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2024-03-28T11:16:40Z
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https://www.rigpawiki.org/index.php?title=Four_Dharmas_of_Gampopa&diff=70021
Four Dharmas of Gampopa
2013-05-31T15:27:26Z
<p>Ian.ives: </p>
<hr />
<div>[[File:Gampopa.png|thumb|[[Gampopa Sönam Rinchen]]]]<br />
'''The Four Dharmas of [[Gampopa]]''' (Tib. དྭགས་པོ་་ཆོས་བཞི་, [[Wyl.]] ''dwags po chos bzhi'')<br />
<br />
{| class="wikitable" style="color:black;background-color:#f7f7e7;" cellspacing="5" border="0" text-align:left,top"<br />
|+<br />
|valign="top"|<br />
'''lo chö su dro war chin gyi lop''' <br><br />
Grant your [[blessing]] so that my mind may turn towards the [[Dharma]]. <br><br />
<br />
'''chö lam du dro war chin gyi lop''' <br><br />
Grant your blessing so that Dharma may progress along the [[path]]. <br><br />
<br />
'''lam trul wa shyik par chin gyi lop''' <br><br />
Grant your blessing so that the path may clarify [[confusion]]. <br><br />
<br />
'''trulpa yeshé su char war chin gyi lop''' <br><br />
Grant your blessing so that confusion may dawn as [[wisdom]]. <br><br />
|valign="top"|<br />
::<big>༈ བློ་ཆོས་སུ་འགྲོ་བར་བྱིན་གྱིས་རློབས། །</big><br />
<br />
<br />
::<big>ཆོས་ལམ་དུ་འགྲོ་བར་བྱིན་གྱིས་རློབས། །</big><br />
<br />
<br />
::<big>ལམ་འཁྲུལ་བ་ཞིག་པར་བྱིན་གྱིས་རློབས། །</big><br />
<br />
<br />
::<big>འཁྲུལ་པ་ཡེ་ཤེས་སུ་འཆར་བར་བྱིན་གྱིས་རློབས། །</big><br />
|}<br />
<br />
==Teachings Given to the Rigpa Sangha==<br />
*[[Chökyi Nyima Rinpoche]], San Francisco, Rigpa Center, 11-12 September 1998<br />
*[[Chökyi Nyima Rinpoche]], [[Lerab Ling]], 25 August 1998<br />
*[[Sogyal Rinpoche]], [[Lerab Ling]], 21 July 1997, am<br />
*[[Choegon Rinpoche]], Rigpa London, 21 May 1994<br />
*[[Sogyal Rinpoche]], Berlin and Dusseldorf, April 1989<br />
*[[Khandro Rinpoche]], Berlin, May 28-29, 2013<br />
<br />
<br />
[[Category:Prayers and Practices]]<br />
[[Category:Tibetan Texts]]<br />
[[Category:Enumerations]]<br />
[[Category:04-Four]]</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Introduction_to_the_Middle_Way&diff=21968
Introduction to the Middle Way
2010-03-24T01:56:20Z
<p>Ian.ives: /* English */</p>
<hr />
<div>[[Image:Chandrakirti.JPG|frame|'''Chandrakirti''']]<br />
'''Introduction to the Middle Way''' (Skt. ''Madhyamakāvatāra''; Tib. ''Uma la Jukpa''; [[Wyl.]] ''dbu ma la 'jug pa'') — [[Chandrakirti]]'s classic commentary on the meaning of [[Nagarjuna]]'s ''[[Mulamadhyamaka-karika]]''. It is also a commentary on the ''[[Sutra of the Ten Bhumis]] (Dashabhumika-Sutra)''.<br />
<br />
==Meaning of the Title==<br />
''Madhyamaka'' refers to the texts which express the meaning of the middle way beyond extremes, both the Buddha's teachings of the [[second turning]] and the commentaries that further elucidate their meaning. Specifically here it refers to [[Nagarjuna]]'s [[Mulamadhyamaka-karika]]. <br />
<br />
''Avatara'' means entry or introduction. This text is an introduction in the sense that it clearly brings out the meaning of Nagarjuna's text by means of both scriptures from the sutras as well as the pith instruction passed down through the lineage of masters from [[Nagarjuna]] to [[Chandrakirti]]. It expresses both the profound aspect of Nagarjuna's text, namely emptiness, as well as the vast aspect, the paths and bhumis. <br />
<br />
==Structure==<br />
The text has '''eleven chapters''', corresponding to the [[ten bhumis]] and the state of [[buddhahood]].<br />
<br />
==Translations==<br />
===English===<br />
*Geshe Rabten, ''Echoes of Voidness'', translated and edited by Stephen Batchelor, Wisdom, 1983<br />
*Huntington, C.W., ''The Emptiness of Emptiness'', University of Hawaii Press, 1989<br />
*''Introduction to the Middle Way'' with [[Mipham Rinpoche]]'s Commentary, translated by Padmakara Translation Group, Shambhala, 2002<br />
*''Introduction to the Middle Way: Chandrakirti's Madhyamakavatara with commentary by Dzongsar Jamyang Khyentse Rinpoche'', edited by Alex Trisoglio, Khyentse Foundation, 2003<br />
* The Karmapa's Middle Way: Feast for the Fortunate (translation of Chandrakirti's root text along with commentary by the Ninth Karmapa, Wangchuk Dorje), translated by Tyler Dewar, Snow Lion, 2008.<br />
<br />
===French===<br />
*Louis de la Vallée Poussin: Madhyamakavatara par Candrakirti, Bibliotheca Buddhica IX. Osnabrück, Biblio Verlag, 1970. [http://www.archive.org/details/madhyamakavatara00canduoft Available for free download here]<br />
<br />
==Commentaries==<br />
===In Tibetan===<br />
*[[Khenpo Shenga]], ''dbu ma la 'jug pa'i 'grel mchan legs par bshad pa zla ba'i 'od zer''<br />
*[[Khenpo Ngawang Palzang]], ''dbu ma 'jug pa'i 'bru 'grel blo gsal dga' ba'i me long''<br />
<br />
===In Translation===<br />
*[[Jeffrey Hopkins]], ''Compassion in Tibetan Buddhism'', Ithaca: Snow Lion, 1980 (first five chapters based on [[Tsongkhapa]]’s commentary)<br />
*Rendawa Shonnu Lodro, ''Commentary on the Entry into the Middle, Lamp which Elucidates Reality'', translated by Stotter-Tillman & Acharya Tashi Tsering, Sarnath, Varanasi, 1997.<br />
<br />
==External Links==<br />
*[http://www.lotsawahouse.org/madhyamakavatara.html A translation of the Madhyamakavatara and its Auto-Commentary by Chandrakirti with additional commentary by Khenpo Namdrol Rinpoche]<br />
