Going for Refuge to the Three Jewels Handbook Version
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Topograf. Título Nombre Autor
Topograf. Id. Título Nombre Autor TB 1 463 JOURNEY TO ENLIGHTENMENT MATTIU RICARD 2 196 NACIDO EN TIBET CHÖGYAM TRUNGPA 3 197 VIDA DE MILAREPA IÑAKI PRECIADO YDOETA 4 879 THE RAINMAKER DR. MARSA WOOLF 5 462 KARMAPA URGYEN TRINLEY DORJE 6 441 MILAREPA OU JETSUN-KAHBUM LAMA KAZI DAWA-SAMDUP 7 494 MY LIFE AND LIVES KHYONGLA RATO 8 489 LA HIJA DEL TIBET RINCHEN DOLMA TARING 9 878 LA VIE DE NAROPA. TONNERRE DE GRANDE BEATITUDE MARC ROZETTE 10 789 TILOPA THE XIITH KHENTIN TAI SITUPA 11 1538 OSEL MARIA TORRES 12 880 ENTRONEMENT CELEBRATION KYABJE KALU RINPOCHE 13 877 LA RELIAISON GABRIELLE STAVOLONE 14 874 THE BOOK OF TIBETAN ELDERS SANDY JOHNSON 15 67 MEMORIES OF A POLITICAL OFFICER'S WIFE IN TIBET, SIKKIM AND B MARGARET D. WILLIAMSON 16 2372 REENCARNACION: EL CASO DEL NIÑO LAMA V. MACKENZIE 17 396 BUDA ROBERT ALLEN MITCHELL 18 432 LA VIDA DE DHARDO RIMPOCHE DHARMACHARI SUVAJRA 19 811 EL GRAN YOGI MILAREPA DEL TIBET EVANS-WENTZ 20 965 MUJERES DE SABIDURIA TSULTRIM ALLIONE 21 970 LES REBELS DE L`HIMALAIA PHILIPPE BROUSSARD 22 973 LES REBLES DE L'HIMÀLIA BROUSSARD, PHILIPPE 23 952 BUDA EMILIO RIBAS 24 1008 VIDA DE MILAREPA I. PRECIADO YDOETA 25 926 GUESHE LOBSANG TSULTRIM. VIDA Y ENSEÑANZAS DE UN LAMA TIB 26 182 VIDA Y ENSEÑANZAS DE UN LAMA TIBETANO GUESHE LOBSANG TSULTRIM 27 374 LA VIDA Y ENSEÑANZA DE NAROPA HERBERT V. GUENTHER 28 326 EL PRINCIPE SIDARTA JONATHAN LANDAW Y JANET BROOKE 29 932 EL PRINCIPE SIDARTA JONATHAB LANDAW Y JANET BROOKE 30 113 PRINCE SIDDHARTHA JONATTHAN LANDAW AND JANET BROOKE 32 1009 LAS MONTAÑAS DE BUDA JAVIER MORO 33 175 SIDDHARTA HESSE 34 217 SIDDHARTA HERMANN HESSE 35 1094 MEJERES DE SABIDURIA TSULTRIM ALLIONE 36 1086 KUNDUN MARY CRAIG 37 1084 MADRE DEL TIBET JETSUN PEMA 38 1186 DIE WELT DES DALAI LAMA GILL FARRER-HALLS 39 1195 MEMOIRS OF A TIBETAN LAMA LOBSANG GYATSO viernes, 01 de junio de 2012 Página 61 de 89 Topograf. -
Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia
Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia. A bibliography of historical and modern texts with introduction and partial annotation, and some echoes in Western countries. [This annotated bibliography of 220 items suggests the range and major themes of how Buddhism and people influenced by Buddhism have responded to disability in Asia through two millennia, with cultural background. Titles of the materials may be skimmed through in an hour, or the titles and annotations read in a day. The works listed might take half a year to find and read.] M. Miles (compiler and annotator) West Midlands, UK. November 2013 Available at: http://www.independentliving.org/miles2014a and http://cirrie.buffalo.edu/bibliography/buddhism/index.php Some terms used in this bibliography Buddhist terms and people. Buddhism, Bouddhisme, Buddhismus, suffering, compassion, caring response, loving kindness, dharma, dukkha, evil, heaven, hell, ignorance, impermanence, kamma, karma, karuna, metta, noble truths, eightfold path, rebirth, reincarnation, soul, spirit, spirituality, transcendent, self, attachment, clinging, delusion, grasping, buddha, bodhisatta, nirvana; bhikkhu, bhikksu, bhikkhuni, samgha, sangha, monastery, refuge, sutra, sutta, bonze, friar, biwa hoshi, priest, monk, nun, alms, begging; healing, therapy, mindfulness, meditation, Gautama, Gotama, Maitreya, Shakyamuni, Siddhartha, Tathagata, Amida, Amita, Amitabha, Atisha, Avalokiteshvara, Guanyin, Kannon, Kuan-yin, Kukai, Samantabhadra, Santideva, Asoka, Bhaddiya, Khujjuttara, -
Mindfulness and the Buddha's Noble Eightfold Path
