Upcoming Enthronement of the Reincarnation of Dilgo Khyentse
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Buddhist Practitioner Bibliography
Buddhist Practitioner Bibliography 1) Lineage a) The Awakened One: A Life of the Buddha. Sherab Chödzin. (Boulder CO: Shambhala Publications, 2009) b) The Great Kagyu Masters: The Golden Lineage Treasury. Khenpo Könchog Gyaltsen. ed. Victoria Huckenphaler (Ithaca New York: Snow Lion Publications, 1990) 2) Sutras a) Dhammapada: The Path of Perfection. trans. Juan Mascaró (Baltimore MD: Penguin Books Ltd., 1973) b) Early Buddhist Discourse. Ed. and trans. by John J. Holder (Indianapolis IN: Hackett Publishing Company, Inc., 2006) c) The Holy Teaching of Vimalakirti: A Mahayana Scripture. Robert A. F. Thurman (Penn State University Press, 2003) 3) Philosophy a) Fundamentals: i) On the Four Noble Truths. Yeshe Gyamtso. (KTD Publications, 2013) b) Overview: i) The Essence of Buddhism: An Introduction to Its Philosophy and Practice. Traleg Kyabgon. (Boston MA: Shambala Publications, 2001) c) Abhidharma and Fundamentals: i) The Buddhist Psychology of Awakening: An In-depth Guide to Abhidharma. Steven D. Goodman (Boulder, CO: Shambhala Publications, 2020) ii) Indestructible Truth: The Living Spirituality of Tibetan Buddhism. Reginald A. Ray. (Boston MA: Shambhala Publications Inc., 2000) d) Mahayana Systems: i) Outlines of Mahayana Buddhism. Daisetz Teitaro Suzuki. (London, UK: Luzac, 1907) ii) Living Yogācāra: An Introduction to Consciousness-Only Buddhism. Tagawa Shun’ei. trans. Charles Miller. (Somerville MA: Wisdom Publications, 2009) iii) Entry into the Inconceivable: An Introduction to Hua-Yen Buddhism. Thomas Cleary. e) Emptiness: i) Progressive Stages of Meditation on Emptiness: Experiential Training in Meditation Reflection and Insight. Khenpo Tsultrim Gyamsto Rinpoche. trans. Lama Shenpen Hookham. (UK: Shrimala Trust, 2016) ii) Introduction to Emptiness: As Taught in Tsong-kha-pa’s Great Treatise on the Stages of the Path. -
Chariot of Faith Sekhar Guthog Tsuglag Khang, Drowolung
Chariot of Faith and Nectar for the Ears A Guide to: Sekhar Guthog Tsuglag Khang Drowolung Zang Phug Tagnya Foundation for the Preservation of the Mahayana Tradition 1632 SE 11th Avenue Portland, OR 97214 USA www.fpmt.org © 2014 Foundation for the Preservation of the Mahayana Tradition, Inc. All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system or technologies now known or developed, without permission in writing from the publisher. Set in Goudy Old Style 12/14.5 and BibleScrT. Cover image over Sekhar Guthog by Hugh Richardson, Wikimedia Com- mons. Printed in the USA. Practice Requirements: Anyone may read this text. Chariot of Faith and Nectar for the Ears 3 Chariot of Faith and Nectar for the Ears A Guide to Sekhar Guthog, Tsuglag Khang, Drowolung, Zang Phug, and Tagnya NAMO SARVA BUDDHA BODHISATTVAYA Homage to the buddhas and bodhisattvas! I prostrate to the lineage lamas, upholders of the precious Kagyu, The pioneers of the Vajrayana Vehicle That is the essence of all the teachings of Buddha Shakyamuni. Here I will write briefly the story of the holy place of Sekhar Guthog, together with its holy objects. The Glorious Bhagavan Hevajra manifested as Tombhi Heruka and set innumerable fortunate ones in the state of buddhahood in India. He then took rebirth in a Southern area of Tibet called Aus- picious Five Groups (Tashi Ding-Nga) at Pesar.1 Without discourage- ment, he went to many different parts of India where he met 108 lamas accomplished in study and practice, such as Maitripa and so forth. -
Chenrezig Practice
1 Chenrezig Practice Collected Notes Bodhi Path Natural Bridge, VA February 2013 These notes are meant for private use only. They cannot be reproduced, distributed or posted on electronic support without prior explicit authorization. Version 1.00 ©Tsony 2013/02 2 About Chenrezig © Dilgo Khyentse Rinpoche in Heart Treasure of the Enlightened One. ISBN-10: 0877734933 ISBN-13: 978-0877734932 In the Tibetan Buddhist pantheon of enlightened beings, Chenrezig is renowned as the embodiment of the compassion of all the Buddhas, the Bodhisattva of Compassion. Avalokiteshvara is the earthly manifestation of the self born, eternal Buddha, Amitabha. He guards this world in the interval between the historical Sakyamuni Buddha, and the next Buddha of the Future Maitreya. Chenrezig made a a vow that he would not rest until he had liberated all the beings in all the realms of suffering. After working diligently at this task for a very long time, he looked out and realized the immense number of miserable beings yet to be saved. Seeing this, he became despondent and his head split into thousands of pieces. Amitabha Buddha put the pieces back together as a body with very many arms and many heads, so that Chenrezig could work with myriad beings all at the same time. Sometimes Chenrezig is visualized with eleven heads, and a thousand arms fanned out around him. Chenrezig may be the most popular of all Buddhist deities, except for Buddha himself -- he is beloved throughout the Buddhist world. He is known by different names in different lands: as Avalokiteshvara in the ancient Sanskrit language of India, as Kuan-yin in China, as Kannon in Japan. -
