DOCSLIB.ORG

The Mirror 75 July-August 2005

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

THE MIRROR Newspaper of the International Dzogchen Community July/August 2005 • Issue No. 75 Schedule Chögyal Namkhai Norbu 2005 - 2006 2005 BARCELONA, SPAIN Oct. 4 Conference: The Three Ways of Spiritual Liberation Universitat Pompeu Fabra Ramon Trias Fargas, 25-27 Under the canopy, Crimea, May to June, 2005 A BESEDIN Oct. 5 - 9 25 Spaces of Samantabhadra Ukraine with Chögyal Namkhai Norbu (Terma of Changchub Dorje). (see page 5) Kiev & Crimea BRAZIL May 31 - June 12, 2005 Oct. 14 Public Talk, Introduction to Dzogchen by Andrei Besedin n the beginning of February , recreational village called Malyi Dakini and the explanations on Oct.15 -19 we were absolutely happy to Mayak, practitioners who study how to integrate the knowledge in Brazilian retreat: The main teaching will be A Guru Dragphur find out that Rinpoche agreed Tibetan Medicine took a moxa- our daily life. Besides the thuns of Donwang and some other Dzogchen Instructions. Ito give a public lecture in Kiev on bustion course with our Master , teaching and practice with the his way to Crimea. Our Commu- and others studied the Vajra Master, beginners could also MARGARITA ISLAND, VENEZUELA nity consists of about thirty practi- Dance from Ruslan Kim and learn eight movements of Yantra Nov. 4 -8 tioners and more than a half Tania Pronicheva, under the Yoga with Fabio Andrico. Longsal Tregchöd retreat: The main teaching for this retreat is received transmission only by supervision of Adriana dal Borgo. The location for the retreat Longsal Tregchöd. video, so for many of us it wasthe Most people came on the 7th of was very nice, at the foot of the Closed Web Cast first possibility to meet our June to join the general retreat on Crimea Mountains, on the shore Teacher in person. “The Heart Essence of Guru of the Black Sea, which was sur- Nov. 25 -29 We didn’ t advertise for the Jnana Dakini” practice. A huge prisingly warm for the beginning Santi Maha Sangha Teacher training & Yantra Yoga and Vajra Dance lecture, so before the event the awning was spread above the old of June. Everybody was able to Gakyil was a little worried if basketball playground that relax and integrate with the beau- Dec. 2 -8 enough people would come to fill housed the two thousand and five tiful surroundings. Longsal Jñanadhâkkini retreat: Teaching and practice of Gomadevi at least half of the 650 seat hall of hundred people listening to the Closer to the end of our the Artists’ House in Kiev . But Teacher and practicing together. retreat, after a Ganapuja, we had Dec. 26 -Jan.1 our worries were in vain, because Such a great number of peo- an auction for the ASIA founda- Longsal Longde retreat: The main teaching for this retreat is Longsal about 800 people attended the ple is definitely a record for tion. Practitioners bar gained for Longde lecture, filling the hall and sitting Rinpoche’s retreats in post-Soviet beautiful thankas, a damaru from Closed Web Cast in the aisles. With much attention territory - perhaps a world record skulls, a kapala with the marks of people listened to Chögyal for all the Community. The num- Phowa practice, and other items. 2006 Namkhai Norbu’s explanation of ber of people interested in the Very early in the morning of June Jan. 27 - Feb. 5 the three paths: Sutra, Tantra and teaching is increasing year after 13, a bout t wo h undred p eople Santi Maha Sangha Base Teaching and Practice Retreat Dzogchen, and the essence of the year. So, this June, in Malyi came to say goodbye to Open Web Cast Teaching. At the end, the Master Mayak, experienced practitioners Rinpoche. A trip by car to answered numerous questions. and newcomers gathered from Simferopol, a plane to Kiev , six Feb. 17 - 26 The next day Rinpoche took a Russia, Ukraine, Latvia, Poland hours in the airport - and Chögyal Longsal Saltong Lung teaching and practice retreat flight to Simferopol from and other countries. Namkhai Norbu flew to Rome, to Closed Web Cast Terminal A of the Kiev Airport. During the retreat, Chögyal continue transmitting knowledge On that occasion the Gakyil Namkhai Norbu gave the trans- of our real nature to all interested March 10 -19 decided to rename the facility mission of body, speech and mind in the Dzogchen teaching. Retreat of Dzogchen Semlung Namkhache: Teaching and practice “the Terminal of White A”. On of Jnana Dakini, the instructions Namkhache. the first days of June, in a small on the short practice of Jnana Open Web Cast April 14 – 23 Tibetan Moxabustion teaching and application retreat CONTENTS May 5 -14 