By Roland Brown
The A-Z part that follows is a consultant to the foremost brands and the types they've got produced considering that Gottlieb Daimler first fired-up Einspur again in 1885. No try out has been made to hide all of the makes: that will were most unlikely. Motorcycling’s historical past is suffering from names of companies that equipped a couple of motorcycles after which went into chapter 11, a lot of them ahead of 1930. Names equivalent to Abako, Abbotsford, ABC Scootamota, Abendsonne, Aberdale, Abe-Star.The most crucial marques and their maximum hits, plus a number of misses, are right here, from AJS and Bimota to Yamaha and Ziindapp. among them they inform the tale of an that has had many ups and downs, yet which has produced many line machines for the good thing about hundreds of thousands of riders world wide. a few motorcycles were cleverly engineered, others are easily appealing to examine. the simplest have mixed either variety and function, giving their riders the sensation of excitement and freedom that just a nice motorbike delivers.
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1 Buddhajnana In some ways this is the main subject matter of this book since the Shen tong interpretation of the Tathagatagarbha doctrine identifies Tathagatagarbha as Buddhajnana. At this point of the discussion, however, we are looking at the identity of Emptiness (Shentong) and Buddhajnana. As was mentioned in “ The Meaning of Rangtong” [chapter 2], emptiness in the sense of spaciousness is called the “ absolute dhatu” (Paramarthadhatu, don dam dbyings). e. e. a paryudasapratisedha, may ingag).
Hence the mystery. Mikyo Doije in the introduction to his commentary on the ma  dismisses the Gelugpa interpretation of “ eye is empty of eye” stating that if Candrakirti had meant the eye was merely empty of a non-existent eye but not empty of the apparent (samvrti, conventional) eye he would surely have mentioned it. Konchog Jigme Wangpo (a Gelugpa Lama) in his “ Precious Garland o f tenets" makes the following retort: Nowadays, some who are vain about having high views say that phenomena are only mistaken appearances and take them to be ut terly non-existent, like the son of a barren woman; then they hold that non-attention to anything is the superior practice.
Everything occurs in it just as the whole world exists in space [ r g v 2:27]. Nevertheless, Dolpopa [ r c 386] warns us that when the image of space is used, there is a difference in the way it applies to apparent reality (samvrtisatya) and Ultimate Reality. On reflection one has to concede that to say apparent reality is empty, absent, nothing— like space— is quite other than to say the ineffable Absolute Reality, Buddha Wisdom Mind (Buddhajnana) is empty, changeless, limitless, unobstructed, and unobstructable— like space.
A-Z of Motorcycles by Roland Brown