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Bka' gdams glegs bam pha chos bu chos. (Kadam Lekbam Pachö Buchö). In Tibetan, "The Book of Bka' gdams, Dharma of the Father and Sons" originating with the Indian
master Atiśa Dīpaṃkaraśrījñāna a seminal work of the Bka' gdams sect of Tibetan Buddhism, being the primary text of the oral-instruction (''man ngag'') lineage organized into its present version by Mkhan chen Nyi ma rgyal mtshan (Kenchen Nyima Gyaltsen) in 1302. "Dharma of the Father" refers to Atiśa's responses to questions posed by his foremost Tibetan student 'Brom ston Rgyal ba'i 'byung gnas (the two "fathers" of Bka' gdams); "Dharma of the Sons" refers to Atiśa's responses to questions posed by Rngog Legs pa'i shes rab and Khu ston Brtson 'grus g.yung drung (Kutön Tsondrü Yungdrung), the spiritual sons of Atiśa and 'Brom ston pa. (Source: "Bka' gdams glegs bam pha chos bu chos." In ''The Princeton Dictionary of Buddhism'', 123. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.) +
The Book of Kadam. One of the most cherished teachings stemming from Atiśa and Dromtönpa is the collection of esoteric oral transmissions enshrined in The Book of Kadam. This volume includes the core texts of ''The Book of Kadam'', notably the twenty-three-chapter dialogue between Atiśa and Dromtönpa that is woven around Atiśa's ''Bodhisattva's Jewel Garland,'' as well as complementary texts that illuminate the history and practices of the Kadam tradition. +
The Book of Kadam. One of the most cherished teachings stemming from Atiśa and Dromtönpa is the collection of esoteric oral transmissions enshrined in The Book of Kadam. This volume includes the core texts of ''The Book of Kadam'', notably the twenty-three-chapter dialogue between Atiśa and Dromtönpa that is woven around Atiśa's ''Bodhisattva's Jewel Garland,'' as well as complementary texts that illuminate the history and practices of the Kadam tradition. +
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Bla ma dam pa rong ston chos kyi rje'i rnam par thar pa 'phrin las rgyas shing rgyun mi chad pa'i rten 'brel bzang po +
<i>bla ma dam pa rong ston chos kyi rje'i rnam par thar pa 'phrin las rgyas shing rgyun mi chad pa'i rten 'brel bzang po</i> [བླ་མ་དམ་པ་རོང་སྟོན་ཆོས་ཀྱི་རྗེའི་རྣམ་པར་ཐར་པ་འཕྲིན་ལས་རྒྱས་ཤིང་རྒྱུན་མི་ཆད་པའི་རྟེན་འབྲེལ་བཟང་པོ།]. +
Bla ma dam pa rong ston chos kyi rje'i rnam par thar pa 'phrin las rgyas shing rgyun mi chad pa'i rten 'brel bzang po/Full text +
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Although the compilers of [the ''Blo sbyong brgya rtsa'', ''Mind Training: The Great Collection''] do not provide any information on the authorship of this guru yoga text, textual evidence suggests that this is a slightly abbreviated guru yoga instruction found in Shönu Gyalchok's ''Compendium of Well-Uttered Insights'' (pp. 23-27). All the passages of this guru yoga mind training are verbatim extracts from this latter work, including the concluding remark: "This guru yoga is drawn from my teacher's words and put into letter." That this is Shönu Gyalchok's work is reinforced by the lineage of the transmission given here, where we read the name of Puṇyaratna as the last to hold this lineage. "Puṇyaratna" is the Sanskritized version of the Tibetan name Sönam Rinchen, who was from Nup Chölung, a person who figures in another mind training text as the one who transmitted the lineage to Shönu Gyalchok. (Thupten Jinpa, ''Mind Training: The Great Collection'', 602n320) +
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Blasphemie und Sakrileg im Buddhismus in Geschichte und Gegenwart mit besonderer Berücksichtigung des Verses Bodhicaryāvatāra 6.64 +
This article by Kate Crosby explores the notion of blasphemy and sacrilege in the light of ''Bodhicaryāvatāra'' chapter 6, verse 64. +
<i>blo sbyong bdun ma'i snyan brgyud kyi tshigs rnams yi ge nyung ngu'i sgo nas bkrol ba</i> [བློ་སྦྱོང་བདུན་མའི་སྙན་བརྒྱུད་ཀྱི་ཚིགས་རྣམས་ཡི་གེ་ཉུང་ངུའི་སྒོ་ནས་བཀྲོལ་བ།]. +
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Theg pa chen po blo sbyong rgya rtsa<br>
Compiled by Shonu Gyalchok (ca. fourteenth-fifteenth centuries) and Konchok Gyaltsen (1388-1469)
Compiled in the fifteenth century, ''Mind Training: The Great Collection'' (''Theg pa chen po blo sbyong rgya rtsa'') represents the earliest anthology of a special genre of Tibetan spiritual literature known simply as "mind training" or ''lojong'' in Tibetan. Tibetans revere the mind training tradition for its pragmatic and down-to-earth advice, especially the teachings on "transforming adversities into favorable opportunities." This volume contains forty-three individual texts, including the most important works of the mind training cycle, such as Serlingpa's ''Leveling out All Conceptions'', Atisa's ''Bodhisattva's Jewel Garland'', Langri Thangpa's ''Eight Verses on Mind Training'', and Chekawa's ''Seven-Point Mind Training'', together with the earliest commentaries on these seminal texts as well as other independent works. These texts expound the systematic cultivation of such altruistic thoughts and emotions as compassion, love, forbearance, and perseverance. Central to this discipline are the diverse practices for combating our habitual self-centeredness and the afflictive emotions and way of being that arise from it. (Source: ''Mind Training: The Great Collection'' translated by Thupten Jinpa) +