Interview with Chögyal Namkhai Norbu Ati Lam-ngon Nasjyong: Aretreat of Longsal teaching Preliminaries by Bruno Baumann of the Path of Ati about the Purification of the Six Lokas, teaching pg 3 and practice. Open Web Cast pg 22 pg 2 FRANCE May 18 -22 Teaching Yartse Hunting Paris Retreat Chögyal Namkhai Norbu, Part II VAIDURYA’I CHUNPHYANGS by Daniel Winkler May 26-28 (THE GARLAND OF Karmaling Retreat LAPISLAZULI) OF PATRUL RINPOCHE continued on page 5 Chögyal Namkhai Norbu would like to welcome every- lady recognized that it was Patrul dition and not a school. All this is body to our five-day retreat Rinpoche. That is an example of relative in Dzogchen teaching. here at Merigar and good day how Patrul Rinpoche taught. When we say the Dzogchen Ito all Dzogchen Community peo- Another time, Patrul teaching, Dzogchen means how ple near and far - also to all the Rinpoche went to Palyul we can discover and get in that people listening and interested in monastery because it was one of knowledge and that kind of teach- this retreat. Each time we do a the biggest and most important ing is called Dzogchen teaching. retreat the most important aspect Nyingmapa monasteries in We know , for example, in the is our intention. When we do a Palyul. No one knew who he was Buddhist tradition, we start with retreat it doesn’ t mean that we because he seemed like an ordi- Sutra, Tantra and then arrive at learn everything and have realiza- nary person. While there, Patrul Dzogchen. All these teachings, tion, but for five days we can learn Rinpoche went to the top of the directly or indirectly , are related something and integrate what we monastery where people did per- to Dzogchen. Dzogchen teach- learn into our daily life. Integrat- sonal retreats and found a small ings mean being introduced to ing what we learn into daily life is house. A monk was living in that our real nature. This is something more important than learning in small house, came out and went very important for us. an intellectual way. Life is in time near to Patrul Rinpoche. Patrul For example, if we live an and time is passing; we don’t real- Rinpoche said, “Oh, you are fan- ordinary life in modern society , ize it is passing and for that reason tastic, being all alone here, you we have an idea of why we need we are not able to integrate the are a good practitioner . Can you Dzogchen teachings. In modern teaching and what we have give me some teaching?” The society we need money . We can- learned. If we learned something monk said, “Oh, I am trying to not make money with Dzogchen. and do not integrate it, there is not my best to do practice, but I We can make money working. very much benefit. If we have couldn’t give any teaching. I have When we make money we can learned something and integrated no experience of teaching. I am have everything - if we need a it into our daily life, even if it is doing practice of the explanation nice car we can buy it, or if we something very simple, it has of ngöndro practice by Patrul need a comfortable house we can great benefit. We need to have this Rinpoche (there is a famous book buy or build it. When we have no kind of intention from the begin- Rinpoche at Merigar R PIRO by Patrul Rinpoche on ngöndro money we have problems in soci- ning. called, something like, “The ety, so it seems money is more In these days I will try to Words of the Teacher important than other things. explain what we should do, what EXCERPTS FROM THE TEACHING ON Samantabhadra”). Then Patrul People think they can’ t make the teaching means and how it AIDURYA I HUNPHYANGS Rinpoche said, “Oh, that is very money with Dzogchen, so why functions in our daily lives. In V ’ C interesting, can you teach me should they be interested? that way , maybe we can have (THE GARLAND OF LAPISLAZULI) that?” The monk said, “Oh, I Dzogchen is very important benefit. Most people have don’t know, but if you like I can for our existence because we have probably read in the publicity OF PATRUL RINPOCHE try.” Patrul Rinpoche said, “Oh, I body, speech and mind; we can- that I am going to give a teach- am really very interested!” The not o vercome a ll p roblems o f ing by a famous Dzogchen monk started to teach and every body, speech and mind through Master, Patrul Rinpoche. I t is a DAY 1 day Patrul Rinpoche went there money. For example, if someone short teaching, v ery condensed, MERIGAR JULY 1 – 5, 2005 for one hour to receive that teach- has an ener gy problem of disor- and it is the real sense of the ing. He went for many days.
Recommended publications
  • Conversion to Tibetan Buddhism: Some Reflections Bei Dawei

