Thongdrol (Thongdrol)

Generating the Mind for Enlightenment

For those who admire the spiritual ideals of the Eight verses on Transforming the Mind it is helpful to recite the following verses for generating the mind for enlightenment. Practicing Buddhists should recite the verses and reflect upon the meaning of the words, while trying to enhance their altruism and compassion. Those of you who are practitioners of other religious traditions can draw from your own spiritual teachings, and try to commit yourselves to cultivating altruistic thoughts in pursuit of the altruistic ideal.

With a wish to free all beings I shall always go for refuge to the Buddha, Dharma and Sangha until I reach full enlightenment.

Enthused by wisdom and compassion, today in the Buddha’s presence I generate the Mind for Full Awakening for the benefit of all sentient beings.

As long as space endures, as long as sentient being remain, until then, may I too remain and dispel the miseries of the world.

In conclusion, those who like myself, consider themselves to be followers of Buddha, should practice as much as we can. To followers of other religious traditions, I would like to say, “Please practice your own religion seriously and sincerely.” And to non-believers, I request you to try to be warm-hearted. I ask this of you because these mental attitudes actually bring us happiness. As I have mentioned before, taking care of others actually benefits you. read more

https://www.dalailama.com/teachings/training-the-mind

In the afternoon session on The Ganges Mahāmudrā (Mahāmudrā Upadeśa),  HE Kyabje Drubwang Sangye Nyenpa Rinpoche continued his teaching by  discussing conduct. In the morning session, he discussed the view and  meditation on non-arising and non-fixation. Conduct is what manifests  naturally from that view and meditation. Rinpoche said that “to manifest  non-arising we need to follow the stages of the path to realize that.”

One of the first points Rinpoche discussed was the importance of not  being attached to your own views, and disparaging the views of others.  This kind of thinking leads to judging and fixation, which is directly  at odds with cultivating a liberated mind and manifesting liberated  activity. Eliminating attachment to your own views and eliminating  rejection of other views makes you a yogi, he said.

Related to this point, Rinpoche spoke about how to relate to  thoughts. Specifically, Rinpoche taught that if we think of thoughts as a  problem and emptiness as a quality, there is no way we can be  liberated. This is again a type of judgement and not the correct  understanding of emptiness. “In suchness, there is no judgement,”  Rinpoche said. In order to understand this point, Rinpoche said you have  to have certainty in emptiness. This certainty arises from inside, from  meditation, and cannot come from outside. He emphasized that you cannot  be liberated from just words. To manifest certainty about emptiness,  you have to meditate without judgment or fixation. Furthermore, he said,  “let ideas of meditator and not-meditator liberate on their own.”

Marme Monlam | མར་མེ་སྨོན་ལམ། | The Light Prayer | Gyalwang Karmapa | thongdrol.org

"May the bowl of this lamp become equal to the outer ring of this world realm of the great Three Thousands. May its stem be the size of the King of Mountains, Mount Meru. May its oil fill the surrounding oceans. In number, may a hundred million appear before each and every buddha. May its light dispel all the darkness of ignorance from the Peak of Existence to the Incessant Hell and illuminate all the Pure Realms of the buddhas and bodhisattvas of the ten directions so they are clearly seen." - Gyalwang Karmapa ... The generosity of the priceless gift of Dharma, the foundation for the other five Paramitas.  - Thongdrol

https://www.youtube.com/watch?v=CnoX1tmZHCA

།ལྟུང་བཤགས།  Tungshak | His Holiness the Dalai Lama | Confession of Downfalls 

Sutra  of the Three Heaps (ཕུང་པོ་གསུམ་པའི་མདོ་) also known as the The  Bodhisattva’s Confession of Downfalls or Confession of Downfalls (Tung  Shak), a method of purifying transgressions of vows and downfalls of the  bodhisattva vow by invoking thirty-five buddhas of confession. Origin  of the Sutra A group of thirty-five monks who had taken the bodhisattva  vow and had accidentally caused the death of a child while they were out  begging for alms went to Upali, one of the closest disciples of the  Buddha, and asked him to request from the Buddha a method of confessing  and purifying what they had done. The Buddha then spoke this sutra, and  as he did so, light radiated from his body and thirty-four other buddhas  appeared in the space all around him. The thirty-five monks prostrated  before these buddhas, made offerings, confessed their misdeed, took  refuge and re-awakened bodhichitta. Note: This century old sacred prayer  is compiled with text and audio for the sole use and benefit of people.  It is not meant for any commercial purposes.

https://thongdrol.org/tungshak/

Words of wisdom series present bits of advice extracted from different teachings of His Holiness the Dalai lama. This series covers how to train ourselves from anger, family life, religion, daily practice, emotions, and understanding mind.

སྤྱོད་ལམ་ཀུན་ཏུ་རང་རྒྱུད་ལ། ། རྟོག་ཅིང་ཉོན་མོངས་སྐྱེས་མ་ཐག །
བདག་གཞན་མ་རུངས་བྱེད་པས་ན། ། བཙན་ཐབས་གདོང་ནས་བཟློག་པར་ཤོག །
In all my deeds may I probe into my mind
And as soon as mental and emotional afflictions arise
As they endanger myself and others
May I strongly confront them and avert them.

….

A highly-revered text from the Mahayana Lojong (mind training) tradition. These instructions offer essential practices for cultivating the awakening mind of compassion, wisdom, and love.

Composed  by  the  Tibetan Buddhist  Master  Langri  Tangpa  (1054-1123),  Eight  Verses  for  Training  the  Mind  is  a  highly-revered  text  from  the  Mahayana  Lojong  (mind  training)  tradition.  These  instructions  offer  essential  practices  for cultivating  the  awakening  mind  of  compassion,  wisdom,  and  love.  This  eight-verse  lojong  enshrines  the  very heart  of  Dharma,  revealing  the  true  essence  of  the  Mahayana  path  to  liberation.  Even  a  single  line  of  this  practice can  be  seen  as  encapsulating  the  entire  teaching  of  the  Buddha.  For  even  a  single  statement  of  this  mind  training practice  has  the  incredible  power  to  help  us  subdue  our  self-oriented  behavior  and  mental  afflictions.

…

#eightversesfortrainingthind #langritangpa #dalailama  #sacredteachings #eightverses #trainingthemind  #lingpa #buddhist #compassion #philosophy #mindtraining #trainingmotivation #motivation #inspirationalquotes #aspirations #thinker #saint #mahayana #buddhism  #thongdrol #thongdrolquotes #quoteoftheday #trainingmind #worldpeace

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📿 THONGDROL.ORG | DUSUMKHYENPA.ORG

Thongdrol is a Tibetan word meaning liberation through seeing. It can be anything that motivates a person to pursue a spiritual path leading to liberation from the cycle of suffering. The Thongdrol will act as a bridge between people who want to seek a path of liberation and a vast repertoire of Buddha’s teachings including the concept of impermanence, interdependence, and empty nature of the reality.

Follow us @thongdrol & @dusumkhyenpa

Youtube: Thongdrol | Apple Podcast: Thongdrol | Facebook: thongdrol.ORG Twitter: thongdrolORG | Telegram: Thongdrol

www.thongdrol.org | www.dusumkhyenpa.org

The Heart Sutra(བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ) is the most widely known sutra of the Mahayana tradition of Tibetan Buddhism. It is part of the Prajnaparamita Sutras, which is a collection of about 40 sutras composed between 100 BCE and 500 CE. The Heart Sutra is a presentation of profound wisdom on the nature of emptiness.

The Sutra famously states, "Form is emptiness (śūnyatā), emptiness is form." It is a condensed exposé on the Buddhist Mahayana teaching of the Two Truths doctrine, which says that ultimately all phenomena are sunyata, empty of an unchanging essence. This emptiness is a 'characteristic' of all phenomena, and not a transcendent reality, but also "empty" of essence of its own. Specifically, it is a response to Sarvastivada's teachings that "phenomena" or its constituents are real. It has been called "the most frequently used and recited text in the entire Mahayana Buddhist tradition." The text has been translated into English dozens of times from Chinese, Sanskrit, and Tibetan as well as other source languages.

Khenpo Karma Tseten is a scholar and a dharma teacher based in Rumtek Shedra, Sikkim

Sherab Nyingpo Teaching by Geshe Lobsang Dawa

The Heart Sūtra or Sherab Nyingpo (ཤེས་རབ་སྙིང་པོ་) is perhaps the most popular Buddhist sūtra and certainly the sūtra most widely used and chanted in Tibet. Its full title in Sanskrit is Bhagavatīprajñāpāramitāhṛdaya and in Tibetan བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ་ which translates as 'The Heart of the Blessed Perfection of Wisdom.' The followers of Mahāyāna Buddhism consider it as a sacred literature which falls within the category of the words of the Buddha. Thus, it is placed within the Perfection of Wisdom (ཤེར་ཕྱྱིན་) section of the kangyur (བཀའ་འགྱུར་) canon.

According to the sūtra itself, the Heart Sūtra was taught by the Buddha while he was on Vulture Peak, Rajagṛha with his monastic and Bodhisattva followers. The Buddha entered a meditation state called Profound Illumination and through his power made Śāriputra query Avalokiteśvara about how a person engages in the practice of Perfection of Wisdom. The main sūtra is the response Avalokiteśvara gives Śāriputra instructing how a son or daughter of a noble family should view as empty (སྟོང་པར་རྣམ་པར་བལྟ་བར་བྱ་) everything including form, sensation, feelings, volitions, consciousness, the six sense faculties, the six sense fields, the six consciousnesses, the twelve links of dependent origination and the four nobles. He puts this in the formulaic phrase: form is emptiness,

emptiness is form, emptiness is no other than form and form is no other than emptiness.

..

#thongdrol #sherabnyingpo #buddha #teachings #buddhism #meditation #perfectionofwisdom #emptiness 

...

Thongdrol is a Tibetan word that means liberation through seeing. On a basic level, it can be anything that turns the person to look towards the spiritual path. Thongdrol strives to be a bridge connecting interested people to the precious teachings of the Buddha, on training our mind towards the ultimate realisation of the true existence of life. Of the impermanence and empty nature of the things and moments that surround us.

The precious teachers are an inspiration and their teachings are an aspiration worth seeking.

རྐྱེན་ཟློག་སྨོན་ལམ་ཆེན་མོ། ཉིན་དང་པོ། Aspirations to End Adversity  Day 1 

རྒྱུན་ཆགས་གསུམ་པ་དང་།  ཤེར་སྙིང་བདུད་ཟློག །  The Three Daily Practices - The Heart Sutra with the Repulsion of Maras

An aspiration to End Adversity, Online Prayer led by HH the Gyalwang Karmapa.

January 20 to 27, 2021, IST 6:30 PM .

Words of wisdom series present bits of advice extracted from different teachings of His Holiness the Dalai lama. This series covers how to train ourselves from anger, family life, religion, daily practice, emotions, and understanding mind.

རྐྱེན་ཟློག་སྨོན་ལམ་ཆེན་མོ། བདེ་སྨོན། ཉིན་དྲུག་པ། Aspirations to End Adversity  Day 6 

བར་བསམ་སྒྲོལ་གསུམ། Supplication to Guru Rinpoche | Praises of Tara

An aspiration to End Adversity, Online Prayer led by HH the Gyalwang Karmapa.

January 20 to 27, 2021, IST 6:30 PM

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

Words of wisdom series present bits of advice extracted from different teachings of His Holiness the Dalai lama. This series covers how to train ourselves from anger, family life, religion, daily practice, emotions, and understanding mind.

