Dzogchen Lineage Prayer
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The Dōgen Zenji´S 'Gakudō Yōjin-Shū' from a Theravada Perspective
The Dōgen Zenji´s ‘Gakudō Yōjin-shū’ from a Theravada Perspective Ricardo Sasaki Introduction Zen principles and concepts are often taken as mystical statements or poetical observations left for its adepts to use his/her “intuitions” and experience in order to understand them. Zen itself is presented as a teaching beyond scriptures, mysterious, transmitted from heart to heart, and impermeable to logic and reason. “A special transmission outside the teachings, that does not rely on words and letters,” is a well known statement attributed to its mythical founder, Bodhidharma. To know Zen one has to experience it directly, it is said. As Steven Heine and Dale S. Wright said, “The image of Zen as rejecting all forms of ordinary language is reinforced by a wide variety of legendary anecdotes about Zen masters who teach in bizarre nonlinguistic ways, such as silence, “shouting and hitting,” or other unusual behaviors. And when the masters do resort to language, they almost never use ordinary referential discourse. Instead they are thought to “point directly” to Zen awakening by paradoxical speech, nonsequiturs, or single words seemingly out of context. Moreover, a few Zen texts recount sacrilegious acts against the sacred canon itself, outrageous acts in which the Buddhist sutras are burned or ripped to shreds.” 1 Western people from a whole generation eager to free themselves from the religion of their families have searched for a spiritual path in which, they hoped, action could be done without having to be explained by logic. Many have founded in Zen a teaching where they could act and think freely as Zen was supposed to be beyond logic and do not be present in the texts - a path fundamentally based on experience, intuition, and immediate feeling. -
C:\Users\Kusala\Documents\2009 Buddhist Center Update
California Buddhist Centers / Updated August 2009 Source - www.Dharmanet.net Abhayagiri Buddhist Monastery Address: 16201 Tomki Road, Redwood Valley, CA 95470 CA Tradition: Theravada Forest Sangha Affiliation: Amaravati Buddhist Monastery (UK) EMail: [email protected] Website: http://www.abhayagiri.org All One Dharma Address: 1440 Harvard Street, Quaker House Santa Monica CA 90404 Tradition: Non-Sectarian, Zen/Vipassana Affiliation: General Buddhism Phone: e-mail only EMail: [email protected] Website: http://www.allonedharma.org Spiritual Director: Group effort Teachers: Group lay people Notes and Events: American Buddhist Meditation Temple Address: 2580 Interlake Road, Bradley, CA 93426 CA Tradition: Theravada, Thai, Maha Nikaya Affiliation: Thai Bhikkhus Council of USA American Buddhist Seminary Temple at Sacramento Address: 423 Glide Avenue, West Sacramento CA 95691 CA Tradition: Theravada EMail: [email protected] Website: http://www.middleway.net Teachers: Venerable T. Shantha, Venerable O.Pannasara Spiritual Director: Venerable (Bhante) Madawala Seelawimala Mahathera American Young Buddhist Association Address: 3456 Glenmark Drive, Hacienda Heights, CA 91745 CA Tradition: Mahayana, Humanistic Buddhism Contact: Vice-secretary General: Ven. Hui-Chuang Amida Society Address: 5918 Cloverly Avenue, Temple City, CA 91780 CA Tradition: Mahayana, Pure Land Buddhism EMail: [email protected] Spiritual Director: Ven. Master Chin Kung Amitabha Buddhist Discussion Group of Monterey Address: CA Tradition: Mahayana, Pure Land Buddhism Affiliation: Bodhi Monastery Phone: (831) 372-7243 EMail: [email protected] Spiritual Director: Ven. Master Chin Chieh Contact: Chang, Ei-Wen Amitabha Buddhist Society of U.S.A. Address: 650 S. Bernardo Avenue, Sunnyvale, CA 94087 CA Tradition: Mahayana, Pure Land Buddhism EMail: [email protected] Spiritual Director: Ven. -
Zen and the Art of Storytelling Heesoon Bai & Avraham Cohen
