The Tibetan Book of the Dead Translated by Robert A
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The Tibetan Book of the Dead: Its History and Controversial Aspects of Its Contents
The Tibetan Book of the Dead: Its History and Controversial Aspects of its Contents Michael Nahm, Ph.D. Freiburg, Germany ABSTRACT: In recent decades, the Tibetan Book of the Dead (TBD) has attracted much attention from Westerners interested in Eastern spirituality and has been discussed in the literature on dying and near-death experiences. However, the history of the TBD has practically been ignored in that literature up to now. This history has been elaborated in detail by Tibetologist Bryan Cuevas (2003). To bring this history to the attention of scholars in the field of near-death studies, I present in this paper a summary of the TBD’s development based primarily on the work of Cuevas (2003). The summary shows that the TBD was gradually elaborated within a specific Tibetan Buddhist context, the Dzokchen tradition. In comparing features of first-hand reports of the death and dying process as reported in the TBD with those reported in four other categories—Tibetan délok, near-death experiencers, mediums, and children who remember previous lives— I find that some features are consistent but that other key features are not. Be- cause it seems likely that inconsistent features of the TBD reflect idiosyncratic dying and afterlife concepts of the Dzokchen tradition, scholars in the field of near-death studies and others should be careful about adopting the contents of the TBD without question. KEY WORDS: Tibetan Book of the Dead, Clear Light, bardo, délok, near-death experience Michael Nahm, Ph.D., is a biologist. After conducting research for several years in the field of tree physiology, he is presently concerned with developing improved strate- gies for harvesting woody plants for energetic use. -
13. Tibetan Buddhism.Pdf
Prajïäpäramitä Sütra, Tibetan Manuscript Tibetan Buddhism Çäntideva's Bodhisattva Vow 12. By giving up all, sorrow is transcended And my mind will realize the sorrowless state. [Çäntideva was an 8th century Indian Mahäyäna It is best that I now give all to all beings philosopher of the Mädhyamika school (in the line from In the same way as I shall at death. Nägärjuna). His text, the Bodhicaryävatära (Guide to the Bodhisattva Way of Life) still exists in Sanskrit and 13. Having given this body up its Tibetan translation is universally used in the practice of For the pleasure of all living beings, Tibetan Buddhism. The Dalai Lama regards this text to be By killing, abusing, and beating it of paramount importance. In the film Kundun, about the May they always do as they please. life of the Dalai Lama, we hear these opening verses as the young Dalai Lama is given his first instruction.] 14. Although they may play with my body And make it a thing of ridicule, 8. May I be the doctor and the medicine Because I have given it up to them And may I be the nurse What is the use of holding it dear? For all sick beings in the world Until everyone is healed. 15. Therefore I shall let them do anything to it That does not cause them any harm, 9. May a rain of food and drink descend And when anyone encounters me To clear away the pain of thirst and hunger May it never be meaningless for him. And during the eon of famine May I myself turn into food and drink. -
TRANSFORMATION THROUGH Were Not Laughing at Me, but with Me ART in My Ignorance and Joy and Zeal and Continued from Page 1 Enthusiasm
mLioiiPO Box 6483, Ithaca, NY 14851 607-273-8519 SPRING 1999 NEWSLETTER & CATALOG '..' -tx SETTLING b CELEBRATION d INTO AMERICA: SALE! PART TWO 10% off every item Interviews with the in this catalog Four Tibetan Employees W e invite you to take advantage of this first ever opportunity to at Snow Lion save 10% on every item that you purchase from us until July 15th— this includes statues, thangkas—everything. You might also Win a Guided Tour to Tibet and Nepal in 2000—just tell us with your KARMA DORJEE ther either. I don't even know what order that you want to be entered in the Tibet trip contest. (If an item is already marked "on