༄༅། །བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ། །

The Sūtra of the Heart of Transcendent Wisdom by Gyalwang Karmapa

ཤེས་རབ་སྙིང་པོ།  ། | The Heart Sūtra or Sherab Nyingpo The Heart Sūtra or Sherap Nyingpo  (ཤེས་རབ་སྙིང་པོ་) is one of the most popular Buddhist sūtra and  certainly among the most widely used and chanted sutra-s in Tibet. Its  full title in Sanskrit is Bhagavatīprajñāpāramitāhṛdaya and in Tibetan  བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ་ which translates as  The Heart of the Blessed Perfection of Wisdom. The followers of  Mahāyāna Buddhism consider it as sacred literature that falls within the  category of the words of the Buddha. Thus, it is placed within the  Perfection of Wisdom (ཤེར་ཕྱིན་) section of the Kagyur (བཀའ་འགྱུར་)  canon. According to the sūtra itself, the Heart Sūtra was taught by the  Buddha while he was on Vulture Peak, Rajagṛha, with his monastic and  bodhisattva followers.

https://thongdrol.org/sherab-nyingpo/

རྐྱེན་ཟློག་སྨོན་ལམ་ཆེན་མོ། བདེ་སྨོན། ཉིན་དྲུག་པ། Aspirations to End Adversity  Day 8

གདུགས་དཀར།་སེང་གདོང་མ།་འོད་ཟེར་ཅན་མའི་གཟུངས།་ས་སྐྱ་ནད་གྲོལ། The Dharani Mantras of Sitatapatra, Simhamukha, and Marichi . The Prayer that Saved Sakya from Disease

An aspiration to End Adversity, Online Prayer led by HH the Gyalwang Karmapa.

January 20 to 27, 2021, IST 6:30 PM

Sherab Nyingpo Teaching by Geshe Lobsang Dawa Ep 1

The Heart Sūtra or Sherab Nyingpo (ཤེས་རབ་སྙིང་པོ་) is perhaps the most popular Buddhist sūtra and certainly the sūtra most widely used and chanted in Tibet. Its full title in Sanskrit is Bhagavatīprajñāpāramitāhṛdaya and in Tibetan བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ་ which translates as 'The Heart of the Blessed Perfection of Wisdom.' The followers of Mahāyāna Buddhism consider it as a sacred literature which falls within the category of the words of the Buddha. Thus, it is placed within the Perfection of Wisdom (ཤེར་ཕྱྱིན་) section of the kangyur (བཀའ་འགྱུར་) canon.

According to the sūtra itself, the Heart Sūtra was taught by the Buddha while he was on Vulture Peak, Rajagṛha with his monastic and Bodhisattva followers. The Buddha entered a meditation state called Profound Illumination and through his power made Śāriputra query Avalokiteśvara about how a person engages in the practice of Perfection of Wisdom. The main sūtra is the response Avalokiteśvara gives Śāriputra instructing how a son or daughter of a noble family should view as empty (སྟོང་པར་རྣམ་པར་བལྟ་བར་བྱ་) everything including form, sensation, feelings, volitions, consciousness, the six sense faculties, the six sense fields, the six consciousnesses, the twelve links of dependent origination and the four nobles. He puts this in the formulaic phrase: form is emptiness,

emptiness is form, emptiness is no other than form and form is no other than emptiness.

#thongdrol #sherabnyingpo #buddha #teachings #buddhism #meditation #perfectionofwisdom #emptiness 

Generating the Mind for Enlightenment

For those who admire the spiritual ideals of the Eight verses on Transforming the Mind it is helpful to recite the following verses for generating the mind for enlightenment. Practicing Buddhists should recite the verses and reflect upon the meaning of the words, while trying to enhance their altruism and compassion. Those of you who are practitioners of other religious traditions can draw from your own spiritual teachings, and try to commit yourselves to cultivating altruistic thoughts in pursuit of the altruistic ideal.

With a wish to free all beings I shall always go for refuge to the Buddha, Dharma and Sangha until I reach full enlightenment.

Enthused by wisdom and compassion, today in the Buddha’s presence I generate the Mind for Full Awakening for the benefit of all sentient beings.

As long as space endures, as long as sentient being remain, until then, may I too remain and dispel the miseries of the world.

In conclusion, those who like myself, consider themselves to be followers of Buddha, should practice as much as we can. To followers of other religious traditions, I would like to say, “Please practice your own religion seriously and sincerely.” And to non-believers, I request you to try to be warm-hearted. I ask this of you because these mental attitudes actually bring us happiness. As I have mentioned before, taking care of others actually benefits you. read more

https://www.dalailama.com/teachings/training-the-mind

Sherab Nyingpo Teaching by Geshe Lobsang Dawa

The Heart Sūtra or Sherab Nyingpo (ཤེས་རབ་སྙིང་པོ་) is perhaps the most popular Buddhist sūtra and certainly the sūtra most widely used and chanted in Tibet. Its full title in Sanskrit is Bhagavatīprajñāpāramitāhṛdaya and in Tibetan བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ་ which translates as 'The Heart of the Blessed Perfection of Wisdom.' The followers of Mahāyāna Buddhism consider it as a sacred literature which falls within the category of the words of the Buddha. Thus, it is placed within the Perfection of Wisdom (ཤེར་ཕྱྱིན་) section of the kangyur (བཀའ་འགྱུར་) canon.

According to the sūtra itself, the Heart Sūtra was taught by the Buddha while he was on Vulture Peak, Rajagṛha with his monastic and Bodhisattva followers. The Buddha entered a meditation state called Profound Illumination and through his power made Śāriputra query Avalokiteśvara about how a person engages in the practice of Perfection of Wisdom. The main sūtra is the response Avalokiteśvara gives Śāriputra instructing how a son or daughter of a noble family should view as empty (སྟོང་པར་རྣམ་པར་བལྟ་བར་བྱ་) everything including form, sensation, feelings, volitions, consciousness, the six sense faculties, the six sense fields, the six consciousnesses, the twelve links of dependent origination and the four nobles. He puts this in the formulaic phrase: form is emptiness,

emptiness is form, emptiness is no other than form and form is no other than emptiness.

..

#thongdrol #sherabnyingpo #buddha #teachings #buddhism #meditation #perfectionofwisdom #emptiness 

...

Thongdrol is a Tibetan word that means liberation through seeing. On a basic level, it can be anything that turns the person to look towards the spiritual path. Thongdrol strives to be a bridge connecting interested people to the precious teachings of the Buddha, on training our mind towards the ultimate realisation of the true existence of life. Of the impermanence and empty nature of the things and moments that surround us.

The precious teachers are an inspiration and their teachings are an aspiration worth seeking.

Sherab Nyingpo Teaching by Geshe Lobsang Dawa Ep 1

The Heart Sūtra or Sherab Nyingpo (ཤེས་རབ་སྙིང་པོ་) is perhaps the most  popular Buddhist sūtra and certainly the sūtra most widely used and chanted in Tibet. Its full title in Sanskrit is  Bhagavatīprajñāpāramitāhṛdaya and in Tibetan  བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ་ which translates as 'The Heart of the Blessed Perfection of Wisdom.' The followers of  Mahāyāna Buddhism consider it as a sacred literature which falls within  the category of the words of the Buddha. Thus, it is placed within the  Perfection of Wisdom (ཤེར་ཕྱྱིན་) section of the kangyur (བཀའ་འགྱུར་)  canon.

According to the sūtra itself, the Heart Sūtra was taught by the  Buddha while he was on Vulture Peak, Rajagṛha with his monastic and  Bodhisattva followers. The Buddha entered a meditation state called  Profound Illumination and through his power made Śāriputra query  Avalokiteśvara about how a person engages in the practice of Perfection  of Wisdom. The main sūtra is the response Avalokiteśvara gives Śāriputra  instructing how a son or daughter of a noble family should view as  empty (སྟོང་པར་རྣམ་པར་བལྟ་བར་བྱ་) everything including form, sensation,  feelings, volitions, consciousness, the six sense faculties, the six  sense fields, the six consciousnesses, the twelve links of dependent  origination and the four nobles. He puts this in the formulaic phrase:  form is emptiness,

emptiness is form, emptiness is no other than form and form is no other than emptiness.

༄༅། །རྒྱལ་སྲས་ལག་ལེན་སོ་བདུན་མ་བཞུགས་སོ། ། | 𝗧𝗵𝗲 𝗧𝗵𝗶𝗿𝘁𝘆-𝗦𝗲𝘃𝗲𝗻 𝗣𝗿𝗮𝗰𝘁𝗶𝗰𝗲𝘀 𝗼𝗳 𝗔𝗹𝗹 𝘁𝗵𝗲  𝗕𝗼𝗱𝗵𝗶𝘀𝗮𝘁𝘁𝘃𝗮𝘀 𝗯𝘆 𝗚𝘆𝗮𝗹𝘀𝗲𝐲 𝗧𝐡𝗼𝗸𝗺𝗲 𝐒𝗮𝗻𝗴𝗽𝗼  11-20 Stanzas

The teachings of the thirty-seven practices of all the Boddhisattvas by His Holiness the Dalai Lama.  This episode covers 11 to 20 verses from the 37 Practices of all the Boddhisattvas by Gyalsey Thokme Sangpo.

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Gyalsey Thokme Sangpo composed: A Commentary on the Seven-point Mind-training (blo sbyong don bdun ma’i khrid yig), the Thirty-seven Practices of The Bodhisattva (rgyal sras lag len so bdun ma), and The Ocean of Good Saying (legs par bshad pa'i rgya mtsho), a commentary on the Bodhisattvacāryāvatāra.

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#gyalseythokmesangpo #gyalsey #ThogméSangpo #thogmesangpo #thirtyseven #thirtysevenpractices  #lingpa #buddhist #compassion #philosophy #mindtraining #trainingmotivation #motivation #inspirationalquotes #aspirations #thinker #saint #mahayana #buddhism  #thongdrol #thongdrolquotes #quoteoftheday #trainingmind #worldpeace

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📿 THONGDROL.ORG | DUSUMKHYENPA.ORG

Thongdrol is a Tibetan word meaning liberation through seeing. It can be anything that motivates a person to pursue a spiritual path leading to liberation from the cycle of suffering. The Thongdrol will act as a bridge between people who want to seek a path of liberation and a vast repertoire of Buddha’s teachings, including the concept of impermanence, interdependence, and the empty nature of reality.

Follow us @thongdrol & @dusumkhyenpa

Youtube: Thongdrol | Apple Podcast: Thongdrol | Facebook: thongdrol.ORG Twitter: thongdrolORG | Telegram: Thongdrol

www.thongdrol.org | www.dusumkhyenpa.org

Sangchö Mönlam | བཟང་སྤྱོད་སྨོན་ལམ། | The King of Aspiration Prayers | Zangchö Mönlam

༄༅།  །འཕགས་པ་བཟང་པོ་སྤྱོད་པའི་སྨོན་ལམ་གྱི་རྒྱལ་པོ་བཞུགས།The King of  Aspiration Prayers: Samantabhadra’s “Aspiration to Good Actions”  (Zangchö Mönlam) from the Gaṇḍavyūha chapter of the Avataṃsaka sutra.

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Sangchö Mönlam | བཟང་སྤྱོད་སྨོན་ལམ། | The King of Aspiration Prayers | Zangchö Mönlam | thongdrol.org
…
Note:  This century old sacred prayer is compiled with text and audio for the  sole use and benefit of people. It is not meant for any commercial  purposes. Please feel free to use and share this.

https://thongdrol.org/sangcho-monlam/

དེ་དག་ཀུན་ཀྱང་ཆོས་བརྒྱད་ཀྱི། ། རྟོག་པའི་དྲི་མས་མ་སྦགས་ཤིང༌། 

།
ཆོས་ཀུན་སྒྱུ་མར་ཤེས་པའི་བློས། ། ཞེན་མེད་འཆིང་བ་ལས་གྲོལ་ཤོག །
May all this remain undefiled
By the stains of the eight mundane concerns;
And may I, recognizing all things as illusion,
Devoid of clinging, be released from bondage.

