Samding Dorje Phagmo
89-483: Lamrim (Tibetan: "stages of the path") is a Tibetan Buddhist textual form for presenting the stages in the complete path to enlightenment as taught by Buddha . In Tibetan Buddhist history there have been many different versions of lamrim , presented by different teachers of the Nyingma , Kagyu and Gelug schools. However, all versions of the lamrim are elaborations of Atiśa 's 11th-century root text A Lamp for
178-543: A brightly beaming smile, the kindly light of loving eye, and saying pleasant words with sincere heart is a form of charity that every human being should strive to give. Dāna is also used to refer to rituals . For example, in a Hindu wedding , Dānakanyādāna ( कन्यादान ) refers to the ritual where a father gives his daughter's hand in marriage to the groom, after asking the groom to promise that he will never fail in his pursuit of dharma (moral and lawful life), artha (wealth) and kama (love). The groom promises to
267-469: A critical set of techniques for dealing with everyday life. Tibetans came to see these techniques as vital for their survival and prosperity in this life." This includes dealing with the local gods and spirits ( sadak and shipdak), which became a specialty of some Tibetan Buddhist lamas and ngagpas ( mantrikas , mantra specialists). The late 10th and 11th centuries saw a revival of Buddhism in Tibet with
356-521: A debate ensued between Moheyan and the Indian master Kamalaśīla , without consensus on the victor, and some scholars consider the event to be fictitious. A reversal in Buddhist influence began under King Langdarma (r. 836–842), and his death was followed by the so-called Era of Fragmentation , a period of disunity during the 9th and 10th centuries. During this era, the political centralization of
445-712: A favorable rebirth is implicitly the minimum requirement for an activity or practice to be classified as spiritual. Atiśa wrote in "Lamp of the Path" (verse 2) that one should understand that there are three kind of persons: One of the formulaic presentations of the Buddhist path in the Nikayas is anupubbikathā , "graduated talk" or "progressive instruction," in which the Buddha talks on generosity ( dāna ), virtue ( sīla ), heaven ( sagga ), danger of sensual pleasure ( kāmānaṃ ādīnava ) and renunciation ( nekkhamma ). When
534-564: A form of Mahāyāna Buddhism stemming from the latest stages of Buddhism (which included many Vajrayāna elements). It thus preserves many Indian Buddhist tantric practices of the post-Gupta early medieval period (500–1200 CE), along with numerous native Tibetan developments. In the pre-modern era, Tibetan Buddhism spread outside of Tibet primarily due to the influence of the Mongol Yuan dynasty (1271–1368), founded by Kublai Khan , who ruled China, Mongolia, and parts of Siberia. In
623-498: A form of dāna. It discusses the building of drinking water tanks for people and cattle as a noble form of giving, as well as giving of lamps for lighting dark public spaces. In later sections of Chapter 58, it describes planting public orchards, with trees that give fruits to strangers and shade to travelers, as meritorious acts of benevolent charity. In Chapter 59 of Book 13 of the Mahabharata , Yudhishthira and Bhishma discuss
712-651: A noble mind, the third for alms, and the fourth for being kept in reserve. Satram s, called Choultry , Dharamsala , or Chathram s in parts of India, have been one expression of Hindu charity. Satrams are shelters (rest houses) for travelers and the poor, with many serving water and free food. These were usually established along the roads connecting major Hindu temple sites in South Asia as well as near major temples. Hindu temples served as charitable institutions. Burton Stein states that South Indian temples collected donations ( melvarum ) from devotees, during
801-625: A portion with others whatever he consumes. In Chapter 87 of Adi Parva , it calls sweet speech and refusal to use harsh words or wrong others even if you have been wronged, as a form of charity. In the Vana Parva , Chapter 194, the Mahabharata recommends that one must, "conquer the mean by charity, the untruthful by truth, the wicked by forgiveness, and dishonesty by honesty". Anushasana Parva in Chapter 58, recommends public projects as
890-424: A virtuous life requires: tapas (asceticism), dāna (charity), arjava (straightforwardness), ahimsa (non-injury to all sentinent beings) and satyavacana (truthfulness). Bhagavad Gita describes the right and wrong forms of dāna in verses 17.20 through 17.22. It defines sāttvikam (good, enlightened, pure) charity, in verse 17.20, as that given without expectation of return, at
979-505: Is "The Dharma of the insiders" ( nang chos ) or "The Buddha Dharma of the insiders" ( nang pa sangs rgyas pa'i chos ). "Insider" means someone who seeks the truth not outside but within the nature of mind. This is contrasted with other forms of organized religion, which are termed chos lugs (dharma system) . For example, Christianity is termed Yi shu'i chos lugs (Jesus dharma system) . Westerners unfamiliar with Tibetan Buddhism initially turned to China for understanding. In Chinese,