sale", use that sale price—we have a Karma Dorjee has a degree in eco- my parents looked like. I only knew number of specially priced items for you to consider.) nomics from the University of my father when I was very little. My Your direct purchases make possible the publication of new Mysore. In Dharamsala, India he sister told me that he worked as a books on Tibetan Buddhism. Since we have many excellent projects worked as a loan officer for the Ti- "dopso"—that's a stone carver, a scheduled for 1999, we especially appreciate your support! ■ betan Government-in-Exile. He builder. Looking back now, I can see worked for three years as treasurer that I would never want my own for the Tibetan Association of Ithaca. daughter to miss out on the love that Karma is in charge of purchase order- I missed frmjny parents growing up. -
1 Compassionate Violence? on the Ethical Implications of Tantric
Compassionate Violence? On the Ethical Implications of Tantric Buddhist Ritual By David B. Gray Rice University Buddhism has typically been portrayed, by both insider advocates and outside observers, as a peaceful religion, one which condemns violence and seeks rather to cultivate, internally, states of mental calm and clarity, and externally, a compassionate mode of engagement with others.1 This portrayal is supported by the fact that most Buddhist traditions emphasize the cultivation of compassion and loving-kindness as indispensable aids to spiritual development. Yet despite this important focus, violence has not been completely repudiated within many Buddhist schools of thought. Rather, it is left open as a possible mode of action, albeit an exceptional one, to be used by exceptional beings under exceptional circumstances. This caveat supported the development of an ethical double standard, in which behavior that is normally condemned, especially when committed by members of other religious or ethnic groups, can be seen as justifiable when committed by members of one’s own group. In this paper I will seek to examine this ethical tension as it arises in Tantric Buddhist ritual literature, a genre which challenges Buddhist self-representation as peaceful and non-violent through its description of ritual procedures that are believed to yield violent results. Buddhists of virtually all orientation generally condemn violent behavior, and uphold instead the virtues of loving-kindness (maitrı) and compassion (karu˚›), virtues 1 which are typically defined as powerful inclinations to seek augment the happiness and minimize the suffering of others, respectively, often at the expense of one’s own self- interest. -
The Tibetan Book of the Dead
The Tibetan Book of the Dead THE GREAT LIBERATION THROUGH HEARING IN THE BARDO BY GURU RINPOCHE ACCORDING TO KARMA LINGPA Translated with commentary by Francesca Fremantle & Chögyam Trungpa SHAMBHALA Boston & London 2010 SHAMBHALA PUBLICATIONS, INC. Horticultural Hall 300 Massachusetts Avenue Boston, Massachusetts 02115 www.shambhala.com © 1975 by Francesca Fremantle and Diana Mukpo All rights reserved. No part of this book 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 the publisher. The Library of Congress catalogues the original edition of this work as follows: Karma-glin-pa, 14th cent. The Tibetan book of the dead: the great liberation through hearing in the Bardo/by Guru Rinpoche according to Karma Lingpa: a new translation with commentary by Francesca Fremantle and Chögyam Trungpa.— Berkeley: Shambhala, 1975. XX,119p.: ill.; 24 cm.—(The Clear light series) Translation of the author’s Bar do thos grol. Bibliography: p. 111–112. / Includes index. eISBN 978-0-8348-2147-7 ISBN 978-0-87773-074-3 / ISBN 978-1-57062-747-7 ISBN 978-1-59030-059-6 1. Intermediate state—Buddhism. 2. Funeral rites and ceremonies, Buddhist—Tibet. 3. Death (Buddhism). I. Fremantle, Francesca. II. Chögyam Trungpa, Trungpa Tulku, 1939–1987. III. Title. BQ4490.K3713 294.3′423 74-29615 MARC DEDICATED TO His Holiness the XVI Gyalwa Karmapa Rangjung Rigpi Dorje CONTENTS List of Illustrations Foreword, by Chögyam Trungpa, -
Color Symbolism in Buddhist Art There Exists in Buddhism the Concept of a Rainbow Body
