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69-481: Lojong slogans are designed as a set of antidotes to undesired mental habits that cause suffering. They contain both methods to expand one's viewpoint towards absolute or ultimate bodhicitta , such as "Find the consciousness you had before you were born" and "Treat everything you perceive as a dream", and methods for relating to the world in a more constructive way with relative bodhicitta , such as "Be grateful to everyone" and "When everything goes wrong, treat disaster as

138-410: A spiritual warrior . Tibetan Buddhists maintain that there are two main ways to cultivate Bodhichitta, the "Seven Causes and Effects" that originates from Maitreya and was taught by Atisha, and "Exchanging Self and Others," taught by Shantideva and originally by Manjushri. According to Tsongkhapa the seven causes and effects are thus: According to Pabongka Rinpoche the second method consists of

207-556: A Bengali meditation master, is generally regarded as the originator of the practice. It is described in his book Lamp on the Path to Enlightenment ( Bodhipathapradīpaṃ ). The practice is based upon his studies with the Sumatran teacher, Dharmakīrtiśrī (Tib. Serlingpa , Wylie : gser gling pa ), and the Indian teacher Dharmarakṣita, a prominent teacher at Odantapuri and author of a text called

276-636: A commentary on a text of Garab Dorje which is in turn a commentary to the root text of these lojongs, the Dzogchen Tantra of the Sole Offspring . Jigme Lingpa wrote a commentary on these seven points of mind training, which is called The Steps to Liberation . Later masters like Jamgyang Khyentse Wangpo and Jamgon Kontrul also wrote commentaries on these lojongs. The seven lojongs are as follows: Bodhicitta In Mahayana Buddhism , bodhicitta ("enlightenment-mind" or "the thought of awakening")

345-603: A mundane sense, or it can be a pāramitā if it is conjoined with bodhicitta. Bodhicitta is the primary positive factor to be cultivated. The Mahāyāna tradition provides specific methods for the intentional cultivation of both absolute and relative bodhicitta. This cultivation is considered to be a fundamental aspect of the path to Buddhahood . Practitioners of the Mahāyāna make it their primary goal to develop genuine uncontrived bodhicitta, which remains within their mindstreams continuously without having to rely on conscious effort. This

414-464: 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

483-591: A static event). According to the 14th Dalai Lama , bodhicitta is: the aspiration to bring about the welfare of all sentient beings and to attain buddhahood for their sake - is really the distilled essence, the squeeze juice, of all the Buddha's teachings, because ultimately, the Buddha's intention is to lead all sentient beings to perfect enlightenment. Some modern East Asian authors on Buddhism, such as D.T. Suzuki and M. Anesaki , define bodhicitta as an immanent inner awakening. For example, Anesaki writes that bodhicitta

552-474: 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

621-507: A way to wake up." Prominent teachers who have popularized this practice in the West include Pema Chödrön , Ken McLeod , B. Alan Wallace , Chögyam Trungpa , Sogyal Rinpoche , Kelsang Gyatso , Norman Fischer and the 14th Dalai Lama . Lojong mind training practice was developed over a 300-year period between 900 and 1200 CE , as part of the Mahāyāna school of Buddhism . Atiśa (982–1054 CE),

690-600: Is "the primordial essence of our mind, which in itself consists in the supreme bodhi." According to Zoketsu Norman Fischer , bodhicitta is a spontaneous wish to attain enlightenment motivated by great compassion for all sentient beings, accompanied by a falling away of the attachment to the illusion of an inherently existing self. Fischer adds that bodhicitta, along with the mind of great compassion ( mahakaruna ), motivates one to attain enlightenment Buddhahood , as quickly as possible and benefit infinite sentient beings through their emanations and other skillful means. Bodhicitta

759-573: Is a commentary to the root text, Eight Verses of Training the Mind by Langri Tangpa . In 1994, Shambhala Publications first published Start Where you Are, A Guide to Compassionate Living by Pema Chödrön , which is mostly commentary on the Lojong slogans. This work has been republished many times. In 2006, Wisdom Publications published the work Mind Training: The Great Collection ( Theg-pa chen-po blo-sbyong rgya-rtsa ), translated by Thupten Jinpa . This

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828-594: Is a felt need to replace others' suffering with bliss. Since the ultimate end of suffering is nirvana , bodhicitta necessarily involves a motivation to help others to awaken (to find bodhi ). Mahayana Buddhist thinkers also developed different models which described different forms and levels of bodhicitta. According to the Bodhisattvabhumi, there are two main stages of the development of bodhicitta: Furthermore, according to Shantideva, there are two types of bodhicitta: A common Tibetan Buddhist distinction

