DOCSLIB.ORG

What Do You Value Most About Your Experience at KSC?

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
What Do You Value Most About Your Experience at KSC? Round One: What do you value most about your experience at KSC? • guidance for my life on the Dharma path from the lamas; refuge at the center; the mutual commitment of the sangha and devotion to one another. • the teachings, learning about the dharma illuminate daily life and sheds understanding on the events of life. • teachings from the lamas, clear transmissions- I appreciate having my feet held to the fire (with assignments, goals), the opportunity for the sangha to create together. • continuity- I imprinted on Kalu RInpoche and learned of the Dharma path; happy to be part of Buddhism's unfolding in the west with our lamas leading us. The books we read here are the classics- it's important that our center hold that knowledge. • I echo ______ , this is such a rich place, there is an opportunity here for genuine transformation at levels we are barely aware of when we start, and it has to do with lineage. I am concerned about "changing the wine into water" - i.e. diluting the dharma and vajrayana practices. • the lamas for their inspiration, guidance and care; the teachings, dharma. • individual counseling from the lamas • teachings, lamas, resources here, visiting teachers - it has changed my life. • thinking differently, that my mind is changing • being with all of you today (I come inconsistently) • value of the sangha is immeasurable; the energy, teachings of the lamas, the remarkable growth of the sangha since early days • the value is that it's here! a storehouse of teachings- it radiates that vibration out into the community and the world. • the freedom from believing that my thoughts are me • KS provides an opportunity for everything we can realize in spiritual growth; there is basic sanity, a ground of being, and acceleration of growth; my heart has reopened being here; the contemporary teachings of the Lamas. • well thought out structure of the teachings, the lamas' depth of knowledge, the sangha itself- life changing. • I have become a lot kinder to others and myself in my thoughts. 1 • I'm a simple joe- I like an exemplar: the cool, calm joyfulness of the Lamas; gratitude to Bruce and Leslie Sargent for Buckhorn retreat. • community, teachings and the opportunity to practice together. • spent most of my life frightened- the teachings and counseling from the Lamas give me a place to develop responsibility for my own transformation, methods to address fear. This is a practice, very practical. • like ______ and ______ , a transformative processing of what it is to be alive, that my thoughts and emotions are not all of who I am. • children's program, they are the ones to come after us; small groups, nurturing environment. • increase in self-awareness, constant reminders that I am part of something bigger than myself; connected to the exalted sangha. • I think of it in bigger ways- our family's connection to this group and what it brings to us, getting to know the Lamas- in time of need, for advice and for practicing a new way of living. • since starting here, I feel I never stop growing along spiritual lines, through confused states and personal crisis - aspiration that all of us will continue to grow. • gratitude to the lamas, for their generosity, kindness and teachings; increased, richer self awareness. • there is a reason I chose the word "future"- our child was in Dharma Kids- we want to grow that. Round Two: What would you like the next generation of KSC practitioners to have available? • continue everything that is already happening, the lineage, lamas, sangha, teachings, practices and Vajrayana practice groups even in the absence of the lamas, children's group, retreats, Buckhorn Springs. • what we have here- a strong lineage connection; that the tantric practices do not wane- that there is connection with whoever comes to teach that they "teach the Dharma from the heart" (LLR); encouraging younger families and children in their dharma path. • full hearted integrity of teachings for the sangha • deep connection of our lamas to the teachings- this is precious and not available everywhere. • that the harmony the lamas have fostered continue, for all voices to get a chance to be heard- "I'm for harmony". • the pastoral counseling is important for me; I'd like to see that extended in groups not related to readings, but in relative world experiences (ex. election: found myself thinking after speaking, "Where did that come from?") 2 • strong connection to the lineage, so that we have resources to continue practices; support young families, kids • this place- each person can find silence in this busy world, and refuge in that silence; to never forget that is the ground and the goal • that the door is always open to everyone, instruction and support for people walking in the door for the first time (Calm Abiding. Tonglen), support for young families. • a residential lama, strong in keeping the Vajrayana deity practices, the foundational practices; strong guidance, multidimensional. • purity of the teachings is crucial; another residential lama - container for all our growth. • acknowledge _____ 's comment for support group with dharma practice orientation. Older folks will continue to come and we want to stay visible and engaged. This is a place for the sacred. • a heart felt wish for this: when we walk through the doors, we remember who we are; great teachers, wonderful if could be residential; to be available as our lamas are. • open doors, accommodating all; resident teacher(s), senior students augmenting dharma talks and inspiring sangha • continuation of lineage; resident lama; vajrayana practices. • the welcome, for