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A highly-revered text from the Mahayana Lojong (mind training) tradition. These instructions offer essential practices for cultivating the awakening mind of compassion, wisdom, and love.

Composed  by  the  Tibetan Buddhist  Master  Langri  Tangpa  (1054-1123),  Eight  Verses  for  Training  the  Mind  is  a  highly-revered  text  from  the  Mahayana  Lojong  (mind  training)  tradition.  These  instructions  offer  essential  practices  for cultivating  the  awakening  mind  of  compassion,  wisdom,  and  love.  This  eight-verse  lojong  enshrines  the  very heart  of  Dharma,  revealing  the  true  essence  of  the  Mahayana  path  to  liberation.  Even  a  single  line  of  this  practice can  be  seen  as  encapsulating  the  entire  teaching  of  the  Buddha.  For  even  a  single  statement  of  this  mind  training practice  has  the  incredible  power  to  help  us  subdue  our  self-oriented  behavior  and  mental  afflictions.

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#eightversesfortrainingthind #langritangpa #dalailama  #sacredteachings #eightverses #trainingthemind  #lingpa #buddhist #compassion #philosophy #mindtraining #trainingmotivation #motivation #inspirationalquotes #aspirations #thinker #saint #mahayana #buddhism  #thongdrol #thongdrolquotes #quoteoftheday #trainingmind #worldpeace

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📿 THONGDROL.ORG | DUSUMKHYENPA.ORG

Thongdrol is a Tibetan word meaning liberation through seeing. It can be anything that motivates a person to pursue a spiritual path leading to liberation from the cycle of suffering. The Thongdrol will act as a bridge between people who want to seek a path of liberation and a vast repertoire of Buddha’s teachings including the concept of impermanence, interdependence, and empty nature of the reality.

Follow us @thongdrol & @dusumkhyenpa

Youtube: Thongdrol | Apple Podcast: Thongdrol | Facebook: thongdrol.ORG Twitter: thongdrolORG | Telegram: Thongdrol

www.thongdrol.org | www.dusumkhyenpa.org

In the afternoon session on The Ganges Mahāmudrā (Mahāmudrā Upadeśa),  HE Kyabje Drubwang Sangye Nyenpa Rinpoche continued his teaching by  discussing conduct. In the morning session, he discussed the view and  meditation on non-arising and non-fixation. Conduct is what manifests  naturally from that view and meditation. Rinpoche said that “to manifest  non-arising we need to follow the stages of the path to realize that.”

One of the first points Rinpoche discussed was the importance of not  being attached to your own views, and disparaging the views of others.  This kind of thinking leads to judging and fixation, which is directly  at odds with cultivating a liberated mind and manifesting liberated  activity. Eliminating attachment to your own views and eliminating  rejection of other views makes you a yogi, he said.

Related to this point, Rinpoche spoke about how to relate to  thoughts. Specifically, Rinpoche taught that if we think of thoughts as a  problem and emptiness as a quality, there is no way we can be  liberated. This is again a type of judgement and not the correct  understanding of emptiness. “In suchness, there is no judgement,”  Rinpoche said. In order to understand this point, Rinpoche said you have  to have certainty in emptiness. This certainty arises from inside, from  meditation, and cannot come from outside. He emphasized that you cannot  be liberated from just words. To manifest certainty about emptiness,  you have to meditate without judgment or fixation. Furthermore, he said,  “let ideas of meditator and not-meditator liberate on their own.”

Sangchö Mönlam | བཟང་སྤྱོད་སྨོན་ལམ། | The King of Aspiration Prayers | Zangchö Mönlam

༄༅།  །འཕགས་པ་བཟང་པོ་སྤྱོད་པའི་སྨོན་ལམ་གྱི་རྒྱལ་པོ་བཞུགས།The King of  Aspiration Prayers: Samantabhadra’s “Aspiration to Good Actions”  (Zangchö Mönlam) from the Gaṇḍavyūha chapter of the Avataṃsaka sutra.

…..

Sangchö Mönlam | བཟང་སྤྱོད་སྨོན་ལམ། | The King of Aspiration Prayers | Zangchö Mönlam | thongdrol.org
…
Note:  This century old sacred prayer is compiled with text and audio for the  sole use and benefit of people. It is not meant for any commercial  purposes. Please feel free to use and share this.

https://thongdrol.org/sangcho-monlam/

Gyun Chak Sumpa and Sherab Nyingpo by His Holiness the 14th Dalai Lama | Kundun Yeshi Norbu Let's start a day with the blessing of Kundun Yeshi Norbu and reciting a Homage to Shakyamuni Buddha and ཤེས་རབ་སྙིང་པོ།  ། | The Heart Sūtra or Sherab Nyingpo The Heart Sūtra or Sherap Nyingpo  (ཤེས་རབ་སྙིང་པོ་) is one of the most popular Buddhist sūtra and certainly among the most widely used and chanted sutra-s in Tibet. Its full title in Sanskrit is Bhagavatīprajñāpāramitāhṛdaya and in Tibetan  བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ་ which translates as  The Heart of the Blessed Perfection of Wisdom. The followers of  Mahāyāna Buddhism consider it sacred literature that falls within the category of the words of the Buddha. Thus, it is placed within the  Perfection of Wisdom (ཤེར་ཕྱིན་) section of the Kagyur (བཀའ་འགྱུར་)  canon.. read more https://thongdrol.org/sherab-nyingpo/

The Heart Sutra(བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ) is the most widely known sutra of the Mahayana tradition of Tibetan Buddhism. It is part of the Prajnaparamita Sutras, which is a collection of about 40 sutras composed between 100 BCE and 500 CE. The Heart Sutra is a presentation of profound wisdom on the nature of emptiness. The Sutra famously states, "Form is emptiness (śūnyatā), emptiness is form." It is a condensed exposé on the Buddhist Mahayana teaching of the Two Truths doctrine, which says that ultimately all phenomena are sunyata, empty of an unchanging essence. This emptiness is a 'characteristic' of all phenomena, and not a transcendent reality, but also "empty" of essence of its own. Specifically, it is a response to Sarvastivada's teachings that "phenomena" or its constituents are real. It has been called "the most frequently used and recited text in the entire Mahayana Buddhist tradition." The text has been translated into English dozens of times from Chinese, Sanskrit, and Tibetan as well as other source languages. Khenpo Karma Tseten is a scholar and a dharma teacher based in Rumtek Shedra, Sikkim

རྐྱེན་ཟློག་སྨོན་ལམ་ཆེན་མོ། ཉིན་དང་པོ། Aspirations to End Adversity  Day 2

བཟང་སྤྱོད། ལྟུང་བཤགས། The Noble Aspiration for Excellent Conduct | The Sutra in Three Sections

An aspiration to End Adversity, Online Prayer led by HH the Gyalwang Karmapa.

January 20 to 27, 2021, IST 6:30 PM

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

The Heart Sutra(བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ) is the most widely known sutra of the Mahayana tradition of Tibetan Buddhism. It is part of the Prajnaparamita Sutras, which is a collection of about 40 sutras composed between 100 BCE and 500 CE. The Heart Sutra is a presentation of profound wisdom on the nature of emptiness. The Sutra famously states, "Form is emptiness (śūnyatā), emptiness is form." It is a condensed exposé on the Buddhist Mahayana teaching of the Two Truths doctrine, which says that ultimately all phenomena are sunyata, empty of an unchanging essence. This emptiness is a 'characteristic' of all phenomena, and not a transcendent reality, but also "empty" of essence of its own. Specifically, it is a response to Sarvastivada's teachings that "phenomena" or its constituents are real. It has been called "the most frequently used and recited text in the entire Mahayana Buddhist tradition." The text has been translated into English dozens of times from Chinese, Sanskrit, and Tibetan as well as other source languages. Khenpo Karma Tseten is a scholar and a dharma teacher based in Rumtek Shedra, Sikkim

    I, Tilo, have nothing to show you. Mahāmudrā cannot be shown.

Over a thousand years ago on the banks of the river Ganges, the Mahasiddha Tilopa offered the pith instructions on Mahāmudrā to his heart son Naropa. Not only had Naropa been the greatest scholar at Nalanda university but he had endured 12 years of inconceivable hardship following every ‘crazy’ command of his guru. The pith instructions of 29 quintessential verses spoken on the essence of non- meditation, flowed spontaneously, like the Ganges, from the ultimate realization of the supremely enlightened master. It is said that after Naropa heard these verses he fainted and when he revived, the enlightenment of Tilopa had merged with his mind. He had attained liberation entirely through devotion, seeing the guru as a Buddha, without a moment of meditation practice. In the 11th century the great Tibetan translator Marpa, to whom the lineage was passed, translated and edited the verses at Phullahari in the presence of Naropa.

The Ganges Mahāmudrā, as it came to be known, has accumulated an almost mythic reputation over the centuries as a classic ‘ear whispered’ pointing out. The guru has to reveal the essence at the right time in the right place to the right student. Pith instruction depends on experiential realization and is thus rarely given.

Rinpoche instructed that to “rest in naked awareness” is for  the mind to be natural, unaltered, fresh. All the intellectual dharmas  are created and you will not be able to see the uncreated meaning. So,  for this reason, take all practices and all appearances as the path  without heed. The best practice, whether sitting and looking at the  mind, is to practice without any sessions or breaks. Look at the mind  all the time whether you are going, lying down, eating, or sitting. This  is called the spiritual practice of no sessions or breaks.

Where the verse mentions “sever your mind’s own root,”  Rinpoche noted, that this is to cut through your own attachments. He  further elaborated that “rest in naked awareness” means there are no  obscurations. The benefit of no obscurations is that the qualities of  co-emergent self-aware wisdom arise and subside in the internal  self-aware wisdom. Then, the boundary between self and other is  destroyed.

Rinpoche clarified the verse:

Like water in a gorge in the beginning,

Flowing slowly like the Ganges in the middle,
In the end, the waters meet like mother and child.

Here, this verse alludes to the beginner who experiences big  movements of thoughts; like water rushing through a gorge. In the  middle, there is little stability and fewer thoughts just as water  slowly flows through the Ganges. In the end, there are no thoughts at  all. They have subsided into self-awareness, into the water of dharma  nature. He referred back to the power of meditation for severing the  root of the mind, severing the thoughts so that we can enhance our  practice and the strength of the practice. Rinpoche concluded the  teachings of the twenty-nine vajra verses with the aspiration of the  final verse,

May these instructions on the pith of mahāmudrā
Remain in the hearts of fortunate beings.

Rinpoche instructed attendees to recite this text every day without  fail. As he said, “By merely hearing this, it will plant a virtuous seed  in our being. So, you should recite it at least once a day and think  about the meaning. Then, practice with the View and Meditation as aids.  By the power of the blessing, I hope it mixes with your own experiences  and meditation.”

Rinpoche humbly concluded these profound preliminary teachings with  the reminder that we have all come to Bodh Gaya as a place of refuge.  During the Monlam, we can join together in the practices that we do. He  said there is nothing better than to read this text every day. Before  much applause, Rinpoche requested that we dedicate all the virtue for  His Holiness Gyalwang Karmapa, the embodiment of the activities of all  the Buddhas, who had kindly requested that Rinpoche teach and bless us  with Tilopa’s vajra-verses of The Ganges Mahāmudrā.

