A Daily Sadhana of Dorje Shugden |
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
Transcript: Wishfulfiller 'A Teaching on Dorje Shugden
Transcript: Wishfulfiller ‘A Teaching on Dorje Shugden A Commentary Based on H.H. Trijang Dorje Chang’s ‘Music Delighting the Ocean of Protectors.’ By H.E. the 25th Tsem Rinpoche Transcript based on video: https://www.youtube.com/watch?v=1GRrTKbmkSg ...going to get tonight will change your whole life. Turn around your obstacles and really, it will change your whole life. It changed my life when I received it. We are a friendly group and we are a nice group. We are one of... I don't want to be biased here, but I am going to say something that sounds biased, but I think we are the nicest Dharma center in KL because I have taught in many of the Dharma centers and I have taught in many places and I know that we are the nicest. We have our own little politics, we have our little power games, we have our little 'likes' and 'don't likes' but that's everywhere. Example, there's a Dharma center... I just got news today, it was quite sad that... their teacher, what they are teaching is a little too advanced, and the students and some of the main people there are not very happy and they don't want to learn because it's too advanced, too fast for them. So, they want to come to our place and learn. And if we don't let them come to our place and learn, then they are going to go to another place and learn. But the bottom line is they are not going to be learning in their own place. -
ADVAITA-SAADHANAA (Kanchi Maha-Swamigal's Discourses)
ADVAITA-SAADHANAA (Kanchi Maha-Swamigal’s Discourses) Acknowledgement of Source Material: Ra. Ganapthy’s ‘Deivathin Kural’ (Vol.6) in Tamil published by Vanathi Publishers, 4th edn. 1998 URL of Tamil Original: http://www.kamakoti.org/tamil/dk6-74.htm to http://www.kamakoti.org/tamil/dk6-141.htm English rendering : V. Krishnamurthy 2006 CONTENTS 1. Essence of the philosophical schools......................................................................... 1 2. Advaita is different from all these. ............................................................................. 2 3. Appears to be easy – but really, difficult .................................................................... 3 4. Moksha is by Grace of God ....................................................................................... 5 5. Takes time but effort has to be started........................................................................ 7 8. ShraddhA (Faith) Necessary..................................................................................... 12 9. Eligibility for Aatma-SAdhanA................................................................................ 14 10. Apex of Saadhanaa is only for the sannyAsi !........................................................ 17 11. Why then tell others,what is suitable only for Sannyaasis?.................................... 21 12. Two different paths for two different aspirants ...................................................... 21 13. Reason for telling every one .................................................................................. -
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. -
Trials of a Tibetan Monk: the Case of Tenzin Delek
Human Rights Watch February 2004, Vol. 16, No. 1 (C) Trials of a Tibetan Monk: The Case of Tenzin Delek Map 1: Provinces and Autonomous Regions of the People’s Republic of China..............................1 Map2: Sichuan Province and Surrounding Areas....................................................................................2 Map 3: Southeastern Section of Kardze/Ganzi Tibetan Autonomous Prefecture............................3 I. Summary ....................................................................................................................................................5 Recommendations ...................................................................................................................................7 A Note on Methodology.........................................................................................................................8 II. Introduction...........................................................................................................................................10 Tenzin Delek ..........................................................................................................................................12 Lobsang Dondrup..................................................................................................................................14 Bombs......................................................................................................................................................15 III. Arrests...................................................................................................................................................17 -
