classes ::: Buddhism, subject,
children :::
branches ::: Tibetan Buddhism
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Tibetan Buddhism
object:TB
subject class:Buddhism
subject:Buddhism
class:subject

--- Shastras

The study of Indian Buddhist texts called shastras is central to Tibetan Buddhist scholasticism. Since the late 11th century, traditional Tibetan monastic colleges generally organized the exoteric study of Buddhism into "five great textual traditions" (zhungchen-nga).[93]

  Abhidharma
    Asanga's Abhidharma-samuccaya
    Vasubandhu's Abhidharma-koa
  Prajnaparamita
    Abhisamayalankara
    Shantideva's Bodhisattvacaryvatra
  Madhyamaka
    Nagarjuna's Mlamadhyamakakrik
    Aryadeva's Four Hundred Verses (Catuhsataka)
    Candrakrti's Madhyamakvatra
    ntarakita's Madhyamkalakra
    Shantideva's Bodhisattvacaryvatra
  Pramana
    Dharmakirti's Pramavarttika
    Dignga's Prama-samuccaya
  Vinaya
    Gunaprabha's Vinayamula Sutra

--- Other important texts
  Also of great importance are the "Five Treatises of Maitreya" including the influential Ratnagotravibhga, a compendium of the tathgatagarbha literature, and the Mahayanasutralankara, a text on the Mahayana path from the Yogacara perspective, which are often attributed to Asanga. Practiced focused texts such as the Yogcrabhmi-stra and Kamalala's Bhvankrama are the major sources for meditation.

  While the Indian texts are often central, original material by key Tibetan scholars is also widely studied and collected into editions called sungbum.[94] The commentaries and interpretations that are used to shed light on these texts differ according to tradition. The Gelug school for example, use the works of Tsongkhapa, while other schools may use the more recent work of Rim movement scholars like Jamgon Kongtrul and Jamgon Ju Mipham Gyatso.

  A corpus of extra-canonical scripture, the treasure texts (terma) literature is acknowledged by Nyingma practitioners, but the bulk of the canon that is not commentary was translated from Indian sources. True to its roots in the Pla system of North India, however, Tibetan Buddhism carries on a tradition of eclectic accumulation and systematisation of diverse Buddhist elements, and pursues their synthesis. Prominent among these achievements have been the Stages of the Path and mind training literature, both stemming from teachings by the Indian scholar Atia.


--- Tantric literature
Main article: Tantras (Buddhism)

In Tibetan Buddhism, the Buddhist Tantras are divided into four or six categories, with several sub-categories for the highest Tantras.

In the Nyingma, the division is into Outer Tantras (Kriyayoga, Charyayoga, Yogatantra); and Inner Tantras (Mahayoga, Anuyoga, Atiyoga (Tib. Dzogchen)), which correspond to the "Anuttarayogatantra".[95] For the Nyingma school, important tantras include the Guhyagarbha tantra, the Guhyasamaja tantra,[96] the Kulayarja Tantra and the 17 Dzogchen tantras.

In the Sarma schools, the division is:[97]

  Kriyayoga - These have an emphasis on purification and ritual acts and include texts like the Majurmlakalpa.
  Charyayoga - Contain "a balance between external activities and internal practices", mainly referring to the Mahvairocana Abhisabodhi Tantra.
  Yogatantra, is mainly concerned with internal yogic techniques and includes the Tattvasagraha Tantra.
  Anuttarayogatantra, contains more advanced techniques such as subtle body practices and is subdivided into:
    Mother class tantras, which emphasize illusory body and completion stage practices and includes the Guhyasamaja tantra and Yamantaka tantra.
    Father class, which emphasize the development stage and clear light mind and includes the Hevajra Tantra and Cakrasamvara Tantra.
    Non-dual class, which balance the above elements, and mainly refers to the Kalacakra tantra

It is important to note that the root tantras themselves are almost unintelligible without the various Indian and Tibetan commentaries, therefore, they are never studied without the use of the tantric commentarial apparatus.

--- Transmission and realization
There is a long history of oral transmission of teachings in Tibetan Buddhism. Oral transmissions by lineage holders traditionally can take place in small groups or mass gatherings of listeners and may last for seconds (in the case of a mantra, for example) or months (as in the case of a section of the Tibetan Buddhist canon). It is held that a transmission can even occur without actually hearing, as in Asanga's visions of Maitreya.

An emphasis on oral transmission as more important than the printed word derives from the earliest period of Indian Buddhism, when it allowed teachings to be kept from those who should not hear them.[98] Hearing a teaching (transmission) readies the hearer for realization based on it. The person from whom one hears the teaching should have heard it as one link in a succession of listeners going back to the original speaker: the Buddha in the case of a sutra or the author in the case of a book. Then the hearing constitutes an au thentic lineage of transmission. Au thenticity of the oral lineage is a prerequisite for realization, hence the importance of lineages.




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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
Gyatso
lama
Pointing-out_instructions
Rinpoche
Tara
Tibetan_Buddhist_canon
Tulpa

AUTH
Chokyi_Nyima_Rinpoche
Chone_Lama_Lodro_Gyatso
Erik_Pema_Kunsang
Jigdral_Yeshe_Dorje
Khandro_Rinpoche
Longchenpa
Minling_Trichen_Rinpoche
Tenzin_Palmo
Thubten_Yeshe
Tsogdruk_Rinpoche
Tsongkhapa
Tulku_Urgyen_Rinpoche

BOOKS
The_World_of_Tibetan_Buddhism__An_Overview_of_Its_Philosophy_and_Practice
Turning_Confusion_into_Clarity__A_Guide_to_the_Foundation_Practices_of_Tibetan_Buddhism

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
1.01_-_Tara_the_Divine
1.01_-_Who_is_Tara
1.02_-_Meditating_on_Tara
1.03_-_Invocation_of_Tara
1.05_-_Buddhism_and_Women
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1953-10-21
3.4.2_-_Guru_Yoga
6.0_-_Conscious,_Unconscious,_and_Individuation
The_Act_of_Creation_text

PRIMARY CLASS

subject
SEE ALSO

SIMILAR TITLES
The World of Tibetan Buddhism An Overview of Its Philosophy and Practice
Tibetan Buddhism
Turning Confusion into Clarity A Guide to the Foundation Practices of Tibetan Buddhism

DEFINITIONS

Tibetan Buddhism ::: A form of Vajrayana Buddhism practiced within Tibet. Much of Tantric practice finds its links to this style of Buddhism.