<br />
[[Category:Madhyamika Texts]]</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Three_kinds_of_compassion&diff=21409
Three kinds of compassion
2010-01-10T16:46:21Z
<p>Ian.ives: Added more on second and thrid types, done for now, feedback appreciated</p>
<hr />
<div>'''Three kinds of compassion''' ([[Wyl.]] ''snying rje gsum'') —<br />
<br />
#compassion focused on [[sentient beings]],<br />
#compassion focused on phenomena; and <br />
#compassion without focus.<br />
<br />
===Commentary===<br />
[[Khenpo Namdrol]] explains: “Compassion focused on sentient beings is the wish that beings might be free from their suffering, without any thought as to whether those beings are permanent or impermanent, truly existent or illusory. Then, compassion focused on phenomena is a similar wish that beings might be free from suffering, made in the knowledge that those beings are '''impermanent'''. Compassion without focus is the wish that suffering beings might be free from suffering and attain [[enlightenment]], complete with the knowledge that those beings '''lack any true existence'''.”<br />
<br />
Many great masters such as [[Mipham Rinpoche]] agree that these three types of compassion share the same essence, the wish to free beings from suffering. They are distinguished only in terms of their particular object of focus. <br />
<br />
==Compassion Focused on Sentient Beings==<br />
[[Dzongsar Khyentse Rinpoche]] explains that the object of the first type of compassion, ''compassion focusing on sentient beings'' are all ordinary beings who suffer from the suffering of suffering and the suffering of change, as well as [[shravakas]] and [[pratyekabuddhas]] still on the path. These are beings who are helplessly reborn in samsara by the power of [[karma]] and destructive emotions, rather than by their own free will. <br />
<br />
[[Sogyal Rinpoche]] explains that this is compassion where the prime focus is the suffering of another sentient being and the wish to see that being free from suffering. This type of compassion focuses on suffering that is more immediately evident and visible such as poverty or sickness. <br />
<br />
Dzongsar Khyentse Rinpoche explains further that this kind of compassion is often called 'common compassion' because it is common to both Buddhists and non-Buddhists. <br />
<br />
==Compassion Focused on Phenomena==<br />
This type of compassion arises in one who recognizes the impermanence of phenomena and understands that everything compounded is subject to eventual change and disintegration. Dzongsar Khyentse Rinpoche explains that the object of this kind of compassion are all beings who suffer from the all-pervasive suffering of conditioned existence. This includes all beings who are the object of the first kind of compassion, as well as bodhisattvas on all of the [[ten bhumis]] in post-meditation and even shravaka and pratyekabuddha [[arhats]]. <br />
<br />
Sogyal Rinpoche explains that based on a deeper understanding of the nature of sentient being's existence, such as the recognition of the transient nature of his or her life or the recognition of his or her non-substantiality; a feeling of compassion without reason arises even though there is no ‘overt suffering.’ With this kind of compassion you begin to see more globally and understand the general nature of samsara which is suffering. <br />
<br />
Khenpo Tsultrim Gyamstso comments, "Beings are completely impermanent. There is nothing remaining from one moment to the next in terms of the beings' basic nature. However, because beings think that they are permanent and think that there is something there which remains and continues, they suffer. They suffer because they cling to their belief in permanence."<br />
<br />
==Compassion without focus (or non-referential compassion)== <br />
Compassion without focus arises in one who recognizes the emptiness of all things. Dzongsar Khyentse Rinpoche explains that the objects of this kind of compassion are all beings who have not completely realized emptiness, i.e. anyone who has not reached the level of complete enlightenment. Since it involves understanding both of the selflessness of phenomena and the selflessness of the individual it is referred to as 'uncommon'.<br />
<br />
Khenpo Tsultrim Gyamstso says,"Beings are empty of any inherent existence, and yet because they think that things are real, they suffer." <br />
<br />
Milarepa said, "Seeing emptiness, have compassion."<br />
<br />
[[Category:Compassion]] <br />
[[Category:Bodhichitta]]<br />
[[Category:Enumerations]]<br />
[[Category:3-Three]]<br />
<br />
==References and Further Reading==<br />
Introduction to the Middle Way, Chandrakirti’s Madhyamakavatara<br />
With commentary by Dzongsar Jamyang Khyentse Rinpoche © 2003 by Khyentse Foundation, pages 41-46 (available online upon request)<br />
<br />
Khenpo Tsultrim Gyamtso Rinpoches commentary on Chandrakirti's The Entrance Into the Middle Way Shenpen Osel, Issue 13, <br />
<br />
Introduction to the Middle Way, Chandrakirti’s Madhyamakavatara<br />
With commentary by Jamgön Mipham Rinpoche pages 146-147<br />
<br />
The Dharma That Illuminates all Beings Impartially Like the Light of the Sun and the Moon, by Kyabje Dorje Chang Kalu Rinpoche, pages 46-47.<br />
