Khenpo's Diamond — Living with Wisdom
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The Decontextualization of Vajrayāna Buddhism in International Buddhist Organizations by the Example of the Organization Rigpa
grant reference number: 01UL1823X The decontextualization of Vajrayāna Buddhism in international Buddhist Organizations by the example of the organization Rigpa Anne Iris Miriam Anders Globalization and commercialization of Buddhism: the organization Rigpa Rigpa is an international Buddhist organization (Vajrayāna Buddhism) with currently 130 centers and groups in 41 countries (see Buddhistische Religionsgemeinschaft Hamburg e.V. c/o Tibetisches Zentrum e.V., Nils Clausen, Hermann-Balk- Str. 106, 22147 Hamburg, Germany : "Rigpa hat mittlerweile mehr als 130 Zentren und Gruppen in 41 Ländern rund um die Welt." in https://brghamburg.de/rigpa-e-v/ date of retrieval: 5.11.2020) Rigpa in Austria: centers in Vienna and Salzburg see https://www.rigpa.de/zentren/daenemark-oesterreich-tschechien/ date of retrieval: 27.10.2020 Rigpa in Germany: 19 centers see https://www.rigpa.de/aktuelles/ date of retrieval: 19.11.2019 Background: globalization, commercialization and decontextualization of (Vajrayāna) Buddhism Impact: of decontextualization of terms and neologisms is the rationalization of economical, emotional and physical abuse of people (while a few others – mostly called 'inner circles' in context - draw their profits) 2 contents of the presentation I. timeline of crucial incidents in and around the organization Rigpa II. testimonies of probands from the organization Rigpa (in the research project TransTibMed) III. impact of decontextualizing concepts of Vajrayāna Buddhism and cross-group neologisms in international Buddhist organizations IV. additional citations in German language V. references 3 I) timeline of crucial incidents in and around the organization Rigpa 1. timeline of crucial events (starting 1994, 2017- summer 2018) (with links to the documents) 2. analysis of decontextualized concepts, corresponding key dynamics and neologisms 3. -
2018 Sakya Institute for Buddhist Studies Calendar.Xlsx
SAKYA INSTITUTE FOR BUDDHIST STUDIES 59 Church Street, Unit 3 Cambridge, MA 02138 sakya.net Registration is required by emaiL ([email protected]) Time Requirement Green Tara sadhana instruction and practice to accomplish mantra accumulation 26th; 7 - 9 pm Attendance on January 26th; Registration required. Continuing Vajrayogini sadhana practice to accomplish mantra accumulation and 23rd, 30th; 7 - 9 pm Vajrayogini Empowerment (Naropa Lineage); Registration required. instruction on Vajrayogini Self-Initiation practice Mangalam Yantra Yoga Level 6 25th; 7 - 9 pm Complete Yantra Level 5; Registration required. January Prajnaparamita Weekend Retreat 14th; 12 - 4 pm Open to public; $50; Registration required. Lion Headed Dakini Simhamukha Weekend Retreat 21st; 12 - 4 pm Open to public; $50; Registration required. Sitatapatra (White Umbrella) Weekend Retreat 28th; 12 - 4 pm Open to public; $50; Registration required. Meditation and Tara Puja 7th, 14th, 21st, 28th; 10 am - 12 pm Open to public Green Tara sadhana instruction and practice to accomplish mantra accumulation 2nd, 9th, 16th, 23rd; 7 - 9 pm Attendance on January 26th; Registration required. Continuing Vajrayogini sadhana practice to accomplish mantra accumulation and 6th, 13th, 20th, 27th; 7 - 9 pm Vajrayogini Empowerment (Naropa Lineage); Registration required. instruction on Vajrayogini Self-Initiation practice February Mangalam Yantra Yoga Level 6 1st, 8th, 15th, 22nd; 7 - 9 pm Complete Yantra Level 5; Registration required. Meditation and Tara Puja 4th, 11th, 18th, 25th; 10 am - 12 pm Open to public Green Tara sadhana instruction and practice to accomplish mantra accumulation 2nd, 9th, 16th, 23rd, 30th; 7 - 9 pm Attendance on January 26th; Registration required. Continuing Vajrayogini sadhana practice to accomplish mantra accumulation and 6th, 13th, 20th, 27th; 7 - 9 pm Vajrayogini Empowerment (Naropa Lineage); Registration required. -
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. -
VT Module6 Lineage Text Major Schools of Tibetan Buddhism
