Commentary on Grub paʼi mthaʼi rnam par bzhag pa rin po cheʼi ʼphreng ba text authored by ʼJam-dbyangs-bzhad-pa II Dkon-mchog ʼJigs-med-dbang-po,1728-1791.

Study on Buddhist logic and Mādhyamika philosophy according to ʾBrug-pa Bkaʾ-brgyud's interpretation.

Rgyal ba rdo rje 'chaṅ yab yam gyi rnam thar rin chen gter mdzod -- Saṅs rgyas thams cad kyi rnam 'phrul Rje-btsan Ti-lo-pa'i rnam mgur -- Bde gśegs phag mo gru pa'i rnam thar -- Bram zc chen pos mdzad pa'i ṅoh ha bskor gsum blo gsal mgal brgyan -- Bka' yoṅ dag pa'i tshad ma źes bya ba mkha'i 'gro ma'i man ṅag -- Bya btaṅ stag rtse sku skye'i rtogs brjod med snaṅ chu zla'i zlos gar -- (...) 'Gu-ru rin-po-che'i rnam thar bstod pa dbyid kyi sgra dbyaṅs. (shrink)

In the history of Tibetan Buddhism, the eleventh-century Indian mystic Nbropa occupies an unusual position, for his life and teachings mark both the end of a long tradition and the beginning of a new and rich era in Buddhist thought. Nbropa's biography, translated by the world-renowned Buddhist scholar Herbert V. Guenther from hitherto unknown sources, describes with great psychological insight the spiritual development of this scholar-saint. It is unique in that it also contains a detailed analysis of his teaching that (...) has been authoritative for the whole of Tantric Buddhism. This modern translation is accompanied by a commentary that relates Buddhist concepts to Western analytic philosophy, psychiatry, and depth psychology, thereby illuminating the significance of Tantra and Tantrism for our own time. Yet above all, it is the story of an individual whose years of endless toil and perseverance on the Buddhist path will serve as an inspiration to anyone who aspires to spiritual practice. (shrink)

Articles on Islamic philosophy and science.

Study on the commentary of seven treatises of Buddhist logic (sapta pramanaśastra) of Dharmakīrti, 7th cent.

Collection of Buddhist canonical texts translated from Sanskrit into Tibetan.

Collected works of Dngul-chu Dbyangs-can-grub-paʼi-rdo-rje, 1809-1887 on Tibetan Buddhist doctrines, philosophy, and rituals of Dge-lugs-pa.

On essence of Mādhyamika philosophy by Lcaṅ-skya II Rol-paʼi-rdo-rje, 1717-1786 and commentaries by Dkon-mchog-ʼjigs-med-dbang-po, Khri-chen-bstan-pa-rab-rgya, and Dalai Lama XIV Bstan-ʼdzin-rgya-mtsho, 1935-.

ObjectiveTo examine body image perception and the associations of body dissatisfaction with socio-demographic and lifestyle factors among Saudi women attending fitness centers in Riyadh.MethodsSaudi females aged 16 years and older were recruited from 12 randomly selected fitness centers in Riyadh, using stratified clustered sampling technique. Height and weight were measured to calculate actual body mass index. A previously validated instrument was used to collect socio-demographic and lifestyle variables including physical activity, sedentary behaviors, sleep and dietary habits. Stunkard Figure Rating Scale (...) silhouettes were used to assess perceived and desired body shape.ResultsThe participants had a mean age of 29.2. The majority were not married, with no children and had college degrees. While 63% were overweight or obese, nearly 40% of women underestimated their perceived body shape. The majority of respondents were dissatisfied with their body shape including 68% of normal weight women. Females who had BD were significantly older, had higher BMI, reported more weight loss attempt and had expended less time in vigorous and total PA than those who were satisfied with their body shape. However, when adjusting for socio-demographic variables, logistic regression analysis revealed significant associations of BD with higher BMI, shorter membership duration of fitness club, and reduced dairy products and energy drinks consumption.ConclusionExcept for BMI and decreased dairy products and energy drinks consumption, many lifestyle behaviors did not associate with BD among Saudi females attending fitness centers. The findings can inform healthcare providers when intervention strategy is implicated for females with BD. Future studies should compare the associations of BD with lifestyle behaviors between males and females attending fitness centers and seeking weight loss. (shrink)