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Simon Fraser University Institutional Repository Zen and the Art of Storytelling Heesoon Bai & Avraham Cohen Studies in Philosophy and Education An International Journal ISSN 0039-3746 Stud Philos Educ DOI 10.1007/s11217-014-9413-8 1 23 Your article is protected by copyright and all rights are held exclusively by Springer Science +Business Media Dordrecht. This e-offprint is for personal use only and shall not be self- archived in electronic repositories. If you wish to self-archive your article, please use the accepted manuscript version for posting on your own website. You may further deposit the accepted manuscript version in any repository, provided it is only made publicly available 12 months after official publication or later and provided acknowledgement is given to the original source of publication and a link is inserted to the published article on Springer's website. The link must be accompanied by the following text: "The final publication is available at link.springer.com”. 1 23 Author's personal copy Stud Philos Educ DOI 10.1007/s11217-014-9413-8 Zen and the Art of Storytelling Heesoon Bai · Avraham Cohen © Springer Science+Business Media Dordrecht 2014 Abstract This paper explores the contribution of Zen storytelling to moral education. First, an understanding of Zen practice, what it is and how it is achieved, is established. Second, the connection between Zen practice and ethics is shown in terms of the former’s ability to cultivate moral emotions and actions. -
A Brief Introduction to Buddhism and the Sakya Tradition
A brief introduction to Buddhism and the Sakya tradition © 2016 Copyright © 2016 Chödung Karmo Translation Group www.chodungkarmo.org International Buddhist Academy Tinchuli–Boudha P.O. Box 23034 Kathmandu, Nepal www.internationalbuddhistacademy.org Contents Preface 5 1. Why Buddhism? 7 2. Buddhism 101 9 2.1. The basics of Buddhism 9 2.2. The Buddha, the Awakened One 12 2.3. His teaching: the Four Noble Truths 14 3. Tibetan Buddhism: compassion and skillful means 21 4. The Sakya tradition 25 4.1. A brief history 25 4.2. The teachings of the Sakya school 28 5. Appendices 35 5.1. A brief overview of different paths to awakening 35 5.2. Two short texts on Mahayana Mind Training 39 5.3. A mini-glossary of important terms 43 5.4. Some reference books 46 5 Preface This booklet is the first of what we hope will become a small series of introductory volumes on Buddhism in thought and practice. This volume was prepared by Christian Bernert, a member of the Chödung Karmo Translation Group, and is meant for interested newcomers with little or no background knowledge about Buddhism. It provides important information on the life of Buddha Shakyamuni, the founder of our tradition, and his teachings, and introduces the reader to the world of Tibetan Buddhism and the Sakya tradition in particular. It also includes the translation of two short yet profound texts on mind training characteristic of this school. We thank everyone for their contributions towards this publication, in particular Lama Rinchen Gyaltsen, Ven. Ngawang Tenzin, and Julia Stenzel for their comments and suggestions, Steven Rhodes for the editing, Cristina Vanza for the cover design, and the Khenchen Appey Foundation for its generous support. -
Pure Mind, Pure Land a Brief Study of Modern Chinese Pure Land Thought and Movements
Pure Mind, Pure Land A Brief Study of Modern Chinese Pure Land Thought and Movements Wei, Tao Master of Arts Faculty ofReligious Studies McGill University Montreal, Quebec, Canada July 26, 2007 In Partial Fulfillment ofthe Requirements for the Degree Master of Arts in the Faculty ofReligious Studies of Mc Gill University ©Tao Wei Copyright 2007 All rights reserved. Library and Bibliothèque et 1+1 Archives Canada Archives Canada Published Heritage Direction du Bran ch Patrimoine de l'édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada Your file Votre référence ISBN: 978-0-494-51412-2 Our file Notre référence ISBN: 978-0-494-51412-2 NOTICE: AVIS: The author has granted a non L'auteur a accordé une licence non exclusive exclusive license allowing