His Eminence Chöje Ayang Rinpoche – Background, Lineage and Previous Lives
His Eminence Chöje Ayang Rinpoche – Background, Lineage and Previous Lives His Eminence Chöje Ayang Rinpoche was born into a nomadic family in Eastern Tibet (Kham). At his birth special signs appeared. His mother dreamed of a Buddha- like being who emanated a golden vajra that merged into the crown of her head. During another dream a bright light appeared, like a shooting star from the west. It dissolved into her body, filling the whole earth and sky with red light. The young boy was recognised by a delegation of high lamas, including His Holiness The 16th Gyalwang Karmapa, Ayang Drubchen Tenpai Nyinpa, Nelong Drubchen, Traleg Kyagbon, and the tutor of His Holiness Drikung Kyobgon Chabra Rinpoche, as the mind (wisdom) emanation of Terton Rigzin Chögyal Dorje and the seventh incarnation of the founder of the Ayang Monastery in Eastern Tibet (Kham), which was built around 1580 C.E. as a branch of the main Drikung monastery. He took his monk's vows and received his early training at Drikung Thil Changchub Ling, the main Drikung Kagyu monastery in central Tibet. From 1951 to 1955 he studied at Drikung Nyima Changra Philosophical College in central Tibet. From Khenpo Tsense Sangpo he received all the Nyingthig initiations and teachings as well as his first Phowa teaching according to the Nyingma tradition. From the great Drikung lama Nyizong Tripa he received all the initiations of Rinchen Ter Dzod and Kagyu Nag Dzod. From his own monastery, Ayang Thupten Rinpoche, who was also the tutor of the head of the Drikung lineage, bestowed on him teachings of the Six Yogas of Naropa and Mahamudra. -
Phowa Teaching 2014
Amitabha Foundation Australia His Eminence Ayang Rinpoche: Sydney Teachings 2014 Phowa, Achi Chokyi Drolma and 10-Levels Buddha Amitabha PHOWA: Going Directly to the Pure Land of Buddha Amitabha at Death What is Phowa? None of us can escape death. Many of us fear it. But death gives us the most precious opportunity: to transfer our minds directly to the blissful Pure Land of Buddha Amitabha. We can do this through the Tibetan Buddhist Vajrayana practice known as Phowa. Phowa is the simplest and most direct way to attain enlightenment without a lifetime of disciplined spiritual practice, so it is very suited to the people of today who want clear results and a fast path. In Phowa training, the compassion of Buddha Amitabha, the power of a great Phowa Master’s transmission blessing, and the devotion of the student combine to produce clear signs of accomplishment. e student can then face death whenever it comes with joyful condence. About His Eminence Ayang Rinpoche His Eminence Ayang Rinpoche has been recognized by many great Buddhist Masters, including HH Dalai Lama, HH 16th Gyalwang Karmapa, and HH Dudjom Rinpoche to be the greatest Phowa Master living in the world today. He is the incarnation of Terton Choegyal Dorje, a Drikung Kagyu Lama previously born as the Bodhisattva Ruchiraketu (a disciple of Shakyamuni Buddha and recorder of the famous Golden Light Sutra), Langdro Lotsawa (one of the great disciples of Guru Rinpoche) and Repa Shiwa Ö (a close disciple of Milarepa). At the specic request of HH Dalai Lama and HH Karmapa, Rinpoche has been teaching Phowa internationally since 1963. -
Buddhist Ethics in Japan and Tibet: a Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts
University of San Diego Digital USD Theology and Religious Studies: Faculty Scholarship Department of Theology and Religious Studies 1994 Buddhist Ethics in Japan and Tibet: A Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts Karma Lekshe Tsomo PhD University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe PhD, "Buddhist Ethics in Japan and Tibet: A Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts" (1994). Theology and Religious Studies: Faculty Scholarship. 18. https://digital.sandiego.edu/thrs-faculty/18 This Conference Proceeding is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Buddhist Behavioral Codes and the Modern World An Internationa] Symposium Edited by Charles Weihsun Fu and Sandra A. Wawrytko Buddhist Behavioral Codes and the Modern World Recent Titles in Contributions to the Study of Religion Buddhist Behavioral Cross, Crescent, and Sword: The Justification and Limitation of War in Western and Islamic Tradition Codes and the James Turner Johnson and John Kelsay, editors The Star of Return: Judaism after the Holocaust -