<br />
Arousing Bodhichitta, The Heart of the Enlightened Mind: The Bodhichitta Mengak Study Pack, published by Rigpa, pages 8-9<br />
<br />
Teachings given at the Rigpa Shedra East:<br />
Khenpo Sönam Tobden January 8-10, 2010<br />
<br />
Teachings given to the Rigpa Sangha:<br />
*Sogyal Rinpoche: New York 21 October 2007, [[Lerab Ling]] 13 August 2007, Haileybury 7 April 2007</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Three_kinds_of_compassion&diff=21406
Three kinds of compassion
2010-01-09T03:44:08Z
<p>Ian.ives: </p>
<hr />
<div>'''Three kinds of compassion''' ([[Wyl.]] ''snying rje gsum'') —<br />
<br />
#compassion focused on [[sentient beings]],<br />
#compassion focused on phenomena; and <br />
#compassion without focus.<br />
<br />
===Commentary===<br />
[[Khenpo Namdrol]] explains: “Compassion focused on sentient beings is the wish that beings might be free from their suffering, without any thought as to whether those beings are permanent or impermanent, truly existent or illusory. Then, compassion focused on phenomena is a similar wish that beings might be free from suffering, made in the knowledge that those beings are '''impermanent'''. Compassion without focus is the wish that suffering beings might be free from suffering and attain [[enlightenment]], complete with the knowledge that those beings '''lack any true existence'''.”<br />
<br />
Many Great masters such as [[Mipham Rinpoche]] agree that these three types of compassion share the same essence, the wish to free beings from suffering. They are distinguished only in terms of their particular object of focus. <br />
<br />
==Compassion Focused on Sentient Beings==<br />
Dzongzar Khyentse Rinpoche explains that the object of the first type of compassion, ''compassion focusing on sentient beings'' are all ordinary beings who suffer from the suffering of suffering and the suffering of change, as well as [[shravakas]] and [[pratyekabuddhas]] still on the path. These are beings who are helplessly reborn in samsara by the power of [[karma]] and destructive emotions, rather than by their own free will. <br />
<br />
[[Sogyal Rinpoche]] explains that this is compassion where the prime focus is the suffering of another sentient being and the wish to see that being free from suffering. This type compassion focuses on suffering that is more immediately evident and visible such as poverty or sickness. <br />
<br />
Dzongzar Khyentse Rinpoche explains further that this kind of compassion is often called 'common compassion' because it is common to both Buddhists and non-Buddhists. <br />
<br />
[[Category:Compassion]] <br />
[[Category:Bodhichitta]]<br />
[[Category:Enumerations]]<br />
[[Category:3-Three]]<br />
<br />
==Teachings given to the Rigpa Sangha==<br />
Sogyal Rinpoche: New York 21 October 2007, Lerab Ling 13 August 2007, Haileybury 7 April 2007</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Three_kinds_of_compassion&diff=21405
Three kinds of compassion
2010-01-09T03:42:48Z
<p>Ian.ives: </p>
<hr />
<div>'''Three kinds of compassion''' ([[Wyl.]] ''snying rje gsum'') —<br />
<br />
#compassion focused on [[sentient beings]],<br />
#compassion focused on phenomena; and <br />
#compassion without focus.<br />
<br />
===Commentary===<br />
[[Khenpo Namdrol]] explains: “Compassion focused on sentient beings is the wish that beings might be free from their suffering, without any thought as to whether those beings are permanent or impermanent, truly existent or illusory. Then, compassion focused on phenomena is a similar wish that beings might be free from suffering, made in the knowledge that those beings are '''impermanent'''. Compassion without focus is the wish that suffering beings might be free from suffering and attain [[enlightenment]], complete with the knowledge that those beings '''lack any true existence'''.”<br />
<br />
Many Great masters such as [[Mipham Rinpoche]] agree that these three types of compassion share the same essence, the wish to free beings from suffering. They are distinguished only in terms of their particular object of focus. <br />
<br />
==Compassion Focused on Sentient Beings==<br />
Dzongzar Khyentse Rinpoche explains that the object of the first type of compassion, ''compassion focusing on sentient beings'' are all ordinary beings who suffer from the [[suffering of suffering]] and the [[suffering of change]], as well as [[shravakas]] and [[pratyakabuddhas]] still on the path. These are beings who are helplessly reborn in samsara by the power of [[karma]] and destructive emotions, rather than by their own free will. <br />
<br />
[[Sogyal Rinpoche]] explains that this is compassion where the prime focus is the suffering of another sentient being and the wish to see that being free from suffering. This type compassion focuses on suffering that is more immediately evident and visible such as poverty or sickness. <br />
<br />
Dzongzar Khyentse Rinpoche explains further that this kind of compassion is often called 'common compassion' because it is common to both Buddhists and non-Buddhists. <br />
<br />
<br />
[[Category:Bodhichitta]]<br />
[[Category:Enumerations]]<br />
[[Category:3-Three]]<br />
<br />
==Teachings given to the Rigpa Sangha==<br />
