Monthly Teaching April 2017: Going to Sleep – Tergar Learning Community. In this guided meditation to be listened to before going to sleep, Mingyur Rinpoche encourages us to let go of the concerns of the day and to share our virtuous actions and our sleep for the benefit of all beings. The mp3 audio file of this meditation can be downloaded on mobile devices and used as a support for bringing our meditative awareness with us into sleep.
You can discuss this teaching in the Monthly Teachings Forum under the topic Going to Sleep. Download (Right click, save as) Reflection Question - What is your usual routine when going to sleep at night? How did ending your day with this guided meditation change your experience? Join the discussion. Please Note: If you are logged in and don't see a reply box on the forum, you need to click the button at the top of the page that says "join group. " If you found this video helpful, please consider making a donation to Mingyur Rinpoche's organization Tergar. Tergar Asia. Waking Up – Tergar Learning Community. The experience of waking up in the morning is a potent opportunity to begin the day with a fresh mind and open heart.
In this short practice, Mingyur Rinpoche guides us through a few simple steps to help us stay connected to awareness, compassion, and wisdom as we begin to engage the world. The mp3 audio file of this meditation can be downloaded on mobile devices and used as an alarm bell, literally and metaphorically waking us up each morning. You can discuss this teaching in the Monthly Teachings Forum under the topic Waking Up.
Download (Right click, save as) Reflection Question - What is your usual experience upon waking up each morning? How did waking up to this guided meditation change your experience? Join the discussion. Please Note: If you are logged in and don't see a reply box on the forum, you need to click the button at the top of the page that says "join group. " If you found this video helpful, please consider making a donation to Mingyur Rinpoche's organization Tergar. Gyalwang Karmapa Brings to a Close His Commentary on the Heart Sutra | Karmapa – The Official Website of the 17th Karmapa.
The final session of the 17th Karmapa’s commentary on the Heart Sutra began with a brief explanation of the differences in the view of emptiness among the Middle Way (Madhyamaka), Mind Only (Chittamātra), and the Buddha Nature (Tathāgatagarbha) schools of Buddhism. The prajna paramita sutras, the Karmapa reminded everyone, are the root of philosophy of Mahayana Buddhism. All of its three main schools have their respective views of the four-fold emptiness and how emptiness and phenomena are related. However, the Karmapa cautioned, since all of them are teachings of the Buddha, it is not appropriate to say that one is superior to another.
A variety of explanations are available in order to pacify our different afflictions. The Middle Way school considers that the four-fold emptiness shows that all phenomena are essentially not truly existent, and therefore, they resemble an illusion, like the image of the moon reflected on water. This process is visualized in the Wheel of Existence. 1.
Discussion on the 5 Aggregates - Zurmang Kagyud. Open Door Part Three. We went through the first and second analyses of what has come to be known as “The Five Reasonings of Nagarjuna” that were written in the 2nd century C.E. by the excellent Mahasiddha Nagarjuna, who founded the Madhyamaka School, the Middle Way School, meaning the middle way between assumptions that are either a fabricated superimposition or a denial. The middle view of Madhyamaka is sometimes referred to as Prajnaparamita, which means “Mother of all Buddhas” since it is the basis for realization. Only with perfect insight into the transcendent nature of Prajnaparamita - the Sanskrit term that was translated into Tibetan as Shes-rab-kyi-pa-rol-tu-phyin-pa (“Perfection of Wisdom”) - can freedom from samsara be attained and nirvana be realized.
The Mother of all Buddhas, i.e., the middle view and perfection of wisdom, is the cause for realization of Buddhahood. Directly Experience the Nature of Mind - Lion's Roar. Instruction on Mahamudra vipashyana meditation by Khenchen Thrangu Rinpoche. The two meditation practices of shamatha and vipashyana each have their place within Mahamudra practice, but they do not have the same objective. Shamatha’s aim is temporary, immediate. When our minds are disturbed or restless, they are not at peace. Cultivating the settled state of shamatha, we find that we are able to be more steady, more tranquil. What then is vipashyana, which literally means “clear seeing,” in the context of Mahamudra? Right now, while adrift on samsara’s ocean, we are confused about what is real, about the nature of things. The Paths of Reasoning and Direct Perception The pivotal difference between the path of reasoning and the path of direct perception is whether our attention faces out, away from itself, or whether the mind faces itself, looking into itself.
While we use many tools to reach such an understanding, the reasoning of dependent origination is very simple to understand. Conwisdom. 5families. Open Door Part One. In the 2nd century C.E. the great Mahasiddha Nagarjuna founded the , meaning the middle way between assumptions about eternalism and nihilism. It was the most influential and has come to be known by its Sanskrit name Madhyamaka, U-ma in Tibetan. This school does hold that phenomena certainly exist on the conventional level while engaging in extensive refutations and proofs to establish that all phenomena – both internal mental events and external physical objects – are empty of inherent existence. To analyse the essence, Nagarjuna presented reasons that validly prove why sameness and difference of what would be said to be an inherently existing object are mutually exclusive.
