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<h2 class="mt-0 pt-0"> བསྟན་པ་ / ཆོས་ </h2>
<h2><span class="font-tibetan"> མདོ་རྒྱུད། </span></h2>
 
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<h2><span class="font-tibetan"> མདོ་ </span></h2>


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<h2><span class="font-tibetan"> འགྲེལ་ </span></h2>
<h2><span class="font-tibetan"> བསྟན་བཅོས། </span></h2>


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<h2>Resources</h2>
<h2 class="mt-0 pt-0"> གསུང་ཆོས། </h2>
 
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<h2>རྒྱབ་ཆོས།</h2>
[http://www.yalasoo.com/Tibetan/yalasoo_bo_yalasoo.php ཡ་ལགས་སོ་བོད་ཀྱི་རིག་གནས་བརྒྱུད་སྤྲོད་སྒོང་སྤེལ་ཚོགས་པ།]  
[http://www.yalasoo.com/Tibetan/yalasoo_bo_yalasoo.php ཡ་ལགས་སོ་བོད་ཀྱི་རིག་གནས་བརྒྱུད་སྤྲོད་སྒོང་སྤེལ་ཚོགས་པ།]  
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Revision as of 21:43, 26 August 2020

སྙིང་པོའི་ཆོས་མཛོད།

ངོ་ཤོག་འདིར་བོད་སྐད་དུ་ཡོད་པའི་གཞི་ཁམས་བདེ་གཤེགས་སྙིང་པོའི་སྐོར་གྱི་ མདོ་བརྒྱུད།

བསྟན་བཅོས། གསུང་ཆོས་དང་རྒྱབ་ཆོས་བཅས་ཀྱི་གླེགས་བམ། དཔེ་ཆ། གློག་བརྙན།
སྒྲ་བཟུང་སོགས་བཞུགས།

དབྱིན་སྐད་དང་ཕར་ན་སིའི་སྐད་དུ་ཡོད་པ་རྣམས་གཟིགས་འདོད་ན་འདིར་གཟིགས་རོགས།


མདོ་རྒྱུད།

Text
RKTSK 417
The Hevajratantra is the most important scripture of the yoginītantra class. Shortly after its appearance around 900 CE in East India, it engendered - or promoted in a codified form - a widespread and influential cult of its eponymous deity and his retinue; its teachings became of such authority that there were hardly any esoteric Buddhist authors who could afford to ignore them. While the text continued the antinomian tradition set out in the Guhyasamājatantra and the Sarvabuddhasamāyogaḍākinījālaśaṃvara, it also introduced a number of innovations - most importantly the doctrine of the four blisses - and it is noted for skillfully blending the world of tantric ritual practice and non-esoteric Mahāyāna doctrine. Compared to the other emblematic yoginītantra, the Herukābhidhāna, the Hevajratantra can be said to contain much more theological and philosophical material, showing a confident grounding in the Buddhist world. (Source: Brill's Encyclopedia of Buddhism: Literature and Languages, edited by Jonathan A. Silk, Oskar von Hinüber, and Vincent Eltschinger, 334. Leiden: Brill, 2015.)
Text
RKTSG 51
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra discusses luminosity and awareness.
Text
RKTSG 55
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra has six chapters and discusses awareness and luminosity.
Text
RKTSG 56
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra explains the different manners in which empirical experiences appear from the ground reality or luminous awareness, also called the youthful vase body.
Text
RKTSG 58
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra explains how the myriad phenomenological world arises from luminosity or Buddha-Nature.
Text
RKTSG 57
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra explains how Buddha-Nature abides at the heart of a person, in the midst of five coloured lights, like 'a vase body' along with the peaceful deities, from which pristine wisdom shines forth to the crown where the wrathful deities abide.

