„Rozjaśniając ścieżkę do oświecenia”


  1. See Atisha’s Lamp for the Path to Enlightenment for a detailed commentary by Geshe Sonam Rinchen and for a brief commentary by Khunu Lama Rinpoche.

  2. See The Great Treatise on the Stages of the Path to Enlightenment for an English translation of this text.

  3. See Opening the Eye of New Awareness, Chapter Two.

  4. See Meditation on Emptiness, p. 321 ff.

  5. See Meditation on Emptiness, “Non-associated compositional factors,” p. 268 ff.

  6. In the present-day state of Bihar. For more information, see The Eight Places of Buddhist Pilgrimage on

  7. See Buddhist Advice for Living and Liberation, verses 176 ff.

  8. See World of Tibetan Buddhism, pp. 15–30, for a detailed discussion of the three turnings.

  9. Manjushri, Vajrapani, Avalokiteshvara, Ksitigarbha, Sarvanivaranaviskambini, Akashagarbha, Maitreya and Samantabhadra.

  10. The three realms are the desire, form and formless realms. The desire realm is inhabited by hell beings, hungry ghosts, animals, humans, non-gods and the first six classes of god; the form realm by the next seventeen classes of god; and the formless realm by the top four classes of god. See Meditative States in Tibetan Buddhism for more details.

  11. See Buddhist Advice for Living and Liberation, verses 380–89. Also, Essence of the Heart Sutra, p. 42–48, for much more on Nagarjuna’s defense of the Mahayana and its origins.

  12. See Liberation in the Palm of Your Hand, pp. 44–74, and the biography of Atisha on for details of his life.

  13. See Liberation in the Palm of Your Hand, pp. 760–61, for the lineage of these teachings.

  14. See Liberation in Our Hands, Part 1, p. 242 ff., for details of these three lineages.

  15. Generosity, ethics, forbearance, enthusiastic perseverance, concentration and wisdom.

  16. Beings from any of the three realms—desire, form and formless— can be reborn into any of the three. For example, desire realm beings can be reborn into the desire, form or formless realm and so forth. Thus, there are nine kinds of being.

  17. See Liberation in Our Hands, Part 1, p. 71, for more on this.

  18. The four foundations of mindfulness, the four correct trainings, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment and the eightfold path. See Essence of the Heart Sutra, pp. 26–29 for an enumeration and brief explanation of these thirty-seven aspects of the path.

  19. See The Great Treatise, Volume 1, p. 71.

  20. See World of Tibetan Buddhism, p. 160, n. 15, for questions about the source of this frequently-quoted verse of the Buddha.

  21. See Essence of the Heart Sutra, pp. 104–106, for a discussion of definitive versus provisional interpretation.

  22. This alludes to the four reliances of not relying merely on the person, but on the words; not merely on the words but on their meaning; not merely on the provisional meaning but on the definitive meaning; and not merely on intellectual understanding of the definitive meaning but on direct, non-conceptual experience of it.

  23. The eight liberties, or freedoms, are freedom from the four nonhuman states of rebirth in the hell, hungry ghost, animal or longlived god realms and the four human states of rebirth when or where the Dharma teachings do not exist or with imperfect faculties or wrong views. In none of these states do we have the freedom to practice Dharma to the full. See Liberation in Our Hands, Part 2, p. 73 ff. for more details.

  24. Wrong livelihoods include killing or abusing sentient beings for a living, living off the proceeds of selling holy objects such as texts, statues and thangkas and so forth.

  25. See, for example, His Holiness the Dalai Lama’s The Meaning of Life for a detailed explanation of the twelve links.

  26. See World of Tibetan Buddhism, p. 42: “Due to the existence of this, that arises; due to the production of this, that is engendered. It is thus: due to ignorance, there is the volitional action; due to action, there is consciousness,” which is attributed to the Rice Seedling Sutra (Shalistambhasutra).