QUOTES [4 / 4 - 24 / 24]


KEYS (10k)

   1 Wikipedia
   1 Tenzin Wangyal Rinpoche
   1 Judith Simmer-Brown
   1 ?

NEW FULL DB (2.4M)

   3 Tenzin Palmo
   3 B Alan Wallace
   2 Scott Carney

1:In the Judeo-Christian tradition, it is called 'the resurrection body ' and 'the glorified body.' The prophet Isaiah said, 'The dead shall live, their bodies shall rise' (Isa. 26:19). St. Paul called it 'the celestial body' or 'spiritual body ' (soma pneumatikon) (I Corinthians 15:40). In Sufism it is called 'the most sacred body ' (wujud al-aqdas) and 'supracelestial body ' (jism asli haqiqi). In Taoism, it is called 'the diamond body,' and those who have attained it are called 'the immortals' and 'the cloudwalkers.' In Tibetan Buddhism it is called 'the light body.' In Tantrism and some schools of yoga, it is called 'the vajra body,' 'the adamantine body,' and 'the divine body.' In Kriya yoga it is called 'the body of bliss.' In Vedanta it is called 'the superconductive body.' In Gnosticism and Neoplatonism, it is called 'the radiant body.' In the alchemical tradition, the Emerald Tablet calls it 'the Glory of the Whole Universe' and 'the golden body.' The alchemist Paracelsus called it 'the astral body.' In the Hermetic Corpus, it is called 'the immortal body ' (soma athanaton). In some mystery schools, it is called 'the solar body.' In Rosicrucianism, it is called 'the diamond body of the temple of God.' In ancient Egypt it was called 'the luminous body or being' (akh). In Old Persia it was called 'the indwelling divine potential' (fravashi or fravarti). In the Mithraic liturgy it was called 'the perfect body ' (soma teilion). In the philosophy of Sri Aurobindo, it is called 'the divine body,' composed of supramental substance. In the philosophy of Teilhard de Chardin, it is called 'the ultrahuman'.
   ~ ?, http://herebedragons.weebly.com/homo-lumen.html,
2:WHEN THE GREAT YOGIN Padmasambhava, called by Tibetans Guru Rinpoche, "the precious teacher," embarks on his spiritual journey, he travels from place to place requesting teachings from yogins and yoginls. Guided by visions and dreams, his journey takes him to desolate forests populated with ferocious wild animals, to poison lakes with fortified islands, and to cremation grounds. Wherever he goes he performs miracles, receives empowerments, and ripens his own abilities to benefit others.

   When he hears of the supreme queen of all dakinls, the greatly accomplished yogini called Secret Wisdom, he travels to the Sandal Grove cremation ground to the gates of her abode, the Palace of Skulls. He attempts to send a request to the queen with her maidservant Kumari. But the girl ignores him and continues to carry huge brass jugs of water suspended from a heavy yoke across her shoulders. When he presses his request, Kumari continues her labors, remaining silent. The great yogin becomes impatient and, through his yogic powers, magically nails the heavy jugs to the floor. No matter how hard Kumari struggles, she cannot lift them.

   Removing the yoke and ropes from her shoulders, she steps before Padmasambhava, exclaiming, "You have developed great yogic powers. What of my powers, great one?" And so saying, she draws a sparkling crystal knife from the girdle at her waist and slices open her heart center, revealing the vivid and vast interior space of her body. Inside she displays to Guru Rinpoche the mandala of deities from the inner tantras: forty-two peaceful deities manifested in her upper torso and head and fifty-eight wrathful deities resting in her lower torso. Abashed that he did not realize with whom he was dealing, Guru Rinpoche bows before her and humbly renews his request for teachings. In response, she offers him her respect as well, adding, "I am only a maidservant," and ushers him in to meet the queen Secret Wisdom. ~ Judith Simmer-Brown, Dakini's Warm Breath: The Feminine Principle in Tibetan Buddhism, Introduction: Encountering the Dakini,
3:Ekajaṭī or Ekajaṭā, (Sanskrit: "One Plait Woman"; Wylie: ral gcig ma: one who has one knot of hair),[1] also known as Māhacīnatārā,[2] is one of the 21 Taras. Ekajati is, along with Palden Lhamo deity, one of the most powerful and fierce goddesses of Vajrayana Buddhist mythology.[1][3] According to Tibetan legends, her right eye was pierced by the tantric master Padmasambhava so that she could much more effectively help him subjugate Tibetan demons.

Ekajati is also known as "Blue Tara", Vajra Tara or "Ugra Tara".[1][3] She is generally considered one of the three principal protectors of the Nyingma school along with Rāhula and Vajrasādhu (Wylie: rdo rje legs pa).

Often Ekajati appears as liberator in the mandala of the Green Tara. Along with that, her ascribed powers are removing the fear of enemies, spreading joy, and removing personal hindrances on the path to enlightenment.

Ekajati is the protector of secret mantras and "as the mother of the mothers of all the Buddhas" represents the ultimate unity. As such, her own mantra is also secret. She is the most important protector of the Vajrayana teachings, especially the Inner Tantras and termas. As the protector of mantra, she supports the practitioner in deciphering symbolic dakini codes and properly determines appropriate times and circumstances for revealing tantric teachings. Because she completely realizes the texts and mantras under her care, she reminds the practitioner of their preciousness and secrecy.[4] Düsum Khyenpa, 1st Karmapa Lama meditated upon her in early childhood.

