DOCSLIB.ORG

Gehlek Rimpoche a Course in Meditation

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Gehlek Rimpoche a Course in Meditation Gehlek Rimpoche GOM a course in meditation based on Tsongkhapa’s Lamrim Chenmo and Lamrim Chungba given in weekly Thursday classes in the Jewel Heart Center, New York City 2004 Jewel Heart Transcript 2005 Gehlek Rimpoche, Gom – a course in meditation © 2005 Ngawang Gehlek Jewel Heart Transcripts are lightly to moderately edited transcriptions of the teachings of Kyabje Gehlek Rinpoche and others teachers who have taught at Jewel Heart. Their purpose is to provide Rimpoche’s students, as well as all oth- ers who are interested, with these extremely valuable teachings in a way that gives one the feeling of being present at the teachings. JEWEL HEART Tibetan Cultural and Buddhist Centers, 207 East Washington Street, Ann Arbor, MI 48104 USA Tel. (1) 313 994 3387 Fax: (1) 313 994 5577 www.jewelheart.org Acknowledgements This is the transcription of a Course in Meditation [Tib. gom], given by Kyabje Gehlek Rimpoche in the New York Jewel Heart Cen- tre, in 2004. The course is part of the long-term weekly Odyssey to Freedom teachings. Subject is the development of Shamatha [Skt.] or zhi nay [Tib.], i.e. the way or how to meditate. At the same time Rimpoche gave a course in Ann Arbor, also on a weekly basis, on the Eighth Chap- ter of the Bodhisattvacharyavatara, the Bodhisattva’s Way of Life, by Shantideva, in which was dealt with the object, the what to medi- tate on. After finishing the meditation course, Rimpoche gave a brief introduction into mahamudra. Inserted into this are a few pieces of text from Rimpoche’s Lam Rim Teachings as well as a few verses with commentary from the Ann Arbor teachings on the Eight Chapter of the Bodhisattvacaryava- tara. A special feature of this transcript is the wonderful series of pic- tures Meditator’s Journey. The picture, taken from a thangka from the collection of the late Tomo Geshe Rimpoche, shows the story of how one trains in shamatha, what stages one goes through, what powers are used at each particular stage and what effect they have. Besides the total journey in overview, parts of the painting that explain a certain level have been blown up and an explaining commentary has been provided. That way the nine stages and six powers are made clear page by page. Another special feature is the explanation on how to meditate on the mind. The terminology on this topic kept changing during the course, in trying to find the most suitable translations for the original Ti- betan. The variety of synonyms used in the process has been pre- served in the text, while the final terminology is used in the out- lines as well as in the Meditator’s Journey. The transcription was done by the New York mandala mem- bers. As a help to the reader references to further literature, notes and charts are added. Any mistakes are due to my lack of knowl- edge. Ann Arbor, June 4th, 2005 Marianne Soeters © Ngawang Gehlek Contents I INTRODUCTION 7 II PREPARING FOR MEDITATION 31 III THE MEDITATIVE PROCESS 51 III FOCUSING – THE MIND AS FOCAL POINT 75 IV DEALING WITH LAXITY AND EXCITATION 97 V ATTAINING ZHI NAY 125 VI MAHAMUDRA 157 VII EPILOGUE 203 APPENDICES - MEDITATOR’S JOURNEY 208 - OUTLINES 227 - CHARTS 229 LITERATURE 231 I Introduction Welcome everybody to the beginning of our course on medita- tion.1 Before we go into the meditation itself, I’d like to give you some background information. THE ESSENCE OF BUDDHA’S TEACHING As many of you know, Tibetan Buddhism is part of the Mahayana tradition. What is the difference between Theravada and Maha- yana Buddhism? A lot of people will say that it is the difference between having and not having compassion. That is not right. The Theravadin tradition also gives you tremendous compassion. The bottom line really is that in the Mahayana tradition the practitioner thinks, ‘Whatever it may take, I myself, single-handedly will take total responsibility of liberating every single sentient being.’ That is the difference. Whether you can do it or not is a different story. In the Tibetan tradition this is called ‘special mind’. When you take that responsibility, then when you look at your own situation you realize that you are unable even to figure out how to look after yourself, yet you promise to liberate all. So the question is: how do I carry out this responsibility? The answer is: you have to become fully enlightened, yes! Then you will be able to liberate everybody else. That’s why in the Mahayana practice the goal you are trying to achieve is becoming a buddha. In the Theravadin tradition the goal you are striving for is to become an arhat. An arhat is free of suffering and the causes of suffering, free of the state which is known as samsara. Samsara is a Sanskrit word. In Tibetan it is called khor, which means anything 8 Gom – a course in meditation that is circling. The state of being free from samsara is called nir- vana in Sanskrit and in Tibetan de, which means ‘beyond’. The combination, khor de2 means samsara and nirvana. When you look at it, it is fantastic, just these two little words khor and de contain the four noble truths, the first teaching of the Buddha. The Four Noble Truths. These are: 1. the truth of suffering, 2. the truth of the cause of suffering, 3. the truth of the cessation of suffering 4. the truth of the path that leads to the cessation of suffering. The circling of khor is related to the first two noble truths, the truth of suffering and the truth of the cause of suffering. The cause of suffering is what makes the individual circle continuously in suffering. Suffering makes the individual run. We are running away from fear and we can’t get away, so we are circling. Fear combined with confusion is the source of suffering. We have had that for so long. We are running but we can’t get away. Why can’t we get away? Because we are sort of hooked in by links. It is like a wheel where the inside runs but the spokes cannot fall apart be- cause of the rim that keeps them together. Exactly like that we are running and we cannot get away because of the twelve links of the system of interdependence. You know about these, I am sure. We have heard and read about it and had teachings about that a num- ber of times3. These links of the rim, that stops the system from falling apart, keep you running around. When Buddha talks about khor, circling, just that one word gives you the first two noble truths. De, the going beyond, gives you the other half of the four noble truths. The first two are the negative aspects and the second are the positive aspects of the four noble truths. That is why Bud- dha is really great. In these few simple words combined together he expresses the nature of our life. That’s exactly what it is. We are all running, all the time, physically, mentally and emo- tionally. That is the life we are in. That is our reality. Buddha’s idea of liberation is based on these four. It tells you how people get into it and how they can get out of it. In the Lankavatara sutra4 Buddha says, Why are people running around and suffer so much? Because Introduction 9 they don’t get emptiness straight, the nature of reality, what is really going on. They don’t get the meaning of peace, [Skt. nirvana] straight. That’s why they are circling, life after life. That is very important. Life after life, we’re continuously doing the same thing. We may think, ‘Well, I am okay, I am not doing any- thing terrible and miserable’. In one way it is true. We are greater than many others. But on the other hand, we are not liberated, we are not free. That much we know. For me the goal of spiritual practice, spiritual work, is that first we have to liberate ourselves, then help liberate others. Liberate from what? From running around. The fear combined with confu- sion is traditionally called ignorance [Tib. marigpa], which might not be exactly ignorance as we understand it. This one beats us so badly. It takes shelter in one of the emotions – it can be hatred or obsession. We are running around within that. If you watch carefully, it becomes clear to you whether what you are doing is okay or not. What is your mind really influenced by? Only for a very short time you will find the mind influenced by posi- tive emotions. Most of the time, however, the mind is influenced by negative emotions, such as dislike, dissatisfaction, fear. That is our problem. It causes misery and suffering and unhappiness. Sometimes we think we don’t have this problem, and it may not look like we do. There is no one with horns and tail and fangs that says, ‘I am the problem.’ But it is there, occupying the individual subconsciously. Without our knowledge it controls us completely. These are the points Buddha refers to when he says that we are suf- fering. We do not necessarily have to be in a hot or cold hell, where you are either getting fried or frozen. Suffering is everywhere – men- tal, physical and emotional suffering. Physically we have tremendous suffering. Everyone of us looks different from ten years ago.