Spring 2002 Vol
The NYEMA Sun NYEMA Projects' semi-annual newsletter on humanitarian projects in eastern Tibet Spring 2002 Vol. 1, No. 1 A Letter from Venerable Lama Norlha In This Issue: Dear Friends: Letter from Venerable Lama Norlha.. 1 From the bottom of my heart, I thank you for your generosity and support in helping to improve the quality About NYEMA . .1 of life in my native land of Nangchen over the past few years. The people of Nangchen are also sincerely Monastic Initiative: grateful and every day see reminders of their Kala Rongo . 2 benefactors' compassion. Korche Monastery. 3 Affiliated Projects . I am pleased to introduce the first issue of NYEMA's .4 on-line newsletter, The NYEMA Sun. Amazing progress is being made in so many areas–from the Education Initiative . opening of Tibet's first monastic college for women at 5 Kala Rongo Monastery to supplying new beds and stoves in the student dormitories at Yonten Gatsal Ling Medical Initiative. Primary School. Future projects include building 6 residences for Nangchen's elderly population, expanding our satellite school program that has introduced literacy and basic math skills to children in remote areas, Community Initiative. providing medical training for women, and continuing .7 to expand the monastic institutions that are so important to serving their communities and preserving the Donation Form . .. language, religion and culture of Tibet. .8 I hope you enjoy the first edition of The NYEMA Sun If you would like to and visit our website often to follow our ongoing be notified via email of progress. Tashi Delek! future newsletters–as well as important new Sincerely, develop-ments in Nangchen–we cordially Lama Norlha invite you to join our Lama Norlha mailing list. -
MBS Course Outline 11-12 (Updated on September 9, 11)
MBS Course Outline 11-12 (Updated on September 9, 11) Centre of Buddhist Studies The University of Hong Kong Master of Buddhist Studies Course Outline 2011-2012 (Course details laid out in this course outline is only for reference. Please refer to the version provided by the teachers in class for confirmation.) BSTC6079 Early Buddhism: a doctrinal exposition (Foundation Course) Lecturer Prof. Y. Karunadasa Tel: 2241-5019 Email: [email protected] Schedule: 1st Semester; Monday 6:30 – 9:30 p.m. Class Venue: P4, Chong Yuet Ming Physics Building Course Description This course will be mainly based on the early Buddhist discourses (Pali Suttas) and is designed to provide an insight into the fundamental doctrines of what is generally known as Early Buddhism. It will begin with a description of the religious and philosophical milieu in which Buddhism arose in order to show how the polarization of intellectual thought into spiritualist and materialist ideologies gave rise to Buddhism. The following themes will be an integral part of this study: analysis of the empiric individuality into khandha, ayatana, and dhatu; the three marks of sentient existence; doctrine of non-self and the problem of Over-Self; doctrine of dependent origination and its centrality to other Buddhist doctrines; diagnosis of the human condition and definition of suffering as conditioned experience; theory and practice of moral life; psychology and its relevance to Buddhism as a religion; undetermined questions and why were they left undetermined; epistemological standpoint and the Buddhist psychology of ideologies; Buddhism and the God-idea and the nature of Buddhism as a non-theistic religion; Nibbana as the Buddhist ideal of final emancipation. -
Gentle Voice 24