Library permettant à la Bibliothèque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l'Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans loan, distribute and sell theses le monde, à des fins commerciales ou autres, worldwide, for commercial or non sur support microforme, papier, électronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriété du droit d'auteur ownership and moral rights in et des droits moraux qui protège cette thèse. this thesis. Neither the thesis Ni la thèse ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent être imprimés ou autrement may be printed or otherwise reproduits sans son autorisation. -
BCA Ch. 1, Verse 9, Text Section 222-224 Once This Bodhicitta Has
Dharma Path BCA 1-9 Commentary.doc BCA Ch. 1, Verse 9, Text Section 222‐224 Once this bodhicitta has taken birth, in that very instant, Even those who were captured in the prison of samsaara will be called ʺsons of the sugatasʺ and will be revered by all the world, including gods and men. BCA 1‐9, Text sections 222‐224 This stanza shows how bodhicitta brings about a change in the individual. The very moment bodhicitta is born in your mind, you become a bodhisattva, a child of the sugatas. It does not matter if you have a male or female body, if you are old or young, or whether you come from a good or bad family. Family refers here to the four great castes: the royal caste, the brahmin caste, the minister caste, and the menial caste. The Bodhisattva‐caryavatara was written in the 8th century at the Buddhist university of Nalanda by the Indian master and monk Santideva. The audience at Nalanda consisted exclusively of male scholars and monks. Male lay people were allowed to study at the university. Female visitors were only allowed to speak to monks and students in the monastery corridor, after which they would have to leave. Nuns were also not allowed into the monastery. Thus, the language of the Bodhisattvacaryavatara particularly addresses a male audience. This situation was exascerbated in Tibet, since the lineage of the bhikuni vows was never brought into the country. This meant that Buddhist scholasticism in Tibet took place exclusively among male scholars and monks, and the Tibetan commentaries on the Bodhisattva‐caryavatara were, therefore, clearly written for a male audience. -
Padmasambhava and the Nyingma Lineage ~
~ Padmasambhava and the Nyingma Lineage ~ Mingyur Rinpoche Guru Rinpoche brought the Dzogchen teachings to Tibet, as well as Vimalamitra. Vimalamitra was also Shri Singha's student. They each brought Dzogchen teachings to Tibet in different forms. And Guru Rinpoche had another student called “Vairotsana.” Vairotsana was a translator. He translated a lot of texts from Sanskrit to Tibetan. Guru Rinpoche sent him to India to also learn the general buddhadharma and Dzogchen. Vairotsana also learned a lot of Dzogchen. Vairotsana, Guru Rinpoche, and Vimalamitra — the three of them brought all the Dzogchen teachings from India to Tibet. And from there, the Dzogchen teachings continued until now as the unbroken lineage that came to Tibet. Mainly, Guru Rinpoche taught this to twenty-five students who were his main disciples. One of them was Vairotsana, and Vairotsana also continued to teach other students. And then Vimalamitra taught Dzogchen to Nyang Tingdzin Zangpo. Nyang Tingdzin Zangpo was a meditator who was very good at shamatha meditation. He did not know anything about vipashyana but was a very good shamatha meditator. He was one of the first teachers of the Tibetan king. later, he became Vimalamitra's student, and from there, Vimalamitra's Dzogchen teaching also continued. But in general, in Dzogchen, Guru Rinpoche, or Padmasambhava, is a really important lineage holder, especially in Tibet. Guru Rinpoche taught Dzogchen to many students in Tibet. And also, Guru Rinpoche put a lot of all these Dzogchen teachings into treasure form. Treasure is another lineage. There were twenty-five main disciples, another 108 disciples, and then thousands of disciples more of Guru Rinpoche. -