The first line of Tilopa’s teaching: "I prostrate to the glorious Vajra dakini".  Vajra refers to method. Dakini is prajña. Dakini means sky goers, that  is, emptiness, the base of all phenomena. It doesn’t refer to the  female. Dakini is emptiness, Vajra is the means, unchanging and  indestructible.

In these 2 words are included all of ground path and fruition. The Ganges Mahāmudrā teaches the way it is.

The first verse: The pledge to give the pith instruction

Intelligent Naropa, who endures hardship, Respects the guru and bears suffering. You who are fortunate, take this to heart.

The vessel or disciple has to have 4 qualities.

1. Endure hardship for the sake of dharma. Courage and fortitude to rest in equipoise
   
2. Respect the guru see him as the buddha
   
3. Bear suffering
   
4. Intelligence.
   

Prajña is the main attribute. We have to recognise the afflictions.  By the power of prajña we can understand the nature of things as they  are. Understanding develops faith. If we don’t know this, it’s like  torturing ourselves. We need it to pacify our afflictions, our thoughts.  We need prajña to develop enthusiasm for enduring hardship, which leads  to respect for the guru.

རྐྱེན་ཟློག་སྨོན་ལམ་ཆེན་མོ། བདེ་སྨོན། ཉིན་ལྔ་པ། Aspirations to End Adversity  Day 5 

འཆི་་མེད་རྔ་སྒྲའི་གཟུགས་མདོ། བདེ་སྨོན།  The Dharani Sutra of the Sound of Drum of Deathlessness

An aspiration to End Adversity, Online Prayer led by HH the Gyalwang Karmapa.

January 20 to 27, 2021, IST 6:30 PM

The Heart Sutra(བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ) is the most widely known sutra of the Mahayana tradition of Tibetan Buddhism. It is part of the Prajnaparamita Sutras, which is a collection of about 40 sutras composed between 100 BCE and 500 CE. The Heart Sutra is a presentation of profound wisdom on the nature of emptiness. The Sutra famously states, "Form is emptiness (śūnyatā), emptiness is form." It is a condensed exposé on the Buddhist Mahayana teaching of the Two Truths doctrine, which says that ultimately all phenomena are sunyata, empty of an unchanging essence. This emptiness is a 'characteristic' of all phenomena, and not a transcendent reality, but also "empty" of essence of its own. Specifically, it is a response to Sarvastivada's teachings that "phenomena" or its constituents are real. It has been called "the most frequently used and recited text in the entire Mahayana Buddhist tradition." The text has been translated into English dozens of times from Chinese, Sanskrit, and Tibetan as well as other source languages. Khenpo Karma Tseten is a scholar and a dharma teacher based in Rumtek Shedra, Sikkim

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

Words of wisdom series present bits of advice extracted from different teachings of His Holiness the Dalai lama. This series covers how to train ourselves from anger, family life, religion, daily practice, emotions, and understanding mind.

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

རྐྱེན་ཟློག་སྨོན་ལམ་ཆེན་མོ། བདེ་སྨོན། ཉིན་དྲུག་པ། Aspirations to End Adversity  Day 7 

འཇམ་དཔལ་མཚན་བརྫོད། Professing the Qualities of Manjushri

An aspiration to End Adversity, Online Prayer led by HH the Gyalwang Karmapa.

January 20 to 27, 2021, IST 6:30 PM

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

Eight Verses for Training the Mind - Verse 4-7

A highly-revered text from the Mahayana Lojong (mind training) tradition. These instructions offer essential practices for cultivating the awakening mind of compassion, wisdom, and love.

Composed  by  the  Tibetan Buddhist  Master  Langri  Tangpa  (1054-1123),  Eight  Verses  for  Training  the  Mind  is  a  highly-revered  text  from  the  Mahayana  Lojong  (mind  training)  tradition.  These  instructions  offer  essential  practices  for cultivating  the  awakening  mind  of  compassion,  wisdom,  and  love.  This  eight-verse  lojong  enshrines  the  very heart  of  Dharma,  revealing  the  true  essence  of  the  Mahayana  path  to  liberation.  Even  a  single  line  of  this  practice can  be  seen  as  encapsulating  the  entire  teaching  of  the  Buddha.  For  even  a  single  statement  of  this  mind  training practice  has  the  incredible  power  to  help  us  subdue  our  self-oriented  behavior  and  mental  afflictions.

…

#eightversesfortrainingthind #langritangpa #dalailama  #sacredteachings #eightverses #trainingthemind  #lingpa #buddhist #compassion #philosophy #mindtraining #trainingmotivation #motivation #inspirationalquotes #aspirations #thinker #saint #mahayana #buddhism  #thongdrol #thongdrolquotes #quoteoftheday #trainingmind #worldpeace

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📿 THONGDROL.ORG | DUSUMKHYENPA.ORG

Thongdrol is a Tibetan word meaning liberation through seeing. It can be anything that motivates a person to pursue a spiritual path leading to liberation from the cycle of suffering. The Thongdrol will act as a bridge between people who want to seek a path of liberation and a vast repertoire of Buddha’s teachings including the concept of impermanence, interdependence, and empty nature of the reality.

Follow us @thongdrol & @dusumkhyenpa

Youtube: Thongdrol | Apple Podcast: Thongdrol | Facebook: thongdrol.ORG Twitter: thongdrolORG | Telegram: Thongdrol

www.thongdrol.org | www.dusumkhyenpa.org

21 Praises to Tara Chanted by Lama Tenzin Sangpo and Ani Choying Drolma 

Tara (སྒྲོལ་མ,  Dölma), also known as Jetsun Dölma appears as a female bodhisattva in  Mahayana Buddhism, and as a female Buddha in Vajrayana Buddhism. She is known as the “mother of liberation”, and represents the virtues of  success in work and achievements. Tārā is a meditation deity revered by practitioners of the Tibetan branch of Vajrayana Buddhism to develop  certain inner qualities and to understand outer, inner and secret  teachings such as karuṇā (compassion), mettā (loving-kindness), and  shunyata (emptiness). Tārā may more properly be understood as different  aspects of the same quality, as bodhisattvas are often considered personifications of Buddhist methods. Within Tibetan Buddhism Tārā is  regarded as a bodhisattva of compassion and action. She is the female  aspect of Avalokiteśvara and in some origin stories she comes from his  tears: “Then at last Avalokiteshvara arrived at the summit of Marpori,  the ‘Red Hill’, in Lhasa. Gazing out, he perceived that the lake on  Otang, the ‘Plain of Milk’, resembled the Hell of Ceaseless Torment.  Myriad beings were undergoing the agonies of boiling, burning, hunger,  thirst, yet they never perished, sending forth hideous cries of anguish  all the while. When Avalokiteshvara saw this, tears sprang to his eyes. A  teardrop from his right eye fell to the plain and became the reverend  Bhrikuti, who declared: ‘Child of your lineage! As you are striving for  the sake of sentient beings in the Land of Snows, intercede in their  suffering, and I shall be your companion in this endeavour!’ Bhrikuti  was then reabsorbed into Avalokiteshvara’s right eye, and was reborn in a  later life as the Nepalese princess Tritsun. A teardrop from his left  eye fell upon the plain and became the reverend Tara. She also declared,  ‘Child of your lineage! As you are striving for the sake of sentient  beings in the Land of Snows, intercede in their suffering, and I shall  be your companion in this endeavor!’ Tārā was then reabsorbed into  Avalokiteshvara’s left eye.” Tārā manifests in many different forms. In  Tibet, these forms included Green Tārā’s manifestation as the Nepalese  Princess (Bhrikuti), and White Tārā’s manifestation as the Chinese princess Kongjo (Princess Wencheng). Tārā is also known as a saviouress,  as a heavenly deity who hears the cries of beings experiencing misery in saṃsāra.

https://thongdrol.org/praises-to-the-21-tara-benefits-of-its-recitation/

གང་དུ་སུ་དང་འགྲོགས་པའི་ཚེ། ། བདག་ཉིད་ཀུན་ལས་དམན་བལྟ་ཞིང༌། །
གཞན་ལ་བསམ་པ་ཐག་པ་ཡིས། ། མཆོག་ཏུ་གཅེས་པར་འཛིན་པར་ཤོག །
Whenever I interact with someone
May I view myself as the lowest amongst all
And, from the very depths of my heart
Respectfully hold others as superior

….

A highly-revered text from the Mahayana Lojong (mind training) tradition. These instructions offer essential practices for cultivating the awakening mind of compassion, wisdom, and love.

Composed  by  the  Tibetan Buddhist  Master  Langri  Tangpa  (1054-1123),  Eight  Verses  for  Training  the  Mind  is  a  highly-revered  text  from  the  Mahayana  Lojong  (mind  training)  tradition.  These  instructions  offer  essential  practices  for cultivating  the  awakening  mind  of  compassion,  wisdom,  and  love.  This  eight-verse  lojong  enshrines  the  very heart  of  Dharma,  revealing  the  true  essence  of  the  Mahayana  path  to  liberation.  Even  a  single  line  of  this  practice can  be  seen  as  encapsulating  the  entire  teaching  of  the  Buddha.  For  even  a  single  statement  of  this  mind  training practice  has  the  incredible  power  to  help  us  subdue  our  self-oriented  behavior  and  mental  afflictions.

…

#eightversesfortrainingthind #langritangpa #dalailama  #sacredteachings #eightverses #trainingthemind  #lingpa #buddhist #compassion #philosophy #mindtraining #trainingmotivation #motivation #inspirationalquotes #aspirations #thinker #saint #mahayana #buddhism  #thongdrol #thongdrolquotes #quoteoftheday #trainingmind #worldpeace

..

📿 THONGDROL.ORG | DUSUMKHYENPA.ORG

Thongdrol is a Tibetan word meaning liberation through seeing. It can be anything that motivates a person to pursue a spiritual path leading to liberation from the cycle of suffering. The Thongdrol will act as a bridge between people who want to seek a path of liberation and a vast repertoire of Buddha’s teachings including the concept of impermanence, interdependence, and empty nature of the reality.

Follow us @thongdrol & @dusumkhyenpa

Youtube: Thongdrol | Apple Podcast: Thongdrol | Facebook: thongdrol.ORG Twitter: thongdrolORG | Telegram: Thongdrol

www.thongdrol.org | www.dusumkhyenpa.org

Words of wisdom series present bits of advice extracted from different teachings of His Holiness the Dalai lama. This series covers how to train ourselves from anger, family life, religion, daily practice, emotions, and understanding mind.

༄༅། །བློ་སྦྱོང་ཚིགས་བརྒྱད་མ་བཞུགས་སོ། ། Eight Verses for Training the Mind by Geshe Langri Thangpa

A highly-revered text from the Mahayana Lojong (mind training) tradition. These instructions offer essential practices for cultivating the awakening mind of compassion, wisdom, and love.

Composed by the Tibetan Buddhist Master Langri Thangpa (1054-1123), Eight Verses for Training the Mind is a highly-revered text from the Mahayana Lojong (mind training) tradition. These instructions offer essential practices for cultivating the awakening mind of compassion, wisdom, and love. This eight-verse lojong enshrines the very heart of Dharma, revealing the true essence of the Mahayana path to liberation. Even a single line of this practice can be seen as encapsulating the entire teaching of the Buddha. For even a single statement of this mind training practice has the incredible power to help us subdue our self-oriented behavior and mental afflictions.

…

#eightversesfortrainingthind #langritangpa #dalailama #sacredteachings #eightverses #trainingthemind #lingpa #buddhist #compassion #philosophy #mindtraining #trainingmotivation #motivation #inspirationalquotes #aspirations #thinker #saint #mahayana #buddhism #thongdrol #thongdrolquotes #quoteoftheday #trainingmind #worldpeace

..

