Indian Society for Buddhist Studies

Author(s): Prachya Vidyapeeth
Publisher: Prachya Vidyapeeth

Page 54

(39)
to the wide diffusion of his reforms. Prior to his advent, Buddhism, though widely spread in Tibet, had greatly degenerated through having assimilated much of the Bon heresy, and especially on account of the clergy shown some disregard for moral discipline and the teaching of Buddha.
Tson-khapa introduced reforms in every direction. In his reformed school was to be found the essence of the Sktra-s, Tantra-s and Dharani-s of the Mahāyānaand Hīnayāna schools.After Sakya Sinha, no teacher of Buddhism was as eminent as Tson-khapa. Even in the Aryadeśa, no such refined school as that of Gelugpa was known to exist. In Tibet, Tson-khapa is called the second Buddha, a title which Nāgārjuna the founder of the Madhyamika philosophy, enjoyed in ancient India. I will try to focus in my paper how Tson-khapa revived Buddhism and gave a new shapeafter decline of Buddhism in Tibet.
*****
Doctrine of Kammavāda as Depicted in the Vimanavatthu
Gaur Debnath, Kolkata
It will become clear to explain kamma in Buddhism with an example taught by the Buddha. Once a young man went to the lord Buddha and asked on inequality of being. Then, the Buddha explained to the young man it is nothing but due to kamma, a person is poor, rich, healthy, and beautiful and long life recorded in the teaching of the Buddha. It is one of the Buddha's discoveries into full-fledged doctrine, which He himself has seen through his own wisdom. Indeed, the Buddha got this universal governing law of kamma under the Bodhi tree, thus, He saw with divine power of sight (Dibba-cakkhu), which is extremely clear and surpassing the sight of human beings in the process of taking birth and passing away. Moreover, having the inferior or superior appearance of beings, beautiful or ugly beings, beings with good