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{{Book | {{Book | ||
|BookPerson={{Book-person | |||
|PersonPage=Khyentse, Dilgo | |||
|PersonName=Dilgo Khyentse Tashi Paljor | |||
}}{{Book-person | |||
|PersonPage=Thogs med bzang po | |||
|PersonName=Tokme Zangpo | |||
}}{{Book-person | |||
|PersonPage=Ricard, M. | |||
|PersonName=Matthieu Ricard | |||
}}{{Book-person | |||
|PersonPage=Canti, J. | |||
|PersonName=John Canti | |||
}} | |||
|FullTextRead=No | |FullTextRead=No | ||
|BookToc=* {{i|Translator's introduction|9}} | |BookToc=* {{i|Translator's introduction|9}} | ||
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** {{i|PART ONE – THE PREPARATION|51}} | ** {{i|PART ONE – THE PREPARATION|51}} | ||
*** {{i|First, the need to give meaning to this human existence of yours, so rare and difficult to obtain|51}} | *** {{i|First, the need to give meaning to this human existence of yours, so rare<br>and difficult to obtain|51}} | ||
*** {{i|Second, an exhortation to abandon your native land, the source of the three poisons|58}} | *** {{i|Second, an exhortation to abandon your native land, the source of the<br>three poisons|58}} | ||
*** {{i|Third, a recommendation to live in solitary places, the source of all<br>good qualities|60}} | *** {{i|Third, a recommendation to live in solitary places, the source of all<br>good qualities|60}} | ||
*** {{i|Fourth, to reflect on impermanence, in order to give up the concerns of this life|63}} | *** {{i|Fourth, to reflect on impermanence, in order to give up the concerns of<br>this life|63}} | ||
*** {{i|Fifth, the need to avoid unsuitable friends, being with whom creates adverse circumstances|68}} | *** {{i|Fifth, the need to avoid unsuitable friends, being with whom creates<br>adverse circumstances|68}} | ||
*** {{i|Sixth, to rely on a spiritual teacher, whose presence creates conditions favorable to your progress|69}} | *** {{i|Sixth, to rely on a spiritual teacher, whose presence creates conditions favorable to your progress|69}} | ||
*** {{i|Seventh, to go for refuge, the entrance to the Buddhist teachings|72}} | *** {{i|Seventh, to go for refuge, the entrance to the Buddhist teachings|72}} | ||
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******** {{i|c. How to use disgrace on the path|111}} | ******** {{i|c. How to use disgrace on the path|111}} | ||
******** {{i|d. How to use disparagement on the path|112}} | ******** {{i|d. How to use disparagement on the path|112}} | ||
******* {{i|ii. Using on the path the two things that are difficult to bear|115}} | ******* {{i|ii. Using on the path the two things that are difficult to bear|115}} | ||
******** {{i|a. How to use on the path being wronged in return for kindness|115}} | ******** {{i|a. How to use on the path being wronged in return<br>for kindness|115}} | ||
******** {{i|b. How to use humiliation on the path|116}} | ******** {{i|b. How to use humiliation on the path|116}} | ||
******* {{i|iii. Using deprivation and prosperity on the path|117}} | ******* {{i|iii. Using deprivation and prosperity on the path|117}} | ||
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******** {{i|b. How to use objects of desire on the path|123}} | ******** {{i|b. How to use objects of desire on the path|123}} | ||
***** {{i|II. Absolute bodhicitta|125}} | ***** {{i|II. Absolute bodhicitta|125}} | ||
A. The meditation practice of remaining in a state free of conceptual | ****** {{i|A. The meditation practice of remaining in a state free of conceptual elaborations without any clinging|125}} | ||
elaborations without any clinging 125 | ****** {{i|B. The post-meditation practice of abandoning any belief in<br>the objects of desire and aversion as truly existing|132}} | ||
B. The post-meditation practice of abandoning any belief in the objects | ******* {{i|i. Abandoning any belief in the objects of desire as truly existing|132}} | ||
of desire and aversion as truly existing 132 | ******* {{i|ii. Abandoning any belief in the objects of aversion as<br>truly existing|133}} | ||
i. Abandoning any belief in the objects of desire as truly existing 132 | **** {{i|3. The precepts for training in those practices|136}} | ||
ii. Abandoning any belief in the objects of aversion as truly existing 133 | ***** {{i|I. Training in the Six Transcendent Perfections|136}} | ||
3. The precepts for training in those practices 136 | ****** {{i|A. Transcendent generosity|136}} | ||
I. Training in the Six Transcendent Perfections 136 | ****** {{i|B. Transcendent discipline|139}} | ||
A. Transcendent generosity 136 | ****** {{i|C. Transcendent patience|141}} | ||
B. Transcendent discipline 139 | ****** {{i|D. Transcendent diligence|144}} | ||
C. Transcendent patience 141 | ****** {{i|E. Transcendent concentration|148}} | ||
D. Transcendent diligence 144 | ****** {{i|F. Transcendent wisdom|152}} | ||
E. Transcendent concentration 148 | ***** {{i|II. Training in the Four Instructions taught in the Sutra|157}} | ||