Sogyal Rinpoche: New York 21 October 2007, Lerab Ling 13 August 2007, Haileybury 7 April 2007</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Three_kinds_of_compassion&diff=21404
Three kinds of compassion
2010-01-09T03:41:29Z
<p>Ian.ives: added a bunch of stuff, work in progress</p>
<hr />
<div>'''Three kinds of compassion''' ([[Wyl.]] ''snying rje gsum'') —<br />
<br />
#compassion focused on [[sentient beings]],<br />
#compassion focused on phenomena; and <br />
#compassion without focus.<br />
<br />
===Commentary===<br />
[[Khenpo Namdrol]] explains: “Compassion focused on sentient beings is the wish that beings might be free from their suffering, without any thought as to whether those beings are permanent or impermanent, truly existent or illusory. Then, compassion focused on phenomena is a similar wish that beings might be free from suffering, made in the knowledge that those beings are '''impermanent'''. Compassion without focus is the wish that suffering beings might be free from suffering and attain [[enlightenment]], complete with the knowledge that those beings '''lack any true existence'''.”<br />
<br />
Many Great masters such as [[Mipham Rinpoche]] agree that these three types of compassion share the same essence, the wish to free beings from suffering. They are distinguished only in terms of their particular object of focus. <br />
<br />
==Compassion Focused on Sentient Beings==<br />
[[Dzongzar Khyentse Rinpoche]] explains that the object of the first type of compassion, ''compassion focusing on sentient beings'' are all ordinary beings who suffer from the [[suffering of suffering]] and the [[suffering of change]], as well as [[shravakas]] and [[pratyakabuddhas]] still on the path. These are beings who are helplessly reborn in samsara by the power of [[karma]] and destructive emotions, rather than by their own free will. <br />
<br />
[[Sogyal Rinpoche]] explains that this is compassion where the prime focus is the suffering of another sentient being and the wish to see that being free from suffering. This type compassion focuses on suffering that is more immediately evident and visible such as poverty or sickness. <br />
<br />
[[Dzongzar Khyentse Rinpoche]] explains further that this kind of compassion is often called 'common compassion' because it is common to both Buddhists and non-Buddhists. <br />
<br />
<br />
[[Category:Bodhichitta]]<br />
[[Category:Enumerations]]<br />
[[Category:3-Three]]<br />
<br />
==Teachings given to the Rigpa Sangha==<br />
Sogyal Rinpoche: New York 21 October 2007, Lerab Ling 13 August 2007, Haileybury 7 April 2007</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Compassion&diff=21403
Compassion
2010-01-09T03:12:45Z
<p>Ian.ives: added link</p>
<hr />
<div>[[Image:Avalokiteshvara.JPG|frame|[[Avalokiteshvara]], embodiment of compassion (courtesy of Lama Tsondru Sangpo)]]'''Compassion''' (Tib. ''nyingjé''; [[Wyl.]] ''snying rje''<ref>And also in the honorific form, Tib. ''tukjé''; Wyl. ''thugs rje''</ref>) — one of the [[four immeasurables]]. It is defined as the wish that others may be free from [[suffering]] and its causes.<br />
<br />
[[His Holiness the Dalai Lama]] says:<br />
<br />
:"When I speak of ‘basic human feeling’, I refer to the capacity we all have to empathize with one another. This is what enables us to enter into the pain of others and, to some extent, participate in the pain of others. <br />
<br />
:Our innate capacity for empathy is the source of that most precious of all human qualities, which in Tibetan we call ''nyingjé''. The term nyingjé has a wealth of meaning that includes: love, affection, kindness, gentleness, generosity of spirit, and warm-heartedness. It does not imply pity; on the contrary, nyingjé denotes a feeling of connection with others. Also, it belongs to that category of emotions which have a more developed cognitive component. So we can understand nyingjé as a combination of empathy and reason.<br />
<br />
:We can think of empathy as the characteristic of a very warm-hearted or well-meaning person; reason as that of someone who is very practical (and truly intelligent and wise). When the two are put together, the combination is highly effective."<ref>Adapted from ''Ethics for the New Millenium'', Riverhead Press, 1999</ref><br />
<br />
==Subdivisions==<br />
#compassion focused on sentient beings,<br />
#compassion focused on phenomena, and<br />
#compassion without focus.<br />
<br />
These distinctions are made purely in terms of focus (''dmigs pa)'', whilst in all three cases the attitude of mind (''rnam pa'') is the same, i.e. the wish that there may be freedom from suffering. For more see [[three kinds of compassion]]<br />
<br />
==Oral Teachings on Compassion Given to the [[About Rigpa|Rigpa]] Sangha==<br />
*[[Sogyal Rinpoche]], [[Lerab Ling]], 19 October 2009<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
[[Category:Key Terms]]<br />
[[Category:Prayers and Practices]]</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Shravaka&diff=21402
Shravaka
2010-01-08T15:13:52Z
<p>Ian.ives: /* Etymology */</p>
<hr />
<div>[[Image:Shravakas.JPG|frame|Shravaka disciples from the [[Longchen Nyingtik]] [[field of merit|Field of Merit]]]]<br />
'''Shravaka''' (Skt. ''śrāvaka''; Tib. ''nyenthö''; [[Wyl.]] ''nyan thos'') — a follower of the [[basic vehicle]] who strives to attain the level of an [[arhat]].<br />