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#17327918611661068-796: Is a form of Buddhism practiced in Tibet , Bhutan and Mongolia . It also has a sizable number of adherents in the areas surrounding the Himalayas , including the Indian regions of Ladakh , Darjeeling , Sikkim , and Zangnan ( Arunachal Pradesh) , as well as in Nepal . Smaller groups of practitioners can be found in Central Asia , some regions of China such as Northeast China , Xinjiang , Inner Mongolia and some regions of Russia, such as Tuva , Buryatia , and Kalmykia . Tibetan Buddhism evolved as
1157-498: Is a form of good karma that affects one's future circumstances and environment, and that good charitable deeds lead to good future life because of the reciprocity principle . Living creatures get influenced through dānam , Enemies lose hostility through dānam , A stranger may become a loved one through dānam , Vices are killed by dānam . Other Hindu texts, such as Vyasa Samhita , state that reciprocity may be innate in human nature and social functions but dāna
1246-411: Is a virtue in itself, as doing good lifts the nature of one who gives. The texts do not recommend charity to unworthy recipients or where charity may harm or encourage injury to or by the recipient. Dāna , thus, is a dharmic act, requires an idealistic-normative approach, and has spiritual and philosophical context. The donor's intent and responsibility for diligence about the effect of dāna on
1335-529: Is considered by the Tibetans as Guru Rinpoche ("Precious Master"), is also credited with building the first monastery building named "Samye" around the late 8th century. According to some legend, it is noted that he pacified the Bon demons and made them the core protectors of Dharma. Modern historians also argue that Trisong Detsen and his followers adopted Buddhism as an act of international diplomacy, especially with
1424-543: Is directed by the Buddhist laity specifically to a monastic or spiritually-developed person. In Buddhist thought, it has the effect of purifying and transforming the mind of the giver. Generosity developed through giving leads to experience of material wealth and possibly being reborn in happy states. In the Pāli Canon 's Dighajanu Sutta , generosity (denoted there by the Pāli word cāga , which can be synonymous with dāna )
1513-462: Is identified as one of the four traits conditioning happiness and wealth in the next life. Conversely, lack of giving leads to unhappy states and poverty. Dāna leads to one of the pāramitās or "perfections", the dānapāramitā . This can be characterized by unattached and unconditional generosity, giving and letting go. Buddhists believe that giving without seeking anything in return leads to greater spiritual wealth. Moreover, it reduces
1602-550: Is included in its thesis on ācāra (moral conduct). Major Sanskrit treatises that discuss ethics, methods and rationale for charity and alms giving in Hinduism include, states Maria Heim, the 12th-century Dāna Kānda "Book of Giving" by Laksmidhara of Kannauj , the 12th-century Dāna Sāgara "Sea of Giving" by Ballālasena of Bengal , and the 14th-century sub-book Dānakhanda in Caturvargacintamani "The Gem of
1691-529: Is occasionally misused for Tibetan Buddhism. More accurately, Vajrayāna signifies a certain subset of practices and traditions that are not only part of Tibetan Buddhism but also prominent in other Buddhist traditions such as Chinese Esoteric Buddhism and Shingon in Japan . In the west, the term "Indo-Tibetan Buddhism" has become current in acknowledgement of its derivation from the latest stages of Buddhist development in northern India. " Northern Buddhism "
1780-418: Is one of the most cherished classics on Hinduism written in a South Indian language. It discusses charity, dedicating Chapter 23 of Book 1 on Virtues to it. Tirukkuṛaḷ suggests charity is necessary for a virtuous life and happiness. In it, Thiruvalluvar states in Chapter 23: "Giving to the poor is true charity, all other giving expects some return"; "Great, indeed, is the power to endure hunger. Greater still
1869-449: Is primarily based on literary sources. There is also a medium-length lamrim text by Tsongkhapa (200 pages) and a short one, called Lam-rim Dü-dön (Tib.), which is recited daily by many Gelugpas and is about 10 pages long. The Lamrim was the first Tibetan text translated into a European language by Ippolito Desideri , a Jesuit missionary, who visited Tibet and made an extensive study of Tibetan Buddhism from 1716 to 1721. Desideri studied
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#17327918611661958-535: Is proper and when it is improper. In Book 8, Chapter 19, verse 36 it states that charity is inappropriate if it endangers and cripples modest livelihood of one's biological dependents or of one’s own. Charity from surplus income above that required for modest living is recommended in the Puranas . Hindu texts exist in many Indian languages. For example, the Tirukkuṛaḷ , written between 200 BCE and 400 CE ,