More sutra sources

བསྟན་བཅོས།

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Tāranātha: The Scriptural Citations for the Ornament of Madhyamaka of Other-Emptiness
A supplement to Tāranātha's Ornament of Madhyamaka of Other-Emptiness (Gzhan stong dbu ma'i brgyan) that focuses on the scriptural sources of the other-emptiness philosophy. The scriptural citations and reference which were barely mentioned or referred to in the Ornament of Madhyamaka of Other-Emptiness are quoted in full to substantiate the claims of the proponents of Other-Emptiness.
Text
Layakpa Jangchub Ngödrup: Ornament Illuminating the Essence: A Commentary on the Famous Text, the Four Dharmas of the Incomparable Dakpo
A detailed commentary on Gampopa's Four Dharmas (chos bzhi) instruction for fundamental Buddhist practice. The root verses containing the four dharma of Gampopa were written by his learned student from Laya, Jangchub Ngödup exactly according to how Gampopa taught, and the extensive commentary containing a rich array of citations and arguments was authored by Jangchub Ngödup himself. The topic four dharmas of Gampopa refers to the four points of making dharma practice a genuine dharma practice, making dharma progress on the path, dispelling confusion on the path, and see confusion as pristine wisdom.
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Chöying Tobden Dorje: Treasury of Precious Sūtras and Tantras
In 1838, Choying Tobden Dorje, a Buddhist yogi-scholar of eastern Tibet, completed a multivolume masterwork that traces the entire path of the Nyingma tradition of Tibetan Buddhism from beginning to end. Written by a lay practitioner for laypeople, it was intended to be accessible, informative, inspirational, and above all, practical. Its twenty-five books, or topical divisions, offer a comprehensive and detailed view of the Buddhist path according to the early translation school of Tibetan Buddhism, spanning the vast range of Buddhist teachings from the initial steps to the highest esoteric teachings of great perfection. (Source: Shambhala Publications)
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Eighth Karmapa Mikyö Dorje: Chariot of the Siddhas of the Dakpo Lineage: The Oral Instructions of Glorious Dusum Khyenpa, an Extensive Commentary on the Madhyamakāvatāra
The Eighth Karmapa's commentary on Candrakīrti's Madhyamakāvatāra (Entry into the Middle Way), presented as the oral instructions of the First Karmapa, Dusum Khyenpa. This extensive commentary covers the transmission of the teachings of Middle Way to Tibet, polemical discussions on the difference between Middle Way in sūtra and mantra traditions and the proper commentary on the root verses. The author also comments on Candrakīrti's interpretation of buddha-nature teachings as provisional.
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Ngok Lotsāwa Loden Sherab: Epistle: A Drop of Nectar
Instruction by Ngok Lotsāwa Loden Sherab written as a letter of advice on Buddhist practice framed as a formal correspondence to one Gatön Sherab Drak and other monks. Ngok Lotsāwa covers many topics in his advice from thinking of death and impermanence, cultivating enthusiasm, compassion, bodhicitta, etc., following the discipline and good teacher to cultivating the crop of Buddha's qualities having moistened the seed of buddha-nature by the rain of learning coming from the cloud of one's master. He advises monks to follow the words of Nāgārjuna and understand the notion of emptiness beyond existence and non-existence.
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Śākya Chokden: The Wish-fulfilling Meru: A Discourse Explaining the Origination of Madhyamaka
A history of the Madhyamaka philosophy in India and Tibet written by Śākya Chokden between 1484-1490 in Lhasa with Kongtön Chökyi Gyaltsen as scribe. In this text, he defines what is a Middle Way and presents the transmission of different Middle Way thoughts.

