DOCSLIB.ORG

Dzogchen Teaching Retreat

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Dzogchen Teaching Retreat No. 102 January, February 2010 Upcoming Retreats with Chögyal Namkhai Norbu Photo: L. Graf 2010 Argentinia Tashigar Sur March 22–30 Mandarava Chüdlen Retreat Argentina Rinpoche teaching in the new Tashigar South Gonpa. Photo: S. Mariani Tashigar Sur April 8–10 SMS Base Level Exam April 12–21 Dzogchen Teaching SMS 1st Level training Canaries May 21–23 Canaries retreat Retreat UK From the terma of Changchub Dorje, Lamed Nyingthig Yangtig, Supreme May 28–June 1 Essential Teachings on Dzogchen; Zhi Lam Dras, the Base, Path and Fruit in London Retreat Dzogchen with Chögyal Namkhai Norbu June 2 Light of Kailash presentation Tashigar South, Argentina, February 12–24, 2010 Russia June 2–8 Naomi Zeitz Clinic treatment June 11–16 he ten-day retreat of Dzogchen please”, were the fi rst words Rinpoche place, at the perfect time, with the perfect Moscow retreat Teachings, a Teaching Terma of spoke as he settled down in his seat and teacher and the perfect sangha, one almost Rigdzin Changchub Dorje, began attentively awaited the countdown and sig- feels able to remain in the non-dual state June 18–20 T on the day of new moon in February at nal from the webcast ‘dream team’, letting of Dzogchen without doubt. To communi- Saint Petersburg retreat Tashigar South. The freshly inaugurated him know everything was ready to go. cate in this way is no simple accomplish- June 28–July 4 Gonpa was fi lled to the brim with approxi- ment and requires a level of mastery rarely Crimea retreat mately two hundred and twenty people, “Good day to everybody and everywhere.” found in this world. How lucky we are! including many new participants, and also And then the powerful, essential and il- Romania the fortunate one thousand plus of web luminating teachings began. Rinpoche’s In these ten days, Rinpoche covered the es- July 9–16 cast viewers and listeners from everywhere tremendous energy and capacity to de- sential Base, Path and Fruit in Dzogchen Merigar East retreat on the globe. liver and make understood the profound as explained in the terma of Changchub July 19–22 level of teachings such as these marvelous Dorje. On the fi rst day he began by lay- SMS Level I exam Rinpoche strode into the Gonpa in robust Dzogchen terma teachings from his root ing the foundation with Sutra, Tantra and July 23–August 1 form accompanied by his ever-present master Changchub Dorje is no less than Dzogchen. Rinpoche encouraged people SMS Level II Training bodyguard, said good morning to every- awe inspiring. In the moment, from mo- by saying they should not worry about one, and walked to his chair. “Sit down ment to moment, together in the perfect >> continued on page 4 Italy August 13–20 Merigar West retreat August 23–29 Teaching Teaching News Teachers’ Training September 3–10 Chögyal Namkhai Yeshi Silvano Tashigar Personal retreat Norbu Namkhai Norte September 17–19 Entering Dzogchen Introduction to Zhitro purifi cation for all those Knowledge the State of Ati Tashigar who have died Sur >> continued on page 4 » Page 2 » Page 3 » Pages 16–17 THE MIRROR · No. 102 · January, February 2010 Chögyal Namkhai Norbu 2 Entering Dzogchen Knowledge Santi Maha Sangha Base Level Retreat Margarita Island, Venezuela December 26, 2009 to January 1, 2010 December 29th, 2009 t is very important to understand Guru Padmasambha- va’s specifi c explanation of how we enter in Dzogchen Iknowledge. There is an explanation called togpa nampa zhi; the Four Understandings, the Three Characteristics, tsennyi nampa sum and the Four Branches of Approach and Attainment, nyendrub yenlag namzhi. Guru Padma- sambhava used these three arguments in the writings on the point of view. This is not only the explanation in the Dzogchen teachings, but in all three inner Tantras of the Nyingmapa tradition. If you understand this, you can un- derstand everything more generally and particularly when Guru Padmasambhava explains these arguments. Guru Padmasambhava explained the state of Dzogchen as the fi nal goal or most important fi nal point of the Vajrayana teaching. The Guhyasamaya Tantra was already translated at the time of Guru Padmasambhava. This Tantra has been Rinpoche at the Mandarava Drubchen in Margarita. Photo: J. Crisp very diffused through all traditions. There is also Sangwa Nying po or Guhyagarbha, the very essence and considered points, which are the pure and impure dimension and all Like the syllable here we have the symbol of white A and the root Tantra of Mahayoga. Guru Padmasambhava also is connected with the center, the dharmakaya, the