The Excellence of Bodhicitta
1: THE EXCELLENCE OF BODHICITTA NOTE ON PART ONE: CHAPTERS ONE, TWO, AND THREE ....................................................................... 2 EXPLANATION OF CHAPTER TITLE........................................................................................................... 2 CHAPTER STRUCTURE .......................................................................................................................... 2 I. THE SUPPORTS FOR BODHICITTA ........................................................................................................ 2 I.A. The supporting basis of the body .......................................................................................................... 2 I.B. The supporting basis of the mind .......................................................................................................... 2 II. THE BENEFITS OF GENERATING BODHICITTA ....................................................................................... 3 II.A. THE GENERAL BENEFITS OF GENERATING BODHICITTA ..................................................................... 3 II.A.1. The strength of bodhicitta ................................................................................................................. 3 II.A.2. Your name and status change ........................................................................................................... 4 II.A.3. Examples ......................................................................................................................................... -
Sakya Thinkers on the Madhyamaka View of Freedom from Proliferations Yaroslav Komarovski University of Nebraska-Lincoln, [email protected]
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Faculty Publications, Classics and Religious Studies Classics and Religious Studies Department 2016 “If Apprehending Occurs, It is not the View” — Sakya Thinkers on the Madhyamaka View of Freedom from Proliferations Yaroslav Komarovski University of Nebraska-Lincoln, [email protected] Follow this and additional works at: http://digitalcommons.unl.edu/classicsfacpub Part of the East Asian Languages and Societies Commons, History of Philosophy Commons, Other Classics Commons, Other Languages, Societies, and Cultures Commons, Philosophy of Mind Commons, and the South and Southeast Asian Languages and Societies Commons Komarovski, Yaroslav, "“If Apprehending Occurs, It is not the View” — Sakya Thinkers on the Madhyamaka View of Freedom from Proliferations" (2016). Faculty Publications, Classics and Religious Studies Department. 130. http://digitalcommons.unl.edu/classicsfacpub/130 This Article is brought to you for free and open access by the Classics and Religious Studies at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Faculty Publications, Classics and Religious Studies Department by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. ㅌ 불교학 리 뷰 Critical Review Critical 불교학 for Review Buddhist for Studies Buddhist 리 뷰 Studies 20 2016 |투고논문| ① Reframing Bhavivekaˉ : Jundo Nagashima ② Madhyamaka Schools in Early Tibet : Kevin Vose ③ The Meaning of rigs shes in the Geluk Tradition : Jongbok -
Four Sichuan Buddhist Steles and the Beginnings of Pure Land Imagery in China Author(S): Dorothy C
Four Sichuan Buddhist Steles and the Beginnings of Pure Land Imagery in China Author(s): Dorothy C. Wong Source: Archives of Asian Art, Vol. 51 (1998/1999), pp. 56-79 Published by: University of Hawai'i Press for the Asia Society Stable URL: http://www.jstor.org/stable/20111283 . Accessed: 22/11/2013 13:42 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. University of Hawai'i Press and Asia Society are collaborating with JSTOR to digitize, preserve and extend access to Archives of Asian Art. http://www.jstor.org This content downloaded from 128.143.172.192 on Fri, 22 Nov 2013 13:42:46 PM All use subject to JSTOR Terms and Conditions Four Sichuan Buddhist Steles and the Beginnings of Pure Land Imagery in China Dorothy C.Wong University of Virginia 1 he Northern and Southern Dynasties (386?589) iswell thriving economic and cultural center since Han times, a recognized as period of significant developments in but compared with Nanjing and Luoyang, capital cities Chinese art history. Idioms and artistic conventions estab where ritual art in the service of a state ideology remained lished in Han-dynasty (202 BCE?220 CE) art continued, an imperative, Sichuan always allowed artists a much while the acceptance of Buddhism and Buddhist art forms greater degree of freedom. -
