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Understanding_the_Mind__An_Explanation_of_the_Nature_and_Functions_of_the_Mind

IN CHAPTERS TITLE

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1.01_-_Tara_the_Divine

1.cllg_-_A_Dance_of_Unwavering_Devotion

1.kg_-_Little_Tiger

PRIMARY CLASS

Tibetan_Buddhism

title

SIMILAR TITLES

Chone Lama Lodro Gyatso

Geshe Kelsang Gyatso

Gyatso

Kelsang Gyatso

TERMS STARTING WITH


TERMS ANYWHERE

10. Chos grub rgya mtsho (Chodrup Gyatso, 1741-1792) [interruption of lineage]

10. Tshul khrims rgya mtsho (Tsultrim Gyatso, 1816-1837)

11. Grags pa rgya mtsho (Drakpa Gyatso, c. 1902-1959)

11. Mkhas grub rgya mtsho (Kedrup Gyatso, 1838-1855)

12. 'Phrin las rgya mtsho (Trinle Gyatso, 1856-1875)

13. Thub bstan rgya mtsho (Tupten Gyatso, 1876-1933)

14. Bstan 'dzin rgya mtsho (Tenzin Gyatso, b. 1935)

2. Dge 'dun rgya mtsho (Gendün Gyatso, 1475-1542)

2. Padma 'gyur med rgya mtsho (Pema Gyurme Gyatso, 1686-1717)

3. Bsod nams rgya mtsho (Sonam Gyatso, 1543-1588)

3. Gtsug lag rgya mtsho (Tsuklak Gyatso, 1568-1630)

4. Yon tan rgya mtsho (Yonten Gyatso, 1589-1617)

5. Gtsug lag 'phrin las rgya mtsho (Tsuklak Trinle Gyatso, 1650-1699)

5. Ngag dbang blo bzang rgya mtsho (Ngawang Losang Gyatso, 1617-1682)

6. Tshangs dbyangs rgya mtsho (Tsangyang Gyatso, 1683-1706?)

7. Karma pa Chos grags rgya mtsho (Chodrak Gyatso, 1454-1506)

7. Skal bzang rgya mtsho (Kalsang Gyatso, 1708-1757)

8. 'Jam dpal rgya mtsho (Jampal Gyatso, 1758-1804)

9. Lung rtogs rgya mtsho (Lungtok Gyatso, 1805-1815)

'Bras spungs. (Drepung). In Tibetan, literally "Rice Heap"; one of the three monastic seats (GDAN SA GSUM) of the DGE LUGS sect of Tibetan Buddhism; located eight kilometers west of the Tibetan capital of LHA SA. The monastery is named after the Dhanyakataka stupa in AMARAVATĪ in southern India, where the Buddha is said to have first taught the KALACAKRATANTRA. It was founded in 1416 by 'JAM DBYANGS CHOS RJE BKRA SHIS DPAL LDAN, one of TSONG KHA PA's leading disciples, and after only a few years in operation already housed over 2,000 monks. In the early sixteenth century, the second DALAI LAMA Dge 'dun rgya mtsho (Gendün Gyatso, 1475-1542) became the monastery's abbot; in 1530, he established a residence and political institution there called the DGA' LDAN PHO BRANG or "Palace of TUsITA." Following him, Bsod nams grags pa (Sonam Drakpa, 1478-1554) became the abbot. Thereafter, until the ascendancy of the Dalai Lamas, the most powerful religious dignitaries in the monastery were the Dalai Lamas and the reincarnations of Bsod nams grags pa. In the seventeenth century, under the direction of the fifth Dalai Lama NGAG DBANG BLO BZANG RGYA MTSHO, the Dga' ldan pho brang (also known as the gzims khang 'og ma or "lower chambers" to distinguish it from the "upper chambers," gzims khang gong ma, where the incarnations of Bsod nams grags pa resided), was moved to the PO TA LA palace. There it functioned as the seat of the Tibetan government until the Chinese occupation of Tibet in 1959. The monastery is an enormous complex of assembly halls, temples, chapels, living quarters and mountain hermitages. At the time of the fifth Dalai Lama, 'Bras spungs housed over 10,000 monks divided into seven (and later four) colleges (grwa tshang), more than fifty regional dormitories (khams tshan), and occupied an area of some 180,000 square feet, easily forming the largest monastery in Tibet. At the height of its florescence, 'Bras spungs drew applicants from all quarters of the Tibetan cultural world including the far east and northeast in A mdo, as well as Mongolia, Kalmykia, and Buryatia. The monastery was large enough to accommodate individuals of a wide range of capacities and interests. A large percentage of its monks engaged in little formal intellectual study, instead choosing to work for the institution as laborers, cooks, and ritual assistants. Even so, 'Bras spungs's numerous monastic colleges also attracted some of Tibet's most talented and gifted scholars, producing a line of elite academicians and authors. The complex was sacked a number of times, first by the King of Gtsang (Tsang) during a civil war in 1618, then by the Mongol army in 1635, and again by Lha bzang Khan in 1706. It was most recently plundered by the People's Liberation Army during the Chinese Cultural Revolution but opened again in 1980 with five hundred monks.

Bsod nams rgya mtsho. (Sonam Gyatso) (1543-1588). A Tibetan Buddhist prelate officially identified as the third DALAI LAMA, although he was the first to actually hold the title. Recognized as an accomplished scholar and Buddhist master, he served as the abbot of 'BRAS SPUNGS Monastery. In 1578 he traveled to Mongolia at the invitation of the Tumed ruler Altan Khan, and served as religious instructor to the court. He convinced the Mongols to ban blood sacrifice and other indigenous rites in favor of Buddhist practice. In return, the Mongol Khan bestowed upon his guru the title "Dalai Lama," literally translating the Tibetan's name rgya mtsho ("ocean") into the Mongolian equivalent dalai. The name Dalai Lama was posthumously applied to Bsod nams rgya mtsho's two previous incarnations, DGE 'DUN GRUB and Dge 'dun rgya mtsho (Gendün Gyatso), who became respectively the first and second members of the lineage. Bsod nams rgya mtsho traveled widely throughout eastern Tibet and China, teaching and establishing monastic centers.

Chakchen Ngedon Gyatso. See PHYAG CHEN NGES DON RGYA MTSHO

Desi Sangye Gyatso. See SDE SRID SANGS RGYAS RGYA MTSHO

'Dzam thang. A monastic complex in eastern Tibet founded in 1658 in the 'Dzam thang region of A mdo; the major monastric seat of the JO NANG tradition following the suppression of the Jo nang sect in central Tibet by the fifth DALAI LAMA. Following the death of TĀRANĀTHA, the fifth Dalai Lama forcibly converted the main seat of the Jo nang sect at Phun tshogs gling in central Tibet into a DGE LUGS monastery (see DGA' LDAN PHUN TSHOGS GLING) in 1658 and sealed the works of DOL PO PA and TĀRANĀTHA as heretical. Long unknown to modern scholarship, the tradition flourished in the far east of Tibet since that time. Important masters from the monastery are Thub bstan dge legs rgya mtsho (Tupten Gelek Gyatso) (1844-1904) from 'Bam mda', who studied with the luminaries of the Khams RIS MED movement; and Ngag dbang blo gros grags pa (1920-1975) and his disciple Ngag dbang yon tan rgya mtsho, who died in 2002. In the early twenty-first century, there were about fifteen hundred residents of the monastic complex.

faming. (T. chos ming; J. homyo; K. pommyong 法名). In Chinese, "dharma name." In East Asian Buddhism, the given name in one's dharma lineage is typically a new religious name-often consisting of two Sinographs for monks, nuns, and laymen, or sometimes three Sinographs for laywomen-that is conferred by the preceptor to a person who has undergone either the three refuges (RATNATRAYA) ceremony or monastic ordination. After ordination, monks and nuns no longer use their secular names but will subsequently be known only by their dharma names. In many East Asian traditions, following long-established Chinese practice going back to the time of DAO'AN (312-385), monks and nuns also often abandon their secular surname and take in its place the surname SHI (J. Shaku; K. Sok; V. Thích), a transliteration of the first syllable of sĀKYA, the Buddha's own clan name, as a mark of their spiritual ties to the clan of the Buddha. In the case of monks and nuns and people of notable accomplishment, this dharma name is traditionally preceded by another cognomen or cognomina that alludes to one's lineage group, place of residence (such as one's home monastery or mountain), an imperially bestowed title, and/or other known virtues. ¶ In Tibet, two names are given and the first name is typically the first name of the preceptor; thus, those ordained by Bstan 'dzin rgya mtsho (Tenzin Gyatso) (the fourteenth Dalai Lama) will have Bstan 'dzin (Tenzin) as the first of their two dharma names.