2047-405: Is related to and mentioned in ancient texts along with concepts of Paropakāra ( परोपकार ) which means benevolent deed, helping others; Dakshinā ( दक्षिणा ) which means fee one can afford; and Bhikshā ( भिक्षा ), which means alms. Dāna is defined in traditional texts as any action of relinquishing the ownership of what one considered or identified as one's own, and investing
2136-593: Is sometimes used to refer to Indo-Tibetan Buddhism, for example, in the Brill Dictionary of Religion. Another term, "Himalayan" (or "Trans-Himalayan") Buddhism is sometimes used to indicate how this form of Buddhism is practiced not just in Tibet but throughout the Himalayan Regions . The Provisional Government of Russia, by a decree of 7 July 1917, prohibited the appellation of Buryat and Kalmyk Buddhists as "Lamaists" in official papers. After
2225-440: Is the power to relieve other's hunger"; "Giving alms is a great reward in itself to one who gives". In Chapter 101, he states: "Believing wealth is everything, yet giving away nothing, is a miserable state of mind"; "Vast wealth can be a curse to one who neither enjoys it nor gives to the worthy". Like the Mahabharata, Tirukkuṛaḷ also extends the concept of charity to deeds (body), words (speech) and thoughts (mind). It states that
2314-821: The Battle of Chamdo , Tibet was annexed by China in 1950. In 1959 the 14th Dalai Lama and a great number of clergy and citizenry fled the country, to settle in India and other neighbouring countries. The events of the Cultural Revolution (1966–76) saw religion as one of the main political targets of the Chinese Communist Party, and most of the several thousand temples and monasteries in Tibet were destroyed, with many monks and lamas imprisoned. During this time, private religious expression, as well as Tibetan cultural traditions, were suppressed. Much of
2403-497: The Chola dynasty and Vijayanagara Empire periods in the 1st millennium through the first half of the 2nd millennium CE . These dāna were then used to feed people in distress as well as fund public projects such as irrigation and land reclamation. Mitākṣarā by Vijñāneśvara is an 11th-century canonical discussion and commentary on dāna, composed under the patronage of Chalukya dynasty . The discussion about charity
2492-730: The Church of the East . The Mongols invaded Tibet in 1240 and 1244. They eventually annexed Amdo and Kham and appointed the great scholar and abbot Sakya Pandita (1182–1251) as Viceroy of Central Tibet in 1249. In this way, Tibet was incorporated into the Mongol Empire , with the Sakya hierarchy retaining nominal power over religious and regional political affairs, while the Mongols retained structural and administrative rule over
2581-642: The Güshi Khan of the Khoshut Mongols . The Ganden Phodrang and the successive Gelug tulku lineages of the Dalai Lamas and Panchen Lamas maintained regional control of Tibet from the mid-17th to mid-20th centuries. The Qing dynasty (1644–1912) established a Chinese rule over Tibet after a Qing expeditionary force defeated the Dzungars (who controlled Tibet) in 1720, and lasted until
2670-577: The Kadampa school of Tibetan Buddhism, one of the first Sarma schools. The Sakya ( Grey Earth ) school, was founded by Khön Könchok Gyelpo (1034–1102), a disciple of the great scholar , Drogmi Shākya. It is headed by the Sakya Trizin , and traces its lineage to the mahasiddha Virūpa . Other influential Indian teachers include Tilopa (988–1069) and his student Nāropā (probably died ca. 1040). Their teachings, via their student Marpa , are
2759-654: The Kingdom of Zhangzhung . While some stories depict Buddhism in Tibet before this period, the religion was formally introduced during the Tibetan Empire (7th–9th century CE). Sanskrit Buddhist scriptures from India were first translated into Tibetan under the reign of the Tibetan king Songtsän Gampo (618–649 CE). This period also saw the development of the Tibetan writing system and classical Tibetan . In
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2848-632: The Phagmodrupa dynasty , and the strong localism of the various fiefs and political-religious factions, led to a long series of internal conflicts. The minister family Rinpungpa , based in Tsang (West Central Tibet), dominated politics after 1435. In 1565, the Rinpungpa family was overthrown by the Tsangpa Dynasty of Shigatse , which expanded its power in different directions of Tibet in
2937-715: The Puning Temple and Putuo Zongcheng Temple (modeled after the potala palace). This period also saw the rise of the Rimé movement , a 19th-century nonsectarian movement involving the Sakya , Kagyu and Nyingma schools of Tibetan Buddhism, along with some Bon scholars. Having seen how the Gelug institutions pushed the other traditions into the corners of Tibet's cultural life, scholars such as Jamyang Khyentse Wangpo (1820–1892) and Jamgön Kongtrül (1813–1899) compiled together
