Illuminating the Path to Enlightenment (PDF)

Total Page:16

File Type:pdf, Size:1020Kb

Illuminating the Path to Enlightenment (PDF) ITP-interior3 7/15/05 11:04 AM Page i ILLUMINATING THE PATH TO ENLIGHTENMENT This book is published by Lama Yeshe Wisdom Archive Bringing you the teachings of Lama Yeshe and Lama Zopa Rinpoche This book is made possible by kind supporters of the Archive who, like you, appreciate how we make these teachings freely available in so many ways, including in our website for instant reading, listening or downloading, and as printed and electronic books. Our website offers immediate access to thousands of pages of teachings and hundreds of audio recordings by some of the greatest lamas of our time. Our photo gallery and our ever-popular books are also freely accessible there. Please help us increase our efforts to spread the Dharma for the happiness and benefit of all beings. You can find out more about becoming a supporter of the Archive and see all we have to offer by visiting our website at http://www.LamaYeshe.com. Thank you so much, and please enjoy this ebook. ITP-interior3 7/15/05 11:04 AM Page iii ILLUMINATING THE PATH TO ENLIGHTENMENT Tenzin Gyatso HIS HOLINESS THE FOURTEENTH DALAI LAMA OF TIBET A COMMENTARY ON ATISHA DIPAMKARA SHRIJNANA’S A Lamp for the Path to Enlightenment AND LAMA JE TSONG KHAPA’S Lines of Experience Translated by GESHE THUPTEN JINPA Edited by REBECCA MCCLEN NOVICK, THUPTEN JINPA AND NICHOLAS RIBUSH Produced by the Lama Yeshe Wisdom Archive, Boston, Massachusetts for Thubten Dhargye Ling Archive, Long Beach, California www.tdling.com ITP-interior3 7/15/05 11:04 AM Page iv First published 2002 20,000 copies for free distribution Second printing 2005, 10,000 copies THUBTEN DHARGYE LING PO Box 90665 Long Beach CA 90809, USA © Tenzin Gyatso, the Fourteenth Dalai Lama, 2002 Please do not reproduce any part of this book by any means whatsoever without our permission ISBN 0-9623421-6-5 10 9 8 7 6 5 4 3 2 Cover photos by Don Farber Book design by L.J.Sawlit Printed in Canada on recycled, acid-free paper ITP-interior3 7/15/05 11:04 AM Page v CONTENTS FOREWORD by Geshe Tsultim Gyeltsen....xi PROLOGUE Universal Responsibility....xxiii Question and answer period....xxx 1. GENERAL INTRODUCTION....1 The purpose of Dharma practice....3 Intellectual and experiential understanding....6 The basis for transformation....7 Investigating the nature of reality....10 2. FEATURES OF THE LAM-RIM TEACHINGS....13 Atisha’s Lamp for the Path to Enlightenment....13 Lamp for the Path: Verse 1....13 The meaning of the title....14 The objects of salutation....15 The two truths....17 The Four Noble Truths....18 The Three Jewels: Buddha, Dharma and Sangha....21 Lama Tsong Khapa’s Lines of Experience....22 The origin of the lam-rim teachings: the greatness of the authors....25 Lines of Experience: Verse 1....27 L ines of Experience: Verse 2....30 ITP-interior3 7/15/05 11:04 AM Page vi Lines of Experience: Verse 3....31 Lines of Experience: Verse 4....34 Lines of Experience: Verse 5....37 The greatness of the lam-rim teachings....39 Lines of Experience: Verses 6 & 7....39 Question and answer period....42 3. RELYING ON A SPIRITUAL TEACHER....47 The qualities of a teacher....47 Lines of Experience: Verse 8....47 The practice of reliance....52 Lines of Experience: Verse 9....52 The qualities of the spiritual teacher....53 The qualities of the student....57 Establishing proper reliance....60 Question and answer period....62 4. BECOMING INSPIRED TO PRACTICE DHARMA....67 Levels of spiritual trainees....67 Lamp for the Path: Verse 2....67 Lamp for the Path: Verse 3....69 Developing faith in karma....69 The three levels of refuge....71 The value and transient nature of human existence....72 Lines of Experience: Verse 10....72 Meditation: cultivating mental discipline....73 Death and rebirth....78 The twelve links....81 5. REFUGE,KARMA AND PRECEPTS....83 Taking refuge...83 ITP-interior3 7/15/05 11:04 AM Page vii Lines of Experience: Verse 11....83 Observing the law of karma....85 Lines of Experience: Verse 12....88 Purification of negative karma: the four opponent powers....89 Question and answer period....91 6. SEEKING FREEDOM FROM CYCLIC EXISTENCE....93 Renunciation....93 Lamp for the Path: Verse 4....93 Understanding the nature of cyclic existence....94 Lines of Experience: Verse 13....94 Question and answer period....100 7. CULTIVATING THE ALTRUISTIC INTENTION OF BODHICITTA...103 Lamp for the Path: Verse 5....103 