from Samten Gyatso, as recalled by Tulku Urgyen Rinpoche, Buddhadharma Fall 2005


Kaḥ thog. An important monastery affiliated with the RNYING MA sect of Tibetan Buddhism, founded in 1159 by Kaḥ thog Dam pa bde gshegs (Katok Dampa Deshek, 1122-1192) in the eastern Tibetan region of Khams, also called Kaḥ thog rdo rje gdan (Katok Dorjeden). It is situated on the ridge of a mountain said to be shaped like the Tibetan letter "ka," from which the institution takes its name. One of the oldest surviving Rnying ma monasteries in Tibet, along with BSAM YAS, Kaḥ thog has had a long and active history and maintained numerous rare instruction lineages that were lost in central Tibet. Widely famed for its philosophical studies, the monastery's college traditionally drew students from all parts of eastern Tibet. Kaḥ thog's monks were also renowned for their meditative training. The institution was home to the great scholar and historian Kaḥ thog rig 'dzin Tshe dbang nor bu (Katok Rikdzin Tsewang Norbu, 1698-1755). More contemporary figures associated with the monastery include the third KAḤ THOG SI TU, Chos kyi rgya mtsho (Chokyi Gyatso, 1880-1925); the scholar Mkhan po Sngags ga (Khenpo Ngakga, 1879-1941); and the meditation master Bya bral Sangs rgyas rdo rje (Jadral Sangye Dorje, 1913-). It is one of the four major Rnying ma monasteries in eastern Tibet, the others being ZHE CHEN, RDZOGS CHEN, and DPAL YUL.

Lam rim thar pa'i lag skyang. (Lamrim Tharpe Lakyang). In Tibetan, "Stages of the Path [which are like] Liberation in the Palm of One's Hand"; a well-known LAM RIM, or stages of the path, treatise written by the twentieth-century DGE LUGS scholar Pha bong ka Byams pa bstan 'dzin 'phrin las rgya mtsho (Pabongka Jampa Tendzin Trinle Gyatso, 1878-1941).

Mi pham 'Jam dbyangs rnam rgyal rgya mtsho. (Mipam Jamyang Namgyal Gyatso) (1846-1912). A prominent Tibetan Buddhist scholar of the RNYING MA sect and a leading figure in the RIS MED or so-called nonsectarian movement of eastern Tibet. He is often known as Mi pham rgya mtsho or 'Ju Mi pham in reference to his clan name. As a young child he excelled at study-it is said that he composed his first text at age seven-and quickly mastered a broad range of traditional Buddhist learning, from MAHĀYĀNA sutras to tantric rituals, as well as subjects such as logic, astrology, grammar, medicine, and the arts. His ease in learning a vast body of scriptures was ascribed to his devotion to the BODHISATTVA of wisdom MANJUsRĪ. He is said to have read the entire BKA' 'GYUR seven times. He studied with and received transmission from many of the leading scholars of the day, including DPAL SPRUL RIN PO CHE and 'JAM MGON KONG SPRUL. His principal guru was the luminary 'JAM DBYANGS MKHYEN BRTSE DBANG PO. Unlike many other prominent Rnying ma lamas of his time, he was not actively involved in the discovery and revelation of treasure (GTER MA). He is especially renowned for his strikingly original, and often controversial, commentaries on important Indian treatises-scriptural exegesis of Indian works being relatively rare among his contemporary Rnying ma scholars. These works include his commentary on the ninth chapter of sĀNTIDEVA's BODHICARYĀVATĀRA and his commentary on sĀNTARAKsITA's MADHYAMAKĀLAMKĀRA. In other works, he sought to reveal the philosophical profundity of the RDZOGS CHEN teachings.

Mipham Jamyang Namgyal Gyatso. See MI PHAM 'JAM DBYANGS RNAM RGYAL RGYA MTSHO

Ngag dbang blo bzang rgya mtsho. (Ngawang Losang Gyatso) (1617-1682). The fifth DALAI LAMA of Tibet, widely held to be one of the most dynamic and influential members of his lineage. He was the first Dalai Lama to formally wield both religious and secular power over the Tibetan state and is renowned for his diverse range of religious and political activities. Commonly referred to as "the great fifth" (lnga pa chen po), Ngag dbang blo bzang rgya mtsho established himself as a gifted teacher, accomplished tantric practitioner, prolific author, and skillful statesman. The fifth Dalai Lama was born to an aristocratic family in the region of 'Phyong rgyas (Chongye) near the burial grounds of the early Tibetan dynastic rulers. His family had close ties with the RNYING MA sect, although the Dalai Lama claimed in one of his autobiographies that his mother had been the tantric consort of the JO NANG master TĀRANĀTHA and that Tāranātha was his biological father. He was recognized as the fifth Dalai Lama in 1622 by BLO BZANG CHOS KYI RGYAL MTSHAN, although there was a rival candidate, Grags pa rgyal mtshan. The fifth Dalai Lama mastered the DGE LUGS curriculum but also had a strong interest in Rnying ma, SA SKYA, and BKA' BRGYUD. During this period, the Dge lugs was being persecuted by the kings of Gtsang, who were patrons of the KARMA BKA' BRGYUD. The fifth Dalai Lama cultivated a relationship with the Qoshot Mongols. This deepened a connection with the Mongols begun by the third Dalai Lama, BSOD NAMS RGYA MTSHO, and enhanced by the fourth Dalai Lama, YON TAN RGYA MTSHO. With the aid of the Qoshot Mongol ruler Gushri Khan (1582-1655), the fifth Dalai Lama and his Dge lugs sect prevailed after a period of bitter political rivalry against the Bka' brgyud and their supporters in the Gtsang court. In 1642, the Dalai Lama and his regent Bsod nams chos 'phel became the rulers of Tibet, although it took nearly a decade before their power was consolidated throughout the provinces of central Tibet and extended to parts of eastern and western Tibet. The relationship thus forged between the Dalai Lama and the Mongol ruler was based on the so-called priest-patron (YON MCHOD) model previously established between the Sa skya heirarch ' PHAGS PA BLO GROS RGYAL MTSHAN and Qubilai Khan. The Dalai Lama promoted the view that he and the previous Dalai Lamas were incarnations (SPRUL SKU) of the BODHISATTVA AVALOKITEsVARA and that he himself was linked to the three great religious kings (chos rgyal) SRONG BTSAN SGAM PO, KHRI SRONG LDE BTSAN, and RAL PA CAN. In 1645, the fifth Dalai Lama began construction of the PO TA LA Palace on the site of Srong btsan sgam po's palace on Dmar po ri (Red Hill) in LHA SA. He named it after POTALAKA, the abode of Avalokitesvara. The palace included his residence quarters and space for the Tibetan government, the DGA' LDAN PHO BRANG, both relocated from 'BRAS SPUNGS monastery. In 1652, at the invitation of the Qing emperor, the fifth Dalai Lama traveled to the Manchu imperial court in Beijing, where he was greeted with great ceremony, although he resented attempts by the Chinese to present him as a vassal of the Qing emperor rather than as an equal head of state. The Dalai Lama forced the conversion to Dge lugs of those monasteries he considered doctrinally heterodox or politically dangerous. These included numerous Bka' brgyud institutions and, famously, the monastery of Dga' ldan (formerly Rtag brtan) phun tshogs gling (see JO NANG PHUN TSHOGS GLING), whose Jo nang texts were ordered to be locked under state seal. The fifth Dalai Lama did, however, support the founding of new Rnying ma institutions, such as RDZOGS CHEN monastery and SMIN GROL GLING, and the renovation of RDO RJE BRAG. He himself was a "treasure revealer" (GTER STON), discovering several texts that are included in his collected works. His religious training was broad and eclectic; among teachers of the Dge lugs sect, he was particularly close to the first PAn CHEN LAMA, BLO BZANG CHOS KYI RGYAL MTSHAN, who had also been the teacher of the fourth Dalai Lama, and from whom the fifth Dalai Lama received both his novice vows in 1625 and his monastic vows in 1638. After the Pan chen Lama's death, the Dalai Lama identified his next incarnation, continuing the alternating relation of teacher and student between the two foremost lamas of the Dge lugs. He died in 1682, but his death was kept secret by his regent, SDE SRID SANGS RGYAS RGYA MTSHO, until 1697. He is entombed in a massize STuPA in the Po ta la. The fifth Dalai Lama was a prolific and talented author, with his collected works comprising twenty-five volumes on a wide range of topics. Of particular note are his extensive autobiographies. Among his more strictly "religious" works, his LAM RIM teachings entitled LAM RIM 'JAM DPAL ZHAL LUNG is well known.