Amitabha Sadhana from a Pure Authentic Teacher with an Unbroken Lineage
Amitabha Short Sadhana Amitabha Buddha practice is a well known practice in Buddhist Mahayana and Vajrayana lineages. Lord Buddha commented extensively in the Amitabha Buddha Sutra about Amitabha Buddha and His Pure Land and explained in detail on how that Pure Land was arrayed, as well as the essence of the inner qualities of the Pure Land. In general, there are countless Pure Lands, most of these Pure Lands are not easy to attain rebirth in; most require high qualities of realization such as the practitioner has to have externally pure Vinaya vow, internally pure Bodhisattva vow, and most internally pure Vajrayana vows, and so one have such high qualifications to be reborn in such a Pure Land. And in some Pure Lands, one will have to be truly realized, some have to have great accomplished practice of Vajrayana, such as the creation and completion stages. Some require attainment of the stage of Mahamudra or the stage of Mahasandhi. So it is possible that in this dark age of ours, some individual may still have the possibility to attain those stages, but most likely many ordinary people like us, due to not enough diligence purification wisdom or merit, not enough of the view of emptiness and meditation, so we are stuck in samsara. But Lord Buddha Amitabha, before His enlightenment, while He is still engaging in Bodhisattva activites and conduct, had pure and sincere motivation when He vowed that when He attained the state of Buddhahood, whoever would hear His name, see His picture, or remember Him, all will be able to go to His Pure Land after death, and continually obtain enlightenment. -
Sadhana of Mahamudra: Which Quells the Mighty Warring of the Three Lords of Materialism and Brings Realization of the Ocean of Siddhas of the Practice Lineage
chin lab edition 2012 ©“The Dharma is nobody’s property. It belongs to whoever is most interested.”Patrul Rinpoche, Words of My Perfect Teacher The Sadhana Of Mahamudra: Which Quells The Mighty Warring Of The Three Lords Of Materialism And Brings Realization Of The Ocean Of Siddhas Of The Practice Lineage This is the darkest hour of the dark ages. Disease, famine and warfare are raging like the fierce north wind. The Buddha's teaching has waned in strength. The various schools of the sangha are fighting amongst themselves with sectarian bitterness; and although the Buddha's teaching was perfectly expounded and there have been many reliable teachings since then from other great gurus, yet they pursue intellectual speculations. The sacred mantra has strayed into Pon, and the yogis of tantra are losing the insight of meditation. They spend their whole time going through villages and performing little ceremonies for material gain. On the whole, no one acts according to the highest code of discipline, meditation and wisdom. The jewel-like teaching of insight is fading day by day. The Buddha's teaching is used merely for political purposes and to draw people together socially. As a result, the blessings of spiritual energy are being lost. Even those with great devotion are beginning to lose heart. If the buddhas of the three times and the great teachers were to comment, they would surely express their disappointment. So to enable individuals to ask for their help and to renew spiritual strength, I have written this sadhana of the embodiment of all the siddhas. -
De Mello, a J Esmt Priest, Is Known Throughout the World As One of the Foremost Spiritual Guides
Spirituality u.s. $6.95 Canada $8.95 A masterpiece in the art oflearning how to pray and meditate Tr uly a one-of-a-kind, how-to-do-it book, this small volume responds to a very real hunger for self-awareness and holistic living. It consists of a series of spiritual exercises for entering the contemplative state-blending psychology, spiritual therapy, and practices of both Eastern and Western traditions. Anthony de Mello, a J esmt priest, is known throughout the world as one of the foremost spiritual guides. His is an unparalleled approach to inner peace that brings the whole person to prayer-body and soul, heart and mind, memory and imagina tion. In forty-seven exercises that teach such things as awareness of body sensations, stillness, healing of hurtful memories, and con sciousness of self and world, de Mello succeeds in helping all of us who have ever experienced prayer as difficult, dull, or frustrating. The essential key, he notes, is to journey