DOCSLIB.ORG

Sakya Chronicles 2008 4.Pub

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Sakya Chronicles 2008 4.Pub Sakya Chronicles Fall 2007—Winter 2009 Sakya Monastery of Tibetan Bud- 108 NW 83rd Street | Seattle, WA 98117 | tel: 206.789.2573 | website: www.sakya.org| email: [email protected] May the radiant flower of Tibetan Dagchen Rinpoche's Biography Tradition be preserved for the benefit of all beings. Completed CONTENTS By William J. Higareda Message from the Executive 2 Director After five years of anticipation, His Holiness Jigdal Dagchen Sakya's biography is com- Seeds of Compassion and 2 H.H. Dalai Lama’s Visit pleted! The biography covers Dagchen Rin- poche's entire life from birth until the pre- H.H. J.D. Sakya Bestows 3 sent, with more emphasis on his life and Lamdre Teaching training in Tibet than on his life here in America. H.H. J.D. Sakya Teaching, 4 June 3, 2008 Special thanks to the Venerable Tulku Yeshi H.E. Gyana Vajra Invited to 5 Gyatso who put in all the time and effort to Give Teaching and Long Life thoroughly research, edit, and write this pre- cious gSung sNams (lama’s life story). California Travels of H.E. 6 Tulku Yeshi feels that it was his "very good Dagmo Kusho fortune" to have the opportunity in this life H.E. Dagmo Kusho 7 to write H.H. Dagchen Rinpoche's biogra- Represents Buddhism on Seeds phy. The four volume biography is written H.H. Jigdal Dagchen Sakya Rinpoche, of Compassion Panel in Tibetan and will be made available in age five. (Sakya, Tibet) January 2009. Grants are being pursued for Sakya Digital Archive Project 7 the translation into English. Sakya Heritage Foundation 8 The biography was constructed from a series of interviews with Dagchen Rinpoche, Celebration of the Formal 9 Sakya family members, and students, and from a two volume autobiography, A Rain- Completion f Sakya bow Creation, previously compiled by Dagchen Rinpoche in 1987. Sachen Kunga Nyingpo 10-11 An Excerpt from “Entryway 12-13 The biography begins with a condensed version of the first thousand years of the Sa- to the Dharma” kya lineage and then moves on to document Dagchen Rinpoche's experiences with his lamas: his father, H.H. Trichen Ngawang Thutop Wangchuk, H.E. Dzongsar Volunteer Profile: Interpreting 14-15 Khyentse Jamyang Chokyi Lodro Rinpoche, and H.E. Dilgo Khyentse Rinpoche. and Translating Tibetan There is extensive documentation of his bestowal of the Lamdre teachings which he has given five times in his life and his life in exile in India and America. Also in- Sakya Monlam 2008 16 cluded is Dagchen Rinpoche's vision of re-building the Sakya Thubten Trulpe Lha Kang Chenmo, a Sutrayana monastery, in India. These are just a few of the high- lights that we can look forward to! Page 2 Sakya Monastery of Message From the Executive Director Tibetan Buddhism Sakya Monastery of Tibetan Buddhism has decided to resurrect the Sa- kya Monastery Chronicles to replace Sakya News. It has been 20 years since the last publication of the Chronicles. These chronicles will be a historical account about Dharma activities at Sakya Monastery and serve as a great re- source for anyone interested in learning about the continuation of the Buddha Dharma in the west and around the world. 108 NW 83rd Street Seatt;e, Washington 98117 In the last year and a half, the Buddha Dharma has continued to flourish under the direction of H.H. Jigdal Dagchen Sakya. Articles documenting several his- www.sakya.org torical events are included, such as the completion of H.H.J.D. Sakya’s biogra- [email protected] phy, the precious Lamdre teachings being bestowed to the next generation of 206.789.2573 Sakya Phuntsok Phodrang lamas, the first teaching tour of Seattle by H.E. Gy- ana Vajra Rinpoche, the Seeds of Compassion visit by His Holiness the Dalai Office Hours: M—F, 8 am to Lama, and H.E. Dagmo Kusho’s teachings in California. Additional articles noon explain the meaningful Dharma activities carried out by Sakya Monastery. May you enjoy reading our “new” Sakya Monastery Chronicles and may the blessings of the Triple Gem long endure for the benefit of all sentient beings. Adrienne Chan Executive Director Seeds of Compassion and His Holiness the Dalai Lama’s Visit to Seattle By Monica Wilson April of 2008 was a very special time for The children of Sakya Monastery’s and extend beyond the five days of the the people of Seattle as the city wel- Dharma School were one of the groups visit of His Holiness. As such, many of comed His Holiness the Dalai Lama for fortunate enough to get tickets for this the people involved with the Seeds of five days, from April 11-15. amazing event. The childrens’ enthusi- Compassion initiative, including mem- asm drew the attention of every media