THE MAJOR SCHOOLS OF TIBETAN BUDDHISM By Pema Khandro A BIRD’S EYE VIEW 1. NYINGMA LINEAGE a. Pema Khandro’s lineage. Literally means: ancient school or old school. Nyingmapas rely on the old tantras or the original interpretation of Tantra as it was given from Padmasambhava. b. Founded in 8th century by Padmasambhava, an Indian Yogi who synthesized the teachings of the Indian MahaSiddhas, the Buddhist Tantras, and Dzogchen. He gave this teaching (known as Vajrayana) in Tibet. c. Systemizes Buddhist philosophy and practice into 9 Yanas. The Inner Tantras (what Pema Khandro Rinpoche teaches primarily) are the last three. d. It is not a centralized hierarchy like the Sarma (new translation schools), which have a figure head similar to the Pope. Instead, the Nyingma tradition is de-centralized, with every Lama is the head of their own sangha. There are many different lineages within the Nyingma. e. A major characteristic of the Nyingma tradition is the emphasis in the Tibetan Yogi tradition – the Ngakpa tradition. However, once the Sarma translations set the tone for monasticism in Tibet, the Nyingmas also developed a monastic and institutionalized segment of the tradition. But many Nyingmas are Ngakpas or non-monastic practitioners. f. A major characteristic of the Nyingma tradition is that it is characterized by treasure revelations (gterma). These are visionary revelations of updated communications of the Vajrayana teachings. Ultimately treasure revelations are the same dharma principles but spoken in new ways, at new times and new places to new people. Because of these each treasure tradition is unique, this is the major reason behind the diversity within the Nyingma. -
The Foundation of All Good Qualities by Lama Tsongkhapa
PRACTICE The Foundation of All Good Qualities By Lama Tsongkhapa In the 11th century, Tibet was blessed by the arrival of capacities of varying practitioners — small, medium, and the Indian Buddhist master Lama Atisha. Motivated to pres- great — which organize practices and meditations on the ent an organized summary of the sutra teachings, Atisha path into gradual stages. composed a short text entitled, The Lamp of the Path. Three Lama Tsongkhapa's famous prayer, The Foundation of hundred years later, Lama Tsongkhapa expanded upon this All Good Qualities, is the most concise and stirring outline text with his opus The Great Exposition on the Stages of the available of the Lam-Rim teachings. In only fourteen stanzas, Path to Enlightenment (Lamrim Chenmo). The often referred Tsongkhapa offers us a prayer that covers the entire graduated to "Lam-Rim teachings" are taken from this seminal text. path to enlightenment, short enough to recite every day, The teachings are presented in three scopes according to the profound enough to study for a lifetime. The foundation of all good qualities is the kind and venerable guru; I will not achieve enlightenment. Correct devotion to him is the root of the path. With my clear recognition of this. By clearly seeing this and applying great effort, Please bless me to practice the bodhisattva vows with great energy. Please bless me to rely upon him with great respect. Once I have pacified distractions to wrong objects Understanding that the precious freedom of this rebirth is found And correctly analyzed the meaning of reality, only once. -
The Tibetan Book of the Dead: Its History and Controversial Aspects of Its Contents
The Tibetan Book of the Dead: Its History and Controversial Aspects of its Contents Michael Nahm, Ph.D. Freiburg, Germany ABSTRACT: In recent decades, the Tibetan Book of the Dead (TBD) has attracted much attention from Westerners interested in Eastern spirituality and has been discussed in the literature on dying and near-death experiences. However, the history of the TBD has practically been ignored in that literature up to now. This history has been elaborated in detail by Tibetologist Bryan Cuevas (2003). To bring this history to the attention of scholars in the field of near-death studies, I present in this paper a summary of the TBD’s development based primarily on the work of Cuevas (2003). The summary shows that the TBD was gradually elaborated within a specific Tibetan Buddhist context, the Dzokchen tradition. In comparing features of first-hand reports of the death and dying process as reported in the TBD with those reported in four other categories—Tibetan délok, near-death experiencers, mediums, and children who remember previous lives— I find that some features are consistent but that other key features are not. Be- cause it seems likely that inconsistent features of the TBD reflect idiosyncratic dying and afterlife concepts of the Dzokchen tradition, scholars in the field of near-death studies and others should be careful about adopting the contents of the TBD without question. KEY WORDS: Tibetan Book of the Dead, Clear Light, bardo, délok, near-death experience Michael Nahm, Ph.D., is a biologist. After conducting research for several years in the field of tree physiology, he is presently concerned with developing improved strate- gies for harvesting woody plants for energetic use. -
