Samding Dorje Phagmo
81-522: Jamgön Kongtrül Lodrö Thayé ( Tibetan : འཇམ་མགོན་ཀོང་སྤྲུལ་བློ་གྲོས་མཐའ་ཡས་ , Wylie : ʽjam mgon kong sprul blo gros mthaʽ yas , 1813–1899), also known as Jamgön Kongtrül the Great, was a Tibetan Buddhist scholar, poet, artist, physician, tertön and polymath. He is credited as one of the founders of the Rimé movement (non-sectarian), compiling what is known as the "Five Great Treasuries". He achieved great renown as
162-456: A boat and by its means escape from the ocean of Saṃsāra. As is written: Empowerment , initiation , intention and endeavour may leaven capacity and propensity as may a graceful benediction of a person (in the sense of mindstream ), object or place endowed or invested with holiness. In the teaching story abovementioned, Shakyamuni Buddhi and his sangha traverse the continuum directly in the body of their own experience rather than constructing
243-510: A boat, and some were looking for a raft, and some were binding together a raft of reeds to get to the other side. But the Lord, as swiftly as a strong man might stretch out his flexed arm or flex it again, vanished from this side of the Ganges and reappeared with his order of monks on the other shore. 1.34 And the Lord saw those people who were looking for a boat, looking for a raft, and binding together
324-534: A gradual vehicle for passage. In Buddhism and Hinduism , both yāna and mārga (road or path) are metaphors depicting spiritual practice as a path or journey. Ancient texts in both religions discuss doctrines and practices associated with various yānas . In Buddhism, yāna often expands the metaphor of the spiritual path with the idea of various vehicles that convey a person along that path. The yāna / mārga metaphor pervasive within Buddhism and other traditions
405-526: A metaphorical sense of a journey to awakening may be the term dhammayānam , " dharma chariot" (SN IV.4), where the vehicle itself serves as an extended metaphor for the Eightfold Path . Various parts of the chariot represent aspects of the Path ( magga ), e.g. axles represent meditation, the charioteer represents mindfulness, and so on. Thus, metaphorical usage of yāna in the sense of a vehicle (as distinct from
486-657: A mode or method of spiritual practice in Buddhism . It is claimed they were all taught by the Gautama Buddha in response to the various capacities of individuals. On an outwardly conventional level, the teachings and practices may appear contradictory, but ultimately they all have the same goal. In form, yāna is a neuter noun derived from the Sanskrit root yā- meaning to "go to" or "move" or "reach". The suffix employed to form this noun may have different values: while primarily yāna
567-577: A path) emerged from a Buddhist context, and it did so relatively early in the evolution of Buddhism. Nevertheless, while the Pali Canon are very rich in images of wheels ( cakka ) and paths ( magga ) as metaphors for the journey to awakening, the Pali Canon rarely uses the term yāna for that purpose. According to Fujita Kotatsu the term Three Vehicles does not occur in the Pâli tripitaka, however corresponding terms ( trîni yânâni , triyâna , yânatraya ) are used in
648-483: A raft of reeds to get to the other side. And seeing their intentions, he uttered this verse on the spot: These two verses are meant to teach that all vehicles, teachings and doctrine are skillful means (Skt. upāya ). The Bodhipathapradīpa of Atisha (980-1054 CE), quoted in Gampopa 's (1079-1153 CE) Jewel Ornament of Liberation rendered into English by Günther , makes reference to people of three capacities: Man
729-463: A residential school that he founded for young monks and orphans. The 4th Jamgon Kongtrul, Lodro Choyki Nyima Tenpey Dronme, was born in the wood pig year in Central Tibet on the 26th of November 1995. His birth was prophesied by The Seventeenth Karmapa, Ögyen Trinley Dorje, who also recognised, confirmed the authenticity of his incarnation, and proclaimed it to the world. The prophecy, the search, and
810-571: A scholar and writer, especially among the Nyingma and Kagyu lineages and composed over 90 volumes of Buddhist writing, including his magnum opus, The Treasury of Knowledge . Kongtrül was born in Rongyab (rong rgyab), Kham , then part of the Derge Kingdom . He was first tonsured at a Bon monastery, and then at 20 became a monk at Shechen, a major Nyingma monastery in the region, later moving on to