📿 THONGDROL.ORG | DUSUMKHYENPA.ORG

Thongdrol is a Tibetan word meaning liberation through seeing. It can be anything that motivates a person to pursue a spiritual path leading to liberation from the cycle of suffering. The Thongdrol will act as a bridge between people who want to seek a path of liberation and a vast repertoire of Buddha’s teachings including the concept of impermanence, interdependence, and empty nature of the reality.

Follow us @thongdrol & @dusumkhyenpa

Youtube: Thongdrol | Apple Podcast: Thongdrol | Facebook: thongdrol.ORG Twitter: thongdrolORG | Telegram: Thongdrol

www.thongdrol.org

༄༅། །རྒྱལ་སྲས་ལག་ལེན་སོ་བདུན་མ་བཞུགས་སོ། ། | 𝗧𝗵𝗲 𝗧𝗵𝗶𝗿𝘁𝘆-𝗦𝗲𝘃𝗲𝗻 𝗣𝗿𝗮𝗰𝘁𝗶𝗰𝗲𝘀 𝗼𝗳 𝗔𝗹𝗹 𝘁𝗵𝗲  𝗕𝗼𝗱𝗵𝗶𝘀𝗮𝘁𝘁𝘃𝗮𝘀 𝗯𝘆 𝗚𝘆𝗮𝗹𝘀𝗲𝐲 𝗧𝐡𝗼𝗸𝗺𝗲 𝐒𝗮𝗻𝗴𝗽𝗼  21-30 Stanzas

The teachings of the thirty-seven practices of all the Boddhisattvas by His Holiness the Dalai Lama.  This episode covers 21 to 30 verses from the 37 Practices of all the Boddhisattvas by Gyalsey Thokme Sangpo.

…

Gyalsey Thokme Sangpo composed: A Commentary on the Seven-point Mind-training (blo sbyong don bdun ma’i khrid yig), the Thirty-seven Practices of The Bodhisattva (rgyal sras lag len so bdun ma), and The Ocean of Good Saying (legs par bshad pa'i rgya mtsho), a commentary on the Bodhisattvacāryāvatāra.

…

https://thongdrol.org/category/the-sacred-teachings/thirty-seven-practices-of-all-the-bodhisattvas/

#gyalseythokmesangpo #gyalsey #ThogméSangpo #thogmesangpo #thirtyseven #thirtysevenpractices  #lingpa #buddhist #compassion #philosophy #mindtraining #trainingmotivation #motivation #inspirationalquotes #aspirations #thinker #saint #mahayana #buddhism  #thongdrol #thongdrolquotes #quoteoftheday #trainingmind #worldpeace

..

📿 THONGDROL.ORG | DUSUMKHYENPA.ORG

Thongdrol is a Tibetan word meaning liberation through seeing. It can be anything that motivates a person to pursue a spiritual path leading to liberation from the cycle of suffering. The Thongdrol will act as a bridge between people who want to seek a path of liberation and a vast repertoire of Buddha’s teachings, including the concept of impermanence, interdependence, and the empty nature of reality.

Follow us @thongdrol & @dusumkhyenpa

Youtube: Thongdrol | Apple Podcast: Thongdrol | Facebook: thongdrol.ORG Twitter: thongdrolORG | Telegram: Thongdrol

www.thongdrol.org | www.dusumkhyenpa.org

Words of wisdom series present bits of advice extracted from different teachings of His Holiness the Dalai lama. This series covers how to train ourselves from anger, family life, religion, daily practice, emotions, and understanding mind.

Sherab Nyingpo Teaching by Geshe Lobsang Dawa

The Heart Sūtra or Sherab Nyingpo (ཤེས་རབ་སྙིང་པོ་) is perhaps the most popular Buddhist sūtra and certainly the sūtra most widely used and chanted in Tibet. Its full title in Sanskrit is Bhagavatīprajñāpāramitāhṛdaya and in Tibetan བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ་ which translates as 'The Heart of the Blessed Perfection of Wisdom.' The followers of Mahāyāna Buddhism consider it as a sacred literature which falls within the category of the words of the Buddha. Thus, it is placed within the Perfection of Wisdom (ཤེར་ཕྱྱིན་) section of the kangyur (བཀའ་འགྱུར་) canon.

According to the sūtra itself, the Heart Sūtra was taught by the Buddha while he was on Vulture Peak, Rajagṛha with his monastic and Bodhisattva followers. The Buddha entered a meditation state called Profound Illumination and through his power made Śāriputra query Avalokiteśvara about how a person engages in the practice of Perfection of Wisdom. The main sūtra is the response Avalokiteśvara gives Śāriputra instructing how a son or daughter of a noble family should view as empty (སྟོང་པར་རྣམ་པར་བལྟ་བར་བྱ་) everything including form, sensation, feelings, volitions, consciousness, the six sense faculties, the six sense fields, the six consciousnesses, the twelve links of dependent origination and the four nobles. He puts this in the formulaic phrase: form is emptiness,

emptiness is form, emptiness is no other than form and form is no other than emptiness.

..

#thongdrol #sherabnyingpo #buddha #teachings #buddhism #meditation #perfectionofwisdom #emptiness 

...

Thongdrol is a Tibetan word that means liberation through seeing. On a basic level, it can be anything that turns the person to look towards the spiritual path. Thongdrol strives to be a bridge connecting interested people to the precious teachings of the Buddha, on training our mind towards the ultimate realisation of the true existence of life. Of the impermanence and empty nature of the things and moments that surround us.

The precious teachers are an inspiration and their teachings are an aspiration worth seeking.

HE Kyabje Drubwang Sangye Nyenpa Rinpoche began the second day of teachings on the The Ganges Mahāmudrā (Mahāmudrā Upadeśa) summarizing key aspects of the first afternoon session. Given their  importance, he re-emphasized the four characteristics of the student who  can be taught the profound instructions. These characteristics –  enduring hardship, guru devotion, bearing suffering, and intelligent  wisdom (prajña) – are key for any student who sincerely takes to heart  that Mahāmudrā cannot be shown. Using the analogy of moonlight hidden by  clouds, Rinpoche stressed that obscurations of thought also dissipate  from the mind illuminating the basic luminosity that is present in all  of us. In order to actually look at thought requires developing  certainty to rest in this inexpressible nature of mind. The student  should consider the nature of thought as an aid for practice in itself.  Rinpoche alluded to and quoted the ninth chapter on Wisdom from Shantideva’s Way of the Bodhisattva (Bodhisattvacaryāvatāra) in which it is stated that the antidote is meditation and analysis.  Through the practice of meditation, we can see that thoughts have no  basis. This is the self-liberation of thoughts and is akin to a knotted  snake uncoiling itself. However, fortitude is a necessity and we must  develop diligence to make our thoughts an aspect of our practice.

Rinpoche then shifted to the next verse which he had previously  touched on in the first part of the afternoon session. Here, he  highlighted that mind and appearance are not two. As the verse states,

The nature of space transcends color and shape,
Neither stained nor changed by black or white.
Likewise, the essence of your mind transcends color and shape,
Unpolluted by black or white qualities, misdeeds or virtues.

Milarepa, he noted, used the nature of space as the best analogy  since it transcends characteristics. Similarly, the essence of mind  transcends color and shape and is luminous in its nature. Drawing again  from Shantideva’s Bodhisattvacaryāvatāra, Rinpoche noted that  this text stresses several steps in order to realize the nature of mind,  in particular cultivating bodhicitta. For example, when we develop the  qualities of the mind of enlightenment (bodhicitta), this encourages  excitement to engage in practice which necessitates confessing our  misdeeds leading to taking bodhisattva vows. When we enact these vows,  it requires maintaining awareness and using mindfulness which enables us  to rejoice in the luminous nature of our mind. We must apply the  antidote which is meditation and analysis. Most importantly, in this  precious human life we must not waste this opportunity of mind.

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

༄༅། །བློ་སྦྱོང་ཚིགས་བརྒྱད་མ་བཞུགས་སོ། ། Eight Verses for Training the Mind - Verse 1

བདག་ནི་སེམས་ཅན་ཐམས་ཅད་ལ། ། ཡིད་བཞིན་ནོར་བུ་ལས་ལྷག་པའི། །

དོན་མཆོག་སྒྲུབ་པའི་བསམ་པ་ཡིས། ། རྟག་ཏུ་གཅེས་པར་འཛིན་པར་ཤོག །

With a determination to achieve the highest aimFor the benefit of all sentient beings

Which surpasses even the wish-fulfilling gem,

May I hold them dear at all times.

….

A highly-revered text from the Mahayana Lojong (mind training) tradition. These instructions offer essential practices for cultivating the awakening mind of compassion, wisdom, and love.

Composed  by  the  Tibetan Buddhist  Master  Langri  Tangpa  (1054-1123),  Eight  Verses  for  Training  the  Mind  is  a  highly-revered  text  from  the  Mahayana  Lojong  (mind  training)  tradition.  These  instructions  offer  essential  practices  for cultivating  the  awakening  mind  of  compassion,  wisdom,  and  love.  This  eight-verse  lojong  enshrines  the  very heart  of  Dharma,  revealing  the  true  essence  of  the  Mahayana  path  to  liberation.  Even  a  single  line  of  this  practice can  be  seen  as  encapsulating  the  entire  teaching  of  the  Buddha.  For  even  a  single  statement  of  this  mind  training practice  has  the  incredible  power  to  help  us  subdue  our  self-oriented  behavior  and  mental  afflictions.

…

#eightversesfortrainingthind #langritangpa #dalailama  #sacredteachings #eightverses #trainingthemind  #lingpa #buddhist #compassion #philosophy #mindtraining #trainingmotivation #motivation #inspirationalquotes #aspirations #thinker #saint #mahayana #buddhism  #thongdrol #thongdrolquotes #quoteoftheday #trainingmind #worldpeace

..

📿 THONGDROL.ORG | DUSUMKHYENPA.ORG

Thongdrol is a Tibetan word meaning liberation through seeing. It can be anything that motivates a person to pursue a spiritual path leading to liberation from the cycle of suffering. The Thongdrol will act as a bridge between people who want to seek a path of liberation and a vast repertoire of Buddha’s teachings including the concept of impermanence, interdependence, and empty nature of the reality.

Follow us @thongdrol & @dusumkhyenpa

Youtube: Thongdrol | Apple Podcast: Thongdrol | Facebook: thongdrol.ORG Twitter: thongdrolORG | Telegram: Thongdrol

www.thongdrol.org | www.dusumkhyenpa.org

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

The Heart Sutra(བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ) is the most widely known sutra of the Mahayana tradition of Tibetan Buddhism. It is part of the Prajnaparamita Sutras, which is a collection of about 40 sutras composed between 100 BCE and 500 CE. The Heart Sutra is a presentation of profound wisdom on the nature of emptiness. 

The Sutra famously states, "Form is emptiness (śūnyatā), emptiness is form." It is a condensed exposé on the Buddhist Mahayana teaching of the Two Truths doctrine, which says that ultimately all phenomena are sunyata, empty of an unchanging essence. This emptiness is a 'characteristic' of all phenomena, and not a transcendent reality, but also "empty" of essence of its own. Specifically, it is a response to Sarvastivada's teachings that "phenomena" or its constituents are real. It has been called "the most frequently used and recited text in the entire Mahayana Buddhist tradition." The text has been translated into English dozens of times from Chinese, Sanskrit, and Tibetan as well as other source languages. 

