Samding Dorje Phagmo
72-588: Pabongkhapa Déchen Nyingpo ( Tibetan : ཕ་བོང་ཁ་པ་བདེ་ཆེན་སྙིང་པོ , Wylie : pha bong kha pa bde chen snying po ; 1878–1941) was a Gelug lama of the modern era of Tibetan Buddhism . He attained his Geshe degree at Sera Mey Monastic University , Lhasa , and became a teacher in Tibet . He teaches lay people. Pabongkha was offered the regency of the present Dalai Lama but declined the request because "he strongly disliked political affairs." Ribur Rinpoche described how Phabongkhapa met his root Guru: His root guru
144-513: A Geluk protector is not an ancestral tradition, but a relatively recent invention of tradition associated with the revival movement within the Geluk spearheaded by Pabongkha." Pabongkha transformed Dorje Shugden's "marginal practice into a central element of the Ge-luk tradition," thus "replacing the protectors appointed by Dzong-ka-ba himself" and "replacing the traditional supra-mundane protectors of
216-440: A Lam-rim topic and then Pabongkha Rinpoche would go away and meditate on it. Later he would return to explain what he’d understood: if he had gained some realization, Dagpo Lama Rinpoche would teach him some more and Pabongkha Rinpoche would go back and meditate on that. It went on like this for ten years. Pabongkha Rinpoche was a renunciate. His attendant once demolished the small old building inhabited by Pabongkha Rinpoche while he
288-596: A commitment to oppose actively the other schools of Tibetan Buddhism and the Bon-po." Regarding Pabongkha Rinpoche's attitude toward the Bön , he said that "The dharmas of Bönpos, tirthikas , and so forth are non-Buddhist and should not be taken as our refuge ." In his famous work Liberation in the Palm of Your Hand , he calls it an "evil system", "false dharma", "not worthy of being a refuge", "plagiarized", and "invented". Although
360-771: 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
432-532: A line how they were and tap them on the head. Sometimes, he dispensed medicine. His two main spiritual qualities according to his disciples were, from the Tantric point of view, his realization and ability to present Heruka , and from the Sutra point of view, his ability to teach Lamrim . He attributed all his qualities to his own Spiritual Guide. According to one 'reincarnate' lama who attended his teachings: "He
504-605: A patron for the Gelug school. Dreyfus notes Pabongkha's deviations from Tsongkhapa 's teachings: ...when compared with the main teachings of his tradition as they appear in Dzong-ka-ba's writings, Pa-bong-ka's approach appears in several respects quite innovative. Although he insisted on the Stages of the Path (lam rim) as the basis of further practice, like other Ge-luk teachers, Pa-bong-ka differed in recommending Vajrayogini as
576-548: A relationship with Liu Wenhui. Liu Wenhui had invaded Kham in the early 1930s, and, by breaking a truce with Lhasa, had pushed his own territory all the way to the Yangtse river . This part of Kham was now known as the Chinese province of Xikang and, when he first met Pabongka, Liu was fighting against a self-rule movement called ‘Kham for Khampas’, led by a popular Nyingma lama. He possibly hoped that this Chinese warlord would be
648-401: A relatively minor protector in the Ge-luk tradition, Pa-bong-ka made him into one of the main protectors of the tradition. In this way, he founded a new and distinct way of conceiving the teachings of the Ge-luk tradition that is central to the "Shuk-den Affair". Pabongka stated that the other schools go to hell: So it happens that some have fallen into the philosophical view of nihilism, which
720-502: A result, in all modern Tibetan dialects and in particular in the Standard Tibetan of Lhasa , there is a great divergence between current spelling, which still reflects the 9th-century spoken Tibetan, and current pronunciation. This divergence is the basis of an argument in favour of spelling reform , to write Tibetan as it is pronounced ; for example, writing Kagyu instead of Bka'-rgyud . The nomadic Amdo Tibetan and
792-523: A secondary meditational deity, for this practice is not canonical in the strict sense of the term but comes from the pure visions of one of Pa-bong-ka's main teachers, Ta bu Pe-ma Baz-ra (sta bu padma badzra), a figure about whom very little is presently known. We have to be clear, however, on the nature of Pa-bong-ka's innovations. He did not introduce these practices himself, for he received them from teachers such as Ta bu Pe-ma Baz-ra and Dak-po Kel-zang Kay-drub (dwag po bskal bzang mkhas grub). Where Pa-bong-ka