According to Namkhai Norbu, Ekajati is the principal guardian of the Dzogchen teachings and is "a personification of the essentially non-dual nature of primordial energy."[5]

Dzogchen is the most closely guarded teaching in Tibetan Buddhism, of which Ekajati is a main guardian as mentioned above. It is said that Sri Singha (Sanskrit: Śrī Siṃha) himself entrusted the "Heart Essence" (Wylie: snying thig) teachings to her care. To the great master Longchenpa, who initiated the dissemination of certain Dzogchen teachings, Ekajati offered uncharacteristically personal guidance. In his thirty-second year, Ekajati appeared to Longchenpa, supervising every ritual detail of the Heart Essence of the Dakinis empowerment, insisting on the use of a peacock feather and removing unnecessary basin. When Longchenpa performed the ritual, she nodded her head in approval but corrected his pronunciation. When he recited the mantra, Ekajati admonished him, saying, "Imitate me," and sang it in a strange, harmonious melody in the dakini's language. Later she appeared at the gathering and joyously danced, proclaiming the approval of Padmasambhava and the dakinis.[6] ~ Wikipedia,
4:GURU YOGA
   Guru yoga is an essential practice in all schools of Tibetan Buddhism and Bon. This is true in sutra, tantra, and Dzogchen. It develops the heart connection with the masteR By continually strengthening our devotion, we come to the place of pure devotion in ourselves, which is the unshakeable, powerful base of the practice. The essence of guru yoga is to merge the practitioner's mind with the mind of the master.
   What is the true master? It is the formless, fundamental nature of mind, the primordial awareness of the base of everything, but because we exist in dualism, it is helpful for us to visualize this in a form. Doing so makes skillful use of the dualisms of the conceptual mind, to further strengthen devotion and help us stay directed toward practice and the generation of positive qualities.
   In the Bon tradition, we often visualize either Tapihritsa* as the master, or the Buddha ShenlaOdker*, who represents the union of all the masters. If you are already a practitioner, you may have another deity to visualize, like Guru Rinpoche or a yidam or dakini. While it is important to work with a lineage with which you have a connection, you should understand that the master you visualize is the embodiment of all the masters with whom you are connected, all the teachers with whom you have studied, all the deities to whom you have commitments. The master in guru yoga is not just one individual, but the essence of enlightenment, the primordial awareness that is your true nature.
   The master is also the teacher from whom you receive the teachings. In the Tibetan tradition, we say the master is more important than the Buddha. Why? Because the master is the immediate messenger of the teachings, the one who brings the Buddha's wisdom to the student. Without the master we could not find our way to the Buddha. So we should feel as much devotion to the master as we would to the Buddha if the Buddha suddenly appeared in front of us.
   Guru yoga is not just about generating some feeling toward a visualized image. It is done to find the fundamental mind in yourself that is the same as the fundamental mind of all your teachers, and of all the Buddhas and realized beings that have ever lived. When you merge with the guru, you merge with your pristine true nature, which is the real guide and masteR But this should not be an abstract practice. When you do guru yoga, try to feel such intense devotion that the hair stands upon your neck, tears start down your face, and your heart opens and fills with great love. Let yourself merge in union with the guru's mind, which is your enlightened Buddha-nature. This is the way to practice guru yoga.
  
The Practice
   After the nine breaths, still seated in meditation posture, visualize the master above and in front of you. This should not be a flat, two dimensional picture-let a real being exist there, in three dimensions, made of light, pure, and with a strong presence that affects the feeling in your body,your energy, and your mind. Generate strong devotion and reflect on the great gift of the teachings and the tremendous good fortune you enjoy in having made a connection to them. Offer a sincere prayer, asking that your negativities and obscurations be removed, that your positive qualities develop, and that you accomplish dream yoga.
   Then imagine receiving blessings from the master in the form of three colored lights that stream from his or her three wisdom doors- of body, speech, and mind-into yours. The lights should be transmitted in the following sequence: White light streams from the master's brow chakra into yours, purifying and relaxing your entire body and physical dimension. Then red light streams from the master's throat chakra into yours, purifying and relaxing your energetic dimension. Finally, blue light streams from the master's heart chakra into yours, purifying and relaxing your mind.
   When the lights enter your body, feel them. Let your body, energy, and mind relax, suffused inwisdom light. Use your imagination to make the blessing real in your full experience, in your body and energy as well as in the images in your mind.
   After receiving the blessing, imagine the master dissolving into light that enters your heart and resides there as your innermost essence. Imagine that you dissolve into that light, and remain inpure awareness, rigpa.
   There are more elaborate instructions for guru yoga that can involve prostrations, offerings, gestures, mantras, and more complicated visualizations, but the essence of the practice is mingling your mind with the mind of the master, which is pure, non-dual awareness. Guru yoga can be done any time during the day; the more often the better. Many masters say that of all the practices it is guru yoga that is the most important. It confers the blessings of the lineage and can open and soften the heart and quiet the unruly mind. To completely accomplish guru yoga is to accomplish the path.
   ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep, [T3],

