{PDF EPUB} the Tree of Enlightenment: an Introduction to the Major
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
A History of Buddhist Philosophy
A HISTORY OF B U D D H IS T P H ILO S O P H Y Continuities and Discontinuities * DAVID J. KALUPAHANA A HISTORY OF BUDDHIST PHILOSOPHY Continuities and Discontinuities David J. Kalupahana MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED • DELHI Reprint: Delhi, 2006 First Indian Edition: Delhi, 1994 © 1992 University of Hawaii Press First Published by the University of Hawaii Press, 1992 ISBN: 81-208-1191-7 MOTILAL BANARSIDASS 41 U A Bungalow Road, Jawahar Nagar, Delhi 110 007 8 Mahalaxmi Chamber, 22 Bhulabhai Desai Road, Mumbai 400 026 236, 9th Main III Block, Jayanagar, Bangalore 560 011 203 Royapettah High Road, Mylapore, Chennai 600 004 Sanas Plaza, 1302 Baji Rao Road, Pune 411 002 8 Camac Street, Kolkata 700 017 Ashok Rajpath, Patna 800 004 Chowk, Varanasi 221 001 For sale in India only Printed in India BY JAINENDRA PRAKASH JAIN AT SHR1JAINENDRA PRESS, A-45 NARAINA, PHASER, NEW DELHI 110 028 AND PUBLISHED BYNARENDRA PRAKASH JAIN FOR MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED, BUNGALOW ROAD, DELHI -110 007 This work, completed three days before an accident that left our youngest son, Milinda, paralyzed, is dedicated to our friends and well-wishers, at home and abroad, especially my colleagues Eliot Deutsch and Larry Laudan, whose gracious support lessened the trauma for both Milinda and the family. CONTENTS Introduction ix Abbreviations xv Part One: Early Buddhism I Indian Philosophy and the Search for Ultimate Objectivity 3 II Life of the Buddha 22 III Knowledge and Understanding 30 IV Experience and Theory (Paficcasamuppana and Pa(iccasamuppclda) -
Nothing Transcended
Nothing Transcended An examination of the metaphysical implications of interdependence Justin Shimeld, BA (Hons) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy University of Tasmania April 2012 This thesis contains no material which has been accepted for a degree or diploma by the University or any other institution, except by way of background information and duly acknowledged in the thesis, and to the best of the my knowledge and belief no material previously published or written by another person except where due acknowledgement is made in the text of the thesis, nor does the thesis contain any material that infringes copyright. Signed: Date: Justin Shimeld 2 This thesis may be made available for loan and limited copying in accordance with the Copyright Act 1968. 3 Acknowledgements I would like to thank my supervisors for all their help and support - Jeff Malpas for his feedback and insightful suggestions, Wayne Hudson for helping me to find my way and Sonam Thakchoe for all his time and wisdom. It was Sonam’s presence and attitude which inspired me to look further into Buddhism and to investigate a way out of the ‘nihilism’ of my Honours project – research which became the foundation of this thesis. I would also like to thank my two anonymous examiners for their helpful comments. A special thanks to David O’Brien, a master whose interests and drive for knowledge are unbound by any field. He has taught me so much and also read my draft, giving invaluable feedback, particularly, with regard to my use of commas, grammatical clarification! I am indebted to my friends and colleagues at the School of Philosophy at UTas who created a rich atmosphere provoking thought across diverse subjects, through papers, seminars and conversations. -
Commentary by Khenpo Namdrol 1
COMMENTARY BY KHENPO NAMDROL 1 Introd U ction to the EX traordinary Inner Preliminary Practice S We have now reached the extraordinary inner preliminary practices. Patrul Rinpoche begins with paying homage to his guru Jigme Gyalwai Nyugu by explaining his superior qualities. After that he goes on to briefly explain the main practices themselves. Crowned with the Three Jewels, the outer refuge, He truly realized the Three Roots, the inner refuge; He made manifest the Three Kayas, the ultimate refuge. At the feet of my peerless guru, I bow down. The Three Jewels of Buddha, Dharma, and Sangha comprise the outer refuge, and are the objects of refuge of all the vehicles of Buddhism. How do we take refuge in them? The Buddha is the one who shows us the path to liberation. The Dharma – the Buddha’s teaching – is the actual path itself. The practitioners of the Buddha’s teaching are called Sangha. They are our friends for the purpose of liberation. With tremendous faith and devotion we take refuge in these three outer refuges as the teacher, the path, and the companions. Just like Jigme Gyalwai Nyugu we should carry the Three Jewels like a crown upon our heads at all times and in all situations. The inner objects of refuge are the Three Roots: the lama, the yidam and the dakini. The guru is the root of blessings; the yidam is the root of accomplishment; and the dakini is the root of enlightened activities. These three should be accomplished with body, speech, and mind. This is how Jigme Gyalwai Nyugu took the inner refuge. -