bers of Sakya Monastery, continue to This visit was made possible by an or- source in the building! This media atten- meet and find ways to expand and build ganization called Seeds of Compassion, tion was aided in part by the fact that a upon the vision of His Holiness the an organization with a unique vision to Tibetan Buddhist Monk in traditional Dalai Lama. bring the teachings of His Holiness to as maroon robes (Tulku Yeshi Gyatso) was many people as possible, and to make seated amidst a sea of children dressed in I want to especially thank His Holiness them available for free! As a result, yellow t-shirts. The children were de- Jigdal Dagchen Sakya and Her Eminence about 150,000 people were able to listen lighted to answer questions and appear Dagmo Jamyang Sakya for their encour- to the wisdom of His Holiness and to on camera, allowing people in the area to agement and support of my efforts with delight in his humor and experience for learn more about Sakya Monastery. Seeds of Compassion on behalf of the themselves his warmth and compassion. Monastery and its members. As always, Her Eminence Dagmo Jamyang Sakya they are greatly appreciated. The five days each had a particular focus, was part of the committee that organized but the overarching theme for the visit Interspiritual Day, on Tuesday, April th was compassion and children. There 15 . Her presence was honored and were many children involved in every treasured by all of the members of the event, especially on Monday, April 14th, committee, and Dagmola was excited Children’s Day at Key Arena, where His and pleased to be a part of the kinds of Holiness spoke directly to children about discussions that took place among this his own childhood and about practicing very diverse group of people. The goals of Seeds of Compassion are far-reaching compassion. Page 3 H.H. Dagchen Rinpoche Bestows Precious Lamdre Teaching to the Next Generation of Sakya Lamas By Laura Ellis father, H.H. Trichen Ngawang Mainland China, India and Ne- Thutop Wangchuk, the last pal. Nine students from the great Sakya throne holder in Seattle area traveled to Nepal to Tibet. Following the passing receive the Lamdre teaching, two of his father, Dagchen Rin- for the second time. poche completed the requisite Lamdre retreats before bestow- After the preliminary teachings ing the Lamdre for the first on the Three Visions lasted from nd th time in Sakya, Tibet in 1951. October 2 to October 6 . On October 7th Rinpoche bestowed In total Dagchen Rinpoche has the Bodhisattva vow. The bestowed the Lamdre teaching monks were up all night prepar- five times: at Sakya Monastery, ing. The entire monastery was Sakya, Tibet, in 1951; in East adorned with marigold garlands Tibet at Minyak Pal Lhagang and bodhi flowers. In addition Monastery in 1955; at Tharlam (Continued on page 15) H.H. Jigdal Dagchen Sakya with two of his grandsons, Dhungsey Avikri- Monastery, Boudhanath, Nepal tar Rinpoche (left) and Dhungsey Asanga Rinpoche (right), Tharlam Mon- in 1990; at Ghoom Monastery astery, Kathmandu, Nepal, October 2007. in Darjeeling, India in 1999, Lamdre (Tibetan, lam- and this most recent teaching 'bras ) is the central Sakya The ground was moving, the sion. As lamas in training, at Tharlam Monastery in statues swaying, everyone look- teaching meaning, liter- these young lineage holders Boudhnath Nepal in 2007. ally, Path and Its ing around in delighted bewil- will bestow great benefits to Fruit. In other words, derment. It was the last day of beings when they bestow the Nepal was chosen by Dagchen what we experience on the five week long Lamdre Lamdre in the future. Rinpoche, for the second time, teachings and inside Tharlam as the site to bestow the Lam- the path actually amounts Monastery in Boudhnath, This Lamdre teaching was spe- dre due to its auspicious excel- to the goal, as enlighten- Kathmandu, His Holiness Jig- cially requested by Dhungsey lence as a holy land. There are ment itself. Based on the dal Dagchen Sakya was leading Ani Rinpoche, the second son many sacred Buddhist pilgrim- Hevajra tantra as a com- a Mahakala Tshok offering of Dagchen Rinpoche, on be- age sites in Nepal, specifically plete path to enlighten- puja. half of his son, Dhungsey Lumbini, the birth place of ment, Lamdre is the Asanga Rinpoche and two Lord Buddha Shakyamuni. transmission of both exo- When the lamas and monks daughters, Jetsun Aloki and Ten Sakya family members teric (sutrayana) and eso- began the Mahakala invoca- Jetsun Mamaki. attended the teachings. Over teric (tantrayana) teach- tion, there was a low rumble 2000 lamas, tulkus, ings by an officially recog- and the earth began to shake. shepdrungs, including It was 3:30 pm on October nized lineage holder.
