The Letter to Sogyal (Lakar)
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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. -
Looking, SEEING, LETTING BE, and BEING FREE
LooKING, SEEING, LETTING BE, AND BEING FREE ]-low oo I EXPERIENCE RIGPA? This question is really about how du alistic mind and mind essence actually are. When I teach, usually I first give the story of mind essence, offering a theory about how mind essence is so that you can get the idea intellectually. But it is quite possi ble that someone has already experienced the actuality of mind essence before hearing it explained intellectually; let's not rule out that possibil ity. Traditionally, first the theory is given, then the way or method of experiencing mind essence in actuality is taught. I haven't gotten to that point yet; we are still working on the intellectual picture. When I give this explanation, it's easy to make the mistake of think ing that mind essence is an entity somewhere inside dualistic mind. If we do this, we may gain some understanding of how mind essence is, but this understanding is within a dualistic framework-like the idea that within dualistic mind there is an empty essence, the idea that within dual istic mind we have a cognizant nature, and so forth. This is a conceptual understanding of the mind essence beyond concepts. Right now, from within our state of dualistic mind, we must actually experience how mind essence consists of essence, nature, and capacity. We try to approach how that mind essence actually is as an experience. That experience takes place by means of the pith instructions given by a master. Right here is the point where a qualified master would give the pointing-out instruction, directly pointing out the nature of mind. -
Taming the Poisonous: Mercury, Toxicity, and Safety in Tibetan
Chapter 4 History and Knowledge Transmission Tsodru chenmo is considered a secret practice going back to an early spiritual transmission to the Tibetan polymath Orgyen Rinchenpel, who brought it to Tibet in the thirteenth century. This chapter explores how ideas of taming and secrecy are embedded in the transmission of knowl- edge of mercury practices over time. How have these ideas affected the transfer of practical tsotel skills? Secrecy has led to specific ways of how Tibetan authors write about tsotel practices and how they publish and share texts, and understand its pastness. I explore these issues across the early history of mercury practices and then analyze how knowledge trans- mission of Sowa Rigpa mercury practices have changed in exile. I embed these aspects of Tibetan medical history in a discussion of where we can place the tsodru chenmo practice in the debate on medicine between sci- ence and religion (Adams, Schrempf, and Craig 2011b; Gyatso 2015). Situating mercury practices between science and religion As my earlier explorations of Sowa Rigpa and biomedical terminology of mercury processing have shown (Chapter 2), translating and understand- ing technical terms across different epistemologies is complex. Transla- tions between Sowa Rigpa medical epistemologies flow in multiple ways and are rarely straightforward (Adams, Schrempf, and Craig 2011a; Samuel 2006a). In this book I refer to epistemology within its broader meaning of how things are known, one way of which is through the empirical engage- ment of our senses.186 Adams, Schrempf, and Craig (2011b, 8) understand “sowa rigpa as an epistemology, [that] bears resemblance to Max Weber’s portrayal of modern science as ‘a vocation’.” In their view, rigpa (rig pa, the Tibetan term for ‘science’) “implies a different kind of engagement with knowledge than is typical for biomedical or Western forms of sci- ence precisely because it simultaneously suggests an experiential notion 186 Here, I follow other scholars who have worked on Sowa Rigpa. -
AN Introduction to MUSIC to DELIGHT ALL the SAGES, the MEDICAL HISTORY of DRAKKAR TASO TRULKU CHOKYI WANGCRUK (1775-1837)’
I AN iNTRODUCTION TO MUSIC TO DELIGHT ALL THE SAGES, THE MEDICAL HISTORY OF DRAKKAR TASO TRULKU CHOKYI WANGCRUK (1775-1837)’ STACEY VAN VLEET, Columbia University On the auspicious occasion of theft 50th anniversary celebration, the Dharamsala Men-tsee-khang published a previously unavailable manuscript entitled A Briefly Stated framework ofInstructions for the Glorious field of Medicine: Music to Delight All the Sages.2 Part of the genre associated with polemics on the origin and development of medicine (khog ‘bubs or khog ‘bugs), this text — hereafter referred to as Music to Delight All the Sages — was written between 1816-17 in Kyirong by Drakkar Taso Truilcu Chokyi Wangchuk (1775-1837). Since available medical history texts