Color Symbolism in Buddhist Art There exists in Buddhism the concept of a rainbow body. The “rainbow body” is the penultimate transitional state of meditation in which matter begins to be transformed into pure light. The rainbow body signifies the awakening of the inner self to the complete reservoir of terrestrial knowledge that it is possible to access before stepping over the threshold to the state of Nirvana. The enumeration of the colors may change but the number remains five. Thus the five transcendental Buddhas, personification of the abstract aspects of Buddhahood, are each endowed with a different color in their sadhanas: 1. Vairochana - White bodied 2. Ratnasambhava - Yellow bodied 3. Akshobhya - Blue bodied 4. Amitabha - Red bodied 5. Amoghasiddhi - Green bodied It is relevant to note that each of these five Buddhas and their associated colors are said to further the transformative process whereby specific human delusions are changed to positive qualities. Specifically it is believed that by meditating on the individual colors, which contain their respective essences, the following metamorphosis can be achieved: - White transforms the delusion of ignorance into the wisdom of reality - Yellow transforms pride into wisdom of sameness - Blue transforms anger into mirror like wisdom - Red transforms the delusion of attachment into the wisdom of discernment - Green transforms jealousy into the wisdom of accomplishment Further investigation into the five colors takes us to the Mahavairochana-Sutra, which states that a mandala, the quintessential symbol of Tibetan Buddhism should be painted in five colors. It further prescribes that one should start at the interior of the mandala with white and to be followed by red, yellow, blue and black. -
Zhi-Khro Teachings Are the Inner Tantra of the Inner Tantra
TABLE OF CONTENTS 1 • BARDO 1 • LINEAGE 5 • PREVIEW 7 • BARDO OF BIRTH AND LIFE 14 • BARDO OF THE DREAM STATE 22 • BARDO OF MEDITATION 25 • BARDO OF THE MOMENT OF DEATH 25 • THE ELEMENTS 26 • CHAOS IN THE WINDS 27 • EARTH DISSOLVES INTO WATER 28 • WATER EVAPORATES INTO FIRE 28 • FIRE DISSIPATES INTO AIR 29 • WIND DIFFUSES INTO SPACE 30 • SPACE DISSOLVES INTO CLEAR LIGHT 30 • WHITE, RED AND BLACK 34 • THE WAY OF THE ADEPT 37 • MANDALA OFFERINGS 38 • PHOWA 41 • SUBTLE SIGNS 43 • SUMMARY 44 • BARDO OF THE LUMINOSITY OF THE TRUE NATURE 51 • BARDO OF BECOMING 52 • WANDERING 58 • FULL CIRCLE 60 • QUESTIONS & ANSWERS 66 • COLOPHON BARDO Bardo is a Tibetan word. Bar means between and do signifies place or island. So it can be translated as "in-between place" or "intermediate state." The term bardo is used to describe the primary transitions through the various levels of experience constituting the process of embodiment and reincarnation. There are many different ways of understanding the concept of bardo. Bardo teachings are about the continuity and ongoing nature of mind and experience. These instructions relate directly to everyday life as well as death. If we can recognize what is happening right here, while we are alive, we can go forward with confidence. According to the Buddha, all sentient beings are naturally enlightened and have been pure since the beginning. However, due to a small mistake, a little grasping develops into ego-clinging and a state of delusion. As long as we are deluded, awareness of our true nature is obscured. -
From Esoteric to Pure Land and Huayan Buddhism: Uṣṇīṣavijayā Dhāraṇī Mandala in Liao Buddhism
美術史學硏究 第307號 2020. 9 pp. 153-184 http://dx.doi.org/10.31065/kjah.307.202009.005 From Esoteric to Pure Land and Huayan Buddhism: Uṣṇīṣavijayā Dhāraṇī Mandala in Liao Buddhism Youn-mi Kim Ⅰ. Introduction Ⅱ. Text and Image: Early Liao Mandala and Tang Scriptures Ⅲ. Three-dimensional Mandala Ⅳ. Textual Mandala: Modification and Expansion Ⅴ. Conclusion Ⅰ. Introduction The Uṣṇīṣavijayā dhāraṇī (Foding zunsheng tuoluoni 佛頂尊勝陀羅尼), known for its efficacy in removing bad karma and prolonging one’s lifespan, was one of the key Buddhist incantations in premodern China.1 Once the incantation became widespread in the Tang dynasty (618-907), it began 1 The textual source of the uṣṇīṣavijayā dhāraṇī is the Sutra of the