes
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and nirvana, both the phenomenal wo
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(1) the transcendental dimension is
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CHAPTER EIGHTEEN e hilosophy of the
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the sutras, and in the approach of
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It is interesting to note that thes
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far as cause and effect are identic
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say that perception is proved by it
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there’: they depend, rather, on t
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CHAPTER NINETEEN e hilosophy of ind
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opment of Buddhist thought. We all
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milk, but it would appear as nectar
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ern science. e atom as well as its
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the source of the phenomenalizing a
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to cause and effect, to samsara. e
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that the philosophy of emptiness wa
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Just as this was taking place withi
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ience suffused by great bliss. Whil
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it white, blue, or otherwise?’ Su
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the apparatus needed to produce a m
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CHAPTER TWENTY-ONE ahayana uddhism
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for the practice of unwholesome act
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mothers to you, should continue to
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dom. Similarly, without a concentra
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tary reassociation with fictitious
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ese three bodies or dimensions of B
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CHAPTER TWENTY-TWO e rigins of the
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Let us spend a moment on the origin
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throughout India. Nagarjuna and Asa
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Asanga asked, ‘Where have you bee
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was also a professor at Nalanda. On
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CHAPTER TWENTY-THREE hilosophical a
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y a magician using certain magical
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e object now appears to him without
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Mahayana both in its starting point
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CHAPTER TWENTY-FOUR ethodology A s
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death, whereas nirvana is unconditi
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and nirvana is intellectual or dire
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CHAPTER THIRTY-SIX nalysis of ental
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to a particular object whereas atte
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e third group of unwholesome mental
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disassociated with knowledge, or as
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CHAPTER THIRTY-SEVEN nalysis of oug
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Heedlessness is the source of death
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ere are four types of physical thou
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sciousness, too, are either wholeso
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where he is. He stretches out his a
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ply have subjective and objective f
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porary thought about matter. Scient
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sciousness. is intermediate positio
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e only way we can avoid this plural
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existence, (12) repetition, (13) ka
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vious karma has an influence and se
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lar way identifiable in terms of th
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CHAPTER FORTY e irty-even aors of n
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Mindfulness with regard to the body
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Truths and in the destruction of th
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iver the eastern part and the other
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ment, equanimity is that integrated
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are the keys to self-development, a
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of right effort, right mindfulness,
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conditioned, relative, and empty na