This article aims to introduce some features of the literary output of Gling-ras-pa Padma rdo-rje, who was the teacher of the ‘Brug-pa bKa’-brgyud-pa school’s founder, gTsan-pa rGya-ras Ye-shes rdo-rje in Tibet. The work that I draw upon here is titled A Torch of Crucial Points. A Condensation and Presentation of all Dharmas that are to be Practiced, a presentation of the entire outline of Buddhist practice that resembles the doctrinal stages literary genre. Based on an edition and translation of (...) the fifth chapter of the 17 that comprise the work, here I focus on several concepts, such as the three natures and the allground consciousness, that pertain to the system of Yogācāra and the terminology related to it. These are shown as they appear in the framework of the work, which is heavily influenced by the tradition of Mahāmudrā and the background of its author’s life as a wandering yogin in the lineage of Mi-la ras-pa. (shrink)

Collected works of ʼJam-dbyaṅs Blo-gter-dbaṅ-po on Nyingmapa and Sakyapa doctrines, philosophy, rituals etc.

Although Atiśa is famous for his journey to Tibet and his teaching there, his teachings of Madhyamaka are not extensively commented upon in the works of known and extant indigenous Tibetan scholars. Atiśa’s Madhyamaka thought, if even discussed, is minimally acknowledged in recent modern scholarly overviews or sourcebooks on Indian Buddhist thought. The following annotated translation provides a late eleventh century Indo-Tibetan Madhyamaka teaching on the two realities attributed to Atiśa Dīpaṃkaraśrījñāna entitled A General Explanation of, and Framework for Understanding, (...) the Two Realities. The text furnishes an exposition of the Middle Way thought of Nāgārjuna based on an exegesis of conventional reality and ultimate reality within the framework of Mahāyāna path structures found in texts attributed to Maitreyanātha. The General Explanation fills an important gap in the historical knowledge of Madhyamaka teachings in eleventh century India and Tibet. The text presents a Madhyamaka teaching brought to Tibet by Atiśa and provides previously unknown evidence for the type of pure Madhyamaka teachings that circulated among the communities of early followers of Atiśa. These teachings were disseminated before the rise of the early Bka’-gdams-pa monastery of Gsang-phu ne’u-thog and its debating traditions that, particularly beginning in the twelfth century, placed emphasis on the merger of Madhyamaka and Epistemology. (shrink)