Chapter 3 Mindfulness and the Buddha’s Noble Eightfold Path Malcolm Huxter 3.1 Introduction In the late 1970s, Kabat-Zinn, an immunologist, was on a Buddhist meditation retreat practicing mindfulness meditation. Inspired by the personal benefits, he de- veloped a strong intention to share these skills with those who would not normally attend retreats or wish to practice meditation. Kabat-Zinn developed and began con- ducting mindfulness-based stress reduction (MBSR) in 1979. He defined mindful- ness as, “the awareness that emerges through paying attention on purpose, in the present moment, and non-judgmentally to the unfolding of experience moment to moment” (Kabat-Zinn 2003, p. 145). Since the establishment of MBSR, thousands of individuals have reduced psychological and physical suffering by attending these programs (see www.unmassmed.edu/cfm/mbsr/). Furthermore, the research into and popularity of mindfulness and mindfulness-based programs in medical and psychological settings has grown exponentially (Kabat-Zinn 2009). Kabat-Zinn (1990) deliberately detached the language and practice of mind- fulness from its Buddhist origins so that it would be more readily acceptable in Western health settings (Kabat-Zinn 1990). Despite a lack of consensus about the finer details (Singh et al. 2008), Kabat-Zinn’s operational definition of mindfulness remains possibly the most referred to in the field. Dozens of empirically validated mindfulness-based programs have emerged in the past three decades. However, the most acknowledged approaches include: MBSR (Kabat-Zinn 1990), dialectical behavior therapy (DBT; Linehan 1993), acceptance and commitment therapy (ACT; Hayes et al. 1999), and mindfulness-based cognitive therapy (MBCT; Segal et al. -
The Stories About the Foremost Elder Nuns
the stories about The Foremost Elder Nuns translated by Ānandajoti Bhikkhu (March 2015) 2 Table of Contents Acknowledgements Introduction Introduction 1. The Story about the Elder Nun Mahāpajāpatī Gotamī Introduction 2. The Story about the Elder Nun Khemā Introduction 3. The Story about the Elder Nun Uppalavaṇṇā Introduction 4. The Story about the Elder Nun Paṭācārā Introduction 5. The Story about the Elder Nun Dhammadinnā Introduction 6. The Story about the Elder Nun Nandā Introduction 7. The Story about the Elder Nun Soṇā Introduction 8. The Story about the Elder Nun Sakulā Introduction 9. The Story about the Elder Nun Kuṇḍalakesā 3 Introduction 10. The Story about the Elder Nun Bhaddā Kāpilānī Introduction 11. The Story about the Elder Nun Bhaddā Kaccānā Introduction 12. The Story about the Elder Nun Kisā Gotamī Introduction 13. The Story about the Elder Nun Sigālakamātā 4 Acknowledgements I am very grateful indeed to Dr. Junko Matsumura, whose superb knowledge of Pāḷi has once again helped prevent me from falling into error, and who made a number of valuable suggestions for improving the text. I am once again indebted to Ayyā Tathālokā for reading through the text and making many good suggestions for improvement, as well as picking up some corrections along the way. I am also grateful indeed to Sudhammā Bhikkhunī, whose meticulous reading of the text has helped correct my English and eliminate inconsistencies. The work would be much poorer without the help of these generous scholars, but if any mistakes now remain then they are my fault alone. Ānandajoti Bhikkhu March 2015 5 Introduction In the Book of the Ones in the Numerical Collection (Aṅguttaranikāya, 1.14) there is a bare list of seventy-four monks, nuns, laymen and laywomen whom the Buddha singled out as excelling in a certain spiritual quality they had developed.1 No more information is given about them there, or the circumstances that led up to their being given these positions. -
Commentary by Khenpo Namdrol 1
COMMENTARY BY KHENPO NAMDROL 1 Introd U ction to the EX traordinary Inner Preliminary Practice S We have now reached the extraordinary inner preliminary practices. Patrul Rinpoche begins with paying homage to his guru Jigme Gyalwai Nyugu by explaining his superior qualities. After that he goes on to briefly explain the main practices themselves. Crowned with the Three Jewels, the outer refuge, He truly realized the Three Roots, the inner refuge; He made manifest the Three Kayas, the ultimate refuge. At the feet of my peerless guru, I bow down. The Three Jewels of Buddha, Dharma, and Sangha comprise the outer refuge, and are the objects of refuge of all the vehicles of Buddhism. How do we take refuge in them? The Buddha is the one who shows us the path to liberation. The Dharma – the Buddha’s teaching – is the actual path itself. The practitioners of the Buddha’s teaching are called Sangha. They are our friends for the purpose of liberation. With tremendous faith and devotion we take refuge in these three outer refuges as the teacher, the path, and the companions. Just like Jigme Gyalwai Nyugu we should carry the Three Jewels like a crown upon our heads at all times and in all situations. The inner objects of refuge are the Three Roots: the lama, the yidam and the dakini. The guru is the root of blessings; the yidam is the root of accomplishment; and the dakini is the root of enlightened activities. These three should be accomplished with body, speech, and mind. This is how Jigme Gyalwai Nyugu took the inner refuge. -