Phyag chen nges don rgya mtsho. (Chakchen Ngedon Gyatso). In Tibetan, "MAHĀMUDRĀ: Ocean of Definitive Meaning"; the most extensive of three major texts composed by the ninth KARMA PA DBANG PHYUG RDO RJE on the doctrine and practice of the great seal (mahāmudrā). See also PHYAG CHEN CHOS SKU MDZUB TSHUGS ("Mahāmudrā: Pointing out the DHARMAKĀYA") and PHYAG CHEN MA RIG MUN GSAL ("Mahāmudra: Eliminating the Darkness of Ignorance").

Rdo rje shugs ldan. (Dorje Shukden). A protector of the DGE LUGS sect of Tibetan Buddhism. According to his legend, he is the spirit of Grags pa rgyal mtshan (Drakpa Gyaltsen), an alternate candidate for the position of fifth DALAI LAMA and a distinguished scholar who later was either assassinated or committed suicide. Grags pa rgyal mtshan was himself said to be the reincarnation of Pan chen Bsod nams grags pa (Sonam Drakpa), an important abbot of 'BRAS SPUNGS monastery after the death of the third Dalai Lama. Following the death of Grags pa rgyal mtshan, numerous calamities struck the Tibetan capital and the person of the fifth Dalai Lama. The Tibetan government enlisted the aid of the abbot of SMIN SGROL GLING monastery, who successfully convinced the spirit to adopt the role of protector of the Dge lugs pa, in which role he is said to guard against the corrupting influences of other sects' teachings, specifically those of the RNYING MA sect. He resides outside GNAS CHUNG monastery below 'Bras spungs monastery, outside of LHA SA, where the east gate is always locked to keep him from entering and displacing the state oracle, PE HAR RGYAL PO. He is depicted riding a snow lion. He has one face and three eyes and is holding a khadga and skull cup (S. KAPĀLA), with a mongoose and a golden goad (ankusa) held in his left arm. Since the early twentieth century, Rdo rje shugs ldan became a widely worshipped protector of the Dge lugs pa due largely to the prominent Dge lugs cleric Pha bong kha pa (1878-1943). Both the thirteenth and fourteenth Dalai Lamas outlawed his worship on the grounds that he is in fact a harmful spirit, with the proclamations of the fourteenth Dalai Lama generating opposition from within the Dalai Lama's own Dge lugs sect, especially from monks who had been close disciples of the Dalai Lama's junior tutor Khri byang rin po che. In 1997, the principal of the School of Buddhist Dialectics in DHARMAsĀLĀ, India, DGE BSHES Blo bzang rgya mtsho (Geshe Losang Gyatso), a supporter of the Dalai Lama's position, was brutally murdered. The Indian authorities issued arrest warrants for six men, mainly from the Cha phreng region of eastern Tibet associated with a group supporting worship of Rdo rje shugs ldan.

Sa skya. (Sakya). In Tibetan, lit. "gray earth"; a principal sect and monastery of the Tibetan tradition. The Sa skya was politically powerful during the thirteenth and fourteenth centuries and renowned for its scholastic training and emphasis on the tantric system of LAM 'BRAS, or "path and result." Its name is derived from the sect's original institution of Sa skya monastery (see infra), which was named after a place by that name, meaning "gray earth"; the monastery is painted with a distinctive gray-blue wash. Sa skya doctrinal history extends back to the Indian adept VIRuPA, who is considered a primary source for the instructions on the HEVAJRATANTRA and lam 'bras, and the Tibetan translator 'BROG MI SHĀKYA YE SHES, who carried these teachings to Tibet. The founding of the Sa skya sect in Tibet is attributed to members of the ancient 'Khon family including DKON MCHOG RGYAL PO, a disciple of 'Brog mi. Dkon mchog rgyal po founded Sa skya monastery in 1073, with its tantric practice based on the new tantras that were then being brought from India; Sa skya is thus one of the "new translation" (GSAR MA) sects. His son SA CHEN KUN DGA' SNYING PO promulgated the seminal Sa skya instructions on the Hevajratantra and lam 'bras. In 1247 the acclaimed scholar SA SKYA PAndITA KUN DGA' RGYAL MTSHAN fashioned an agreement with the Mongol ruler Godan Khan, in which the Tibetan monk was granted supreme political authority in Tibet. Later, Sa skya Pandita's nephew, 'PHAGS PA BLO BROS RGYAL MTSHAN formed a similar agreement with Qubilai Khan, establishing Sa skya rule into the fourteenth century. The principal leaders of the Sa skya were traditionally chosen from among members of the 'Khon family and the position of SA SKYA KHRI 'DZIN, or "Sakya Throne Holder," continues to be a hereditary, as opposed to an incarnation-based, position. Beginning in the fifteenth century several branches of the Sa skya sect developed. The NGOR subsect was established by KUN DGA' BZANG PO, known as Ngor chen ("great man of Ngor"), who founded a seat at NGOR E WAM CHOS LDAN in 1429. Blo gsal rgya mtsho (Losel Gyatso, 1502-1566), called Tshar chen ("great man of Tshar"), established the Tshar Sa skya lineage. Also counted among the greatest Sa skya masters are the SA SKYA GONG MA RNAM LNGA, the so-called "five Sa skya forefathers." ¶ Sa skya is also the name of the monastery that is the monastic seat of the Sa skya sect of Tibetan Buddhism, located in Gtsang (Tsang) in central Tibet, and founded in 1073 by the Sa skya hierarch Sa chen kun dga' snying po. It served as the site of Tibetan political power during the period of Sa skya dominance in the thirteenth and fourteenth centuries. The central monastic complex is a massive, imposing structure, renowned for its extensive library.

Sde srid Sangs rgyas rgya mtsho. (Desi Sangye Gyatso) (1653-1705). The third and final regent of the fifth DALAI LAMA NGAG DBANG BLO BZANG RGYA MTSHO, serving as regent of Tibet from 1679 until his death. He successfully concealed the death of the fifth Dalai Lama in 1682 for some fifteen years, in part to allow for the completion of the PO TA LA Palace. During this time, he served as ruler of Tibet, overseeing (and keeping secret) the discovery of the sixth Dalai Lama, TSHANGS DBYANGS RGYA MTSHO. In addition to being a skilled politician, Sangs rgyas rgya mtsho was one of the most learned and prolific authors in the history of Tibet, composing important treatises on all manner of subjects, including statecraft, ritual, astrology and calendrics, poetics, architecture, and court etiquette. He had a special interest in medicine, composing his famous treatise entitled BAIduRYA SNGON PO and founding a medical college on Lcag po ri near the Po ta la. His largest literary project was his seven-thousand page work on the life of the fifth Dalai Lama and his previous incarnations. More than any other author, he was responsible for solidifying the mythic identity of the Dalai Lama as an incarnation of the bodhisattva AVALOKITEsVARA and establishing the line of incarnations over the centuries in India and Tibet, which culminated in the person of the fifth Dalai Lama. He was a staunch supporter and active promoter of the DGE LUGS sect, greatly increasing the number of its monasteries and the size of its monastic population. After the Mongol chieftain Lha bzang Khan claimed rulership over Tibet in 1700, Sangs rgyas rgya mtsho agreed to share power with him, but was soon deposed. Armed conflict occurred between the factions despite a series of truces. Sde srid Sangs rgyas rgya mtsho was captured and beheaded by Mongol troops in 1705.