897-507: Is a translation of a traditional Tibetan compilation, dating from the fifteenth century, which contains altogether forty-three texts related to the practice of mind training. Among these texts are several different versions of the root verses, along with important early commentaries by Se Chilbu, Sangye Gompa, Konchok Gyaltsen, Dalaielan Roebuck and others. In 2012, Shambhala Publications published Training in Compassion: Zen teachings on

966-455: Is assisted by numerous methods, contemplation, rituals and meditations, such as: relying on a spiritual friend , taking refuge in the three jewels , and contemplating the defects of samsara (cyclic existence), the benefits of arousing bodhicitta (as well as the downsides of abandoning it), and developing spiritual qualities such as faith ( sraddha ), mindfulness and wisdom ( prajña ). A common practice in various Mahāyāna Buddhist traditions

1035-481: 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

1104-512: Is based on a set of seven lojongs. The first six aphorisms are mainly about common Buddhist Mahayana topics which can be found in the Sarma schools lojong texts, but the seventh lojong methods are unique to the Dzogchen tradition's lojong texts. The seventh lojong include methods which work with the energies and channels of the subtle body. The seven lojongs are found in the works of Longchenpa , who wrote

1173-537: Is claimed to have cured leprosy with mind training. In one account, he went to live with a colony of lepers and did the practice with them. Over time many of them were healed, more lepers came, and eventually people without leprosy also took an interest in the practice. Another popular story about Chekhawa and mind training concerns his brother and how it transformed him into a much kinder person. Chekawa Yeshe Dorje's lojong consists of 59 slogans, or aphorisms. These slogans are further organized into seven groupings, called

1242-553: 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 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

1311-431: Is defined and explained in different ways by different Mahayana Buddhist sources. According to Paul Williams, the basic meaning of bodhicitta in Indian sources (such as Atisha's Bodhipathapradipa ) is the lofty motivation to "strive to bring a complete end to all the sufferings of others along with their own suffering...This bodhicitta results from deep compassion ( karuna ) for the suffering of others." According to

1380-454: 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

1449-454: 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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1518-465: Is that between relative and absolute (or ultimate) bodhicitta. Relative bodhicitta is a state of mind in which the practitioner works for the good of all beings as if it were their own. Absolute bodhicitta is the wisdom of shunyata (śunyatā, a Sanskrit term often translated as "emptiness", though the alternatives "vast expanse" or "openness" or "spaciousness" probably convey the idea better to Westerners). In his book Words of My Perfect Teacher ,

1587-608: 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),

1656-566: Is the first step in the bodhisattva's career. Etymologically, the word is a combination of the Sanskrit words bodhi and citta . Bodhi means "awakening" or "enlightenment". Citta derives from the Sanskrit root cit , and means "that which is conscious" (i.e., mind or consciousness). Bodhicitta may be translated as "awakening mind" or "mind of enlightenment". It is also sometimes translated as "the thought of enlightenment." The term bodhicitta

1725-462: Is the mind ( citta ) that is aimed at awakening ( bodhi ), with wisdom and compassion for the benefit of all sentient beings . Bodhicitta is the defining quality of the Mahayana bodhisattva (a being striving towards Buddhahood ) and the act of giving rise to bodhicitta ( bodhicittotpāda) is what makes a bodhisattva a bodhisattva. The Daśabhūmika Sūtra explains that the arising of bodhicitta

1794-512: 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

1863-414: 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

1932-549: 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

2001-582: Is to recite bodhisattva vows and aspiration prayers or chants which help give rise to bodhicitta. One popular chant in India and presently throughout the Mahayana world is the Bhadracaripraṇidhāna ( Vows of Good Conduct ) or Ārya-samantabhadra-caryā-praṇidhāna-rāja ( The Royal Vow to follow the Noble Course of Conduct of Samantabhadra ), a verse aspiration prayer which appears at the end of some versions of

2070-508: Is told that Atiśa heard that the inhabitants of Tibet were very pleasant and easy to get along with. Instead of being delighted, he was concerned that he would not have enough negative emotion to work with in his mind training practice. So he brought along his ill-tempered Bengali servant-boy, who would criticize him incessantly and was challenging to spend time with. Tibetan teachers then like to joke that when Atiśa arrived in Tibet, he realized there

2139-590: Is unsurpassable, I vow to attain it. There is also a bodhicitta mantra which is recited in some traditions of esoteric Buddhism. The Sanskrit mantra is: Oṃ Bodhicittam Utpādayāmi (Om I aspire to develop the Awakened mind). Among the many methods for developing uncontrived bodhicitta given in Tibetan Mahāyāna teachings are: In Lojong 's 59 slogans, Point Two: The main practice, which is training in absolute and relative bodhicitta. When only realizing Śūnyatā ,

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2208-467: Is what makes someone a Mahayana bodhisattva, a child of the Buddha. Thus, the Indian Buddhist author Shantideva (8th century) writes in his Bodhicaryavatara : Those who long to transcend the hundreds of miseries of existence, who long to relieve creatures of their sorrows, who long to enjoy many hundreds of joys, must never abandon bodhicitta. When bodhicitta has arisen in him, a wretch, captive in