He showed that the true essence of all outer and inner appearances and experiences is - devoid of a cause, - devoid of a result, - devoid of both cause and result, and - that everything manifests as the mere appearance of interdependent arising. Ocean of Certainty ~ Mahamudra teaching given by the 12th Kenting Tai Situpa ~ The Fourth Extraordinary Preliminary Practice:<br>Accumulation of Merits ~ Guru Yoga Practice.
The Fourth Extraordinary Preliminary Practice:Accumulation of Merits ~ Guru Yoga Practice Given by the 12th Kenting Tai Situpa at Palpung Sherabling, December 2004.Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 14 & 15 and Practice Chapter 13 & 14 Now out of four foundation. The Guru Yoga is the last and the final extraordinary foundation. It is through first three foundation then the last Guru Yoga foundation practice, would be more profound and it will become more complete, if we completed the first three foundations more profoundly and precisely. And Guru Yoga is very much of an empowerment. It becomes like devotion of Milarepa to Marpa, then it is based on compassion.
It's all connected. Why do we practice Guru Yoga? Now this way, the practice of Guru Yoga is devotion practice and this is for the accumulation of wisdom. So if we think of Buddha as an intelligent scholar then that kind of befit we will get. You are the lotus seed, so lotus has to grow from you. Requesting. Ocean of Certainty ~ Mahamudra teaching given by the 12th Kenting Tai Situpa ~ The Third Extraordinary Preliminary Practice:<br>Accumulation of Merits ~ By Yogi Practice. The Third Extraordinary Preliminary Practice:Accumulation of Merits ~ By Yogi Practice Given by the 12th Kenting Tai Situpa at Palpung Sherabling, December 2004.Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 12 and Practice Chapter 11 In the teaching this particular chapter is placed here, I am teaching it here.
But in practice, I think it is more appropriate for you to practice it when you finish all the four foundations. Visualization So you say refuge and Bodhicitta as usual. So now when you are calm, then you make the word "Phed" very loud. Making offering to Buddha, Bodhisattva, and Deity Then she makes that kind of movement, and so from here to here is cut.
Then as you say which you are already taught then. Om blesses the physical aspect of it; Ah blesses the manifestation of it, the perfect ocean of nectar; And Hung blesses the essence of it as the supreme joy, supreme non-duality essence. So the translation after that is the practice of yogi merit accumulation. Ocean of Certainty ~ Mahamudra teaching given by the 12th Kenting Tai Situpa ~ The Third Extraordinary Preliminary Practice:<br>Accumulation of Merits ~ Mandala Offering Practice. The Third Extraordinary Preliminary Practice:Accumulation of Merits ~ Mandala Offering Practice Given by the 12th Kenting Tai Situpa at Palpung Sherabling, December 2004.Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 13 and Practice Chapter 12 Now the third foundation - the Mandala Offering, it is accumulation of merit. Why it is accumulation of merit is because your offering,your whole solar system together with all the good things of the universe to Three Jewels and Three Roots, one hundred and ten thousand times.
And it is true because the whole universe belong to us, because it is our karmic manifestation. And therefore we sincerely offer the whole solar system, if we are sincere, if our devotion is sincere, if our compassion is sincere, if we have the lineage of the practice, we practice sincerely, exactly, same as truly offering of the whole solar system. If you own, I ask you a question, you don't have to answer, but I ask you a question - a formal question. Ocean of Certainty ~ Mahamudra teaching given by the 12th Kenting Tai Situpa ~ The First Extraordinary Preliminary Practice:<br>Refuge, Prostration, and Bodhicitta Practice.
The First Extraordinary Preliminary Practice:Refuge, Prostration, and Bodhicitta Practice Given by the 12th Kenting Tai Situpa at Palpung Sherabling, December 2004.Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 8 & 9 and Practice Chapter 8 Now after four ordinary contemplations, preliminary contemplation is completed then you practice four extraordinary preliminary practices. What are the four extraordinary preliminary practices? The four extraordinary preliminary practices. The first extraordinary preliminary practices ~ Refuge, Prostration, and Bodhicitta Main thing about prostration is refuge and Bodhicitta. Refuge and Bodhicitta So it is first practice because refuge and Bodhicitta is first. Visulization ~ Vajradhara Buddha And you are practicing the Vajrayana because all that you are visualizing there is Theravada, Mahayana, Vajrayana all. Refuge, Prostration, and Bodhicitta Practice Guide Visualization - Refuge Tree So now dissolve everything to emptiness.