    Conversion to Tibetan Buddhism: Some Reflections Bei Dawei

    4 Conversion to Tibetan Buddhism: Some Reflections Bei Dawei Abstract Tibetan Buddhism, it is often said, discourages conversion. The Dalai Lama is one of many Buddhist leaders who have urged spiritual seekers not to convert to Tibetan Buddhism, but to remain with their own religions. And yet, despite such admonitions, conversions somehow occur—Tibetan dharma centers throughout the Americas, Europe, Oceania, and East/Southeast Asia are filled with people raised as Jews, Christians, or followers of the Chinese folk religion. It is appropriate to ask what these new converts have gained, or lost; and what Tibetan Buddhism and other religions might do to better adapt. One paradox that emerges is that Western liberals, who recoil before the fundamentalists of their original religions, have embraced similarly authoritarian, literalist values in foreign garb. This is not simply an issue of superficial cultural differences, or of misbehavior by a few individuals, but a systematic clash of ideals. As the experiences of Stephen Batchelor, June Campbell, and Tara Carreon illustrate, it does not seem possible for a viable “Reform” version of Tibetan Buddhism (along the lines of Reform Judaism, or Unitarian Universalism) ever to arise—such an egalitarian, democratic, critical ethos would tend to undermine the institution of Lamaism, without which Tibetan Buddhism would lose its raison d’être. The contrast with the Chinese folk religion is less obvious, since Tibetan Buddhism appeals to many of the same superstitious compulsions, and there is little direct disagreement. Perhaps the key difference is that Tibetan Buddhism (in common with certain institutionalized forms of Chinese Buddhism) expands through predation upon weaker forms of religious identity and praxis.
  • Sikkim: the Hidden Land and Its Sacred Lakes

    Sikkim: the Hidden Land and Its Sacred Lakes

    - SIKKIM- The Hidden Holy Land And Its Sacred Lakes Dr. Chowang Acharya & Acharya Sonaro Gyatso Dokharn Various religious textual sources ascertain the fact that Sikkim is one of the sacrosanct hidden Buddhist zones recognized by Guru Padmasambhava, the fountainhead of Tantrayana Buddhism. Denjong Nye-Yig (The Pilgrim's Guide to the Hidden Land of Sikkim), by Lhatsun Jigmed Pawo, based on Lama Gongdu Cycle revealed by Terton Sangay Lingpa (1340-1396) has the following description of Sikkim: "~:n'4~rs~ 'a;~~1 ~~'~o,j'~~ 'ffi~ 'Q,S~'5f~4~~'~~'$'~1 ~s~~'~' qr.;'~~'~~'l:.Jl ~~o.J·UJ~'~~'~f.:1o,j'~'d;f~~l ~~~~'~~~'~'f~q'o,j'~~' ~'~1 ~r~:~5f[lJ~·~~'o,j·~ry~·l:.Jl f~~'~~l~~~'~'~'o,j'~ry~l ~q. il~·~·~~'~~'~'o,j'~ry~'l:.Jl S~'~~~'o.Jg.ii~'~~~'o,j'~ry~l ~~'l:.J~.~, S~'4~ ·o.J~~·~·~~'~'o,j'~ry~'l:.Jl o.J~Q, 'f~~'f~~'Q,~~ 'a:)~ 'o,j'~ry~ 'l:.Jl f~f.:1~'UJ~'l Q,~~'~~'C:iT-Q,S~'~~'UJ~'~'~Q,'Q,S~'5Jj UJ~~'4~'ffi'~~' ~4~~1 ~ 'W~ '~~'~o,j'Q,S~'5f~4~~'~~':n~~1 " "The auspicious Hidden Land ofSikkim, having a square topographical ap­ pearance, is situated in the southwest ofSamye Monastery, Lhasa, TIbet, and is 10 SIKKIM- THE HIDDEN HOLY LAND close to the southwest flce ofMt. Kyin-thing. Its eastern border touches Mt. Sidhi of India; the western border touches the mountain of Zar district of u- Tsang, Tibet, and the Northern border touches Lake Tsomo Dri-Chu': "The upper range ofthe country, the northeastern side, reaches up to Gangchen Zod-nga and the lower southwesterly range touches Banga (India).
  • Secularism and the Buddhist Monastery of Pema Yangtse in Sikkim'