Sonam Gyatso. See BSOD NAMS RGYA MTSHO

The first Dalai Lama, DGE 'DUN GRUB, was known as a great scholar and religious practitioner. A direct disciple of TSONG KHA PA, he is remembered for founding BKRA SHIS LHUN PO monastery near the central Tibetan town of Shigatse. The second Dalai Lama, Dge 'dun rgya mtsho, was born the son of a RNYING MA YOGIN and became a renowned tantric master in his own right. ¶ It is with the third Dalai Lama, BSOD NAMS RGYA MTSHO, that the Dalai Lama lineage actually begins. Recognized at a young age as the reincarnation of Dge 'dun rgya mtsho, he was appointed abbot of 'BRAS SPUNGS monastery near LHA SA and soon rose to fame throughout central Asia as a Buddhist teacher. He served as a religious master for the Mongol ruler Altan Khan, who bestowed the title "Dalai Lama," and is credited with converting the Tümed Mongols to Buddhism. Later in life, he traveled extensively across eastern Tibet and western China, teaching and carrying out monastic construction projects. ¶ The fourth Dalai Lama, Yon tan rgya mtsho, was recognized in the person of the grandson of Altan Khan's successor, solidifying Mongol-Tibetan ties. ¶ While the first four Dalai Lamas served primarily as religious scholars and teachers, the fifth Dalai Lama, NGAG DBANG BLO BZANG RGYA MTSHO, combined religious and secular activities to become one of Tibet's preeminent statesmen. He was a dynamic political leader who, with the support of Gushi Khan, defeated his opponents and in 1642 was invested with temporal powers over the Tibetan state, in addition to his religious role, a position that succeeding Dalai Lamas held until 1959. A learned and prolific author, he and his regent, SDE SRID SANGS RGYAS RGYA MTSHO, were largely responsible for the identification of the Dalai Lamas with the bodhisattva Avalokitesvara. The construction of the PO TA LA palace began during his reign (and was completed after this death). He is popularly known as the "Great Fifth." ¶ The sixth Dalai Lama, TSHANGS DBYANGS RGYA MTSHO, was a controversial figure who chose to abandon the strict monasticism of his predecessors in favor of a life of society and culture, refusing to take the vows of a fully ordained monk (BHIKsU). He is said to have frequented the drinking halls below the Po ta la palace. He constructed pleasure gardens and the temple of the NAGAs, called the KLU KHANG, on the palace grounds. He is remembered especially for his poetry, which addresses themes such as love and the difficulty of spiritual practice. Tibetans generally interpret his behavior as exhibiting an underlying tantric wisdom, a skillful means for teaching the dharma. His death is shrouded in mystery. Official accounts state that he died while under arrest by Mongol troops. According to a prominent secret biography (GSANG BA'I RNAM THAR), however, he lived many more years, traveling across Tibet in disguise. ¶ The seventh Dalai Lama, SKAL BZANG RGYA MTSHO, was officially recognized only at the age of twelve, and due to political complications, did not participate actively in affairs of state. He was renowned for his writings on tantra and his poetry. ¶ The eighth Dalai Lama, 'Jam dpal rgya mtsho (Jampal Gyatso, 1758-1804), built the famous NOR BU GLING KHA summer palace. ¶ The ninth through twelfth Dalai Lamas each lived relatively short lives, due, according to some accounts, to political intrigue and the machinations of power-hungry regents. According to tradition, from the death of one Dalai Lama to the investiture of the next Dalai Lama as head of state (generally a period of some twenty years), the nation was ruled by a regent, who was responsible for discovering the new Dalai Lama and overseeing his education. If the Dalai Lama died before reaching his majority, the reign of the regent was extended. ¶ The thirteenth Dalai Lama, THUB BSTAN RGYA MTSHO, was an astute and forward-looking political leader who guided Tibet through a period of relative independence during a time of foreign entanglements with Britain, China, and Russia. In his last testament, he is said to have predicted Tibet's fall to Communist China. ¶ The fourteenth and present Dalai Lama, Bstan 'dzin rgya mtsho, assumed his position several years prior to reaching the age of majority as his country faced the Chinese invasion of Tibet in 1950. In 1959, he escaped into exile, establishing a government-in-exile in the Himalayan town of Dharamsala (DHARMAsALA) in northwestern India. Since then, he has traveled and taught widely around the world, while also advocating a nonviolent solution to Tibet's occupation. He was born in the A mdo region of what is now Qinghai province in China to a farming family, although his older brother had already been recognized as an incarnation at a nearby important Dge lugs monastery (SKU 'BUM). On his becoming formally accepted as Dalai Lama, his family became aristocrats and moved to Lha sa. He was educated traditionally by private tutors (yongs 'dzin), under the direction first of the regent Stag brag rin po che (in office 1941-1950), and later Gling rin po che Thub bstan lung rtogs rnam rgyal (1903-1983) and Khri byang rin po che Blo bzang ye shes (1901-1981). His modern education was informal, gained from conversations with travelers, such as the Austrian mountaineer Heinrich Harrer. When the Chinese army entered the Khams region of eastern Tibet in 1951, he formally took over from the regent and was enthroned as the head of the DGA' LDAN PHO BRANG government. In the face of Tibetan unrest as the Chinese government brought Tibet firmly under central control, the Dalai Lama fled to India in 1959; the Indian government accorded the Dalai Lama respect as a religious figure but did not accept his claim to be the head of a separate state. In 1989, the Dalai Lama was awarded the Nobel Peace Prize, an event that increased his prominence around the world. He is the author of many books in English, most of them the written record of lectures and traditional teachings translated from Tibetan.

Thub bstan rgya mtsho. (Tupten Gyatso) (1876-1933). The thirteenth DALAI LAMA of Tibet, remembered as a particularly forward-thinking and politically astute leader. Born in southeastern Tibet, he was recognized as the new Dalai Lama in 1878 and enthroned the next year. Surviving an assassination attempt (using black magic) by his regent, he assumed the duties of his office in 1895 during a period of complicated international politics between Britain, Russia, and China. British troops under the command of Col. Francis Younghusband entered Tibet in 1903. Before the British arrived in LHA SA the following year, the Dalai Lama fled to Mongolia and then continued to China, not returning to Lha sa until 1909. The following year, Chinese Manchu troops invaded Tibet and the Dalai Lama fled to India, returning in 1912. In 1912, the Manchu troops were expelled, and in 1913 the Dalai Lama declared Tibet's de facto independence. A progressive thinker, the thirteenth Dalai Lama made direct contact with Europe and the United States, and befriended Sir Charles Bell, the British political officer in Sikkim, Bhutan, and Tibet. He tried, unsuccessfully, to have Tibet admitted to the League of Nations, developed Tibet's first modern army, and sent the first young Tibetans to be educated in England. Most of his progressive plans, however, were thwarted by conservative religious and political forces within Tibet. The thirteenth Dalai Lama died in 1933, leaving behind a chilling prophecy, which read in part: "The monasteries will be looted and destroyed, and the monks and nuns killed or chased away. The great works of the noble dharma kings of old will be undone, and all of our cultural and spiritual institutions persecuted, destroyed, and forgotten. The birthrights and property of the people will be stolen. We will become like slaves to our conquerors, and will be made to wander helplessly like beggars. Everyone will be forced to live in misery, and the days and nights will pass slowly, with great suffering and terror."

Tsangyang Gyatso. See TSHANGS DBYANGS RGYA MTSHO

Tsarchen Losel Gyatso. See TSHAR CHEN BLO GSAL RGYA MTSHO

Tshangs dbyangs rgya mtsho. (Tsangyang Gyatso) (1683-1706). The sixth DALAI LAMA, and among the most famous and beloved of the Dalai Lamas, but not for the same qualities of sanctity and scholarship for which several other members of the lineage are known. He was born into a RNYING MA family near the border with Bhutan. The fifth Dalai Lama had died in 1682 but his death was concealed until 1697 by his minister, SDE SRID SANGS RGYAS RGYA MTSHO, so that the construction of the PO TA LA palace could continue unabated. The sixth Dalai Lama was identified at the age of two, but his identification was kept secret; he and his family lived in seclusion in Mtsho na (Tsona) for twelve years. The death of the fifth Dalai Lama and the identity of the sixth were finally disclosed in 1697. In that year, the sixth Dalai Lama was brought to LHA SA, where he received the vows of a novice from the PAn CHEN LAMA. He received instructions in Buddhist doctrine and practice from the Pan chen Lama and other scholars for the next four years. In 1701, he was urged to take the percepts of a fully ordained monk (BHIKsU). However, he refused to do so and also asked to give up his novice vows (which included the vow of celibacy), threatening to commit suicide if he were not permitted to do so. He gave up his vows and lived as a layman, with long hair, although he still remained in the position of Dalai Lama. He had liaisons with women in Lha sa; the houses he visited were said to have been painted yellow in his honor. He is credited with a series of famous love songs, some of which contain Buddhist references. In 1705, the Qoshot Mongol leader Lha bzang Khan declared himself king of Tibet and executed Sde srid Sang rgyas rgya mtsho. In 1706, Lha bzang Khan declared, with the support of the Manchu Kangxi emperor, that Tshangs dbyangs rgya mtsho was not the true Dalai Lama and sent him into exile in Beijing. He died en route, although a legend developed that he escaped death and lived in disguise for another forty years.

Tshar pa. An offshoot of the NGOR subsect of the SA SKYA sect, established by Tshar chen Blo gsal rgya mtsho (Tsarchen Losal Gyatso, 1502-1567), founder of 'Dar Grang mo che (Dar Drangmoche) monastery. It represents a distinctive tradition of the LAM 'BRAS (path and result) teaching, including the distinction between the "assembly exegesis" (tshogs bshad) and "student exegesis" (slob bshad). It is said that the Ngor tradition became influential in the dissemination of the Sa skya tantric teachings, and the Tshar tradition in the esoteric transmission known as the slob bshad. Bco brgyad khri chen rin po che (Chogye Trichen Rinpoche, 1920-2007), a recent influential scholar of the Sa skya tradition, was head of the Tshar pa sect until his death.