891-538: A section of the Innumerable Meanings Sutra (Wu-liang-i ching) that relates the relationship of the Law (Dharma) and various teachings as fundamentally determined by the audience and context: "Good sons! The Law is like water that washes off dirt. As a well, a pond, a stream, a river, a valley stream, a ditch, or a great sea, each alike effectively washes off all kinds of dirt, so
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#1732859284994972-453: A space. Spaces are not used to divide words. The Tibetan alphabet has thirty basic letters, sometimes known as "radicals", for consonants. As in other Indic scripts , each consonant letter assumes an inherent vowel ; in the Tibetan script it is /a/. The letter ཨ is also the base for dependent vowel marks. Although some Tibetan dialects are tonal , the language had no tone at the time of
1053-474: A vision in which he saw 25 simultaneous emanations of the master Jamgön Kongtrül. Preeminent among these was Karsé Kongtrül ( Tibetan : ཀར་སྲས་ཀོང་སྤྲུལ་ , Wylie : kar sras kong sprul , 1904–10 May 1952). Karsé Kongtrül was born as the son of the 15th Karmapa: Karsé means "son of the Karmapa". His formal religious name was as Jamyang Khyentsé Özer ( Wylie : ' jam dbyangs mkhyen brtse'i 'od zer ). Karsé Kongtrül
1134-491: A written tradition. Amdo Tibetan was one of a few examples where Buddhist practitioners initiated a spelling reform. A spelling reform of the Ladakhi language was controversial in part because it was first initiated by Christian missionaries. In the Tibetan script, the syllables are written from left to right. Syllables are separated by a tsek (་); since many Tibetan words are monosyllabic, this mark often functions almost as
1215-410: Is above most other consonants, thus རྐ rka. However, an exception to this is the cluster རྙ /ɲa/. Similarly, the consonants ར /ra/, and ཡ /ja/ change form when they are beneath other consonants, thus ཀྲ /ʈ ~ ʈʂa/; ཀྱ /ca/. Besides being written as subscripts and superscripts, some consonants can also be placed in prescript, postscript, or post-postscript positions. For instance,
1296-601: Is an analogue to the Chinese metaphor of the Tao : The Tao though is the Way as the endgoal and not just the art of wayfinding. The dialogic spiritual traditions of Indian and Chinese culture hold common cultural memes . The use of yāna to use as a name or to refer to a spiritual journey may date to the Ṛgveda , possibly composed circa 1500 BCE, whose 10th Mandala makes several references to devayāna , (translators usually render this as
1377-480: Is avoided; and since all phenomena and concepts of subject-object grasping do not truly exist, then the extreme of eternalism is avoided. Finally, on the difference between Rangtong and Shentong , Kongtrül writes in the Treasury of Knowledge : For both Rangtong and Shentong the relative level is empty, and in meditation, all fabricated extremes have ceased. However, they differ in their terminology about whether dharmata
1458-431: Is changeless solely due to fleeting thoughts that never experience what truly is. They apply antidotes to and reject that which is not to be rejected. They refer to as flawed that in which there is nothing to be purified, with a mind that desires purification. They have created division with respect to that which cannot be obtained by their hopes and fears that it can be obtained elsewhere. And they have obscured wisdom, which
1539-634: Is designed as a simple means for inputting Dzongkha text on computers. This keyboard layout was standardized by the Dzongkha Development Commission (DDC) and the Department of Information Technology (DIT) of the Royal Government of Bhutan in 2000. It was updated in 2009 to accommodate additional characters added to the Unicode & ISO 10646 standards since the initial version. Since
1620-452: Is itself a commentary on the root verses 'The Encompassment of All Knowledge' ( Tibetan : ཤེས་བྱ་ཀུན་ཁྱབ , Wylie : shes bya kun khyab ) which is also the work of Jamgon Kongtrul. The Encompassment of All Knowledge are the root verses to Kongtrul's autocommentary The Infinite Ocean of Knowledge and these two works together are known as 'The Treasury of Knowledge' ( Tibetan : ཤེས་བྱ་མཛོད , Wylie : shes bya mdzod ). Tibetan Text Of
1701-453: Is not deceptive. The root of samsara is clinging to true existence, which generates the obscuration of the afflictive emotions. Since the first three yanas have the same way of seeing reality, there is only one path of seeing. All phenomena dissolve such that ones enlightenment only appears for the perception of others. According to Kongtrül, the difference between prasangika and svatantrika Madhyamaka is: These schools differ in
