DOCSLIB.ORG

Lojong Shenpa Shidrel the Mind-Training of Parting from the Four Attachments with Commentary by Dzongsar Jamyang Khyentse Rinpoche

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Lojong Shenpa Shidrel the Mind-Training of Parting from the Four Attachments with Commentary by Dzongsar Jamyang Khyentse Rinpoche Parting from the Four Attachments Sachen Kunga Nyingpo’s Lojong Shenpa Shidrel The Mind-training of Parting from the Four Attachments With commentary by Dzongsar Jamyang Khyentse Rinpoche Given at the International Buddhist Academy Boudha, Kathmandu, Nepal June 2-11, 2009 Arranged according to Jetsün Trakpa Gyaltsen’s commentary Siddhartha’s Intent International SI Canada, SI Western Door, SI Europe, SI Hong Kong, SI Taiwan, SI Australia, SI India, SI Bhutan, SI Mexico, SI Japan Siddhartha's Intent Society supports Dzongsar Khyentse Rinpoche’s Buddhadharma activities world-wide, through organizing teachings and retreats, distributing and archiving recorded teachings, transcribing, editing and translating manuscripts and practice texts, and establishing a community committed to continual study and practice. © 2012 by Siddhartha’s Intent All rights reserved. No part of this text may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from Siddhartha’s Intent. Acknowledgements These teachings were transcribed by Peter Allen, checked by Jacob Leschley and Amelia Chow and edited by John Castlebury. The cover art is the work of Kelly Roberts. Parting from the Four Attachments Contents Talk One 1 The purpose of Buddhism is not to make us happy 2 Introducing Manjushri 3 Grasping is antithetical to the view 6 The presence of shenpa means the absence of rational mind 7 Contentment is a fringe benefit of renunciation 10 Mengak cuts to the chase 11 Discipline is not a burden, shenpa is a burden 12 Talk Two 15 Willingness to expose our faults is key to pith instructions 16 Taking refuge in acceptance of the truth 18 Buddha-nature is not other than the essence of our mind 20 Buddhism has nothing in common with monotheism 21 Discipline must bear the fruit of a noble birth 23 Meditation is not a burden, shenpa is a burden 25 Talk Three 27 Refuge with a near-theistic and almost religious focus 29 The atmosphere of taking refuge instantly 31 Hearing and contemplating rightly 33 There is something to get used to 35 The art of analysis 37 Talk Four 39 Our ultimate agenda is to not let go 40 The four reminders 42 Life is for the dharma, or vice-versa 44 To sharpen the precision of our guesswork 45 Good and powerful mastery over our mind 47 Talk Five 49 Common sense versus wisdom 50 Benchmarks and vehicles 50 So-called truly existing ultimate truth 51 Emptiness and clarity 52 Appearances are empty, yet they appear 54 Four dharmas, four benchmarks, four seals 56 So-called happiness is also suffering 57 The suffering of suffering 59 The suffering of change 61 All-pervasive suffering 63 Talk Six 65 Bodhisattva vow preliminaries 67 Taking the refuge vow 69 Taking the bodhisattva vow 70 Flock of birds like a stain on the sky 72 Yesterday’s hand and today’s hand 73 Talk Seven 77 Renunciation in a degenerate age 79 Bodhichitta is a must 83 Love, compassion and non-duality 85 Arhatship and bodhisattvahood 87 Beyond nihilism and eternalism 89 Talk Eight 91 If bodhichitta were a flower 92 Accelerants to make bodhichitta blaze 94 To liberate all beings, one has to be a buddha 95 What is a bodhisattva to do 97 The seven-branch offering 98 Our belief or disbelief is our view 99 The proof of enlightened presence far outshines the proof of logic 101 The three levels of perception 102 A glimpse of tantra 105 Talk Nine 107 Cold water poured into boiling water 109 Like a dam made out of water 112 Wisdom is to fire as thoughts are to wood 114 Glimpses of wisdom 117 Everything is like an optical illusion 119 Talk Ten 123 The four foundations of mindfulness 124 Enlightenment is totally possible 126 Whatever situation arises is a stepping-stone 128 The importance of an open mind 130 Lojong Shenpa Shidrel, or The Mind-training of Parting from the Four Attachments If you are attached to this life, you are not a person of Dharma. If you are attached to cyclic existence, you do not have renunciation. If you are attached to your own purpose, you do not have bodhichitta, the thought of enlightenment. If grasping fixation arises, you do not have the view. Sachen Kunga Nyingpo Jetsün Trakpa Gyaltsen’s commentary on Sachen Kunga Nyingpo’s Lojong Shenpa Shidrel, Parting from the Four Attachments Homage O master with all your kindness, Yidam deity with your compassion, In you I take refuge from the depths of my heart: Grant me your blessings, I pray! Promise to Compose Behaviour that goes against the Dharma must