  27. Quoted in Liberation in our Hands, Part 2, pp. 140–141.

  28. See Abhidharmakoshabhasyam, Chapter 3.

  29. For an extremely detailed discussion of all aspects of karma, see Liberation in Our Hands, Part 2, Day Thirteen, p. 227 ff.

  30. See Making Life Meaningful, p. 83 ff. for the practice of the “Bodhisattva’s Confession of Moral Downfalls.”

  31. See Teachings from the Vajrasattva Retreat, p. 663.

  32. See Liberation in our Hands, Part 1, pp. 209–213; The Tantric Path of Purification; and Everlasting Rain of Nectar.

  33. See Daily Purification: A Short Vajrasattva Practice for a brief, easy method of purifying negativities.

  34. See Meditative States in Tibetan Buddhism for details of the four concentrations and the four formless absorptions.

  35. See Liberation in our Hands, Part 1, page 143, note 67.

  36. See Liberation in our Hands, Part 1, page 143, notes 67 through 70.

  37. The term unenlightened existence is used by established Theravada scholars and other academics to denote life in samsara, considering shravakas and pratyekabuddhas to have attained enlightenment, although not the complete, fully-perfected enlightenment of buddhahood. See Essence of the Heart Sutra, p. 80. In Illuminating the Path, we consider all sentient beings to be unenlightened; see the relevant glossary entries.

  38. See His Holiness’s commentary on this in Healing Anger.

  39. See Liberation in Our Hands, Part 3, pp. 256–260.

  40. See The Yogic Deeds of Bodhisattvas, page 274, verse 348.

  41. For more on the dispute between Buddhapalita and Bhavaviveka, see Essence of the Heart Sutra, pp. 108–111.

  42. For more on the four schools, see Essence of the Heart Sutra, pp. 99–112.

  43. See Nagarjuna’s Seventy Stanzas for a translation of this text.

  44. See Meditation on Emptiness, p. 131 ff.

  45. See His Holiness the Dalai Lama’s new commentary on this text, Essence of the Heart Sutra. See also pp. 91–97 of that work for a discussion of the four seals.

  46. Heat, summit, patience and supreme Dharma.

  47. See The Three Levels of Spiritual Perfection, p. 543, “Non-dual clarity and emptiness/voidness.”

  48. With thanks to Jeff Cox of Snow Lion publications for permission to use Ruth Sonam’s excellent translation in this book.

  49. Translated by Sherpa Tulku, Khamlung Tulku, Alexander Berzin and Jonathan Landaw, 1973, © LTWA, Dharamsala. This is essentially the translation that was used during His Holiness’s teachings, slightly modified with reference to Dr. Berzin’s revised translation on See Door to Liberation p. 173, for another translation of Lines of Experience.

Z tybetańskiego na angielski przełożył gesze Thupten Jinpa Ph.D., 2002. Z angielskiego przełożyła Justyna Szydło, 2016. Przekładu dokonano na podstawie tekstu: „Illuminating the Path to Enlightenment”. Książka ta jest komentarzem do dwóch historycznie ważnych tekstów buddyjskich nauk Lam-rim: „Lampa na ścieżkę do oświecenia Aczarji Atisi Dipamkary Śridźniany (982–1054) oraz „Wersety doświadczeń Lamy Dźe Tsongkhapy Losanga Dragpy (1357–1419).

„Rozjaśniając ścieżkę do oświecenia”

Szanowny Czytelniku, ta piękna i wartościowa książka XIV-tego Dalajlamy Tybetu, „Rozjaśniając ścieżkę do oświecenia”, ISBN 0-9623421-6-5 nie wymaga opłacania ani praw autorskich, ani wydawniczych. W dodatku do tego, że jest ona powszechnie dostępna w internecie, to w angielskojęzycznej wersji, w formie drukowanej jest również przeznaczona do darmowej dystrybucji. Być może warto byłoby udostępnić ją w polskim przekładzie w klasycznej formie drukowanej do darmowej dystrybucji również w Polsce? Jeżeli uważasz, że to dobry pomysł, to prosimy o kontakt. „The gift of the Dhamma excels all gifts”, Dhammapada, Verse 354.