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A quest was launched during to identify a correlation between the affirmation of H. Chapter one is giving the basic calculations for the cycles yugas: We start with the classical Maha-Yuga, made of the four yugas plus the sandhyas and sandhyansas, with a duration of ell, human years.
Book of Dzyan – Wikipedia
Then, we have the definition of the Kalpa, made of fourteen manvantaras, plus the fifteenth sandhi Krita-Yuga. We learn here that the present Kalpa is the first in the remaining half of this Brahma age. The two next verses are the ones of interest for the search for the 18 million years: Dolpopa disagreed, saying that there can be no conventional reality without an ultimate reality behind it.
Decades later, toward the end of his life, Dolpopa was asked by the great Sakya teacher, Lama Dampa Sonam Gyaltsen, to write a book that concisely states his views and the reasons for them. This book is The Fourth Council. He then explains this in detail in the following few pages. Sl the end of The Fourth CouncilDolpopa puts this in terms of the widely prevalent view, which he cannot accept, p.
JonangpaSvabhavat No comments yet. In a letter to A. Trevor Ligro ML p. This is an colour impression of the note on the basis of ML p. The size is about At the bottom it is cut off with scissors or a sharp knife. The paper looks like part of an envelope.
The paper was folded in three after it was cut off. It was written on after it was cut off. There is a horizontal line in the middle from left to right, which is part of the note, in blue pencil.
Note that this line is not reproduced in the image, above.
Dialogos sobre el Libro Secreto de Dzyan (Spanish Edition)
Moreover, in ML p. These folio numbers were assigned by a library employee at a later date. It is therefore unclear what was in envelope a.
In the absolute sense, the refuge Of all living beings is only the Buddha. Journal of Bihar and Orissa Research Society, vols. Ultimately, Buddhahood fl the only refuge of living transmigrating beings. The transcription at the beginning of the note may be used to find an indication for the Tibetan dialect used.
If KH would have written this, it would have been strange that he addresses himself in the third person. In the chronological edition on p. This corresponds to p. Sinnett Linton and Hanson, 2nd ed. Of this letter it is also unclear when libfo it was received, but it is plausible that it was received in November However in the letter is spoken of a meeting which was held in Decemberwhich makes it more likely that it was sent in November.
Further, the envelope of the postscript is dated November 23, and there many other letters sent from KH to Sinnett from March to November. In this case it would have been a postscript to letter XCI.
This seems quite a difference! I have not taken the time to investigate this further. Why was letter XCII 96 sent as a postscript and not as a separate letter? The topic of the letter, what went on in the lodge in Allahabad, has dw become less relevant for Sinnett, because he has decided to leave India. It was written because the author, KH, had this text in written Tibetan and wished to know for himself or someone else how it was pronounced, perhaps to memorise it or use as ce mantra.
The dzyaj was sent, most probably by KH, to be of use to Sinnett.
It was already clear to KH that their relationship would change drastically when Sinnett would move to London. It seems that sending this line from the RGV is dr gesture, a token of sympathy and brotherly support. We can use this text ourselves as a mantra for the purpose of realising the quality of taking refuge in only in the ultimate truth. Librro, published in in Calcutta.
The Tibetan text as well as the transcription have yin instead of yi. In a footnote Goyios remarks: So when it was brought to Tibet a short time later, it was translated from Sanskrit into Tibetan several times. This translation was at some point revised by Shong ston Rdo rje rgyal mtshan, and it is only this revised version that we have.
This revised Shong version was again revised when the Jonang teacher Dolpopa asked Blo gros rgyal mtshan and Blo gros dpal bzang po to do so. Shong ston says in his colophon that he used two Sanskrit manuscripts when making his revision, and the two Jonang translators say in their colophon that they used many mang po Sanskrit manuscripts when making their revison. In this long meter every syllable is regulated as to its length, long or ve.