<br />
==Etymology==<br />
The Sanskrit word shravaka, means 'one who hears and proclaims'. There are two explanations for this:<br />
<br />
*The first explanation is that the shravakas first '''hear''' the instructions from the [[Buddha]] on teachings such as the [[four noble truths]] or the [[twelve links of interdependent origination]], and then through reflecting and meditating on these instructions they attain their fruition of arhathood. Once they attain this fruition, they '''proclaim''' this to others by saying, "What was to be done has been done! I will know no further existences!" and so on.<br />
<br />
*The second is that the sharavakas receive or '''hear''' teachings on the [[mahayana]] from the Buddha, and although they do not practise them themselves, they retain them with their infallible memories. Then, when they meet those they consider to be suitable vessels for the mahayana, they '''proclaim''' the teachings which they have memorized.<br />
<br />
==Translations==<br />
*Auditor (D. Seyfort Ruegg)<br />
*Disciple ([[Geshe Thupten Jinpa]])<br />
*Hearer<br />
*Listener<br />
*Pious Attendant<br />
<br />
==Internal Links==<br />
*[[Shravaka yana]]<br />
<br />
==Further Reading==<br />
Introduction to the Middle Way<br />
Chandrakirti’s Madhyamakavatara<br />
with commentary by Dzongsar Jamyang Khyentse Rinpoche <br />
<br />
[[Category:Key Terms]]<br />
[[Category:Paths and Stages]]</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Shravaka&diff=21401
Shravaka
2010-01-08T15:13:20Z
<p>Ian.ives: fixed mistakes</p>
<hr />
<div>[[Image:Shravakas.JPG|frame|Shravaka disciples from the [[Longchen Nyingtik]] [[field of merit|Field of Merit]]]]<br />
'''Shravaka''' (Skt. ''śrāvaka''; Tib. ''nyenthö''; [[Wyl.]] ''nyan thos'') — a follower of the [[basic vehicle]] who strives to attain the level of an [[arhat]].<br />
<br />
==Etymology==<br />
The Sanskrit word shravaka, means 'one who hears and proclaims. There are two explanations for this:<br />
<br />
*The first explanation is that the shravakas first '''hear''' the instructions from the [[Buddha]] on teachings such as the [[four noble truths]] or the [[twelve links of interdependent origination]], and then through reflecting and meditating on these instructions they attain their fruition of arhathood. Once they attain this fruition, they '''proclaim''' this to others by saying, "What was to be done has been done! I will know no further existences!" and so on.<br />
<br />
*The second is that the sharavakas receive or '''hear''' teachings on the [[mahayana]] from the Buddha, and although they do not practise them themselves, they retain them with their infallible memories. Then, when they meet those they consider to be suitable vessels for the mahayana, they '''proclaim''' the teachings which they have memorized.<br />
<br />
==Translations==<br />
*Auditor (D. Seyfort Ruegg)<br />
*Disciple ([[Geshe Thupten Jinpa]])<br />
*Hearer<br />
*Listener<br />
*Pious Attendant<br />
<br />
==Internal Links==<br />
*[[Shravaka yana]]<br />
<br />
==Further Reading==<br />
Introduction to the Middle Way<br />
Chandrakirti’s Madhyamakavatara<br />
with commentary by Dzongsar Jamyang Khyentse Rinpoche <br />
<br />
[[Category:Key Terms]]<br />
[[Category:Paths and Stages]]</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Introduction_to_the_Middle_Way&diff=21399
Introduction to the Middle Way
2010-01-07T14:52:16Z
<p>Ian.ives: </p>
<hr />
<div>[[Image:Chandrakirti.JPG|frame|'''Chandrakirti''']]<br />
'''Introduction to the Middle Way''' (Skt. ''Madhyamakāvatāra''; Tib. ''Uma la Jukpa''; [[Wyl.]] ''dbu ma la 'jug pa'') — [[Chandrakirti]]'s classic commentary on the meaning of [[Nagarjuna]]'s ''[[Mulamadhyamaka-karika]]''. It is also a commentary on the ''[[Sutra of the Ten Bhumis]] (Dashabhumika-Sutra)''.<br />
<br />
==Meaning of the Title==<br />
''Madhyamaka'' refers to the texts which express the meaning of the middle way beyond extremes, both the Buddha's teachings of the [[second turning]] and the commentaries that further elucidate their meaning. Specifically here it refers to [[Nagarjuna]]'s [[Mulamadhyamaka-karika]]. <br />
<br />
''Avatara'' means entry or introduction. This text is an introduction in the sense that it clearly brings out the meaning of Nagarjuna's text by means of both scriptures from the sutras as well as the pith instruction passed down through the lineage of masters from [[Nagarjuna]] to [[Chandrakirti]]. It expresses both the profound aspect of Nagarjuna's text, namely emptiness, as well as the vast aspect, the paths and bhumis. <br />
<br />
==Structure==<br />
The text has '''eleven chapters''', corresponding to the [[ten bhumis]] and the state of [[buddhahood]].<br />
<br />
==Translations==<br />
===English===<br />
*Geshe Rabten, ''Echoes of Voidness'', translated and edited by Stephen Batchelor, Wisdom, 1983<br />
*Huntington, C.W., ''The Emptiness of Emptiness'', University of Hawaii Press, 1989<br />
*''Introduction to the Middle Way'' with [[Mipham Rinpoche]]'s Commentary, translated by Padmakara Translation Group, Shambhala, 2002<br />
*''Introduction to the Middle Way: Chandrakirti's Madhyamakavatara with commentary by Dzongsar Jamyang Khyentse Rinpoche'', edited by Alex Trisoglio, Khyentse Foundation, 2003<br />