2277-598: The Avatamsaka sutra . This text, originally an independent set of verses, is cited in numerous sources and was known to figures like Bhavya , Śantideva , and Kamalaśīla . One short prayer for bodhicitta which is very popular in Tibetan Buddhism was composed by the Indian paṇḍita Dīpaṁkaraśrījñāna ( Atiśa ): In Sanskrit: buddhaṁ ca dharmaṁ ca gaṇottamaṁ ca yāvad dhi bodhiṁ śaraṇaṁ prayāmi dānādikr̥ tyaiś ca kr̥ tair mayaibhir buddho bhaveyaṁ jagato hitāya In

2346-551: The Bodhisattvabhumi , the bodhisattva who gives rise to bodhicitta thinks thus: O may I obtain supreme and perfect Enlightenment, promote the good of all beings, and establish them in the final and complete nirvana and in the Buddha-knowledge! Thus, according to the Bodhisattvabhumi , bodhicitta has two objects of thought or themes ( alambana ): bodhi and the good of the living beings ( sattv-ārtha ). Similarly, in

2415-654: 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 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

2484-542: The Excellent Part to Omniscience: Vast Expanse Heart Essence . Invocation; Confession; Faith with Refuge : Mind Series Bodhichitta nature in the channels, inner air, and tigles ; Mandala of essence, nature, and compassion; Generation: Illusory perceptions like the moon reflecting in the water. Follow like Manjushree to dedicate with the aspiration to realize the innermost meaning and realize to attain Buddhahood as

2553-526: 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

2622-691: 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

2691-509: The Tibetan practices of tonglen and lojong . Without the absolute, the relative can degenerate into pity and sentimentality, whereas the absolute without the relative can lead to nihilism and lack of desire to engage other sentient beings for their benefit. Mahāyāna Buddhist practice focuses on the Bodhisattva-ideal , which begins with the arousing of bodhicitta. Mahāyāna teaches that

2760-463: The Tibetan Buddhist teacher Patrul Rinpoche describes three degrees of bodhicitta: According to Patrul Rinpoche, the way of the shepherd bodhisattva is the best and highest way. Some bodhicitta practices emphasize the absolute (e.g. vipaśyanā ), while others emphasize the relative (e.g. metta ), but both aspects are seen in all Mahāyāna practice as essential to enlightenment, especially in

2829-520: The Wheel of Sharp Weapons . Both these texts are well known in Tibetan translation. Atiśa's third major teacher of lojong is said to have been the junior Kusalī, known also as Maitrīyogi. Atiśa journeyed to Sumatra and studied with Dharmakīrtiśrī for twelve years. He then returned to teach in India, but at an advanced age accepted an invitation to teach in Tibet, where he stayed for the rest of his life. A story

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2898-554: The "7 Points of Lojong". The categorized slogans are listed below, translated by the Nalanda Translation Committee under the direction of Chögyam Trungpa . The following is translated from ancient Sanskrit and Tibetan texts and may vary slightly from other translations. Many contemporary gurus and experts have written extensive commentaries elucidating the Lojong text and slogans. (See the section "Commentaries", below, for examples). Point One: The preliminaries, which are

2967-490: The 1) preliminary practice, 2) main practice, and 3) concluding practice. The preliminary practice is training in the four boundless qualities. The main practice is arousing Bodhicitta and taking vows. The concluding practice is training in what to adopt and guarding without fail against what to avoid. The Ancient Tibetan school preliminary practice cycle in the Samantabhadra to Longchenpa to Jigme Lingpa 's lineage of

3036-598: The Buddha, the Dharma, and the Best among Assemblies, I go for refuge until awakening; by the good deeds of giving, etc., performed by me, may I become a Buddha In East Asian Buddhism, reciting Sramana Zhiyi's four-fold bodhisattva vow formula is a common method of developing bodhicitta, they are: Sentient beings are numberless, I vow to save them all; Afflictions are inexhaustible, I vow to end them all; Dharma doors are boundless, I vow to master them all; Buddhahood

3105-610: 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

3174-555: The Compassionate Life by Dzigar Kongtrul Rinpoche , with foreword by Pema Chödrön . In 2017, Shambhala Publications published The Compassion Book, Teachings to Awaken the Heart with the slogans translated by the Nalanda Translation Committee, and short commentaries by Pema Chödrön . This provides a very short summary of the slogans. The Nyingma school of Tibetan Buddhism has its own unique lojong tradition and root texts which