    Secularism and the Buddhist Monastery of Pema Yangtse in Sikkim'

    MELANIE V ANDENHELSKEN 55 SECULARISM AND THE BUDDHIST MONASTERY OF PEMA YANGTSE IN SIKKIM' MELANIE V ANDENHELSKEN Montpellier Thutob Namgyal and Yeshe Dolma's2 account of the founding of the kingdom of Sikkim, shows us a politico-religious system in line with the concept of separate spiritual and temporal domains such as encountered in Tibet.3 However, this concept is very distinct from the Indian notion of secularism, which can be formulated as a privatisation of the religious sphere.4 Indeed, the absolute separation of the lay and religious domains appears to be equally problematic in both Sikkim and Tibet.5 The functioning of the royal monastery of Pemayangtse in Sikkim clearly demonstrates that there can be many interpenetrations of these two domains (that we can also refer to as conjugation), and which are not at variance with certain Buddhist concepts. The relationship that existed between Pemayangtse monastery and the kingdom of Sikkim represents one of the forms of this interpenetration in the Tibetan cultural area. When considering the functioning of Pemayangtse today and in the past, I will examine the relationship between the monastery and the I This paper is adapted from my doctoral thesis entitled: Le monastere bouddhique de Pemayangtse au Siklam (Himalaya oriental, Inde) : un monastere dans le monde. This thesis is the result of two years of fieldwork in India (1996-1997 and 1998- 1999), financed by an Indo-French grant from the French Department of Foreign Affairs and the ICCR, Delhi. My long stay in Sikkim was made possible thanks to the Home Ministry of Sikkim and the Institute of Higher Nyingma Studies, Gangtok.
  • And Daemonic Buddhism in India and Tibet

    And Daemonic Buddhism in India and Tibet

    Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2012 The Raven and the Serpent: "The Great All- Pervading R#hula" Daemonic Buddhism in India and Tibet Cameron Bailey Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES THE RAVEN AND THE SERPENT: “THE GREAT ALL-PERVADING RHULA” AND DMONIC BUDDHISM IN INDIA AND TIBET By CAMERON BAILEY A Thesis submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Master of Religion Degree Awarded: Spring Semester, 2012 Cameron Bailey defended this thesis on April 2, 2012. The members of the supervisory committee were: Bryan Cuevas Professor Directing Thesis Jimmy Yu Committee Member Kathleen Erndl Committee Member The Graduate School has verified and approved the above-named committee members, and certifies that the thesis has been approved in accordance with university requirements. ii For my parents iii ACKNOWLEDGEMENTS I would like to thank, first and foremost, my adviser Dr. Bryan Cuevas who has guided me through the process of writing this thesis, and introduced me to most of the sources used in it. My growth as a scholar is almost entirely due to his influence. I would also like to thank Dr. Jimmy Yu, Dr. Kathleen Erndl, and Dr. Joseph Hellweg. If there is anything worthwhile in this work, it is undoubtedly due to their instruction. I also wish to thank my former undergraduate advisor at Indiana University, Dr. Richard Nance, who inspired me to become a scholar of Buddhism.
  • Copper Mountain

    Copper Mountain

    A Free Article from The Shamanism Magazine You may share this article in any non-commercial way but reference to www.SacredHoop.org must be made if it is reprinted anywhere. (Please contact us via email - found on our website - if you wish to republish it in another publication) Sacred Hoop is an independent magazine about Shamanism and Animistic Spirituality. It is based in West Wales, and has been published four times a year since 1993. To get a very special low-cost subscription to Sacred Hoop - please visit : www.SacredHoop.org/offer.html We hope you enjoy reading the article. Nicholas Breeze Wood (editor) hether seen from a Buddhist or shamanic Wviewpoint, Padmasambhava is a being who is able to manipulate reality and the beings who dwell in it in a very magical way, and there is no doubt that the teachings left by him have great power. He is an extremely important figure in Tibetan Buddhism, being the tantric Buddha, and sometimes is reffered to as Padmakara or Guru Rinpoche. As the ‘First Shaman’ he provides a role model for practitioners and the many legends that surround him link back to the pre-historic shamanic world of the Himalayas. These legends were recorded by his Tibetan consort Yeshe Tsogyal after he came to Tibet in the 9th century, and his birth was predicted by the Buddha, who, before he died, said that one even greater than himself would be born in a lotus flower to teach the ways of tantra. PADMASAMBHAVA’S LIFE Guru Rinpoche’s story began at the ‘Ocean of Milk’ or Lake Danakosha in the Land of Odiyana on the Afghanistan-Pakistan border, where according to legend, in the reign of king Indrabodhi, he appeared miraculously in a beautiful red lotus blossom, as an eight-year-old child holding a dorje (see picture) and a lotus.
  • 2018 Dzongsar Khyentse Rinpoche in Delhi, India