are rare, this one represents a new source of great interest documenting the dynamism of Tibetan medicine between the 1 $th and early 19th centuries, a lesser-known period in the history of medicine in Tibet. Music to Delight All the Sages presents a historical argument concerned with reconciling the author’s various received medical lineages and traditions. Some 1 This article is drawn from a more extensive treatment of this and related W” and 1 9th century medical histories in my forthcoming Ph.D. dissertation. I would like to express my deep gratitude to Tashi Tsering of the Amnye Machen Institute for sharing a copy of the handwritten manuscript of Music to Delight All the Sages with me and for his encouragement and assistance of this work over its duration. This publication was made possible by support from the Social Science Research Council’s International Dissertation Research Fellowship, with funds provided by the Andrew W. -
PDF of Buddhist Beliefs & Information
Buddhist Beliefs 1. Spiritual Belief: The Buddha did not deny the existence of higher beings, e.g. beings in the deva and brahma realms. However, these beings, according to the Buddha, are not to be regarded as one’s refuge or saviour. As recorded in the Dhammapada, an authoritative Buddhist text: Oneself, indeed, is one’s savior, for what other savior would there be? With oneself well controlled one obtains a savior difficult to find (Verse 160). By oneself, indeed, is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself, indeed, is one purified. Purity and impurity depend on oneself. No one purifies another (Verse 165). These higher beings, like us, are subjected to birth, old age, sickness and death 2. How We Pray – House of worship, rituals and practices: Worship, prayers and rituals are generally conducted in the main hall before a Buddha image or statue in Buddhist temples and monasteries and are led by members of the monastic community. Some Buddhists prefer to conduct these practices in their homes before a Buddha image or statue. Buddhists generally chant verses of veneration to the Triple Gems – The Buddha, Dharma (Teachings) and Sangha (Community). In addition, Theravada practitioners chant the Discourse of Loving Kindness (Metta Sutta); Pure Land practitioners chant the Amitabha Sutra; Zen practitioners chant the Heart Sutra; and Vajrayana practitioners chant the mantra Om Mani Padme Hum. Buddhists also offer food and other daily necessities to members of the monastic community in temples and monasteries and in turn the monks and nuns chant verses of blessings to the donors and sponsors. -
Tibetan Nuns Debate for Dalai Lama
PO Box 6483, Ithaca, NY 14851 607-273-8519 WINTER 1996 Newsletter and Catalog Supplement Tibetan Nuns Debate for Dalai Lama NAMGYAL INSTITUTE by Thubten Chodron I began hearing rumors the At 4PM nuns, monks, and Enters New Phase morning of Sunday, October 8th laypeople gathered in the court- that nuns were going to debate in yard. The nuns were already debat- the courtyard in front of the main ing on one side, and their voices of Development temple in Dharamsala and that His and clapping hands, a mark of de- Holiness the Dalai Lama was to be bate as done in Tibetan Buddhism, Spring 1996 will mark the end Lama. The monks have received a • Obtain health insurance for the there to observe. There were many filled the place. Suddenly there was of the fourth full year of operation wide and popular reception Namgyal monks, none of whom nuns in McLeod Gam' at the time; a hush and the nuns who had been and the beginning of a new phase throughout the U.S. and Canada, currently have health insurance. the major nunneries in India and debating went onto the stage in the of development for the Institute of and there is an ever-growing circle • Fund a full-time paid adminis- Nepal were having their first ever "pavilion" where His Holiness' seat Buddhist Studies established by of students at the Institute in trator. Our two administrators inter-nunnery debate. The fact that was. His Holiness soon came out, Namgyal Monastery in North Ithaca, confirming the validity of have each put in forty hours per the best nun debaters had^athered the nuns prostrated and were America. -
Understanding Tibetan Religions Through Artistic Conventions