<br />
===French===<br />
*Louis de la Vallée Poussin: Madhyamakavatara par Candrakirti, Bibliotheca Buddhica IX. Osnabrück, Biblio Verlag, 1970. [http://www.archive.org/details/madhyamakavatara00canduoft Available for free download here]<br />
<br />
==Commentaries==<br />
===In Tibetan===<br />
*[[Khenpo Shenga]], ''dbu ma la 'jug pa'i 'grel mchan legs par bshad pa zla ba'i 'od zer''<br />
*[[Khenpo Ngawang Palzang]], ''dbu ma 'jug pa'i 'bru 'grel blo gsal dga' ba'i me long''<br />
<br />
===In Translation===<br />
*[[Jeffrey Hopkins]], ''Compassion in Tibetan Buddhism'', Ithaca: Snow Lion, 1980 (first five chapters based on [[Tsongkhapa]]’s commentary)<br />
*Rendawa Shonnu Lodro, ''Commentary on the Entry into the Middle, Lamp which Elucidates Reality'', translated by Stotter-Tillman & Acharya Tashi Tsering, Sarnath, Varanasi, 1997.<br />
<br />
==External Links==<br />
*[http://www.lotsawahouse.org/madhyamakavatara.html A translation of the Madhyamakavatara and its Auto-Commentary by Chandrakirti with additional commentary by Khenpo Namdrol Rinpoche]<br />
<br />
[[Category:Madhyamika Texts]]</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Introduction_to_the_Middle_Way&diff=21398
Introduction to the Middle Way
2010-01-07T14:50:44Z
<p>Ian.ives: added section on the meaning of the title</p>
<hr />
<div>[[Image:Chandrakirti.JPG|frame|'''Chandrakirti''']]<br />
'''Introduction to the Middle Way''' (Skt. ''Madhyamakāvatāra''; Tib. ''Uma la Jukpa''; [[Wyl.]] ''dbu ma la 'jug pa'') — [[Chandrakirti]]'s classic commentary on the meaning of [[Nagarjuna]]'s ''[[Mulamadhyamaka-karika]]''. It is also a commentary on the ''[[Sutra of the Ten Bhumis]] (Dashabhumika-Sutra)''.<br />
<br />
==Meaning of the Title==<br />
''Madhyamaka'' refers to the texts which express the meaning of the middle way beyond extremes, both the Buddha's teachings of the [[second turning]] and the commentaries that further elucidate their meaning. Specifically here it refers to [[Nagarjuna]]'s [[Mulamadhyamaka-karika]]. <br />
<br />
''Avatara'' means entry or introduction. This text is an introduction in the sense that it clearly brings out the meaning of Nagarjuna's text by means of both scriptures from the sutras as well as the pith instruction passed down through the lineage of master from [[Nagarjuna]] to [[Chandrakirti]]. It expresses both the profound aspect of Nagarjuna's text, namely emptiness, as well as the vast aspect, the paths and bhumis. <br />
<br />
==Structure==<br />
The text has '''eleven chapters''', corresponding to the [[ten bhumis]] and the state of [[buddhahood]].<br />
<br />
==Translations==<br />
===English===<br />
*Geshe Rabten, ''Echoes of Voidness'', translated and edited by Stephen Batchelor, Wisdom, 1983<br />
*Huntington, C.W., ''The Emptiness of Emptiness'', University of Hawaii Press, 1989<br />
*''Introduction to the Middle Way'' with [[Mipham Rinpoche]]'s Commentary, translated by Padmakara Translation Group, Shambhala, 2002<br />
*''Introduction to the Middle Way: Chandrakirti's Madhyamakavatara with commentary by Dzongsar Jamyang Khyentse Rinpoche'', edited by Alex Trisoglio, Khyentse Foundation, 2003<br />
<br />
===French===<br />
*Louis de la Vallée Poussin: Madhyamakavatara par Candrakirti, Bibliotheca Buddhica IX. Osnabrück, Biblio Verlag, 1970. [http://www.archive.org/details/madhyamakavatara00canduoft Available for free download here]<br />
<br />
==Commentaries==<br />
===In Tibetan===<br />
*[[Khenpo Shenga]], ''dbu ma la 'jug pa'i 'grel mchan legs par bshad pa zla ba'i 'od zer''<br />
*[[Khenpo Ngawang Palzang]], ''dbu ma 'jug pa'i 'bru 'grel blo gsal dga' ba'i me long''<br />
<br />
===In Translation===<br />
*[[Jeffrey Hopkins]], ''Compassion in Tibetan Buddhism'', Ithaca: Snow Lion, 1980 (first five chapters based on [[Tsongkhapa]]’s commentary)<br />
*Rendawa Shonnu Lodro, ''Commentary on the Entry into the Middle, Lamp which Elucidates Reality'', translated by Stotter-Tillman & Acharya Tashi Tsering, Sarnath, Varanasi, 1997.<br />
<br />
==External Links==<br />
*[http://www.lotsawahouse.org/madhyamakavatara.html A translation of the Madhyamakavatara and its Auto-Commentary by Chandrakirti with additional commentary by Khenpo Namdrol Rinpoche]<br />
<br />
[[Category:Madhyamika Texts]]</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Madhyamaka&diff=21397
Madhyamaka
2010-01-07T14:34:46Z
<p>Ian.ives: </p>
<hr />
<div>'''Madhyamaka''' ([[Wyl.]] ''dbu ma'') refers to both the state of the Middle Way, which is the freedom from all extremes, as it is said in the ''[[Samadhiraja Sutra]]'':<br />
<br />
:"Existence and non-existence are extremes,<br><br />
:Purity and impurity are extremes as well,<br><br />
:Thus, having relinquished both extremes,<br><br />
:The wise do not dwell even in the middle."<br><br />
<br />
Madhyamaka also refers to the texts that express this ultimate meaning such as the [[Mulamadhyamaka-karika]] by [[Nagarjuna]].<br />
<br />
The meaning expressed by the term Madhyamaka is, we could say, the sphere of reality ([[dharmadhatu]]), beyond all extremes.<br />
<br />
This can then be further divided into:<br><br />
*the Ground Madhyamaka, the unity of the [[two truths]];<br />