Uṣṇīṣavijayā dhāraṇī (Foding zunsheng tuoluoni jing 佛頂尊勝陀羅尼經). The sutra was so popular that it was translated five times in China, once each by Buddhapālita (T. 19, no. 967), Du Xingyi (T. 19, no. 968), and Yijing (T. 19, no. 971), and twice by Divākara (T. 19, no. 969, and T. 19, no. 970). They have similar but slightly different contents. Among these, the translation by Buddhapālita was most widely used. For the political characteristics of the preface of Buddhapālita’s translation, see Antonino Forte, “The Preface to the So-called Buddhapālita Chinese Version of the Buddhosṇīṇa Vijaya Dhāraṇī Sūtra” unpublished paper, quoted in Paul F. Copp, “Voice, Dust, 153 to engender new types of material culture. Perhaps the best-known monument linked to this incantation was the jingchuang 經幢, or dhāraṇī pillar, that was erected for engravings of its text during the Tang.2 Such pillars proliferated throughout the Liao dynasty (907-1125).3 During the Liao period, however, another type of ritual object formed a main branch of the material culture pertaining to the Uṣṇīṣavijayā dhāraṇī—the mandala that was used for activating the power of this important incantation. -
TBRC Tranche 3 Collection
TBRC Tranche 3 Collection 1 CANON, CANONICAL WORKS, AND MISCELLANEOUS COLLECTIONS W27919 LCCN 83-907127 number of volumes: 1 a mdo rwa rgya'i bka' 'gyur gyi dkar chag (bde bar gsegs pa'i gsung rab gans can gyi skad du 'gyur ro cog gi phyi mo par du bskrun pa'i dkar chag mdo rgyud chos kyi sgo brgya cig car 'byed pa'i lde mig) main author: bstan pa'i nyi ma (paN chen 04 bstan pa'i nyi ma) b. 1782 d. 1853 publication information: dharamsala: library of tibetan works & archives, 1983 subject classification: bka' 'gyur (rwa rgya); dkar chag Notice of contents and historical background of the Ragya Monastery blocks of the Tibetan Kangyur; no set of this 19th century redaction survives. W23702 LCCN none number of volumes: 226 bstan 'gyur (gser gyi lag bris ma) subject classification: canonical publication information: 18th century manuscript 18th century manuscript Tanjur. The Tanjur comprises Tibetan translations of commentaries and supporting texts to the Kanjur. These were originally written in Sanskrit and translated into Tibetan W23190 LCCN 77-902297 number of volumes: 1 sgom rim thog mtha' bar gsum (the five bhavanakrama of kamalasila and vimalamitra : a collection of texts on the nature and practice of buddhist contemplative realisation) main author: kamalasila b. 7th cent. publication information: gangtok: gonpo tseten, 1977 subject classification: sgom rim thog mtha' bar gsum (khrid) Five treatises on meditation and the Madhyamika approach by Kamalasila and Vimalamitra W23203 LCCN 83-907117 number of volumes: 1 dkyil chog rdo rje phreng ba dang rdzogs pa'i rnal 'byor gyi 'phreng ba (the vajravali and nispannayogavali in tibetan : a reproduction of the mandala texts of abhayakaragupta in their tibetan tranalation from ancient manuscripts from hemis monastery in ladakh ; with manikasrijnana's topical outline to the vajravali) main author: a bha yA kA ra gupta b. -
Death in Vajrayana Is About Living Consciously
RESEARCH ASSOCIATION for INTERDISCIPLINARY DecemberRAIS 2020 STUDIES DOI: 10.5281/zenodo.4428795 Death in Vajrayana is About Living Consciously Tashi Gelek Independent Scholar and Researcher, Switzerland, [email protected] ABSTRACT: The truth that death can come to anyone, anytime, and anywhere has accompanied us since birth. Buddhists would say that the moment of birth is already the beginning of a dying process. Dramatically, living is akin to dying slowly every moment. Death is a big subject in Buddhism. In Vajrayana, a Tantrayana form of Buddhism in Tibet and surrounding Himalayan regions, it is covered in great depth in The Tibetan Book of the Dead. The essence of the esoteric teachings is not only about dying consciously but more about living consciously. KEYWORDS: Buddhism, Vajrayana, Buddhist Teachings, The Tibetan Book of the Dead, The Bardo Thodol, Treasure Teachings, Terma, Terton, Bardo, Dakini, Guru Rinpoche, Yeshe Tsogyal, Karma Lingpa, Buddhist Path, Merits, Distractions, Karma, Causes and Conditions Is death in