Load more

Recommended publications
  • Healing and Self-Healing Through White Tara
    HEALING AND SELF-HEALING THROUGH WHITE TARA Kyabje Gehlek Rimpoche Spring retreat teachings, The Netherlands 1995 Winter retreat vajrayana teachings, US 1996-7 A Jewel Heart Transcript ACKNOWLEDGEMENTS Part I of this edition is the transcription of the teachings on White Tara, Healing and selfhealing, that Kyabje Gelek Rinpoche gave during the spring retreat 1995 in Nijmegen, The Netherlands. Part II are the vajrayana teachings on the practice of White Tara, taught by Rinpoche during the spring of 1995 in Nijmegen, a vajrayana weekend in Ann Arbor 1995, and the winterretreats 1996/97 en 1997/98 in the US. Part II is restricted; what is taught can only be practiced by those who’ve received full initiation in either Avalokiteshvara or in any maha annuttara yoga tantra. (A Tara long-life initiation – which actually is a blessing – is not what is meant here). Because of this restriction, part I has been published separately. The transcript is updated since the 4th edition. In particular it got a number of features that facilitate studying this worthwhile practice. A glossary, a list of literature and an index are provided. Images related to the teachings have been added. References to other literature have been made. Cross-references between the sutrayana- and the vajrayana part may help clarify difficulties. For easy study additional small headings have been made. The teachings of Part I were transcribed by several Jewel Heart friends in the Netherlands. The vajrayana teachings have been transcribed by Hartmut Sagolla. The drawing of Buddha Shakyamuni and those of the mudras were made by Marian van der Horst, those of the life-chakras by Piet Soeters.
    [Show full text]
  • Compassion & Social Justice
    COMPASSION & SOCIAL JUSTICE Edited by Karma Lekshe Tsomo PUBLISHED BY Sakyadhita Yogyakarta, Indonesia © Copyright 2015 Karma Lekshe Tsomo No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, photocopying, recording, or otherwise without the prior permission in writing of the editor. CONTENTS PREFACE ix BUDDHIST WOMEN OF INDONESIA The New Space for Peranakan Chinese Woman in Late Colonial Indonesia: Tjoa Hin Hoaij in the Historiography of Buddhism 1 Yulianti Bhikkhuni Jinakumari and the Early Indonesian Buddhist Nuns 7 Medya Silvita Ibu Parvati: An Indonesian Buddhist Pioneer 13 Heru Suherman Lim Indonesian Women’s Roles in Buddhist Education 17 Bhiksuni Zong Kai Indonesian Women and Buddhist Social Service 22 Dian Pratiwi COMPASSION & INNER TRANSFORMATION The Rearranged Roles of Buddhist Nuns in the Modern Korean Sangha: A Case Study 2 of Practicing Compassion 25 Hyo Seok Sunim Vipassana and Pain: A Case Study of Taiwanese Female Buddhists Who Practice Vipassana 29 Shiou-Ding Shi Buddhist and Living with HIV: Two Life Stories from Taiwan 34 Wei-yi Cheng Teaching Dharma in Prison 43 Robina Courtin iii INDONESIAN BUDDHIST WOMEN IN HISTORICAL PERSPECTIVE Light of the Kilis: Our Javanese Bhikkhuni Foremothers 47 Bhikkhuni Tathaaloka Buddhist Women of Indonesia: Diversity and Social Justice 57 Karma Lekshe Tsomo Establishing the Bhikkhuni Sangha in Indonesia: Obstacles and
    [Show full text]
  • Buddhist Archeology in Mongolia: Zanabazar and the Géluk Diaspora Beyond Tibet
    Buddhist Archeology in Mongolia: Zanabazar and the Géluk Diaspora beyond Tibet Uranchimeg Tsultemin, Indiana University–Purdue University Indianapolis (IUPUI) Uranchimeg, Tsultemin. 2019. “Buddhist Archeology in Mongolia: Zanabazar and the Géluk Dias- pora beyond Tibet.” Cross-Currents: East Asian History and Culture Review (e-journal) 31: 7–32. https://cross-currents.berkeley.edu/e-journal/issue-31/uranchimeg. Abstract This article discusses a Khalkha reincarnate ruler, the First Jebtsundampa Zanabazar, who is commonly believed to be a Géluk protagonist whose alliance with the Dalai and Panchen Lamas was crucial to the dissemination of Buddhism in Khalkha Mongolia. Za- nabazar’s Géluk affiliation, however, is a later Qing-Géluk construct to divert the initial Khalkha vision of him as a reincarnation of the Jonang historian Tāranātha (1575–1634). Whereas several scholars have discussed the political significance of Zanabazar’s rein- carnation based only on textual sources, this article takes an interdisciplinary approach to discuss, in addition to