*the Path Madhyamaka, the unity of [[skilful means]] and [[wisdom]]; and<br />
*the Fruition Madhyamaka, the unity of the [[two kayas]].<br />
<br />
These are all beyond extremes:<br />
<br />
*The Ground Madhyamaka, the unity of the two truths, is beyond all extremes because it is beyond the extremes of [[eternalism]] and [[nihilism]].<br />
*The Path Madhyamaka, the unity of skilful means and wisdom, is beyond the extremes of exaggeration and denial.<br />
*The Fruition Madhyamaka, the unity of the two kayas, is beyond the extremes of samsaric existence and the peace of [[nirvana]].<br />
<br />
See also [[Madhyamika]] for the Middle Way philosophical tenet system and its followers.<br />
<br />
[[Category:Key Terms]]<br />
[[Category:Philosophical Tenets]]</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Madhyamaka&diff=21396
Madhyamaka
2010-01-07T14:33:44Z
<p>Ian.ives: </p>
<hr />
<div>'''Madhyamaka''' ([[Wyl.]] ''dbu ma'') refers to both the state of the Middle Way, which is the freedom from all extremes, as it is said in the ''[[Samadhiraja Sutra]]'':<br />
<br />
:"Existence and non-existence are extremes,<br><br />
:Purity and impurity are extremes as well,<br><br />
:Thus, having relinquished both extremes,<br><br />
:The wise do not dwell even in the middle."<br><br />
<br />
Madhyamaka also refers to the texts that express this ultimate meaning such as the [[Mulamadhyamika-karika]] by [[Nagarjuna]].<br />
<br />
The meaning expressed by the term Madhyamaka is, we could say, the sphere of reality ([[dharmadhatu]]), beyond all extremes.<br />
<br />
This can then be further divided into:<br><br />
*the Ground Madhyamaka, the unity of the [[two truths]];<br />
*the Path Madhyamaka, the unity of [[skilful means]] and [[wisdom]]; and<br />
*the Fruition Madhyamaka, the unity of the [[two kayas]].<br />
<br />
These are all beyond extremes:<br />
<br />
*The Ground Madhyamaka, the unity of the two truths, is beyond all extremes because it is beyond the extremes of [[eternalism]] and [[nihilism]].<br />
*The Path Madhyamaka, the unity of skilful means and wisdom, is beyond the extremes of exaggeration and denial.<br />
*The Fruition Madhyamaka, the unity of the two kayas, is beyond the extremes of samsaric existence and the peace of [[nirvana]].<br />
<br />
See also [[Madhyamika]] for the Middle Way philosophical tenet system and its followers.<br />
<br />
[[Category:Key Terms]]<br />
[[Category:Philosophical Tenets]]</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Madhyamaka&diff=21395
Madhyamaka
2010-01-07T14:32:22Z
<p>Ian.ives: </p>
<hr />
<div>'''Madhyamaka''' ([[Wyl.]] ''dbu ma'') refers to both the state of the Middle Way, which is the freedom from all extremes, as it is said in the ''[[Samadhiraja Sutra]]'':<br />
<br />
:"Existence and non-existence are extremes,<br><br />
:Purity and impurity are extremes as well,<br><br />
:Thus, having relinquished both extremes,<br><br />
:The wise do not dwell even in the middle."<br><br />
<br />
Madhyamaka also refers to the texts that express this ultimate meaning such as the [[Root Verses of the Middle Way]] by [[Nagarjuna]].<br />
<br />
The meaning expressed by the term Madhyamaka is, we could say, the sphere of reality ([[dharmadhatu]]), beyond all extremes.<br />
<br />
This can then be further divided into:<br><br />
*the Ground Madhyamaka, the unity of the [[two truths]];<br />
*the Path Madhyamaka, the unity of [[skilful means]] and [[wisdom]]; and<br />
*the Fruition Madhyamaka, the unity of the [[two kayas]].<br />
<br />
These are all beyond extremes:<br />
<br />
*The Ground Madhyamaka, the unity of the two truths, is beyond all extremes because it is beyond the extremes of [[eternalism]] and [[nihilism]].<br />
*The Path Madhyamaka, the unity of skilful means and wisdom, is beyond the extremes of exaggeration and denial.<br />
*The Fruition Madhyamaka, the unity of the two kayas, is beyond the extremes of samsaric existence and the peace of [[nirvana]].<br />
<br />
See also [[Madhyamika]] for the Middle Way philosophical tenet system and its followers.<br />
<br />
[[Category:Key Terms]]<br />
[[Category:Philosophical Tenets]]</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Shravaka&diff=21394
Shravaka
2010-01-07T14:15:25Z
<p>Ian.ives: </p>
<hr />
<div>[[Image:Shravakas.JPG|frame|Shravaka disciples from the [[Longchen Nyingtik]] [[field of merit|Field of Merit]]]]<br />
'''Shravaka''' (Skt. ''śrāvaka''; Tib. ''nyenthö''; [[Wyl.]] ''nyan thos'') — a follower of the [[basic vehicle]] who strives to attain the level of an [[arhat]].<br />
<br />
==Etymology==<br />
The Sanskrit word shravaka, in tibetan ''nyentö'' means 'one who hears ''nyen'' and proclaims ''tö'''. There are two explanations for this:<br />
<br />
*The first explanation is that the shravakas first '''hear''' the instructions from the [[Buddha]] on teachings such as the [[four noble truths]] or the [[twelve links of interdependent origination]], and then through reflecting and meditating on these instructions they attain their fruition of arhathood. Once they attain this fruition, they '''proclaim''' this to others by saying, "What was to be done has been done! I will know no further existences!" and so on.<br />
<br />