be stopped. And so, in order to practise the Dharma correctly, Here is the instruction on Parting from the Four Attachments Which now I shall offer to your ears: If you are attached to this life, you are not a true spiritual practitioner. If you are attached to samsara, you have no renunciation. If you are attached to your own self-interest, you have no bodhichitta. If there is grasping, you do not have the View. 1. Relinquishing Attachment to This Life The first step is to relinquish attachment to this life. Discipline, study, reflection and meditation Undertaken for the sake of just this life – Give them all up, for they are not the Dharma! To begin with, to practise discipline is to possess The cause for reaching higher realms, The stairway to liberation, And the remedy that eliminates suffering. Without discipline, nothing is possible. But if it is observed out of attachment to this life, You have the root cause of the eight worldly concerns. You criticize those with poor conduct. You are envious of the truly disciplined. It turns your own discipline into mere hypocrisy. And it sows the seeds of birth in the lower realms. So give up this fake and fabricated discipline! A person who pursues study and reflection Possesses the wealth of acquiring all knowledge, Holds a torch that dispels ignorance, Knows the path on which to lead living beings, And has got the seed of the dharmakaya. Study and reflection, then, are indispensable. But those who pursue them out of attachment to this life Possess instead the riches of pride and arrogance, Scorn for those of lesser learning and contemplation, And envy for all who accomplish genuine study and reflection. Forever seeking disciples and wealth, They own the root cause for reaching lower realms. So give up study and reflection motivated by the eight worldly concerns! All those who train in meditation Possess the remedy for negative emotions, The basis for accomplishing the path to liberation, The wealth of realizing the natural state And the seed for attaining buddhahood. Meditation, then, is indispensable. But those who meditate with only this life in mind Find busyness and entertainment even in seclusion, And turn their recitation practice into meaningless talk, Disparage those who truly study and reflect, And are jealous of other meditators, While their own practice is pure distraction. So give up your meditation on the eight worldly concerns! 2. Relinquishing Attachment to Samsara In order to attain nirvana, beyond all sorrow, Abandon attachment to the three realms of samsara. And in order to relinquish attachment to the three realms, Reflect on the faults of samsaric existence. First, there is suffering upon suffering Which is the suffering of the three lower realms. Contemplate this deeply and you will break out in goose pimples. If it actually befalls you, it will be beyond your power to endure. But by failing to practise the virtue of restraint, You keep on tilling the fields of the lower realms. And there, wherever you find yourself, how dreadful it will be! Contemplate the suffering of change, And how you can fall from higher to lower realms, How Indra, lord of gods, can be reborn as an ordinary mortal, The sun and moon can turn dark, And the emperor of the world can be reborn as a humble servant. Such examples are to be trusted as they come from the scriptures, Yet they are hard for ordinary beings to comprehend. So just look then, with your own eyes, at the changes among humans: The wealthy turn into beggars, The powerful grow weak, Out of many people, only one survives, And so on, beyond our mind’s imagining. To contemplate the suffering of conditioning, See how there is never an end of things to do. And suffering is found among the many and the few, Among the well-off and the starving alike. Our whole human life is spent preparing. And in the midst of our preparing, we are swept away by death. But not even in death is there any end to preparation, As once again we begin making ready for the next life. How perverse they are who keep clinging To this heap of misery that is samsara! When free from such attachment, there is nirvana, And in nirvana, the attainment of lasting bliss. I sing of my realization—freedom from attachment to this life and samsara. 3. Relinquishing Attachment to Our Own Self-Interest Yet to liberate myself alone will bring no benefit, For sentient beings of the three realms are all my fathers and mothers. How disgusting to leave my parents in the thick of suffering, While wishing and seeking for just my happiness alone! So may the suffering of all the three realms ripen on me. May my merits be taken by sentient beings, And through the blessings of the merit of this, May all beings attain buddhahood! 4.