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This supplication by Jamgon Kongtrul invokes an extensive lineage of masters in the Mind Training (''lojong'') tradition, beginning with the Buddha Śākyamuni and flowing through Indian masters like Asaṅga and Vasubandhu, then to Atiśa and the Kadam lineage, and finally to Jamgon Kongtrul's own root gurus. Throughout the prayer, he repeatedly requests blessings for the development of love, compassion, and bodhicitta—the altruistic aspiration to attain enlightenment for the benefit of all beings—along with the capacity to practice the relinquishment and reversal meditations central to mind training. The supplication culminates in prayers to overcome worldly concerns and ego-clinging, to transform all experiences into supports for the spiritual path, to realize both emptiness and interdependence, and ultimately to achieve omniscience while working ceaselessly for the welfare of all sentient beings throughout space. +
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This mind training instruction by Rolpai Dorje begins with homage to the root guru and presents a condensed guide for practitioners of initial capacity based on Atiśa's teachings and Dromtönpa's elaborations. The text emphasizes that relying on a qualified spiritual teacher is the foundation of the path, urging practitioners to cultivate pure devotion and follow their instructions diligently. It then addresses the precious human birth and the certainty of death, encouraging renunciation of attachment to homeland, relatives, and worldly concerns, which only lead to suffering and distraction from Dharma practice. The instruction stresses taking refuge in the Three Jewels, confessing past negative actions accumulated since beginningless time, and recognizing the pervasive suffering throughout cyclic existence. Central to the teaching is the cultivation of bodhicitta—the aspiration to attain enlightenment for the benefit of all sentient beings, who have all been one's mothers—through practices of taking on others' suffering and giving them one's happiness, combined with the study of emptiness through Madhyamaka philosophy. The text concludes by emphasizing that true Dharma practice means integrating all teachings into one's mindstream so that every experience becomes a means for spiritual transformation, dedicating all merit toward being guided by qualified teachers and ultimately liberating all beings from the ocean of existence. +
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This text presents practical instructions of mind training compiled by Panchen Lama Lobsang Chökyi Gyaltsen for Sharze Chöje. The instruction combines visualization, prayer, and meditation techniques centered on Amitābha Buddha (visualized as inseparable from one's guru) to cultivate bodhicitta—the aspiration to achieve enlightenment for the benefit of all beings. The practice emphasizes foundational teachings including refuge, impermanence, karma, and the sufferings of cyclic existence, then progresses to more advanced Mahāyāna practices: recognizing all beings as having been one's mother, developing compassion, abandoning self-cherishing, and training in the exchange of self and others through the technique of "sending and taking" (''tonglen''), where one gives away happiness and merit while absorbing others' suffering. The practitioner is instructed to transform all adverse conditions into opportunities for spiritual development, maintain these practices through the "five powers" even at death, and ultimately recognize that subduing self-grasping is the essence of all 84,000 teachings of the Buddha. +
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Blo sbyong don bdun ma. (Lojong Döndünma). In Tibetan, "Seven Points of Mind Training"; an influential Tibetan work in the ''blo sbyong'' ("mind training") genre. The work was composed by the Bka' gdams scholar 'Chad ka ba ye shes rdo rje, often known as Dge bshes Mchad kha ba, based on the tradition of generating bodhicitta known as "mind training" transmitted by the Bengali master Atiśa Dīpaṃkaraśrījñāna. It also follows the system laid out previously by Glang ri thang pa (Langri Tangpa) in his ''Blo sbyong tshig brgyad ma'' ("Eight Verses on Mind Training"). Comprised of a series of pithy instructions and meditative techniques, the ''Blo sbyong don bdun ma'' became influential in Tibet, with scholars from numerous traditions writing commentaries to it. According to the commentary of the nineteenth-century Tibetan polymath 'Jam mgon kong sprul, the seven points covered in the treatise are: (1) the preliminaries to mind training, which include the contemplations on the preciousness of human rebirth, the reality of death and impermanence, the shortcomings of saṃsāra, and the effects of karman; (2) the actual practice of training in bodhicitta; (3) transforming adverse conditions into the path of awakening; (4) utilizing the practice in one's entire life; (5) the evaluation of mind training; (6) the commitments of mind training; and (7) guidelines for mind training. (Source: "Blo sbyong don bdun ma." In ''The Princeton Dictionary of Buddhism'', 126–27. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.) +