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#17328592849941782-528: Is simply read as it usually is and has no effect on the pronunciation of the consonant to which it is subjoined, for example ཀ་ཝ་ཟུར་ཀྭ (IPA: /ka.wa.suː.ka/). The vowels used in the alphabet are ཨ /a/, ཨི /i/, ཨུ /u/, ཨེ /e/, and ཨོ /o/. While the vowel /a/ is included in each consonant, the other vowels are indicated by marks; thus ཀ /ka/, ཀི /ki/, ཀུ /ku/, ཀེ /ke/, ཀོ /ko/. The vowels ཨི /i/, ཨེ /e/, and ཨོ /o/ are placed above consonants as diacritics, while
1863-560: Is solely for the consonants ད /tʰa/ and ས /sa/. The head ( མགོ in Tibetan, Wylie: mgo ) letter, or superscript, position above a radical is reserved for the consonants ར /ra/, ལ /la/, and ས /sa/. The subscript position under a radical can only be occupied by the consonants ཡ /ja/, ར /ra/, ལ /la/, and ཝ /wa/. In this position they are described as བཏགས (Wylie: btags , IPA: /taʔ/), in Tibetan meaning "hung on/affixed/appended", for example བ་ཡ་བཏགས་བྱ (IPA: /pʰa.ja.taʔ.t͡ʃʰa/), except for ཝ , which
1944-608: Is the Jamgon Yangsi (Reincarnation) indeed!" He then issued a recognition letter and gave him a name Karma Migyur Drakpa Senge Trinley Kunkhyab Palzangpo. In 1998, when the Dalai Lama was visiting Bodhgaya, the Yangsi Rinpoche had a private audience with him, where they showed him the recognition letter and the 14th Dalai Lama performed the hair cutting ceremony for the 4th Jamgon Yangsi. In 2000, Drubwang Pema Norbu (Penor Rinpoche),
2025-510: Is the view which holds that the Ultimate truth, the "primordial wisdom nature, the dharmata": ways exists in its own nature and never changes, so it is never empty of its own nature and it is there all the time. However, he makes it clear that "The Shentong view is free of the fault of saying that the ultimate is an entity." Furthermore, Kongtrül states: The ultimate truth is the primordial wisdom of emptiness free of elaborations. Primordial wisdom
2106-414: Is there in its very nature and is present within the impure, mistaken consciousness. Even while consciousness is temporarily stained, it remains in the wisdom nature. The defilements are separable and can be abandoned because they are not the true nature. Therefore, the ultimate truth is also free of the two extremes of nihilism and eternalism. Since emptiness is truly established, then the extreme of nihilism
2187-548: Is there or not there in post-meditation, and in the ultimate analysis, whether primordial wisdom is truly established or not. Shentong says that if the ultimate truth had no established nature and was a mere absolute negation, then it would be a vacuous nothingness. Instead, the ultimate is nondual, self-aware primordial wisdom. Shentong presents a profound view which joins the sutras and tantras. There have been several recognized tulkus (incarnations) of Lodro Thaye. The biography of Khakyab Dorje, 15th Karmapa Lama mentions he had
2268-427: Is to be known in three ways: As inferior, mediocre and excellent. He who by any means whatsoever Provides for the pleasures of Saṃsāra For himself alone, Is called an inferior man. He who turns his back to the pleasures of the world And abstains from evil deeds, But provides only for his own peace, Is called a mediocre man. He who seriously wants to dispel All the misery of others, Because in
2349-495: Is understood to refer to the means (kara.na) through which one goes to/ reaches a location, it may technically also refer to the action itself (bhāva). Yāna is therefore primarily a "vehicle", in most contexts relevant to the Buddhist doctrine of three yānas. "Vehicle" is often used as a preferred translation as the word that provides the least in the way of presuppositions about the mode of travel. In specifically Buddhist contexts,
2430-565: Is used across the Himalayas and Tibet . The script is closely linked to a broad ethnic Tibetan identity, spanning across areas in India , Nepal , Bhutan and Tibet. The Tibetan script is of Brahmic origin from the Gupta script and is ancestral to scripts such as Lepcha , Marchen and the multilingual ʼPhags-pa script , and is also closely related to Meitei . According to Tibetan historiography,
2511-457: Is with the Tathāgata; though he has power and fearlessness, he does not use them, but only by his wise tact does he remove and save all living creatures from the burning house of the triple world, preaching the three vehicles: the śrāvaka, pratyekabuddha, and Buddha vehicle. In the parable, the carts are explicitly identified as corresponding to the three types of Buddha : the goat-cart represents