Load more

Recommended publications
  • These Notes Were Taken by a Student in Class, and Should Be Used for Reference Only
    These notes were taken by a student in class, and should be used for reference only. Please check them against the audio for accuracy of content. CLASS NOTES Course XIV: Lojong, Developing the Good Heart Class One: Eight Verses of Diamond Lion, Part One LO JONG Means Developing the Good Heart LO JONG Mental Training,orDeveloping the Good Heart. Jong can mean “to mind training make pure,” as in jong-chub (Buddha); or to “practice something” like football. Developing a good heart suggests a kind of radical behavior modification. It is meant to be used at work, with your family and in your life all day long. It is a major change in how you relate with other people, and it’s much more difficult than Buddhist logic and philosophy. It’s like a feeling of being in an airplane with others and the plane is going to crash and you all know that you’re in it together. The people all around us are suffering and dying. You’re going to lose everyone you love and everything you ever worked for. You have to jong this feeling – to practice or develop the feeling all daylong of loving other people around you who are dying and losing all the good things they have. Yet we waste our time struggling to get things we want for ourselves that we will lose anyway. There is no point to this selfish approach you have to life. You have to change your heart. Why not be good to each other? It takes a lot of practice.
    [Show full text]
  • 21 Praises to Tara ] [ Tara Dressed in Leaves ]
    SEARCH Home Site Map Calendar Karmapa News DONATE Homage to Tara The 21 Taras in transliterated Tibetan with English in rhyming meter Om! Om. To Great, Noble Tara, I bow down. Jetsun-ma Pama Do'ma la chag tsal lo. Cha tsal Dölma nyur ma pa mo, I praise the Fearless, the Swift One, Protector, whose glance is like lightning. Chen ni kay chik lo dang dra ma On the face of Chenrezi, she is born from a tear as a Jik ten sum gön chu che zhel ji, bud from a lotus. Gesar je wa lay ni jung ma. 1 red Cha tsal tön kay dawa kün tu, She of the face like the full moons of autumn Kang wa ja ni tsek pay shel ma, Kar ma tong trak tsok pa nam chi, that blazes the light of the stars in their thousands. Rap tu che way ö rap bar ma. 2 white Cha tsal ser ngo chu nay che chi, I praise the Body, all turquoise and golden; Pay may cha ni nam par jen ma Whose hand is adorned with the lotus, most perfect, Jin pa tsön dru ka tup shi wa Whose realm is most generous, diligent, simple. Zö pa sam ten chö yul nyi ma. 3 Peaceful and patient, she sits in meditation. greenish Cha tsal deb shin shek pay tsu tor, Seated above the heads of all Buddhas, Ta yay nam par jal war chö ma. resplendent in joyous and infinite triumph, Ma lu pa rol chin pa top ray, Deeply honoured by all Bodhisattvas, Jal way say chi shin tu ten ma.
    [Show full text]
  • Chenrezig Practice
    1 Chenrezig Practice Collected Notes Bodhi Path Natural Bridge, VA February 2013 These notes are meant for private use only. They cannot be reproduced, distributed or posted on electronic support without prior explicit authorization. Version 1.00 ©Tsony 2013/02 2 About Chenrezig © Dilgo Khyentse Rinpoche in Heart Treasure of the Enlightened One. ISBN-10: 0877734933 ISBN-13: 978-0877734932 In the Tibetan Buddhist pantheon of enlightened beings, Chenrezig is renowned as the embodiment of the compassion of all the Buddhas, the Bodhisattva of Compassion. Avalokiteshvara is the earthly manifestation of the self born, eternal Buddha, Amitabha. He guards this world in the interval between the historical Sakyamuni Buddha, and the next Buddha of the Future Maitreya. Chenrezig made a a vow that he would not rest until he had liberated all the beings in all the realms of suffering. After working diligently at this task for a very long time, he looked out and realized the immense number of miserable beings yet to be saved. Seeing this, he became despondent and his head split into thousands of pieces. Amitabha Buddha put the pieces back together as a body with very many arms and many heads, so that Chenrezig could work with myriad beings all at the same time. Sometimes Chenrezig is visualized with eleven heads, and a thousand arms fanned out around him. Chenrezig may be the most popular of all Buddhist deities, except for Buddha himself -- he is beloved throughout the Buddhist world. He is known by different names in different lands: as Avalokiteshvara in the ancient Sanskrit language of India, as Kuan-yin in China, as Kannon in Japan.