Load more

Recommended publications
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • “Little Tibet” with “Little Mecca”: Religion, Ethnicity and Social Change on the Sino-Tibetan Borderland (China)
    “LITTLE TIBET” WITH “LITTLE MECCA”: RELIGION, ETHNICITY AND SOCIAL CHANGE ON THE SINO-TIBETAN BORDERLAND (CHINA) A Dissertation Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Yinong Zhang August 2009 © 2009 Yinong Zhang “LITTLE TIBET” WITH “LITTLE MECCA”: RELIGION, ETHNICITY AND SOCIAL CHANGE ON THE SINO-TIBETAN BORDERLAND (CHINA) Yinong Zhang, Ph. D. Cornell University 2009 This dissertation examines the complexity of religious and ethnic diversity in the context of contemporary China. Based on my two years of ethnographic fieldwork in Taktsang Lhamo (Ch: Langmusi) of southern Gansu province, I investigate the ethnic and religious revival since the Chinese political relaxation in the 1980s in two local communities: one is the salient Tibetan Buddhist revival represented by the rebuilding of the local monastery, the revitalization of religious and folk ceremonies, and the rising attention from the tourists; the other is the almost invisible Islamic revival among the Chinese Muslims (Hui) who have inhabited in this Tibetan land for centuries. Distinctive when compared to their Tibetan counterpart, the most noticeable phenomenon in the local Hui revival is a revitalization of Hui entrepreneurship, which is represented by the dominant Hui restaurants, shops, hotels, and bus lines. As I show in my dissertation both the Tibetan monastic ceremonies and Hui entrepreneurship are the intrinsic part of local ethnoreligious revival. Moreover these seemingly unrelated phenomena are in fact closely related and reflect the modern Chinese nation-building as well as the influences from an increasingly globalized and government directed Chinese market.
    [Show full text]
  • Buddhist Philosophy in Depth, Part 3
    WISDOM ACADEMY Buddhist Philosophy in Depth, Part 3 JAY GARFIELD Lessons 6: The Transmission of Buddhism from India to Tibet, and the Shentong-Rangtong Debate Reading: The Crystal Mirror of Philosophical Systems "Introduction to Tibetan Buddhism," pages 71-75 "The Nyingma Tradition," pages 77-84 "The Kagyu Tradition," pages 117-124 "The Sakya Tradition," pages 169-175 "The Geluk Tradition," pages 215-225 CrystalMirror_Cover 2 4/7/17 10:28 AM Page 1 buddhism / tibetan THE LIBRARY OF $59.95US TIBETAN CLASSICS t h e l i b r a r y o f t i b e t a n c l a s s i c s T C! N (1737–1802) was L T C is a among the most cosmopolitan and prolific Tspecial series being developed by e Insti- Tibetan Buddhist masters of the late eighteenth C M P S, by Thuken Losang the crystal tute of Tibetan Classics to make key classical century. Hailing from the “melting pot” Tibetan Chökyi Nyima (1737–1802), is arguably the widest-ranging account of religious Tibetan texts part of the global literary and intel- T mirror of region of Amdo, he was Mongol by heritage and philosophies ever written in pre-modern Tibet. Like most texts on philosophical systems, lectual heritage. Eventually comprising thirty-two educated in Geluk monasteries. roughout his this work covers the major schools of India, both non-Buddhist and Buddhist, but then philosophical large volumes, the collection will contain over two life, he traveled widely in east and inner Asia, goes on to discuss in detail the entire range of Tibetan traditions as well, with separate hundred distinct texts by more than a hundred of spending significant time in Central Tibet, chapters on the Nyingma, Kadam, Kagyü, Shijé, Sakya, Jonang, Geluk, and Bön schools.
