DOCSLIB.ORG

Gentle Voice 22

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Gentle Voice 22 A NEWSLETTER OF SIDDHARTHA’S INTENT IN THIS ISSUE SEPTEMBER 2004 • THE WHEEL OF LIFE • INTERVIEW WITH KHENPO SONAM TASHI • THREE-YEAR RETREAT AT VAJRADHARA GONPA • LETTER FROM THE ENGLISH TUTOR • A BABY IN A BACKPACK TO BHUTAN The Wheel of Life DZONGSAR KHYENTSE RINPOCHE I’m sure many of you have seen the painting of the Briefly, how do you define what is normal or what is not Wheel of Life. It’s quite a popular painting that you can normal? Nagarjuna’s definition of what is normal is when see in front of almost every Buddhist monastery. In fact, something is not dependent. If an entity depends on some Buddhist scholars believe that the painting another entity, then we are never sure whether the colour existed prior to Buddha’s statues. This is probably the or the quality of this present entity is actually the ultimate first ever Buddhist symbol that existed. nature because it is dependent on the second entity. There is always a possibility that the second entity can corrupt The painting is, loosely, a depiction of life. I guess the first entity. So, likewise, a mind that is dependent on curiosity about life is one big curiosity that we have. But an object, a mind that is dependent on all kinds of the definition of life is quite a diverse thing so this is education, influence, meditation, is an abnormal mind something that we have to come to a mutual agreement according to Nagarjuna. So what is a normal mind? When about. I know many refer to this as the ‘wheel of life’, srid you completely renounce all these objects, all these pa ’khor lo. But, actually, the Tibetan word srid pa is not entities that your mind is totally or partially dependent really ‘life’. Srid pa actually means ‘possible existence’ – on. maybe it’s existing, maybe it’s not, but it’s possible that it exists. That’s an interpretation of life according to So for now you can say the pig, which represents our Buddhism. The interpretation itself is quite profound, I ignorance, is the one that causes all this perception. This think. And then ’khor lo means ‘the wheel’, ‘the chakra’, is not the best painting. Ideally, the cock and the snake ‘the mandala’, which again in itself has some profound should be vomited out of the pig’s mouth because the pig significance because when we talk about ‘mandala’ we gives birth to passion, the cock, and aggression, the are talking about chaos; at the same time we are talking snake. Now please don’t bring that petty mentality about about order. So we are talking about a chaotic order about this being such a politically incorrect thing for a pig to life. represent ignorance and so on and so forth. This is a useless debate! Please, you have to understand that this is I was asking people about the definition of the word ‘life’ a symbolic teaching. And somehow, I don’t know why, in English. There are many, but one that struck me was pigs have always been unfortunate. The Buddhists have ‘coming to life’, ‘becoming animated’. I have a feeling that depicted pigs as the symbol of ignorance and Muslims when we talk about ‘animate’ we are talking about have even refrained from eating them. something like consciousness. So, basically, when we talk about ‘life’ I think somehow we are talking about Anyway, the pig represents ignorance. From the something to do with a mind, consciousness, awareness. ignorance comes hope, which is actually like the mother Would you agree with that? of passion, and then from the ignorance comes fear, which is like the mother of aggression. So we have three So, okay, there’s this question: What is the purpose of life? kinds of mental factors. Of course, the original one is the But before we even talk about the purpose of life, what is ignorance, which gives birth to aggression and passion. life? Now according to Buddhism, life is nothing but a So you can say that these three are what perceives things. perception, a continuous perception. This has become the We were talking about perception. These three perceive major, fundamental subject of Buddhist teachings, which things in so many, many different ways. is taught in many different ways, and one way is through painting, I guess. So if you look at the picture, you will Sometimes, out of ignorance comes the hope of wanting see the Buddhist interpretation of life. If you ask a to be good. Out of this wanting to be good, a person Buddhist, ‘What is life?’ they will say, ‘This is it, this is behaves or manifests in a compassionate and non-violent life.’ Anyway, as I said, life is a perception. A perception way. In this case, such a person’s perceptions are more of what? Who is the perceiver? The black pig in the wholesome so you can say that this kind of person centre. It’s very difficult to teach about this. It has been experiences perceptions such as the god realm and the the major subject of Buddhist studies because you have to asura (or jealous god) realm. Sometimes out of ignorance define what is ignorance. In Buddhism when we judge comes passion or aggression, which creates a lot of havoc what is ignorance and what is not ignorance, we don’t – it kills, steals, destroys oneself or others and gives birth judge something as ignorant or evil based on morality or to unwholesome, painful, aggressive perceptions. That’s ethics. It has to be judged based on wisdom. So when we depicted in what we call the ‘three lower realms’ - the hell talk about ignorance, we are talking about a mind that is realm, the hungry ghost realm and the animal realm. So at its height of abnormality. When the mind is at its these are the six realms. height of normality, then that’s wisdom. Here, there is quite an important message. When Buddhists talk about hell, they are not talking about a Cover photo: Wheel of Life (Photo Stuart MacFarlane) concrete place somewhere underneath. And when we talk 2 - Gentle Voice about heaven we are not talking about somewhere where for food everywhere. Quite interestingly, there are some everything works. We are not talking about a place to hungry ghosts sitting there who have jewels, but they are migrate to, basically. When we talk about going to hell, so stingy they don’t give them to other people. Of course we are not talking about being punished. I think the not! But they don’t use them for themselves either. They concept of punishment is quite a new thing for the just save them for the next day or the next year. Buddhists, actually. Although we may say: ‘If you do such and such bad karma, because of this bad Then there’s the god realm – castles, dancing girls, karma you will go to hell’, we are not saying beautiful trees that have all sorts of ornaments, that there is a someone called ‘karma’ people spending life just listening to music, which is going to then force you as a playing music, taking baths, everything is punishment to experience the lower so perfect. And there’s the asura realm. realms. As we spoke about before, it’s They are as rich as gods, but they have a perception, depending on your one problem which is fights. They love mind, depending on your mental fighting because they are jealous all state. the time. For instance, they fight a lot with the gods. This tree is called the Let’s discuss the six realms. Since wish-fulfilling tree. It actually grows the hell realm is the worst, let’s talk in the asura realm. The jealous gods about it first so we can get it out of are busy taking care of this tree but it is the way. This is really quite profound. so tall, when it bears flowers and fruit, it In the hell realm all kinds of suffering usually does so up on the top level and are depicted. In the centre of the hell realm only the gods can reach them. So all the sits Yamaraja, who is like the Lord of Hell. A jealous gods’ effort in taking care of the tree is Hell’s Angel, I guess, not on a Harley Davidson, (Photo Stuart MacFarlane) wasted. That really triggers so much anger and but sitting comfortably on the throne made out jealousy, which then creates a lot of fighting of skulls. The interesting question is, ‘Who is this guy?’ between the asura realm and the god realm. Sadly, the From many Mahayana texts we know who this is. This is gods almost always win, but the jealous gods just don’t none other than the bodhisattva Manjushri. And who is give up. They feel that one day they can topple those in Manjushri? Manjushri is the symbol of wisdom. So again, the god realm. here, the Lord of Hell who decides who is to suffer what, so to speak, is actually your own ultimate nature of In the human realm we see suffering and pain – birth, wisdom sitting there. Then there are things like being death, old age, sickness. At the same time we also see burned in the hot hell and being trapped in the ice and people having fun, for instance. We also see people snow mountains of the cold hell, and then there are all thinking, contemplating and discovering.
Load more

Recommended publications
  • JACEK TRZEBUNIAK* Analysis of Development of the Tibetan Tulku
    The Polish Journal of the Arts and Culture Nr 10 (2/2014) / ARTICLE JACEK TRZEBUNIAK* (Uniwersytet Jagielloński) Analysis of Development of the Tibetan Tulku System in Western Culture ABSTRACT With the development of Tibetan Buddhism in Europe and America, from the second half of the twentieth century, the phenomenon of recognising a person as a reincarnation of Bud- dhist teachers appeared in this part of the world. Tibetan masters expected that the identified person will serve important social and religious functions for Buddhist communities. How- ever, after several decades since the first recognitions, the Western tulkus do not play the same important role in the development of Buddhism, as tulkus in China, and the Tibetan communities in exile. The article analyses the cultural and social causes of the different functioning of tulku institution in Western societies. The article shows that a different un- derstanding of identity, power and hierarchy mean that tulkus do not play significant roles in the development of Buddhism in this part of the world. KEY WORDS religious studies, Tibetan Buddhism, tulku, West INTRODUCTION Tulku (Tib. sprul sku) is a person in Tibetan Buddhism tradition who is recog- nised as a reincarnation of a famous Buddhist master. The tradition originated in the 13th century in the Kagyu (Tib. bka’ brgyud) sect when students of the Dusum Khyenpa (Tib. dus gsum mkhyen pa), after his death, found a boy and * Wydział Filozoficzny, Katedra Porównawczych Studiów Cywilizacji Uniwersytet Jagielloński w Krakowie, Polska e-mail: [email protected] 116 Jacek Trzebuniak recognised him as a reincarnation of their master1.