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2592-618: The Ekottara Agama , the Mahavastu , and the Mahāvibhāṣa Śāstra . In these texts the Three Vehicles include the srâvakayâna , pratyekabuddhayâna , and buddhayâna . Mahayana texts are very rich in images of vehicles that serve in metaphors for journeys to awakening. The tradition of Mahayana texts employing the image of different types of vehicles and conveyances as salient metaphor for
2673-524: The Kagyu and Nyingma schools. Besides promoting a general inclusiveness and non-sectarian attitude towards all the different Buddhist lineages and schools, Kongtrül was known to promote a shentong view of emptiness as the highest view. His view of Prasangika Madhyamaka is outlined in the following verse from the Treasury of Knowledge : Conceptual imputations are abandoned; all things are merely designations. Compounded phenomena are deceptive; nirvana
2754-688: The Karmapa . Jamgon Kongtrul Rinpoche travelled with the Karmapa to the United States in 1976 and 1980. He engaged in building monasteries and initiated plans for a home for the elderly and a health clinic in Nepal. On 26 April 1992, a mysterious accident occurred in Darjeeling District, India, with Jamgon Kongtrul as a passenger, when a new BMW veered off the road into a tree. He was thirty-seven years old. The accident took place near Rinpoche's monastery and
2835-880: The Latin script . Multiple Romanization and transliteration systems have been created in recent years, but do not fully represent the true phonetic sound. While the Wylie transliteration system is widely used to Romanize Standard Tibetan , others include the Library of Congress system and the IPA-based transliteration (Jacques 2012). Below is a table with Tibetan letters and different Romanization and transliteration system for each letter, listed below systems are: Wylie transliteration (W), Tibetan pinyin (TP), Dzongkha phonetic (DP), ALA-LC Romanization (A) and THL Simplified Phonetic Transcription (THL). The first version of Microsoft Windows to support
2916-672: The fourteenth Karmapa and taught him Sanskrit. He became an influential figure in Kham and eastern Tibet, in matters of religion as well as in secular administration and diplomacy. He was influential in saving Palpung monastery when an army from the Tibetan government of Central Tibet occupied Kham in 1865. Kongtrül was affected by the political and inter-religious conflict going on in Tibet during his life and worked together with other influential figures, mainly Jamyang Khyentse Wangpo (1820–1892) and also with
2997-564: The three types of Buddha : A second classification came into use with the rise of the Vajrayāna, which created a hierarchy of the teachings with the Vajrayāna being the highest path. The Vajrayāna itself became multilayered especially in Tibetan Buddhism . When the historical Buddha Shakyamuni taught, he gave teachings appropriate to the individual capacities of his students. The Hinayana
3078-477: The "path of the gods" or similar) and one reference to pitṛyāna ("path of the fathers"). The first verse of the Ṛgveda 's burial hymn (10.18) translates approximately as "O Death, take the other path, which is distinct from the way of the gods" ( paraṃ mṛtyo anu parehi panthāṃ yaste sva itaro devayānāt ). The "other path" is the pitṛyāna , referred to in hymn 10.2 and alluded to in 10.14 and 10.16. The devayāna and pitṛyāna evolved from
3159-508: The 9th-century spoken Tibetan, and current pronunciation. This divergence is the basis of an argument in favour of spelling reform , to write Tibetan as it is pronounced ; for example, writing Kagyu instead of Bka'-rgyud . The nomadic Amdo Tibetan and the western dialects of the Ladakhi language , as well as the Balti language , come very close to the Old Tibetan spellings. Despite that,
3240-603: The Five, the Treasury of Knowledge was Jamgon Kongtrul's magnum opus , covering the full spectrum of Buddhist history, philosophy and practice. There is an ongoing effort to translate it into English. It is divided up as follows: Tibetan script The Tibetan script is a segmental writing system, or abugida , derived from Brahmic scripts and Gupta script , and used to write certain Tibetic languages , including Tibetan , Dzongkha , Sikkimese , Ladakhi , Jirel and Balti . It
3321-706: The Kagyu Palpung monastery in 1833 under the Ninth Tai Situ , Pema Nyinje Wangpo (1775-1853). He studied many fields at Palpung, including Buddhist philosophy , tantra , medicine, architecture, poetics and Sanskrit . By thirty he had received teachings and empowerments from more than sixty masters from the different schools of Tibetan Buddhism. Kongtrül studied and practiced mainly in the Kagyu and Nyingma traditions, including Mahamudra and Dzogchen , but also studied and taught Jonang Kalachakra . He also went on tour with