Who Is the Tigress in the Lair? a Preliminary Enquiry About Khandro Yeshe Tshogyel’S Visit to Taktsang
Who is the Tigress in the Lair? A Preliminary Enquiry About Khandro Yeshe Tshogyel’s Visit to Taktsang Sonam Kinga+ Introduction The holy site of Taktsang in Paro, Bhutan, is renowned for its association with Guru Rinpoche, his consort Khandro Yeshe Tshogyel and disciple Langchen Pelgi Sengye. Although a monastery was built at this site in 1692 by Gyalse Tenzin Rabgye, the fourth civil ruler of Bhutan, the site was visited and blessed by Guru Rinpoche as far back as the 8th century. Its sacredness has been reinforced by the visits and spiritual undertakings of great Buddhist luminaries over the centuries. Pilgrims and tourists visiting Taktsang are generally told two things associated with Yeshe Tshogyel, who was a Tibetan princess and an emanation of Lhamo Yangchenma (Sarasvati). One, when Guru Rinpoche transformed into Dorje Drolo (one of his eight manifestations) and flew to Taktsang riding on the back of a tigress, Yeshe Tshogyel had transformed into that tigress. Two, Yeshe Tshogyel did the Vajrakilaya practice at the cave of Sengephu in Taktshang. Sources, both oral and literary – including tourist-oriented materials – provide different versions of the narrative of Yeshe Tshogyel, the tigress and Vajrakilaya practice. Trulku Thondup, for example, mentions that Guru Rinpoche practiced Vajrakilaya with Yeshe Tshogyel at Paro Taktshang and that + Dr. Sonam Kinga was the chairperson of the National Council of Bhutan, and currently serves in the faculty at the Royal Institute of Strategic Studies (RIGSS), Phuntsholing, Bhutan. 62 Who is the Tigress in the Lair? she transformed herself into a tigress and became his mount when he manifested as Dorje Drolo (Thondup, 1996, p. -
The Concept of a " Creator God" in Tantric Buddhism
THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF A.K. Narain University of Wisconsin, Madison, USA EDITORS L.M.Joshi Ernst Steinkellner Punjabi University University of Vienna PatiaUi, India Wien, Austria Alexander W. Macdonald Jikido Takasaki Universitede Paris X University of Tokyo Nanterre, France Tokyo,Japan Hardwell Smith Robert Thurman Carleton College Amherst College Northjield, Minnesota, USA Amherst, Massachusetts, USA ASSISTANT EDITOR Roger Jackson University of Michigan Ann Arbor, Michigan, USA Volume 8 1985 Number I CONTENTS I. ARTICLES J. Nagarjuna's Arguments Against Motion, by Kamaleswar Bhattacharya 7 2. Dharani and Pratibhdna: Memory and Eloquence of the Bodhisattvas, by J ens Braarvig 17 3. The Concept of a "Creator God" in Tantric Buddhism, by Eva K. Dargyay 31 4. Direct Perception (Pratyakja) in dGe-iugs-pa Interpre tations of Sautrantika,^/lnw^C. Klein 49 5. A Text-Historical Note on Hevajratantra II: v: 1-2, by lj>onard W.J. van der Kuijp 83 6. Simultaneous Relation (Sahabhu-hetu): A Study in Bud dhist Theory of Causation, by Kenneth K. Tanaka 91 II. BOOK REVIEWS AND NOTICES Reviews: 1. The Books o/Kiu- Te or the Tibetan Buddhist Tantras: A Pre liminary Analysis, by David Reigle Dzog Chen and Zen, by Namkhai Norbu (Roger Jackson) 113 2. Nagarjuniana. Studies in the Writings and Philosophy of Ndgdrjuna, by Chr. Lindtner (Fernando Tola and Carmen Dragonetti) 115 3. Selfless Persons: Imagery and Thought in Theravada Bud dhism, by Steven Collins (Vijitha Rajapakse) 117 4. Self and Non-Self in Early Buddhism, by Joaquin Perez- Remon (VijithaRajapkse) 122 5.