3026-622: The Rimé movement (19th century), meaning "no sides", is a more recent non-sectarian movement that attempts to preserve and understand all the different traditions. The predominant spiritual tradition in Tibet before the introduction of Buddhism was Bon , which has been strongly influenced by Tibetan Buddhism (particularly the Nyingma school). While each of the four major schools is independent and has its own monastic institutions and leaders, they are closely related and intersect with common contact and dialogue. The native Tibetan term for Buddhism
3115-462: The Six Dharmas of Naropa , as well as methods that are seen as transcending tantra, like Dzogchen . Its main goal is Buddhahood . The primary language of scriptural study in this tradition is classical Tibetan . Tibetan Buddhism has four major schools, namely Nyingma (8th century), Kagyu (11th century), Sakya (1073), and Gelug (1409). The Jonang is a smaller school that exists, and
3204-552: The Tibetan Autonomous Region . During the Republic of China (1912–1949) , the "Chinese Tantric Buddhist Revival Movement" ( Chinese : 密教復興運動 ) took place, and important figures such as Nenghai ( 能海喇嘛 , 1886–1967) and Master Fazun ( 法尊 , 1902–1980) promoted Tibetan Buddhism and translated Tibetan works into Chinese. This movement was severely damaged during the Cultural Revolution , however. After
3293-619: The Tripiṭaka , teachers of meditation, unqualified persons who encourage others to keep precepts, or helping support teachers of meditation. The most common form of giving is in material gifts such as food, money, robes, and medicine. Dāna is described as a virtue and duty in Jainism, just as it is in Buddhist texts and Hindu texts like Mitaksara and Vahni Purana . It is considered an act of compassion, and must be done with no desire for material gain. Four types of dāna are discussed in
3382-426: The 8th century, King Trisong Detsen (755–797 CE) established it as the official religion of the state and commanded his army to wear robes and study Buddhism. Trisong Detsen invited Indian Buddhist scholars to his court, including Padmasambhāva (8th century CE) and Śāntarakṣita (725–788), who are considered the founders of Nyingma ( The Ancient Ones) , the oldest tradition of Tibetan Buddhism. Padmasambhava, who
3471-623: The Deva temples of Haridwar at the mouth of river Ganges and eight Deva temples in Mulasthanapura. These, recorded Xuanzang, served the poor and the unfortunate, providing them food, clothing and medicine, also welcoming travelers and the destitute. So common were these, he wrote, that "travelers [like him] were never badly off." Al-Biruni , the Persian historian, who visited and lived in India for 16 years from about 1017 CE , mentions
3560-868: The Drikung Kagyu, the Drukpa Kagyu and the Karma Kagyu, are branches of the Dagpo Kagyu. The Karma Kagyu school is the largest of the Kagyu sub-schools and is headed by the Karmapa . Tibetan Buddhism exerted a strong influence from the 11th century CE among the peoples of Inner Asia , especially the Mongols , and Tibetan and Mongolian Buddhism influenced each other. This was done with the help of Kublai Khan and Mongolian theologians influenced by
3649-472: The Four Aims of Human Life" by Hemadiri of Devagiri (modern Daulatabad, Maharashtra ). The first two are few hundred page treatises each, while the third is over a thousand-page compendium on charity, from a region that is now part of modern-day eastern Maharashtra and Telangana ; the text influenced Hindus of Deccan region and South India from 14th to 19th centuries. Dāna as a formal religious act
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3738-519: The Lam Rim Chen Mo of Tsongkhapa, and his manuscript describing Tibet was one of the most extensive and accurate accounts of Buddhist philosophy until the twentieth century. The starting point of the lamrim is a division of Buddhist practitioners into beings of three scopes, based upon the motivation of their religious activity. Disregarded in this division are individuals whose motives revolve around benefits in their current life. Striving for
3827-600: The Modern era, Tibetan Buddhism has spread outside of Asia because of the efforts of the Tibetan diaspora (1959 onwards). As the Dalai Lama escaped to India, the Indian subcontinent is also known for its renaissance of Tibetan Buddhism monasteries, including the rebuilding of the three major monasteries of the Gelug tradition. Apart from classical Mahāyāna Buddhist practices like the ten perfections , Tibetan Buddhism also includes tantric practices, such as deity yoga and
3916-573: The October revolution the term "Buddho-Lamaism" was used for some time by the Bolsheviks with reference to Tibetan Buddhism, before they finally reverted, in the early 1920s, to a more familiar term "Lamaism", which remains in official and scholarly usage in Russia to this day. During the 3rd century CE, Buddhism began to spread into the Tibetan region, and its teachings affected the Bon religion in