Khenpo Karma Tseten is a scholar and a dharma teacher based in Rumtek Shedra, Sikkim

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

I, Tilo, have nothing to show you. Mahāmudrā cannot be shown.

Over a thousand years ago on the banks of the river Ganges, the Mahasiddha Tilopa offered the pith instructions on Mahāmudrā to his heart son Naropa. Not only had Naropa been the greatest scholar at Nalanda university but he had endured 12 years of inconceivable hardship following every ‘crazy’ command of his guru. The pith instructions of 29 quintessential verses spoken on the essence of non- meditation, flowed spontaneously, like the Ganges, from the ultimate realization of the supremely enlightened master. It is said that after Naropa heard these verses he fainted and when he revived, the enlightenment of Tilopa had merged with his mind. He had attained liberation entirely through devotion, seeing the guru as a Buddha, without a moment of meditation practice. In the 11th century the great Tibetan translator Marpa, to whom the lineage was passed, translated and edited the verses at Phullahari in the presence of Naropa.

The Ganges Mahāmudrā, as it came to be known, has accumulated an almost mythic reputation over the centuries as a classic ‘ear whispered’ pointing out. The guru has to reveal the essence at the right time in the right place to the right student. Pith instruction depends on experiential realization and is thus rarely given.

བློ་སྦྱོང་ཚིགས་བརྒྱད་མའི་བཀའ་ཁྲིད། ༧ རྒྱལ་དབང་ཀརྨ་པ་མཆོག
Eight Verses of Training the Mind by 17th Gyalwang Karmapa
January 11 - 12, 2014
 Monlam Pavilion, Bodhgaya
Language: Tibetan and English

The  Gyalwang Karmapa teaches on The Eight Verses of Training the Mind, one  of the most beloved texts on mind training (lojong) that distills its  very essence. The author, Geshe Langri Thangpa, was a famous Kadampa  teacher, who was also called, “the Serious One,” or “Gloomy Face.” Due  to his compassionate focus on the suffering of living beings in samsara,  he hardly ever smiled.

“Why are sentient beings so valuable?  Because in order to achieve awakening we need bodhicitta, and in order  to generate bodhicitta we need compassion. And because compassion must  be generated with respect to sentient beings, sentient beings are  infinitely precious and necessary for our awakening.”


Without  other beings, the Gyalwang Karmapa explained, we would not be able to  generate the bodhicitta that is the root of the path to awakening.  Therefore, without other beings, we could in fact not achieve awakening  ourselves.

What is Lojong?
The core of mind training, the  Karmapa explained, is to practice seeing oneself and others as equal and  then to exchange oneself for them. Having studied these instructions in  the main texts and practiced their teachings, Langri Thangpa condensed  all of them into these eight verses.

Usually mind training does  not depend on the length of the text but the concise presentation of the  key points. We might read many texts and their commentaries, the  Karmapa commented, but if we cannot blend these teachings with our mind,  if we do not internalize them, they will not benefit us. The Kadampa  lineage in general emphasizes practice over study; its teachers focused  on experience rather than the intellect. Extracting the essential  meaning of all the Buddha’s teachings, they put these into practice  without mistake and without leaving anything left out. Each of Langri  Thangpa’s verses gives one of these key instructions, as we shall see.

Dechen Mönlam | བདེ་ཅན་སྨོན་ལམ། | Dewachen Monlam | བདེ་སྨོན། | thongdrol.org

Dechen Mönlam (བདེ་ཅན་སྨོན་ལམ་) is one of the most  commonly recited aspirational prayers in Tibet and Himalaya. Originally  composed by Karma Chakmé in eastern Tibet in the 17th century, this  prayer deals with rebirth in the pure realm of Sukhāvatī (བདེ་བ་ཅན་),  where the Buddha Amitabha is believed to reside. It belongs to the  category of prayers recited to seek rebirth in Buddha realms that are  considered conducive for spiritual practice to reach enlightenment. In  short, it is called démön (བདེ་སྨོན་).

https://thongdrol.org/dechen-monlam/

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

HE Kyabje Drubwang Sangye Nyenpa Rinpoche began the second day of teachings on the The Ganges Mahāmudrā (Mahāmudrā Upadeśa) summarizing key aspects of the first afternoon session. Given their  importance, he re-emphasized the four characteristics of the student who  can be taught the profound instructions. These characteristics –  enduring hardship, guru devotion, bearing suffering, and intelligent  wisdom (prajña) – are key for any student who sincerely takes to heart  that Mahāmudrā cannot be shown. Using the analogy of moonlight hidden by  clouds, Rinpoche stressed that obscurations of thought also dissipate  from the mind illuminating the basic luminosity that is present in all  of us. In order to actually look at thought requires developing  certainty to rest in this inexpressible nature of mind. The student  should consider the nature of thought as an aid for practice in itself.  Rinpoche alluded to and quoted the ninth chapter on Wisdom from Shantideva’s Way of the Bodhisattva (Bodhisattvacaryāvatāra) in which it is stated that the antidote is meditation and analysis.  Through the practice of meditation, we can see that thoughts have no  basis. This is the self-liberation of thoughts and is akin to a knotted  snake uncoiling itself. However, fortitude is a necessity and we must  develop diligence to make our thoughts an aspect of our practice.

Rinpoche then shifted to the next verse which he had previously  touched on in the first part of the afternoon session. Here, he  highlighted that mind and appearance are not two. As the verse states,

The nature of space transcends color and shape,
Neither stained nor changed by black or white.
Likewise, the essence of your mind transcends color and shape,
Unpolluted by black or white qualities, misdeeds or virtues.

Milarepa, he noted, used the nature of space as the best analogy  since it transcends characteristics. Similarly, the essence of mind  transcends color and shape and is luminous in its nature. Drawing again  from Shantideva’s Bodhisattvacaryāvatāra, Rinpoche noted that  this text stresses several steps in order to realize the nature of mind,  in particular cultivating bodhicitta. For example, when we develop the  qualities of the mind of enlightenment (bodhicitta), this encourages  excitement to engage in practice which necessitates confessing our  misdeeds leading to taking bodhisattva vows. When we enact these vows,  it requires maintaining awareness and using mindfulness which enables us  to rejoice in the luminous nature of our mind. We must apply the  antidote which is meditation and analysis. Most importantly, in this  precious human life we must not waste this opportunity of mind.

His Holiness the Great 14th Dalai Lama | His Holiness the Panchen Lama | His Holiness the Gyalwang Karmapa | His Holiness the Sakya Gongma Trichen Rinpoche

.

༈ གསོལ་བ་འདེབས་སོ་བླ་མ་རིན་པོ་ཆེ།།

Solwa debso lama rinpoché

Precious guru, | supplicate you.

གདུང་བས་འབོད་དོ་དྲིན་ཅན་ཆོས་ཀྱི་རྗེ། །

Dung we boddo drinchen cho kyi jé

Kind lord of dharma, | call to you longingly.

སྐལ་མེད་བདག་ལ་རེ་ས་ཁྱོད་ལས་མེད། །

Kalmé dag la resa kyolée mé

Unfortunate though | am, | have no other

hope but you.

ཐུགས་ཡིད་དབྱེར་མེད་འདྲེས་པར་བྱིན་གྱིས་རློབས། །

Tuk yi yermé drepar jin gyi lob

Bless me that my mind mixes inseparably with yours.

....

Note: This century old sacred prayer is compiled with text and audio for the sole use and benefit of people. It is not meant for any commercial purposes. Please feel free to use and share this.

...

The generosity of the priceless gift of Dharma, the foundation for the other five Paramitas.

...

#thongdrol #awakening #liberation #through #seeing #samsara #tibet #tibetan #buddhist #buddhism #meditation #mindfulness #tibetanbuddhism #buddhateachings #peace #peaceofmind #worldpeace

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THONGDROL.ORG

https://www.youtube.com/watch?v=eIpuSyXO6gg

Ignorance Is a Problem

If that is so, how does samsara come about? In the beginning of Entering the Middle Way, Chandrakirti explains:

First you think “I” and cling to a self,
Then you think “mine” and cling to things.” (Ch. 1, v3ab)

Like a turning water wheel, you circle around in samsara due to  clinging to an “I,” and once you have fixated on this self, there is  “mine,” what belongs to you, and then comes the “other,” those seen as  enemies, and so forth. This is the usual way that samsara  appears—through clinging to “I” and “mine” and then “self” and “other.”  This kind of grasping is the cause of all faults.

Nagarjuna writes, “Coming entirely from the cause of ignorance.” Due  to ignorance, we take something to remain over time, which it cannot do;  we grasp onto a referent where there is none; and we take something to  have a root when it does not. Coarse clinging to things as real and the  subtler clinging to characteristics as real are both caused by  ignorance. Until you realize how ignorance is, you will continue to  suffer. As much as you wish to be free of suffering that much effort  should you make to be free of its cause, ignorance. If that is the case,  what do you need to discard? Nagarjuna’s fourth line counsels:

Beginning, middle, and end are entirely left behind.

Grasping onto these three should be released back into their ground  because these are all forms of clinging to permanence. And “permanence”  is merely a concept imputed by your intellect; ultimately, it has no  essence or core. As Nagarjuna states:

Without essence like a hollow plantain tree,
Like a city of gandharvas in the sky.

There are many examples for this absence of an essence, which is  mistakenly taken to exist. Mind is caught in discursive thinking that  projects a nonexistent reality. In the context of mahamudra, however,  this process would be called the dynamism or the display of luminosity,  clarity, or the cognizant quality (gsal ba) that is part of mind’s nature.

Not knowing this to be the case, you take these projections of your  discursive mind to be real and wander, as Nagarjuna explains, in “a  stupefying urban scene difficult to bear.” So benighted in taking  phenomena to be real, you do not recognize that they are the dynamic  energy and play of mind; you fixate on appearances and concretize them  into self and other. Ultimately, however, the source of these  appearances is primordial wisdom aware of its own nature. It is mere  ignorance that creates the illusion of self and other, this projection  of your afflictions, so you wander in a delusive world:

It’s a stupefying urban scene difficult to bear
Where beings appear as illusions.

The first line of Tilopa’s teaching: "I prostrate to the glorious Vajra dakini".  Vajra refers to method. Dakini is prajña. Dakini means sky goers, that  is, emptiness, the base of all phenomena. It doesn’t refer to the  female. Dakini is emptiness, Vajra is the means, unchanging and  indestructible.

In these 2 words are included all of ground path and fruition. The Ganges Mahāmudrā teaches the way it is.

The first verse: The pledge to give the pith instruction

Intelligent Naropa, who endures hardship,
Respects the guru and bears suffering.
You who are fortunate, take this to heart.

The vessel or disciple has to have 4 qualities.

1. Endure hardship for the sake of dharma. Courage and fortitude to rest in equipoise
2. Respect the guru see him as the buddha
3. Bear suffering
4. Intelligence.

Prajña is the main attribute. We have to recognise the afflictions.  By the power of prajña we can understand the nature of things as they  are. Understanding develops faith. If we don’t know this, it’s like  torturing ourselves. We need it to pacify our afflictions, our thoughts.  We need prajña to develop enthusiasm for enduring hardship, which leads  to respect for the guru.

Throughout the teaching, Rinpoche reminded us that in order to  realize this ultimate view, we begin with going forth and following the  stages of the path. The View must be connected with scripture and logic.  Then, we can practice meditation on egoless-ness. Meditation must be  connected with non-fixation and Conduct becomes manifest with  experience. The verse says,

Alas! Examine worldly phenomena well.
They cannot withstand analysis, like dreams and illusions.
Dreams and illusions do not exist in actuality.
Therefore, rouse weariness and give up worldly affairs.
Sever all ties of greed and hatred for samsaric objects.
Meditate alone in forest or mountain retreats.
Dwell in the nature of non-meditation.