    [Show full text]
  • §¨ ¨ Úf' Ú 7 ºú9º Ú
    Restricted text. Please do not distribute. §¨¨ÚFÚ7ºÚ9ºÚ º¬ Rangjung Peme Nyingtik His Holiness Dilgo Khyentse Rinpoche Restricted text. Please do not distribute. Introduction Ask anyone who ever met His Holiness Dilgo Khyentse Rinpoche about his qualities and you will probably get a similar description. He had a most unusual physical presence. His body was grand and stable like a mountain, yet a soft, yielding, and vibrant energy seemed to flow through him unobstructedly, like a river. Most striking was the unceasing quality of his teaching. There was no break in his speech: as he inhaled he taught and as he exhaled he taught. An unending stream of people came to see him each day, yet his compas- sionate activities and his longing to serve others never diminished. How does someone with so many people under his care generate such deep reservoirs of energy? For us to truly understand the wonder and mystery of his activity we will have to study and practice the Dharma. His Holiness, without a doubt, embodied all the great tradi- tions of the rime, or non-sectarian, movement and demonstrated this as a living experience, manifesting an example of enlightened activity for all to see. He has, with great kindness, passed many of these teachings on to us either directly or through our own teachers. Now is the time to put them to use. The prayers in this book have been compiled for the cenntenial celebrations of His Holiness’ birth in the United States. This year Rinpoche graciously returns to us as a promising young man of 17 years.
    [Show full text]
  • Interview #27C – Jigdal Dagchen Sakya, His Holiness November 15, 2014
    Tibet Oral History Project Interview #27C – Jigdal Dagchen Sakya, His Holiness November 15, 2014 The Tibet Oral History Project serves as a repository for the memories, testimonies and opinions of elderly Tibetan refugees. The oral history process records the words spoken by interviewees in response to questions from an interviewer. The interviewees’ statements should not be considered verified or complete accounts of events and the Tibet Oral History Project expressly disclaims any liability for the inaccuracy of any information provided by the interviewees. The interviewees’ statements do not necessarily represent the views of the Tibet Oral History Project or any of its officers, contractors or volunteers. This translation and transcript is provided for individual research purposes only. For all other uses, including publication, reproduction and quotation beyond fair use, permission must be obtained in writing from: Tibet Oral History Project, P.O. Box 6464, Moraga, CA 94570-6464, United States. Copyright © 2015 Tibet Oral History Project. TIBET ORAL HISTORY PROJECT www.TibetOralHistory.org INTERVIEW SUMMARY SHEET 1. Interview Number: #27C 2. Interviewee: Jigdal Dagchen Sakya, His Holiness 3. Age: 85 4. Date of Birth: 1929 5. Sex: Male 6. Birthplace: Sakya 7. Province: Utsang 8. Year of leaving Tibet: 1959 9. Date of Interview: November 15, 2014 10. Place of Interview: Sakya Monastery, Seattle, Washington, USA 11. Length of Interview: 1 hr 19 min 12. Interviewer: Marcella Adamski 13. Interpreter: Jamyang D. Sakya 14. Videographer: Tony Sondag 15. Translator: Tenzin Yangchen Biographical Information: His Holiness Jigdal Dagchen Sakya was born in the town of Sakya in Utsang Province. He is a descendant of the Khon lineage called the Phuntsok Phodrang.