*** NEWFULLDB 2.4M ***

1:Tibetan Buddhism had an enormous impact on me. ~ Richard Gere
2:Tibetan Buddhism, has inspired me and accelerated my understanding of life. ~ Jet Li
3:I was studying Tibetan Buddhism when I was quite young, again influenced by Kerouac. ~ David Bowie
4:Buddhism - Tibetan Buddhism - teaches us many things, peace comes from within, we must be free ourselves from earthly desires... ~ Peter Sagal
5:As a dialectical teacher, I have had many lives where I have taught Zen and Tibetan Buddhism and mysticism. I teach in many different modalites. But the theme that unites them - is love. ~ Frederick Lenz
6:A text of Tibetan Buddhism describes the time of death as a unique opportunity for spiritual liberation from the cycles of death and rebirth and a period that determines our next incarnation. ~ Stanislav Grof
7:What I like about Tibetan Buddhism is it was taken to Tibet in the 7th century and then again in the 11th. It has everything that had been collected in India up until that time. And so on all levels, it's so vast. ~ Tenzin Palmo
8:According to Tibetan Buddhism, otherness and self are identical, and when man wars against this otherness he wars against his own body, his own oneness with the self. ~ Rix Weaver, The Wise Old Woman: A Study of Active Imagination
9:What sets Tibetan Buddhism apart from other Buddhist traditions—such as the Zen Buddhism of Japan or the Theravada tradition in Sri Lanka—is that while Tibetans aim to become enlightened, they don’t want to enter Nirvana. ~ Scott Carney
10:The teachings of Osho, in fact, encompass many religions, but he is not defined by any of them. He is an illuminating speaker on Zen, Taoism, Tibetan Buddhism, Christianity and ancient Greek philosophy... and also a prolific author. ~ Nevill Drury
11:In the early '60s there was very little reliable information on Tibetan Buddhism. I was living in London and I had joined the Buddhist Society. For the most part, people there were either interested in Theravada or Zen Buddhism. There was almost no one into Tibetan Buddhism at that time. ~ Tenzin Palmo
12:My mother was a spiritualist. We had weekly séances at our house with a neighbor who was a medium and various friends, and so I was brought up with the idea that there are many realms of being all around us. So that prepared me for Buddhism, and especially Tibetan Buddhism with all its talk of different realms and dimensions of being. ~ Tenzin Palmo
13:Within Tibetan Buddhism, shamatha practice maps on to the nine stages of attentional development wherein thoughts gradually subside as concentrative power is increased to the point at which one can effortlessly maintain single-pointed focus on a chosen object for at least four hours. The accomplishment of shamatha is accompanied by a powerful experience of bliss, luminosity, and stillness. ~ B Alan Wallace
14:In Tibetan Buddhism, taking a root lama creates a sort of indelible connection to a teacher that can’t be erased by any sort of worldly action. The vows of obedience work on the spiritual plane and form a connection that persists in all future rebirths. It entails total submission to the will of another person, and complete trust that they will give you the tools you need to progress spiritually. From the moment she took the vows, McNally gave away control of her own life. ~ Scott Carney
15:Our ancient sources of wisdom call on human beings to rise to their highest capacity and behave in extraordinarily open and generous ways to one another, under difficult circumstances to transcend differences and create understanding across all barriers of convention and fear. This wisdom is fragile as our environment is fragile, threatened by an overwhelming material culture. I believe in a spiritual ecology. In today’s world, Judaism and Tibetan Buddhism and other wisdom traditions are endangered species. ~ Rodger Kamenetz
16:The text presented here, the Vajra Essence by Düdjom Lingpa, a nineteenth-century master of the Nyingma order of Tibetan Buddhism, is known as the Nelug Rangjung in Tibetan, meaning “the natural emergence of the nature of existence.”1 This is an ideal teaching in which to unravel some of the common misunderstandings of Tibetan Buddhism, since it is a sweeping practice that can take one from the basics all the way to enlightenment in a single lifetime. The present volume explains the initial section on shamatha, or meditative quiescence, about nine percent of the entire Vajra Essence root text. ~ B Alan Wallace
17:Shamatha is presented in the Vajra Essence as a foundational practice on the Dzogchen path. Dzogchen, often translated as “the Great Perfection,” is the highest of the nine vehicles (yanas) in the Nyingma tradition of Tibetan Buddhism. Classically speaking, after achieving shamatha, the yogi will use his or her newly acquired powers of concentration to practice insight into the nature of emptiness (vipashyana), followed by the Dzogchen practices of tregchö (breakthrough) and tögal (direct crossing-over). These four practices comprise the essential path to enlightenment from the Nyingma point of view. The practice of Dzogchen brings one into direct contact with reality, unmediated by the individual personality or society. ~ B Alan Wallace
18:As we go through life, the experiences we encounter depend largely upon our own minds. Tibetan Buddhism teaches that the mind does not passively receive images of the world but actually creates and projects them onto the sense impressions of bare reality, using its store of memories and habitual traits. For this reason, few of us ever experience reality as it is in actuality, but instead overlay it with a host of our own projections. These projections are usually negative in nature.

According to our level of inner growth, we may be able to modify these self-created visions into forms and images that are more conducive to our spiritual health and growth. Their hallucinatory nature becomes more apparent at the time of death as well as when we become more accomplished in meditation.

In only we can let go of our needs and fears, then we can come to terms with such projections. If we can let go, we will come to rest in the natural state of the mind. For this profound experience to occur, our confused minds must be soothed and all our fears pacified by the compassion and skill of our spiritual friends and guides. ~ Jeffrey M Schwartz
19:In the Judeo-Christian tradition, it is called 'the resurrection body ' and 'the glorified body.' The prophet Isaiah said, 'The dead shall live, their bodies shall rise' (Isa. 26:19). St. Paul called it 'the celestial body' or 'spiritual body ' (soma pneumatikon) (I Corinthians 15:40). In Sufism it is called 'the most sacred body ' (wujud al-aqdas) and 'supracelestial body ' (jism asli haqiqi). In Taoism, it is called 'the diamond body,' and those who have attained it are called 'the immortals' and 'the cloudwalkers.' In Tibetan Buddhism it is called 'the light body.' In Tantrism and some schools of yoga, it is called 'the vajra body,' 'the adamantine body,' and 'the divine body.' In Kriya yoga it is called 'the body of bliss.' In Vedanta it is called 'the superconductive body.' In Gnosticism and Neoplatonism, it is called 'the radiant body.' In the alchemical tradition, the Emerald Tablet calls it 'the Glory of the Whole Universe' and 'the golden body.' The alchemist Paracelsus called it 'the astral body.' In the Hermetic Corpus, it is called 'the immortal body ' (soma athanaton). In some mystery schools, it is called 'the solar body.' In Rosicrucianism, it is called 'the diamond body of the temple of God.' In ancient Egypt it was called 'the luminous body or being' (akh). In Old Persia it was called 'the indwelling divine potential' (fravashi or fravarti). In the Mithraic liturgy it was called 'the perfect body ' (soma teilion). In the philosophy of Sri Aurobindo, it is called 'the divine body,' composed of supramental substance. In the philosophy of Teilhard de Chardin, it is called 'the ultrahuman'.
   ~ ?, http://herebedragons.weebly.com/homo-lumen.html,
20:WHEN THE GREAT YOGIN Padmasambhava, called by Tibetans Guru Rinpoche, "the precious teacher," embarks on his spiritual journey, he travels from place to place requesting teachings from yogins and yoginls. Guided by visions and dreams, his journey takes him to desolate forests populated with ferocious wild animals, to poison lakes with fortified islands, and to cremation grounds. Wherever he goes he performs miracles, receives empowerments, and ripens his own abilities to benefit others.