    [Show full text]
  • VT Module6 Lineage Text Major Schools of Tibetan Buddhism
    THE MAJOR SCHOOLS OF TIBETAN BUDDHISM By Pema Khandro A BIRD’S EYE VIEW 1. NYINGMA LINEAGE a. Pema Khandro’s lineage. Literally means: ancient school or old school. Nyingmapas rely on the old tantras or the original interpretation of Tantra as it was given from Padmasambhava. b. Founded in 8th century by Padmasambhava, an Indian Yogi who synthesized the teachings of the Indian MahaSiddhas, the Buddhist Tantras, and Dzogchen. He gave this teaching (known as Vajrayana) in Tibet. c. Systemizes Buddhist philosophy and practice into 9 Yanas. The Inner Tantras (what Pema Khandro Rinpoche teaches primarily) are the last three. d. It is not a centralized hierarchy like the Sarma (new translation schools), which have a figure head similar to the Pope. Instead, the Nyingma tradition is de-centralized, with every Lama is the head of their own sangha. There are many different lineages within the Nyingma. e. A major characteristic of the Nyingma tradition is the emphasis in the Tibetan Yogi tradition – the Ngakpa tradition. However, once the Sarma translations set the tone for monasticism in Tibet, the Nyingmas also developed a monastic and institutionalized segment of the tradition. But many Nyingmas are Ngakpas or non-monastic practitioners. f. A major characteristic of the Nyingma tradition is that it is characterized by treasure revelations (gterma). These are visionary revelations of updated communications of the Vajrayana teachings. Ultimately treasure revelations are the same dharma principles but spoken in new ways, at new times and new places to new people. Because of these each treasure tradition is unique, this is the major reason behind the diversity within the Nyingma.
    [Show full text]
  • The Foundation of All Good Qualities by Lama Tsongkhapa
    PRACTICE The Foundation of All Good Qualities By Lama Tsongkhapa In the 11th century, Tibet was blessed by the arrival of capacities of varying practitioners — small, medium, and the Indian Buddhist master Lama Atisha. Motivated to pres- great — which organize practices and meditations on the ent an organized summary of the sutra teachings, Atisha path into gradual stages. composed a short text entitled, The Lamp of the Path. Three Lama Tsongkhapa's famous prayer, The Foundation of hundred years later, Lama Tsongkhapa expanded upon this All Good Qualities, is the most concise and stirring outline text with his opus The Great Exposition on the Stages of the available of the Lam-Rim teachings. In only fourteen stanzas, Path to Enlightenment (Lamrim Chenmo). The often referred Tsongkhapa offers us a prayer that covers the entire graduated to "Lam-Rim teachings" are taken from this seminal text. path to enlightenment, short enough to recite every day, The teachings are presented in three scopes according to the profound enough to study for a lifetime. The foundation of all good qualities is the kind and venerable guru; I will not achieve enlightenment. Correct devotion to him is the root of the path. With my clear recognition of this. By clearly seeing this and applying great effort, Please bless me to practice the bodhisattva vows with great energy. Please bless me to rely upon him with great respect. Once I have pacified distractions to wrong objects Understanding that the precious freedom of this rebirth is found And correctly analyzed the meaning of reality, only once.
    [Show full text]
  • 5 Pema Mandala Fall 06 11/21/06 12:02 PM Page 1
    5 Pema Mandala Fall 06 11/21/06 12:02 PM Page 1 Fall/Winter 2006 5 Pema Mandala Fall 06 11/21/06 12:03 PM Page 2 Volume 5, Fall/Winter 2006 features A Publication of 3 Letter from the Venerable Khenpos Padmasambhava Buddhist Center Nyingma Lineage of Tibetan Buddhism 4 New Home for Ancient Treasures A long-awaited reliquary stupa is now at home at Founding Directors Ven. Khenchen Palden Sherab Rinpoche Padma Samye Ling, with precious relics inside. Ven. Khenpo Tsewang Dongyal Rinpoche 8 Starting to Practice Dream Yoga Rita Frizzell, Editor/Art Director Ani Lorraine, Contributing Editor More than merely resting, we can use the time we Beth Gongde, Copy Editor spend sleeping to truly benefit ourselves and others. Ann Helm, Teachings Editor Michael Nott, Advertising Director 13 Found in Translation Debra Jean Lambert, Administrative Assistant A student relates how she first met the Khenpos and Pema Mandala Office her experience translating Khenchen’s teachings on For subscriptions, change of address or Mipham Rinpoche. editorial submissions, please contact: Pema Mandala Magazine 1716A Linden Avenue 15 Ten Aspirations of a Bodhisattva Nashville, TN 37212 Translated for the 2006 Dzogchen Intensive. (615) 463-2374 • [email protected] 16 PBC Schedule for Fall 2006 / Winter 2007 Pema Mandala welcomes all contributions submitted for consideration. All accepted submissions will be edited appropriately 18 Namo Buddhaya, Namo Dharmaya, for publication in a magazine represent- Nama Sanghaya ing the Padmasambhava Buddhist Center. Please send submissions to the above A student reflects on a photograph and finds that it address. The deadline for the next issue is evokes more symbols than meet the eye.