[TYPE THE COMPANY NAME] Field of Accumulation: A Trove of Questions Understanding Tibetan Religions Through Artistic Conventions Elizabeth Harris 3/22/2017 “I know all the details of karma, but I do not really believe in it. I have heard a lot of Dharma, but have never put it into practice. Bless me and evil-doers like me That our minds may mingle with the Dharma.” -Words of My Perfect Teacher Introduction The Tibetan plateau is home to a unique blended culture of the religions, Buddhism and Bön. Bön, otherwise known as The Nameless Religion, was the reigning religious practice of this area until the introduction of Buddhism in the seventh century A.D., which came to eventually dominate the entire plateau. The Buddhist take-over was not immediate by any means, and was further complicated by the acceptance of Bön beliefs and traditions into Buddhism. To this day there is still debate between whether or not Bön is still its own religion, or just a ‘newer’ sect of Tibetan Buddhism. “The Nyingma Lineage Refuge Field” dated 1800-1899, is a Buddhist scroll painting (thangka) depicting the distinct composition of a Field of Accumulation, also known as a Refuge Field. (Figure 1) This work represents the teachings of the Nyingma sect of Tibetan Buddhism and the lineage of the Heart-essence of the Vast Expanse; as described in the written guide by Patrul Rinpoche, Words of My Perfect Teacher. “Shenlha Odkar Tsog Shing” is a Bön scroll painting with a similar Refuge Field composition and is dated 1900- 1959. (Figure 2) The teachings represented here are described in a book by Shardza Tashi Gyaltsen’s Heart Drops of Dharmakaya; a guide to the Dzogchen practice of the Bön. -
The Dzogchen Path ~
~ The Dzogchen Path ~ Mingyur Rinpoche Dzogchen is called "Ati yoga" in Sanskrit and the “Great Perfection" in English. The Nine yanas encompass the complete practices of all of Buddhism. Including the Dzogchen tradition, practices are categorized into nine yanas that give a complete picture of the entire buddhadharma. Within the nine yanas, the highest one is Ati. The way that Ati yoga is structured, most of the teachings are categorized as the ground, path, and fruition. These are the three categories. The ground means the “principle” because the main focus of Dzogchen is the view. The view is the perspective or the principle, which is very important in Dzogchen. Before meditation, we have what we call "the ground." “The ground” means “who we are, who you are, who I am.” The fundamental nature of all of us is explained in the ground. I will teach you about the ground aspect of Dzogchen later. Now, I would like to focus on the Dzogchen path. In Dzogchen, normally there is not too much shamatha meditation. In Mahamudra, we have this step-by-step shamatha meditation practice. First, we look at how our minds relate to meditation and how we can free our minds. Next, experience comes, and then the next level of meditation. That is the Mahamudra style. In Dzogchen, there is not so much of this step-by-step shamatha practice. The main teaching of Dzogchen is what we call "trekchö," meaning "cutting through." In the teachings of trekchö, the first important thing is pointing out the nature of mind. Of course, we need to have a foundational practice before that. -
MARY FINNIGAN's PRESENTATION for the INFORM SEMINAR, JULY 2020 I'd LIKE to Thank Michelle for Speaking Direct, Stark Reality
MARY FINNIGAN’S PRESENTATION FOR THE INFORM SEMINAR, JULY 2020 I’D LIKE to thank Michelle for speaking direct, stark reality truth and for being one of the eight people whose open letter in July 2017 brought about Sogyal’s fall from grace. I first met Sogyal in the spring of 1973. Along with other people who shared my interest in meditation, I found him a place to teach – a house in Kilburn, London, which we squatted in the name of the Nyingma tradition of Tibetan Buddhism. I do not refer to Sogyal as Rinpoche. It is a title accorded to lamas in recognition of their contemplative realisation and scholarship. Sogyal was a charlatan who was never trained as a lama. But we did not know this in the 1970s. We were naïve, ill-informed, and enthusiastic. We felt lucky to be involved with a charismatic Tibetan guru, pictured left with The Dalai Lama on His Holiness’s first visit to London in 1973. It soon became obvious that our new-found teacher had an insatiable sexual appetite. He hit on virtually every pretty woman he encountered. It did not occur to us then that this behaviour was not compatible with the power imbalance inherent in his role as a lama. The late John Driver first sounded an alarm about Sogyal. John was a respected Tibetan Buddhist scholar-practitioner. I am a journalist, so after John’s alert, I applied my professional skills to finding out more about Sogyal’s background. His ascent into guru superstardom occurred after the publication of The Tibetan Book of Living and Dying, and his role in the movie Little Buddha. -
Principia Dharmata: the Buddhist View of the Nature of Mind