textual sources, visual records that include Zanabazar’s por- traits and current findings from an ongoing excavation of Zanabazar’s Saridag Monas- tery. Clay sculptures and Zanabazar’s own writings, heretofore little studied, suggest that Zanabazar’s open approach to sectarian affiliations and his vision, akin to Tsongkhapa’s, were inclusive of several traditions rather than being limited to a single one. Keywords: Zanabazar, Géluk school, Fifth Dalai Lama, Jebtsundampa, Khalkha, Mongo- lia, Dzungar Galdan Boshogtu, Saridag Monastery, archeology, excavation The First Jebtsundampa Zanabazar (1635–1723) was the most important protagonist in the later dissemination of Buddhism in Mongolia. Unlike the Mongol imperial period, when the sectarian alliance with the Sakya (Tib.
    [Show full text]
  • Middle Length Lam-Rim
    Middle Length Lam-Rim (Lam rim ‘bring ba) by Lama Tsongkhapa with additional outlines by Trijang Rinpoche Translated from the Tibetan by Philip Quarcoo PENULTIMATE EDITION May 2008 © FPMT, Inc. May 2008 All rights reserved No part of this work may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system or technologies now known or later developed, without permission in writing from FPMT, Inc. Table of contents Note from the editor..................................................................................................................iv CHAPTER I: INTRODUCTION.............................................................................................1 Expression of veneration and the vow of composition...............................................................1 General introductory explanation of the instructions being taught here...................................1 Showing the greatness of the author in order to make the teachings venerable ........................2 Showing the greatness of the teachings for the sake of generating respect for the instructions 7 Explanation of how Dharma possessed of the two greatnesses should be listened to and explained ...................................................................................................................................11 Explanation of the stages by which a student of the actual instructions should be guided .....19 CHAPTER II SMALL SCOPE.................................................................................................50
    [Show full text]
  • Buddhism / Dalai Lama 99
    Buddhism / Dalai Lama 99 Activating Bodhichitta and A Meditation on Compassion His Holiness the 14th Dalai Lama Translated by Gonsar Rinpoche The awakening mind is the unsurpassable way to collect merit. To purify obstacles bodhicitta is supreme. For protection from interferences bodhicitta is supreme. It is the unique, all-encompassing method. Every kind of ordinary and supra-mundane power can be accomplished through bodhicitta. Thus, it is absolutely precious. Although compassion is cultivated in one’s own mind, the embodiment of it is the deity known as Avalokiteshvara (Tib. Chan-re- PY: 1979,2006 zig). The various aspects that are visualized in meditation practices and 5.5 X 8.5 represented in images and paintings are merely the interpretative forms of 80 pages Avalokitephvara, whereas the actual definitive form is compassion itself. ` 140 paperback ISBN: 81-86470-52-2 Awakening the Mind, Lightening the Heart His Holiness the 14th Dalai Lama Edited by Donald S.Lopez,Jr. Awakening the Mind, Lightening the Heart is His Holiness the Dalai Lama’s gentle and profoundly eloquent instruction for developing the basis of the spiritual path: a compassionate motive. With extraordinary grace and insight, His Holiness shows how the Tibetan Buddist teachings on compassion can be practiced in our daily lives through simple meditations that directly relate to past and present PY: 2008 relationships. 5.5 X 8.5 This illuminating and highly accessible guide offers techniques for 178 pages deepening and heightening compassion in our lives and the world around ` 215 paperback us. ISBN: 81-86470-68-9 Commentary on the Thirty Seven Practices of a Bodhisattva His Holiness the 14th Dalai Lama Translated by Acharya Nyima Tsering Ngulchu Gyalse Thogmed Zangpo’s The Thirty Seven Practices of a Bodhisattva is one of Tibetan Buddhism’s most popular texts, incorporated in the Mind Training text and also able to be explained according to the Lam Rim tradition.
