This study concerns the investigation of the mind training method called Lojong, as portrayed by the Gelug branch of Tibetan Buddhism. The emphasis is placed on the practical application of the philosophical tenets underlying this set of routines. Some of the issues to be addressed are: the use of imagery in the process of emotional healing, the ethical concerns that arise in regards to interpreting key concepts pertaining to the Mahayana Buddhist world view, the importance of individuality and the problem of selflessness in practices that deal with alleviating negative emotions, and the suitability of the specific practices for the contemporary western female practitioner. In consideration of the pragmatic nature of this study, conclusions have been drawn towards the possible changes that might be made, when a form of training devised for a distinct group of practitioners, is extended to a more diversified population.

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In response to Tibetan social pressures in the 11th century, Atisa initiated a renewal of Buddhist monasticism that resulted in all Buddhist praxis outside of meditation being strictly framed by attitudes and behaviors informed by love and compassion. Atisa's teachings are exemplified in pithy sayings that point to the heart of bodhisattva practice, and this mind training practice developed into a tradition in the period immediately following his passing. The success of the method, and of the emulation of Atisa as exemplar of a perfect bodhisattva, led to the adoption of mind training throughout Tibetan Buddhism. "Tibetan Mind Training: Tradition and Genre" explains the relation between a native Tibetan literary genre and monastic Buddhist practice found in the 14th century compilation Mind Training: The Great Collection (theg pa chen po blo sbyong rgya tsa). The introduction provides context and presents methodology. Chapter one argues that 'blo sbyong' should be translated as 'mind training.' Chapter two has two broad arguments: a rebuttal of a conception of mind training as an essentially psychological preparation for other practices; and an explanation of its praxis as the interaction of mind and real objects. Chapter three explains the relation of mind training praxis and tradition, with reference to Atisa's reforms. Chapter four explains some characteristics of the literary genre of mind training.

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published_or_final_version / Chinese Language and Literature / Master / Master of Arts

The Tibetan Buddhist approach to healing, health and death is rooted in the sacred. Its teachings and techniques create a road map guiding the practitioner through the process of purification called sacred healing. It encompasses foundational Buddhist teachings, sacred Buddhist medicine, and the esoteric healing pathways found in tantra and yoga, which together constitute a detailed and technical guide to healing. The mind is central to all aspects of Tibetan Buddhism. The ability to focus the mind through meditation during life enables the practitioner to prepare for death by experiencing the subtle aspects of the body and mind through the chakras. Both Tibetan spiritual teachers and doctors practise healing and help practitioners learn to focus their minds in preparation for death. The moment of death presents the greatest opportunity for attaining sacred health, but healing can also occur after death. The objective of this thesis is to present the Tibetan Buddhist understanding of sacred healing in relation to life, death, the bardos and suicide through its texts, teachings and techniques.

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Bzhad pa'i rdo rje (1697-1740), the Fifth Sle lung Rin po che, was a religiously and politically controversial figure and an incredibly prolific author, having written or compiled over 46 volumes worth of mainly religious texts. A high-ranking Dge lugs pa sprul sku, Sle lung is seen as having gradually "defected" to the Rnying ma school, although he self-identified as a follower of the "non-sectarian" (ris med) perspective. Sle lung also acted as a spiritual advisor to most of the major central Tibetan rulers during the course of his life, most significantly Mi dbang Pho lha nas (r. 1729-1747). But despite numerous features of fascinating interest, Sle lung and his writings have received very little scholarly attention, and this thesis is intended to fill this unfortunate lacuna. The present study begins with an extended biographical examination of Sle lung's life, and the political and religious unrest in central Tibet at the time in which he was deeply invested. I pay special attention to the controversies that surrounded him, particularly his purported sexual licentiousness and his ecumenical work which was unpopular among his more sectarian Dge lugs pa critics. This opening biography provides critical historical context as I move on to examine two of Sle lung's most important literary works. The first is the sixteen-volume Gsang ba ye shes chos skor, a massive cycle of teachings by Sle lung and his students that integrates tantric theories derived from Sle lung's experience with Gsar ma (specifically Dge lugs pa) teachings. The second work is the Bstan srung rgya mtsho'i rnam thar, a unique text in Tibetan literature which consists of an apparently unprecedented compilation of Tibetan Buddhist protector deity (bstan srung, chos skyong) origin myths. I will make sense of key features of these two works within the larger context of Indo-Tibetan Buddhism, as well as the political and personal concerns of Sle lung himself.