    [Show full text]
  • 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]
  • 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]
  • 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]
  • RET 30 Cover +
    Revue d’Etudes Tibétaines numéro trente — Octobre 2014 Revue d’Etudes Tibétaines numéro trente — Octobre 2014 ISSN 1768-2959 Directeur : Jean-Luc Achard. Comité de rédaction : Anne Chayet, Alice Travers, Jean-Luc Achard. Comité de lecture : Ester Bianchi (Università degli Studi di Perugia), Anne Chayet (CNRS), Fabienne Jagou (EFEO), Rob Mayer (Oriental Institute, University of Oxford), Fernand Meyer (CNRS-EPHE), Françoise Pommaret (CNRS), Ramon Prats (Universitat Pompeu Fabra, Barcelona), Charles Ramble (EPHE, CNRS), Françoise Robin (INALCO), Brigitte Steinman (Université de Lille), Alice Travers (CNRS), Jean-Luc Achard (CNRS). Périodicité La périodicité de la Revue d’Etudes Tibétaines est généralement bi-annuelle, les mois de parution étant, sauf indication contraire, Octobre et Avril. Les contributions doivent parvenir au moins six (6) mois à l’avance. Les dates de proposition d’articles au comité de lecture sont Novembre pour une parution en Avril, et Mai pour une parution en Octobre. Participation La participation est ouverte aux membres statutaires des équipes CNRS, à leurs membres associés, aux doctorants et aux chercheurs non-affiliés. Les articles et autres contributions sont proposées aux membres du comité de lecture et sont soumis à l’approbation des membres du comité de rédaction. Les articles et autres contributions doivent être inédits ou leur ré- édition doit être justifiée et soumise à l’approbation des membres du comité de lecture. Les documents doivent parvenir sous la forme de fichiers Word, envoyés à l’adresse du directeur ([email protected]). Comptes-rendus Les livres proposés pour compte-rendu doivent être envoyés à la Revue d’Etudes Tibétaines, 22, avenue du Président Wilson, 75016 Paris.
    [Show full text]
  • 2007-2008 Annual Report
    07_08 ANNUAL REPORT 07_08 ANNUAL REPORT LETTER FROM EXECUTIVE DIRECTOR Dear Friends: The 2007-08 season at YBCA has once again proven to be one of Not to be overlooked, the financial figures that are here will dem- significant accomplishment. onstrate the fiscal responsibility that is the hallmark of our work at As you will see by looking through this annual report, our artistic YBCA. We take very seriously the responsibility invested in us not endeavors continue unabated. While it is always difficult to select only by the San Francisco Redevelopment Agency but also by the only a few highlights from any given season, I would certainly be foundations, individuals and corporations who believe in the work remiss if I did not point to exhibitions such as The Missing Peace: that we do and make their contributions accordingly. I am particularly Artists Consider the Dalai Lama, Anna Halprin: At the Origin of proud to note a major gift from the Novellus Systems, Inc. to name Performance and Dark Matters: Artists See the Impossible, as true the theater at YBCA. This is an amazing gift that will come to us over achievements for YBCA. Bill T. Jones/Arnie Zane Dance Company, the next ten years and will be invested in programs at YBCA. Faustin Linyekula and Ilkhom Theatre brought us extraordinary I can say without hesitation that the staff of YBCA are dedicated, performance from around the world and Marc Bamuthi Joseph, a committed and enthusiastic about the work that we do. Without their Bay Area artist with whom we have a long-standing relationship, extraordinary effort, we would not be able to accomplish as much as opened his new piece, the break/s, here at YBCA and it has gone we do.