cause. a thigle of fi ve colors. Developing that way we can have explained the fi nal goal of this Tantra in these arguments, Now you can understand why it says ‘the same cause’. We more complete knowledge and we transform or manifest which represents the Dzogchen teaching. For that reason can also say relative and absolute condition, but the real that knowledge in a more perfect way. This is the second we have it in the base of Santi Maha Sangha and we should nature of everything is the same cause. Here it explains of the four. learn these three main principles. absolute and relative truth; making the same cause under- The third is chingyi labkyi togpa. It means the under- The fi rst principle is called togpa nampa zhi; the Four Un- stood. This is very important for having knowledge of our standing with the blessing. Guru Padmasambhava ex- derstandings. We have a quotation from the text of Guru real nature; we all have the nature of the vajra, instant pres- plained this understanding with the example of the white Padmasambhava where he explains the knowledge of the ence or dharmata. You should remember that. This is the cotton. The condition of the cotton is white, but if we want same cause, the knowledge with the syllable, the knowl- fi rst understanding, the understanding of the same cause. to transform that white cotton into red, we need a red col- edge through blessing, and the direct knowledge of the The second is yig dru tsulgyi togpa, which means we have or that has the capacity to transform the cotton into red. real nature. knowledge and understand through the letter or syllable. In the same way in the teaching, there is an empowerment Then we go more deeply into the explanation of all The syllable represents the knowledge of the three vajras. in connection with transmission with this potentiality so it four. If you want to prepare Santi Maha Sangha training it Which syllable is presented? For example, when we use does not remain some idea or fantasy, but becomes some- is important to learn these by memory. You could be asked any kind of mantra, at the beginning of most mantras we thing real. So this is another of the four understandings. what the Four Understandings of Guru Padmasambhava have the very important syllable OM. In the Dzogchen Now you know three. You remember that the fi rst is the or one of them are. You are missing knowledge if you do teaching we use A. A represents the nature of our dhar- same cause, the second is with the example of the letters not know them. You do not need to go into the smallest mata and the origin of all sounds. OM is more developed and syllables, how to get in the perfection with the knowl- detail, but you should try to go into the essence. These ar- than A; for becoming OM fi rst we need A, then O and then edge of the three kayas, and the third is with the capacity guments are very important. For example, through these M. In Western language it becomes OM. In the Tibetan of blessing. For that reason we can get in the transmission Four Understandings you can understand why we trans- or Sanskrit system, fi rst we need to write A, A transforms and experience something concrete. form and why we can get into the Dzogchen state directly into O and then there is a thigle and it becomes OM. That Ngönsumpar togpa, the last of the four understandings, through introduction. means the syllable develops and that development repre- means having concrete knowledge. Concrete means not Number one is gyu chigpa, the same cause. The same sents the perfection of our real condition. only a concept, but we discover something through the ex- cause is explained by saying that everything in our con- For that reason the syllable OM represents the perfec- perience of body, speech and mind. To discover means, for dition, all phenomena, when we go into its real nature tion of our three kayas. The three kayas of ordinary people example, I show you this pen and you see it. So you know is absolute truth. That means emptiness. It also says un- means we have the physical body, the energy level or voice, that in my hand I am showing a black pen so I don’t need born, birth and death do not really exist, and everything is and mind. Its real nature or potentiality is called the three to explain it, what black means or what the function of a relative.The real nature, all phenomena, is dharmadhatu. vajras. In general we represent the three vajras with the pen is. You already know that. This is direct introduction. Dharma means all phenomena. Dhatu means its real na- three syllables OM A HUM. That means we are not only Now I ask you to please forget what I have shown you. ture.