In the Stream of Blessings: Ordained Buddhist Women in Britain
In the Stream of Blessings: Ordained Buddhist Women in Britain Caroline Starkey Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds School of Philosophy, Religion, and History of Science December 2014 2 The candidate confirms that the work submitted is her own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement ©2014 The University of Leeds and Caroline Starkey The right of Caroline Starkey to be identified as Author of this work has been asserted by her in accordance with the Copyright, Designs and Patents Act 1988. 3 Acknowledgements This thesis would not have been possible without the support, guidance, and advice of a number of people and institutions. Firstly, I would like to express my gratitude to the Arts and Humanities Research Council, the University of Leeds, and to the Spalding Trust, each of whom provided vital funding. The School of Philosophy, Religion, and History of Science at the University of Leeds was extremely supportive, providing me with space to work, funding for conferences, and a collegiate atmosphere. A very special and truly heartfelt thank you is due to both of my academic supervisors – Professor Kim Knott and Dr Emma Tomalin. I am grateful for their attention to detail, their thought-provoking questions, and the concern that they showed both for my research and for me as a researcher. -
Buddhist Meditation Centre 2018 As Our Archive Photos in This Programme Show, Vajraloka Has Come a Long Way
Buddhist Meditation Centre 2018 As our archive photos in this programme show, Vajraloka has come a long way. For over three decades now, Vajraloka’s team and guest retreat leaders have been contributing to Triratna’s developing lineage of meditation teaching – in particular, offering a practical, hands-on vision of ‘what’s next’ for experienced meditators. This vision goes deeply into all areas of Triratna’s system of meditation and supports all areas of Dharma practice. Yet, Vajraloka wasn’t set up to offer meditation teaching. For the first half decade or so, the resident team at Vajraloka followed a daily programme of meditation and work which others would simply join in for a week or more. The team were also exploring their own meditation deeply, and studying traditional meditation texts such as Dhyana for Beginners by Chih-I, together with Sangharakshita’s commentaries and seminars. Before long, it became clear to the resident team that practical input could greatly benefit retreatants’ practice. So the centre morphed into offering themed retreats on the main areas of meditation practice in Triratna. The current team owe a huge amount to those who went before, both for developing that lineage of helpful meditation teaching and for converting the dilapidated farm buildings into a well-appointed retreat centre. The improvement of our facilities continues – there are new projects in the pipeline for the foreseeable future, which we hope you’ll like and support. But above all, we continue to explore and offer what genuinely helps people consolidate and take their practice deeper. We have found that deepening of body awareness enhances all our practices – mindfulness, metta and just sitting included – providing a strong, positive basis for insight (spiritual death) – inquiring into ‘how things really are’. -
Comments on Max Müller's Interpretation of the Buddhist