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. -
Collection of Praises for Monthly Offerings
http://yogilin.net/ Collection of Praises for Monthly Offerings Written by the Buddhist Yogi C. M. Chen or his disciple Dr. Yutang Lin Translated and Edited by Dr. Lin Part One Part one is recited at the beginning of recitations on all four special days for making offerings. Gathas for Regular Supplication and Dedication of Merits for the Dharma Lineage of Adi Buddha Mandala Supplication to the Refuge Tree of the Dharma Lineage of Adi Buddha Mandala Amid limitless oneness of original purity Father and Mother in union, Adi Buddha appears Harmony of wisdom and compassion The wondrous image represents Dharmakaya As the flow of Dharma spreads naturally The whole Dharmadhatu is blessed through conversion To liberate all suffering beings from transmigration in the six realms Sakyamuni Buddha founded the Dharma teachings Tantric teachings without peers well established in the snow land The source of such grace is the rainbow-body Padmasambhava Offered body to Guru, the unsurpassable mother of great pleasure Mandarava set example to reveal profound teachings Compiled biography and essential teachings of Guru Rinpoche 1 http://yogilin.net/ Yeshe Tsogyal spread and continued the Tantric teachings Root Gurus of the founder of our Dharma lineage are three holy ones Nona Tulku revealed to Guru Chen the Great Perfection Patriarch Gangkar transmitted Four Seals through great initiations Patriarch Papong Khyentse bestowed over five hundred initiations Patriarch Chen, Manjusri of Original Purity Harmonized Sutrayana and Tantrayana to propound the three-yanas-in-one -
Going for Refuge to the Three Jewels Handbook Version
Going for Refuge to the Three Jewels Study material for your retreat at Tiratanaloka Page 1 of 43 Edited by Vandananjyoti, Version 2:1, July 2020 Table of Contents Introduction to the Handbook Study Area 1. Centrality of Going for Refuge to the Three Jewels Study Area 2. Going for Refuge to the Three Jewels Study Area 3. Opening of the Dharma Eye and Stream Entry Study Area 4. Going Forth Study Area 5. The Altruistic Dimension of Going for Refuge and Joining the Order Page 2 of 43 Edited by Vandananjyoti, Version 2:1, July 2020 Introduction to the Handbook The purpose of this handbook is to give you the opportunity to look in depth at the material that we will be studying on the Going for Refuge to the Three Jewels retreat at Tiratanaloka. In this handbook we give you material to study for each area we’ll be studying on the retreat. We will also have some talks on the retreat itself where the team will bring out their own personal reflections on the topics covered. As well as the study material in this handbook, it would be helpful if you could read Sangharakshita’s book ‘The History of My Going for Refuge’. You can buy this from Windhorse Publications. There is also some optional extra study material at the beginning of each section. Some of the optional material is in the form of talks that can be downloaded from the Free Buddhist Audio website at www.freebuddhistaudio.com. These aren’t by any means exhaustive - Free Buddhist Audio is growing and changing all the time so you may find other material equally relevant! For example, at the time of writing, Vessantara has just completed a series of talks called ‘Aspects of Going for Refuge’ (2016) at Cambridge Buddhist Centre. -
Benefactor Practice for Natural Meditation Series
Benefactor Practice for Natural Meditation Series Benefactor Practice is shorthand for a kind of meditation developed by Lama John Makransky, who adapted it from traditional Buddhist practices. It is a key element in a series of meditations that has been more formally called Innate Compassion & Wisdom (or Innate Love & Wisdom) as well as Sustainable Compassion Training. The Margha Program Bodhicitta Series year, which focuses on compassion practice, explores the Benefactor Practice in-depth and step-by-step over the course of months. However, this is not the primary focus of the Natural Meditation year, so we are not teaching these practices in depth at this time, nor is it a required practice during this year. However, many find some version of Benefactor Practice to be an important element in a full spiritual life, as well as