Tsong-kha-pa founded the large lamaseries at Ganden and Sera, which with the Drepung lamasery were the three most powerful religious bodies in Tibet — called the Three Pillars of the State (den-sa sum). His successor Geden-tub-pa founded the monastery of Tashi-lhunpo — which in the 17th century became the residence of the Panchan Lama. In 1641 the Red Caps were completely subdued by the Oelot Mongols, by request of the fifth Dalai Lama (Lob-sang Gyatso); and ever since the Dalai Lamas have held the temporal sovereignty of Tibet, adhering to the Reformed Buddhism of the Gelukpas.

Tupten Gyatso. See THUB BSTAN RGYA MTSHO

Yon tan rgya mtsho. (Yontan Gyatso) (1589-1616). In Tibetan, "Ocean of Good Qualities"; the fourth DALAI LAMA. The DGE LUGS monk BSOD NAMS RGYA MTSHO, later recognized as the third Dalai Lama, visited the court of the Mongol ruler, the Altan Khan, in 1578. It was the Altan Khan who first used the term "Dalai Lama" to refer to this leader of the Dge lugs sect. The third Dalai Lama soon returned to Tibet but came back to Mongolia after the death of the Altan Khan, spending the next five years giving Buddhist teachings and founding monasteries before dying in 1588. His incarnation was identified by the Mongols among their own people, as the grandson of Altan Khan's successor. He was given the name Yon tan rgya mtsho. He was thus the only Dalai Lama who was not ethnically Tibetan. The Dge lugs hierarchy in Tibet did not immediately recognize the Mongol as the incarnation of Bsod nams rgya mtsho. To assuage their concerns, a Mongolian delegation was sent to Tibet in 1600 to invite a group of Dge lugs dignitaries to come to Mongolia and administer the traditional tests to determine the boy's identity. After the tests convinced the Tibetan delegation that he was indeed the fourth Dalai Lama, they took the boy back to LHA SA in 1602, where he was ordained as a novice at the JO KHANG. He received BHIKsU ordination in 1614 from his tutor BLO BZANG CHOS KYI RGYAL MTSHAN, who would later become the first (or according to a different reckoning, the fourth) PAn CHEN LAMA. Tibet was on the brink of civil war, with the king of Gtsang, a patron of the KARMA BKA' RGYUD, seeking to control central Tibet, where the Dge lugs were in power with the support of the Mongols. Although the young fourth Dalai Lama appears not to have been involved in politics, the fact that he was a foreigner seems to have been resented in some quarters. He died of uncertain causes in 1616 at the age of twenty-seven. The close relations that developed between the Mongols and the Dge lugs sect as a result of his selection as Dalai Lama would be an important factor in the eventual political ascendancy of his successor, the fifth Dalai Lama, NGAG DBANG BLO BZANG RGYA MSHO, in 1642.

Yonten Gyatso. See YON TAN RGYA MTSHO

Zhwa dmar incarnations. (Shamar). An influential incarnation (SPRUL SKU) lineage in the KARMA BKA' BRGYUD sect of Tibetan Buddhism, regarded as a human incarnation of AMITĀBHA. The first incarnation, Grags pa seng ge (Drakpa Senge, 1283-1349), was a disciple of the third KARMA PA, who offered him a red crown (zhwa dmar), from which the name of the line of incarnations derives. Subsequent Zhwa dmar embodiments had close relationships with the Karma pa line, in many cases alternately serving as GURU and pupil to the BKA' BRGYUD hierarch. Grags pa seng ge founded a seat at GNAS NANG monastery in central Tibet, later moved to YANGS PA CAN monastery under the direction of the fourth incarnation, Chos grags ye shes (Chodrak Yeshe, 1453-1524). Several Zhwa dmar incarnations spent considerable time in Nepal, including the sixth, Gar dbang Chos kyi dbang phug (Garwang Chokyi Wangchuk, 1584-1630), who composed a detailed description of his travels. The lineage was interrupted for nearly a century when the tenth incarnation, Chos grub rgya mtsho (Chodrup Gyatso, 1741-1791), was accused of forging a treasonous alliance with the Gorkha army during a Tibetan conflict with Nepal, during which BKRA SHIS LHUN PO monastery was sacked. The tenth Zhwa dmar died in prison, by either suicide or murder. The Tibetan government seized Yangs pa can monastery and converted it into a DGE LUGS monastery. It also banned recognition of new Zhwa dmar embodiments, a proscription that lasted more than a century. In the interim, several incarnations were found but never officially installed. The incarnation lineage includes:

KEYS (10k)

   8 Geshe Kelsang Gyatso
   1 Tenzin Gyatso

NEW FULL DB (2.4M)

   96 Geshe Kelsang Gyatso

1:One of the most common ways of not acknowledging our faults is to blame others. ~ Geshe Kelsang Gyatso,

2:Faith is like pure eyes that enable us to see a pure and perfect world beyond the suffering world of samsara. ~ Geshe Kelsang Gyatso,

3:All objects whether pleasant, unpleasant or neutral, are mere appearances to the mind just like things experienced in a dream ~ Geshe Kelsang Gyatso,

4:Going for refuge to Buddha, Dharma, and Sangha means that we apply effort to receiving Buddha's blessings, to putting Dharma into practice, and to receiving help from Sangha. ~ Geshe Kelsang Gyatso,

5:Do not confuse peace of mind with a spaced-out insensitivity. A truly peaceful mind is very sensitive, very aware." ~ Tenzin Gyatso, (b. 1935), 14th Dalai Lama. During the 1959 Tibetan uprising, the Dalai Lama fled to India, where he currently lives as a refugee, Wikipedia.,

6:Just as full sunlight completely dispels all darkness but even a few rays provide a measure of light, so, if we complete the practice of training the mind, we will totally dispel the darkness of our ignorance, but if we engage in only some parts of the practice, this will still help to reduce our ignorance and self-cherishing . ~ Geshe Kelsang Gyatso,

7:If we want to cook food we need to leave the stove on continuously and not keep turning it on and off. If the heat is continuous, no matter whether it is high or low our food will eventually be cooked. Similarly, if we continuously apply effort, even if it is only a small effort, it is certain that we shall eventually experience the fruits of our practice. ~ Geshe Kelsang Gyatso,

8:A practice that is suitable for one person is not necessarily suitable for someone else, and a practice that is appropriate for one person at one time is not necessarily appropriate for that same person at another time. Buddha did not expect us to put all his teachings into practice right away--they are intended for a great variety of practitioners of different levels and dispositions. ~ Geshe Kelsang Gyatso,

9:Just as eagles soar through the vast expanse of the sky without meeting any obstructions, needing only minimal effort to maintain their flight, so advanced meditators concentrating on emptiness can meditate on emptiness for a long time with little effort. Their minds soar through space-like emptiness, undistracted by any other phenomenon. When we meditate on emptiness we should try to emulate these meditators. ~ Geshe Kelsang Gyatso,

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:Without inner peace, outer peace is impossible. ~ Geshe Kelsang Gyatso,

2:Compassion is a Shepherd, Always tending his herd. ~ Geshe Kelsang Gyatso,

3:Nothing can be accomplished just by reading words. ~ Geshe Kelsang Gyatso,

4:The great Tibetan meditator Gungtang Jampelyang once asked ~ Geshe Kelsang Gyatso,

5:Listening is a lamp that dispels the darkness of ignorance. ~ Geshe Kelsang Gyatso,

6:Being patient means to welcome wholeheartedly whatever arises. ~ Geshe Kelsang Gyatso,

7:Pure happiness can only be attained through developing our mind. ~ Geshe Kelsang Gyatso,

8:Love is the great protector, protecting us from anger and jealousy. ~ Geshe Kelsang Gyatso,

9:In reality, our mind is the creator of all the things we experience. ~ Geshe Kelsang Gyatso,

10:The solution to all the problems of daily life is to cherish others. ~ Geshe Kelsang Gyatso,

11:We do not need to become unhappy just because things don't go our way. ~ Geshe Kelsang Gyatso,

12:Without improving our mind there is no way to solve our human problems. ~ Geshe Kelsang Gyatso,

13:It is through our anger and hatred that we transform people into enemies. ~ Geshe Kelsang Gyatso,

14:I have not met one living being that has not been the mother of all the rest. ~ Geshe Kelsang Gyatso,

15:All the happiness there is in the world arises from wishing others to be happy. ~ Geshe Kelsang Gyatso,