beyond mere thought forms and discover satisfying new depths in prayer from the heart. This allows greater sense awareness amid silence and disposes the pray-er to untold riches, spiritual fulfillment, and ultimately, a mystical experience of God-centeredness. Drawing on Scripture, as well as insights from Eastern and Western spiritual masters, the author has a unique appeal that transcends time, culture, or religious persuasion. SADHANA is already a bestseller in the English language ·and has been translated as well into some twodozen foreign languages. The Image Books edition will be eagerly received by a variety of readers and will introduce to a diverse audience a genuine spiritual leader who speaks to believers and nonbelievers alike. -
The Historical Development of Hinduism
/=ir^Tr TTTF^ i'—"i Tr=^ JA rr \7 ^isrii ^iH^tV 0vtaivt Soetei^ z)floito^i^€t.pli ac-omtdSc/erc-es ^/Lu^mhe^v trofi^r XT TT(f==3P=r N JIJLY=AU u o ^aL 47 dtunXev 9^4 The Open Court Founded by Edward C. Hegeler Editors: GUSTAVE K. CARUS ELISABETH CARUS SECOND MONOGRAPH SERIES OF THE NEW ORIENT SOCIETY OF AMERICA NUMBER FOUR INDIA EDITED BY WALTER E. CLARK Published Monthly: January, June, September, December April-May, July- August, October-November Bi-monthly : February-March, THE OPEN COURT PUBLISHING COMPANY CHICAGO, ILLINOIS 149 EAST HURON STREET copies, 50c Subscription rates: $3.00 a year, 35c a copy, monograph the Post Office Entered as Secona-Class matter April 12. 1933. at 1879. at Chicago, Illinois, under Act of March 3, COPYRIGHT THK Ol'EN COVRT PUBLISUIXG CO. 1933 CONTENTS The Historical Development oe Hinduism 281 Hinduism 290 Hinduism as Religion and Philosophy 294 Caste 308 muhammadan conquest and influence on hlnduism 322 British Conquest and Government 326 Indian Nationalism 328 fiiHiiniiiiiiiiiiiiiiiiiiiiiiyiiiififflriiiiiiiiiHiiirnriiiiiiiiiintiiPiiiiiiiiiiiiifiiiiijiiiiiii^^ ^^^^ ^.^pg^ i THE NEW ORIENT IN BOOKS <>:;' ^ W^iTifTrrrr ^ Philosophy of Hindu Sadhaiia. By Nalini Kanta Brahma, with a foreword by Sir Sarvapalli Radhakrishnan. London. Kegan Paul, Trench, Trubner, and Co. Ltd. 1933. Pp. xvi 333. In this volume on Hindu philosophy. Nalini Kanta Brahma has endeav- oured to point out the significance of the course of discipline prescribed by the different religious systems for the attainment of spiritual enlightenment. His interest is in the practical side of Hinduism and in showing the essential con- nection between theory and practice, although he gives a clear discussion of the philosophical concepts. -
Kyabje Pabongka Dechen Nyingpo
KYABJE PABONGKHA DECHEN NYINGPO Pabongkha Rinpoche Dechen Nyingpo Jampa Tenzin Trinlay Gyatso was one of the greatest masters of the 20th century and one of the most influential teachers in Tibet. The list of his oral discourses is vast in depth and breadth and his collected works occupy 15 large volumes and cover every aspect of Buddhism. Some of his works have been translated into English and Chinese and became influential texts studied by Buddhists all over the world today. Rinpoche was born north of Lhasa in 1878. In the night when he was born, a light shone in the room and people outside the house had a vision of a protector on the roof. As a child he exhibited unusual qualities and thus was taken before Sharpa Rinpoche Chuje Lobsang Dargye, one of the leading religious figures of the day. He was recognized as an emanation of the great scholar Jangya Rolpai Dorje (1717-1786), the lama of the Chinese emperor Chien Lung, although initially it was thought that he was the reincarnation of a learned Geshe from Sera-Mey Monastery. It is commonly believed that Rinpoche was also the reincarnation of Tsako Ngawang Drakpa, one of the main disciples of Tsong Khapa and founder of Dhe-Tsang Monastery. Rinpoche entered Gyalrong House of Sera-Mey Monastery at the age of 7, did the usual studies of a monk, earned his Geshe degree and spent 2 years learning at the Gyuto Tantric College. Rinpoche's root guru was Dagpo Rinpoche Jampal Lhundrub Gyatso of Lhoka. When Pabongkha Rinpoche had finished his studies he visited Dagpo Rinpoche in his cave and was sent time into a Lam Rim retreat nearby. -
The Sacred Mahakala in the Hindu and Buddhist Texts