4005-564: The Path to Awakening"), teaching what came to be known as the lamrim for the Tibetans. Atiśa's presentation of the doctrine later became known as the Kadampa tradition in Tibet. According to Tsong Khapa, in his Lam Rim Chen Mo ("The Great Treatise on the Stages of the Path to Enlightenment"), Atiśa took the number and order of the subjects in Maitreya-natha and Asaṅgas Abhisamayalankara ("Ornament of clear realizations"), which
4094-484: The Path to Enlightenment ( Bodhipathapradīpa ). When Atiśa , the originator of the lamrim came from India to Tibet, he was asked by king Jang Chub Ö to give a complete and easily accessible summary of the doctrine in order to clarify wrong views, especially those resulting from apparent contradictions across the sutras and their commentaries. Based upon this request he wrote the Bodhipathapradīpa ("A Lamp for
4183-584: The Tibetan textual heritage and institutions were destroyed, and monks and nuns were forced to disrobe. Outside of Tibet, however, there has been a renewed interest in Tibetan Buddhism in places such as Nepal and Bhutan. Meanwhile, the spread of Tibetan Buddhism in the Western world was accomplished by many of the refugee Tibetan Lamas who escaped Tibet, such as Akong Rinpoche and Chögyam Trungpa who in 1967 were founders of Kagyu Samye Ling
4272-467: The acquisitive impulses that ultimately lead to continued suffering from egotism . Dāna , or generosity, can be given in both material or immaterial ways. Spiritual giving—or the gift of noble teachings, known as dhamma-dāna , is said by the Buddha to surpass all other gifts. This type of generosity includes those who elucidate the Buddha’s teachings, such as monks who preach sermons or recite from
4361-461: The altruistic mind of enlightenment, followed by taking the bodhisattva vows. Gampopa's lamrim , however, starts with the Buddha-nature , followed by the preciousness of human rebirth. Tsongkhapa's texts start with reliance on a guru (Tib.: lama ), followed by the preciousness of human rebirth, and continue with the paths of the modest, medium and high scopes. Longchenpa's lamrim begins with
4450-418: The best and lasting gifts between people: An assurance unto all creatures with love and affection and abstention from every kind of injury, acts of kindness and favor done to a person in distress, whatever gifts are made without the giver's ever thinking of them as gifts made by him, constitute, O chief of Bharata's race, the highest and best of gifts ( dāna ). The Bhagavata Purana discusses when dāna
4539-432: The bride's father, and repeats his promise three times in presence of all gathered as witness. Other types of charity includes donating means of economic activity and food source. For example, godāna (donation of a cow), bhudāna ( भूदान ) (donation of land), and vidyādāna or jñānadāna ( विद्यादान , ज्ञानदान ): Sharing knowledge and teaching skills, aushadhādāna ( औषधदान ): Charity of care for
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#17327918611664628-416: The earlier Tibetan Empire collapsed and civil wars ensued. In spite of this loss of state power and patronage however, Buddhism survived and thrived in Tibet. According to Geoffrey Samuel this was because "Tantric (Vajrayana) Buddhism came to provide the principal set of techniques by which Tibetans dealt with the dangerous powers of the spirit world [...] Buddhism, in the form of Vajrayana ritual, provided
4717-550: The earliest discussion of dāna in the Vedas . The Rigveda relates it to satya "truth" and in another hymn points to the guilt one feels from not giving to those in need. It uses da , the root of word dāna , in its hymns to refer to the act of giving to those in distress. Ralph T. H. Griffith , for example, translates Book 10, Hymn 117 of the Rig veda as follows: The Gods have not ordained hunger to be our death: even to
4806-408: The entire scope of the buddhist teachings according to the view of the Nyingma school, from the foundational practices through to Dzogchen . Tsongkhapa , founder of the Gelug school which is primarily based on Atiśa's Kadampa school, wrote one of his masterpieces on lamrim : The Great Treatise on the Stages of the Path of Enlightenment (Tib. Lam-rim Chen-mo ) which has about 1000 pages, and
4895-674: The fall of the Qing dynasty in 1912. The Manchu rulers of the Qing dynasty supported Tibetan Buddhism, especially the Gelug sect, during most of their rule. The reign of the Qianlong Emperor (respected as the Emperor Manjushri ) was the high mark for this promotion of Tibetan Buddhism in China, with the visit of the 6th Panchen Lama to Beijing, and the building of temples in the Tibetan style, such as Xumi Fushou Temple ,