Lines of Experience: Verse 14....104 Lamp for the Path: Verse 6....105 Lamp for the Path: Verses 7 to 18....106 The importance of bodhicitta....108 8. THE CEREMONY FOR GENERATING BODHICITTA....113 Introduction....113 The seven-limb practice....114 Homage....115 Offering....115 Confessing....115 Rejoicing....116 Requesting....117 Beseeching....118 Dedication....118 The actual ceremony for generating bodhicitta....118 ITP-interior3 7/15/05 11:04 AM Page viii 9. BODHISATTVA OUTLOOK AND ACTION....121 Taking the bodhisattva vows....121 Lamp for the Path: Verse 18....121 Lamp for the Path: Verse 19....122 Lamp for the Path: Verse 20....122 Lamp for the Path: Verse 21...123 Lamp for the Path: Verse 22....124 Lamp for the Path: Verse 23...124 Lamp for the Path: Verse 24....125 Lamp for the Path: Verses 25 through 31....125 Lamp for the Path: Verse 32....126 The practice of the first five perfections....127 The perfection of generosity....127 L ines of Experience: Verse 15....127 The perfection of ethical discipline....128 Lines of Experience: Verse 16....128 The perfection of forbearance....128 Lines of Experience: Verse 17....128 The perfection of joyous effort....129 Lines of Experience: Verse 18....129 The perfection of concentration....130 Lamp for the Path: Verses 33 through 38....130 Lines of experience: Verse 19....132 Lamp for the Path: Verses 39 & 40....133 10. THE PERFECTION OF WISDOM....139 The importance of the perfection of wisdom....139 Lamp for the Path: Verse 41....139 Lamp for the Path: Verse 42....139 Lamp for the Path: Verses 43 through 46....140 L ines of Experience: Verse 20....140 ITP-interior3 7/15/05 11:04 AM Page ix The nature of wisdom....142 Lamp for the Path: Verse 47....142 Emptiness according to different Buddhist schools....142 Dependent origination....146 Establishing emptiness through reasoning....148 Lamp for the Path: Verses 48 through 50....148 Meditation on emptiness....154 Lamp for the Path: Verses 51 through 54....155 The non-conceptual understanding of emptiness....156 Lamp for the Path: Verses 55 through 59....157 The union of calm abiding and penetrative insight....158 Lines of Experience: Verse 21....158 Lines of Experience: Verse 22....159 L ines of Experience: Verse 23....160 The Vajrayana path....161 Lamp for the Path: Verse 60....161 Lamp for the Path: Verses 61 through 67....161 Lines of Experience: Verse 24....162 Question and answer period....163 Dedication....165 Lamp for the Path: Verse 68....165 Lines of Experience: Verse 25....165 APPENDICES Appendix 1. A Lamp for the Path to Enlightenment....167 Appendix 2. Lines of Experience....179 NOTES....187 BIBLIOGRAPHY....191 GLOSSARY....195 ITP-interior3 7/15/05 11:04 AM Page xi PUBLISHER’S ACKNOWLEDGMENTS his is the second book published by Thubten Dhargye Ling TPublications for free distribution. We have been very gratified by the excellent response to our first, Mirror of Wisdom , by Venerable Geshe Tsultim Gyeltsen, our spiritual master and director, and feel sure that readers will enjoy Illuminating the Path to Enlightenment, which we are now reprinting after the wonderful reception of our first run of 20,000 by delighted readers all over the world. We are extremely grateful to His Holiness the Dalai Lama for accepting Geshe Gyeltsen’s invitation to teach in Los Angeles in 2000, for choosing to offer us his commentaries on the profound texts A Lamp for the Path to Enlightenment, by Atisha Dipamkara Shrijnana, and Lines of Experience, by Lama Tsong Khapa, and in particular, for giving us per- mission to publish this book for free distribution. We also would like to express our gratitude to Geshe Thupten Jinpa for his expert translation during the teachings and for his work in reviewing the translation and his numerous editorial suggestions for improving the manuscript while it was in preparation. We would also like to thank Rebecca McClen Novick and Dr. Nicholas Ribush for editing the book, Lisa Sawlit for designing it and the Lama Yeshe Wisdom Archive for supervising its production. We extend heartfelt thanks to the many kind benefactors whose gen- erous donations made this work possible. For major contributions, we thank in particular Doren and Mary Harper, John and Eleanor W. Allen, Richard Gere, Linda Bukowski, Hanh Nguyen and James N. Smith. ITP-interior3 7/15/05 11:04 AM Page xii We are also most grateful to Randall Gates, Leslie Jamison, Lillie & Stuart Scudder, Jeff Abrams, Margit Ahlin, Mary Alexander, Janice Allan, Elizabeth