Ocean of Certainty ~ Mahamudra teaching given by the 12th Kenting Tai Situpa ~ The Second Extraordinary Preliminary Practice:<br>Dorjesempa Practice. The Second Extraordinary Preliminary Practice:Dorjesempa Practice Given by the 12th Kenting Tai Situpa at Palpung Sherabling, December 2004.Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 10 & 11 and Practice Chapter 9 & 10 Now the second extraordinary preliminary practice is Dorjesempa. This is also purification oriented practice. When we say purification, then naturally we have to know what does it really mean. I don't have a perfect example. Now the definition of Dikpa and Drepa. Four strengths of purification Now for the purification, there is four particular we call strength, Tob. Now that the second is called Nyenpo. Visualization - Dorjesempa Now the visualization of the Dorjesempa is: You yourself remain as yourself, no self visualization. Inside the round thing, there is a white HUNG again.
Now then way Dorjesempa holds vajra here and bell here. So then after this, visualization is complete. Visualization - Purification Concluding practice and dedication. Your Breath is Your Brain’s Remote Control. We have all heard this simple saying during times of trouble: “Take a deep breath in.” Science being science, however, indicates that we may now have to update this old adage to read “Take a deep breath in it will help you be more emotionally aware but only if you inhale specifically through your nostrils and not your mouth—good luck.”
While this may seem a lengthy tip to recall in the midst of uh-oh moments, the power of active breathing—voluntarily inhaling and exhaling to control our breathing rhythm—has been known and used throughout history. Even today, in tactical situations by soldiers, or in extreme cold conditions by the Ice Man, we know that slow, deep breathing can calm the nervous system by reducing our heart rate and activating the parasympathetic (calming) nervous system. In this way, our bodies become calm, and our minds also quieten. We have all heard this simple saying during times of trouble: “Take a deep breath in.” How Nasal Breathing Influences the Brain. Buddhist texts - Wikipedia. Buddhist texts can be categorized in a number of ways. The Western terms "scripture" and "canonical" are applied to Buddhism in inconsistent ways by Western scholars: for example, one authority[1] refers to "scriptures and other canonical texts", while another[2] says that scriptures can be categorized into canonical, commentarial and pseudo-canonical.
Another division is that between buddhavacana "word of the Buddha," many of which are known as "Sutras," and other texts. These religious texts were written in many different languages and scripts but memorizing and reciting the texts were of high value. Even after the development of printing, Buddhists preferred to keep to their original practices with these texts.[3] Buddhavacana[edit] Traditional criteria[edit] In Theravada Buddhism[edit] In Theravada Buddhism, the standard collection of buddhavacana is the Pali Canon. In East Asian Buddhism[edit] In Tibetan Buddhism[edit] Textual traditions[edit] Korean Koryo Period Sutra Page Vinaya[edit]
Tipitaka: The Pali Canon. The Tipitaka (Pali ti, "three," + pitaka, "baskets"), or Pali canon, is the collection of primary Pali language texts which form the doctrinal foundation of Theravada Buddhism. The Tipitaka and the paracanonical Pali texts (commentaries, chronicles, etc.) together constitute the complete body of classical Theravada texts. The Pali canon is a vast body of literature: in English translation the texts add up to thousands of printed pages. Most (but not all) of the Canon has already been published in English over the years.
Although only a small fraction of these texts are available on this website, this collection can be a good place to start. The three divisions of the Tipitaka are: Vinaya Pitaka The collection of texts concerning the rules of conduct governing the daily affairs within the Sangha — the community of bhikkhus (ordained monks) and bhikkhunis (ordained nuns).
Sutta Pitaka Abhidhamma Pitaka Where can I find a copy of the complete Pali canon (Tipitaka)? How to Truly Practice the Heart Sutra? August 16, 2016 – Gurgaon, HY, India This afternoon, the Karmapa continued to discuss the eight sections and focused on the fifth point, the question Shariputra posed: Son of a noble family, how should any son or daughter of a noble family train when they wish to practice the profound perfection of wisdom? The Karmapa narrowed his discussion to two phrases from this sentence: “son or daughter of a noble family” and the “wish to practice.” From the first, “son or daughter of a noble family” (in Sanskrit kulaputra and kuladuhitā), he selected the word family, which actually means “caste” in Sanskrit, while in a Buddhist context, it refers to those born into the mahayana who have become the Buddha’s child, hence son or daughter of the Buddha’s family or lineage.
In a commentary on the Heart Sutras, Haribhadra states that “family” here indicates the qualities of being able to be enlightened, so “caste” refers to a person who can perfectly engage and practice that potential. Calling the Lama from Afar | Great Middle Way. 34. Calling Guru Afar English.