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#1732780959207864-415: A statue of Heruka Chakrasamvara . Heruka then offered nectar to Kyabje Phabongka, and prophesied that seven generations of his disciples would be protected by the body mandala of Heruka. Kyabje Trijang Rinpoche is cared for by Heruka Chakrasamvara, as are his disciples. When the regency of the 14th Dalai Lama was offered to Pabongkha Rinpoche, he declined to become the regent saying, "If one cannot give up
936-434: Is a cause of going to hell. Everything apart from the school of Tsongkhapa represents a mistaken philosophical view. Phabongkhapa actively opposed the other schools of Tibetan Buddhism. Stephan Beyer writes: P'awang kawa was undoubtedly one of the great lamas of the early twentieth century, but he was a man of contradictory passions, and he shows us two different faces when he is recalled by those who knew him. In many ways he
1008-564: Is a segmental writing system, or abugida , derived from Brahmic scripts and Gupta script , and used to write certain Tibetic languages , including Tibetan , Dzongkha , Sikkimese , Ladakhi , Jirel and Balti . It was originally developed c. 620 by Tibetan minister Thonmi Sambhota for King Songtsen Gampo . The Tibetan script has also been used for some non-Tibetic languages in close cultural contact with Tibet, such as Thakali , Nepali and Old Turkic . The printed form
1080-589: Is called uchen script while the hand-written cursive form used in everyday writing is called umê script . This writing system is used across the Himalayas and Tibet . The script is closely linked to a broad ethnic Tibetan identity, spanning across areas in India , Nepal , Bhutan and Tibet. The Tibetan script is of Brahmic origin from the Gupta script and is ancestral to scripts such as Lepcha , Marchen and
1152-666: Is designed as a simple means for inputting Dzongkha text on computers. This keyboard layout was standardized by the Dzongkha Development Commission (DDC) and the Department of Information Technology (DIT) of the Royal Government of Bhutan in 2000. It was updated in 2009 to accommodate additional characters added to the Unicode & ISO 10646 standards since the initial version. Since
1224-633: Is in the middle of the consonant and vowel, it is added as a subscript. On the other hand, when the ར /ra/ comes before the consonant and vowel, it is added as a superscript. ར /ra/ actually changes form when it is above most other consonants, thus རྐ rka. However, an exception to this is the cluster རྙ /ɲa/. Similarly, the consonants ར /ra/, and ཡ /ja/ change form when they are beneath other consonants, thus ཀྲ /ʈ ~ ʈʂa/; ཀྱ /ca/. Besides being written as subscripts and superscripts, some consonants can also be placed in prescript, postscript, or post-postscript positions. For instance,
1296-661: Is not a fitting refuge for Buddhists, Phabongkhapa quoted several Buddhist scholars, including Milarepa , who said, "The source of Bön is perverted Dharma. A creation of nagas and powerful elementals , it does not take one to the ultimate path." David Kay notes that Shugden was a key tool in Phabongkha's persecution of the Rimé movement : "As the Gelug agent of the Tibetan government in Kham (Khams) (Eastern Tibet), and in response to
1368-451: 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
1440-528: Is simply read as it usually is and has no effect on the pronunciation of the consonant to which it is subjoined, for example ཀ་ཝ་ཟུར་ཀྭ (IPA: /ka.wa.suː.ka/). The vowels used in the alphabet are ཨ /a/, ཨི /i/, ཨུ /u/, ཨེ /e/, and ཨོ /o/. While the vowel /a/ is included in each consonant, the other vowels are indicated by marks; thus ཀ /ka/, ཀི /ki/, ཀུ /ku/, ཀེ /ke/, ཀོ /ko/. The vowels ཨི /i/, ཨེ /e/, and ཨོ /o/ are placed above consonants as diacritics, while
1512-560: Is solely for the consonants ད /tʰa/ and ས /sa/. The head ( མགོ in Tibetan, Wylie: mgo ) letter, or superscript, position above a radical is reserved for the consonants ར /ra/, ལ /la/, and ས /sa/. The subscript position under a radical can only be occupied by the consonants ཡ /ja/, ར /ra/, ལ /la/, and ཝ /wa/. In this position they are described as བཏགས (Wylie: btags , IPA: /taʔ/), in Tibetan meaning "hung on/affixed/appended", for example བ་ཡ་བཏགས་བྱ (IPA: /pʰa.ja.taʔ.t͡ʃʰa/), except for ཝ , which
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#17327809592071584-436: The 13th Dalai Lama were opposed to Phabongka's propititation of Shugden, resulting in an apology from Phabongka. When Phabongkhapa died, an elaborate reliquary was constructed, but the Chinese demolished it. Rilbur Rinpoche managed to retrieve some of his cremation relics ("ring sel") from it, which are usually kept at Sera Monastery . They are on the relics tour of Lama Zopa . Tibetan script The Tibetan script