    2018 Dzongsar Khyentse Rinpoche in Delhi, India

    ANNUAL REPORT 2018 Dzongsar Khyentse Rinpoche in Delhi, India. Photo by Alexvi. RINPOCHE’S REMARKS While it’s important for all human beings to bring reason to every avenue of their lives—social, political, and spiritual— academics particularly treasure, cherish, and nurture the critical, rational, and analytical faculties. In that regard, Buddhist studies have such sophisticated tools for sharpening our critical thinking that they even lead us to critique the critical mind itself. In this world and era of short attention spans, where we are so influenced by headlines, images, and sound bites and swayed by emotion, it’s ever more important to support and cultivate genuine traditions of critical thinking. That is also of paramount importance for followers of Shakyamuni Buddha who cherish his teachings. The traditional approach to the Buddhist path recognizes that a complete understanding and appreciation of the teachings cannot happen through academic and intellectual study alone, but requires us to practice the teachings and bring them into our lives. Prior to such practice, however, it has always been emphasized that hearing and contemplating the teachings is of the utmost importance. In short, study and critical analysis of the Buddhist teachings are as necessary for dedicated practitioners as they are valuable for scholars, leaders, and ordinary people the world over. —Dzongsar Khyentse Rinpoche, in his remarks announcing the Khyentse Gendün Chöpel Professorship of Tibetan Buddhist Studies at the University of Michigan, June, 2018 3 MESSAGE FROM THE EXECUTIVE DIRECTOR Sharing Buddha’s Wisdom with Everyone Dear friends and supporters of Khyentse Foundation, As Khyentse Foundation enters its 18th year of operation, I wish to take In managing the activities of the foundation, we try to maintain both an the opportunity to share some thoughts on the basic questions of who open mind and a critical approach.
  • The Lion-Faced Ḍākinī Sadhana སེང་གདོང་མའི

    The Lion-Faced Ḍākinī Sadhana སེང་གདོང་མའི

    The Lion-Faced Ḍākinī Sadhana By Karma Chagme སེང་གདོང་མའི་སྒྲུབ་ཐབས་བཞུགས་སོ། ། ཆགས་མེད་ར་ག Translated and edited by Adele Tomlin The Lion-Faced Ḍākinī Sadhana Author: Karma Chagme Translator and Editor: Adele Tomlin Lion-Faced Ḍākinī EMPOWERMENT AND TRANSMISSION ARE ESSENTIAL BEFORE READING OR PRACTISING THIS TEXT First Edition, 2018. Publishing and Content Copyright: Adele Tomlin/Dakini Publications, 2018. Available for free private use and download. Please do not copy, re-produce or publish without express permission. 1 Translator’s Introduction The Lion-Faced Ḍākinī (seng ge gdong ma, Skt: Siṃhamukhā) is a female deity considered to be especially effective for dispelling black magic, curses, obstacles and harm-doers. In the Nyingma terma tradition, she is considered as one of the many forms of Padmasambhava, specifically a secret form of Guru Rinpoche manifested to avert spiritual obstacles and negativity. In the Sarma traditions she arises out of the Chakrasamvara cycle of tantras and belongs to the Highest Yoga Tantra 'wisdom' classification. The revelation of the root mantra for Lion-Faced Ḍākinī is also associated with the name of a famous translator and Sakya master, Bari Lotsawa (ba ri lo tsA) (aka Rinchen Drak (rin chen grags)) (1040-1111) — the second throne holder of Sakya school (Sakya Trizin). At the age of 63, he retained the seat of Sakya for a period of eight years (1102-1110). The great Sakya and Nyingma master, Jamyang Khyentse Wangpo wrote a history of the lineage of Siṃhamukhā, which has been translated and published in English onlinei. According to that biography, Bari was shown how to reveal the mantra treasure directly by Lion-Faced Ḍākinī herself, in order to avert the black magic and sorcery of an Indian master.
  • Teachings on Chöd