3243-485: The Ornament of Realization ( Abhisamayālaṁkāra ), bodhicitta is defined as follows: The arising of the mind [of awakening] is a desire for perfect, complete Bodhi, for the sake of others (Skt. cittotpādaḥ parārthāya samyaksambodhikāmatā) According to Indian sources, the bodhicitta aspiration provides incalculable merit (such as good rebirths , a weakening of the defilements , increased mindfulness and luck). Bodhicitta

3312-506: The Practice of Lojong by Zoketsu Norman Fischer which teaches ways to incorporate Lojong practices into Zen . Fischer felt that "the plain-speaking tradition of Zen might lend something to the power of the text" and that "although Zen is a Mahayana school (and therefore based on compassion teachings), it is nevertheless deficient in explicit teachings on compassion". In 2016, Shambhala Publications published The Intelligent Heart: A Guide to

3381-472: 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

3450-550: The basis for dharma practice Point Two: The main practice, which is training in bodhicitta . Point Three: Transformation of Bad Circumstances into the Way of Enlightenment Point Four: Showing the Utilization of Practice in One's Whole Life Point Five: Evaluation of Mind Training Point Six: Disciplines of Mind Training Point Seven: Guidelines of Mind Training One seminal commentary on

3519-440: The broader motivation of achieving one's own enlightenment "in order to help all sentient beings" is the best possible motivation one can have for any action, whether it be working in one's vocation, teaching others, or even making an incense offering. The Six Perfections ( Pāramitās ) of Buddhism only become true "perfections" when they are done with the motivation of bodhicitta. Thus, the action of giving (Skt. dāna ) can be done in

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3588-607: The conducive causes and auspicious conditions should be complete for bodhicitta to properly arise. After continued training, these qualities can arise in the mind without contrivance. The two main traditions in taking the Bodhicitta vows are: 1) Nagarjuna 's profound view chariot and, 2) Asanga 's vast conduct chariot. After which this is guarded with what to avoid, and what to adopt. The practice can be divided into three parts: 1) mind training, 2) arousing bodhicitta, and 3) training in what to adopt and what to avoid. These can be called

3657-518: 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 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

3726-481: The following meditations: The practice and realization of bodhicitta are independent of sectarian considerations, since they are fundamentally a part of the human experience. Bodhisattvas are not only recognized in the Theravāda school of Buddhism, but in all other religious traditions and among those of no formal religious tradition. The present fourteenth Dalai Lama , for instance, regarded Mother Teresa as one of

3795-487: The greatest modern bodhisattvas. Important later source texts on bodhicitta for Tibetan Buddhism include: Jamgon Kongtrul Samding Dorje Phagmo 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

3864-408: The mind training practice was written by Jamgon Kongtrul (one of the main founders of the non-sectarian Rime movement of Tibetan Buddhism) in the 19th century. This commentary was translated by Ken McLeod , initially as A Direct Path to Enlightenment . This translation served as the root text for Osho's Book of Wisdom . Later, after some consultation with Chögyam Trungpa , Ken McLeod retranslated

3933-430: The practitioner might not benefit others, so the Mahayana path unites emptiness and compassion, this keeps from falling into the two limits and remaining on the middle way. Traditionally, Bodhisattvas practice meditative concentration at the beginning toward attaining the noble one's wisdom level, then the main practice becomes benefiting others spontaneously, unlike other paths that might discontinue benefiting others. All

4002-659: The prison of existence, he is straightway hailed son of the Sugatas [the Buddhas], to be revered in the worlds of gods and men. According to Paul Williams , bodhicitta in early Mahāyāna works was less well defined and meant a "certain state of mind" characteristic of a bodhisattva. According to Ulrich Pagel, numerous Mahāyāna sūtras, like the Bodhisattvapiṭaka , see the arising of bodhicitta ( bodhicittotpāda ) as an ongoing process which must be constantly refurbished (rather than as

4071-741: 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

4140-628: 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

4209-451: 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, the later suppression of Buddhism by

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4278-456: 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

4347-454: 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

4416-545: The work as The Great Path of Awakening . Two commentaries to the root texts of mind training have been written by Kelsang Gyatso (founder of the New Kadampa Tradition ) and form the basis of study programs at NKT Buddhist Centers throughout the world. The first, Universal Compassion is a commentary to the root text Training the Mind in Seven Points by Chekawa Yeshe Dorje . The second, Eight Steps to Happiness

4485-442: 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

4554-460: 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

4623-563: 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 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

4692-711: 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

4761-508: Was no need after all. The aphorisms on mind training in their present form were composed by Chekawa Yeshe Dorje (1101–1175 CE). According to one account, Chekhawa saw a text on his cell-mate's bed, open to the phrase: "Gain and victory to others, loss and defeat to oneself". The phrase struck him and he sought out the author Langri Tangpa (1054–1123). Finding that Langri Tangpa had died, he studied instead with one of Langri Tangpa's students, Sharawa Yönten Drak , for twelve years. Chekhawa

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