There are many sutras.
Some touch on Emptiness, some on precepts, some on other topics.
Are there sutra which touch on Nature of mind?
How our mind work etc.
Originally posted by zero thought:Can try the Shurangama Sutra.
http://www.cttbusa.org/shurangama1/shurangama_c…
Thanks.
Which sutra is on non-duality? I wanna label sutra based on their different themes/ emphasis.
Originally posted by zero thought:I didn’t read many Sutras so I am not sure, maybe someone else can help you…
But I don’t think all the Sutras can be classified as purely teaching on emptiness, or purely on the nature of the mind etc. These various aspects can be intermingled and interconnected.
Yah, some have various themes inside the sutras.
Originally posted by Pure Emptiness:There are many sutras.
Some touch on Emptiness, some on precepts, some on other topics.
Are there sutra which touch on Nature of mind?
How our mind work etc.
Emptiness is the nature of mind. Luminosity (the bright, vivid, cognitive aspect of mind that gives rise to/IS all appearances) is the essence of mind.
Prajnaparamita Sutras (including Heart Sutra, Diamond Sutra, etc) are focused on the Emptiness aspect.
Lankavatara Sutra, Shurangama Sutra, etc, teaches the union of emptiness and luminosity. These are the sutras that talk more about Buddha-Nature and the nature of consciousness, mind, its various aspects, etc. They are considered 'third turning of the wheel' sutras, while Prajnaparamita are considered 'second turning', while Hinayana suttas (Nikayas) are considered 'first turning'.
Hope it helps :)
Originally posted by An Eternal Now:Emptiness is the nature of mind. Luminosity (the bright, vivid, cognitive aspect of mind that gives rise to/IS all appearances) is the essence of mind.
Prajnaparamita Sutras (including Heart Sutra, Diamond Sutra, etc) are focused on the Emptiness aspect.
Lankavatara Sutra, Shurangama Sutra, etc, teaches the union of emptiness and luminosity. They are considered 'third turning of the wheel' sutras, while Prajnaparamita are considered 'second turning', while Hinayana suttas (Nikayas) are considered 'first turning'.
Hope it helps :)
so many turning?
Yup.
http://en.wikipedia.org/wiki/Three_Turnings_of_the_Wheel_of_Dharma
The basic content and audience of the three turnings of the wheel can be summarized as follows:
The first turning is traditionally said to have taken place at Deer Park in Sarnath near Varanasi in northern India near Nepal, to an audience of shravakas. It consisted of the teaching of the Four Noble Truths (Sanskrit: catvÄ�ry Ä�ryasatyÄ�ni[1]) and the other elements of the Tripitaka – the Abhidharma, Sutrapitaka and Vinaya. The Abhidharma referred to is the Abhidharma Pitaka of the Sarvastivada sect, which is a later composition not taught by the Buddha, and contains philosophy which is antithetical, one may say, to the early teachings.[2]
The second turning is said to have taken place at Vulture Peak Mountain in Rajagriha, in Bihar, India. The audience comprised bodhisattvas; in some telling there were also shravaka arhats there as well, who promptly had heart attacks and died from the shock of the new teachings. In the second turning, the emphasis is on emptiness (Skt: śūny�ta) as epitomized in the Prajnaparamita sutras, and on compassion (Skt: karuṇ�). These two elements form bodhicitta, the epitome of the second turning. The Madhyamika school that Nagarjuna founded arose from his exegesis of the early texts and is included under the second turning. Nagarjuna attacked the metaphysics of the Sarvastivada sect and a sect which broke away from it called Sautrantika, and promoted, among other things, the classical emphasis on the dependent arising of phenomena of the early texts.[3]
The third turning was also delivered to an audience of bodhisattvas in Shravasti and other Indian locations (e.g. in Kusinagara, to Bodhisattvas and onlooking Buddhas, in the Mahaparinirvana Sutra) – or even in transcendental Buddhic realms (in the Avatamsaka Sutra). The focal point of the third turning is Buddha nature and particularly the TathÄ�gatagarbha doctrine. This was elaborated on in great detail by Maitreya via Asanga in the Five Treatises of Maitreya, which are also generally grouped under the third turning. The Yogachara school reoriented later refinements, in all their complexity, so as to accord with the doctrines of earliest Buddhism.[4]
The Huayen school of Chinese Buddhism considered the Tath�gatagarbha doctrine a fourth turning, with the third turning comprising only the Yogachara school.[5] In addition, Vajrayana schools sometimes refer to tantra as the "fourth turning."
The schema of the three turnings is found in Yogachara and Tath�gatagarbha texts such as the Samdhinirmochana Sutra and the Srimala Sutra and likely originated in the Yogachara literature. Naturally, they identify themselves as definitive. However, the schema was later adopted more widely, and different sects and schools of Buddhism, as well as individual Buddhist teachers and philosophers give different explanations as to whether the second or third turnings is 'definitive' (Skt:nitartha) or 'provisional' (Skt: neyartha) or requiring interpretation. In the Tibetan tradition, the Gelug school considers the second turning definitive, as do some scholars in other schools.