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Goodie

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Everything posted by Goodie

  1. Medicine Buddha practice Place: Melikova 1 - 1000 Ljubljana Time: 18h00 - 18h40
  2. Saka Dawa - Anniversary of Lord Buddha's Birth, Enlightenment and Parinirvana 04:20 - 05:00 = Mahayana Precepts (Full Moon, Lunar Eclipse); Ganden Lha Gya Ma; Praises to Tara 17:00 - 18:00 = Practices and meditations (all Buddhists welcome, texts available Slo/Eng) 18:00 - 19:00 = Tea & cookies
  3. Here is the transliteration of this part "So regularly, we should look ourselves in the mirror, not just to see how beautiful we are, but to tell our self: 'Yes, it is possible to reach Enlightenment. Yes, I want to reach Enlightenment. Yes, I will apply my time, my energy, to the practice that can lead me to Enlightenment. No, nothing can stop me.'" In time, the video of the teaching (and of the whole Bodhisattvacharyavatara series) will also be on the Dharmaling's Youtube page http://www.youtube.com/dharmaling1, so don't forget to check from time to time
  4. Still struggling with this topic too , I can just post a link to dr. Berzin's audio explanation titled "Karma: Free Will versus Determinism": http://www.berzinarchives.com/web/x/nav/gr...1354614884.html As you will hear in Berzin's explanation above, the (subtle) connections between causes and effects is the most difficult topic to understand and perceive directly. Even beings who attain Nirvana (Arhats) are unable to perceive all these connections, only the fully enlightened Buddhas can. So i guess that this quote doesn't talk about determination of this law, but more about the subtelty of its mechanism and that this is why ordinary beings can not understand it fully.
  5. Goodie

    Green Tara practice

    Green Tara practice Place: Melikova 1 - 1000 Ljubljana Time: 18h00 - 18h30
  6. Goodie

    Chenrezig practice

    Chenrezig practice Place: Melikova 1 - 1000 Ljubljana Time: 18h00 - 18h30
  7. Goodie

    Teaching Ljubljana

    Topic: "Changing our life through the five forces" In English with Slovene translation. Place: Melikova 1 - 1000 Ljubljana Time: 17:30 - 19:00
  8. Goodie

    Questions and Answers

    Questions and Answers session Lama Shenphen Rinpoche will kindly answer all questions from a Buddhist perspective Place: Melikova 1 - 1000 Ljubljana Time: 17h30 - 19h00
  9. Goodie

    Meditation - Shine

    Shine / Lam Rim meditation Place: Melikova 1 - 1000 Ljubljana Time: 18h00 - 18h25
  10. Goodie