The phyi dar or ‛later dissemination’ of Buddhism in Tibet is known to be a crucial formative period of Tibetan Buddhism; yet, many questions still wait to be answered: How did Tibetan Buddhist teachers of this time approach the Buddhist scriptures? Did they quote from books or from memory? Did they study Buddhism through original Sūtras or exegetical literature? To what degree was the text of the scriptures fixed and standardised before the Bka’ ’gyur and the Bstan ’gyur were compiled? (...) In search for some answers to questions such as these, the present article focuses on the gzhung pa or ‛scriptural tradition” of the Bka’-gdams-pa school of Tibetan Buddhism. Their works contain quotations from the Indian Buddhist scriptures that sometimes differ markedly from the mainstream editions of the Bka’ ’gyur and Bstan ’gyur. There are several possible explanations for such discrepancies: The Tibetan authors might be quoting a different Tibetan translation that was later discarded by the redactors of the Tibetan canon; they might be quoting from a secondary source such as a commentary or Buddhist anthology; or they might be quoting from memory, changing the text either deliberately or by accident. Giving examples from works of the early Bka’-gdams-pa masters this article discusses how textual deviations from the canonical versions can be explained. It will thereby provide insights into the way the Indian Buddhist scriptures were studied and transmitted in the Tibetan Buddhist tradition around the 11th–13th centuries. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Like an Elephant Pricked by a Thorn:Buddhist Meditation Instructions as a Door to Deep ListeningWilla B. MillerThe phrase “deep listening” has been circulating in recent years in the contexts of contemplative education, psychotherapy, pastoral care, and the arts. This article is a reflection on deep listening from a Buddhist perspective, as it might support the ongoing development of career educators, although this reflection might apply equally well to ministers (...) and (in the Buddhist world) dharma teachers. My motivation to contribute to this discourse of listening is spurred by the belief that the effectiveness of educators, ministers, and dharma teachers might be enhanced by training in the art of listening. These career professionals share a key aspect of their role in common: They get up in front of groups of people to teach or preach. In this performative role, it is possible for teachers (or preachers) to become so accustomed to being the source of information that a dynamic is created, inside and outside the classroom or pulpit, in which discourse is weighted primarily in one direction. This dynamic, I would argue, prevents optimal learning and stunts the feedback loop necessary for pedagogical health, both for students and for their educators.Listening, as a valued pedagogical discipline on the part of the teacher, has the potential to rebalance this dynamic. To educate effectively, we need to come to know the hearts and minds of those we educating, not as a theoretical group but as individuals. It takes time, effort, patience, and a dose of curiosity to listen attentively to students, to get to know them. But this effort is worth it. Only once we begin to listen to the voice of their interests, passions, and history can we begin to understand or assess their needs. Every human being is in formation. Every human being is completely unique. Listening, with curiosity and attention, is a window into the formation of the human being in his or her uniqueness. To the degree that we become familiar with the unique in our students is the degree to which we can effectively meet them where they are.There are as many definitions of deep listening as there are theorists. On a panel on the topic of deep listening at the 2013 American Academy of Religions meeting, Duane Bidwell of the Claremont School of Theology aptly noted that deep listening is [End Page 15] “an undertheorized category.” It is not a term that has been claimed by only one field or person, but it has become popular in some religious circles and psychotherapeutic circles as a term that implies that listening can dive below the surface contents of a narrative. Two years ago, in a chapter of an anthology titled The Arts of Contemplative Care, I proposed that Buddhist practices of self-cultivation may provide models that can be adapted for applications of deep listening in a context of spiritual care.1 In that chapter, I noted that Patrul Rinpoche’s three points of “how not to listen” found in The Words of My Perfect Teacher (Kun bzang bla med zhal lung)2 can help us reflect on the difference between poor and effective listening techniques in the context of spiritual care. In this article, taking a similar approach but with different material, I will explore how instructions on meditation culled from the Tibetan Buddhist tradition can be adapted to develop a discipline of deep listening for educators. In exploring this topic, I will also propose a definition of deep listening to act as support for the discipline itself. Specifically, I draw on religious instructions found in a Tibetan genre called “māhamudrā meditation instructions” (phyag chen sgom khrid), from within the Kagyu (‘brug pa bka’ brgyud) school of Tibetan Buddhism, to construct a definition of deep listening for use in educational contexts.The term “deep” (zab mo) often appears in Tibetan religious exegesis as an adjective modifying the word “dharma” (teaching). There, we find the term “deep teaching” (chos zab mo) juxtaposed with the term “vast teaching” (chos rgya che ba) in Tibetan commentaries. To say that a teaching is deep (zab mo) in the Buddhist context is to indicate that it... (shrink)

A comparative study of Tibetan Buddhist logic and Aristotelian logic of argument.

History and development of Buddhism in general and Tibet in particular; includes comparative philosophy of Buddhism with Hinduism.

History and development of Buddhism in general and Tibet in particular; includes comparative philosophy of Buddhism with Hinduism.

Exegetical works on Buddhist doctrines and philosophies according to the interpretation of Sa-skya-pa sect.

Collected works predominantly on Buddhist doctrines and philosophy.

Critical study on the life and works of Chos rgyal Khri-srong-lde-btsan, the 38th king of Tibet with special reference to Nyaya (tshad ma) text Bka' yang dag paʼi tshad ma.

His Holiness teachings on the philosophical positions (siddhānta) of the Vaibhāṣika, Sautrāntika, Yogācārya, and Mādhyamika schools of Buddhism with Hinduism.