    [Show full text]
  • Sacred World Outlook and the Curriculum: Ecological Perspectives and Contemplative Practice Jacqueline Mitchell Mount Saint Vinc
    Sacred World Outlook and the Curriculum: Ecological Perspectives and Contemplative Practice Jacqueline Mitchell Mount Saint Vincent University A thesis submitted to the Faculty of Education at Mount Saint Vincent University in partial fulfillment of the requirements for the degree of Master of Arts in Education (Curriculum Studies) December 2017 Copyright © Jacqueline Mitchell Dedication Dedicated to my mother and all the mothers that have come before and to my children and all the children to come. 2 Abstract This thesis explores an alternative worldview, sacred world outlook, as a foundation for an educational approach that integrates contemplative practice with an ecological perspective. At its heart is a connection to, and a reverence for all life. The importance of place-based and culturally relevant curricula is central to the approach and the thesis acknowledges the significant contribution of Indigenous knowledge to its evolution. The thesis further explores how holistic and contemplative pedagogical practices are a foundation for a curriculum that furthers a profound and heartfelt understanding of the interrelationship and interdependence of all phenomena. It is proposed that such an understanding is vital to the education of current and future generation of students in order to relate to, and begin to resolve, the ecological and humanitarian crises we face in the world at present. It is suggested that the introduction of contemplative practice into the curriculum and its implementation, not only as a personal practice but also as a teacher practice and a pedagogical approach, opens possibilities of a a genuine commitment to action that cuts through the assumptions of mainstream Western culture—assumptions that further the growth economy and consumerism and the destruction of the environment, and which underpin an approach to education that furthers such views and practices.
    [Show full text]
  • Biography of Dzongsar Khyentse Rinpoche
    Dharma Dhrishti — Spring 2009 Biography of Dzongsar Khyentse Rinpoche .E. Dzongsar Jamyang Khyentse Rinpoche, Thubten Chökyi Gyamtso, was born in 1961 in Bhutan, recognized as the mind emanation of one of the greatest H Dzogchen masters of the his time Jamyang Khyentse Chökyi Lodro (1893‐ 1959). The Khyentse lineage, starting with the great Jamyang Khyentse Wangpo, has always been characterized by the vision of non‐sectarianism. Reflecting this tradition, H.E. Dzongsar Khyentse Rinpoche studied with teachers from all the four schools of Tibetan Buddhism. Rinpoche received empowerments and teachings from many of the greatest contemporary masters, including H.H. the Dalai Lama, H.H. the 16th Karmapa, H.H. Sakya Trizin, and his own grandfathers, H.H. Dudjom Rinpoche and Sönam Zangpo. His main guru was H.H. Dilgo Khyentse Rinpoche. Rinpoche further studied with more than 25 great lamas from all four schools of Tibetan Buddhism. While still a teenager, Rinpoche was responsible for publishing many rare texts that were in danger of being lost entirely, and in the 1980s, began the restoration of Dzongsar Monastery in Tibet. He has established several colleges and retreat centres in India (in Bir and Chauntra) and in Bhutan. In accordance with the wishes of his teachers, Rinpoche has traveled and taught throughout the world, establishing dharma centres in Australia, Europe, North America, and Asia. In 1989, H.E. Dzongsar Khyentse Rinpoche founded Siddharthaʹs Intent, a worldwide association of buddhist centers, whose principal intention is preserving the Buddhist teachings as well as deepening the understanding and awareness of the many aspects of the Buddhist teachings across different cultures and traditions.
    [Show full text]
  • List of Contents of External Hard Drive #1
    LIST OF CONTENTS OF EXTERNAL HARD DRIVE #1 CANON 0!8-8>o:-&{-+#{-.:-/v+- Number of volumes Bka' 'gyur (Sde dge Par phud) 103 The Derge Parpu redaction of the Kangyur was edited with great care by Situ Panchen Chokyi Jungne (1699/1700-1774) and was carved through the efforts of Tenpa Tsering (1678-1738) the ruler of Derge. The parpu or "first fruit" printings were sent to the great spiritual masters of the time shortly after the carving was complete. One of them reached the 13th Karmapa Dudul Dorje (1733/1734-1797/1798). It was this copy that was eventually reproduced in India at the order of H.H. the 16th Karmapa Rangjung Rigpe Dorje (1924-1981). Later protectors of the Derge Gonchen printery added texts including new translations by Situ, which he, out of his natural humility, had omitted to include in his own edition of the canon. These additional texts are found in later printings from the Derge blocks. W22084 886-988 LCCN for inkprint original: 76-902420. 0%,-8>o:-&{-+#{8m-.:-1- Bstan 'gyur (Sde dge) 213 The Derge edition of the Tengyur, edited by Zhuchen Tsultrim Rinchen (1697- 1774), was a masterpiece of scholarship. The Tengyur is a collection of basic texts translated from Indic originals and ranging over the entire range of learning. Their chief characteristic is that all of them have been written by Indian authors. The catalog to this edition is highly regarded as a historical source for Tibet and the Derge principality. The edition which has been scanned here was prepared as a part of the funeral rites for H.H.