Rinpoche elaborated that this verse directs us to have revulsion for  worldly things. If we are fixated on this life, we are not a  practitioner. If we do not “sever all ties of greed and hatred for samsaric objects,”  then we are merely stirred up with afflictions. He reminded us of  Milarepa who went into the mountains in order to have natural Dharma.  The verse from Milarepa says,

In horror of death I took to the mountains, and meditated on  the uncertainty and the hour of death. Now capturing the fortress of  deathless, unending nature of mind, all fear of death is done and over  with.

What this means is that we must keep the idea of impermanence as the  immediate focus. There is no certainty to our lives. Just merely saying,  ‘Okay, I will do this tomorrow’ shows a disbelief in impermanence  because we may not be able to get up tomorrow. We must remember that  death is certain and we are longing for freedom.

རྐྱེན་ཟློག་སྨོན་ལམ་ཆེན་མོ། ཉིན་ ༣ ། Aspirations to End Adversity  Day 3

མི་འཁྲུགས་པའི་གཟུངས་མདོ།  Sutras of the Dharani of Akshobhya

An aspiration to End Adversity, Online Prayer led by HH the Gyalwang Karmapa.

January 20 to 27, 2021, IST 6:30 PM

༄༅། །རྒྱལ་སྲས་ལག་ལེན་སོ་བདུན་མ་བཞུགས་སོ། ། | 𝗧𝗵𝗲 𝗧𝗵𝗶𝗿𝘁𝘆-𝗦𝗲𝘃𝗲𝗻 𝗣𝗿𝗮𝗰𝘁𝗶𝗰𝗲𝘀 𝗼𝗳 𝗔𝗹𝗹 𝘁𝗵𝗲  𝗕𝗼𝗱𝗵𝗶𝘀𝗮𝘁𝘁𝘃𝗮𝘀 𝗯𝘆 𝗚𝘆𝗮𝗹𝘀𝗲𝐲 𝗧𝐡𝗼𝗸𝗺𝗲 𝐒𝗮𝗻𝗴𝗽𝗼  31-37 Stanzas

The teachings of the thirty-seven practices of all the Boddhisattvas by His Holiness the Dalai Lama.  This episode covers 31 to 37 verses from the 37 Practices of all the Boddhisattvas by Gyalsey Thokme Sangpo.

…

Gyalsey Thokme Sangpo composed: A Commentary on the Seven-point Mind-training (blo sbyong don bdun ma’i khrid yig), the Thirty-seven Practices of The Bodhisattva (rgyal sras lag len so bdun ma), and The Ocean of Good Saying (legs par bshad pa'i rgya mtsho), a commentary on the Bodhisattvacāryāvatāra.

…

https://thongdrol.org/category/the-sacred-teachings/thirty-seven-practices-of-all-the-bodhisattvas/

#gyalseythokmesangpo #gyalsey #ThogméSangpo #thogmesangpo #thirtyseven #thirtysevenpractices  #lingpa #buddhist #compassion #philosophy #mindtraining #trainingmotivation #motivation #inspirationalquotes #aspirations #thinker #saint #mahayana #buddhism  #thongdrol #thongdrolquotes #quoteoftheday #trainingmind #worldpeace

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Thongdrol is a Tibetan word meaning liberation through seeing. It can be anything that motivates a person to pursue a spiritual path leading to liberation from the cycle of suffering. The Thongdrol will act as a bridge between people who want to seek a path of liberation and a vast repertoire of Buddha’s teachings, including the concept of impermanence, interdependence, and the empty nature of reality.

Follow us @thongdrol & @dusumkhyenpa

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The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

Words of wisdom series present bits of advice extracted from different teachings of His Holiness the Dalai lama. This series covers how to train ourselves from anger, family life, religion, daily practice, emotions, and understanding mind.

Barche Lamsel བར་ཆད་ལམ་སེལ་བཞུགས༔ Guru Rinpoche | Gyalwang Karmapa | thongdrol.org

༃ གསོལ་འདེབས་བར་ཆད་ལམ་སེལ་བཞུགས༔ The Supplication Clearing the Path of Obstacles - Guru Rinpoche   

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔ ཆོས་སྐུ་སྣང་བ་མཐའ་ཡས་ལ་གསོལ་བ་འདེབས༔ 

ལོངས་སྐུ་ཐུགས་རྗེ་ཆེན་པོ་ལ་གསོལ་བ་འདེབས༔  སྤྲུལ་སྐུ་པདྨ་འབྱུང་གནས་ལ་གསོལ་བ་འདེབས༔  .... 

Note: This century old sacred prayer is compiled with text and audio for the sole use and benefit of people. It is not meant for any commercial purposes. Please feel free to use and share this. ... The generosity of the priceless gift of Dharma, the foundation for the other five Paramitas. ... 

#BarcheLamsel #GuruRinpoche #Karmapa #thongdrol #liberation #through #seeing #samsara #tibet #tibetan #buddhist #buddhism #meditation #mindfulness #tibetanbuddhism #buddhateachings #peace #peaceofmind #worldpeace

📿 THONGDROL.ORG

https://www.youtube.com/watch?v=BYezUOMrocc

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

Sherab Nyingpo Teaching by Geshe Lobsang Dawa

The Heart Sūtra or Sherab Nyingpo (ཤེས་རབ་སྙིང་པོ་) is perhaps the most popular Buddhist sūtra and certainly the sūtra most widely used and chanted in Tibet. Its full title in Sanskrit is Bhagavatīprajñāpāramitāhṛdaya and in Tibetan བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ་ which translates as 'The Heart of the Blessed Perfection of Wisdom.' The followers of Mahāyāna Buddhism consider it as a sacred literature which falls within the category of the words of the Buddha. Thus, it is placed within the Perfection of Wisdom (ཤེར་ཕྱྱིན་) section of the kangyur (བཀའ་འགྱུར་) canon.

According to the sūtra itself, the Heart Sūtra was taught by the Buddha while he was on Vulture Peak, Rajagṛha with his monastic and Bodhisattva followers. The Buddha entered a meditation state called Profound Illumination and through his power made Śāriputra query Avalokiteśvara about how a person engages in the practice of Perfection of Wisdom. The main sūtra is the response Avalokiteśvara gives Śāriputra instructing how a son or daughter of a noble family should view as empty (སྟོང་པར་རྣམ་པར་བལྟ་བར་བྱ་) everything including form, sensation, feelings, volitions, consciousness, the six sense faculties, the six sense fields, the six consciousnesses, the twelve links of dependent origination and the four nobles. He puts this in the formulaic phrase: form is emptiness,

emptiness is form, emptiness is no other than form and form is no other than emptiness.

..

#thongdrol #sherabnyingpo #buddha #teachings #buddhism #meditation #perfectionofwisdom #emptiness 

...

Thongdrol is a Tibetan word that means liberation through seeing. On a basic level, it can be anything that turns the person to look towards the spiritual path. Thongdrol strives to be a bridge connecting interested people to the precious teachings of the Buddha, on training our mind towards the ultimate realisation of the true existence of life. Of the impermanence and empty nature of the things and moments that surround us.

The precious teachers are an inspiration and their teachings are an aspiration worth seeking.

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

Reminding everyone to hold bodhichitta in their hearts, Kyabje  Drubwang Sangye Nyenpa Rinpoche began his third and last day of teaching  Tilopa’s Ganges Mahamudra, the upadesha or key instructions for the  practice of mahamudra. At the start of his talk, Nyenpa Rinpoche  reviewed the previous verses and added new commentary. He explained that  highly developed adepts could realize the whole text by simply hearing  the title. Summarizing the text’s meaning at the next level comes in the  traditional prostration of the translator:

I prostrate to the glorious Vajra Dakini.

Here, “dakini” refers to the entire meaning of the verses: the nature  that is the ground of mahamudra and the nature that is the path of  mahamudra; when these two manifest, the fruition of mahamudra appears.  In this way the dakini symbolizes the realization of ground, path, and  fruition. According to the teachings of the Kalachakra, “dakini” points  to Prajnaparamita, the great mother of all the buddhas.

Another way to express this is that no phenomenon transcends the  fundamental nature. When the great mother Prajnaparamita manifests, we  can see the true nature of all phenomena appearing as samsara and  nirvana. Female deities, such as Tara and Vajra Varahi, are displays of  the great mother’s form. Here the vajra symbolizes the mahamudra of the  definitive meaning, which is represented here as the glorious Vajra  Dakini.

The Student and Teacher

The first verse of the Ganges Mahamudra describes students who could  practice mahamudra and they have four characteristics. (1) Intelligence  is the most important as it allows one (2) to endure hardship, (3) to  see the qualities of the guru and therefore have respect, and (4) to  bear the suffering that comes with practice, as we engage our body,  speech, and mind fully in listening, reflecting, and meditating on the  teachings. How we act depends on the conditions around us, and our  intelligence allows us to know what makes a condition positive or  negative. This is not a mere intellectual knowing but based in the  experience of practice.

Since Naropa had all four of these qualities, Tilopa gave him all the  pith instructions on the banks of the Ganges, saying to his disciple,  “I have no human guru. In coming to your own realization, you’ll realize  the guru.”

Today we can meet teachers and discuss the Dharma with them for  hours. But this might not be the good fortune we take it to be if we do  not develop the power and strength of our meditation. We should be able  to go through difficulties. Meeting the Dharma is not like finding gold  by chance. It comes from gathering the two accumulations and from karmic  connections that extend back for many generations. If we are  constructing a tall building, we need a stable foundation. To meet a  real guru we need genuine conviction.

The Heart Sutra(བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ) is the most widely known sutra of the Mahayana tradition of Tibetan Buddhism. It is part of the Prajnaparamita Sutras, which is a collection of about 40 sutras composed between 100 BCE and 500 CE. The Heart Sutra is a presentation of profound wisdom on the nature of emptiness. The Sutra famously states, "Form is emptiness (śūnyatā), emptiness is form." It is a condensed exposé on the Buddhist Mahayana teaching of the Two Truths doctrine, which says that ultimately all phenomena are sunyata, empty of an unchanging essence. This emptiness is a 'characteristic' of all phenomena, and not a transcendent reality, but also "empty" of essence of its own. Specifically, it is a response to Sarvastivada's teachings that "phenomena" or its constituents are real. It has been called "the most frequently used and recited text in the entire Mahayana Buddhist tradition." The text has been translated into English dozens of times from Chinese, Sanskrit, and Tibetan as well as other source languages. Khenpo Karma Tseten is a scholar and a dharma teacher based in Rumtek Shedra, Sikkim

རྐྱེན་ཟློག་སྨོན་ལམ་ཆེན་མོ། ཉིན་བཞི་པ། Aspirations to End Adversity  Day 4 

སྨན་བླའི་མདོ། The Medicine Buddha Sutra

An aspiration to End Adversity, Online Prayer led by HH the Gyalwang Karmapa.

January 20 to 27, 2021, IST 6:30 PM

Words of wisdom series present bits of advice extracted from different teachings of His Holiness the Dalai lama. This series covers how to train ourselves from anger, family life, religion, daily practice, emotions, and understanding mind.

Generating the Mind for Enlightenment

For those who admire the spiritual ideals of the Eight verses on  Transforming the Mind it is helpful to recite the following verses for  generating the mind for enlightenment. Practicing Buddhists should  recite the verses and reflect upon the meaning of the words, while  trying to enhance their altruism and compassion. Those of you who are  practitioners of other religious traditions can draw from your own  spiritual teachings, and try to commit yourselves to cultivating  altruistic thoughts in pursuit of the altruistic ideal.