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3402-478: The King which were afterward translated. In the first half of the 7th century, the Tibetan script was used for the codification of these sacred Buddhist texts, for written civil laws, and for a Tibetan Constitution. A contemporary academic suggests that the script was instead developed in the second half of the 11th century. New research and writings also suggest that there were one or more Tibetan scripts in use prior to
3483-458: The Law-water effectively washes off the dirt of all delusions of living beings. "Good sons! The nature of water is one, but a stream, a river, a well, a pond, a valley stream, a ditch, and a great sea are different from one another. The nature of the Law is like this. There is equality and no differentiation in washing off the dirt of delusions, but the three laws,
3564-692: The Mahayana sutras. Some Mahāyāna sutras consider that the two vehicles together comprise the Hīnayāna – literally, inferior vehicle; sometimes, small vehicle. Modern texts sometimes refer to Mahāyāna and Hīnayāna as "two vehicles". But referring to an "inferior vehicle" is often felt to be disrespectful to those Buddhists who do not consider the Mahāyāna sutras to be buddhavacana . Mahāyāna Buddhists often express two different schemata of three yanas. First, here are three paths to liberation that culminate as one of
3645-633: The Nyingma treasure revealer Chogyur Lingpa (1829–1870) and Ju Mipham Gyatso (1846–1912). Kongtrül and his colleagues worked together to compile, exchange and revive the teachings of the Sakya , Kagyu and Nyingma , including many near-extinct teachings. This movement came to be named Rimé ( Ris med ), “nonsectarian,” or “impartial,” because it held that there was value in all Buddhist traditions, and all were worthy of study and preservation. According to Sam van Schaik, without this collecting and printing of rare works,
3726-720: The Tibetan keyboard layout is MS Windows Vista . The layout has been available in Linux since September 2007. In Ubuntu 12.04, one can install Tibetan language support through Dash / Language Support / Install/Remove Languages, the input method can be turned on from Dash / Keyboard Layout, adding Tibetan keyboard layout. The layout applies the similar layout as in Microsoft Windows. Mac OS -X introduced Tibetan Unicode support with OS-X version 10.5 and later, now with three different keyboard layouts available: Tibetan-Wylie, Tibetan QWERTY and Tibetan-Otani. The Dzongkha keyboard layout scheme
3807-482: The Tibetan script was developed during the reign of King Songtsen Gampo by his minister Thonmi Sambhota , who was sent to India with 16 other students to study Buddhism along with Sanskrit and written languages. They developed the Tibetan script from the Gupta script while at the Pabonka Hermitage . This occurred c. 620 , towards the beginning of the king's reign. There were 21 Sutra texts held by
3888-471: The age of 49. The 3rd Jamgon Kongtrul, Karma Lodrö Chökyi Senge, a tulku of Khyentse Özer, was born on 1 October 1954 matrilineal grandson of (later Lt Gen) Ngapoi Ngawang Jigme . He fled to India in 1959 in the aftermath of the 1959 Tibetan uprising and grew up at Rumtek Monastery in Sikkim under the care of Rangjung Rigpe Dorje, 16th Karmapa . Recognized as an incarnation of the previous Jamgon Kongtrul by
3969-562: The ancient Rig Vedic concern for immortality to the classical Hindu concern with ending saṃsāric existence. The Upaniṣads , which comment on the Vedas , make further reference to devayāna and pitṛyāna . Among other distinctions, the pitryana was said to refer the religious practices of villagers, and the devayāna was said to refer to the practices of recluses living in the forest. The Bṛhadaraṇyaka Upaniṣad (II.iv.11 and IV.v.12) also makes reference to ekayāna , notably in
4050-500: The arrangement of keys essentially follows the usual order of the Dzongkha and Tibetan alphabet, the layout can be quickly learned by anyone familiar with this alphabet. Subjoined (combining) consonants are entered using the Shift key. The Dzongkha (dz) keyboard layout is included in Microsoft Windows, Android, and most distributions of Linux as part of XFree86 . Tibetan was originally one of