1656-528: The Dalai Lama , Trijang Rinpoche , and many other highly respected teachers. His collected works occupy fifteen large volumes and over every aspect of Buddhism. If you have ever received a teaching from a Gelug lama, you have been influenced by Pabongkha Rinpoche. In Geshe Ngawang Dhargeyey's commentary to the Wheel of Sharp Weapons , he says: Likewise, Lama Trijang Dorje Chang, Junior Tutor to His Holiness
1728-898: The Latin script . Multiple Romanization and transliteration systems have been created in recent years, but do not fully represent the true phonetic sound. While the Wylie transliteration system is widely used to Romanize Standard Tibetan , others include the Library of Congress system and the IPA-based transliteration (Jacques 2012). Below is a table with Tibetan letters and different Romanization and transliteration system for each letter, listed below systems are: Wylie transliteration (W), Tibetan pinyin (TP), Dzongkha phonetic (DP), ALA-LC Romanization (A) and THL Simplified Phonetic Transcription (THL). The first version of Microsoft Windows to support
1800-527: The Pabonka Hermitage . This occurred c. 620 , towards the beginning of the king's reign. There were 21 Sutra texts held by the King which were afterward translated. In the first half of the 7th century, the Tibetan script was used for the codification of these sacred Buddhist texts, for written civil laws, and for a Tibetan Constitution. A contemporary academic suggests that the script
1872-525: The Sakya , Kagyu and Ny schools, came about in the first place as a result of Gelug persecution. Joona Repo in The Treasury of Lives : While Pabongkha has been accused of sectarianism and even of inciting sectarian violence, specifically in Kham, a number of his own students and well-known lineage descendants, while not denying that cases of sectarian persecution may have taken place, have rejected
1944-467: The Bön religion was originally highly hostile to Buddhists, Phabongkhapa never advocated intolerance towards them: "Bön is not a refuge for Buddhists; it is not worthy of being a refuge. All the same, Buddhists and Boenpos say things to each other out of attachment or hostility, and this hardly makes for honest debate. It is vital that you should know the sources of the Bön religion." To support his claim that Bön
2016-509: The Dalai Lama. They taught His Holiness everything from basic teachings to advanced levels. Kyabje Phabongka passed all of his lineages to Kyabje Trijang Dorje Chang. He often said this in discourses. The purpose of this detailed exposition is to affirm the power of the lineage. If we lose faith in the lineage, we are lost. According to Kyabje Zong Rinpoche : Once Kyabje Phabongka invoked the wisdom beings of Heruka’s mandala to enter into
2088-555: The Ge-luk tradition." This change is said to have been reflected in the artworks, since there is "lack of Dorje Shugden art in the Gelug school prior to the end of the 19th century." Pabongkha fashioned Shugden as a violent protector of the Gelug school, who is employed against other traditions. Within the Gelug school itself, Pabongkha constructed Shugden as replacing the traditional Gelug protectors Pehar , Nechung , Palden Lhamo , Mahakala , Vaisravana and Kalarupa, who were appointed by Tsongkhapa . The abbot of Drepung monastery and
2160-443: The Gelug position. A key element of Phabongkha Rinpoche’s outlook was the cult of the protective deity Dorje Shugden, which he married to the idea of Gelug exclusivism and employed against other traditions as well as against those within the Gelug who had eclectic tendencies." "His teaching tour of Kham in 1938 was a seminal phase, leading to a hardening of his exclusivism and the adoption of a militantly sectarian stance. In reaction to
2232-519: The Indian subcontinent state that the classical orthography should not be altered even when used for lay purposes. This became an obstacle for many modern Tibetic languages wishing to modernize or to introduce a written tradition. Amdo Tibetan was one of a few examples where Buddhist practitioners initiated a spelling reform. A spelling reform of the Ladakhi language was controversial in part because it
Pabongkhapa Déchen Nyingpo - Misplaced Pages Continue
2304-519: 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
2376-478: The Palm of Your Hand noted that: Pabongkha Rinpoche was probably the most influential Gelug lama of this century, holding all the important lineages of sutra and tantra and passing them on to most of the important Gelug lamas of the next two generations; the list of his oral discourses is vast in depth and breadth. He was also the root guru of the Kyabje Ling Rinpoche (1903–83), Senior Tutor of