With a wish to free all beings
I shall always go for refuge
to the Buddha, Dharma and Sangha
until I reach full enlightenment.

Enthused by wisdom and compassion,
today in the Buddha’s presence
I generate the Mind for Full Awakening
for the benefit of all sentient beings.

As long as space endures,
as long as sentient being remain,
until then, may I too remain
and dispel the miseries of the world.

In conclusion, those who like myself, consider themselves to be  followers of Buddha, should practice as much as we can. To followers of  other religious traditions, I would like to say, “Please practice your  own religion seriously and sincerely.” And to non-believers, I request  you to try to be warm-hearted. I ask this of you because these mental  attitudes actually bring us happiness. As I have mentioned before,  taking care of others actually benefits you. read more

https://www.dalailama.com/teachings/training-the-mind

Words of wisdom consist of bits of advice extracted from different teachings of His Holiness the Dalai lama. This series covers how to train our ourselves from anger, family life, religion, daily practice, emotions, and understanding once own mind.

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

Words of wisdom series present bits of advice extracted from different teachings of His Holiness the Dalai lama. This series covers how to train ourselves from anger, family life, religion, daily practice, emotions, and understanding mind.

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

Generating the Mind for Enlightenment

For those who admire the spiritual ideals of the Eight verses on  Transforming the Mind it is helpful to recite the following verses for  generating the mind for enlightenment. Practicing Buddhists should  recite the verses and reflect upon the meaning of the words, while  trying to enhance their altruism and compassion. Those of you who are  practitioners of other religious traditions can draw from your own  spiritual teachings, and try to commit yourselves to cultivating  altruistic thoughts in pursuit of the altruistic ideal.

With a wish to free all beings
I shall always go for refuge
to the Buddha, Dharma and Sangha
until I reach full enlightenment.

Enthused by wisdom and compassion,
today in the Buddha’s presence
I generate the Mind for Full Awakening
for the benefit of all sentient beings.

As long as space endures,
as long as sentient being remain,
until then, may I too remain
and dispel the miseries of the world.

In conclusion, those who like myself, consider themselves to be  followers of Buddha, should practice as much as we can. To followers of  other religious traditions, I would like to say, “Please practice your  own religion seriously and sincerely.” And to non-believers, I request  you to try to be warm-hearted. I ask this of you because these mental  attitudes actually bring us happiness. As I have mentioned before,  taking care of others actually benefits you.

read more

https://www.dalailama.com/teachings/training-the-mind

Choejug སྤྱོད་འཇུག་ཆེན་མོ། Ep 1 by His Holiness the 14th Dalai Lama

The teaching is on Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Tibetan: Choejug) by His Holiness the 14th Dalai Lama

The Bodhicharyavatara (The Guide) of the eighth-century Indian master Shantideva is one of the great works of Buddhist literature. It has been translated into Western languages at least a dozen times in this century and is already well-known to many students of Buddhism in its venerable translation by Stephen Batchelor, published by the Library of Tibetan Works and Archives as A Guide to the Bodhisattva’s Way of Life. Though Batchelor’s work will not soon be eclipsed as one of the best translations of Tibetan material available, these two new translations are significant contributions, both stylistically and methodologically.

Shantideva’s masterpiece shows the way to transcend the limitations of selfishness and realize the boundless compassion of the Bodhisattva, whose only concern is the benefit of others. As the Padmakara translation notes, one of the greatest exemplars of the Bodhisattva’s way is His Holiness the Dalai Lama, who credits The Guide as his chief inspiration.

The Heart Sutra(བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ) is the most widely known sutra of the Mahayana tradition of Tibetan Buddhism. It is part of the Prajnaparamita Sutras, which is a collection of about 40 sutras composed between 100 BCE and 500 CE. The Heart Sutra is a presentation of profound wisdom on the nature of emptiness.

The Sutra famously states, "Form is emptiness (śūnyatā), emptiness is form." It is a condensed exposé on the Buddhist Mahayana teaching of the Two Truths doctrine, which says that ultimately all phenomena are sunyata, empty of an unchanging essence. This emptiness is a 'characteristic' of all phenomena, and not a transcendent reality, but also "empty" of essence of its own. Specifically, it is a response to Sarvastivada's teachings that "phenomena" or its constituents are real. It has been called "the most frequently used and recited text in the entire Mahayana Buddhist tradition." The text has been translated into English dozens of times from Chinese, Sanskrit, and Tibetan as well as other source languages.

Khenpo Karma Tseten is a scholar and a dharma teacher based in Rumtek Shedra, Sikkim

Sampa Lhundrup | བསམ་པ་ལྷུན་གྲུབ།| The Supplication Spontaneous Fulfillment of Wishes | Guru Rinpoche

Sampa  Lhundrupma (Tib. བསམ་པ་ལྷུན་གྲུབ་མ་།,) The Prayer to Guru Rinpoche That  Spontaneously Fulfills All Wishes, is a prayer that forms the seventh  chapter of Le’u Dünma. It was given to the prince Mutri Tsenpo, the King  of Gungthang, and son of King Trisong Detsen, by Padmasambhava as he  was leaving for the land of the rakshasa ogres in the southwest. In this  prayer, thirteen emanations of Guru Rinpoche are mentioned: Guru  Chemchok, against war Guru Padma, King of Healing, against illness Guru  Mighty King of Wealth Gods, against famine & deprivation Guru  Powerful King of Yidams, for the transmission of the terma treasures  Guru King Who Fulfils the Hopes of the Practitioner, for travel Guru  Sovereign of the Warrior Gings, for protection against wild animals Guru  Victorious Master over the Four Elements, against disruption in the  elements Guru Mighty Exorciser of Evil Spirits, against robbery Guru  Vajra Armour, against assailants Guru Purifier of the Pain of Rebirth,  for the moment of death Guru Conqueror over the Delusion of the Bardo,  for the bardo Guru Dispeller of the Suffering of Dying, against mental  distress Guru Refuge of the Six Classes of Beings, against suffering in  the world at large.

…

The generosity of the priceless gift of Dharma, the foundation for the other five Paramitas.

– Thongdrol

https://thongdrol.org/sampa-lhundrup/

༄༅། །རྒྱལ་སྲས་ལག་ལེན་སོ་བདུན་མ་བཞུགས་སོ། ། | 𝗧𝗵𝗲 𝗧𝗵𝗶𝗿𝘁𝘆-𝗦𝗲𝘃𝗲𝗻 𝗣𝗿𝗮𝗰𝘁𝗶𝗰𝗲𝘀 𝗼𝗳 𝗔𝗹𝗹 𝘁𝗵𝗲  𝗕𝗼𝗱𝗵𝗶𝘀𝗮𝘁𝘁𝘃𝗮𝘀 𝗯𝘆 𝗚𝘆𝗮𝗹𝘀𝗲𝐲 𝗧𝐡𝗼𝗸𝗺𝗲 𝐒𝗮𝗻𝗴𝗽𝗼  1-10 verses

The teachings of the thirty-seven practices of all the Boddhisattvas by His Holiness the Dalai Lama.  This episode covers 1 to 10 verses from the 37 Practices of all the Boddhisattvas by Gyalsey Thokme Sangpo.

…

Gyalsey Thokme Sangpo composed: A Commentary on the Seven-point Mind-training (blo sbyong don bdun ma’i khrid yig), the Thirty-seven Practices of The Bodhisattva (rgyal sras lag len so bdun ma), and The Ocean of Good Saying (legs par bshad pa'i rgya mtsho), a commentary on the Bodhisattvacāryāvatāra.

…

#gyalseythokmesangpo #gyalsey #ThogméSangpo #thogmesangpo #thirtyseven #thirtysevenpractices  #lingpa #buddhist #compassion #philosophy #mindtraining #trainingmotivation #motivation #inspirationalquotes #aspirations #thinker #saint #mahayana #buddhism  #thongdrol #thongdrolquotes #quoteoftheday #trainingmind #worldpeace

..

📿 THONGDROL.ORG | DUSUMKHYENPA.ORG

Thongdrol is a Tibetan word meaning liberation through seeing. It can be anything that motivates a person to pursue a spiritual path leading to liberation from the cycle of suffering. The Thongdrol will act as a bridge between people who want to seek a path of liberation and a vast repertoire of Buddha’s teachings, including the concept of impermanence, interdependence, and the empty nature of reality.

Follow us @thongdrol & @dusumkhyenpa

Youtube: Thongdrol | Apple Podcast: Thongdrol | Facebook: thongdrol.ORG Twitter: thongdrolORG | Telegram: Thongdrol

www.thongdrol.org | www.dusumkhyenpa.org

Sherab Nyingpo Teaching by Geshe Lobsang Dawa

The Heart Sūtra or Sherab Nyingpo (ཤེས་རབ་སྙིང་པོ་) is perhaps the most popular Buddhist sūtra and certainly the sūtra most widely used and chanted in Tibet. Its full title in Sanskrit is Bhagavatīprajñāpāramitāhṛdaya and in Tibetan བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ་ which translates as 'The Heart of the Blessed Perfection of Wisdom.' The followers of Mahāyāna Buddhism consider it as a sacred literature which falls within the category of the words of the Buddha. Thus, it is placed within the Perfection of Wisdom (ཤེར་ཕྱྱིན་) section of the kangyur (བཀའ་འགྱུར་) canon.

According to the sūtra itself, the Heart Sūtra was taught by the Buddha while he was on Vulture Peak, Rajagṛha with his monastic and Bodhisattva followers. The Buddha entered a meditation state called Profound Illumination and through his power made Śāriputra query Avalokiteśvara about how a person engages in the practice of Perfection of Wisdom. The main sūtra is the response Avalokiteśvara gives Śāriputra instructing how a son or daughter of a noble family should view as empty (སྟོང་པར་རྣམ་པར་བལྟ་བར་བྱ་) everything including form, sensation, feelings, volitions, consciousness, the six sense faculties, the six sense fields, the six consciousnesses, the twelve links of dependent origination and the four nobles. He puts this in the formulaic phrase: form is emptiness,

emptiness is form, emptiness is no other than form and form is no other than emptiness.

..

#thongdrol #sherabnyingpo #buddha #teachings #buddhism #meditation #perfectionofwisdom #emptiness 

...

Thongdrol is a Tibetan word that means liberation through seeing. On a basic level, it can be anything that turns the person to look towards the spiritual path. Thongdrol strives to be a bridge connecting interested people to the precious teachings of the Buddha, on training our mind towards the ultimate realisation of the true existence of life. Of the impermanence and empty nature of the things and moments that surround us.

The precious teachers are an inspiration and their teachings are an aspiration worth seeking.

༄༅། །སྒྲོལ་མ་ལ་ཕྱག་འཚལ་ཉི་ཤུ་རྩ་གཅིག་གིས་བསྟོད་པ་ཕན་ཡོན་དང་བཅས་པ།

The Praise to Tārā with Twenty-One Verses of Homage, and the Excellent Benefits of Reciting the Praise

Tara  (སྒྲོལ་མ, Dölma), also known as Jetsun Dölma appears as a female  bodhisattva in Mahayana Buddhism, and as a female Buddha in Vajrayana  Buddhism. She is known as the “mother of liberation”, and represents the  virtues of success in work and achievements. Tārā is a meditation deity  revered by practitioners of the Tibetan branch of Vajrayana Buddhism to  develop certain inner qualities and to understand outer, inner and  secret teachings such as karuṇā (compassion), mettā (loving-kindness),  and shunyata (emptiness).

https://thongdrol.org/praises-to-the-21-tara-benefits-of-its-recitation/