    [Show full text]
  • Learn Tibetan & Study Buddhism
    fpmt Mandala BLISSFUL RAYS OF THE MANDALA IN THE SERVICE OF OTHERS JULY - SEPTEMBER 2012 TEACHING A GOOD HEART: FPMT REGISTERED TEACHERS THE OFFICIAL PUBLICATION OF THE FOUNDATION FOR THE PRESERVATION OF THE MAHAYANA TRADITION Wisdom Publications Delve into the heart of emptiness. INSIGHT INTO EMPTINESS Khensur Jampa Tegchok Edited by Thubten Chodron A former abbot of Sera Monastic University, Khensur Jampa Tegchok here unpacks with great erudi- tion Buddhism’s animating philosophical principle—the emptiness of all appearances. “Khensur Rinpoche Jampa Tegchok is renowned for his keen understanding of philosophy, and of Madhyamaka in particular. Here you will find vital points and reasoning for a clear understanding of emptiness.”—Lama Zopa Rinpoche, author of How to Be Happy 9781614290131 “This is one of the best introductions to the philosophy of emptiness 336 pages | $18.95 I have ever read.”—José Ignacio Cabezón, Dalai Lama Professor and eBook 9781614290223 Chair, Religious Studies Department, UC Santa Barbara Wisdom Essentials JOURNEY TO CERTAINTY The Quintessence of the Dzogchen View: An Exploration of Mipham’s Beacon of Certainty Anyen Rinpoche Translated and edited by Allison Choying Zangmo Approachable yet sophisticated, this book takes the reader on a gently guided tour of one of the most important texts Tibetan Buddhism has to offer. “Anyen Rinpoche flawlessly presents the reader with the unique perspective that belongs to a true scholar-yogi. A must-read for philosophers and practitioners.” —Erik Pema Kunsang, author of Wellsprings of the Great Perfection and 9781614290094 248 pages | $17.95 compiler of Blazing Splendor eBook 9781614290179 ESSENTIAL MIND TRAINING Thupten Jinpa “The clarity and raw power of these thousand-year-old teachings of the great Kadampa masters are astonishingly fresh.”—Buddhadharma “This volume can break new ground in bridging the ancient wisdom of Buddhism with the cutting-edge positive psychology of happiness.” —B.
    [Show full text]
  • Inner Mongolia
    Refugee Review Tribunal AUSTRALIA RRT RESEARCH RESPONSE Research Response Number: CHN30730 Country: China Date: 13 October 2006 Keywords: CHN30730 – Tibetan Buddhism – Government Treatment – Inner Mongolia This response was prepared by the Country Research Section of the Refugee Review Tribunal (RRT) after researching publicly accessible information currently available to the RRT within time constraints. This response is not, and does not purport to be, conclusive as to the merit of any particular claim to refugee status or asylum. Questions 1. Please provide some background information on this Huang Jiao group. 2. Please provide information on the Chinese government’s treatment of this group, especially in Mongolia. RESPONSE 1. Please provide some background information on this Huang Jiao group. The file indicates that the applicant is from Tongliao, Inner Mongolia Autonomous Region. The applicant claims to practice a religion from Tibet similar to Buddhism. According to the US Department of State, most ethnic Mongolians practice Tibetan Buddhism (US Department of State 2006, International Religious Freedom Report 2006 – China, 15 September, Section 1 – Attachment 1). Huang Jiao means yellow religion in Chinese. One reference to huang jiao was found amongst the sources consulted. The article published in The Drama Review in 1989 reports that huang jiao is the yellow sect of Tibetan Buddhism (Liuyi, Qu et al 1989, ‘The Yi: Human Evolution Theatre’, The Drama Review, Vol 33, No 3, Autumn, p.105 – Attachment 2). The yellow sect of Tibetan Buddhism is more commonly known as Gelug but is also known as Geluk, Gelugpa, Gelukpa, Gelug pa, Geluk pa and the Yellow Hat sect.