COMMENTS ON MAX MÜLLER'S INTERPRETATION OF THE BUDDHIST NIRVANA BY G. R. WELBON Rochester, U.S.A. Close, analytical study of ancient Indian religious terminology is a demanding discipline today engaged in by only a few scholars 1). Compounding the impressive difficulties encountered in such investiga- tions, it will be noticed, some of the terms have become incorporated into the vocabulary of contemporary non-Indians. Sanctified by several decades of inclusion in dictionaries of the various Western European languages, they have acquired an uncritical significance which makes it all the more difficult to assess their "original" and contextual signifi- cations in the Indian thought schemata. Among the terms most bedeviling in its complexity of nuance is that of nirvdna according to Buddhist usage. Recently, the distinguished Belgian scholars, Ludo and Rosane Rocher, have expressed some of the frustrations shared by many who have tried to analyse that term: Qu'on conqoive les bouddhistes comme les antagonistes conscients de l'hin- douisme ou comme les "freres des brahmanes des Upanishads", il n'en reste pas moins que le concept bouddhiste de nirvti1la a ete construit sur ou a r6agi contre des elements de 1'hindouisme plus ancien, et qu'a son tour l'hindouisme plus recent s'est enrichi de ou a r6agi contre des elements du nirvana. Nous ne traiterons pas du Nirvana dans la presente 6tude, tout d'abord, parce que le concept hindouiste de mok,?a pose à lui seul, un tel nombre de pro- blemes qu'ils ne pourront être discutés dans leur totalite, et ensuite parce que les bouddhologues, eux-memes, n'en ont resolu les problemes fondamen- 1) Among the most distinguished must be mentioned Louis Renou and Jan Gonda. -
Eight Manifestations of Padmasambhava Essay
Mirrors of the Heart-Mind - Eight Manifestations of Padmasam... http://huntingtonarchive.osu.edu/Exhibitions/sama/Essays/AM9... Back to Exhibition Index Eight Manifestations of Padmasambhava (Image) Thangka, painting Cotton support with opaque mineral pigments in waterbased (collagen) binder exterior 27.5 x 49.75 inches interior 23.5 x 34.25 inches Ca. 19th century Folk tradition Museum #: 93.011 By Ariana P. Maki 2 June, 1998 Padmasambhava, also known as Guru Rinpoche, Padmakara, or Tsokey Dorje, was the guru predicted by the Buddha Shakyamuni to bring the Buddhist Dharma to Tibet. In the land of Uddiyana, King Indrabhuti had undergone many trials, including the loss of his young son and a widespread famine in his kingdom. The Bodhisattva Avalokiteshvara felt compassion for the king, and entreated the Buddha Amitabha, pictured directly above Padmasambhava, to help him. From his tongue, Amitabha emanated a light ray into the lake of Kosha, and a lotus grew, upon which sat an eight year old boy. The boy was taken into the kingdom of Uddiyana as the son of King Indrabhuti and named Padmasambhava, or Lotus Born One. Padmasambhava grew up to make realizations about the unsatisfactory nature of existence, which led to his renunciation of both kingdom and family in order to teach the Dharma to those entangled in samsara. Over the years, as he taught, other names were bestowed upon him in specific circumstances to represent his realization of a particular aspect of Buddhism. This thangka depicts Padmasambhava, in a form also called Tsokey Dorje, as a great guru and Buddha in the land of Tibet. -
Chanting Book
Samatha Chanting Book Published by the Samatha Trust 1 With thanks to all those from the various traditions of Pali chanting from whom we have learned chanting in the past, or will do so in the future. Sādhu sādhu sādhu 2 Chanting Book This book is one of a series published from time to time by the Samatha Trust. The Samatha Trust was founded in 1973 and is a registered charity. The Samatha Centre Greenstreete Llangunllo Powys LD7 1SP www.samatha.org First published in 2008 Second Edition 2014 ISBN 978-0-9514223-4-2 This Book may be freely copied for non-commercial distribution. Printed by: Oxford University Computing Services - Printing Department 3 4 CONTENTS 1 BEGINNINGS THE THREE REFUGES AND FIVE PRECEPTS ....................................................................................................2 RECOLLECTION OF THE TRIPLE GEM Iti pi so ................................................................................................3 2 PŪJĀ - OFFERING