More commentarial sources

གསུང་ཆོས།

Video
Discourse on the Uttaratantra: A Talk by The 14th Dalai Lama in Holland
His Holiness the 14th Dalai Lama teaches in a traditional line-by-line commentary of the Mahayanottaratantrashashtra in this video from Holland in 1986. Alexander Berzin interprets His Holiness into English. Seven diamond-strong points of the in five chapters, the first four points, which introduce "the source", or buddha-nature, are presented in the first chapter, the second chapter discusses the fifth point, the state of purified growth of enlightenment fifth point, the third chapter presents the sixth point which is the qualities of that state of purified growth, the fourth deals with the seventh point, the enlightening influence, and the fifth chapter discusses the benefits of studying the text. The text itself discusses the clear light nature of the mind which is covered over by cognitive and afflictive obscurations. Once these obscurations have been purified, the clear light nature of mind is revealed.
Dalai Lama, 14th. "Discourse on Uttaratantra." Pt. 1 of 4. Interpreted by Alexander Berzin, Filmed May 1986 in Holland. Produced by Study Buddhism. Video, 1:37:22, https://www.youtube.com/watch?v=LsiVRQ3T6EY.
Video
Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche at Land of Medicine Buddha
In this nine-part series, Kirti Tsenshab Rinpoche teaches on chapter one of the Uttaratantra, Sublime Continuum of the Mahayana by Maitreya. This important text clarifies the meaning of our Buddha potential, in particular the emptiness of the mind that allows evolution to a state of complete enlightenment, and gives an extensive explanation of the meaning of the Three Jewels--Buddha, Dharma, and Sangha. This teaching was given at Land of Medicine Buddha in 2003 and includes both Tibetan and English interpretation by Voula Zarpani. The first part includes six parts of six classes and three discussion classes led by Venerable George Churinoff.
Tsenshab, Kirti. "Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche." Pt. 1 of 9. Filmed at Land of Medicine Buddha, Soquel, CA, 2003. Video, 1:27:14. https://vimeo.com/136634699.
Video
Buddha Potential 2: Uttaratantra by Kirti Tsenshab Rinpoche at Land of Medicine Buddha
In this seven part series, Kirti Tsenshab Rinpoche teaches on chapter one of the Uttaratantra, Sublime Continuum of the Mahayana by Maitreya. This text clarifies the meaning of our Buddha potential, in particular the emptiness of the mind that allows evolution to a state of complete enlightenment, and gives an extensive explanation of the meaning of the Three Jewels - Buddha, Dharma, and Sangha. This teaching was given at Land of medicine Buddha in 2004 and includes both Tibetan and English interpreted by Venerable Tse Yang.
Tsenshab, Kirti. "Buddha Potential 2: Uttaratantra by Kirti Tsenshab Rinpoche." Pt. 1 of 7. Filmed at Land of Medicine Buddha, Soquel, CA, 2004. Video, 1:35:47. https://vimeo.com/141332642.
Video
Karmapa on The Nature of All Beings
A commentary across lifetimes. H.H. the 17th Karmapa, Ogyen Trinley Dorje, comments on a quote of the 3rd Karmapa, Rangjung Dorje: "The nature of all beings is always Buddha" (འགྲོ་བའི་རང་བཞིན་རྟག་ཏུ་སངས་རྒྱས་).
Karmapa, 17th. "All Beings Are Buddha by Nature." Interview with H.H. Karmapa conducted at Vajra Vidja Institute, Sarnath, Varanasi, India, February 2015. Video, 1:41. https://www.youtube.com/watch?v=5pll8nGuWtU&list=PL8sDrkwWlohTjleLphxWRmLge5hgbpAXM.
Video
Karmapa on the Nature of Mind
[START at 6 min 45 secs]. On the morning of January 3, 2013, the Gyalwang Karmapa gave an impromptu teaching on the nature of mind to a large group of international students gathered at the Root Institute for Wisdom Culture, Bodhgaya. Teaching in a mixture of Tibetan and English, he began the session by inviting questions from the students gathered. The first question was soon put forward: How do we experience Buddha-nature on a practical level? "I thought that if you asked me questions it would make it easier for me," he joked in English in response to the depth of the question, adding, "But this question makes it more complicated for me!"

As the laughter died down, the Gyalwang Karmapa delivered a profound and reasoned teaching on Buddha-nature and the nature of mind. "All sentient beings are endowed with the potential for complete Buddhahood," he began.

They are inherently Buddhas, and inherently that Buddha-nature is completely free of any stains -- it is stainless, and perfect. Yet, at the level of relative or immediate experience, our experience is not this way. Our experience is that this perfectly pure Buddha-nature is veiled by our confused outlook.

Shifting the teaching to a deeper level, the Gyalwang Karmapa then described the dharmakaya, or the Buddha's enlightened mind. "Lord Gampopa said that the nature of thoughts is dharmakaya," he explained.

Thoughts and dharmakaya are inseparable. We have this dualistic approach of seeing dharmakaya as pure and thoughts as impure, but we need to understand the inseparability of thoughts and dharmakaya.

The Gyalwang Karmapa spoke directly in English as he continued:

Every moment that we have thought, every moment that thought arises, we have the opportunity to recognize the nature of thought as emptiness or dharmakaya, whatever you want to call it. Thought and the emptiness of its nature are inseparable. We can't make them separate; there's no separation. Because thought itself is emptiness that means actually in everyday life we have lots of opportunity to recognize and realize the nature of thought, or nature of emptiness, or dharmakaya. But we just follow the appearances, the illusions -- we don't look deeper.