    Teachings on Chöd

    TEACHINGS ON CHÖD TEACHINGS ON CHÖD #1 - Today you are going to receive Chöd empowerment. Chöd empowerment is something that is going to help on getting rid of all negativities. You have received Tara empowerment. Generally people have the tendency of wanting to be choosy about which Tara empowerment, for example; we talk in terms of white, green and all the rest of it. That is OK, but today when we talk about Chöd, the core of this teaching is nothing else but Tara. Again, we came to the same thing we were talking about Tara, just as the monks when they perform, one item (the mask) will be an aspect of the performance and as soon as the performance is finished they will take off the mask, put another set of costumes and masks. So just like that when you receive Tara empowerment (whether be white or green) it is just a matter of changing costumes. The essence, in the case of the monk’s dances, is the one that is doing all the enacting, one who is behind the masks; the mask changes but the essence doesn’t change. The same is when you receive teachings – sometimes you put on the Tara mask sometime is white, sometime is green ... other times you’ll be putting on Machig Labdröm mask and that is what we will be doing. In the case of the teaching the essence is the Buddha nature. That doesn’t change, all other aspects we put on, the masks, those do change. So today it will be Machig Labchi Drolma.
  • 2008 UPRISING in TIBET: CHRONOLOGY and ANALYSIS © 2008, Department of Information and International Relations, CTA First Edition, 1000 Copies ISBN: 978-93-80091-15-0

    2008 UPRISING in TIBET: CHRONOLOGY and ANALYSIS © 2008, Department of Information and International Relations, CTA First Edition, 1000 Copies ISBN: 978-93-80091-15-0

    2008 UPRISING IN TIBET CHRONOLOGY AND ANALYSIS CONTENTS (Full contents here) Foreword List of Abbreviations 2008 Tibet Uprising: A Chronology 2008 Tibet Uprising: An Analysis Introduction Facts and Figures State Response to the Protests Reaction of the International Community Reaction of the Chinese People Causes Behind 2008 Tibet Uprising: Flawed Tibet Policies? Political and Cultural Protests in Tibet: 1950-1996 Conclusion Appendices Maps Glossary of Counties in Tibet 2008 UPRISING IN TIBET CHRONOLOGY AND ANALYSIS UN, EU & Human Rights Desk Department of Information and International Relations Central Tibetan Administration Dharamsala - 176215, HP, INDIA 2010 2008 UPRISING IN TIBET: CHRONOLOGY AND ANALYSIS © 2008, Department of Information and International Relations, CTA First Edition, 1000 copies ISBN: 978-93-80091-15-0 Acknowledgements: Norzin Dolma Editorial Consultants Jane Perkins (Chronology section) JoAnn Dionne (Analysis section) Other Contributions (Chronology section) Gabrielle Lafitte, Rebecca Nowark, Kunsang Dorje, Tsomo, Dhela, Pela, Freeman, Josh, Jean Cover photo courtesy Agence France-Presse (AFP) Published by: UN, EU & Human Rights Desk Department of Information and International Relations (DIIR) Central Tibetan Administration (CTA) Gangchen Kyishong Dharamsala - 176215, HP, INDIA Phone: +91-1892-222457,222510 Fax: +91-1892-224957 Email: [email protected] Website: www.tibet.net; www.tibet.com Printed at: Narthang Press DIIR, CTA Gangchen Kyishong Dharamsala - 176215, HP, INDIA ... for those who lost their lives, for
  • Himalayan Nature and Tibetan Buddhist Culture in Arunachal Pradesh, India a Study of Monpa International Perspectives in Geography AJG Library 6

    Himalayan Nature and Tibetan Buddhist Culture in Arunachal Pradesh, India a Study of Monpa International Perspectives in Geography AJG Library 6