Principia Dharmata: The Buddhist View of the Nature of Mind David Paul Boaz (Dechen Wangdu) ©2013 David Paul Boaz. All rights reserved. davidpaulboaz.org · [email protected] Contents A. The crux of the matter. .......................................................................................................... 1 B. The forms of emptiness. ........................................................................................................ 1 C. Emptiness objective and subjective. .................................................................................... 6 D. The Two Truths and the Four Noble Truths. ..................................................................... 7 E. Knowing and feeling: the unity of wisdom and compassion. ......................................... 9 I. A Glimpse of the Great Perfection ................................................................................................. 12 A. Dharma in a cold climate: the supreme teaching. ........................................................... 12 B. Buddha cognition. ................................................................................................................ 13 C. The Unified Quantum Vacuum and the Great Perfection. ............................................ 14 D. Basic Principles. .................................................................................................................... 15 E. The Supreme Source. .......................................................................................................... -
The Dalai Lama 3 What We Had the Vision to See
THE MIRROR Newspaper of the International Dzogchen Community July/August 1997 • Issue No. 41 hat would you expect to see origins—Han Chinese, Tibetan, Win China? I expected many Mongol, Hui, Salar, Tu, and Kaz A Trip to China and the akh. It is also an important node on Mao suited workers everywhere and thousands of bicycles, because those the network of routes, most particu are the images which were in my Dedication of the School larly the one leading into Tibet. mind of China, apparently not Close outside the town is the updated for many years. In fact, Monastery of Kumbum (called China is a country in rapid transi by Lauri Marder Ta'er Si by the Chinese), a fabulous tion, full of style-concious , hard ly well-endowed temple complex, working, fit people not so different and one unique in its historical ori from any Western country. I only gins as the flagship of all Gelugpa saw a few Mao suits, and three of monasteries, the birthplace of those were on some elderly pil Tsongkapa. A large group of us vis grims, prostrating in front of a stupa. ited this together with Rinpoche. The bicycle seems to be holding its and were given a very nice tour, and own, even in fairly heavy traffic. bought many souvenirs in the gift Several Dzogchen community shop before making our way to the members visited China this summer busses again. from America. France, Germany, From this point on. the trip took Italy, Russia. Switzerland, Finland on a somewhat enchanted quality. and Spain, meeting in Beijing in the Travelling always upwards, into the aii-port. -
Difference Between Recognizing Rigpa & Difference Between Recognizing
1144/1/100/2/255558 DhDhaarma WhWheeeel • ViVieew totoppic - DifDiffefererennce bbeetwtweeeen rerecocoggnnizing rigrigppa & rereaalizilizinng eempmptitinneess? A Buddhist discussion forum on Mahayana and Vajrayana Buddhism Search… Search Advanced search Difference between recognizing rigpa & realizing emptiness? Forum rules Topicic locked Search this topic… Search 318 posts • Page 44 ofof 16 • 1, 2, 3, 44, 5, 6, 7 ... 16 Report this post (./report.php?f=48&p=56096) Reply with quote (./posting.php?mode=quote&f=48&p=56096) Re: Difference between recognizing rigpa & realizing emptiness? (#p56096) byby alwayson » Mon Sep 12, 2011 5:48 am I hate the Pali Canon because it is not the original recession of the Mahāsāṃṃghikas Last edited by alwayson (./memberlist.php?mode=viewprofile&u=1388) on Mon Sep 12, 2011 5:54 am, edited 1 time in total. Top Report this post (./report.php?f=48&p=56097) Reply with quote (./posting.php?mode=quote&f=48&p=56097) Re: Difference between recognizing rigpa & realizing emptiness? (#p56097) byby deepbluehum » Mon Sep 12, 2011 5:52 am Namdrol wroote: Andrew108 wrote: A genuine experience of emptiness and a genuine experience of rigpa are the same ‐ this experience is glimpsed during direct transmission from teacher to student. Many people make this mistake. Such people never understand Dzogchen. You have to be a little lenient with the rime students. This is how they hear Dzogchen, with a Mahamudra twist. You should couch your comments with a caveat that this is how your school or your teacher or your understands Dzogchen, because other folks' teachers may have presented it the way Andrew did.