4984-643: The famed yogi Milarepa , introduced the lamrim to his disciples as a way of developing the mind gradually. His exposition of lamrim is known in English translation as " The Jewel Ornament of Liberation " and is studied to this day in the various Kagyu schools of Tibetan Buddhism. The main Lam Rim text in the Nyingma tradition is Longchen Rabjampa's Finding Rest in the Nature of Mind, along with its voluminous auto-commentary, The Great Chariot. Both lay out
5073-439: The feeble, Success attends him in the shout of battle. He makes a friend of him in future troubles, No friend is he who to his friend and comrade who comes imploring food, will offer nothing. Let the rich satisfy the poor implorer, and bend his eye upon a longer pathway, Riches come now to one, now to another, and like the wheels of cars are ever rolling, The foolish man wins food with fruitless labour: that food – I speak
5162-626: The first Tibetan Buddhist Centre to be established in the West. After the liberalization policies in China during the 1980s, the religion began to recover with some temples and monasteries being reconstructed. Tibetan Buddhism is now an influential religion among Chinese people, and also in Taiwan. However, the Chinese government retains strict control over Tibetan Buddhist Institutions in the PRC . Quotas on
5251-409: The first copies of these texts were kept at Narthang monastery . Tibetan Buddhism in China was also syncretized with Chinese Buddhism and Chinese folk religion . With the decline and end of the Mongol Yuan dynasty, Tibet regained independence and was ruled by successive local families from the 14th to the 17th century. Jangchub Gyaltsän (1302–1364) became the strongest political family in
5340-407: The following decades and favoured the Karma Kagyu sect. They would play a pivotal role in the events which led to the rise of power of the Dalai Lama's in the 1640s. In China, Tibetan Buddhism continued to be patronized by the elites of the Ming Dynasty. According to David M. Robinson , during this era, Tibetan Buddhist monks "conducted court rituals, enjoyed privileged status and gained access to
5429-422: The form of giving to an individual in distress or need, or of philanthropic public projects that empower and help many. Dāna is an ancient practice in Indian traditions, tracing back to Vedic traditions. Traditional Dāna (Sanskrit: दान ) means giving, often in the context of donation and charity. In other contexts, such as rituals, it can simply refer to the act of giving something. Dāna
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#17327918611665518-444: The foundations of the Kagyu ( Oral lineage ) tradition , which focuses on the practices of Mahāmudrā and the Six Dharmas of Nāropā . One of the most famous Kagyu figures was the hermit Milarepa , an 11th-century mystic. The Dagpo Kagyu was founded by the monk Gampopa who merged Marpa's lineage teachings with the monastic Kadam tradition. All the sub-schools of the Kagyu tradition of Tibetan Buddhism surviving today, including
5607-406: The founding of "New Translation" ( Sarma ) lineages as well as the appearance of " hidden treasures " ( terma ) literature which reshaped the Nyingma tradition. In 1042 the Bengali saint, Atiśa (982–1054) arrived in Tibet at the invitation of a west Tibetan king and further aided dissemination of Buddhist values in Tibetan culture and in consequential affairs of state. His erudition supported
5696-431: The four thoughts that turn the mind, and proceeds through to the two stages of vajrayana practice and dzogchen. Gampopa , Tsongkhapa , Longchenpa , and others, expanded the short root-text of Atiśa into an extensive system to understand the entire Buddhist philosophy. In this way, subjects like karma , rebirth , Buddhist cosmology and the practice of meditation are gradually explained in logical order. An example of
5785-419: The good form of charity is better; and that tamas should be avoided. These three psychological categories are referred to as the guṇa s in Hindu philosophy. The Adi Parva of the Hindu Epic Mahabharata , in Chapter 91, states that a person must first acquire wealth by honest means, then embark on charity; be hospitable to those who come to him; never inflict pain on any living being; and share
5874-422: The jealously guarded, private world of the emperors". The Ming Yongle Emperor (r. 1402–1424) promoted the carving of printing blocks for the Kangyur , now known as "the Yongle Kanjur", and seen as an important edition of the collection. The Ming Dynasty also supported the propagation of Tibetan Buddhism in Mongolia during this period. Tibetan Buddhist missionaries also helped spread the religion in Mongolia. It
5963-510: The listener is prepared by these topics, the Buddha then delivers "the teaching special to the Buddhas," the Four Noble Truths ( cattāri ariya- saccāni ), by which arises "the spotless immaculate vision of the Dhamma." In the Tibetan Lamrim teachings, the Bodhisattva-path, with its training of the six perfections, is added to this formula. Although lamrim texts cover much the same subject areas, subjects within them may be arranged in different ways. The lamrim of Atiśa starts with bodhicitta ,
