Geshe Lhundub Sopa (d. 2014)

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Nicholas
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Geshe Lhundub Sopa (d. 2014)

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Although he taught formally at a university & informally to many, these five volumes may be his best known & most valuable gift of the Dharma:
Steps on the Path to Enlightenment
A Commentary on Tsongkhapa’s Lamrim Chenmo
by Geshe Lhundub Sopa

Foreword by His Holiness the Dalai Lama
Vol. 1: The Foundation Practices
Vol. 2: Karma
Vol. 3: The Way of the Bodhisattva
Vol. 4: Śamatha
Vol. 5: Insight

Image
A true mind and true intent bring truth within truth. True practice and true cultivation take the truth beyond truth. True behavior and true conduct add truth to truth. In everything and every way, be true, true, true. Master Hua
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Nicholas
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Re: Geshe Lhundub Sopa (d. 2014)

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Dana or giving many sorts of objects or beneficent activities is an ethical act of merit. Although one can give a Dharma text or phrase, if done with the right attitude and with competence, teaching the Dharma has wonderful benefits for the students and even the teacher. Here is Geshe Sopa, from volume one, on the benefits of teaching Dharma:
Contemplating the benefits of explaining the teaching

When you teach the Dharma it is important that your motivation be pure and
altruistic. You should not teach with an eye to worldly advantage for yourself,
such as gaining wealth, respect, or fame. If you explain the Dharma to students
out of love and compassion, there will be great benefit.

In the Exhortation to Wholehearted Resolve, Maitreya asked the Buddha to
explain the benefits of giving the Dharma, the highest form of generosity.
The Buddha replied that twenty benefits accrue to the person who gives the Dharma properly:

"Maitreya, there are twenty benefits associated with the generosity of
giving the gift of the Dharma without a desire for material things,
gain, or honor. What are the twenty? They are as follows: you will be
endowed with recollection, intelligence, understanding, firmness, wisdom,
and supramundane wisdom. You will have less attachment, hatred,
and ignorance. Demons will find no opportunity to harm you.
You will be cared for by the buddhas. You will be protected by nonhuman
spirits. The gods will imbue you with splendor. Enemies will
find no opportunity to harm you. Your friends will be unfailing. Your
words will be trusted. You will become fearless. Your happiness will increase.
The wise will praise you. Your gift of the Dharma will be worth remembering."

Why did the Buddha mention twenty specific benefits? Earlier masters
have explained these in terms of the four kinds of results that can come from
an action: first is the result resembling the cause; second is the result of separation
or obtaining freedom from certain negative effects; third is the sovereign
or controlling result; and fourth is the fruition result. According to
this analysis, the twenty results of giving the Dharma can be divided as follows:
six are results resembling the cause, four are results of separation, nine
are sovereign results, and one is a fruition result.
A true mind and true intent bring truth within truth. True practice and true cultivation take the truth beyond truth. True behavior and true conduct add truth to truth. In everything and every way, be true, true, true. Master Hua
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Brahma Das
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Re: Geshe Lhundub Sopa (d. 2014)

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I Love this kind soul. I am happy for the Tibetan Path because it involves a serious use of Mantra. Because I am a Vaishnava, I know the strength and Karuna of chanting Hare Krishna, and I understand the Vedic injunction. But the Tibetan Buddhists have many Deities, and they also chant. I see a parallel there and deeply appreciate the Tibetan Buddhists. If I become a Buddhist monk, I hope for it to be in the Tibetan Spectrum, for I honour Deity Yoga, Vajrayana, Empowerments, and Buddhism's greatest treasure, Avalokakitesvara.
"But although I preach nirvana, this is not a true extinction. All phenomena from the very first have of themselves constantly borne the marks of tranquil extinction. Once the sons of the Buddha have carried out this way, then in a future existence they will be able to become Buddhas."
-The Lotus Sutra, Chapter Two, Expedient Means.
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Nicholas
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Re: Geshe Lhundub Sopa (d. 2014)

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Brahma Das wrote: Sun Sep 19, 2021 3:56 am If I become a Buddhist monk, I hope for it to be in the Tibetan Spectrum, for I honour Deity Yoga, Vajrayana, Empowerments, and Buddhism's greatest treasure, Avalokakitesvara.
This Foundation for Preservation of Mahayana Tradition is solid and welcomes sincere aspiring bhikshus:

https://fpmt.org/centers/sangha/firstletter/
A true mind and true intent bring truth within truth. True practice and true cultivation take the truth beyond truth. True behavior and true conduct add truth to truth. In everything and every way, be true, true, true. Master Hua
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Brahma Das
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Re: Geshe Lhundub Sopa (d. 2014)