    [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]
  • Tibetan Tra- Ditions As a Citadel of Learning and Excellence
    BULK RATE U.S. POSTAGE PAID ITHACA, NY 14851 Permit No. 746 Deliver to current resident ORDER FROM OUR NEW SNOW LION TOLL FREE NUMBER 1-800-950-0313 NEWSLETTER & CATALOG SNOW LION PUBLICATIONS PO BOX 6483, ITHACA, NY 14851, (607)-273-8506 VOLUME 4, NUMBER 1 H.H. SAKYA TRIZIN VISITS AMERICA In the Dehra Dun valley nestled between the Himalaya and Shiva- lik mountain ranges below the small Indian town of Rajpur, one finds a modest house surrounded by fruit trees. Here is the home of His Holi- ness Sakya Trizin, the crown-lama of the Sakya Order, His Consort, Damo Kushola, and their two sons, Ratna Vajra and Jnana Vajra. A far cry from the 80-room Dolma Palace of Sakya in Tibet, it nonetheless serves as His Holiness' main resi- dence and office as He guides the Sakya Order in both spiritual and temporal matters through the un- certain years of exile. A small way further down the treelined avenue of the Fajpur Road, one will often see red-robed monks waiting for a bus or busy with activities at the Sakya Center, the first Sakya monastery estab- lished in India. In the foothills over- looking Rajpur, one will find the advanced teacher-training facility, the Sakya College, which has won H.H. THE DALAI LAMA TO renown among all four Tibetan tra- ditions as a citadel of learning and excellence. A two-hour bus trip GIVE DZOGCHEN TEACHINGS from nearby Dehra Dun will bring one to the Sakya settlement of AND EMPOWERMENT OF Puruwalla, where refugee lay people form and make handicrafts, preserv- H.H.
    [Show full text]
  • Masterarbeit / Master's Thesis
    MASTERARBEIT / MASTER’S THESIS Titel der Masterarbeit / Title of the Master's Thesis “The Life of the 4th lHo rje drung, ‘Bri gung tulku O rgyan nus ldan rdo rje (1849-1902)” verfasst von / submitted by Doris Unterthurner, BA angestrebter akademischer Grad / in partial fulfilment of the requirements for the degree of Master of Arts (MA) Wien, 2019 / Vienna 2019 Studienkennzahl lt. Studienblatt / A 066 698 degree programme code as it appears on the student record sheet: Studienrichtung lt. Studienblatt / Tibetologie und Buddhismuskunde degree programme as it appears on the student record sheet: Betreut von / Supervisor: Univ. Prof. Dr. Klaus-Dieter Mathes, Privatdoz. M.A. Table of Contents Acknowledgements i On the Replication of Tibetan and Sanskrit Terms ii 1. Introduction 1 2. The ‘Bri gung bKa’ brgyud Tradition 3 3. Treasure Revelations 5 4. Geographical and Political Division of Khams in the Nineteenth Century 6 5. The Non-sectarian Movement 7 6. Nus ldan rdo rje 8 6.1. Outline of Nus ldan rdo rje’s Life 8 6.2. Students 9 6.3. Works 9 6.3.1. Treasure Revelations 10 6.4. Incarnation Line 11 7. Nus ldan rdo rje’s Monastery, lHo lung dkar dgon ‘og min thub bstan bshad sgrub gling 13 7.1. Structure of the Monastery 14 7.2. Incarnation Lines of the Monastery 15 7.2.1. The dBon sprul Incarnation Line 15 7.2.2. The gCung sprul Incarnation Line 15 7.2.3. The rGyal tshab Incarnation Line 15 8. Nus ldan rdo rje’s Biography 16 8.1. A Biographical Sketch of the Author, lHo bsTan ‘dzin nyi ma 16 8.2.