2448-674: 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
2520-487: 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
2592-466: The Rimed movement that had originated and was flowering in that region, The Melodious Voice of Brahma (tshangs pa'i dbyangs snyan) and his disciples employed repressive measures against non-Gelug sects. Religious artefacts associated with Padmasambhava – who is revered as a ‘second Buddha’ by Nyingma practitioners – were destroyed, and non-Gelug, and particularly Nyingma, monasteries were forcibly converted to
2664-732: The Tibetan keyboard layout is MS Windows Vista . The layout has been available in Linux since September 2007. In Ubuntu 12.04, one can install Tibetan language support through Dash / Language Support / Install/Remove Languages, the input method can be turned on from Dash / Keyboard Layout, adding Tibetan keyboard layout. The layout applies the similar layout as in Microsoft Windows. Mac OS -X introduced Tibetan Unicode support with OS-X version 10.5 and later, now with three different keyboard layouts available: Tibetan-Wylie, Tibetan QWERTY and Tibetan-Otani. The Dzongkha keyboard layout scheme
2736-410: The Tibetan script is that the consonants can be written either as radicals or they can be written in other forms, such as subscript and superscript forming consonant clusters . To understand how this works, one can look at the radical ཀ /ka/ and see what happens when it becomes ཀྲ /kra/ or རྐ /rka/ (pronounced /ka/). In both cases, the symbol for ཀ /ka/ is used, but when the ར /ra/
2808-401: The Tibetan script it is /a/. The letter ཨ is also the base for dependent vowel marks. Although some Tibetan dialects are tonal , the language had no tone at the time of the script's invention, and there are no dedicated symbols for tone. However, since tones developed from segmental features, they can usually be correctly predicted by the archaic spelling of Tibetan words. One aspect of
2880-453: The allegations that Pabongkha was responsible for these incidents. Pabongkha's writings and accounts of his oral teachings show a unique rhetoric that both esteemed all traditions of Tibetan Buddhism, and simultaneously critiqued aspects of these (including the Geluk) which he considered degenerate. He was particularly adamant that Tsongkhapa and the Geluk tradition's understanding of Madhyamaka
2952-461: 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
Pabongkhapa Déchen Nyingpo - Misplaced Pages Continue
3024-509: The arrangement of keys essentially follows the usual order of the Dzongkha and Tibetan alphabet, the layout can be quickly learned by anyone familiar with this alphabet. Subjoined (combining) consonants are entered using the Shift key. The Dzongkha (dz) keyboard layout is included in Microsoft Windows, Android, and most distributions of Linux as part of XFree86 . Tibetan was originally one of
3096-407: The basic Tibetan alphabet to represent different sounds. In addition to the use of supplementary graphemes, the rules for constructing consonant clusters are amended, allowing any character to occupy the superscript or subscript position, negating the need for the prescript and postscript positions. Romanization and transliteration of the Tibetan script is the representation of the Tibetan script in
3168-415: The c. 620 date of development of the original Tibetan script. Three orthographic standardisations were developed. The most important, an official orthography aimed to facilitate the translation of Buddhist scriptures emerged during the early 9th century. Standard orthography has not been altered since then, while the spoken language has changed by, for example, losing complex consonant clusters . As
3240-492: The central meditational deity of the Ge-luk tradition. This emphasis is remarkable given the fact that the practice of this deity came originally from the Sa-gya tradition and is not included in Dzong-ka-ba's original synthesis, which is based on the practice of three meditational deities (Yamantaka, Guhya-samaja, and Cakrasamvara). The novelty of his approach is even clearer when we consider Pa-bong-ka's emphasis on Tara Cintamali as
3312-418: The consonants ག /kʰa/, ད /tʰa/, བ /pʰa/, མ /ma/ and འ /a/ can be used in the prescript position to the left of other radicals, while the position after a radical (the postscript position), can be held by the ten consonants ག /kʰa/, ན /na/, བ /pʰa/, ད /tʰa/, མ /ma/, འ /a/, ར /ra/, ང /ŋa/, ས /sa/, and ལ /la/. The third position, the post-postscript position
3384-599: The destruction throughout K ' am of images of the Precious Guru and the burning of "ancient" books and paintings. Buddhist scholar Matthew Kapstein writes, "There has been a great deal of sectarian dispute among Tibetan refugees in India. Much of this has its roots in the works of Pha-bong-kha-pa Bde-chen snying-po (1878–1937), whose visions of the Dge-lugs-pa protective deity Rdo-rje shugs-ldan seem to have entailed
