The Tibetan Buddhism Reader

By Reginald A. Ray

Here's a transportable number of inspiring readings from the respected masters of Tibetan Buddhism. The Tibetan Buddhism Reader contains quotations from significant lineage figures from the previous akin to Padmasambhava, Atisha, Sakya Pandita, Marpa, Milarepa, and Tsongkhapa. additionally featured are the writings of masters from modern occasions together with the Dalai Lama, Dudjom Rinpoche, Khyentse Rinpoche, Sakya Tridzin, Chögyam Trungpa, and others. subject matters contain cultivating compassion, letting move of ego, studying to develop into extra alert and found in our lives, and constructing a transparent conception of our personal real nature.

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Thinley Norbu Rinpoche when you have A MAP, YOU WON’T wander away the great thing about Tibetan Buddhism is that it has a transparent constitution from commencing to finish. possibly you discover a majority of these outlines uninteresting, yet Tibetan Buddhism is alive this present day as a result of its transparent constitution. All 4 traditions have a clean-clear procedure, and this could be a lot favored. If ten steps are thinking about going from right here to there yet a few of the details is lacking, you can't pass all of the approach. when you've got a transparent map, despite the fact that, you won’t wander away.

Chögyam Trungpa Rinpoche the significance OF SHAMATHA it truly is of basic value in meditation perform to strengthen a top quality of realizing oneself. at the start, this may ensue during the perform of shamatha meditation. we will be able to boost a massive conversation with brain, surpassing something in our prior event. we will additionally observe profoundly wealthy and strong features of brain, which we've but to event and be aware of. This basic feel of having to grasp our brain develops in the perform of shamatha meditation.

Day-to-day, one season slips into the following. Day becomes evening and evening to day. structures don’t without warning become old; relatively, moment by means of moment, from the instant they’re built, they start to go to pot. . . . examine beings inhabiting this universe. what number of people born 100 years in the past are nonetheless alive? . . . We see the play of impermanence in our relations to boot. what percentage of our family, neighbors, humans in our place of origin, have died? what percentage have moved away, disappearing from our lives eternally?

It's this type of paranoid strategy to stay and it fairly doesn't turn out something. One may well set documents when it comes to numbers and quantities—that we now have outfitted the best, the largest, we have now accrued the main, the longest, the main great. yet who's going to recollect the list while you're lifeless? Or in 200 years? Or in ten years? Or in ten mins? The documents that count number are these of the given second, of now—whether or now not verbal exchange and openness are occurring now. —Chögyam Trungpa Rinpoche eager to BE a person we wish to be a person, to intend anything during this human society, in our relations to different humans.

Whereas they could seem to have an exterior life in their personal, this is often in simple terms the implication of a burdened cognition. what's intended by means of vacancy of the floor, or vacancy because the flooring because it is acknowledged within the Prajnaparamita Sutra, is that every little thing from shape as much as cognition is with out inherent life: it truly is empty. which means every thing lacks inherent life, ranging from what's skilled via traditional participants as much as the omniscience and characteristics of a buddha. —The Dzogchen Pönlop Rinpoche IT DOES look as if whatever occurs There are forms of fact.

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