Vajrayana about dying or living? The COVID-19 virus emerged from Wuhan in China and spread worldwide at unprecedented speed and vigor, bringing suffering and deaths to millions. Generally, death is a grave and sad phenomenon, but it also offers a unique opportunity for a swift liberation in Vajrayana. “The Tibetan Book of the Dead (Tib. Bardo Thodol)” explains it in great depth. In this ancient Tibetan book, we will explore the questions on what it says about death, the dying process, dying consciously, and, finally, about living consciously. Treasure teachings and the roles of female masters One of the unique characteristics of Vajrayana Buddhism is the existence of treasure (Tib. -
Films and Videos on Tibet
FILMS AND VIDEOS ON TIBET Last updated: 15 July 2012 This list is maintained by A. Tom Grunfeld ( [email protected] ). It was begun many years ago (in the early 1990s?) by Sonam Dargyay and others have contributed since. I welcome - and encourage - any contributions of ideas, suggestions for changes, corrections and, of course, additions. All the information I have available to me is on this list so please do not ask if I have any additional information because I don't. I have seen only a few of the films on this list and, therefore, cannot vouch for everything that is said about them. Whenever possible I have listed the source of the information. I will update this list as I receive additional information so checking it periodically would be prudent. This list has no copyright; I gladly share it with whomever wants to use it. I would appreciate, however, an acknowledgment when the list, or any part, of it is used. The following represents a resource list of films and videos on Tibet. For more information about acquiring these films, contact the distributors directly. Office of Tibet, 241 E. 32nd Street, New York, NY 10016 (212-213-5010) Wisdom Films (Wisdom Publications no longer sells these films. If anyone knows the address of the company that now sells these films, or how to get in touch with them, I would appreciate it if you could let me know. Many, but not all, of their films are sold by Meridian Trust.) Meridian Trust, 330 Harrow Road, London W9 2HP (01-289-5443)http://www.meridian-trust/.org Mystic Fire Videos, P.O. -
The Secrets of a 14Th Century Wall Painting in the Western Himalayas
Alexandra Skedzuhn, Martina Oeter, Christine Bläuer, Christian Luczanits The secrets of a 14th century wall painting in the Western Himalayas: Structural damage sheds light onto the painting technique in the Tsuglag-khang in Kanji in Ladakh Alexandra Skedzuhn, Martina Oeter, Christine Bläuer, Christian Luczanits Fig. 1 Kanji village, with the Tsuglag-khang located to the left of the river, source: Christian Luczanits 2003 The remote village of Kanji is situated on a cross led to major structural problems within the earthen ar- point of three valleys at an altitude of 3,875 meters in chitecture. After the structural conservation works were the Kargil district of the Ladakh region in Jammu and carried out by the Achi Association, the organisation Kashmir State of India. One of the village’s most remark- could address the conservation of the wall paintings able structures is the Tsuglag-khang (gTsug-lag-khang), and sculptures. with 700-years old wall paintings and sculptures. Until The secco paintings, typical for the region and the pe- today, this art-historical treasure is largely unknown in riod, mainly depict mandalas. Damaged areas caused by professional circles. infiltrating water allowed for a profound insight into the Over the centuries, more and more layers of earthen painting process which an investigation of an undam- material have been put onto the temple roof and have aged wall painting would not have been able to confer. 206 The secrets of a 14th century wall painting in the Western Himalayas Fig. 2 Tsuglag-khang before conservation, source: Christian Luczanits 2000 Other findings were obtained by inspecting the paint on a cross point of three valleys at an altitude of 3.875 layer with different methods of illumination and by m and has about twenty families who farm the immedi- microscopic investigations.