The Gyalwang Karmapa then responded to several more questions from the audience, teaching briefly on the progressive views of emptiness within Tibetan Buddhism which culminate in the final Madhyamaka view. The final questioner echoed the thoughts of many gathered when she asked the Gyalwang Karmapa how his students could help and support him. "I feel energized and inspired by all the love and the support that I receive from all of you. That really is sufficient. I don't need anything more than your love and support," he replied, to resounding applause.

Continuing an annual tradition, the teaching took place at the request of the Root Institute for Wisdom Culture. The Gyalwang Karmapa taught to an overflowing gompa, with hundreds of students spilling out into the surrounding balconies and gardens. In addition to mostly international students, the audience also included local Indian children from the Root Institute's school.
Karmapa, 17th. "The Nature of Mind: A Teaching at the Root Institute." Filmed January 3, 2013 in Bodhgaya, India. Produced by Tsurphu Labrang Media. Video, 1:04:37. https://www.youtube.com/watch?v=x_uccsZNg5g.
Video
Mahayana Uttaratantra Shastra: Taught by Khenpo Sodargye, May 2019
The Mahayana Uttaratantra Shastra is one of the five great treatises given by Lord Maitreya to Asanga. It is a commentary on the teachings of the third turning of Dharma wheel in explaining the buddha-nature. Many great masters say it can be revered as a “commentary bridging the Exoteric and Vajrayana Buddhism”. It provides an important philosophical foundation for understanding the workings of the Buddhist path, particularly for Vajrayana practitioners.
Khenpo Sodargye. "The Mahayana Uttaratantra Shastra." Pt. 1 of 15. In Chinese with English translation. Produced by Khenpo Sodargye's team, May 2019. Video, 1:00:17. https://www.youtube.com/watch?v=H4OiLLo1e_Y.
Video
Teachings on the Uttaratantra by Gyumed Khensur Lobsang Jampa Rinpoche
Do Ngak Kunphen Ling of Redding, CT and the Mahayana Sutra and Tantra Center of New Jersey are pleased to announce an extraordinary nine-day teaching to be given by Gyumed Khensur Lobsang Jampa Rinpoche on the singularly important Buddhist philosophical work entitled The Treatise on the Higher Doctrine of the Great Vehicle (S: Mahāyānottaratantra¬śāstra, T: Theg pa chen po rgyud bla ma’i bstan bcos), which is also known by the name Distinguishing the Spiritual Lineage of the Three Jewels (S: Ratnagotravibhāga, T: dKon mchog gi rigs rnam par dbye ba). This treatise is one of the Five Teachings of Maitreya, all of which were said to have been revealed to Asanga by the Bodhisattva Maitreya. The central teaching of the Higher Doctrine is the topic of the “spiritual lineage” (Skt: gotram, Wyl: rigs), which is known popularly as “Buddha Nature” and represents the quality, both in a potential and an actualized form, by means of which all sentient beings possess the ability to attain the supreme enlightenment of a Buddha. The root text of the Higher Doctrine, written in verse form, comprises five chapters that are organized around seven “adamantine” topics. The first chapter deals with the first four topics, which are the Buddha, the Dharma, the Sangha, and the spiritual lineage. Each of the next three chapters deals with the remaining three topics of enlightenment, a Buddha’s virtuous qualities, and a Buddha’s enlightened activities. The concluding chapter describes the benefits that are gained by a person who possesses devotion toward the subject matter presented in the treatise.
Khensur, Gyumed. "Uttaratantra (Buddha Nature)." Pt. 1 of 16. Streamed live on August 13, 2016 by Do Ngak Kunphen Ling and the Mahayana Sutra and Tantra Center of New Jersey. Video, 1:49:55. https://www.youtube.com/watch?v=mIeSENCwGzI.

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རྒྱབ་ཆོས།

ཡ་ལགས་སོ་བོད་ཀྱི་རིག་གནས་བརྒྱུད་སྤྲོད་སྒོང་སྤེལ་ཚོགས་པ།

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