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The mind teachings of Tibet are generally believed to have originated with Shakyamuni Buddha, [7] although the recorded lineages only trace back to adepts from various regions of the Pala Empire within the Medieval India era between the 7th and 11th century (CE.) [8] [9] After the great Tibetan diaspora in 1959, the mind teachings were among ...
The five faults and eight antidotes are factors of samatha meditation identified in the Tibetan Buddhist tradition. The five faults identify obstacles to meditation practice, and the eight antidotes are applied to overcome the five faults.
The three kleshas of ignorance, attachment and aversion are referred to as the three poisons (Skt. triviṣa; Tibetan: dug gsum) in the Mahayana tradition and as the three unwholesome roots (Pāli, akusala-mūla; Skt. akuśala-mūla) in the Theravada tradition. The Sanskrit, Pali, and Tibetan terms for each of the three poisons are as follows:
Tibetan Buddhism [a] 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.
In Tibetan a mental affliction is defined as a mental process that has the function of disrupting the equilibrium of the mind. They all have that in common, whether or not there is a strong emotional component to it. Goleman, Daniel (2008). Destructive Emotions: A Scientific Dialogue with the Dalai Lama. Kindle Locations 2553–2555.
Thangka of Mahasiddha Naropa, 19th century. The Six Dharmas of Nāropa (Wylie: na ro'i chos drug, Skt. ṣaḍdharma, "Naro's six doctrines" or "six teachings") are a set of advanced Tibetan Buddhist tantric practices compiled by the Indian mahasiddhas Tilopa and Nāropa (1016–1100 CE) and passed on to the Tibetan translator-yogi Marpa Lotsawa (c. 1012).
According to Tibetan Buddhism, all beings are seen as containing the "buddha embryo". Even though this Buddha potential is innately present, it is covered over by defilements. [9] In Tibetan Buddhism, there is said to be no strict separation between samsara and nirvana, rather they exist in a continuum. Indeed, "continuum" is the main meaning ...
Karma in Tibetan Buddhism is one of the central issues addressed in Eastern philosophy, and an important part of its general practice. Karma is the causality principle focusing on three concepts: causes, actions, and effects; it is the mind's phenomena that guide the actions that the actor performs.