VERSES Vandāmi cetiyaṃ .........................................................................................................................................................4 TRANSFERENCE OF MERIT Ettāvatā ..................................................................................................................6 3 PARITTA, AND OTHER CHANTS OF BLESSING AND PROTECTION INVITATION TO THE DEVAS Samantā cakkavāḷesu (or: Pharitvāna mettaṃ) ...................................................8 BUDDHAMAṄGALAGĀTHĀ Sambuddho ............................................................................................................8 -
Taking Refuge in the Triple Gem and the 5 Lay Vows – Geshe Tenzin Zopa
Taking Refuge in the Triple Gem and the 5 Lay Vows – Geshe Tenzin Zopa Why take Refuge? If one wishes to optimise this human life, there is much benefit to taking Refuge in the Buddha, Dharma and Sangha. Holding Refuge vows is crucial to those inspired to follow the path of the Buddha. Whether one becomes a child of the Buddha and under the protection of the Buddha or not, is determined at the time when one receives the blessing of Refuge from Buddha, Dharma and Sangha. Even though one’s family may follow the Buddha’s path and call themselves Buddhists, if one has not taken Refuge with the full understanding of what Refuge means and involves, one is not yet a Buddhist. Firstly, we need to know that we have obtained this precious human rebirth which has the 8 freedoms and the 10 Endowments which enable us to practice the Path. The Buddha has taught us that with such a precious human rebirth, we are able to embark on the 3 higher trainings namely, morality, concentration and cultivation of wisdom realising emptiness. These are critical if we wish to eradicate samsaric suffering, including that of birth, aging and death. In order to actualise the wisdom realising emptiness, one requires realisations in concentration; in order to gain realisations in concentration, one needs to live in and gain realisations of morality. Without these 3, there can be no antidote to samsara, let alone attaining enlightenment. In relation to the practice of morality, Refuge Vows forms the basis. Refuge Vows are also the foundation of all other vows such as individual liberation / pratimoksha vows, ordination vows, bodhisattva vows, tantric vows. -
Origin and Nature of Ancient Indian Buddhism
ORIGIN AND NATURE OF ANCIENT INDIAN BUDDHISM K.T.S. Sarao 1 INTRODUCTION Since times immemorial, religion has been a major motivating force and thus, human history cannot be understood without taking religion into consideration. However, it should never be forgotten that the study of religion as an academic discipline is one thing and its personal practice another. An objective academic study of religion carried many dangers with it. The biggest danger involved in such a study is that it challenges one’s personal beliefs more severely than any other discipline. For most people appreciation of religious diversity becomes difficult because it contradicts the religious instruction received by them. For people experiencing such a difficulty, it may be helpful to realize that it is quite possible to appreciate one’s own perspective without believing that others should also adopt it. Such an approach may be different but certainly not inferior to any other. It must never be forgotten that scholarship that values pluralism and diversity is more humane than scholarship that longs for universal agreement. An important requirement of objective academic study of religion is that one should avoid being personal and confessional. In fact, such a study must be based on neutrality and empathy. Without neutrality and empathy, it is not possible to attain the accuracy that is so basic to academic teaching and learning. The academic study of religion helps in moderating confessional zeal. Such a study does not have anything to do with proselyting, religious instruction, or spiritual direction. As a matter of fact, the academic study of religion depends upon making a distinction between the fact that knowing about and understanding a religion is one thing and believing in it another.