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Nicholas wrote: Sun Sep 19, 2021 2:58 pm
Brahma Das wrote: Sun Sep 19, 2021 3:56 am If I become a Buddhist monk, I hope for it to be in the Tibetan Spectrum, for I honour Deity Yoga, Vajrayana, Empowerments, and Buddhism's greatest treasure, Avalokakitesvara.
This Foundation for Preservation of Mahayana Tradition is solid and welcomes sincere aspiring bhikshus:

https://fpmt.org/centers/sangha/firstletter/
Interesting, yes, thank you so much for the information. I will hold it dear. What I really want is to be part of Garchen Rinpoche's Sangha, and participate in His form of Vajrayana Buddhism. I deeply trust Him, and think about Him all of the time. He has only responded to me with kindness. Also, I would like to go to Dharamsala and be part of the congregation there. I want to learn from those who learn from the Dalai Lama, possibly becoming part of the Gelug School, that is what I truly want. I would have no reservations then. Some day, such a thing is possible, and I will seriously consider it. Om Mani Padme Hum.
"But although I preach nirvana, this is not a true extinction. All phenomena from the very first have of themselves constantly borne the marks of tranquil extinction. Once the sons of the Buddha have carried out this way, then in a future existence they will be able to become Buddhas."
-The Lotus Sutra, Chapter Two, Expedient Means.
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Nicholas
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Re: Geshe Lhundub Sopa (d. 2014)

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Brahma Das wrote: Sun Sep 19, 2021 9:43 pm I want to learn from those who learn from the Dalai Lama, possibly becoming part of the Gelug School, that is what I truly want. I would have no reservations then. Some day, such a thing is possible, and I will seriously consider it. Om Mani Padme Hum.
FPMT monks definitely belong to Gelugpa Buddhism and have centers all over the planet. Several are in North California:

https://fpmt.org/centers/usa/
A true mind and true intent bring truth within truth. True practice and true cultivation take the truth beyond truth. True behavior and true conduct add truth to truth. In everything and every way, be true, true, true. Master Hua
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Brahma Das
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Re: Geshe Lhundub Sopa (d. 2014)

Post by Brahma Das »

Not bad! I will take it in reference. Thank you for your help, friend. :bow:
"But although I preach nirvana, this is not a true extinction. All phenomena from the very first have of themselves constantly borne the marks of tranquil extinction. Once the sons of the Buddha have carried out this way, then in a future existence they will be able to become Buddhas."
-The Lotus Sutra, Chapter Two, Expedient Means.
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Nicholas
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Re: Geshe Lhundub Sopa (d. 2014)

Post by Nicholas »

Analysis can lead to censure and then to fault-finding & being judgmental. Geshe Sopa warns us all against that attitude & practice:
You cannot read the mind of another person,
so how can you tell whether or not he or she is a bodhisattva? You have
to be especially careful when you are acting in relation to a bodhisattva.
Bodhisattvas are dedicated to helping all beings; in a sense, they represent all
sentient beings. Therefore whatever you do to a bodhisattva is done to all
sentient beings. As a result, the power of that particular positive or negative
karma will be increased many thousands of times. This is an area where you
always need to be conscientious because the relationship of karma and its results
is so subtle, and it isn’t always evident whether or not someone is a bodhisattva.

It is dangerous to act negatively toward anyone. Because you do not know
what type of field you are planting a karmic seed in, you cannot predict what
kind of crop it will bring. You do not know what magnitude of negative karma
you are creating. It is like walking on the edge of a huge ditch filled with hot
fire covered by dry ashes. You should be very careful because if you are not
watchful you may fall into the fire. Similarly, you should be very careful about
how you think about and act toward others. You cannot assess someone’s
depths by judging what shows on the surface. Therefore the best policy is to
simply watch your own body, speech, and mind. You can assess your mind and
actions most of the time, but in regard to others you just do not know.

We have a similar tendency to think, “My religion is better. I will honor my
sect, but not that one.”Then you go on to find fault with the other group; you
may even despise and abuse them.This is another area you should see as a fire-pit
covered with ashes. It is very important to always avoid dividing groups
into “ours” and “yours”; this will keep you from viewing those who are not in
“our group” as enemies. There is no benefit in saying nasty things to others
merely because they are in a different group. That creates many negative
propensities and future problems—not for those other people but for you.
A true mind and true intent bring truth within truth. True practice and true cultivation take the truth beyond truth. True behavior and true conduct add truth to truth. In everything and every way, be true, true, true. Master Hua
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