Nepalese Culture Vol. XIII : 77-94, 2019 Central Department of NeHCA, Tribhuvan University, Kathmandu, Nepal The sacred Mahakala in the Hindu and Buddhist texts Dr. Poonam R L Rana Abstract Mahakala is the God of Time, Maya, Creation, Destruction and Power. He is affiliated with Lord Shiva. His abode is the cremation grounds and has four arms and three eyes, sitting on five corpse. He holds trident, drum, sword and hammer. He rubs ashes from the cremation ground. He is surrounded by vultures and jackals. His consort is Kali. Both together personify time and destructive powers. The paper deals with Sacred Mahakala and it mentions legends, tales, myths in Hindus and Buddhist texts. It includes various types, forms and iconographic features of Mahakalas. This research concludes that sacred Mahakala is of great significance to both the Buddhist and the Hindus alike. Key-words: Sacred Mahakala, Hindu texts, Buddhist texts. Mahakala Newari Pauwa Etymology of the name Mahakala The word Mahakala is a Sanskrit word . Maha means ‘Great’ and Kala refers to ‘ Time or Death’ . Mahakala means “ Beyond time or Death”(Mukherjee, (1988). NY). The Tibetan Buddhism calls ‘Mahakala’ NagpoChenpo’ meaning the ‘ Great Black One’ and also ‘Ganpo’ which means ‘The Protector’. The Iconographic features of Mahakala in Hindu text In the ShaktisamgamaTantra. The male spouse of Mahakali is the outwardly frightening Mahakala (Great Time), whose meditatative image (dhyana), mantra, yantra and meditation . In the Shaktisamgamatantra, the mantra of Mahakala is ‘Hum Hum Mahakalaprasidepraside Hrim Hrim Svaha.’ The meaning of the mantra is that Kalika, is the Virat, the bija of the mantra is Hum, the shakti is Hrim and the linchpin is Svaha. -
The Feminine Principle in Tibetan Vajra Yana Buddhism: Reflections of a Buddhist Feminist
THE FEMININE PRINCIPLE IN TIBETAN VAJRA YANA BUDDHISM: REFLECTIONS OF A BUDDHIST FEMINIST Rita M. Gross Eau Claire, Wisconsin I come to this presentations with a good deal oftrepidation and curiosity. I have worried about how to discuss a topic that mainly pertains to Vajrayana Buddhism so that it is relevant to non-Vajrayana Buddhists and to non-Buddhists, and about how to avoid Vajrayana chauvinism in my discussion. I have also wondered whether I have enough experience and know I· edge of my topic to discuss it. It has been exciting, however, to discover that this topic strongly brings together my personal meditation practice and my professional interests. When I initially chose this topic, I wanted to reflect on my acquaintance with the practice of the a sadhana of Vajrayogini, which I have been doing for the past traditional three years. Traditionally, it is said that this practice, which is practice somewhat advanced, involves developing the "feminine prin developing ciple." The sadhana of Vajrayogini is a very traditional and the important practice in Tibetan Vajrayana Buddhism, especially "feminine within the Karma Kagyu lineage.·* Usually this practice is principle" assigned to the student after considerable practice in formless samatha-vipashyana practice (somewhat similar to Zazen) and after completion of ngundro (theVajrayana preliminaries), but typically, it is also the first sadhana, the first so-called "deity yoga" or yidam practice, that one does. Vajrayogini is called "the glorious co-emergent Mother;" she is female in her ...From a talk at Naropa Institute, Boulder. Colorado. July, 1982. **I am affiliated with this lineage as a student of Vajracarya, the Venerable Chogyam Trungpa, Rinpoche. -
Women Saints in Gaudiya Vaishnavism
Women Saints in Gaudiya Vaishnavism - Jagadananda Das - There are few traditional societies in which women have played a dominant historical role. In this respect, Gaudiya Vaishnavism is no different. The egalitarianism of bhakti movements, which stress the universality of devotion and deny any disqualifications based on birth, sex, or caste, seems to have had limited real effects on the actual social circumstances of any of these classes of people. There are some, including the eminent Bengali historian, Ramakanta Chakravarti, who feel that the status of women was improved in Chaitanya Vaishnavism, mainly due to the singular example of Jahnava Devi. (1) Indeed, it does appear that literacy rates among women (and men) in Vaishnava castes in Bengal were somewhat higher than in other, comparable groups, but this evidence is far from overwhelming. Today, some women may be found playing the role of guru, especially ministering to other women, and there are some Chaitanya Vaishnava women who sing padavali kirtan or give discourses on Vaishnava texts. On the whole, however, despite their dominant numbers at most religious events, the role of women continues to be a supporting one and subordinate to that of men. One question that needs analysis is whether the importance of Radha in the Vaishnava pantheon and the general weight given to the female principle and feminine virtues in the Gaudiya Vaishnava culture has had any influence on the status of women. Many feminist analysts have pointed out that the worship of goddesses has no proven relation to any such amelioration in societies where such worship is conducted.