   When he hears of the supreme queen of all dakinls, the greatly accomplished yogini called Secret Wisdom, he travels to the Sandal Grove cremation ground to the gates of her abode, the Palace of Skulls. He attempts to send a request to the queen with her maidservant Kumari. But the girl ignores him and continues to carry huge brass jugs of water suspended from a heavy yoke across her shoulders. When he presses his request, Kumari continues her labors, remaining silent. The great yogin becomes impatient and, through his yogic powers, magically nails the heavy jugs to the floor. No matter how hard Kumari struggles, she cannot lift them.

   Removing the yoke and ropes from her shoulders, she steps before Padmasambhava, exclaiming, "You have developed great yogic powers. What of my powers, great one?" And so saying, she draws a sparkling crystal knife from the girdle at her waist and slices open her heart center, revealing the vivid and vast interior space of her body. Inside she displays to Guru Rinpoche the mandala of deities from the inner tantras: forty-two peaceful deities manifested in her upper torso and head and fifty-eight wrathful deities resting in her lower torso. Abashed that he did not realize with whom he was dealing, Guru Rinpoche bows before her and humbly renews his request for teachings. In response, she offers him her respect as well, adding, "I am only a maidservant," and ushers him in to meet the queen Secret Wisdom. ~ Judith Simmer-Brown, Dakini's Warm Breath: The Feminine Principle in Tibetan Buddhism, Introduction: Encountering the Dakini,
21:Ekajaṭī or Ekajaṭā, (Sanskrit: "One Plait Woman"; Wylie: ral gcig ma: one who has one knot of hair),[1] also known as Māhacīnatārā,[2] is one of the 21 Taras. Ekajati is, along with Palden Lhamo deity, one of the most powerful and fierce goddesses of Vajrayana Buddhist mythology.[1][3] According to Tibetan legends, her right eye was pierced by the tantric master Padmasambhava so that she could much more effectively help him subjugate Tibetan demons.

Ekajati is also known as "Blue Tara", Vajra Tara or "Ugra Tara".[1][3] She is generally considered one of the three principal protectors of the Nyingma school along with Rāhula and Vajrasādhu (Wylie: rdo rje legs pa).

Often Ekajati appears as liberator in the mandala of the Green Tara. Along with that, her ascribed powers are removing the fear of enemies, spreading joy, and removing personal hindrances on the path to enlightenment.

Ekajati is the protector of secret mantras and "as the mother of the mothers of all the Buddhas" represents the ultimate unity. As such, her own mantra is also secret. She is the most important protector of the Vajrayana teachings, especially the Inner Tantras and termas. As the protector of mantra, she supports the practitioner in deciphering symbolic dakini codes and properly determines appropriate times and circumstances for revealing tantric teachings. Because she completely realizes the texts and mantras under her care, she reminds the practitioner of their preciousness and secrecy.[4] Düsum Khyenpa, 1st Karmapa Lama meditated upon her in early childhood.

According to Namkhai Norbu, Ekajati is the principal guardian of the Dzogchen teachings and is "a personification of the essentially non-dual nature of primordial energy."[5]

Dzogchen is the most closely guarded teaching in Tibetan Buddhism, of which Ekajati is a main guardian as mentioned above. It is said that Sri Singha (Sanskrit: Śrī Siṃha) himself entrusted the "Heart Essence" (Wylie: snying thig) teachings to her care. To the great master Longchenpa, who initiated the dissemination of certain Dzogchen teachings, Ekajati offered uncharacteristically personal guidance. In his thirty-second year, Ekajati appeared to Longchenpa, supervising every ritual detail of the Heart Essence of the Dakinis empowerment, insisting on the use of a peacock feather and removing unnecessary basin. When Longchenpa performed the ritual, she nodded her head in approval but corrected his pronunciation. When he recited the mantra, Ekajati admonished him, saying, "Imitate me," and sang it in a strange, harmonious melody in the dakini's language. Later she appeared at the gathering and joyously danced, proclaiming the approval of Padmasambhava and the dakinis.[6] ~ Wikipedia,
22:Your job then, should you choose to accept it, is to keep searching for the metaphors, rituals and teachers that will help you move ever closer to divinity. The Yogic scriptures say that God responds to the sacred prayers and efforts of human beings in any way whatsoever that mortals choose to worship—just so long as those prayers are sincere.

I think you have every right to cherry-pick when it comes to moving your spirit and finding peace in God. I think you are free to search for any metaphor whatsoever which will take you across the worldly divide whenever you need to be transported or comforted. It's nothing to be embarrassed about. It's the history of mankind's search for holiness. If humanity never evolved in its exploration of the divine, a lot of us would still be worshipping golden Egyptian statues of cats. And this evolution of religious thinking does involve a fair bit of cherry-picking. You take whatever works from wherever you can find it, and you keep moving toward the light.

The Hopi Indians thought that the world's religions each contained one spiritual thread, and that these threads are always seeking each other, wanting to join. When all the threads are finally woven together they will form a rope that will pull us out of this dark cycle of history and into the next realm. More contemporarily, the Dalai Lama has repeated the same idea, assuring his Western students repeatedly that they needn't become Tibetan Buddhists in order to be his pupils. He welcomes them to take whatever ideas they like out of Tibetan Buddhism and integrate these ideas into their own religious practices. Even in the most unlikely and conservative of places, you can find sometimes this glimmering idea that God might be bigger than our limited religious doctrines have taught us. In 1954, Pope Pius XI, of all people, sent some Vatican delegates on a trip to Libya with these written instructions: "Do NOT think that you are going among Infidels. Muslims attain salvation, too. The ways of Providence are infinite."

But doesn't that make sense? That the infinite would be, indeed ... infinite? That even the most holy amongst us would only be able to see scattered pieces of the eternal picture at any given time? And that maybe if we could collect those pieces and compare them, a story about God would begin to emerge that resembles and includes everyone? And isn't our individual longing for transcendence all just part of this larger human search for divinity? Don't we each have the right to not stop seeking until we get as close to the source of wonder as possible? Even if it means coming to India and kissing trees in the moonlight for a while?