16:One of the most common ways of not acknowledging our faults is to blame others. ~ Geshe Kelsang Gyatso,

17:One of the most common ways of not acknowledging our faults is to blame others. ~ Geshe Kelsang Gyatso,

18:Our mental attitude transforms a situation into either a problem or an opportunity. ~ Geshe Kelsang Gyatso,

19:Our mind is like a field, and performing actions is like sowing seeds in that field. ~ Geshe Kelsang Gyatso,

20:Practicing Dharma is the supreme method for improving the quality of our human life. ~ Geshe Kelsang Gyatso,

21:Developing compassion and wisdom and helping those in need is the true meaning of life. ~ Geshe Kelsang Gyatso,

22:When we learn to accept difficult circumstances patiently, the real problem disappears. ~ Geshe Kelsang Gyatso,

23:Since inner peace is the source of all happiness, we can see how important meditation is. ~ Geshe Kelsang Gyatso,

24:The more we control our mind, the more our inner peace increases and the happier we become ~ Geshe Kelsang Gyatso,

25:This impure world that we presently experience exists only in relation to our impure mind. ~ Geshe Kelsang Gyatso,

26:Whenever anyone, Buddhist or not, sees a Temple or an image of Buddha they receive blessings. ~ Geshe Kelsang Gyatso,

27:We are all interconnected in a web of kindness from which it is impossible to separate ourself. ~ Geshe Kelsang Gyatso,

28:Everything we now enjoy has been provided through the kindness of other beings, past or present. ~ Geshe Kelsang Gyatso,

29:Buddha's teachings are scientific methods to solve the problems of all living beings permanently. ~ Geshe Kelsang Gyatso,

30:The more we want certain situations, the more we find ourself stuck in situations we do not want. ~ Geshe Kelsang Gyatso,

31:If we transform our ordinary mind into love and compassion we will naturally act in a positive way. ~ Geshe Kelsang Gyatso,

32:Happiness and suffering are states of mind, and so their main causes cannot be found outside the mind. ~ Geshe Kelsang Gyatso,

33:A Temple is one of the best ways of benefiting other living beings - it is the best form of public service. ~ Geshe Kelsang Gyatso,

34:Faith is like pure eyes that enable us to see a pure and perfect world beyond the suffering world of samsara. ~ Geshe Kelsang Gyatso,

35:We need modern ideas, but we also need ancient wisdom. If we deny ancient wisdom we are making a big mistake. ~ Geshe Kelsang Gyatso,

36:Whenever we strive to make progress in our meditations, contemplations and so forth we are practicing effort. ~ Geshe Kelsang Gyatso,

37:Faith is like pure eyes that enable us to see a pure and perfect world beyond the suffering world of samsara. ~ Geshe Kelsang Gyatso,

38:If everyone practiced cherishing others, many of the major problems of the world would be solved in a few years. ~ Geshe Kelsang Gyatso,

39:The moment we let go of our obsessive concern for our own welfare, our mind naturally relaxes and becomes lighter. ~ Geshe Kelsang Gyatso,

40:Happiness is a state of mind, so the real source of happiness must lie within the mind, not in external conditions. ~ Geshe Kelsang Gyatso,

41:There is no situation so bad that it cannot be accepted patiently, with an open, accommodating, and peaceful heart. ~ Geshe Kelsang Gyatso,

42:There is no greater method for experiencing peace of mind and happiness than to understand and meditate on Emptiness. ~ Geshe Kelsang Gyatso,

43:If everyone sincerely practices the path of compassion and wisdom, all their problems will be solved. I guarantee this. ~ Geshe Kelsang Gyatso,

44:Love is the real nuclear bomb that destroys all our enemies, because when we love all living beings, we have no enemies. ~ Geshe Kelsang Gyatso,

45:Only by creating peace within our own mind and helping others to do the same can we hope to achieve peace in this world. ~ Geshe Kelsang Gyatso,

46:We all wish for world peace, but world peace will never be achieved unless we first establish peace within our own minds. ~ Geshe Kelsang Gyatso,

47:All objects whether pleasant, unpleasant or neutral, are mere appearances to the mind just like things experienced in a dream ~ Geshe Kelsang Gyatso,

48:All objects whether pleasant, unpleasant or neutral, are mere appearances to the mind just like things experienced in a dream ~ Geshe Kelsang Gyatso,

49:We should understand that our problems do not exist outside of ourself, but are part of our mind that experiences unpleasant feelings. ~ Geshe Kelsang Gyatso,

50:Learning to cherish others is the best solution to our daily problems, and it is the source of all our future happiness and good fortune. ~ Geshe Kelsang Gyatso,

51:When the turbulence of distracting thoughts subside and our mind becomes still, a deep happiness and contentment naturally arises from within. ~ Geshe Kelsang Gyatso,

52:When a fully qualified Mahayana disciple relies completely upon a fully qualified Mahayana Spiritual Guide the attainment of enlightenment is easy. ~ Geshe Kelsang Gyatso,

53:When we look at external things, we can usually distinguish those that are useful and valuable from those that are not. We must learn to look at our mind in the same way. ~ Geshe Kelsang Gyatso,

54:Going for refuge to Buddha,Dharma, and Sangha means that we apply effort to receiving Buddha's blessings, to putting Dharma into practice, and to receiving help from Sangha. ~ Geshe Kelsang Gyatso,

55:Whenever we practise meditation, whether or not our meditation is clear, we are performing a virtuous mental action that is a cause of our future happiness and peace of mind. ~ Geshe Kelsang Gyatso,

56:Going for refuge to Buddha, Dharma, and Sangha means that we apply effort to receiving Buddha's blessings, to putting Dharma into practice, and to receiving help from Sangha. ~ Geshe Kelsang Gyatso,

57:We should realize that our deadliest enemies are anger and other delusions. Since these delusions are deeply ingrained mental habits, working to overcome them is not always easy. ~ Geshe Kelsang Gyatso,

58:Enlightenment is the inner light of wisdom that is permanently free from all mistaken appearance, and whose function is to bestow mental peace upon each and every living being every day. ~ Geshe Kelsang Gyatso,

59:Everything we have and everything we enjoy, including our very life, is due to the kindness of others. In fact, every happiness there is in the world arises as a result of others' kindness. ~ Geshe Kelsang Gyatso,

60:The path to enlightenment is really very simple - all we need to do is stop cherishing ourself and learn to cherish others. All other spiritual realisations will naturally follow from this. ~ Geshe Kelsang Gyatso,

61:Patience is a strength, not a weakness; and if by practicing patience we stop retaliating to harm and criticism, people will gradually come to understand that our real nature is very special ~ Geshe Kelsang Gyatso,

62:By meditating on affectionate love and wishing love for just one moment we accumulate greater merit than we would by giving food three times every day to all those who are hungry in the world. ~ Geshe Kelsang Gyatso,

63:We need to keep a constant watch over our mind and learn to distinguish between the beneficial and harmful thoughts that are arising moment by moment. Those who are able to do this are truly wise. ~ Geshe Kelsang Gyatso,

64:Whenever we see anyone in a high or low position, male or female, they differ only in appearance, dress, behavior, and status. In essence they are all equal--they all experience problems in their lives. ~ Geshe Kelsang Gyatso,

65:Today we can see many different forms of Buddhism, such as Zen and Theravada Buddhism. All these different aspects are practices of Buddha's teachings, and all are equally precious; they are just different presentations. ~ Geshe Kelsang Gyatso,

66:When we understand clearly that inner peace is the real source of happiness, and how, through spiritual practice, we can experience progressively deeper levels of inner peace, we will develop tremendous enthusiasm to practice ~ Geshe Kelsang Gyatso,

67:Right now we have obtained a human rebirth and have the opportunity to attain enlightenment through Dharma practice, so if we waste this precious opportunity in meaningless activities there is no greater loss and no greater foolishness. ~ Geshe Kelsang Gyatso,

68:Painful things do not come to us from outside, but arise from within our own mind. Circumstances or other people have no power to make us feel bad; the most they can do is trigger the potentials for painful feelings that already exist within our own mind. ~ Geshe Kelsang Gyatso,

69:Patience is a mind that is able to accept fully and happily, whatever occurs. It is much more than just gritting our teeth and putting up with things. Being patient means to welcome wholeheartedly whatever arises, having given up the idea that things should be other than what they are. ~ Geshe Kelsang Gyatso,

70:The cause of happiness and the solution to our problems do not lie in knowledge of material things. Happiness and suffering are states of mind, and so their main causes cannot be found outside the mind. If we want to be truly happy and free from suffering, we must learn how to control our mind. ~ Geshe Kelsang Gyatso,