Dhammapada. Chos kyi tshigs su bcad pa. Ed. and tr. by Chhi Med Rig Dzin Lama. (The Dalai Lama Tibeto-Indological Studies Series Vol. IV), Central Institute of Higher Tibetan Studies, Sarnath 1982. V + 432 pp. Hbk Rs 75, pbk Rs 55. Dhammapada. (Tr. into Tibetan from the Pali by dGe-'dun Chos-'phel; tr. into English from the Tibetan by Dharma Publishing Staff). Dharma Publishing, Berkeley 1985. xii + 381 pp., including four drawings in the style of traditional Tibetan religious art (...) and one specimen of Tibetan calligraphy. Pbk $12.95. (shrink)

Collected works of Sman-ri-ba Mnyam-med Shes-rabs-rgyal-mtshan, Bonpo scholar on Bon doctrines, reverential prayers, sadhanas and tantric texts.

Selected speeches of XIV Dalai Lama approaches on humunity, universal responsibility, moral ethics, and environmental protection along with Tibetan political issue on middle way approach.

Collection of five major Mahāyāna Buddhist studies: 1. Pramāṇa (Tshad ma), 2. Mādhyamika (Dbu ma), 3. Prajñāpāramitā (Phar phyin) 4. Abhidharmakośa (Mngon pa mdzod), and 5. Vinaya ('Dul ba).

Here in volume II are the Tibetan texts of the biographies of four Lamas of Dolpo of western Tibet. They are written in the headless form of Tibetan script with both clarity and beauty with the Khams-pa style of cursive script. It includes four appendixes: transliterated extracts without translation, transliterated extracts with translation, two pages of notes to the first volume, a lay-out of the Tibetan alphabet together with the system of transliteration, and a table of abbreviated words to (...) facilitate reading the text. This is a beautiful edition, especially helpful in that it provides a good example of Tibetan cursive writing. The transliteration scheme also accords with that gaining wide acceptance amongst Tibetan scholars, even though not chosen by the Library of Congress. --P. J. H. (shrink)

volume ka-pa [1-13]. ʼDul ba -- volume ka-a [14-25]. ʼBum [Sher phyin] -- volume ka-kha, a [26-28]. Nyi khri -- volume ka-nga [29-32]. Khri brgyad stong pa -- volume ka [33]. Brgyad bstong pa -- volume ka [34.] Sher phyin sna tshogs -- volume ka-ga, a [35-38]. Phal chen -- volume ka-cha [39-44]. Dkon brtsegs -- volume ka-am [45-76]. Mdo sde -- volume ka-wa [77-96]. Rgyud ʼbum -- volume ka-ga [97-99]. Rnyin rgyud -- volume shri [100]. Dus ʼgrel -- volume (...) e-wam101-102. Gzungs ʼdus -- volume 103. Dkar chag. (shrink)

This book consists of two Tibetan, Buddhistically-oriented texts about Khotan. The texts are given in what now is an archaic transliteration, Li Yul Lun-bstan-pa for seventy-five pages with translation as The Prophecy of the Li Country and Li Yul Chos-kyi Lo-Rgyus for fourteen pages with no translation. The latter is mostly included within the former. There also are an index of proper names and a word index.--J. P. H.

Felicitation to Professor Samdhong Rinpoche, a Buddhist scholar, educationist, and former President of Association of Indian Universities; includes biography.

Comparative analytical study on two truths according to interpretation of eminent masters Gautama Buddha and Mi-bo Gśen-rab of Bon-po sect; includes their brief biographies.

Organized by the Mind and Life Institute, this discussion addresses some of the most troublesome questions that have driven a wedge between Western science and religion. Where Buddhism Meets Neuroscience resulted from meetings of the Dalai Lama and a group of eminent neuroscientists and psychiatrists. Is the mind an ephemeral side effect of the brain's physical processes? Are there forms of consciousness so subtle that science has not yet identified them? How does consciousness happen? The Dalai Lama's incisive, open-minded approach (...) both challenges and offers inspiration to Western scientists. The book consists primarily of dialogue and intense, frank conversations between the Dalai Lama and participants. Questions of perception, dualism, categories of consciousness, memory, dreams, the nature of mental illness, and the mind during and after death are all explored. (shrink)

Healing Emotions is the record of an extraordinary series of encounters between the Dalai Lama and prominent Western psychologists, physicians, and meditation teachers that sheds new light on the mind-body connection. Edited by Pulitzer Prize nominee and best-selling author Daniel Goleman.