    [Show full text]
  • Biographies of Dzogchen Masters ~
    ~ Biographies of Dzogchen Masters ~ Jigme Lingpa: A Guide to His Works It is hard to overstate the importance of Jigme Lingpa to the Nyingma tradition of Tibetan Buddhism. This itinerant yogi, along with Rongzom Mahapandita, Longchenpa, and-later-Mipham Rinpoche, are like four pillars of the tradition. He is considered the incarnation of both the great master Vimalamitra and the Dharma king Trisong Detsen. After becoming a monk, he had a vision of Mañjuśrīmitra which caused him to change his monks robes for the white shawl and long hair of a yogi. In his late twenties, he began a long retreat during which he experienced visions and discovered termas. A subsequent retreat a few years later was the ​ ​ container for multiple visions of Longchenpa, the result of which was the Longchen Nyingthig tradition of terma texts, sadhanas, prayers, and instructions. What many consider the best source for understanding Jigme Lingpa's relevance, and his milieu is Tulku Thondup Rinpoche's Masters of ​ Meditation and Miracles: Lives of the Great Buddhist Masters of India and Tibet. While the biographical coverage of him only comprises ​ about 18 pages, this work provides the clearest scope of the overall world of Jigme Lingpa, his line of incarnations, and the tradition and branches of teachings that stem from him. Here is Tulku Thondup Rinpoche's account of his revelation of the Longchen Nyingtik. ​ ​ "At twenty-eight, he discovered the extraordinary revelation of the Longchen Nyingthig cycle, the teachings of the Dharmakāya ​ and Guru Rinpoche, as mind ter. In the evening of the ​ ​ twenty-fifth day of the tenth month of the Fire Ox year of the thirteenth Rabjung cycle (1757), he went to bed with an unbearable devotion to Guru Rinpoche in his heart; a stream of tears of sadness continuously wet his face because he was not 1 in Guru Rinpoche's presence, and unceasing words of prayers kept singing in his breath.
    [Show full text]
  • A Short Biography of Four Tibetan Lamas and Their Activities in Sikkim
    BULLETIN OF TIBETOLOGY 49 A SHORT BIOGRAPHY OF FOUR TIBETAN LAMAS AND THEIR ACTIVITIES IN SIKKIM TSULTSEM GYATSO ACHARYA Namgyal Institute of Tibetology Summarised English translation by Saul Mullard and Tsewang Paljor Translators’ note It is hoped that this summarised translation of Lama Tsultsem’s biography will shed some light on the lives and activities of some of the Tibetan lamas who resided or continue to reside in Sikkim. This summary is not a direct translation of the original but rather an interpretation aimed at providing the student, who cannot read Tibetan, with an insight into the lives of a few inspirational lamas who dedicated themselves to various activities of the Dharma both in Sikkim and around the world. For the benefit of the reader, we have been compelled to present this work in a clear and straightforward manner; thus we have excluded many literary techniques and expressions which are commonly found in Tibetan but do not translate easily into the English language. We apologize for this and hope the reader will understand that this is not an ‘academic’ translation, but rather a ‘representation’ of the Tibetan original which is to be published at a later date. It should be noted that some of the footnotes in this piece have been added by the translators in order to clarify certain issues and aspects of the text and are not always a rendition of the footnotes in the original text 1. As this English summary will be mainly read by those who are unfamiliar with the Tibetan language, we have refrained from using transliteration systems (Wylie) for the spelling of personal names, except in translated footnotes that refer to recent works in Tibetan and in the bibliography.
    [Show full text]