71:Anger is one of the most common and destructive delusions, and it afflicts our mind almost every day. To solve the problem of anger, we first need to recognize the anger within our mind, acknowledge how it harms both ourself and others, and appreciate the benefits of being patient in the face of difficulties. ~ Geshe Kelsang Gyatso,

72:We know that we are happy when our mind is peaceful, and unhappy when it is not. It is therefore clear that our happiness depends upon our having a peaceful mind and not on good external conditions. Even if our external conditions are poor, if we maintain a peaceful mind all the time we shall always be happy. ~ Geshe Kelsang Gyatso,

73:In general, 'Buddha' means 'Awakened One', someone who has awakened from the sleep of ignorance and sees things as they really are. A Buddha is a person who is completely free from all faults and mental obstructions. There are many people who have become Buddhas in the past, and many people will become Buddhas in the future. ~ Geshe Kelsang Gyatso,

74:Just as full sunlight completely dispels all darkness but even a few rays provide a measure of light, so, if we complete the practice of training the mind, we will totally dispel the darkness of our ignorance, but if we engage in only some parts of the practice, this will still help to reduce our ignorance and self-cherishing . ~ Geshe Kelsang Gyatso,

75:We underestimate the value of patience. It is possible that people might sometimes interrupt our meditation sessions or Dharma study, but they can never take away our opportunity to train in inner virtues such as patience. It is this mental training, rather than outer virtuous activities, that is the essence of Dharma practice. ~ Geshe Kelsang Gyatso,

76:Just as full sunlight completely dispels all darkness but even a few rays provide a measure of light, so, if we complete the practice of training the mind, we will totally dispel the darkness of our ignorance, but if we engage in only some parts of the practice, this will still help to reduce our ignorance and self-cherishing . ~ Geshe Kelsang Gyatso,

77:Patient acceptance is often considered a weak and passive response to problems that we do not have the power or courage to solve. In reality, however, being patient is far from being passive. There is nothing strong or courageous in reacting to hardship or insults with anger - all we are doing is being defeated by our delusions. ~ Geshe Kelsang Gyatso,

78:Since the real purpose of meditation is to increase our capacity to help others, taking time each day to meditate is not selfish. We have to manage our time and energy in such a way that we can be of maximum benefit to others, and to do this we need time alone to recover our strength, collect our thoughts, and see things in perspective ~ Geshe Kelsang Gyatso,

79:No matter how many possessions we acquire, they will not provide us with any lasting happiness and freedom. On the contrary, it is often our pursuit of material possessions that causes our problems. If we want ultimate happiness and freedom from suffering, we must engage in the supreme practices of training the mind. There is no other way. ~ Geshe Kelsang Gyatso,

80:Many people are very intelligent in accomplishing worldly attainments. This intelligence is not wisdom because worldly attainments such as a high position, reputation, wealth and success in business are deceptive. If we die tomorrow they will disappear tomorrow, and nothing will be left for our future. Wisdom, however, will never deceive us. ~ Geshe Kelsang Gyatso,

81:When a jealous person sees signs of other people's success and good fortune, his heart is pierced with envy. But someone who has learned to rejoice in the good fortune of others experiences only happiness. Seeing another person's beautiful house or attractive partner immediately makes him happy - the fact that they are not his own is irrelevant. ~ Geshe Kelsang Gyatso,

82:If we want to cook food we need to leave the stove on continuously and not keep turning it on and off. If the heat is continuous, no matter whether it is high or low our food will eventually be cooked. Similarly, if we continuously apply effort, even if it is only a small effort, it is certain that we shall eventually experience the fruits of our practice. ~ Geshe Kelsang Gyatso,

83:If we want to cook food we need to leave the stove on continuously and not keep turning it on and off. If the heat is continuous, no matter whether it is high or low our food will eventually be cooked. Similarly, if we continuously apply effort, even if it is only a small effort, it is certain that we shall eventually experience the fruits of our practice. ~ Geshe Kelsang Gyatso,

84:In recent years our knowledge of modern technology has increased considerably, and as a result we have witnessed remarkable material progress, but there has not been a corresponding increase in human happiness. There is no less suffering in the world today, and there are no fewer problems. Indeed, it might be said that there are now more problems and greater dangers than ever before. ~ Geshe Kelsang Gyatso,

85:Our world does not exist from its own side--like a dream world, it is a mere appearance to our mind. In dreams we can see and touch our dream world, but when we wake up we realize that it is simply a projection of our mind and had no existence outside our mind. In the same way, the world we see when we are awake is simply a projection of our mind and has no existence outside our mind. ~ Geshe Kelsang Gyatso,

86:A practice that is suitable for one person is not necessarily suitable for someone else, and a practice that is appropriate for one person at one time is not necessarily appropriate for that same person at another time. Buddha did not expect us to put all his teachings into practice right away--they are intended for a great variety of practitioners of different levels and dispositions. ~ Geshe Kelsang Gyatso,

87:A practice that is suitable for one person is not necessarily suitable for someone else, and a practice that is appropriate for one person at one time is not necessarily appropriate for that same person at another time. Buddha did not expect us to put all his teachings into practice right away--they are intended for a great variety of practitioners of different levels and dispositions. ~ Geshe Kelsang Gyatso,

88:As Shantideva says, suffering has many good qualities because it purifies our negative karma, increases our renunciation and compassion, reduces our pride, and helps us to overcome our bad mental habits. If we think in this way we will feel that difficult circumstances are our best friends. When our mind is balanced in this way it becomes as stable as Mount Meru, and nothing can cause it to shake. ~ Geshe Kelsang Gyatso,

89:When we want a cup of tea our main wish is to drink tea, but to fulfill this wish we naturally develop the secondary wish to find a cup. In a similar way, the main wish of those who have great compassion is to protect all living beings from their suffering, but to fulfill this wish they know they must first attain Buddhahood themselves and so they naturally develop the secondary wish to attain enlightenment. ~ Geshe Kelsang Gyatso,

90:Just as eagles soar through the vast expanse of the sky without meeting any obstructions, needing only minimal effort to maintain their flight, so advanced meditators concentrating on emptiness can meditate on emptiness for a long time with little effort. Their minds soar through space-like emptiness, undistracted by any other phenomenon. When we meditate on emptiness we should try to emulate these meditators. ~ Geshe Kelsang Gyatso,

91:Just as eagles soar through the vast expanse of the sky without meeting any obstructions, needing only minimal effort to maintain their flight, so advanced meditators concentrating on emptiness can meditate on emptiness for a long time with little effort. Their minds soar through space-like emptiness, undistracted by any other phenomenon. When we meditate on emptiness we should try to emulate these meditators. ~ Geshe Kelsang Gyatso,

92:Without inner peace, outer peace is impossible. We all wish for world peace, but world peace will never be acheived unless we first establish peace within our own minds. We can send so-called 'peacekeeping forces' into areas of conflict, but peace cannot be oppossed from the outside with guns. Only by creating peace within our own mind and helping others to do the same can we hope to achieve peace in this world. ~ Geshe Kelsang Gyatso,

93:Pride is a mental factor causing us to feel higher or superior to others. Even our study of dharma can be the occasion for the delusion of pride to arise if we think our understanding is superior to that of everyone else. Pride is harmful because it prevents us from accepting fresh knowledge from a qualified teacher. Just as a pool of water cannot collect on the tip of a mountain, so too a reservoir of understanding cannot be established in a mind falsely elevated by pride. ~ Geshe Kelsang Gyatso,

94:When things go wrong in our life and we encounter difficult situations, we tend to regard the situation itself as our problem, but in reality whatever problems we experience come from the side of the mind. If we were to respond to difficult situations with a positive or peaceful mind they would not be problems for us; indeed, we may even come to regard them as challenges or opportunities for growth and development. Problems arise only if we respond to difficulties with a negative state of mind. Therefore, if we want to be free from problems, we must transform our mind. ~ Geshe Kelsang Gyatso,

95:We need others for our physical, emotional, and spiritual well-being. Without others we are nothing. Our sense that we are an island, an independent, self-sufficient individual, bears no relation to reality. It is closer to the truth to picture ourself as a cell in the vast body of life, distinct yet intimately bound up with all living beings. We cannot exist without others, and they in turn are affected by everything we do. The idea that it is possible to secure our own welfare while neglecting the welfare of others, or even at the expense of others, is completely unrealistic. ~ Geshe Kelsang Gyatso,

96:Normally we divide the external world into that which we consider to be good or valuable, bad or worthless, or neither. Most of the time these discriminations are incorrect or have little meaning. For example, our habitual way of categorizing people as friends, enemies, and strangers depending on how they make us feel is both incorrect and a great obstacle to developing impartial love for all living beings. Rather than holding so tightly to our discriminations of the external world, it would be much more beneficial if we learned to discriminate between valuable and worthless states of mind. ~ Geshe Kelsang Gyatso,