    [Show full text]
  • The Future of the Dzog-Chen Community
    THE MIRROR The International Newspaper of the Dzog-chen Community Issue 12, November 1991 USA The Future of the Dzog-chen Community The Dalai Lama expresses intention to visit Tibet Our Community is based on the during talk in New York teaching and the spirit of the page 4 teaching, it's not just an ordinary organisation. This Community exists within a society which is New York hosts the always moving ahead and changing. Kalachakra Initiation The teaching tells us how to work page 6 with circumstances and that is why we always try to improve and to integrate as much as possible in Tsegyalgar appeals society. revoked building permits I've heard many people say that the page7 Community is getting too oganised, it's not like it used to be once. Certainly you may feel that it was USSR more simple and natural but you The city of Ulan Ude in have to understand that we are going Buryatia welcomes the ahead in society, we are not going backwards. Going back to the Dalai Lama beginning means cancelling page 5 everything. If one person thinks only about themselves and refuses to accept France society, I'm not saying that couldn't A tribute to the great be a solution. But I can say for sure master Dilgo Khyenlse that this is not a solution for society Rinpoche who passed away or for the maj ority of people. Rather recently we have to consider what the condition of society is and how to page 5 integrate the teaching in society.
    [Show full text]
  • 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.
    [Show full text]
  • Magic, Healing and Ethics in Tibetan Buddhism
    Magic, Healing and Ethics in Tibetan Buddhism Sam van Schaik (The British Library) Aris Lecture in Tibetan and Himalayan Studies Wolfson College, Oxford, 16 November 2018 I first met Michael Aris in 1997, while I was in the midst of my doctoral work on Jigme LingPa and had recently moved to Oxford. Michael resPonded graciously to my awkward requests for advice and helP, meeting with me in his college rooms, and rePlying to numerous emails, which I still have printed out and on file (this was the 90s, when we used to print out emails). Michael also made a concerted effort to have the Bodleian order an obscure Dzogchen text at my request, giving me a glimPse into his work as an advocate of Tibetan Studies at Oxford. And though I knew Anthony Aris less well, I met him several times here in Oxford and elsewhere, and he was always a warm and generous Presence. When I came to Oxford I was already familiar with Michael’s work, esPecially his book on Jigme LingPa’s account of India in the eighteenth century, and his study of the treasure revealer Pema LingPa. Michael’s aPProach, symPathetic yet critical, ProPerly cautious but not afraid to exPlore new connections and interPretations, was also an insPiration to me. I hoPe to reflect a little bit of that sPirit in this evening’s talk. What is magic? So, this evening I’m going to talk about magic. But what is ‘magic’ anyway? Most of us have an idea of what the word means, but it is notoriously difficult to define.
    [Show full text]
  • Proquest Dissertations
    Forging a Buddhist Cinema: Exploring Buddhism in Cinematic Representations of Tibetan Culture by Mona Harnden-Simpson B.A. (Honours), Film Studies, Carleton University A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Master of Arts In Film Studies Carleton University Ottawa, Ontario August 23, 2011 Library and Archives Bibliotheque et 1*1 Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington OttawaONK1A0N4 OttawaONK1A0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-83072-7 Our file Notre reference ISBN: 978-0-494-83072-7 NOTICE: AVIS: The author has granted a non­ L'auteur a accorde une licence non exclusive exclusive license allowing Library and permettant a la Bibliotheque et Archives Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par I'lntemet, preter, telecommunication or on the Internet, distribuer et vendre des theses partout dans le loan, distribute and sell theses monde, a des fins commerciales ou autres, sur worldwide, for commercial or non­ support microforme, papier, electronique et/ou commercial purposes, in microform, autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in this et des droits moraux qui protege cette these. Ni thesis. Neither the thesis nor la these ni des extraits substantiels de celle-ci substantial extracts from it may be ne doivent etre imprimes ou autrement printed or otherwise reproduced reproduits sans son autorisation.