3456-514: 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
3528-698: 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
3600-405: The flourishing Rimed movement and the perceived decline of Gelug monasteries in that region, Phabongkha and his disciples spearheaded a revival movement, promoting the supremacy of the Gelug as the only pure tradition. He now regarded the inclusivism of Gelug monks who practised according to the teachings of other schools as a threat to the integrity of the Gelug tradition, and he aggressively opposed
3672-431: 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
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#17327809592073744-465: The importance of respecting all traditions of Tibetan Buddhism as well as clear statements of respect for specific religious figures from all traditions, such as Padmasambhava, the five founding figures of the Sakya tradition (sa skya gong ma rnam lnga), and Kagyu teachers such as Marpa Chokyi Lodro (mar pa chod kyi blo gros, 1002/1012–1097) and Milarepa. Dreyfus states that "the propitiation of Shukden as
3816-401: The influence of other traditions, particularly the Nyingma, whose teachings were deemed mistaken and deceptive. A key element of Phabongkha’s revival movement was the practice of relying upon Dorje Shugden, the main function of the deity now being presented as ‘the protection of the Ge-luk tradition through violent means, even including the killing of its enemies’." The Rimé movement, composed of
3888-820: 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 ,
3960-402: The multilingual ʼPhags-pa script , and is also closely related to Meitei . According to Tibetan historiography, the Tibetan script was developed during the reign of King Songtsen Gampo by his minister Thonmi Sambhota , who was sent to India with 16 other students to study Buddhism along with Sanskrit and written languages. They developed the Tibetan script from the Gupta script while at
4032-444: 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
4104-401: 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
4176-789: The path," that was attended by around 700 people. About 30 lamas and reincarnations of lamas came from the three major monasteries in Lhasa, and many more travelled weeks from the Central Province, from Tsang, and from as far away as Amdo and Kham. There were also many lay people present. According to Rato Khyongla Rinpoche , who was present, noted: During that summer session several traders and at least two high government officials found their lives transformed by his eloquence: they forsook their jobs to study religion and to give themselves to meditation. Zong Rinpoche said: Kyabje Trijang Rinpoche and Kyabje Ling Rinpoche were tutors to His Holiness
4248-535: The present Dalai Lama, folds his hands upon the crown of his head whenever he mentions Kyabje Pa-bongkha Rinpoche. He was such a great lama, unsurpassed by any, that hardly any lamas or geshes of the Three Pillars (the monasteries of Ganden, Sera and Drepung) had not been his disciples. In 1921, at Chuzang Hermitage near Lhasa, Pabongkha Rinpoche gave a historic 24-day exhibition on the Lam Rim , or "stages of
4320-786: The scripts in the first version of the Unicode Standard in 1991, in the Unicode block U+1000–U+104F. However, in 1993, in version 1.1, it was removed (the code points it took up would later be used for the Burmese script in version 3.0). The Tibetan script was re-added in July, 1996 with the release of version 2.0. The Unicode block for Tibetan is U+0F00–U+0FFF. It includes letters, digits and various punctuation marks and special symbols used in religious texts: Lam Rim Samding Dorje Phagmo Lamrim (Tibetan: "stages of
4392-512: The vowel ཨུ /u/ is placed underneath consonants. Old Tibetan included a reversed form of the mark for /i/, the gigu 'verso', of uncertain meaning. There is no distinction between long and short vowels in written Tibetan, except in loanwords , especially transcribed from the Sanskrit . The Tibetan alphabet, when used to write other languages such as Balti , Chinese and Sanskrit , often has additional and/or modified graphemes taken from
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#17327809592074464-582: The western dialects of the Ladakhi language , as well as the Balti language , come very close to the Old Tibetan spellings. Despite that, the grammar of these dialectical varieties has considerably changed. To write the modern varieties according to the orthography and grammar of Classical Tibetan would be similar to writing Italian according to Latin orthography, or to writing Hindi according to Sanskrit orthogrophy. However, modern Buddhist practitioners in