Load more

Recommended publications
  • Celebrate Art, Love & Compassion In
    Celebrate Art, Love & Compassion in Frankfort with Tibetan Monks th th Feb 10 – 14 , 2019 Sunday Feb 10th: 1130 am Tibetan Yoga * My Old Ky Om, 214 West 2nd St. Suggested $10 donation. 1 pm Tibetan Buddhist Dharma Teaching * The Light Clinic, 306 W. Main St., Suite 609, Suggested $10 donation. Monday Feb 11th: 9 am-4pm Opening of World Peace Sand Mandala * Creation begins. A large, sacred sand painting that takes the monks 4 days to make. Paul Sawyier Public Library, River Room, 319 Wapping St. Drop by and watch anytime! Suggested $5 donation. 11:15 am-noon Tibetan Yoga * My Old Ky Om, 214 West 2nd St. Suggested $10 donation. 5 -6.30pm Monks attend City Commission meeting for Charter of Compassion * Frankfort Interfaith Council. Tuesday Feb 12th: 9am-6pm World Peace Sand Painting * Monks continue work. Paul Sawyier Public Library, River Room, 319 Wapping St. Drop by and watch anytime! Suggested $5 donation. 11:15 am-noon Tibetan Yoga * My Old Ky Om, 214 West 2nd St. Suggested $10 donation. 5-8 pm Children’ s Art Workshop * The Light Clinic, 306 W. Main St., Suite 609. Suggested $5 donation. 6-7.30pm History of Tibet and Tashi Kyil Monastery * Church of the Ascension, 311 Washington St. Suggested $10 donation. Wednesday Feb 13th: 9am-5pm World Peace Sand Painting * Monks continue work. Paul Sawyier Public Library, River Room, 319 Wapping St. Drop by and watch anytime! Suggested $5 donation. 1pm-5pm Tibetan Cooking Class * Church of the Ascension, 311 Washington St., $45 (includes ticket to Tibetan Dinner). Call 502.229.5113 to sign up.
    [Show full text]
  • 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.
    [Show full text]
  • Shitro Empowerment and Bardo Teachings March 14Th – 17Th
    Shitro Empowerment and Bardo Teachings March 14 th – 17 th Drikung Kyobpa Choling Monastery 1600 Sheridan Place Escondido CA 92027 Phone: 760-738-0089 or 909-625-5955 100 PEACEFUL AD WRATHFUL DEITIES This empowerment introduces the practitioner to experiences described in the Tibetan Book of the Dead (Bardo Thodol) and helps prepare one to recognize the true nature of mind encountered in the bardo (intermediate state) between death and rebirth. • This is a rare empowerment that will further develop the companion practice of Phowa. • Liberation can follow a single moment’s recognition at the time of death or in the bardo between lives. • This complete transmission includes teachings on the True Nature of Mind. This teaching of the Peaceful and Wrathful Deities is the supreme method for the practitioners who are entering into the practices of the Creation Stage, the Completion Stage, and the Great Perfection. It is the supreme method for them to amend all of their impairments of samaya that have become fragmented. It is the supreme method for them to purify the obscurations of conceptuality, and it is the supreme method for them to help all sentient beings, by pulling them up from the lower realms of samsara and establishing them in the karmic fortune of obtaining the supreme siddhi [enlightenment]. It is also said that merely hearing this teaching prevents birth in the lower realms; merely understanding it causes one to travel the path of great bliss; and bringing its meaning to mind causes one to accomplish the irreversible state of the spontaneously arisen awareness holder.