    [Show full text]
  • Curriculum Vitae
    Candidate for the Standing Committee Name Gabriela FREY Countries Germany, France Contact [email protected] Mobile 0033 609 77 29 85 Age born in 1962 Languages German, French, English, (Tibetan) • 2008 - Introducing the participatory status for the EBU and attending the Council sessions as official representative since then. of Europe • Contributing 4 years in the Human Rights Committee and the report on Human Rights & Religion. Conference • Participating regularly in the CM-Exchanges on the religious dimension of of INGOs intercultural dialogue until 2017. • Joining the GPPP working group (Gender Perspectives in Political Processes). • Co-Organising a side Event in the CoE: are Religions a place for emancipation for women? Progress and setbacks (2016) • Participating in the WG democratic decision making processes, concerning the school project “Religious education for all” in Hamburg • Since 2019 coordinator of the WG Intercultural Cities (Education Committee), aimed to research & report on "Reducing anxiety and exclusion through developing emotional balance and communication skills". • From 1988 until 2017 assistant to several German MEPs (i.a. in the areas European of transport, tourism, regional affairs, development, budget, foreign affairs) Parliament • Head of the Strasbourg office, organising, managing & supervising official visitor groups, delegation trips, industry panels, journalist campaigns, etc. • 16 years Secretary of the E.P.’s Tibet Intergroup (TIG), coordination monthly meetings and activities with relevant NGOs and specialists, organising exhibitions & charity sales. Coordinating visits of the Dalai Lama to Strasbourg and Brussels. Organising 4 delegations journeys of the TIG to Dharamsala (India) for exchanges with the Tibetan government in exile. • 2019 First guest speaker on Buddhism in Europe in the Interreligious Dialogue Unit of the EPP Group.
    [Show full text]
  • Dharma Kings and Flying Women: Buddhist
    DHARMA KINGS AND FLYING WOMEN: BUDDHIST EPISTEMOLOGIES IN EARLY TWENTIETH-CENTURY INDIAN AND BRITISH WRITING by CYNTHIA BETH DRAKE B.A., University of California at Berkeley, 1984 M.A.T., Oregon State University, 1992 M.A. Georgetown University, 1999 A thesis submitted to the Faculty of the Graduate School of the University of Colorado in partial fulfillment of the requirement for the degree of Doctor of Philosophy Department of English 2017 This thesis entitled: Dharma Kings and Flying Women: Buddhist Epistemologies in Early Twentieth-Century Indian and British Writing written by Cynthia Beth Drake has been approved for the Department of English ________________________________________ Dr. Laura Winkiel __________________________________________ Dr. Janice Ho Date ________________ The final copy of this thesis has been examined by the signatories, and we find that both the content and the form meet acceptable presentation standards of scholarly work in the above mentioned discipline. Drake, Cynthia Beth (Ph.D., English) Dharma Kings and Flying Women: Buddhist Epistemologies in Early Twentieth-Century Indian and British Writing Thesis directed by Associate Professor Laura Winkiel The British fascination with Buddhism and India’s Buddhist roots gave birth to an epistemological framework combining non-dual awareness, compassion, and liberational praxis in early twentieth-century Indian and British writing. Four writers—E.M. Forster, Jiddu Krishnamurti, Lama Yongden, and P.L. Travers—chart a transnational cartography that mark points of location in the flow and emergence of this epistemological framework. To Forster, non- duality is a terrifying rupture and an echo of not merely gross mismanagement, but gross misunderstanding by the British of India and its spiritual legacy.
    [Show full text]
  • 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.