    [Show full text]
  • Melody of Dharma Remarks on the Essence of Buddhist Tantra H.H
    Melody of Dharma Remarks on the Essence of Buddhist Tantra H.H. the Sakya Trizin and Khöndung A teaching by H.H. the Sakya Trizin Gyana Vajra Rinpoche in Europe Remembering Great Masters Khöndung Ratna Vajra Rinpoche in Mahasiddha Dombi Heruka Asia A Publication of the Office of Sakya Dolma Phodrang Dedicated to the Dharma Activities of September No.12 His Holiness the Sakya Trizin 2013 • CONTENTS 1 From the Editors 2 His Holiness the Sakya Trizin 2014 Programme 3 Lumbini 9 Remembering Great Masters 9 t.BIBTJEEIB%PNCJ)FSVLB 10 t5IF'PVS4ZMMBCMFTCZ.BIBTJEEIB%PNCJ)FSVLB 11 Remarks on the Essence of Buddhist Tantra o"UFBDIJOHCZ)JT)PMJOFTTUIF4BLZB5SJ[JO 18 Oral Instructions on the Practice of Guru Yoga (Part 4) o"UFBDIJOHCZ$IPHZF5SJDIFO3JOQPDIF 27 Eight Verses of Pith Instructions to Elucidate the True Nature of Mind o#Z4BLZB1BOEJUB 29 A Melody of Experience for Yeshe Dorje o#Z+FUTÊO%SBHQB(ZBMUTFO 35 A Brief Explanation of Gyalphur Drubjor 36 Dharma Activities 36 t)JT)PMJOFTTUIF4BLZB5SJ[JOBOE,IÄOEVOH(ZBOB7BKSB 3JOQPDIFJO&VSPQF 41 t)JT)PMJOFTTUIF4BLZB5SJ[JOJOUIF64"BOE4JOHBQPSF 53 t-BNESF3FUFBDIJOHTJO5BJXBO,IÄOEVOH3BUOB7BKSB 3JOQPDIF 60 t-BNESFJO4JOHBQPSF,IÄOEVOH3BUOB7BKSB3JOQPDIF 62 t,IÄOEVOH3BUOB7BKSB3JOQPDIFJO,BUINBOEVBOE4QJUJ 7BMMFZ 64 t4VNNFSBUUIF4BLZB$FOUSF Patrons: H.E. Gyalyum Chenmo Art Director/Designer: Chang Ming-Chuan H.E. Dagmo Kalden Dunkyi Sakya Photos: Cristina Vanza; Sakya Phuntsok Phodrang; Adam Boyer; H.E. Dagmo Sonam Palkyi Sakya Steven Lay; Jon Schmidt; Andrea López; Alison Domzalski Publisher: The O!ce of Sakya Dolma Phodrang Editing Team: Rosemarie Heimsheidt; Tsering Samdup; Ngawang Executive Editor: Ani Jamyang Wangmo Jungney Managing Editor: Patricia Donohue Cover Photo: Mahadevi Temple, Lumbini From The Editors We hope that each and every one of our readers has had an excellent summer, filled with joy and bene"cial activities, and we extend to all a hearty welcome to this new edition of Melody of Dharma.
    [Show full text]
  • Ka-Ter“ and „Complete Works of Chögyal Namkhai Norbu“ I Give You a Brief Overview of Our Recent Work
    Dear Vajrasisters and Vajrabrothers, As being the project manager of the translation projects „Ka-Ter“ and „Complete Works of Chögyal Namkhai Norbu“ I give you a brief overview of our recent work. In 2016 the latest book of the translation project "Complete Works of Chögyal Namkhai Norbu" was published: DORJE SEMPA NAMKHA CHE - The Total Space of Vajrasattva. Root text with commentary by Vairochana. The Tibetan text was edited and annotated by Chögyal Namkhai Norbu and the Tibetan text was translated by Adriano Clemente. It is said that this extraordinarily profound teaching has been recited spontaneously by Garab Dorje when he was just seven years old. It is one of the main lungs, or essential texts, of Dzogchen Semde, This teaching is extremely difficult to understand without a commentary, and in this book the root text appears together with the Iron Commentary. But the language of this commentary is archaic and often does not allow an easy understanding of its meaning. It is so wonderful, so marvelous, so beneficial, so important, so helpful, that we students of Chögyal Namkhai Norbu can read this unique text of Vairochana, once recited by Garab Dorje, now edited and annotated by Chögyal Namkhai Norbu, in a language that we can understand, although this teaching is also very difficult to understand in English, too. But without the wisdom and support of Chögyal Namkhai Norbu and the qualification of Adriano Clemente as a translator from Tibetan, we all would hardly understand any word or any line from this teaching. This recent publication is just an example of the phenomenal work of the translators.
    [Show full text]