So the writer cannot just say things as he would in prose, but must make every syllable fit the meter. The Tibetan translation, too, is regulated by meter, in this case by the total number of syllables allowed per line. This means that syllables giving important grammatical information often had to be omitted to fit the meter. Likewise, when Shong ston and the two Jonang translators were making their revisions, they could not just say what they thought was meant, but rather had to somehow fit this into the meter.
The revision of it by Shong ston is found in several editions or recensions of the Kangyur, including the Lithang, Narthang, Der-ge, Co-ne, Urga, and Lhasa blockprint recensions, and also in a blockprint with annotations by Bu ston. The Jonang revision of the Shong revision is found in the Yunglo and Peking blockprint recensions of the Kangyur, and also dd a modern typeset edition with annotations by Phyogs las rnam rgyal.
All of the editions or recensions have a number of typographical errors.
This must be carefully taken into account when trying to ascertain the differences between the Shong version and the Jonang version. Sometimes even the differences between two or more recensions of the same version, such as the Narthang and Der-ge recensions of the Shong version, are such that the correct reading can only be ascertained by comparision lkbro the original Sanskrit. Once the texts are established, it is only by comparison with the original Sanskrit that we can try to determine what the Jonang revisers were attempting to clarify or correct.
Here follows the edited and corrected Sanskrit text, an English translation by myselfthe edited and corrected Tibetan text as revised by Shong ston, and the edited and corrected Tibetan text as revised by the two Jonang translators.
The differences between the Shong and Jonang versions are underlined. Some comments on these are then given. Six of these give the Shong wl and two of these give the Jonang version. Since two textual witnesses for the Jonang version are not sufficient, I have used the edition with annotations by Phyogs las rnam rgyal published in the Jonang Publication Series, vol.
This short phrase is in the passive construction, which is the norm in Tibetan, and is also common in Sanskrit. This is common in Tibetan translations of Sanskrit verse, where economy as to the total number of syllables must be achieved. Rather, as the twenty-fifth principle, it forms a category of its own outside the substances. So unlike in the first line, where the Jonang version became a more literal translation, here in the second line it became a less literal translation.
It is in the e, or genitive case. This discrepancy must be dayan. But the evidence of the printed Sanskrit editions is weighty, since in their aggregate they used several old palm-leaf manuscripts, and no variant reading is reported for this. Dzzyan, no variant reading is reported here Upadhyaya edition, p. So which reading is correct? Fortunately, we now have access lbiro at least dzyab old Sanskrit manuscripts that were used in Tibet, and these can be checked.
It is from Nepal, and is now in the Cambridge University Library. As may be seen, https: I am pleased with you, Suchandra. So far, we have not seen any doctrinal changes in the Jonang version, but only clarifications of the meaning, primarily by means of the grammar. Of course, it cannot actually be added, because it would make the syllable long. This is a good example of how words must be used unusually in order to fit the meter, especially here in the seven-syllable middle segment of a twenty-one syllable line, where the syllables must be six short followed by one long.
The Voice of the Silence — verse says: Schlagintweit Buddhism in Tibet, has a similar understanding about Sambhogakaya as: So, from these statements, the great Perfections called in The Voice of Silence are not Paramitasbut maybe the path of practice of the Paramitas.
Then we need to understand why this path is triple and what it encompasses. Hermann Oldenberg says something similar to the Voice of Silence: He added later p.
Above all there recur continually three categories, to some extent like the headings of three chapters on ethics: Concentration, when imbued with morality, brings great fruit and profit. Wisdom, when imbued with concentration, brings great fruit and profit.
The mind imbued with llibro becomes completely free from the corruptions, that is, from the corruption of sensuality, of becoming, of false views and of ignorance. The Tenet of the Path to the extinction of suffering, p. Book of the Golden Precepts 2 comments. The first thing we may notice looking at the signature, is that it is not a rendering of Sanskrit, but of a modern Indian language like Hindi, where the implicit a- e, shwa-sound in consonants is dropped under specific circumstances.
There are other signatures of KH in the Mahatma Letters in other interesting-looking scripts, and perhaps more information on the orthography and correct pronunciation is to be derived from those.