    [Show full text]
  • An Excursus on the Subtle Body in Tantric Buddhism. Notes
    THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF A. K. Narain University of Wisconsin, Madison, USA EDITORS L. M.Joshi Ernst Steinkellner Punjabi University University of Vienna Patiala, India Wien, Austria Alexander W. Macdonald Jikido Takasaki Universite de Paris X University of Tokyo Nanterre, France Tokyo, fapan Bardwell Smith Robert Thurman Carleton College Amherst College Northfield, Minnesota, USA Amherst, Massachusetts, USA ASSISTANT EDITOR Roger Jackson FJRN->' Volume 6 1983 Number 2 CONTENTS I. ARTICLES A reconstruction of the Madhyamakdvatdra's Analysis of the Person, by Peter G. Fenner. 7 Cittaprakrti and Ayonisomanaskdra in the Ratnagolravi- bhdga: Precedent for the Hsin-Nien Distinction of The Awakening of Faith, by William Grosnick 35 An Excursus on the Subtle Body in Tantric Buddhism (Notes Contextualizing the Kalacakra)1, by Geshe Lhundup Sopa 48 Socio-Cultural Aspects of Theravada Buddhism in Ne­ pal, by Ramesh Chandra Tewari 67 The Yuktisas(ikakdrikd of Nagarjuna, by Fernando Tola and Carmen Dragonetti 94 The "Suicide" Problem in the Pali Canon, by Martin G. Wiltshire \ 24 II. BOOK REVIEWS 1. Buddhist and Western Philosophy, edited by Nathan Katz 141 2. A Meditators Diary, by Jane Hamilton-Merritt 144 3. The Roof Tile ofTempyo, by Yasushi Inoue 146 4. Les royaumes de I'Himalaya, histoire et civilisation: le La- dakh, le Bhoutan, le Sikkirn, le Nepal, under the direc­ tion of Alexander W. Macdonald 147 5. Wings of the White Crane: Poems of Tskangs dbyangs rgya mtsho (1683-1706), translated by G.W. Houston The Rain of Wisdom, translated by the Nalanda Transla­ tion Committee under the Direction of Chogyam Trungpa Songs of Spiritual Change, by the Seventh Dalai Lama, Gyalwa Kalzang Gyatso 149 III.
    [Show full text]
  • Pilgrimage to Drakar Dreldzong
    Pilgrimage to Drakar Dreldzong The Written Tradition and Contemporary Practices among Amdo Tibetans ,#-7--a};-1 Zhuoma ( |) Thesis Submitted for the Degree of M. Phil in Tibetan Studies Department of Culture Studies and Oriental Languages University of Oslo Spring 2008 1 Summary This thesis focuses on pilgrimage (gnas skor) to Drakar Dreldzong, a Buddhist holy mountain (gnas ri) in a remote area of Amdo, Tibet, in the present day Qinghai Province in the western part of China. The mountain had long been a solitude hermitage and still is a popular pilgrimage site for Tibetan lamas and nearby laymen. Pilgrimage to holy mountains was, and still is, significant for the religious, cultural and literary life of Tibet, and even for today’s economic climate in Tibet. This thesis presents the traditional perceptions of the site reflected both in written texts, namely pilgrimage guides (gnas bshad), and in the contemporary practices of pilgrimage to Drakar Dreldzong. It specifically talks about an early pilgrimage guide (Guide A) written by a tantric practitioner in the early 17th century, and newly developed guides (Guides B, C and D), based on the 17th century one, edited and composed by contemporary Tibetan lay intellectuals and monks from Dreldzong Monastery. This monastery, which follows the Gelukba tradition, was established in 1923 at the foot of the mountain. The section about the early guide mainly introduces the historical framework of pilgrimage guides and provides an impression of the situation of the mountain in from the 17th to the 21st century. In particular, it translates the text and gives comments and analysis on the content.
    [Show full text]
  • The Nine Yanas
    The Nine Yanas By Cortland Dahl In the Nyingma school, the spiritual journey is framed as a progression through nine spiritual approaches, which are typically referred to as "vehicles" or "yanas." The first three yanas include the Buddha’s more accessible teachings, those of the Sutrayana, or Sutra Vehicle. The latter six vehicles contain the teachings of Buddhist tantra and are referred to as the Vajrayana, or Vajra Vehicle. Students of the Nyingma teachings practice these various approaches as a unity. Lower vehicles are not dispensed with in favor of supposedly “higher” teachings, but rather integrated into a more refined and holistic approach to spiritual development. Thus, core teachings like renunciation and compassion are equally important in all nine vehicles, though they may be expressed in more subtle ways. In the Foundational Vehicle, for instance, renunciation involves leaving behind “worldly” activities and taking up the life of a celibate monk or nun, while in the Great Perfection, renunciation means to leave behind all dualistic perception and contrived spiritual effort. Each vehicle contains three distinct components: view, meditation, and conduct. The view refers to a set of philosophical tenets espoused by a particular approach. On a more experiential level, the view prescribes how practitioners of a given vehicle should “see” reality and its relative manifestations. Meditation consists of the practical techniques that allow practitioners to integrate Buddhist principles with their own lives, thus providing a bridge between theory and experience, while conduct spells out the ethical guidelines of each system. The following sections outline the features of each approach. Keep in mind, however, that each vehicle is a world unto itself, with its own unique philosophical views, meditations, and ethical systems.