supportive and empowering as they access Natural Meditation. Background Benefactor Practice is based on traditional Buddhist devotional practices. These practices include Taking Refuge, Guru Yoga and Deity Yoga. In the traditional practices, the practitioner visualizes a caring spiritual figure – or a field of such figures – in whom one can place one’s trust and from whom one can receive inspiration and unconditional love and guidance. This could be the historical Buddha, or another teacher in our lineage – or a whole field or “tree” of lineage masters. The field of Refuge could also include your own teachers, as well as Sangha, the community of practitioners (and ultimately all beings) on the path of awakening with you. It could also be a deity, such as Chenrezig or Tara. -
Why We Take Refuge
(Opposite) Shakyamuni Buddha–Jataka (detail) Tibet, 1700–1799 Collection of Rubin Museum of Art (acc.# P1996.12.6) Why We Take Refuge There are two kinds of refuge, says Mingyur Rinpoche— outer and inner. We take refuge in the outer forms of enlightenment so that we may find the buddha within. veryone takes refuge in something. Often We live with a sense of lack that we long to it’s in relationships, locations, or activi- fill. The monkey mind habitually tries to merge Eties that offer the body or mind a sense with something—particularly another person— of security and protection. Even neurotic or in order to alleviate our pervasive sense of insuf- unhealthy habits—like eating too much choco- ficiency. Yet samsaric refuges are inherently late or giggling compulsively—can function as a impermanent, and if we rely on permanence protective shield to ward off feelings of anxiety where none exists in the first place, then feelings or vulnerability. of betrayal and anger compound the loss. Ask yourself, “Where do I look for happi- Emotions can also become refuges. Respond- ness? Where do I seek security and comfort?” In ing with anger and self-righteousness and love, in social status, or in the stock market? Our looking for something to blame can become a car may break down, our company may declare habitual place to hide. If anger reassures your bankruptcy, or our partner may walk out. Our identity, you may return to that state for shelter, perfect health will surely deteriorate and a loved the same way someone else returns to their home. -
The Meaning of Prostrations - by Lama Gendun Rinpoche
The Meaning of Prostrations - by Lama Gendun Rinpoche Why do we do Prostrations? 1.The Purification of Pride - First of all, we should know why we do prostrations. We do not do them to endear ourselves to somebody else. We do not do them for the Buddha. Such concepts are completely wrong. The Buddha is not a god of this world. We bow down to purify all situations from the past where we did not respect others. Being interested in our own satisfaction and ourselves we did many negative actions. Prostrations help us realize that there is something more meaningful than ourselves. In this way we purify the pride that we have accumulated through countless lifetimes thinking: "I am right," "I am better than others," or "I am the most important one." During countless lifetimes we have developed pride that is the cause of our actions and have accumulated the karma that is a source of our suffering and problems. The goal of prostrations is to purify this karma and to change our mind set. Prostrations help us rely on something more meaningful than our pride and ego clinging. In this way, through full confidence and devotion, we get rid of everything we have gathered because of pride. 2.The Purification of Body, Speech, and Mind - When we do prostrations we act on the level of body, speech, and mind. The result of doing them is a very powerful and thorough purification. This practice dissolves all impurities, regardless of their kind, because they were all accumulated through our body, speech, and mind. -
How Buddhism Looks at Philosophical Theories
How Buddhism Looks at Philosophical Theories Professor Y. Karunadasa Buddha-Dharma Centre of Hong Kong June 2019 Final Goal of Buddhism • Freedom from suffering • From an epistemological perspective, this means: ➢ freedom from all theoretical views and ideologies. ➢ abandonment of all metaphysical and theological speculations. 2 Buddhist Psychology of Philosophy • How Buddhism debunks philosophical speculation: ➢ Not through philosophical arguments, but by psychological analysis. ➢ This may be described as the “Buddhist Psychology of Philosophy’’. 3 Buddhist Psychology of Philosophy • What this means: ➢ Rather than resorting to logic and argumentation, Buddhism seeks to transcend all views and ideologies. ➢ This is done through diagnosis of their psychological mainsprings, the psychological factors responsible for their emergence and prevalence in the world. 