4536-499: The worldly dharma, then you are not a true religious person." According to Goldstein, Pabongkha was quite well known for saying that "lamas should not become involved in politics." Pabongka attempted an alliance with Chinese warlord Liu Wenhui who controlled the opium trade as well as the Kham region. Pabongka wanted the warlord to be a patron for the Gelug school, to finally ensure its success in Kham. Then, in 1935, Pabongka struck up
4608-637: Was Dagpo Lama Rinpoche Jampael Lhuendrub Gyatso, from Lhoka. He was definitely a bodhisattva , and Pabongkha Rinpoche was his foremost disciple. He lived in a cave in Pasang and his main practice was bodhichitta; his main deity was Avalokiteshvara and he would recite 50,000 manis [the mantra, om mani padme hum] every night. When Kyabje Pabongkha first met Dagpo Rinpoche at a tsog offering ceremony in Lhasa , he cried out of reverence from beginning to end. According to Ribur Rinpoche: Dagpo Lama Rinpoche would teach him
4680-547: Was a way on a long tour, and constructed in its place a large ornate residence trying to rival the private quarters of the Dalai Lama. When Pabongkha Rinpoche returned, he said, “I am only a minor hermit Lama and you should not have built something like this for me. I am not famous and the essence of what I teach is renunciation of the worldly life. Therefore I am embarrassed by rooms like these.” According to Rilbur Rinpoche, any of Phabongkhapa's anger "had been completely pacified by his bodhichitta." He would ask each everyone in
4752-785: Was an exceptionally learned and gifted scholar, and his interpretation of the Doctrine adhered to the meaning of the Lord Buddha's words exactly. He was short, broad-faced, and of rather heavy build, but when he opened his mouth to speak his words had such clarity and sweetness that no one could help being moved." In his memoir of his root Guru , Rilbur Rinpoche said: When he taught he would sit for up to eight hours without moving. About two thousand people would come to his general discourses and initiations and fewer to special teachings, but when he gave Bodhisattva vows, up to ten thousand people would show up. The introduction to Liberation in
4824-547: 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
4896-470: Was exclusively correct and was critical of certain teachings from other traditions which he believed to be corrupt, such as a number of Nyingma treasure cycles. Pabongkha, however, reserved his strongest criticism for the Bon (bon) tradition, which he saw as a corrupt path, plagiarized from Buddhism, which did not lead to liberation. On the other hand, a number of works attributed to Pabongkha contain passages citing
4968-467: Was first initiated by Christian missionaries. In the Tibetan script, the syllables are written from left to right. Syllables are separated by a tsek (་); since many Tibetan words are monosyllabic, this mark often functions almost as a space. Spaces are not used to divide words. The Tibetan alphabet has thirty basic letters, sometimes known as "radicals", for consonants. As in other Indic scripts , each consonant letter assumes an inherent vowel ; in
5040-450: Was innovative was in making formerly secondary teachings widespread and central to the Ge-luk tradition and claiming that they represented the essence of Dzong-ka-ba's teaching. This pattern, which is typical of a revival movement, also holds true for Pa-bong-ka's wide diffusion, particularly at the end of his life, of the practice of Dor-je Shuk-den as the central protector of the Ge-luk tradition. Whereas previously Shuk-den seems to have been
5112-428: Was instead developed in the second half of the 11th century. New research and writings also suggest that there were one or more Tibetan scripts in use prior to the introduction of the script by Songtsen Gampo and Thonmi Sambhota . The incomplete Dunhuang manuscripts are their key evidence for their hypothesis, while the few discovered and recorded Old Tibetan Annals manuscripts date from 650 and therefore post-date
5184-418: Was truly a saint; he was sent to Ch'amdo by the central government to represent its interests and administer its Gelug monasteries, and he was sympathetic to the concerns of the K'am people over whom he had been granted jurisdiction, a scholar and an enthusiast for all aspects of Tibetan culture. But many eastern Tibetans remember him with loathing as the great persecutor of the "ancient" sect, devoting himself to
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