4131-407: The basic Tibetan alphabet to represent different sounds. In addition to the use of supplementary graphemes, the rules for constructing consonant clusters are amended, allowing any character to occupy the superscript or subscript position, negating the need for the prescript and postscript positions. Romanization and transliteration of the Tibetan script is the representation of the Tibetan script in
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#17328592849944212-507: The children from the house. Katō et al. render thus into English a tract of the Saddharma Puṇḍarīka pertaining to the cart of expedient means and the parable of the burning house: "Śāriputra! Even as that elder, though with power in body and arms, yet does not use it but only by diligent tact resolutely saves [his] children from the calamity of the burning house and then gives each of them great carts made of precious things, so it
4293-418: The consonants ག /kʰa/, ད /tʰa/, བ /pʰa/, མ /ma/ and འ /a/ can be used in the prescript position to the left of other radicals, while the position after a radical (the postscript position), can be held by the ten consonants ག /kʰa/, ན /na/, བ /pʰa/, ད /tʰa/, མ /ma/, འ /a/, ར /ra/, ང /ŋa/, ས /sa/, and ལ /la/. The third position, the post-postscript position
4374-458: The early 9th century. Kūkai wanted to show that the new teachings were entirely new. The Nyingma school of Tibetan Buddhism has nine yanas, a list made by combining the first type of three yanas, and adding the six classes of tantras. The head of the Nyingma school, Dudjom Rinpoche emphasizes the eight lower vehicles are intellectually fabricated and contrived: The eight lower levels have intellectually fabricated and contrived that which
4455-600: The end all alike effectively wash off the delusions of living beings, the beginning is not the middle, and the middle is not the end. Preaching at the beginning, in the middle, and at the end are the same in expression but different from one another in meaning. § The three laws are the Four Noble Truths, the Twelve Causes, and the Six Pāramitās...; the four merits are srota-āpanna, sakṛdāgāmin, anāgāmin, and arhat...; and
4536-410: The four merits, and the two ways are not one and the same. "Good sons! Though each washes equally as water, a well is not a pond, a pond is not a stream or a river, nor is a valley stream or a ditch a sea. As the Tathāgata, the world's hero, is free in the Law, all the laws preached by him are also like this. Though preaching at the beginning, in the middle, and at
4617-588: The grammar of these dialectical varieties has considerably changed. To write the modern varieties according to the orthography and grammar of Classical Tibetan would be similar to writing Italian according to Latin orthography, or to writing Hindi according to Sanskrit orthogrophy. However, modern Buddhist practitioners in the Indian subcontinent state that the classical orthography should not be altered even when used for lay purposes. This became an obstacle for many modern Tibetic languages wishing to modernize or to introduce
4698-452: The introduction of the script by Songtsen Gampo and Thonmi Sambhota . The incomplete Dunhuang manuscripts are their key evidence for their hypothesis, while the few discovered and recorded Old Tibetan Annals manuscripts date from 650 and therefore post-date the c. 620 date of development of the original Tibetan script. Three orthographic standardisations were developed. The most important, an official orthography aimed to facilitate
4779-518: The journey of novice to the awakening of adept may have begun with the Lotus Sūtra . The Lotus Sūtra holds a parable of a devoted father with three small children entranced in childhood play within the family home, oblivious that tongues of flame are ravenously engulfing the house. The father entices the children from the burning home with the half-truth gilded promise of special carts for each of them. The carts though are only an expedient means for luring
4860-644: The later suppression of Buddhism by the Communists would have been much more final. Jamgon Kongtrül's personal hermitage was Kunzang Dechen Osel Ling ( kun bzang bde chen 'od gsal gling ), "the Garden of Auspicious Bliss and Clear Light", and was built on a rocky outcrop above Palpung monastery. It became an important center for the practice of three year retreats. This is also where he composed most of his major works. Kongtrül's works, especially his 10 volume The Treasury of Knowledge . has been very influential, especially in
4941-581: The one-vehicle teaching of the Lotus Sutra also inspired the formation of the Nichiren sect. Traditionally, the two vehicles in Mahāyāna Buddhism consist of Śrāvakayāna and Pratyekabuddhayāna . Mahāyāna Buddhists take a vow to become the third type, namely bodhisattvas . Therefore, Mahayana Buddhist texts sometimes use terms like "followers of the two vehicles" to refer to Buddhists who do not accept
