Biography of Toguzaeva Zalina

The pipe 1 Page of the image of enlightened women for the German edition was created by the artist Denzong Norbu. He is one of the few modern masters of painting Karma Gadri style, developed by the eighth pocket of Miko Dorje - Yeshe Tsogyal and five basic forms of Buddhas for the introductory article by the German book Drawing Silka Keller. Publishing the Buddhas in a state of joy, Silke relied on the work of Buddhist iconography Lokkesh Chandra, Tengur in the version of the Nartang monastery, the Vajra Avali edition, as well as the “Fundamentals of Tibetan Art” by Gega Lama.

The editors of the Russian publication expresses deep gratitude to the Moscow artist Zalina Toguzaeva, who processed original images for this book. Zalina has been studying the Buddhist spiritual painting of Karma Hadry style under the leadership of the Dutch artist Marianne Van Den Horst. Elements of graphics, tantric symbols, ornaments and drawings of the Buddha and Bodhisattva kindly provided Robert Bir, a well -known master of Tibetan and Nepal art, the author of several fundamental works on Buddhist symbolism, in v.

Elena Leontyeva, Candidate of Historical Sciences, the preface to everyone knows the biographies of people who managed to achieve something special. Such stories tell about the motivation of heroes and their values, dispensing with difficult logical argumentation, rules and systems. They allow us to correlate what they read with our life experience and give inspiration. Each of the eleven biographies presented here shows how the Buddhist look and practice help to use the difficulties for development.

This book tells how men and women, exchanging qualities, can get rid of all kinds of interference and achieve the state of Buddha - endless, unconditional happiness. Studying the biographies of practicing women, you learn that for each of them the starting point of Buddhist practice was a meeting with a real teacher. Teachers convey the liberating and enlightening level of knowledge, because they themselves are continuously experiencing the enlightened qualities of the mind - fearlessness, joy and active sympathy.

The mentor, Lama, by its example shows how Buddha's teachings affect all areas of life and how, thanks to the complete development of the body, speech and mind, enlightenment becomes possible. For the successful application of the teachings of Karma Kague, one of the four largest traditions of Tibetan Buddhism, it is especially important to practice under the leadership of a mentor.

This ensures genuine continuity, direct connection with life - here and now - which cannot be achieved through intellectual training. Lama also helps to make sure that the goal is really achievable. Undoubtedly, this is one of the reasons why an increasing number of people today is interested in Buddhism of the diamond path, and especially Karma Kagyu, a very practical branch of Tibetan Buddhism.

The canon, compiled in the Tibetan language, is called a kangur, and the set of comments, the authors of which are Indian philosophers and masters of meditation, is Tengur. But there is another - high -quality - approach to sources. They published magazines and books in which there were discussions about the teachings of the Buddha. For the authors of these publications, Buddhism was a continuation of their own intellectual world - they lacked a direct exchange of experience with a true teacher who could serve as an example of how the wisdom of Buddha permeates all human life.

The basis for many Western studies of Buddhism are the works of Isaac Jacob Schmidt-who studied the Mongolian and Tibetan languages ​​in German settlements in the southeast of Russia in the close neighborhood of Kalmyks and has become a member of the Russian Academy of Sciences in the year. The philosopher and writer Arthur Schopenhauer - was interested in the views of the East and, like Emmanuel Kant, turned to the works of Schmidt.

Inaccurate translation of the main terms, such as Nirvana and Enlightenment, led to a significantly incorrect interpretation of the goal of Buddhism. He did not have access to the experience that Sansar and Nirvana have the same basis and that “liberation from suffering” means an awakening of incessant joy. Thanks to the publications of Schopenhauer, Buddhism came to German philosophy, but still incomplete information and incorrect interpretations led to the appearance and spread of erroneous views.

In the 19th century, thanks to the British colonies on Ceylon-modern Sri Lanka-and other approaches to Buddhist sources appeared in Indonesia. There was a specific idea of ​​the Buddhism of the Theravada, which is practiced in these countries, which subsequently formed the biased attitude of the Western world towards Buddhism for a long time. In the XXI century, the West discovered the genuine sources of three Buddhist chariots - a small path to Sanskrit Hinayan, today Theravada, the Great Way of Mahayan and the Diamond Way of Vajrayan - as well as the texts of various traditions within these three main ways.

All of them are based on the teachings of the Buddha, support and complement each other, but still there are differences between them.Therefore, the teachings of three chariots should not be confused. It is important to know exactly which of the three different ways is a certain text and, accordingly, in which its features are. Enlightened, whose stories of life here are retold, used the methods of Buddhism of the diamond chariot.

Their biographies give an idea of ​​living conditions in these countries during the spread of Vajrayana Buddhism.

During the period of late antiquity, power in India belonged to a small higher estate of landowners. Each Indian from birth belonged to one of the many castes, which determined the strict separation by social attribute. This imposed strict restrictions on the lifestyle of people, on everything that they were allowed to say and do. Moreover: the feudal society regulated by the caste system was also divided by gender.

Women were in an extremely disadvantage: only men had the right to inherit property, and therefore a woman was perceived as property. Her social status did not reach the status of a man of the lowest caste.