F. Transcendent wisdom 152 | ****** {{i|A. To examine oneselffor one's own defects and to give them<br>up |157}} | ||
II. Training in the Four Instructions taught in the Sutra 157 | ****** {{i|B. To give up speaking of a bodhisattva's faults|160}} | ||
A. To examine oneselffor one's own defects and to give them up 157 | ****** {{i|C. To give up attachment to a sponsor's property|163}} | ||
B. To give up speaking of a bodhisattva's faults 160 | ****** {{i|D. To give up harsh speech|165}} | ||
C. To give up attachment to a sponsor's property 163 | ***** {{i|III. Training in how to be rid of the negative emotions|166}} | ||
D. To give up harsh speech 165 | ***** {{i|IV. Training in accomplishing others' good with mindfulness and vigilance|170}} | ||
***** {{i|V. Dedicating the merit to perfect enlightenment|173}} | |||
IV. Training in accomplishing others' good with mindfulness and vigilance 170 | |||
V. Dedicating the merit to perfect enlightenment 173 | ** {{i|CONCLUDING VERSES|177}} | ||
CONCLUDING VERSES 177 | *** {{i|1. How and for whom this text was composed|177}} | ||
1. How and for whom this text was composed 177 | *** {{i|2. The unerring nature of these practices|179}} | ||
2. The unerring nature of these practices 179 | *** {{i|3. A humble prayer for forgiveness|180}} | ||
3. A humble prayer for forgiveness 180 | *** {{i|4. Dedicating the merit of having composed this text|181}} | ||
4. Dedicating the merit of having composed this text 181 | *** {{i|5. The colophon|182}} | ||
5. The colophon 182 | ** {{i|Final Advice|182}} | ||
Final Advice 182 | ** {{i|About Kyabje Dilgo Khyentse Rinpoche (1910-1991)|185}} | ||
About Kyabje Dilgo Khyentse Rinpoche (1910-1991) 185 | ** {{i|APPENDIX|191}} | ||
APPENDIX 191 | *** {{i|Appendix I • Supplementary Commentaries on the Spiritual Teacher<br>(Verse 6)|193}} | ||
**** {{i|A. The right and wrong teacher|193}} | |||
Appendix I • Supplementary Commentaries on the Spiritual Teacher (Verse 6) 193 | **** {{i|B. A Practice of Guru Yoga|195}} | ||
A. The right and wrong teacher 193 | *** {{i|Appendix II • Supplementary Commentary on Desire (Verse 21)|199}} | ||
B. A Practice of Guru Yoga 195 | **** {{i|The Dangers of Meat, Alcohol and Sex|199}} | ||
Appendix II • Supplementary Commentary on Desire (Verse 21) 199 | *** {{i|Appendix III • Supplementary Commentaries on Transcendent<br>Concentration (Verse 29)|202}} | ||
The Dangers of Meat, Alcohol and Sex 199 | **** {{i|A. Sustained Calm and Profound Insight|202}} | ||
Appendix | **** {{i|B. Concentration|206}} | ||
A. Sustained Calm and Profound Insight 202 | *** {{i|Appendix IV • Supplementary Commentaries on Transcendent<br>Wisdom|208}} | ||
B. Concentration 206 | *** {{i|Appendix V • Mind-Training Prayer|211}} | ||
Appendix IV • Supplementary Commentaries on Transcendent Wisdom 208 | |||
Appendix V • Mind-Training Prayer 211 | *** {{i|Notes|218}} | ||
Notes 218 | *** {{i|Bibliography|230}} | ||
Bibliography 230 | |||
|AddRelatedTab=No | |AddRelatedTab=No | ||
|ExtraCategories=Shechen Publications | |||
|StopPersonRedirects=No | |||
}} | }} | ||
Latest revision as of 13:31, 18 September 2020
The Heart of Compassion (Ricard 2006)
Book
Book
What would be the practical implications of caring more about others than about yourself? This is the radical theme of this extraordinary set of instructions, a training manual composed in the fourteenth century by the Buddhist hermit Ngulchu Thogme, here explained in detail by one of the great Tibetan Buddhist masters of the twentieth century, Dilgo Khyentse. In the Mahayana tradition, those who have the courage to undertake the profound change of attitude required to develop true compassion are called bodhisattvas. Their great resolve—to consider others’ needs as paramount, and thus to attain enlightenment for the sake of all living creatures—carries them beyond the limits imposed by the illusions of “I” and “mine,” culminating in the direct realization of reality, transcending dualistic notions of self and other. This classic text presents ways that we can work with our own hearts and minds, starting wherever we find ourselves now, to unravel our small-minded preoccupations and discover our own potential for compassion, love, and wisdom. Many generations of Buddhist practitioners have been inspired by these teachings, and the great masters of all traditions have written numerous commentaries. Dilgo Khyentse’s commentary is probably his most extensive recorded teaching on Mahayana practice. (Source: Shambhala Publications)
| Citation | Khyentse, Dilgo. The Heart of Compassion: Instructions on Ngulchu Thogme's Thirty-Sevenfold Practice of a Bodhisattva. Translated by Matthieu Ricard and edited by John Canti (Padmakara Translation Group). New Delhi: Shechen Publications, 2006. |
|---|---|
- Khyentse, Dilgo. Oral teachings.
- Thogs med bzang po. rgyal sras lag len so bdun ma. Tibetan text is included on pages 101-112. See in rgyal sras thogs med kyi bka' 'bum thor bu, 106-111. Thimphu: kun bzang stobs rgyal, 1975.