6052-442: The major power of those times such as China, India, and states in Central Asia that had strong Buddhist influence in their culture. Yeshe Tsogyal , the most important female in the Nyingma Vajrayana lineage, was a member of Trisong Detsen's court and became Padmasambhava's student before gaining enlightenment. Trisong Detsen also invited the Chan master Moheyan to transmit the Dharma at Samye Monastery . Some sources state that
6141-403: The major religion of the Mongols under Qing rule (1635–1912), as well as the state religion of the Kalmyk Khanate (1630–1771), the Dzungar Khanate (1634–1758) and the Khoshut Khanate (1642–1717). In 1912, following the fall of the Qing Dynasty, Tibet became de facto independent under the 13th Dalai Lama government based in Lhasa , maintaining the current territory of what is now called
6230-504: The mid 14th century. During this period the reformist scholar Je Tsongkhapa (1357–1419) founded the Gelug school which would have a decisive influence on Tibet's history. The Ganden Tripa is the nominal head of the Gelug school, though its most influential figure is the Dalai Lama. The Ganden Tripa is an appointed office and not a reincarnation lineage. The position can be held by an individual for seven years and this has led to more Ganden Tripas than Dalai Lamas Internal strife within
6319-413: The need and virtue of Dāna . For example, Yashastilaka' s book VIII section 43 is dedicated to the concept of dāna in Jainism. The practice of dāna is most commonly seen when lay people give alms to the monastic community. In Jainism, monks and nuns are not supposed to be involved in the process of making food and they also cannot purchase food since they cannot possess money. Therefore, dāna
6408-438: The number of monks and nuns are maintained, and their activities are closely supervised. Dana (Buddhism) Dāna ( Devanagari : दान , IAST : Dāna ) is a Sanskrit and Pali word that connotes the virtue of generosity , charity or giving of alms , in Indian religions and philosophies. In Hinduism , Buddhism , Jainism , and Sikhism , dāna is the practice of cultivating generosity. It can take
6497-494: The outline for lamrim teachings is that of Liberation in the Palm of your Hand by Pabongkhapa Déchen Nyingpo . An abbreviated and annotated outline follows to show the structure of this lamrim : Striving for a rebirth in the upper realms: Striving for liberation of cyclic existence. The training in the medium scope path will lead to the development of the wish to be liberated from all un-free rebirths in cyclic existence through
6586-751: The power of afflictive emotions and karma. It consists of: Striving for complete buddhahood: The study of Lamrim is a major focus of the Gelug school and numerous Gelug figures wrote Lamrim works. A collection of important Lamrim works is known as the Eight Great Commentaries (on Atisha's Lamp for the Path to Enlightenment). The 14th Dalai Lama frequently teaches on these works. These are: Tibetan Buddhist Samding Dorje Phagmo New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : Tibetan Buddhism
6675-430: The practice of charity and almsgiving among Hindus as he observed during his stay. He wrote, "It is obligatory with them (Hindus) every day to give alms as much as possible." After the taxes, there are different opinions on how to spend their income. Some destine one-ninth of it for alms. Others divide this income (after taxes) into four portions. One fourth is destined for common expenses, the second for liberal works of
6764-462: The proper time and place, and to a worthy person. It defines rajas (passion, ego driven, active) charity, in verse 17.21, as that given with the expectation of some return, or with a desire for fruits and results, or grudgingly. It defines tamas (ignorant, dark, destructive) charity, in verse 17.22, as that given with contempt, to unworthy person(s), at a wrong place and time. In Book 17, Bhadwad Gita suggests steadiness in sattvikam dāna , or
6853-416: The recipient is as important as the dāna itself. While the donor should not expect anything in return with dāna , the donor is expected to make an effort to determine the character of the recipient, and the likely return to the recipient and to the society. Some medieval era authors state that dāna is best done with shraddha (faith), which is defined as being in good will, cheerful, welcoming
6942-690: The recipient of the charity and giving without anasuya (finding faults in the recipient). These scholars of Hinduism, states Kohler, suggest that charity is most effective when it is done with delight, a sense of "unquestioning hospitality", where the dāna ignores the short term weaknesses as well as the circumstances of the recipient and takes a long term view. Xuanzang , the Chinese pilgrim to India, describes many Punya-śālās (houses of goodness, merit, charity) in his 7th-century CE memoir. He mentions these Punyasalas and Dharmasalas in Takka (Punjab) and other north Indian places such as near