    [Show full text]
  • The Great Treatise on the Stages of the Path to Enlightenment: V
    THE GREAT TREATISE ON THE STAGES OF THE PATH TO ENLIGHTENMENT: V. 3 PDF, EPUB, EBOOK Tson-Kha-Pa Blo-Bzan-Grags-Pa | 496 pages | 19 Nov 2004 | Shambhala Publications Inc | 9781559391665 | English | Ithaca, United States The Great Treatise on the Stages of the Path to Enlightenment: v. 3 PDF Book Karl Brunnholzl. Part of a series on Tibetan Buddhism Sects. Clear, eloquent, simple, and profound, His Holiness's teachings are easily accessible to beginning practitioners yet Hardcover Frederick the Great Books. Striving for a favorable rebirth is implicitly the minimum requirement for an activity or practice to be classified as spiritual. With regard to the higher and lower of our own Buddhist schools, he furthered the teachings through clearing away the corruptions of ignorance, wrong ideas, and doubts, So it is that all of the schools, without partisanship, consider him a crown jewel. A Concise Dictionary of Buddhism and Zen. Passing Through the Gateless Barrier. Add to Cart. Major monasteries. Ogyen Trinley Dorje Karmapa. In particular, at O-tan-ta-pu-ri, he heard teachings for twelve years from the guru Dharmaraksita on the Great Detailed Explanation Maha-vibhasa. In addition, there are such lineages as the lineages of tenets, the lineages of blessings, and the lineages of various instructions. Uniting Insight and Serenity Showing the greatness of the teaching's author in order to establish that it is of noble origin These instructions, in general, are those of the Ornament for Clear Knowledge Abhisamayalamkara , composed by the venerable Maitreya. The teachings, given open- handedly in this key text, are essential for anyone hoping to enter into or attain success in the higher Tantric stages of the path.
    [Show full text]
  • Middle Way Review Class with Jampa Gendun – January 18 – 21, 2000
    SUPPLEMENT TO THE ‘MIDDLE WAY’ (Madhyamakavatara) TRANSCRIPTS OF REVIEW CLASSES WITH JAMPA GEDUN January 2000 – May 2001 FPMT MASTERS PROGRAM MATERIAL © Jampa Gedun & FPMT, Inc. All rights reserved No part of this work may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system or technologies now known or later developed, without permission in writing from Jampa Gedun & FPMT, Inc. Masters Program: Middle Way Review Class with Jampa Gendun – January 18 – 21, 2000 Review Class with Jampa Gendun January 18 (Tuesday) Motivation for our studies of the Middle Way Without the wisdom realizing emptiness we will never be free from suffering. Kensur Yeshey Tupden (in Path to the Middle) says that to the degree we understand that the referent object of our conception of true existence does not exist, there will result a commensurate diminishment of our suffering. And not only will we understand but we can then impart this wisdom to others. We should be observing this precious opportunity to study Madhyamika with this motivation. Resources We have several resources for this text: A translation by George Churinoff of Chandrakirti’s root text, Supplement to the Middle Way (we will refer to this as Supplement), along with the autocommentary, ‘Explanation of the Supplement to the Middle Way’ (we will refer to this as Autocommentary) A translation by Jeffrey Hopkins of the first five chapters of Lama Tsongkhapa’s commentary, Illumination of the Thought (we will refer to this as Illumination) The transcripts of Geshe-la’s current teachings The transcripts of Geshe-la’s teachings on Supplement ten years ago A translation by Martin Wilson of The Mirror of the Clarification of the Thought, another commentary on Chandrakirti’s Supplement, written by the first Dalai Lama Reviewing the handout: Middle Way – Madhyamika – Studies Background Madhyamika has gone through many different changes in how it has been viewed in the West.
    [Show full text]