Sentient beings (Buddhism) (English Wikipedia)

Analysis of information sources in references of the Wikipedia article "Sentient beings (Buddhism)" in English language version.

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acmuller.net

Dogen Zenji. Translated by A. C. Muller. "Genjōkōan" (Shōbōgenzō). Japan, (1231—1253, translation in "Resources for East Asian Language and Thought", November 8, 2004). Accessed 20 March 2023
Muller, Charles A. (March 1995). "The Key Operative Concepts in Korean Buddhist Syncretic Philosophy: Interpenetration (通達) and Essence-Function (體用) in Wŏnhyo, Chinul and Kihwa". Bulletin of Toyo Gakuen University. Archived from the original on August 28, 2008. Retrieved 2008-10-21. In Buddhism, t'i [體] is regarded as the fundamentally enlightened Buddha-mind that is present in all beings, whereas yung [用] is the manifestation of that mind in actual practice--whether it be a full manifestation (enlightened Buddha) or limited manifestation (ignorant sentient being).

Ray, Reginald A. (2000). Indestructible Truth: The Living Spirituality of Tibetan Buddhism. The World of Tibetan Buddhism. Vol. 1. Boston: Shambhala Publications, Inc. pp. 26–27. ISBN 1-57062-910-2. Retrieved 2008-10-21. In the traditional Tibetan view... the animate and inanimate phenomena of this world are charged with being, life, and spiritual vitality. These are conceived in terms of various spirits, ancestors, demigods, demons, and so on. One of the ways Tibetans recognize a spirit is through the energy that collects in a perceptual moment. A crescendo of energetic "heat" given off by something indicates a spirit. It is something like when we might say that a rock, a tree, or a cloud formation is "striking" or "dramatic" or "compelling." A rock outcropping that has a strange and arresting shape, that perhaps seems strong and menacing, will indicate the existence of some kind of non-human presence. Likewise, a hollow in a grove of trees where a spring flows and the flora are unusually lush and abundant, that has a particularly inviting and nurturing atmosphere, will likewise present itself as the home of a spirit. The unusual behavior of a natural phenomenon or an animal will suggest the same as will the rain that ends a drought or the sudden irruption of an illness.

Kimura, Kiyotaka (July 1991). "The Self in Medieval Japanese Buddhism: Focusing on Dogen". Philosophy East and West. 41 (3). University of Hawaii Press: 327–340. Archived from the original on Apr 3, 2009. Retrieved 22 October 2008 – via Center for Buddhist Studies.

Kimura, Kiyotaka (July 1991). "The Self in Medieval Japanese Buddhism: Focusing on Dogen". Philosophy East and West. 41 (3). University of Hawaii Press: 327–340. Archived from the original on Apr 3, 2009. Retrieved 22 October 2008 – via Center for Buddhist Studies.
Muller, Charles A. (March 1995). "The Key Operative Concepts in Korean Buddhist Syncretic Philosophy: Interpenetration (通達) and Essence-Function (體用) in Wŏnhyo, Chinul and Kihwa". Bulletin of Toyo Gakuen University. Archived from the original on August 28, 2008. Retrieved 2008-10-21. In Buddhism, t'i [體] is regarded as the fundamentally enlightened Buddha-mind that is present in all beings, whereas yung [用] is the manifestation of that mind in actual practice--whether it be a full manifestation (enlightened Buddha) or limited manifestation (ignorant sentient being).