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#17328592849945022-521: The phrase vedānāṃ vāk ekayānam , where ekayānam connotes "one journey". The phrase translates approximately to " Sacred Vedas - intonation - (is the) one journey/destination", in the same sense that a river's journey is to the ocean. Yāna is one of ten suggested gifts ( dana ) that a lay person can appropriately give a monk or recluse, in the sense of providing a vehicle or transportation (e.g., see DN 7.33/PTS: A iv 59 and DN 10.177/PTS: A v 269). The earliest explicit Buddhist use of -yāna in
5103-405: The practices leading to the attainment of Arhatship ; the deer-cart, Pratyekabuddhahood ; and the bullock-cart, Samyaksambuddhahood . The sutra goes on to say these that the teachings of the three vehicles are merely expedient means ( upāya ). Their purpose is to direct people toward ekayāna , the one vehicle, depicted in the parable as a jeweled cart driven by a white ox. Tamura et al. render
5184-404: The radical ཀ /ka/ and see what happens when it becomes ཀྲ /kra/ or རྐ /rka/ (pronounced /ka/). In both cases, the symbol for ཀ /ka/ is used, but when the ར /ra/ is in the middle of the consonant and vowel, it is added as a subscript. On the other hand, when the ར /ra/ comes before the consonant and vowel, it is added as a superscript. ར /ra/ actually changes form when it
5265-741: The receiving transmissions from the Lineage Masters. Annually, he also attended the Kagyu Monlam in Bodhgaya, India, led by the Seventeenth Gyalwa Karmapa, and led the Kagyu Monlam in Kathmandu, Nepal. On April 14, 2016, the Jamgon Yangsi left Pullahari monastery and his monastic vows, stating he wanted to pursue his 'dream of becoming a doctor'. The 4th Jamgon Kongtrul Mingyur Drakpa Senge was born on 17 December 1995 in Nepal. The day before he
5346-676: The recognition of the Fourth Jamgon Kongtrul Rinpoche are told in the book E MA HO! published by the Jamgon Kongtrul Labrang and can be obtained from Pullahari Monastery and viewed on www.jamgonkongtrul.org. He spent time between Kagyu Tekchen Ling and Pullahari Monastery, the monastic seats in India and Nepal founded by the Third Jamgon Kongtrul Rinpoche. Jamgon Kongtrul Labrang gave his studies, training, and
5427-518: The same goal. Mahayana Buddhists sometimes refer to four yanas that subsume the two different schemes of the three yanas: This is a Mahāyāna list which is found in East Asian Buddhism. The five yānas plus the Vajrayāna . This schema is associated with Shingon Buddhism in Japan . It was invented by Kūkai in order to help to differentiate the Vajrayāna teachings that he imported from China in
5508-453: The script's invention, and there are no dedicated symbols for tone. However, since tones developed from segmental features, they can usually be correctly predicted by the archaic spelling of Tibetan words. One aspect of the Tibetan script is that the consonants can be written either as radicals or they can be written in other forms, such as subscript and superscript forming consonant clusters . To understand how this works, one can look at
5589-571: The scripts in the first version of the Unicode Standard in 1991, in the Unicode block U+1000–U+104F. However, in 1993, in version 1.1, it was removed (the code points it took up would later be used for the Burmese script in version 3.0). The Tibetan script was re-added in July, 1996 with the release of version 2.0. The Unicode block for Tibetan is U+0F00–U+0FFF. It includes letters, digits and various punctuation marks and special symbols used in religious texts: Yana (Buddhism) Yāna ( Sanskrit : यान and Pāli : "vehicle") refers to
5670-406: The stream of his own being he has understood the nature of misery, Is an excellent man. Yana is determined by capacity and propensity of the "precious human body" wrought by merit , not by a specific teaching or lineage, as Gampopa states: Therefore, because of the difficulty of its attainment, of the uneasiness of its breaking down, and of its great usefulness, we should think of the body as
5751-401: The translation of Buddhist scriptures emerged during the early 9th century. Standard orthography has not been altered since then, while the spoken language has changed by, for example, losing complex consonant clusters . As a result, in all modern Tibetan dialects and in particular in the Standard Tibetan of Lhasa , there is a great divergence between current spelling, which still reflects
