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2020
This presentation was done for Shambhala Mountain Center in order to move the yearly teachings online during the global Covid-19 Pandemic. As we were limited to online only for the traditional weekend of teachings; these slides were given in the context of working with this practice. Both the origin of the Sādhanā and the deity known as Sangye Menla, or the Medicine Buddha, self and frontal visualizations. Best practice in the tradition of Tibetan Buddhism, is to seek transmission from a fully qualified genuine teacher for the best results. This is certainly so when doing self-generation / visualization. Menpa Nashalla’s high lama teachers she consulted prior to this forum gave guidance that her online reading of the full Sādhanā text should not be considered as a traditional reading transmission for practice of self generation. Please seek proper transmission in-person when the situation again presents itself, otherwise she requests those who have not had full initiation only stay with frontal visualization.
The Buddhist Forum Volume VI. The Institute of Buddhist Studies. Tring UK, 2001
The Buddhist Forum Volume VIContents List of Illustrations ............................................................. ix Preface ................................................................................ xi The Historical Spectrum of the Bodhisattva Ideal........... 1 Bodhisattva Vow by Bodhibhadra .................................... 15 Sevenfold Practice of the Dharma by Śākyaśrībhadra ... 23 Mental Attitude During Daily Activities ............................. 25 Eulogy of the Twelve Deeds of the Buddha ..................... 31 Two Eulogies of the Eight Great Caityas ........................... 37 Hymn to the Thirty-five Buddhas of Confession .............. 57 Presentation of Offerings to the Ḍākinīs ........................... 65 Offering Butter Lamps ......................................................... 81 Three Types of Evocation (sādhana) .................................. 83 Self-generation as a deity .................................................... 88 Visualisation of the victorious vase ................................... 109 Visualisation of the maṇḍala at the front ......................... 112 Funeral Rites for Rebirth in the Sukhāvatī Abode ............ 137 Transference of consciousness .......................................... 145 Liberation through hearing in the intermediate state ..... 154 The cremation ceremony ..................................................... 156 Ritual with an effigy-card (byang chog) ............................... 172 Jyotirmañjarī of Abhayākaragupta ....................................... 183 The Saṃpuṭa-tantra: Sanskrit and Tibetan Versions of Chapter Two ................. 223
Theresia Hofer (2014) ‘Introduction: Tibetan medicine, Buddhism and the Visual Arts in Tibet.’ In: Hofer, T. (Ed.) Bodies in Balance - The Art of Tibetan Medicine. New York and Seattle: Rubin Museum of Art & University of Washington Press, pp. 3-14 (326 pp., 250 illus., 150 colour, 10 x 12 in, ISBN: 978-0-295-99359-1)
Since the 1960’s, Vajrayāna has experienced a meteoric rise in popularity, both in Western and modern Asian countries. This closely parallels the logarithmic growth in holistic, alternative and bioenergy medicine in the West during this same period. These two approaches to human betterment, healing and transformation share many areas of mutual concern. Yet in spite of many Vajrayāna rituals focusing on health, vitality and longevity, there has been surprisingly little dialogue with alternative medicine. There is much to be gained by looking at their common ground, particularly how the extensive research into bioenergetic healing modalities impacts our understanding of Vajrayāna. Two core components of Vajrayāna as he basis of a meaningful exchange: creative visualization vs. generative stage (bskyed rim) and sound therapy in relation to mantra recitation (sngags). For each we discuss their differing goals, methodology and the accumulation of scientific evidence and clinical experience from a Western perspective. We can then draw conclusions about what they can learn from each other, theoretically and practically. Through such mutual interchange, Vajrayāna may become much more understandable and accessible for millions worldwide.
Revue d’Etudes Tibétaines
Seeing through your eyes: senses, emotions, science, and the plasticity of personhood in Tibetan Buddhism2019 •
This introduction reflects on some key passages on illness in the Pāli suttas, especially as regards the relationship of illness and karma, and whether Buddhist meditative qualities might be seen to alleviate or cure physical illnesses. In July 2014, the UKABS conference, at the University of Leeds, was on the topic of 'Buddhism and Healing'. Some of the papers given at this were submitted to BSR, and three of these form the first articles in this issue of the journal: by Anālayo Bhikkhu, Pierce Salguero and Ira Helderman. We also have Helderman's review of a book on the topic by Salguero, and Chris Jones review of a book containing a chapter by Geoffrey Samuel on Tibetan medicine. Issue 31.2 also contained the article by Steven Collins on 'Madness and Possession in Pāli Texts' (pp. 195–214). Anālayo's article explores the role of mindfulness and viriya in the Nikāyas and Āgamas in overcoming pain and illness, Salguero's article analyses the spread and reception of healing practices associated with Buddhism, and Helderman's article looks at how Western psychotherapists have made use of qualities such as mind-fulness and likened their adaptations of Buddhist approaches to adaptations of Buddhism in Chinese culture. Together, the articles cover Buddhist approaches to illnesses of both body and mind. Here it is worth noting a key passage cited in Collins's article: Monks, there are two kinds of illness. Which two? Bodily illness and mental illness (kāyiko ca rogo cetasiko ca rogo). People are found who can claim to enjoy bodily health for one, two, three, four, and five years; for ten, twenty, thirty, forty, and fifty years; and even for a hundred years or more. But apart from those whose intoxicating inclinations have been destroyed (khīṇāsavehi) it is hard to find people in the world who can claim to enjoy mental health even for a moment. (A II 142–143)
Contradictions in Textual Narrations and Confusions in Visual Art: Revisiting the Seven Weeks after the Enlightenment of the Buddha By Osmund Bopearachchi This study is based on a hitherto unpublished relief most probably sculpted in Sri Lanka by an artist of the Nāgārjunakoṇa School, using a hard lime slab from Andhra. This relief is the most ancient document, attested to date, depicting the events that took place during the first seven weeks that follow the Sambodhi (Perfect Awakening) of the Buddha and its unique iconography led us to closely examine the contradictions contained in some Buddhist texts when describing these seven weeks. Certain flaws in the textual narrations have caused confusion not only in the minds of visual artists of the past, but also in the interpretations proposed by art historians of the present day.
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Nashalla Gwyn Nyinda