4 Buddhist Psychology of Philosophy • What this really means: ➢ Buddhism takes into account psychological factors serving as causes for emergence of ideological positions. ➢ Underlying premise: Our desires and expectations have a direct impact on what we choose to believe in. 5 Buddhist Psychology of Philosophy • So, from Buddhist perspective: ➢ All metaphysical speculations are merely externalizations of our deep-seated desires and innate anxieties. ➢ Some speculative views and ideologies could appear as very lofty and profound, beautiful, and awe-inspiring. ➢ Nonetheless, the Buddhist position is they are but rationalizations of our self-centered desires to satisfy our innermost yearnings and compulsive urges. 6 Evidence for the Buddhist Perspective • Found in First Buddhist Discourse in Long Collection of Pali Canon “The All-Embracing Net of Views’’ ➢ Contains some 62 religious/philosophical views on nature of the “self” (atta) and the “world” (loka). ➢ All have as their epistemological ground: ❖ “logic and pure reasoning” (takka-vimaṃsā) ❖ or experience gained in “mental concentration” (ceto- samādhi) ❖ or combination of both. -
Preliminary Syllabus
Preliminary Syllabus Quarter: Spring 2017 Course Title: Introduction to Buddhism Course Code: REL 69 Instructor: Gary Gach Course Summary: Please see course page for full description Schedule: 7 – 8:50 pm (Note: Optional meditations will be offered, as an elective, beginning one hour before each class, to complement the material; meditations as announced are subject to change.) Required Text: The Complete Idiot's Guide to Buddhism (3rd edition), Gary Gach Recommended Texts: It would be good to add one book of your choice available from the Stanford Bookstore. A stack of selected free books will also be available during one session. Additional texts will also be made available online.) Grade Options & Requirements No Grade Requested (NGR): This is the default option. No work will be required; no credit shall be received; no proof of attendance can be provided. Credit/No Credit (CR/NC): Attend at least 5 sessions. Between Weeks 4 & 6, complete & return three questionnaires, pertaining to your understanding and possible application of course materials, + one self-assessment, evaluating important lessons & residual difficulties. Such work-product shall be confidential, shall remain the property of the student, & shall be deleted from the instructor's files upon completion of the course. Letter Grade (A, B, C, D, No Pass): Complete requirements for credit (above), plus compose & furnish an original paper, 3-5 pages in length. Topic to be submitted & approved by Week 5; paper turned in by Week 6. Contact teacher if a topic doesn’t come to mind. Work-product shall be confidential, shall remain the property of the student, & shall be deleted from the instructor's files upon completion of the course. -
Seven Papers by Subhuti with Sangharakshita
SEVEN PAPERS by SANGHARAKSHITA and SUBHUTI 2 SEVEN PAPERS May the merit gained In my acting thus Go to the alleviation of the suffering of all beings. My personality throughout my existences, My possessions, And my merit in all three ways, I give up without regard to myself For the benefit of all beings. Just as the earth and other elements Are serviceable in many ways To the infinite number of beings Inhabiting limitless space; So may I become That which maintains all beings Situated throughout space, So long as all have not attained To peace. SEVEN PAPERS 3 SEVEN PAPERS BY SANGHARAKSHITA AND SUBHUTI 2ND EDITION (2.01) with thanks to: Sangharakshita and Subhuti, for the talks and papers Lokabandhu, for compiling this collection lulu.com, the printers An A5 format suitable for iPads is available from Lulu; for a Kindle version please contact Lokabandhu. This is a not-for-profit project, the book being sold at the per-copy printing price. 4 SEVEN PAPERS Contents Introduction 8 What is the Western Buddhist Order? 9 Revering and Relying upon the Dharma 39 Re-Imagining The Buddha 69 Buddhophany 123 Initiation into a New Life: the Ordination Ceremony in Sangharakshita's System oF Spiritual Practice 127 'A supra-personal force or energy working through me': The Triratna Buddhist Community and the Stream of the Dharma 151 The Dharma Revolution and the New Society 205 A Buddhist Manifesto: the Principles oF the Triratna Buddhist Community 233 Index 265 Notes 272 SEVEN PAPERS 5 6 SEVEN PAPERS SEVEN PAPERS 7 Introduction This book presents a collection of seven recent papers by either Sangharakshita or Subhuti, or both working together.