*The second is that the sharavakas receive or '''hear''' teachings on the [[mahayana]] from the Buddha, and although they do not practise them themselves, they retain them with their infallible memories. Then, when they meet those they consider to be suitable vessels for the mahayana, they '''proclaim''' the teachings which they have memorized.<br />
<br />
==Translations==<br />
*Auditor (D. Seyfort Ruegg)<br />
*Disciple ([[Geshe Thupten Jinpa]])<br />
*Hearer<br />
*Listener<br />
*Pious Attendant<br />
<br />
==Internal Links==<br />
*[[Shravaka yana]]<br />
<br />
==Further Reading==<br />
Introduction to the Middle Way<br />
Chandrakirti’s Madhyamakavatara<br />
with commentary by Dzongsar Jamyang Khyentse Rinpoche <br />
<br />
[[Category:Key Terms]]<br />
[[Category:Paths and Stages]]</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Shravaka&diff=21393
Shravaka
2010-01-07T14:13:27Z
<p>Ian.ives: added further reading</p>
<hr />
<div>[[Image:Shravakas.JPG|frame|Shravaka disciples from the [[Longchen Nyingtik]] [[field of merit|Field of Merit]]]]<br />
'''Shravaka''' (Skt. ''śrāvaka''; Tib. ''nyenthö''; [[Wyl.]] ''nyan thos'') — a follower of the [[basic vehicle]] who strives to attain the level of an [[arhat]].<br />
<br />
==Etymology==<br />
The Sanskrit word shravaka, in tibetan ''nyentö'' means 'one who hears ''nyen'' and proclaims ''tö'''. There are two explanations for this:<br />
<br />
*The first explanation is that the shravakas first '''hear''' the instructions from the [[Buddha]] on teachings such as the [[four noble truths]] or the [[twelve links of interdependent origination]], and then through reflecting and meditating on these instructions they attain their fruition of arhathood. Once they attain this fruition, they '''proclaim''' this to others by saying, "What was to be done has been done! I will know no further existences!" and so on.<br />
<br />
*The second is that the sharavakas receive or '''hear''' teachings on the [[mahayana]] from the Buddha, and although they do not practise them themselves, they retain them with their infallible memories. Then, when they meet those they consider to be suitable vessels for the mahayana, they '''proclaim''' the teachings which they have memorized.<br />
<br />
==Translations==<br />
*Auditor (D. Seyfort Ruegg)<br />
*Disciple ([[Geshe Thupten Jinpa]])<br />
*Hearer<br />
*Listener<br />
*Pious Attendant<br />
<br />
==Internal Links==<br />
*[[Shravaka yana]]<br />
<br />
==Further Reading==<br />
Introduction to the Middle Way<br />
Chandrakirti’s Madhyamakavatara<br />
With commentary by Dzongsar Jamyang Khyentse Rinpoche pages <br />
<br />
[[Category:Key Terms]]<br />
[[Category:Paths and Stages]]</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Shravaka&diff=21392
Shravaka
2010-01-07T14:10:16Z
<p>Ian.ives: /* Etymology */ added some stuff</p>
<hr />
<div>[[Image:Shravakas.JPG|frame|Shravaka disciples from the [[Longchen Nyingtik]] [[field of merit|Field of Merit]]]]<br />
'''Shravaka''' (Skt. ''śrāvaka''; Tib. ''nyenthö''; [[Wyl.]] ''nyan thos'') — a follower of the [[basic vehicle]] who strives to attain the level of an [[arhat]].<br />
<br />
==Etymology==<br />
The Sanskrit word shravaka, in tibetan ''nyentö'' means 'one who hears ''nyen'' and proclaims ''tö'''. There are two explanations for this:<br />
<br />
*The first explanation is that the shravakas first '''hear''' the instructions from the [[Buddha]] on teachings such as the [[four noble truths]] or the [[twelve links of interdependent origination]], and then through reflecting and meditating on these instructions they attain their fruition of arhathood. Once they attain this fruition, they '''proclaim''' this to others by saying, "What was to be done has been done! I will know no further existences!" and so on.<br />
<br />
*The second is that the sharavakas receive or '''hear''' teachings on the [[mahayana]] from the Buddha, and although they do not practise them themselves, they retain them with their infallible memories. Then, when they meet those they consider to be suitable vessels for the mahayana, they '''proclaim''' the teachings which they have memorized.<br />
<br />
==Translations==<br />
*Auditor (D. Seyfort Ruegg)<br />
*Disciple ([[Geshe Thupten Jinpa]])<br />
*Hearer<br />
*Listener<br />
*Pious Attendant<br />
<br />
==Internal Links==<br />
*[[Shravaka yana]]<br />
<br />
[[Category:Key Terms]]<br />
[[Category:Paths and Stages]]</div>
Ian.ives
https://www.rigpawiki.org/index.php?title=Seven_aspects_of_union&diff=17205
Seven aspects of union
2009-05-28T12:27:47Z
<p>Ian.ives: </p>
<hr />
<div>'''Seven aspects of union''' ([[Wyl.]] ''kha sbyor yan lag bdun'') — the seven qualities of a [[sambhogakaya]] [[buddha]] are: <br />
<br />
*complete enjoyment (Wyl. ''longs spyod rdzogs''), <br />
*union (Wyl. ''kha sbyor''), <br />
*great bliss (Wyl. ''bde ba chen po''), <br />
*absence of a self-nature (Wyl. ''rang bzhin med pa''), <br />
*presence of compassion (Wyl. ''snying rjes yongs su gang ba''), <br />
*being uninterrupted (Wyl. ''rgyun mi chad pa'') and <br />
*being unceasing (Wyl. '' 'gog pa med pa '').<br />
<br />
==Further Reading==<br />
*[[Thinley Norbu]], ''A Cascading Waterfall of Nectar'', page 54.<br />
<br />
[[Category:Enumerations]]<br />
[[Category:7-Seven]]</div>
Ian.ives