it to feel comfortable to be here, to carry that attitude forward, we are an example to those coming up. • hard to envision without residential lamas; love and compassion extended to all coming in. • Kagyu lineage- connect to other centers for teachings/teachers; resident Lamas; community outreach. • holding and unfolding of compassion, permeating strength and clarity (emanating from Lamas and sangha) • harmonious tone set by Lamas; rich teachings (basic, foundational and advanced); residential Lama • the name of the center is Kagyu Sukha Choling- there are lots of Buddhist centers in the area, there is one KSC- authentic lineage, holding to that- the tsoks, the Vajrayana practices. • we are a Shangpa-Kagyu lineage and the Shangpa have deep respect of the female energies- its founders are dakinis, we have two female Lamas- honoring of the feminine. • community outreach, so that it is easier for people to find out about us; echo _____'s mention of an open heart and welcome. 3 • that what we have continues- resident Lama(S), Shangpa-Kagyu lineages, Vajrayana practices; as Tibetan Buddhism continues in the west, perhaps incorporate English and Tibetan in practices so there is more understanding. • I hold the teachings in my heart and want it to here for future. I drive by this temple and it reminds me, even though i don't come frequently. It is sacred. Buckhorn Springs is also sacred. • honesty- we all need to wake up; go onto the street and see that others are just as sacred as we are. More patience, calm. • outreach to those in need, compassion in action. • transitions give us a special opportunity to deal with the energy that comes up...resiliency- we will each have a different impression and together it is beautiful. • core tone of how our Lamas are- heart, softness, depth and breadth- the divine feminine finally gets to breathe- so that it comes into our body and mind and out again into the world, to benefit all. • divine feminine, carried on to the 7th generation; visualization with the elements- fire puja, offerings up; to foster direct experiences (ex: don't tell about an orange, offer one to eat); oneness male and female. • I have received help from here- from Roland and Sue and their daughter Ronnie, an asset to the future generations of sangha; thanks to Michael David and Clay. Round Three: How do you envision your part in sustaining KSC into the future? • This was shared in a "spiral circle", with 6 chairs arranged around the center bowl. The first six people called to answer occupy the chairs; 2 minute speaking time; vajra is passed sunwise; first person speaks, passes vajra- second person speaks- first person leaves when second person is finished speaking; another fills the empty chair. • Buckhorn Springs is in transition as well, open as to what shape it will take- strong connection with KSC, perhaps as housing, retreat space • serve the dharma and the lamas; the ways of serving change over time- I'm going to work in the office. • I'm thinking of generosity; I stay more in the background, I want to expand my connection the sangha. • I would facilitate/co-facilitate a dharma support group. • volunteerism- the energy of the people give the center form; continue to make it a welcoming place • I came from the northern sangha and moved here to practice) maturing my practice, engaging relationship to center and sangha, I offer a servant's heart to you. • deepening of my practice with sangha here and in retreat, support connection to the natural world and to the dharma that world can bring us in retreat 4 • my daughters have been my teachers- taught me to walk the walk and force me to do it. Offer myself as a model to community, sangha- what it means to be reflective, mindful in a Kagyu way. • center is a hub for our family life. I will continue to be a part of the Board, and to help expand and flourish volunteerism so everyone can have an opportunity to serve the center.
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]
  • 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]
  • Dharma Quotations
    Dharma Quotations 1. The Main Problem The three poisons are attachment, aggression, and ignorance. The chief of them is ignorance. The root of ignorance is the belief of an ego. --- Thrangu Rinpoche Commentary on the Chod Practice 2. Conduct Many people study and practice the dharma diligently, but they do not arrive at any positive result. Many lamas are unhappy that they have not been able to engender realization in their pupils; the pupils are also unhappy, thinking, “I haven’t been able to gain realization and experience hasn’t come in my mind.” The reason for this is that many lamas emphasize view and meditation but not conduct. The lamas hand this attitude on to their pupils, who also see view and meditation as important and conduct as not so important. There is the accumulation of wisdom and the accumulation of merit. The accumulation of wisdom is emphasized and given much attention while the accumulation of merit is regarded as insignificant. This is the reason why results are not achieved. We should keep the practice of physical good actions and good speech in mind from day to day and from month to month and not forget them throughout our life. We should practice good actions of the body, use good speech, and use our possessions in order to accumulate good actions. We should avoid negative actions with our body and speech and through our possessions. If we keep that in mind all the time and put it into practice, then we will gather the accumulation of merit. If it is possible to gather the accumulation of merit in this way, then it will be impossible not to achieve beneficial results arising from the accumulation of merit when it comes to meditation practice and learning about the view.