That's me in the corner, in other words. That's me in the spotlight. Choosing my religion. ~ Elizabeth Gilbert
23:William Butler Yeats’s “Second Coming” seems perfectly to render our present predicament: “The best lack all conviction, while the worst / Are full of passionate intensity.” This is an excellent description of the current split between anaemic liberals and impassioned fundamentalists. “The best” are no longer able to fully engage, while “the worst” engage in racist, religious, sexist fanaticism.
However, are the terrorist fundamentalists, be they Christian or Muslim, really fundamentalists in the authentic sense of the term? Do they really believe? What they lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the U.S.: the absence of resentment and envy, the deep indifference towards the non-believers’ way of life. If today’s so-called fundamentalists really believe they have their way to truth, why should they feel threatened by non-believers, why should they envy them? When a Buddhist encounters a Western hedonist, he hardly condemns him. He just benevolently notes that the hedonist’s search for happiness is self-defeating. In contrast to true fundamentalists, the terrorist pseudo-fundamentalists are deeply bothered, intrigued, fascinated by the sinful life of the non-believers. One can feel that, in fighting the sinful Other, they are fighting their own temptation. These so-called Christian or Muslim fundamentalists are a disgrace to true fundamentalists.
It is here that Yeats’s diagnosis falls short of the present predicament: the passionate intensity of a mob bears witness to a lack of true conviction. Deep in themselves, terrorist fundamentalists also lack true conviction-their violent outbursts are proof of it. How fragile the belief of a Muslim must be, if he feels threatened by a stupid caricature in a low-circulation Danish newspaper. The fundamentalist Islamic terror is not grounded in the terrorists’ conviction of their superiority and in their desire to safeguard their cultural-religious identity from the onslaught of global consumerist civilization. The problem with fundamentalists is not that we consider them inferior to us, but rather that they themselves secretly consider themselves inferior. This is why our condescending, politically correct assurances that we feel no superiority towards them only make them more furious and feeds their resentment. The problem is not cultural difference (their effort to preserve their identity), but the opposite fact that the fundamentalists are already like us, that secretly they have already internalized our standards and measure themselves by them. (This clearly goes for the Dalai Lama, who justifies Tibetan Buddhism in Western terms of the pursuit of happiness and avoidance of pain.) Paradoxically, what the fundamentalists really lack is precisely a dose of that true “racist” conviction of one’s own superiority. ~ Slavoj i ek
24:GURU YOGA
   Guru yoga is an essential practice in all schools of Tibetan Buddhism and Bon. This is true in sutra, tantra, and Dzogchen. It develops the heart connection with the masteR By continually strengthening our devotion, we come to the place of pure devotion in ourselves, which is the unshakeable, powerful base of the practice. The essence of guru yoga is to merge the practitioner's mind with the mind of the master.
   What is the true master? It is the formless, fundamental nature of mind, the primordial awareness of the base of everything, but because we exist in dualism, it is helpful for us to visualize this in a form. Doing so makes skillful use of the dualisms of the conceptual mind, to further strengthen devotion and help us stay directed toward practice and the generation of positive qualities.
   In the Bon tradition, we often visualize either Tapihritsa* as the master, or the Buddha ShenlaOdker*, who represents the union of all the masters. If you are already a practitioner, you may have another deity to visualize, like Guru Rinpoche or a yidam or dakini. While it is important to work with a lineage with which you have a connection, you should understand that the master you visualize is the embodiment of all the masters with whom you are connected, all the teachers with whom you have studied, all the deities to whom you have commitments. The master in guru yoga is not just one individual, but the essence of enlightenment, the primordial awareness that is your true nature.
   The master is also the teacher from whom you receive the teachings. In the Tibetan tradition, we say the master is more important than the Buddha. Why? Because the master is the immediate messenger of the teachings, the one who brings the Buddha's wisdom to the student. Without the master we could not find our way to the Buddha. So we should feel as much devotion to the master as we would to the Buddha if the Buddha suddenly appeared in front of us.
   Guru yoga is not just about generating some feeling toward a visualized image. It is done to find the fundamental mind in yourself that is the same as the fundamental mind of all your teachers, and of all the Buddhas and realized beings that have ever lived. When you merge with the guru, you merge with your pristine true nature, which is the real guide and masteR But this should not be an abstract practice. When you do guru yoga, try to feel such intense devotion that the hair stands upon your neck, tears start down your face, and your heart opens and fills with great love. Let yourself merge in union with the guru's mind, which is your enlightened Buddha-nature. This is the way to practice guru yoga.
  
The Practice
   After the nine breaths, still seated in meditation posture, visualize the master above and in front of you. This should not be a flat, two dimensional picture-let a real being exist there, in three dimensions, made of light, pure, and with a strong presence that affects the feeling in your body,your energy, and your mind. Generate strong devotion and reflect on the great gift of the teachings and the tremendous good fortune you enjoy in having made a connection to them. Offer a sincere prayer, asking that your negativities and obscurations be removed, that your positive qualities develop, and that you accomplish dream yoga.
   Then imagine receiving blessings from the master in the form of three colored lights that stream from his or her three wisdom doors- of body, speech, and mind-into yours. The lights should be transmitted in the following sequence: White light streams from the master's brow chakra into yours, purifying and relaxing your entire body and physical dimension. Then red light streams from the master's throat chakra into yours, purifying and relaxing your energetic dimension. Finally, blue light streams from the master's heart chakra into yours, purifying and relaxing your mind.
   When the lights enter your body, feel them. Let your body, energy, and mind relax, suffused inwisdom light. Use your imagination to make the blessing real in your full experience, in your body and energy as well as in the images in your mind.
   After receiving the blessing, imagine the master dissolving into light that enters your heart and resides there as your innermost essence. Imagine that you dissolve into that light, and remain inpure awareness, rigpa.
   There are more elaborate instructions for guru yoga that can involve prostrations, offerings, gestures, mantras, and more complicated visualizations, but the essence of the practice is mingling your mind with the mind of the master, which is pure, non-dual awareness. Guru yoga can be done any time during the day; the more often the better. Many masters say that of all the practices it is guru yoga that is the most important. It confers the blessings of the lineage and can open and soften the heart and quiet the unruly mind. To completely accomplish guru yoga is to accomplish the path.
   ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep, [T3],