97:The honey bee, a little tiger, is not addicted to the taste of sugar; his nature is to extract the juice from the sweet lotus flower! Dakinis, above, below, and on earth, unimpeded by closeness and distance, will surely extract the blissful essence when the yogins bound by pledges gather. The sun, the king of illumination, is not inflated by self-importance; by the karma of sentient beings, it shines resplendent in the sky. When the sun perfect in skill and wisdom dawns in the sky of the illuminated mind, without conceit, you beautify and crown the beings of all three realms. The smiling faces of the radiant moon are not addicted to hide and seek; by its relations with the sun, the moon takes waning and waxing forms. Though my gurus, embodiment of all refuge, are free of all fluctuation and of faults, through their flux-ridden karma the disciples perceive that the guru's three secrets display all kinds of effulgence. Constellations of stars adorning the sky are not competing in a race of speed; due to the force of energy's pull, the twelve planets move clockwise with ease. Guru, deity, and dakini -- my refuge -- though not partial toward the faithful, unfailingly you appear to guard those with fortunate karma blessed. The white clouds hovering above on high are not so light that they arise from nowhere; it is the meeting of moisture and heat that makes the patches of mist in the sky. Those striving for good karma are not greedy in self-interest; by the meeting of good conditions they become unrivaled as they rise higher. The clear expanse of the autumn sky is not engaged in the act of cleansing; yet being devoid of all obscuration, its pure vision bejewels the eyes. The groundless sphere of all phenomena is not created fresh by a discursive mind; yet when the face of ever-presence is known, all concreteness spontaneously fades away. Rainbows radiating colors freely are not obsessed by attractive costumes; by the force of dependent conditions, they appear distinct and clearly. This vivid appearance of the external world, though not a self-projected image, through the play of fluctuating thought and mind, appears as paintings of real things. [1585.jpg] -- from Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight & Awakening, Translated by Thupten Jinpa / Translated by Jas Elsner ~ Kelsang Gyatso, Little Tiger ,

98:You who absorb into sublime, immutable bliss all phenomena, moving and unmoving, infinite as space, O glorious Heruka and Varahi, your consort, I wear the jewel light of your feet as my crown. Great bliss, the union of method and wisdom, engaged in the play of the unmoving with movement, this young coral maiden with beautiful eyes, diamond queen, embrace me with your arts of love. Adorning the highest part of my body, my crown, with the jewel of your feet, I recite these words of aspiration and prayer with my palms folded at my heart. When shall I ever achieve this state: seeing all forms as mandala deities, all sounds as vajra songs of tantra, all thoughts as fuel to enflame the spontaneous wisdom of emptiness and bliss? When will I experience perfect purity? By purging in profound absorption all phenomena born of imaginative concepts, fully aware that they open the way to self-arisen rikpa. When will I run in a joyful step-dance, the play of supreme illusion, the bliss-void wisdom, in the dakin town, the emanation of pure realms -- where a hundred dharma doors are opened wide? Outer dakinis hover above the twenty-four mystic places; inner dakinis dwell in the sphere of radiant bliss. When will I immerse in the glory of sexual play through the secret act of conjoining space and vajra? When can I arise as the great magical net -- the union of body and mind, instantly burning all grossness of dualism with the great bliss fire flaming the expanse? When will I accomplish the natural feat of absorbing the imperfections of illusion into immutable bliss, this wheel of becoming, engaged in the blissful play of union? On the clear mirror of the luminous mind my guru, my deity, and my mind reflect as one; may I soon attain the good fortune of practicing night and day this perfect meditation. May my mind be always intoxicated by drinking insatiably the nectar -- the delicious taste of sexual play between the hero in his utter ecstasy and his lover, the lady emptiness. By entering deep into the sphere of voidness, may I be endowed with the power of cleansing this foul odor, grasping body, speech, and mind as ordinary, through the yoga of perceiving all as divine. May I come to see with naked eyes the form of the fully emergent mandala of perfect deities, the sport of the ever-present mind inside the courtyard of the heart's dharma chakra. O yoginis, heroines of the twenty-four places, and the hosts of mantra-born and field-born dakinis who possess powers swift as thought, assist me in friendship of every kind. [1585.jpg] -- from Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight & Awakening, Translated by Thupten Jinpa / Translated by Jas Elsner ~ Chone Lama Lodro Gyatso, A Dance of Unwavering Devotion ,

   2 Poetry
   1 Buddhism

1.01 - Tara the Divine, #Tara - The Feminine Divine, #unset, #Zen   Answer: Kunu Lama Tenzin Gyatso, who passed away   at a very old age in the seventies, was a learned and

1.cllg - A Dance of Unwavering Devotion, #unset, #Arthur C Clarke, #Fiction   author class:Chone Lama Lodro Gyatso   subject class:Poetry

1.kg - Little Tiger, #unset, #Arthur C Clarke, #Fiction   author class:Kelsang Gyatso   subject class:Poetry

Wikipedia - Chdrak Gyatso, 7th Karmapa Lama

Wikipedia - Geshe Kelsang Gyatso

Wikipedia - Jamgn Ju Mipham Gyatso

Wikipedia - Jamgon Ju Mipham Gyatso

Wikipedia - Jamphel Gyatso, 8th Dalai Lama

Wikipedia - Kelden Gyatso -- Tibetan poet, scholar, and siddha

Wikipedia - Kelsang Gyatso

Wikipedia - Khenpo Tsultrim Gyatso

Wikipedia - List of overseas visits by Tenzin Gyatso the 14th Dalai Lama outside India

Wikipedia - Rigdzin Namkha Gyatso Rinpoche

Wikipedia - Tenzin Gyatso, 14th Dalai Lama

Wikipedia - Tenzin Gyatso

Wikipedia - Thubten Gyatso (Australian monk)

Wikipedia - Thubten Gyatso

Wikipedia - Trijang Lobsang Yeshe Tenzin Gyatso

Wikipedia - Yeshe Gyatso

Geshe Kelsang Gyatso ::: Born: 1931; Occupation: Author;

https://www.goodreads.com/author/show/13768667.Kelsang_Gyatso

https://www.goodreads.com/author/show/15660975.Seventh_Karmapa_Chodrak_Gyatso

https://www.goodreads.com/author/show/184937.Lobsang_Gyatso

https://www.goodreads.com/author/show/32902.Palden_Gyatso

https://www.goodreads.com/author/show/5779684.Tsangyang_Gyatso

https://religion.wikia.org/wiki/New_Kadampa_Tradition#Geshe_Kelsang_Gyatso

https://religion.wikia.org/wiki/New_Kadampa_Tradition#Successor_to_Geshe_Kelsang_Gyatso

https://religion.wikia.org/wiki/Tenzin_Gyatso

Dharmapedia - Kelsang_Gyatso

Dharmapedia - Q:Tenzin_Gyatso,_14th_Dalai_Lama

Dharmapedia - Tenzin_Gyatso,_14th_Dalai_Lama

https://en.wikiquote.org/wiki/Kelsang_Gyatso

https://en.wikiquote.org/wiki/Tenzin_Gyatso,_14th_Dalai_Lama

https://www.poetry-chaikhana.com/Poets/G/GyatsoChoneL/index.html

https://www.poetry-chaikhana.com/Poets/G/GyatsoKelsan/index.html

https://avatar.fandom.com/ms/wiki/Monk_Gyatso

https://commons.wikimedia.org/wiki/File:Friendship_Highway-326-Shelkar_to_Gyatso_La-Everestblick-Haendler-2014-gje.jpg

https://commons.wikimedia.org/wiki/File:Friendship_Highway-328-Shelkar_to_Gyatso_La-Everestblick-Haendler-2014-gje.jpg

https://commons.wikimedia.org/wiki/File:Friendship_Highway-330-Shelkar_to_Gyatso_La-Everestblick-Haendler-2014-gje.jpg

https://commons.wikimedia.org/wiki/File:Friendship_Highway-332-Shelkar_to_Gyatso_La-Everestblick-Haendler-2014-gje.jpg

Chdrak Gyatso, 7th Karmapa Lama

Desi Sangye Gyatso

Geshe Sherab Gyatso

Gyatso

Gyatso (album)

Jamgn Ju Mipham Gyatso

Janet Gyatso

Jigme Gyatso

Kelden Gyatso

Kelsang Gyatso

Sonam Gyatso

Thubten Gyatso (Australian monk)

Trijang Lobsang Yeshe Tenzin Gyatso

Yeshe Gyatso