    International Perspectives in Geography AJG Library 6 Kazuharu Mizuno Lobsang Tenpa Himalayan Nature and Tibetan Buddhist Culture in Arunachal Pradesh, India A Study of Monpa International Perspectives in Geography AJG Library 6 Editor in Chief: Noritaka Yagasaki , Japan Aims and Scope: The AJG Library is published by Springer under the auspices of the Association of Japanese Geographers. This is a scholarly series of international standing. Given the multidisciplinary nature of geography, the objective of the series is to provide an invaluable source of information not only for geographers, but also for students, researchers, teachers, administrators, and professionals outside the discipline. Strong emphasis is placed on the theoretical and empirical understanding of the changing relationships between nature and human activities. The overall aim of the series is to provide readers throughout the world with stimulating and up-to-date scientifi c outcomes mainly by Japanese and other Asian geographers. Thus, an “Asian” fl avor different from the Western way of thinking may be refl ected in this series. The AJG Library will be available both in print and online via SpringerLink. About the AJG The Association of Japanese Geographers (AJG), founded in 1925, is one of the largest and leading organizations on geographical research in Asia and the Pacifi c Rim today, with around 3000 members. AJG is devoted to promoting research on various aspects of human and physical geography and contributing to academic development through exchanges of information and knowledge with relevant internal and external academic communities. Members are tackling contemporary issues such as global warming, air/water pollution, natural disasters, rapid urbanization, irregular land-use changes, and regional disparities through comprehensive investigation into the earth and its people.
  • Social Manifestations of XIV Shamar Rinpoche Posthumous Activity

    Social Manifestations of XIV Shamar Rinpoche Posthumous Activity

    International Proceedings of Economics Development and Research IPEDR vol.83 (2015) © (2015) IACSIT Press, Singapore Social manifestations of XIV Shamar Rinpoche posthumous activity Malwina Krajewska Nicolaus Copernicus University, Torun, Poland Abstract. This paper analyze and present social phenomena which appeared after the sudden death of Tibetan Lama- XIV Kunzig Shamar Rinpoche Mipham Chokyi Lodro. It contain ethnographic descriptions and reflections made during anthropological fieldwork in Germany as well in Nepal. It shows how Buddhist teacher can influence his practitioners even after death. What is more this paper provide reliable information about the role of Shamarpa in Kagyu tradition. Keywords: Anthropology, Buddhism, Fieldwork, Cremation. 1. Introduction Information and reflections published in this paper are an attempt to present anthropological approach to current and global situation of one specific tradition within Tibetan Buddhism. The sudden death of Kagyu tradition Lineage Holder- Shamarpa influenced many people from America, Asia, Australia and Europe and Russia. In following section of this article you will find examples of social phenomena connected to this situation, as well basic information about Kagyu tradition. 2. Cremation at Shar Minub Monastery 31 of July 2014 was very hot and sunny day (more than 30 degrees) in Kathmandu, Nepal. Thousands of people gathered at Shar Minub Monastery and in its surroundings. On the rooftop of unfinished (still under construction) main building you could see a crowd of high Tibetan Buddhist Rinpoches and Lamas - representing different Tibetan Buddhist traditions. All of them were simultaneously leading pujas and various rituals. Among them Shamarpa family members as well as other noble guests were also present.
  • Sadhana of Mahamudra: Which Quells the Mighty Warring of the Three Lords of Materialism and Brings Realization of the Ocean of Siddhas of the Practice Lineage

    Sadhana of Mahamudra: Which Quells the Mighty Warring of the Three Lords of Materialism and Brings Realization of the Ocean of Siddhas of the Practice Lineage

    chin lab edition 2012 ©“The Dharma is nobody’s property. It belongs to whoever is most interested.”Patrul Rinpoche, Words of My Perfect Teacher The Sadhana Of Mahamudra: Which Quells The Mighty Warring Of The Three Lords Of Materialism And Brings Realization Of The Ocean Of Siddhas Of The Practice Lineage This is the darkest hour of the dark ages. Disease, famine and warfare are raging like the fierce north wind. The Buddha's teaching has waned in strength. The various schools of the sangha are fighting amongst themselves with sectarian bitterness; and although the Buddha's teaching was perfectly expounded and there have been many reliable teachings since then from other great gurus, yet they pursue intellectual speculations. The sacred mantra has strayed into Pon, and the yogis of tantra are losing the insight of meditation. They spend their whole time going through villages and performing little ceremonies for material gain. On the whole, no one acts according to the highest code of discipline, meditation and wisdom. The jewel-like teaching of insight is fading day by day. The Buddha's teaching is used merely for political purposes and to draw people together socially. As a result, the blessings of spiritual energy are being lost. Even those with great devotion are beginning to lose heart. If the buddhas of the three times and the great teachers were to comment, they would surely express their disappointment. So to enable individuals to ask for their help and to renew spiritual strength, I have written this sadhana of the embodiment of all the siddhas.