A NEWSLETTER OF SIDDHARTHA’S INTENT October 2005 IN THIS ISSUE THE TWELVE INTERDEPENDENT LINKS OF ORIGINATION LOTUS OUTREACH IN CAMBODIA INTERVIEW WITH LAMA TSERING EVEREST GESAR DOWN UNDER Gentle Voice : October 2005 The Twelve Interdependent Links of Origination by Dzongsar Khyentse Rinpoche Since some of you are new to Buddhist ideas, this may you think there is actually a table existing, really be the first time you are encountering the tantric path or existing. You got it? Vajrayana. So I would like to say a little bit based on this, the Vajrayana path. There are figures such as Tilopa, Actually, to put it very simply, it is attachment to a label. Virupa and Kukkuraja, and broadly speaking, from the Ignorance is attachment to a label. Out of all this mundane world’s point of view, some of the things that labelling — flowers, table, chairs, earth, water, fire — they did weren’t acceptable in society. This tradition has there is one label that is probably the most dangerous. existed for a long time in Buddhist history — Tilopa It's not only dangerous; it has the most potential, is the eating live fish! A Buddhist eating live fish? While he most destructive, constructive and, at the same time, the was eating the head, the tail was moving in his mouth. most elusive. Basically, the root of all the other labels is Virupa was a drunk man, that’s what they say. He drank the label of self, myself, I. anyway, he drank constantly. Kukkuraja was sleeping with his own pet dog, the bitch. -
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. -
Karmapa Karma Pakshi (1206-1283)
CUỘC ĐỜI SIÊU VIỆT CỦA 16 VỊ TỔ KARMAPA TÂY TẠNG Biên soạn: Karma Thinley Rinpoche Nguyên tác: The History of Sixteen Karmapas of Tibet Karmapa Rangjung Rigpe Dorje XVI Karma Thinley Rinpoche - Việt dịch: Nguyễn An Cư Thiện Tri Thức 2543-1999 THIỆN TRI THỨC MỤC LỤC LỜI NÓI ĐẦU ............................................................................................ 7 LỜI TỰA ..................................................................................................... 9 DẪN NHẬP .............................................................................................. 12 NỀN TẢNG LỊCH SỬ VÀ LÝ THUYẾT ................................................ 39 Chương I: KARMAPA DUSUM KHYENPA (1110-1193) ...................... 64 Chương II: KARMAPA KARMA PAKSHI (1206-1283) ......................... 70 Chương III: KARMAPA RANGJUNG DORJE (1284-1339) .................. 78 Chương IV: KARMAPA ROLPE DORJE (1340-1383) ........................... 84 Chương V: KARMAPA DEZHIN SHEGPA (1384-1415) ........................ 95 Chương VI: KARMAPA THONGWA DONDEN (1416-1453) ............. 102 Chương VII: KARMAPA CHODRAG GYALTSHO (1454-1506) ........ 106 Chương VIII: KARMAPA MIKYO DORJE (1507-1554) ..................... 112 Chương IX: KARMAPA WANGCHUK DORJE (1555-1603) .............. 122 Chương X: KARMAPA CHOYING DORJE (1604-1674) .................... 129 Chương XI: KARMAPA YESHE DORJE (1676-1702) ......................... 135 Chương XII: KARMAPA CHANGCHUB DORJE (1703-1732) ........... 138 Chương XIII: KARMAPA DUDUL DORJE (1733-1797) .................... -
The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts
The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts By Ramin Etesami A thesis submitted to the graduate school in partial fulfilment of the requirements for the degree of Master of Arts at the International Buddhist College, Thailand March, 20 Abstract The Tulku institution is a unique characteristic of Tibetan Buddhism with a central role in this tradition, to the extent that it is present in almost every aspect of Tibet’s culture and tradition. However, despite this central role and the scope and diversity of the socio-religious aspects of the institution, only a few studies have so far been conducted to shed light on it. On the other hand, an aura of sacredness; distorted pictures projected by the media and film industries;political propaganda and misinformation; and tendencies to follow a pattern of cult behavior; have made the Tulku institution a highly controversial topic for research; and consequently, an objective study of the institution based on a critical approach is difficult. The current research is an attempt to comprehensively examine different dimensions of the Tulku tradition with an emphasis on the issue of its orthodoxy with respect to the core doctrines of Buddhism and the social implications of the practice. In this research, extreme caution has been practiced to firstly, avoid any kind of bias rooted in faith and belief; and secondly, to follow a scientific methodology in reviewing evidence and scriptures related to the research topic. Through a comprehensive study of historical accounts, core Buddhist texts and hagiographic literature, this study has found that while the basic Buddhist doctrines allow the possibility for a Buddhist teacher or an advanced practitioner to “return back to accomplish his tasks, the lack of any historical precedence which can be viewed as a typical example of the practice in early Buddhism makes the issue of its orthodoxy equivocal and relative.