IN CHAPTERS



   3 Buddhism
   1 Psychology
   1 Occultism
   1 Integral Yoga


   3 Thubten Chodron
   3 Bokar Rinpoche


   3 Tara - The Feminine Divine
   3 How to Free Your Mind - Tara the Liberator


1.01 - Tara the Divine, #Tara - The Feminine Divine, #unset, #Philosophy
  we can say that our karmic predispositions made us
  meet one of the great orders of Tibetan Buddhism in
  particular. The same predispositions make us situate
  --
  differences prevent them from entering as easily as the
  Tibetans themselves into the practice of Tibetan Buddhism,
  especially in regard to deities. They may believe, for
  --
  Sanskrit and had perfectly studied the doctrines of all
  the lineages of Tibetan Buddhism as well as Hindu
  doctrines. The Dalai Lama himself received many
  --
  missionary-there were a few of them in Kham-who
  had entered Tibetan Buddhism.
  It happened that no one had seen the sahib for

1.01 - Who is Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  
  ers of Tibetan Buddhism meditate upon such a being? How can a spiritual
  relationship with her enrich our lives?

1.02 - Meditating on Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  certain requirements are necessary. Practitioners should consult a qualied
  teacher of Tibetan Buddhism. The following description alone is not to be
  used for meditation.
  --
  This may stem from a common misunderstanding among Westerners
  about Tibetan Buddhism. I have heard people speak of Theravada, Mahayana,
  
  --
  those who practice Vajrayana do not do Theravada or Mahayana practices.
  Others think that if someone practices Mahayana, she doesnt practice Theravada teachings. Some Westerners believe that Tibetan Buddhism is only
  Vajrayana, that it doesnt include the Theravada or general Mahayana teachings. Such ideas are incorrect.
  Tibetan teachers make it clear that someone following Tibetan Buddhism
  doesnt practice only Vajrayana. Visualizations and the chanting of mantras

1.03 - Invocation of Tara, #Tara - The Feminine Divine, #unset, #Philosophy
  There are many Tara rituals, which the various
  traditions of Tibetan Buddhism use according to their
  preference. The one most often used in the Kagyu

1.05 - Buddhism and Women, #Tara - The Feminine Divine, #unset, #Philosophy
  sisters, have attained rainbow bodies.
  In all the schools of Tibetan Buddhism, Nyingma,
  Sakya, Kagyu, and Gelug, numerous women have

1.07 - A Song of Longing for Tara, the Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  prevent people from thinking that all we have to do is pray for something, but
  we dont have to take responsibility for making it happen. In Tibetan Buddhism we make long life pujas with elaborate offerings for our teachers. Once
  some people in the West wanted to do this after a series of teachings, and
  --
  everything!
  Not observing who is qualied and who is not. I remember in the midseventies when people were just learning Tibetan Buddhism, they would
  often request highest yoga tantra initiations from Lama Yeshe, Lama, please
  --
  simple. In addition, we must remain simple. The fact is that many Westerners like the exotica: big thrones, intricate brocade, long horns, and chanting
  done in deep voices. In Tibetan Buddhism, there are red hats, yellow hats,
  and black hats. People compete to get hats; they ght over hats. Such behavior is not Dharma.

1953-10-21, #Questions And Answers 1953, #The Mother, #Integral Yoga
  
   Ah! as for Buddhism. The people of the South and the North have different kinds of imagination. The southern people are generally more rigid, arent they? I dont know, but for Buddhism, the Buddhism of the South is quite rigid and doesnt allow any suppleness in the understanding of the text. And it is a terribly strict Buddhism in which all notion of the Godhead in any form whatsoever, is completely done away with. On the other hand, the Buddhism of the North is an orgy of gods! It is true that these are former Buddhas, but still they are turned into gods. And it is this latter that has spread into China and from China gone to Japan. So, one enters a Buddhist temple in Japan and sees There is a temple where there were more than a thousand Buddhas, all sculptureda thousand figures seated around the central Buddha they were there all around, the entire back wall of the temple was covered with images: small ones, big ones, fat ones, thin ones, women, menthere was everything, a whole pantheon there, formidable, and they were like gods. And then too, there were little beings down below with all kinds of forms including those of animals, and these were the worshippers. It was it was an orgy of images. But the Buddhism of the South has the austerity of Protestantism: there must be no images. And there is no divine Consciousness, besides. One comes into the world through desire, into a world of desire, and abandoning desire one goes out of the world and creation and returns to Nirvanaeven the nought is something too concrete. There is no Creator in Buddhism. So, I dont know. The Buddhism of the South is written in Pali and that of the North in Sanskrit. And naturally, there is Tibetan Buddhism written in Tibetan, and Chinese Buddhism written in Chinese and Japanese Buddhism in Japanese. And each one, I believe, is very very different from the others. Well, probably there must be several versions of the Ramayana. And still more versions of the Mahabharata that indeed is amazing!
  

3.4.2 - Guru Yoga, #The Tibetan Yogas of Dream and Sleep, #Tenzin Wangyal Rinpoche, #Buddhism
  subject:Buddhism
  Guru yoga is an essential practice in all schools of Tibetan Buddhism and Bon. This is true in sutra, tantra, and Dzogchen. It develops the heart connection with the master. By continually streng thening our devotion, we come to the place of pure devotion in ourselves, which is the unshakeable, powerful base of the practice. The essence of guru yoga is to merge the practitioner's mind with the mind of the master.
  What is the true master? It is the formless, fundamental nature of mind, the primordial awareness of the base of everything, but because we exist in dualism, it is helpful for us to visualize this in a form. Doing so makes skillful use of the dualisms of the conceptual mind, to further streng then devotion and help us stay directed toward practice and the generation of positive qualities.