W. Allen, Renee Allen, Catalina Alquijay, Frances A. Altman, Amiel, Nancy L. Andersen, Barbara Anderson, Penny Clem Anderson, Steve Anderson, Tania Anderson, Karen Ansel, Ruben Anton, Vicari Antonina, Diane April, Bettina Aptheker, Gene Arnold, Harvey Aronson, Dorothy C. Arreola, Deborah Arthur, Scott Arundale, Santina Aruta, Stephen Ascue, Robert Attiyeh, Susan Augustson, Wolfgang Aulenbacher, Beatrice Avcollie, Barbara Aydelott, Ikuko Bacon, Dana Baldwin, Richard Baldwin, Stephen A. Bangle, Christie Banks, Laura Baptista, Marguerite Barton, Peggy Beach, Andrea Beardsley, Dory Beatrice, Captain Peter Beauclerk, Yong Meng Beh, George Bekey, Grace Bell, Vivo Bennett, Eric C. Berg, Eileen F. Berns, Nancy Bessette, Linda Beutner, Elaine Bisconti, Dr.
Recommended publications
  • The Decontextualization of Vajrayāna Buddhism in International Buddhist Organizations by the Example of the Organization Rigpa
    grant reference number: 01UL1823X The decontextualization of Vajrayāna Buddhism in international Buddhist Organizations by the example of the organization Rigpa Anne Iris Miriam Anders Globalization and commercialization of Buddhism: the organization Rigpa Rigpa is an international Buddhist organization (Vajrayāna Buddhism) with currently 130 centers and groups in 41 countries (see Buddhistische Religionsgemeinschaft Hamburg e.V. c/o Tibetisches Zentrum e.V., Nils Clausen, Hermann-Balk- Str. 106, 22147 Hamburg, Germany : "Rigpa hat mittlerweile mehr als 130 Zentren und Gruppen in 41 Ländern rund um die Welt." in https://brghamburg.de/rigpa-e-v/ date of retrieval: 5.11.2020) Rigpa in Austria: centers in Vienna and Salzburg see https://www.rigpa.de/zentren/daenemark-oesterreich-tschechien/ date of retrieval: 27.10.2020 Rigpa in Germany: 19 centers see https://www.rigpa.de/aktuelles/ date of retrieval: 19.11.2019 Background: globalization, commercialization and decontextualization of (Vajrayāna) Buddhism Impact: of decontextualization of terms and neologisms is the rationalization of economical, emotional and physical abuse of people (while a few others – mostly called 'inner circles' in context - draw their profits) 2 contents of the presentation I. timeline of crucial incidents in and around the organization Rigpa II. testimonies of probands from the organization Rigpa (in the research project TransTibMed) III. impact of decontextualizing concepts of Vajrayāna Buddhism and cross-group neologisms in international Buddhist organizations IV. additional citations in German language V. references 3 I) timeline of crucial incidents in and around the organization Rigpa 1. timeline of crucial events (starting 1994, 2017- summer 2018) (with links to the documents) 2. analysis of decontextualized concepts, corresponding key dynamics and neologisms 3.
    [Show full text]
  • Most Contagious 2011
    MOST CONTAGIOUS 2011 Cover image: Take This LoLLipop / Jason Zada most contagious / p.02 / mosT ConTAGIOUS 2011 / subsCripTion oFFer / 20% disCounT FuTure-prooFing your brain VALid unTiL 9Th JANUARY 2012 offering a saving of £200 gBP chapters / Contagious exists to find and filter the most innovative 01 / exercises in branding, technology, and popular culture, and movemenTs deliver this collective wisdom to our beloved subscribers. 02 / Once a year, we round up the highlights, identify what’s important proJeCTs and why, and push it out to the world, for free. 03 / serviCe Welcome to Most Contagious 2011, the only retrospective you’ll ever need. 04 / soCiaL It’s been an extraordinary year; economies in turmoil, empires 05 / torn down, dizzying technological progress, the evolution of idenTiTy brands into venture capitalists, the evolution of a generation of young people into entrepreneurs… 06 / TeChnoLogy It’s also been a bumper year for the Contagious crew. Our 07 / Insider consultancy division is now bringing insight and inspiration daTa to clients from Kraft to Nike, and Google to BBC Worldwide. We 08 / were thrilled with the success of our first Now / Next / Why event augmenTed in London in December, and are bringing the show to New York 09 / on February 22nd. Grab your ticket here. money We’ve added more people to our offices in London and New 10 / York, launched an office in India, and in 2012 have our sights haCk Culture firmly set on Brazil. Latin America, we’re on our way. Get ready! 11 / musiC 2.0 We would also like to take this opportunity to thank our friends, supporters and especially our valued subscribers, all over the 12 / world.