7031-560: The region, reinforced by the rare military intervention. Tibetan Buddhism was adopted as the de facto state religion by the Mongol Yuan dynasty (1271–1368) of Kublai Khan . It was also during this period that the Tibetan Buddhist canon was compiled, primarily led by the efforts of the scholar Butön Rinchen Drup (1290–1364). A part of this project included the carving of the canon into wood blocks for printing , and
7120-408: The same in a recipient without expecting anything in return. While dāna is typically given to one person or family, Hinduism also discusses charity or giving aimed at public benefit, sometimes called utsarga . This aims at larger projects such as building a rest house, school, drinking water or irrigation well, planting trees, or building a care facility, among others. The Rigveda has
7209-417: The sick and diseased, abhayadāna ( अभयदान ): giving freedom from fear (asylum, protection to someone facing imminent injury), and anna dāna ( अन्नादान ): Giving food to the poor, needy and all visitors. Charity is held as a noble deed in Hinduism, to be done without expectation of any return from those who receive the charity. Some texts reason, referring to the nature of social life, that charity
7298-599: The teachings of the Sakya , Kagyu and Nyingma , including many near-extinct teachings. Without Khyentse and Kongtrul's collecting and printing of rare works, the suppression of Buddhism by the Communists would have been much more final. The Rimé movement is responsible for a number of scriptural compilations, such as the Rinchen Terdzod and the Sheja Dzö . During the Qing, Tibetan Buddhism also remained
7387-407: The term used is Lamaism (literally, "doctrine of the lamas": 喇嘛教 lama jiao ) to distinguish it from a then-traditional Chinese Buddhism ( 佛教 fo jiao ). The term was taken up by western scholars, including Hegel , as early as 1822. Insofar as it implies a discontinuity between Indian and Tibetan Buddhism, the term has been discredited. Another term, " Vajrayāna " (Tibetan: dorje tegpa )
7476-419: The texts of Jainism: Ahara-dana (donation of food), Ausadha-dana (donation of medicine), Jnana-dana (donation of knowledge) and Abhaya-dana (giving of protection or freedom from fear, asylum to someone under threat). Dāna is one of ten means to gain positive karma in the soteriological theories of Jainism. Medieval era texts of Jainism dedicate a substantial portion of their discussions to
7565-557: The translation of major Buddhist texts, which evolved into the canons of Bka'-'gyur (Translation of the Buddha Word) and Bstan-'gyur (Translation of Teachings). The Bka'-'gyur has six main categories: (1) Tantra , (2) Prajñāpāramitā , (3) Ratnakūṭa Sūtra , (4) Avataṃsaka Sūtra , (5) Other sutras, and (6) Vinaya . The Bstan-'gyur comprises 3,626 texts and 224 volumes on such things as hymns, commentaries and suppplementary tantric material. Atiśa's chief disciple, Dromtön founded
7654-647: The truth – shall be his ruin, He feeds no trusty friend, no man to love him. All guilt is he who eats with no partaker. The Upanishads , composed before 500 BCE , present some of the earliest Upanishadic discussion of dāna . Brihadaranyaka Upanishad , in verse 5.2.3, states that three characteristics of a good, developed person are self-restraint ( damah ), compassion or love for all sentient life ( daya ), and charity ( dāna ). तदेतत्त्रयँ शिक्षेद् दमं दानं दयामिति Learn three cardinal virtues — self restraint , charity and compassion for all life. Chandogya Upanishad , Book III, similarly, states that
7743-403: The well-fed man comes death in varied shape, The riches of the liberal never waste away, while he who will not give finds none to comfort him, The man with food in store who, when the needy comes in miserable case begging for bread to eat, Hardens his heart against him, when of old finds not one to comfort him. Bounteous is he who gives unto the beggar who comes to him in want of food, and
7832-544: Was based on the wisdom sutras , as the basis to write the Bodhipathapradīpa . In the Abhisamayalankara they emphasised the hidden meanings of the sutras. Tibetan Buddhists thus believe that the teachings of the lamrim are based on the sutras that the Buddha taught and therefore contains the essential points of all sutra teachings in their logical order for practice. Gampopa , a Kadampa monk and student of
7921-535: Was during this era that Altan Khan the leader of the Tümed Mongols, converted to Buddhism, and allied with the Gelug school, conferring the title of Dalai Lama to Sonam Gyatso in 1578. During a Tibetan civil war in the 17th century, Sonam Choephel (1595–1657 CE), the chief regent of the 5th Dalai Lama , conquered and unified Tibet to establish the Ganden Phodrang government with the help of
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