    [Show full text]
  • Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes
    International Journal of Transpersonal Studies Volume 25 | Issue 1 Article 3 1-1-2006 Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Capriles, E. (2006). Capriles, E. (2006). Beyond mind II: Further steps to a metatranspersonal philosophy and psychology. International Journal of Transpersonal Studies, 25(1), 1–44.. International Journal of Transpersonal Studies, 25 (1). http://dx.doi.org/ 10.24972/ijts.2006.25.1.1 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of The Andes Mérida, Venezuela Some of Wilber’s “holoarchies” are gradations of being, which he views as truth itself; however, being is delusion, and its gradations are gradations of delusion. Wilber’s supposedly universal ontogenetic holoarchy contradicts all Buddhist Paths, whereas his view of phylogeny contradicts Buddhist Tantra and Dzogchen, which claim delusion/being increase throughout the aeon to finally achieve reductio ad absur- dum. Wilber presents spiritual healing as ascent; Grof and Washburn represent it as descent—yet they are all equally off the mark.
    [Show full text]
  • The Mirror 84 January-February 2007
    THE MIRROR Newspaper of the International Dzogchen Community JAN/FEB 2007 • Issue No. 84 NEW GAR IN ROMANIA MERIGAR EAST SUMMER RETREAT WITH CHÖGYAL NAMKHAI NORBU RETREAT OF ZHINE AND LHAGTHONG ACCORDING TO ATIYOGA JULY 14-22, 2007 There is a new Gar in Romania called Merigar East. The land is 4.5 hectares and 600 meters from the Black Sea. The Gar is 250 meters from a main road and 2 kilometers from the nearest village called the 23rd of August (the day of liberation in World War II); it is a 5-minute walk to the train station and a 10-minute walk to the beach. There are small, less costly hotels and pensions and five star hotels in tourist towns and small cities near by. There is access by bus, train and airplane. Inexpensive buses go up and down the coast. There is an airport in Costanza, 1/2 hour from the land, and the capital, Bucharest, 200 kilometers away, offers two international airports. At present we have only the land, but it will be developed. As of January 2007 Romania has joined the European Union. Mark your calendar! The Mirror Staff Chögyal Namkhai Norbu in the Tashigar South Gonpa on his birthday N ZEITZ TO BE IN INSTANT PRESENCE IS TO BE BEYOND TIME The Longsal Ati’i Gongpa Ngotrod In this latest retreat, which was through an intellectual analysis of CHÖGYAL NAMKHAI NORBU Retreat at Tashigar South, Argentina transmitted all around the world by these four, but from a deep under- SCHEDULE December 26, 2006 - January 1, 2007 closed video and audio webcast, standing of the real characteristics thanks to the great efforts and work of our human existence.