    [Show full text]
  • Q&A with Scott Snibbe, Designer of Passion Pit's New Interactive App | Toronto Standard
    MAY 20, 2015 MADE IN FOUNDERS INNOVATORS T.O. EDITORS' PICK INDUSTRY , DIGITAL MARKETING Q&A With Scott Snibbe, Designer of Passion Pit's New Interactive App “By bringing in an app experience, we bring back a multi-sensory experience to music” OCTOBER 31, 2014 By Sheena Lyonnais A note on the future of August 2nd, 2012 Toronto Standard — Read More OCTOBER 30, 2014 Vice and Rogers are partnering to bring a Vice TV network to Canada — Read More Passion Pit plays Osheaga this weekend, but they have another thing to celebrate. The Passion Pit: Gossamer app was released in mid July and features a multi-dimensional way to listen to music. Scott Snibbe, famous for creating Björk’s John Tory gets a parody groundbreaking Biophila app, the first album to be released through a fully Twitter account — Read More interactive app, designed the app. We talked to Snibbe about what the element of touch can do to enhance the listening experience and the future of music engagement. TS: Can you tell me a little bit about the Passion Pit app? SS: The Passion Pit app has two interactive experiences for each of two songs: OCTOBER 29, 2014 “Take a Walk” and “Carried Away.” People can enter into an interactive music video Marvel marks National Cat for either song, watching as photographs by artist Mark Borthwick are sliced and Day with a series of cats dressed up as its iconic diced to reveal reaching hands, sunbursts, frolicking young girls, and other superheroes generally joyous material that complements Passion Pit’s positive tunes.
    [Show full text]
  • 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.
    [Show full text]
  • Difference Between the Svatantrika Madhyamika and the Prasangika
    Handout 07 - Spring 2011 / Bodhicitta Difference between the Svatantrika Madhyamika and the Prasangika Madhyamika tenets As mentioned in the previous handout (Handout 06), even though the main difference between the two Madhyamika (Middle Way) tenets lies in their interpretation of the ultimate truth, there are several other differences, one of which is outlined during the presentation of aspirational and engaging Bodhicitta. The difference that is outlined here arises from the two tenets' different assertions regarding the nature of vows. Svatantrika Madhyamika (Autonomy Middle Way) tenet From the point of view of the Svatantrika (Autonomy School) tenet -- which includes the Yoga Svatantrika and the Sutra Svatantrika tenets -- aspirational Bodhicitta arises even in the continua of Bodhisattvas who have taken and not transgressed the Bodhisattva vow. The reason for this is that, according to this tenet, vows are a mental factor. Vows are the mental factor of 'intention' which is one of the five omnipresent mental factors that is concomitant with every main mind. This means that whenever vows manifest in someone's continuum they manifest in the form of the mental factor of intention. However, this does not mean that every mental factor of intention (even in the continuum of someone who has taken vows) manifests in the form of vows. In the case of the Bodhisattva vow, it refers to the mental factor of intention that is concomitant with Bodhicitta. Thus, when Bodhisattvas newly take the Bodhisattva vow the vow first arises in their continua in the form of the mental factor of intention that is concomitant with Bodhicitta. In other words, during the ritual of taking the Bodhisattva vow the Bodhisattvas initially generate aspirational Bodhicitta.
