Generation completion stage in Tibetan Buddhism
Kyoto, Japan, 10 April 2014 - His Holiness the Dalai Lama began the day by driving from Osaka to Kyoto, where he was warmly received at Shuchi-in University by the Dean, Ven. Suguri Kouzui, who is also Chief Abbot of the Nakayama Dera Temple. Shuchi-in University traces its origins back to the Shugeishuchi-in or School for Arts and Sciences established in 828 CE in the grounds of the Toji Temple in Kyoto by Kukai or Kobo Daishi, founder of the Shingon Tradition of Japanese Buddhism. It was the first educational institution in Japan open to students without regard to their social or economic status. The present Shuchi-in University was re-established in its current location in 1949.
In the packed hall, His Holiness took his seat on the stage, seated before a statue of Mahavairochana flanked by two sets of his mandalas and began his talk.
His Holiness the Dalai Lama speaking at Shuchi-in University in Kyoto, Japan on April 10, 2014. Photo/Office of Tibet, Japan
“You have requested me to talk about Tibetan secret mantra. Tibetans began to take an interest in Buddhism in the 7th century during the reign of Songtsen Gampo who had taken a Chinese and a Nepalese princess as wives. Both of them had brought statues of the Buddha with them, which were to inspire an interest in his teachings. Later, Trisong Deutsan recognised that Buddhism originated in India and that is where he turned to learn more. He invited Shantarakshita from Nalanda University and it was he who began the dissemination of Buddhism in Tibet. He also instigated the project to translate Indian Buddhist literature into Tibetan, which eventually formed the collections of the Kangyur and Tengyur. He wrote the ‘Ornament of Madhyamaka’, which we still study today, and the ‘Compendium of Reality; the first a work of philosophy and the second a work of logic and epistemology.”
Shantarakshita’s disciple, Kamalashila, also an erudite scholar, was invited later. He had written a ‘Lamp of the Madhyamaka’ and a commentary to his master’s ‘Compendium of Reality’. These two masters took primary responsibility for establishing Buddhism in Tibet. With the first ordinations Shantarakshita established the Mulasarvastavadin Vinaya, while philosophically he was a proponent of the Yogachara-svatantrika-madhyamaka view which combined views of both Asanga and Nagarjuna. He established the Vinaya as the basis of the teachings.
His Holiness explained that Guru Padmasambhava was responsible for eliminating obstacles and today is remembered as the Master in the trio - Abbot (Shantarakshita), Master and King (Trisong Deutsan) - who laid the foundations for Buddhism in Tibet.
As a bhikshu, Shantarakshita upheld the Vinaya himself, his ‘Ornament of Madhyamaka’ indicates that cultivation of bodhichitta as well as an understanding of emptiness were part of his practice, while another of his writings, a small text called ‘Chapter on Reality’ indicate that he also practised Highest Yoga Tantra. In short he was an exemplar of the Nalanda tradition.
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What is "Rainbow body" in Tibetan buddhism?
please help thanks
At the time of death of certain highly evolved Tibetan Masters rainbows appear in the sky and the body of the Master disappears into radiating light, often releasing a beautiful fragrance and sometimes accompanied by beautiful celestial music.
These experiences are said to occur only in highly evolved individuals who are the embodiment of compassion and love.