6.0 - Conscious, Unconscious, and Individuation, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  walls of many huts. The best and most significant mandalas are
  found in the sphere of Tibetan Buddhism. 2 I shall use as an
  example a Tibetan mandala, to which my attention was drawn
  --
  modelled, or danced. Plastic structures of this kind are to be
  found, for instance, in Tibetan Buddhism, and as dance figures
  these circular patterns occur also in Dervish monasteries. As
  --
  
  7*4 In Tibetan Buddhism the figure has the significance of a
  ritual instrument (y antra), whose purpose is to assist meditation

The Act of Creation text, #The Act of Creation, #unset, #Philosophy
  related. In Eastern religions, evocation of the names of deities the
  recital of mantras fulfils a magic function; in Tibetan Buddhism
  the work is left to the prayer mill. This attitude lingers on in medieval

WORDNET


































IN WEBGEN [10000/67]

https://religion.wikia.org/wiki/Category:Schools_of_Tibetan_Buddhism
https://religion.wikia.org/wiki/Category:Tibetan_Buddhism
https://religion.wikia.org/wiki/Mantra#Mantra_in_Indo-Tibetan_Buddhism
https://religion.wikia.org/wiki/Mantra#Some_other_mantras_in_Tibetan_Buddhism
https://religion.wikia.org/wiki/New_Kadampa_Tradition#Kadampa_Buddhism_and_Tibetan_Buddhism
https://religion.wikia.org/wiki/New_Kadampa_Tradition#Separation_from_contemporary_Tibetan_Buddhism
https://religion.wikia.org/wiki/Portal:Tibetan_Buddhism
https://religion.wikia.org/wiki/Talk:Portal:Tibetan_Buddhism
https://religion.wikia.org/wiki/Template_talk:Tibetan_Buddhism
https://religion.wikia.org/wiki/Template:Tibetan_Buddhism
https://religion.wikia.org/wiki/Three_Jewels#Three_Jewels_in_Tibetan_Buddhism
https://religion.wikia.org/wiki/Tibetan_Buddhism
https://religion.wikia.org/wiki/Vajrayana#Tibetan_Buddhism
Integral World - Sogyal Rinpoche and the Collapse of Tibetan Buddhism, Frank Visser
https://thoughtsandvisions-searle88.blogspot.com/2012/10/tibetan-buddhism.html
Dharmapedia - Lung_(Tibetan_Buddhism
Dharmapedia - Tibetan_Buddhism
Psychology Wiki - Tibetan_Buddhism
Wikipedia - Bodongpa -- One of the smaller traditions of Tibetan Buddhism
Wikipedia - Category:Tibetan Buddhism in Switzerland
Wikipedia - Category:Tibetan Buddhism stubs
Wikipedia - Category:Tibetan Buddhism
Wikipedia - Category:Tibetan Buddhism writers
Wikipedia - Classes of Tantra in Tibetan Buddhism
Wikipedia - Dagpo Kagyu -- Branches of the Kagyu school of Tibetan Buddhism that trace their lineage back through Gampopa
Wikipedia - Death horoscopes in Tibetan Buddhism
Wikipedia - Drikung Kagyu -- One of the eight "minor" lineages of the Kagyu school of Tibetan Buddhism
Wikipedia - Dzogchen Monastery -- major monastery of the Nyingma tradition of Tibetan Buddhism
Wikipedia - Dzogchen -- tradition of teachings in Indo-Tibetan Buddhism
Wikipedia - Empowerment (Tibetan Buddhism)
Wikipedia - Gelug -- dominant sect of Tibetan Buddhism
Wikipedia - History of Tibetan Buddhism
Wikipedia - Kadam (Tibetan Buddhism) -- Renowned Dharma practice & bodhicitta teachings later known as lojong & lamrim
Wikipedia - Kalachakra -- Nondualistic tantra tradition in Tibetan Buddhism
Wikipedia - Karma in Tibetan Buddhism
Wikipedia - Khata -- Traditional ceremonial scarf in Tibetan Buddhism and tengrism
Wikipedia - Lama -- Title for a teacher of the Dharma in Tibetan Buddhism
Wikipedia - Lung (Tibetan Buddhism) -- Principle of Tibetan Buddhism
Wikipedia - Mahakala -- God in Hinduism, and Tibetan Buddhism
Wikipedia - Nyingma -- school of Tibetan Buddhism
Wikipedia - Ole Nydahl -- Danish teacher in Tibetan Buddhism
Wikipedia - Panchen Lama -- Prominent figure in Tibetan Buddhism
Wikipedia - Pointing-out instruction -- Direct introduction to the nature of mind in Tibetan Buddhism
Wikipedia - Regong arts -- Popular arts on the subject of Tibetan Buddhism
Wikipedia - Sakya -- One of four major schools of Tibetan Buddhism
Wikipedia - Sarma (Tibetan Buddhism)
Wikipedia - Schools of Tibetan Buddhism
Wikipedia - Svatantrika-PrasaM-aM-9M-^Egika distinction -- doctrinal distinction within Tibetan Buddhism
Wikipedia - Template talk:Tibetan Buddhism sidebar
Wikipedia - Template talk:Tibetan-Buddhism-stub
Wikipedia - Tenma goddesses -- Twelve guardian deities in Tibetan Buddhism
Wikipedia - The World of Tibetan Buddhism
Wikipedia - Tibetan Buddhism -- form of Buddhism practiced in Tibet
Wikipedia - Tibetan Buddhist canon -- A loosely defined list of sacred texts recognized by various schools of Tibetan Buddhism
Wikipedia - Tibetan Tantric Practice -- tantric practices in Tibetan Buddhism
Wikipedia - Tulku -- Honorary title in Tibetan Buddhism
Wikipedia - Wheel of Time (film) -- 2003 documentary film about Tibetan Buddhism directed by Werner Herzog
Wikipedia - Yogambara -- Tutelary deity in Tibetan Buddhism belonging to the Wisdom-mother class of the Anuttarayoga tantra
Wikipedia - Zhang Yudrakpa Tsondru Drakpa -- Founder of the Tshalpa Kagyu sect of Tibetan Buddhism
Classes of Tantra in Tibetan Buddhism
Death horoscopes in Tibetan Buddhism
History of Tibetan Buddhism
Kadam (Tibetan Buddhism)
Karma in Tibetan Buddhism
Lung (Tibetan Buddhism)
Sarma (Tibetan Buddhism)
Tibetan Buddhism


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