    [Show full text]
  • 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]
  • Buddhist Ethics in Japan and Tibet: a Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts
    University of San Diego Digital USD Theology and Religious Studies: Faculty Scholarship Department of Theology and Religious Studies 1994 Buddhist Ethics in Japan and Tibet: A Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts Karma Lekshe Tsomo PhD University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe PhD, "Buddhist Ethics in Japan and Tibet: A Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts" (1994). Theology and Religious Studies: Faculty Scholarship. 18. https://digital.sandiego.edu/thrs-faculty/18 This Conference Proceeding is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Buddhist Behavioral Codes and the Modern World An Internationa] Symposium Edited by Charles Weihsun Fu and Sandra A. Wawrytko Buddhist Behavioral Codes and the Modern World Recent Titles in Contributions to the Study of Religion Buddhist Behavioral Cross, Crescent, and Sword: The Justification and Limitation of War in Western and Islamic Tradition Codes and the James Turner Johnson and John Kelsay, editors The Star of Return: Judaism after the Holocaust
    [Show full text]
  • Of Mandalas and the Spiritual Imagination
    329 Amazing journeys Of mandalas and the spiritual imagination Michael Barnes " N THE STRANGE WORLD OF TANTRIC BUDDHISM the mandala ranks as the I . most exquisite example of a highly sophisticated artistic tradition. Yet these highly intricate cosmograms, multi-coloured maps of the spiritual universe, are not just Buddhist versions of mazes and labyrinths - abstract illustrations of the spiritual path. The mandala does enable a process of personal integration through the practice of meditation which it supports, but the Buddhist path is never anything but paradoxical. To follow this maze is indeed to become 'amazed', not to surmount a capricious world through an act of sublime intuition but to enter into a variety of relationships with images of the Ultimate which stimulate and test the spiritual imagination. This is particularly apparent in a practice which Tibetan Buddhists call dul-tson-kyil-khor, literally the 'mandala of coloured powders'. This practice is part of a complex process of initiation. It includes the memorizing of the texts which specify the structure of the mandala as well as the 'inner teaching' of Buddhism which the mandala serves to illustrate - and, of course, the manual techniques of artistic production. Over a period of some weeks grains of coloured sand or rice are laid with immense care on to a flat surface. The finished object is quite breathtakingly beautiful. But it has no inner strength of its own; a gust of wind can ruin the fragile structure. As if to illustrate the point, no sooner is the mandala finished than it is gathered up with a small scoop into a bag and poured with great ceremony into a nearby river.
    [Show full text]
  • The Fundamentals of Meditation Practice
    TheThe FundamentalsFundamentals ofof MeditationMeditation PracticePractice by Ting Chen Translated by Dharma Master Lok To HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. The Fundamentals of Meditation Practice by Ting Chen Translated by Dharma Master Lok To Edited by Sam Landberg & Dr. Frank G. French 2 Transfer-of-Merit Vow (Parinamana) For All Donors May all the merit and grace gained from adorning Buddha’s Pure Land, from loving our parents, from serving our country and from respecting all sen- tient beings be transformed and transferred for the benefit and salvation of all suffering sentient be- ings on the three evil paths. Furthermore, may we who read and hear this Buddhadharma and, there- after, generate our Bodhi Minds be reborn, at the end of our lives, in the Pure Land. Sutra Translation Committee of the United States and Canada, 1999 — website: http://www.ymba.org/freebooks_main.html Acknowledgments We respectfully acknowledge the assistance, support and cooperation of the following advisors, without whom this book could not have been produced: Dayi Shi; Chuanbai Shi; Dr. John Chen; Amado Li; Cherry Li; Hoi-Sang Yu; Tsai Ping Chiang; Vera Man; Way Zen; Jack Lin; Tony Aromando; and Ling Wang. They are all to be thanked for editing and clarifying the text, sharpening the translation and preparing the manuscript for publication. Their devotion to and concentration on the completion of this project, on a voluntary basis, are highly appreciated. 3 Contents • Translator’s Introduction...................... 5 • The Foundation of Meditation Practice.
    [Show full text]
  • The Letter to Sogyal (Lakar)
    July 14, 2017 Sogyal Lakar, The Rigpa Sangha is in crisis. Long-simmering issues with your behavior can no longer be ignored or denied. As long-time committed and devoted students we feel compelled to share our deep concern regarding your violent and abusive behavior. Your actions have hurt us individually, harmed our fellow sisters and brothers within Rigpa the organization, and by extension Buddhism in the West. We write to you following the advice of the Dalai Lama, in which he has said that students of Tibetan Buddhist lamas are obliged to communicate their concerns about their teacher: If one presents the teachings clearly, others benefit. But if someone is supposed to propagate the Dharma and their behavior is harmful, it is our responsibility to criticize this with a good motivation. This is constructive criticism, and you do not need to feel uncomfortable doing it. In “The Twenty Verses on the Bodhisattvas’ Vows,” it says that there is no fault in whatever action you engage in with pure motivation. Buddhist teachers who abuse sex, power, money, alcohol, or drugs, and who, when faced with legitimate complaints from their own students, do not correct their behavior, should be criticized openly and by name. This may embarrass them and cause them to regret and stop their abusive behavior. Exposing the negative allows space for the positive side to increase. When publicizing such misconduct, it should be made clear that such teachers have disregarded the Buddha’s advice. However, when making public the ethical misconduct of a Buddhist teacher, it is only fair to mention their good qualities as well.
    [Show full text]