    [Show full text]
  • Ayya​​Yeshe How​ ​To​ ​Be​ ​A
    Ayya Yeshe ​ ​ How to Be a Light for Yourself and Others in Challenging Times ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Week One: “Establishing the Basis for Dharma Practice” ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ September 4, 2017 ​ ​ ​ ​ Hi, I'm Ayya Yeshe. I'm an Australian Buddhist nun and I've been ordained 16 years. I'm the ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ director of Bodhicitta Foundation, a charity for people in the slums of Central India, which has ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ been running for over a decade. I'm also the founding abbess of a monastery in Australia, which ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ we are currently raising funds for, called Khandro Ling Hermitage. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ I'm mainly from the Sakya tradition but I was ordained as a fully ordained nun by Thich Nhat ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Hanh, the Nobel Peace Prize nominee and Vietnamese Zen master. Today I would like to talk ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ about The Seven Points of Mind Training by Geshe Chekawa, which is mainly from the Kagyu ​ ​​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ tradition of Tibetan Buddhism. It's actually quite a long and involved text but it's a wonderful ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ introduction to Mahayana Buddhism. As we go through the text, I hope that I can make some of ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​
    [Show full text]
  • Zanabazar (1635-1723): Vajrayāna Art and the State in Medieval Mongolia
    Zanabazar (1635-1723): Vajrayāna Art and the State in Medieval Mongolia Uranchimeg Tsultem ___________________________________________________________________________________ This is the author’s manuscript of the article published in the final edited form as: Tsultem, U. (2015). Zanabazar (1635–1723): Vajrayāna Art and the State in Medieval Mongolia. In Buddhism in Mongolian History, Culture, and Society (pp. 116–136). Introduction The First Jebtsundamba Khutukhtu (T. rJe btsun dam pa sprul sku) Öndör Gegeen Zanabazar is the most celebrated person in the history of Mongolian Buddhism, whose activities marked the important moments in the Mongolian politics, history, and cultural life, as they heralded the new era for the Mongols. His masterpieces of Buddhist sculptures exhibit a sophisticated accomplishment of the Buddhist iconometrical canon, a craftsmanship of the highest quality, and a refined, yet unfettered virtuosity. Zanabazar is believed to have single-handedly brought the tradition of Vajrayāna Buddhism to the late medieval Mongolia. Buddhist rituals, texts, temple construction, Buddhist art, and even designs for Mongolian monastic robes are all attributed to his genius. He also introduced to Mongolia the artistic forms of Buddhist deities, such as the Five Tath›gatas, Maitreya, Twenty-One T›r›s, Vajradhara, Vajrasattva, and others. They constitute a salient hallmark of his careful selection of the deities, their forms, and their representation. These deities and their forms of representation were unique to Zanabazar. Zanabazar is also accredited with building his main Buddhist settlement Urga (Örgöö), a mobile camp that was to reach out the nomadic communities in various areas of Mongolia and spread Buddhism among them. In the course of time, Urga was strategically developed into the main Khalkha monastery, Ikh Khüree, while maintaining its mobility until 1855.
    [Show full text]
  • The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts
    The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts By Ramin Etesami A thesis submitted to the graduate school in partial fulfilment of the requirements for the degree of Master of Arts at the International Buddhist College, Thailand March, 20 Abstract The Tulku institution is a unique characteristic of Tibetan Buddhism with a central role in this tradition, to the extent that it is present in almost every aspect of Tibet’s culture and tradition. However, despite this central role and the scope and diversity of the socio-religious aspects of the institution, only a few studies have so far been conducted to shed light on it. On the other hand, an aura of sacredness; distorted pictures projected by the media and film industries;political propaganda and misinformation; and tendencies to follow a pattern of cult behavior; have made the Tulku institution a highly controversial topic for research; and consequently, an objective study of the institution based on a critical approach is difficult. The current research is an attempt to comprehensively examine different dimensions of the Tulku tradition with an emphasis on the issue of its orthodoxy with respect to the core doctrines of Buddhism and the social implications of the practice. In this research, extreme caution has been practiced to firstly, avoid any kind of bias rooted in faith and belief; and secondly, to follow a scientific methodology in reviewing evidence and scriptures related to the research topic. Through a comprehensive study of historical accounts, core Buddhist texts and hagiographic literature, this study has found that while the basic Buddhist doctrines allow the possibility for a Buddhist teacher or an advanced practitioner to “return back to accomplish his tasks, the lack of any historical precedence which can be viewed as a typical example of the practice in early Buddhism makes the issue of its orthodoxy equivocal and relative.
    [Show full text]