Healing and Self-Healing Through White Tara
HEALING AND SELF-HEALING THROUGH WHITE TARA Kyabje Gehlek Rimpoche Spring retreat teachings, The Netherlands 1995 Winter retreat vajrayana teachings, US 1996-7 A Jewel Heart Transcript ACKNOWLEDGEMENTS Part I of this edition is the transcription of the teachings on White Tara, Healing and selfhealing, that Kyabje Gelek Rinpoche gave during the spring retreat 1995 in Nijmegen, The Netherlands. Part II are the vajrayana teachings on the practice of White Tara, taught by Rinpoche during the spring of 1995 in Nijmegen, a vajrayana weekend in Ann Arbor 1995, and the winterretreats 1996/97 en 1997/98 in the US. Part II is restricted; what is taught can only be practiced by those who’ve received full initiation in either Avalokiteshvara or in any maha annuttara yoga tantra. (A Tara long-life initiation – which actually is a blessing – is not what is meant here). Because of this restriction, part I has been published separately. The transcript is updated since the 4th edition. In particular it got a number of features that facilitate studying this worthwhile practice. A glossary, a list of literature and an index are provided. Images related to the teachings have been added. References to other literature have been made. Cross-references between the sutrayana- and the vajrayana part may help clarify difficulties. For easy study additional small headings have been made. The teachings of Part I were transcribed by several Jewel Heart friends in the Netherlands. The vajrayana teachings have been transcribed by Hartmut Sagolla. The drawing of Buddha Shakyamuni and those of the mudras were made by Marian van der Horst, those of the life-chakras by Piet Soeters. -
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. -
Wang Dü: the Great Cloud of Blessings by Khenpo Sodargye
www.khenposodargye.org THE COMMENTARY ON WANG DÜ: THE GREAT CLOUD OF BLESSINGS BY KHENPO SODARGYE 1 www.khenposodargye.org Table of Contents The Background of Khenpo’s Teaching on this Prayer ......................................................... 3 The Great Benefits of this Prayer ............................................................................................. 3 The Title of the Prayer ............................................................................................................... 4 Symbolized by the Mantra ........................................................................................................ 8 The Qualities of All the Magnetizing deities ......................................................................... 10 The Magnetizing Deities .......................................................................................................... 12 a. Dharmakaya Amitabha ................................................................................................................. 12 b. Vajradharma .................................................................................................................................. 14 c. Avalokiteshvara ............................................................................................................................ 14 d. Padma Gyalpo ............................................................................................................................... 15 e. Hayagriva .................................................................................................................................... -
Buddhism / Dalai Lama 99
Buddhism / Dalai Lama 99 Activating Bodhichitta and A Meditation on Compassion His Holiness the 14th Dalai Lama Translated by Gonsar Rinpoche The awakening mind is the unsurpassable way to collect merit. To purify obstacles bodhicitta is supreme. For protection from interferences bodhicitta is supreme. It is the unique, all-encompassing method. Every kind of ordinary and supra-mundane power can be accomplished through bodhicitta. Thus, it is absolutely precious. Although compassion is cultivated in one’s own mind, the embodiment of it is the deity known as Avalokiteshvara (Tib. Chan-re- PY: 1979,2006 zig). The various aspects that are visualized in meditation practices and 5.5 X 8.5 represented in images and paintings