5832-630: The two ways the great vehicle , or Mahayana, and the lesser vehicle , or Hinayana. Mahayana texts such as the Lotus Sutra and the Avatamsaka Sutra sought to unite all the different teachings into a single great way. These texts serve as the inspiration for using the term Ekayāna in the sense of "one vehicle". This "one vehicle" became a key aspect of the doctrines and practices of Tiantai and Tendai Buddhist sects, which subsequently influenced Chán and Zen doctrines and practices. In Japan ,
5913-456: The ultimate lineage, was one of the most renowned Mahamudra masters and transmitted the innermost teachings to Rangjung Rigpe Dorje, 16th Karmapa . On many occasions he gave teachings, empowerments, and reading transmissions from the old and new traditions, such as the Treasury of Precious Termas ( Rinchen Terdzö ), and he rebuilt the retreat center of Tsandra Rinchen Drak, his residence at Palpung Monastery. Karsé Kongtrül died on 10 May 1952 at
5994-507: The vowel ཨུ /u/ is placed underneath consonants. Old Tibetan included a reversed form of the mark for /i/, the gigu 'verso', of uncertain meaning. There is no distinction between long and short vowels in written Tibetan, except in loanwords , especially transcribed from the Sanskrit . The Tibetan alphabet, when used to write other languages such as Balti , Chinese and Sanskrit , often has additional and/or modified graphemes taken from
6075-501: The way the ultimate view is generated in one's being. There is no difference in what they assert the ultimate nature to be. All the great scholars who are unbiased say that both of these schools are authentic Madhyamaka. Kongtrül also held that " Shentong Madhyamaka" was a valid form of Madhyamaka, which was also based on the Buddha nature teachings of the third turning and Nagarjuna's "Collection of Praises". For him, this Shentong Madhyamaka
6156-578: The word yāna acquires many metaphorical meanings, discussed below. In the Mahāparinibbāna Sutta (1.33-34), Shakyamuni Buddha relates a story on vehicles of conveyance utilizing the sacred river Ganges , all of which may be engaged as a metaphor for yana and a gradual or direct path: 1.33 And then the Lord came to the River Ganges. And just then, the river was so full that a crow could drink out of it. And some people were looking for
6237-442: Was born, the late Chogye Trichen Rinpoche said in front of many Lamas and Tulkus: "Like prophesied ... today Jamgon Rinpoche arrived." In 1996, when the 17th Gyalwang Karmapa Trinley Thaye Dorje, arrived in Bodhgaya, when he met the young Jamgon Rinpoche for the first time. Yangsi Rinpoche despite his young age was able to spontaneously pick up some rice and toss it into the air as a mandala offering, Straight away he exclaimed: "This
6318-460: Was identified and enthroned by his father at age twelve in 1902, in Samdrub Choling at the monastery of Dowolung Tsurphu. Karsé Kongtrül resided at Tsadra Rinchen Drak, the seat of his predecessor in eastern Tibet. He received the full education and lineage transmission from the Karmapa. Among his other teachers were Surmang Trungpa Chökyi Nyinche, the 10th Trungpa tulku. He attained realization of
6399-711: Was invited to the Karma Monastery in Bodhgaya, and he performed the vast and profound enthronement ceremony of 4th Jamgon Kongtrul Rinpoche, again reconfirmed Jamgon Yangsi as reincarnation of the great Jamgon Kongtrul. The main corpus of Jamgön Kongtrül Lodrö Thaye vast scholarly activities (comprising more than ninety volumes of works in all) is known as the Great Treasuries: Jamgon Kongtrul's (1813–1899) The Infinite Ocean of Knowledge ( Tibetan : ཤེས་བྱ་མཐའ་ཡས་པའི་རྒྱ་མཚོ , Wylie : shes bya mtha' yas pa'i rgya mtsho ) consists of ten books or sections and
6480-414: Was originally developed c. 620 by Tibetan minister Thonmi Sambhota for King Songtsen Gampo . The Tibetan script has also been used for some non-Tibetic languages in close cultural contact with Tibet, such as Thakali , Nepali and Old Turkic . The printed form is called uchen script while the hand-written cursive form used in everyday writing is called umê script . This writing system
6561-412: Was taught to those with lesser capacity with an emphasis on actions of body and speech. Mahayana was taught to those with greater capacity with an emphasis on actions of mind and Vajrayana was taught to those exceptional beings who were able to directly realise the nature of mind. Outwardly on a conventional level, these teachings and practices may appear contradictory but on an ultimate level, they all have
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