    [Show full text]
  • Full Activities Report 2010-2020
    Activities Report 2010 - 2020 Celebrating our 10th Anniversary! Shang Shung Institute UK Activities Report 2010 - 2020 Dear Friends, The Shang Shung Institute UK (SSIUK) is pleased to present a summary of the acti- vities that our team of dedicated staff, volunteers and supporters have carried out since its inception in May 2010 under the guidance and direction of the late Chögyal Namkhai Norbu. Our activities since 2010 are listed below as well as our fundraising projects. This will give you an overview of our work in the past years. Our heartfelt thanks go to our founder, the late Chögyal Namkhai Norbu. We would also like to express our gratitude to Dr Nathan Hill (SOAS) for his generous and untiring commitment and to the many sup- porters, volunteers and donors who graciously share their time, skills and resouces to help the Shang Shung Institute UK (SSIUK) fulfill its mission to preserve, diffuse and promote Tibetan culture throu- ghout the world. In particular, we would like to give thanks and pay our respects to the late Dominic Kennedy and Judith Allan who both played pivotal roles in the establishment of the Institute here in the UK. The SSIUK is a nonprofit organisation that relies on your support to continue and develop. We hope that this report serves to inspire you, and we would like to invite you to actively participate in our work through donations, sponsorship and legacies. You can see details of how you may do this on the last page of this booklet. With our very best wishes, Julia Lawless - International Director of Tibetan Culture Prof.
    [Show full text]
  • 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.
    [Show full text]
  • WHV- Protect Swayambhu, Nepal, Volunteers Initiative Nepal
    WHV – Protect Swayambhu Kathmandu Valley, Nepal Cultural property inscribed on the 17/09/2016 - 29/09/2016 World Heritage List since 1979 Located in the foothills of the Himalayas, the Kathmandu Valley World Heritage property is inscribed as seven Monument Zones. As Buddhism and Hinduism developed and changed over the centuries throughout Asia, both religions prospered in Nepal and produced a powerful artistic and architectural fusion beginning at least from the 5th century AD, but truly coming into its own in the three-hundred-year-period between 1500 and 1800 AD. These monuments were defined as the outstanding cultural traditions of the Newars, manifested in their unique urban settlements, buildings and structures with intricate ornamentation displaying outstanding craftsmanship in brick, stone, timber and bronze that are some of the most highly © TTC developed in the world. Project objectives: Swayambhu stupa and its surroundings have been dramatically damaged by the 2015 earthquake, and a first World Heritage Volunteers camp has successfully taken place in December of the same year. Following up on the work and partnerships developed, the project aims at supporting the local authorities and experts in the important reconstruction and renovation work ongoing, and at running promotional, and educational activities to further sensitize the local population and visitors about the protection of the site. Project activities: The volunteers will be directly involved in the undergoing renovation work, supporting the local experts and authorities to preserve the area and continue the reconstruction work started after the earthquake. After receiving targeted training by local experts, the participants will also run an educational campaign on the history and importance of the site and its needs and threats, aiming at reaching out to the community and in particular to the students of local universities and colleges.
    [Show full text]
  • Brief History of Dzogchen
    Brief History of Dzogchen This is the printer-friendly version of: http: / / www.berzinarchives.com / web / en / archives / advanced / dzogchen / basic_points / brief_history_dzogchen.html Alexander Berzin November 10-12, 2000 Introduction Dzogchen (rdzogs-chen), the great completeness, is a Mahayana system of practice leading to enlightenment and involves a view of reality, way of meditating, and way of behaving (lta-sgom-spyod gsum). It is found earliest in the Nyingma and Bon (pre-Buddhist) traditions. Bon, according to its own description, was founded in Tazig (sTag-gzig), an Iranian cultural area of Central Asia, by Shenrab Miwo (gShen-rab mi-bo) and was brought to Zhang-zhung (Western Tibet) in the eleventh century BCE. There is no way to validate this scientifically. Buddha lived in the sixth century BCE in India. The Introduction of Pre-Nyingma Buddhism and Zhang-zhung Rites to Central Tibet Zhang-zhung was conquered by Yarlung (Central Tibet) in 645 CE. The Yarlung Emperor Songtsen-gampo (Srong-btsan sgam-po) had wives not only from the Chinese and Nepali royal families (both of whom brought a few Buddhist texts and statues), but also from the royal family of Zhang-zhung. The court adopted Zhang-zhung (Bon) burial rituals and animal sacrifice, although Bon says that animal sacrifice was native to Tibet, not a Bon custom. The Emperor built thirteen Buddhist temples around Tibet and Bhutan, but did not found any monasteries. This pre-Nyingma phase of Buddhism in Central Tibet did not have dzogchen teachings. In fact, it is difficult to ascertain what level of Buddhist teachings and practice were introduced.
    [Show full text]