How to use transmundane in a sentence? Find typical usage patterns (collocations)/phrases/context for "transmundane" and check conjugation/comparative form for "transmundane". Mastering all the usages of "transmundane" from sentence examples published by news publications.
Maybe try switching it up with more interesting word choices: sumptuous, transmundane, peerless?
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God is no longer conceived as a transmundane being who guides the destinies of mankind according to a preconceived plan.
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But someone who can give while regarding herself, the gift, and the recipient as like mirages, existing only from a certain point of view and not in objective reality, can practice the transmundane perfection of generosity.
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Instruction to Oneself by Patrul Rinpoche :i. On the Dual Codes of Mundane and Transmundane by Mipham Rinpoche :j. On the Code for Monarchs by Mipham Rinpoche :k. Sakya Pandita's Treasury of Good Advice :l. In Praise of Dependent Origination by Je Tsongkhapa 2\. The Words of My Perfect Teacher (Kun bzan bla ma’I zal lun) by Patrul Rinpoche 3\.
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The Quintessential Butter of Dharma (Ch: Zheng Fa Ti Hu) Including： :a. Commentary on Mipham Rinpoche’s the Teachings on Mundane and Transmundane Codes :b. Commentary on Thogme Zangpo’s the 37 Practices of a Bodhisattva(Rgyal-sras lag-len so-bdun-ma) :c. Commentary on Thogme Zangpo’s the Song of Happiness 16\. Commentary on The Garland of White Lotus Flowers: Mipham Rinpoche's Commentary on Nagarjuna's “A letter to a Friend (Suhrllekha) ”(Bshe-spring gi mchan-grel padma-dkar-po’I phreng-ba) 17\.
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Stanislaw Schayer, a Polish scholar, argued in the 1930s that the Nikayas preserve elements of an archaic form of Buddhism which is close to Brahmanical beliefs, and survived in the Mahayana tradition. Contrary to popular opinion, the Theravada and Mahayana traditions may be "divergent, but equally reliable records of a pre-canonical Buddhism which is now lost forever." The Mahayana tradition may have preserved a very old, "pre- Canonical" and oral Buddhist tradition, which was largely, but not completely, left out of the Theravada-canon. Schayer's view saw nirvana as an immortal, deathless sphere, a transmundane reality or state.
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Barbara Holdrege analyzed the comparative analysis in her writing, about the role of scriptures in Brahmanical, Rabbinic, and Kabbalistic traditions, and noted that cosmological conceptions of sacred scripture in which Veda and Torah are portrayed not merely as restricted corpus of texts, but as a multileveled cosmic reality that encircle both historical and transmundane dimensions. She adds further that sacred status, authority, and function of scripture in these traditions are to a certain extent shaped by these conceptions and thus such a study is essential for understanding the role of Veda and Torah as the paradigmatic signs of their respective traditions. Judaism, notable for its monotheistic conception of God, has some similarities with those Hindu scriptures that are monotheistic, such as the Vedas. In Judaism God is transcendent, while in Hinduism God is both immanent and transcendent.
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