    Meditation - Shine

    Shine / Lam Rim meditation Place: Melikova 1 - 1000 Ljubljana Time: 18h00 - 18h25
  11. In Buddhism, this is already defined clearly by past Masters. It means all validly knowable phenomena, which simply means all existent phenomena. Therefore omniscient mind of a Buddha is said to be able to perceive all phenomena. Both Mahayana and Hinayana accept this. At least such is a traditional presentation of this topic. The conclusions that the author draws seem incorrect both from Hinayana and Mahayana point of view. First, he presents only Pali tradition (which is only a part of Hinayana), and second, even Pali tradition he misinterprets. For example, he "proves" that Theravada is wrong in asserting that Buddha is omniscient
  12. In Mahayana it is generally taught that omniscience means simultaneous cognition of ALL phenomena, not just some (such as how mind works). Maybe the sentence "The beginning of these lives is not even seen by the Buddha’s Omniscient Mind" is not meant to be taken literally, but more as an illustration of the unimaginable amount of time and lives that we already spent circling in samsara.
  13. Which text exactly is this written in? Maybe then it will be easier to find what are these four causes. And are you sure it is written full enlightenment? Because it is said that Hinayana practitioners achieve "only" Nirvana, not full Enlightenment.
  14. Hi, as far as I understand: Popularly, Hinayana's Vipassana usually refers to the engagement in certain mindfulness techniques, like watching the breath, observing sensations arise in the mind, or letting go of thoughts - therefore it is sometimes called mindfulness meditation. But more traditionally, Hinayana Vipassana has wider meaning - it is based on the Buddha's teachings on the four foundations of mindfulness, which are 1. contemplation of the body (which itself consists of mindfulness of breath, mindfulness of death etc.) 2. contemplation of feelings 3. contemplation of the mind 4. contemplation of mental objects (which itself consists of contemplation on five aggreagates, four noble truths, etc.). It can be said that Hinayana Vipassana meditation is mindfulness plus insight into the three marks of existence that underlie all phenomena: suffering (dukkha); not-self (anatta) and impermanence (anicca). Mahayana Vipassana is more specifically meditation with emptiness as the object, because emptiness is the only object of meditation which can bring one to the Path of Preparation. Meditation on other objects, which are meditated on in Hinayana Vipassana, such as four noble truths or coarse selflessness of a person can not bring one to Path of Preparation. It is true though that technically speaking (if we take Jamyang Shewa's definition, which is "Special insight is defined as wisdom of thorough discrimination of phenomena conjoined with special pliancy induced by the power of analysis.") one could say that Mahayana Vipassana could have other objects as its object, because the word emptiness is not specifically included in definition, but it seems that in most explanations the object of Mahayana Vipassana is emptiness. But even in this case, the difference would remain - the difference of subtlety of Hinayana and Mahayana object of meditation in Vipassana. So, in my opinion the difference between Hinayana and Mahayana Vipassana is not only in motivation, but also (1) object of Mahayana Vipassana is emptiness, and (2) the object of Mahayana's Vipassana is more subtle (=subtle emptiness of phenomena). Of course, If anyone knows more on this topic, please correct me
  15. Pictures and short explanation of some mudras: http://members.tripod.com/~Neurotopia/Zen/Mudra/ http://www.buddhanet.net/mudras.htm
  16. Another explanation: the text about Bodhisattva vows from Geshe Tsewang Samdrup (~1840), the tutor of His Holiness the Tenth Dalai Lama, Tsultrim Gyatso. The text is called "String of Shining Jewels": http://www.world-view.org/media/text/cours...7/C7Reading.pdf (pages 50-100, original Tibetan included )
  17. Ta tema je bila premaknjena v podforum "Povezave, citati, knjige ..."
  18. Tashi delek, Actually, in Tibetan the word for 6th of 12 IL (contact) and word for 4th omnipresent mental factor in Lo.rig (connection) is the same: reg pa (skt: sparsha). The explanation is also the same.
  19. Hi Simona 8) So now we don't know whether wisdom-obscurations start to get removed on eighth or ninth bhumi... looks like we'll just have to check ourselves when we come that far
  20. Hopkins explains it this way: The obstructions to omniscience are divided into four degrees that are to be eliminated on the last three bhumis: 1. big obstructions to omniscience - eliminated on the second part of the eighth bhumi 2. middling obstructions to omniscience - eliminated on the ninth bhumi 3. coarse small obstructions to omniscience - eliminated on the first part of tenth bhumi 4. subtle small obstructions to omniscience - eliminated on the second part of tenth bhumi
  21. Tashi Delek Simona , As far as I understand, the division of the 10 levels (bhumis) is not in 10+3 (how can 10+3=10?), but 7+3. Although there might be different explanations about which eliminations comes when, I think that the most common is that the first seven bhumis refers to elimination of emotional obsurations, and eighth, ninth and tenth bhumi refers to eliminating the wisdom obscurations (or obscuration to omniscience). Maybe one uses wisdom to increase his wisdom.
  22. Copy/pasted from glossary:- path of accumulation (tib.: tsog lam) - we reach it when we realize renunciation and Bodhicitta (the latter in case of Mahayana path of accumulation). - path of preparation (tib.: jor lam) - deepening our understanding of reality and emptiness, prepares us for the path of seeing - path of seeing (tib.: tong lam) - see emptiness directly and become Arya - path of meditation (tib.: gom lam) - using insight gained in path of seeing we remove obscurations even further. In case of Mahayana path, we progress from first to tenth bhumi (names of the bhumis were stated by Khyenrab before in this topic). - path of no more learning (tib.: mi lob lam) - achievement of Nirvana (Hinayana path) or Buddhahood (Mahayana path). We become Arhat (Hinayana path) or Buddha (Mahayana path).
  23. Tashi Delek, This is quite surprising, as there are quite some other sources (Hopkins, Berzin, Geshe Roach, ...) stating differently, that is: stream enterer - path of seeing and so on.
  24. As far as I know: It could depend on what laktong is taking as its object: if it takes impermanence as its object, then "things" would refer to all impermanent phenomena; if it takes emptiness of self as its object, then "things" would refer to self; it it takes (subtle) emptiness of phenomena as its object, then "things" would refer to all existing things; and so on.Laktong is not necessarily focused on emptiness (or on the four noble truths), although most commonly it is. When talking about merging, then the object of laktong is usually emptiness and then it is said that emptiness (as object) and mind seeing this emptiness (as subject, though there is no (or not so strong) perception of object/subject) merge or become of one taste. However, there are different levels of laktong (corresponding to different levels of Path of Preparation), so there are different levels of "how much" will object and subject merge. For realization of emptiness it is enough to achieve "only" calm abiding (shine), not having to proceed to generate other concentrations, although eventually on the path to Enlightenment these states are reached. Enlightenment is the result, whereas Laktong is method how to get wisdom.
  25. On Saturday 25.3.2006, at 16.00 CET on CNN there will be an interview with His Holiness the Dalai Lama.
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