are merely the interpretative forms of 80 pages Avalokitephvara, whereas the actual definitive form is compassion itself. ` 140 paperback ISBN: 81-86470-52-2 Awakening the Mind, Lightening the Heart His Holiness the 14th Dalai Lama Edited by Donald S.Lopez,Jr. Awakening the Mind, Lightening the Heart is His Holiness the Dalai Lama’s gentle and profoundly eloquent instruction for developing the basis of the spiritual path: a compassionate motive. With extraordinary grace and insight, His Holiness shows how the Tibetan Buddist teachings on compassion can be practiced in our daily lives through simple meditations that directly relate to past and present PY: 2008 relationships. 5.5 X 8.5 This illuminating and highly accessible guide offers techniques for 178 pages deepening and heightening compassion in our lives and the world around ` 215 paperback us. ISBN: 81-86470-68-9 Commentary on the Thirty Seven Practices of a Bodhisattva His Holiness the 14th Dalai Lama Translated by Acharya Nyima Tsering Ngulchu Gyalse Thogmed Zangpo’s The Thirty Seven Practices of a Bodhisattva is one of Tibetan Buddhism’s most popular texts, incorporated in the Mind Training text and also able to be explained according to the Lam Rim tradition. -
For Thoroughly Ascertaining Reality
www.khenposodargye.org For Thoroughly Ascertaining Reality By Jamgon Mipham Rinpoche Commented by Khenpo Sodargye 1 www.khenposodargye.org Not Final Version Yet For Internal Use Only If you find any mistake, please kindly send your message to [email protected]. We sincerely appreciate all your feedback. 2 www.khenposodargye.org Content Root Verses with Textual Outline ............................................................... 5 Chapter One. The Opening ........................................................................ 28 The Explanation of the Title ................................................................... 29 The Prostration & the Pledge ................................................................. 31 Chapter Two. The Two Truths and the Two Types of Valid Knowledge ... 34 The Two Truths to be Ascertained ......................................................... 34 The Two Types of Valid Knowledge that Can Ascertain the Two Truths 36 The Manifestation of Dependent Arising ............................................... 39 The Principle of Function and the Principle of Dependence .................. 42 The Necessity of Understanding the Two Principles .............................. 47 The Principle of Nature on Conventional Level ...................................... 52 The Principle of Nature on Ultimate Level ............................................. 60 Summary of the Three Principles ........................................................... 64 The Principle of Establishment by Proof ............................................... -
The Letter to Sogyal (Lakar)
July 14, 2017 Sogyal Lakar, The Rigpa Sangha is in crisis. Long-simmering issues with your behavior can no longer be ignored or denied. As long-time committed and devoted students we feel compelled to share our deep concern regarding your violent and abusive behavior. Your actions have hurt us individually, harmed our fellow sisters and brothers within Rigpa the organization, and by extension Buddhism in the West. We write to you following the advice of the Dalai Lama, in which he has said that students of Tibetan Buddhist lamas are obliged to communicate their concerns about their teacher: If one presents the teachings clearly, others benefit. But if someone is supposed to propagate the Dharma and their behavior is harmful, it is our responsibility to criticize this with a good motivation. This is constructive criticism, and you do not need to feel uncomfortable doing it. In “The Twenty Verses on the Bodhisattvas’ Vows,” it says that there is no fault in whatever action you engage in with pure motivation. Buddhist teachers who abuse sex, power, money, alcohol, or drugs, and who, when faced with legitimate complaints from their own students, do not correct their behavior, should be criticized openly and by name. This may embarrass them and cause them to regret and stop their abusive behavior. Exposing the negative allows space for the positive side to increase. When publicizing such misconduct, it should be made clear that such teachers have disregarded the Buddha’s advice. However, when making public the ethical misconduct of a Buddhist teacher, it is only fair to mention their good qualities as well.