    [Show full text]
  • Secret Buddhism: Vajrayana Practices, 1995, 223 Pages, Kalu Rinpoche, 0963037161, 9780963037169, Clearpoint Press, 1995
    Secret Buddhism: Vajrayana Practices, 1995, 223 pages, Kalu Rinpoche, 0963037161, 9780963037169, ClearPoint Press, 1995 DOWNLOAD http://bit.ly/1J3RgaK http://www.alibris.co.uk/booksearch?browse=0&keyword=Secret+Buddhism%3A+Vajrayana+Practices&mtype=B&hs.x=19&hs.y=26&hs=Submit DOWNLOAD http://fb.me/2KDyc3dJ7 http://bit.ly/1ntPSHQ Tara the Feminine Divine , Bokar Rinpoche, 1999, Buddhism, 176 pages. Luminous Essence A Guide to the Guhyagarbha Tantra, Jamgon Mipham, Jun 16, 2009, Religion, 272 pages. Luminous Essence is a complete introduction to the world of tantric thought and practice. Composed by the renowned Tibetan master Jamgon Mipham (1846-1912), the text provides. Gently whispered oral teachings by the Very Venerable Kalu Rinpoche ; foreword by His Emminence the XIIth Tai Situpa, Karma-raṅ-byuṅ-kun-khyab-phrin-las (Khenpo Kalu.), Kalu Rinpoche, Elizabeth Selandia, 1994, Body, Mind & Spirit, 292 pages. This compilation of teachings presents the oral wisdom of Kalu Rinpoche, revered worldwide as a teacher of Vajrayana Buddhism. Here are his views on the mastery on the three. Dzalendara and Sakarchupa Stories from Long, Long Ago of the Former Lives of the Gyalwa Karmapa, Katia Holmes, Chödrak Tenpel (Khenpo.), 1981, Religion, 113 pages. The Historical Context of Newār Buddhism The Vajrayana Tradition of Nepal, Shanker Thapa, 2005, Buddhism, 150 pages. Establishing Appearances as Divine Rongzom Chokyi Zangpo on Reasoning, Madhyamaka, and Purity, Heidi Koppl, Aug 12, 2012, Religion, 152 pages. Establishing Appearances as Divine, a concise treatise by the eleventh-century Tibetan Buddhist philosopher Rongzom Chökyi Zangpo, sets out to prove the provocative point that.
    [Show full text]
  • Kalachakra Pujaавбдгжеиз © Вбдгжев ¤ Kalachakra Puja Авбдгжеиз
    KalacharkrḲa fₕor WͩoĆrld Peace By His Emżżżż inȾȾȾȾ en᯹᯹᯹᯹ ceՈՈՈՈ Bᯡᯡᯡᯡ eееееru⍪⍪⍪⍪ K˶˶˶˶hy­­­­ enͶͶͶͶ ts e Rinpoche 17 to 19 October 2008 17 October 2008 Friday ¤ ¢¡¤£¦¥¨§© 9.00 am to 6.00 pm Kalachakra Puja 8.00 pm to 10.00 pm Lama Dance 18 October 2008 Saturday ¢¡¤£¦¥¨§© 9.00 am to 6.00 pm Kalachakra Puja 8.00 pm to 10.00 pm Kalachakra Preparation Initiation ¢¡¤£¦¥¢ ¤ ¤ 19 October 2008 Sunday ¢¡¤£¦¥¨§ © 9.00 am to 6.00 pm Kalachakra Puja 8.00 pm to 10.00 pm Kalachakra Actual Initiation ¢¡¤£¦¥¢ ¤ Venue Sponsor: Organised By: Khyenkong Tharjay Buddhist Charitable Society Ngee Ann Cultural Centre 26A Lorong 23 Geylang Singapore 388364 Ngee Ann Auditorium Tel: 67473982 Teochew Bldg. 97 Tank Road www.khyenkong-tharjay.org For enquiries, please call 97972662 or 81610020 1 Buses: 64, 123, 139, 143 (Nearest MRT : Dhoby Ghaut Or email [email protected] Station/Dhoby Ghaut) Kalachakra Tantra The word Kalachakra means “Wheel of Time” and refers to the unique representation of the cycles of time contained within the Kalachakra Tantra. The meaning of the word tantra is “eternal stream of continuity”. According to tradition, the Kalachakra Tantra was taught by Buddha Shayamuni to King Suchandra of the mythical kingdom of Shambhala around 2,500 years ago, and its practice cultivated there ever since. Shambhala – also known as Shangrila – is a paradisiacal realm, a land of joy and purity, in which both worries and suffering are unknown. Some sources view Shambhala as a land existing purely in the dimension of energy. The Kalachakra Tantra reached India from Shambhala around 1,000 years ago, before being transmitted to Tibet, where it continues to be practiced today.
    [Show full text]
  • Tibetan Buddhism and Feminism in an In-Between Space
    Tibetan Buddhism and Feminism in an In-between Space: A Creative-Critical Autoethnography in a Non-Western Woman’s Voice Sharin Shajahan Naomi Student ID: 32114843 This thesis is presented for the degree of Doctor of Philosophy of Murdoch University 30th June, 2017 This page intentionally left blank 2 I declare that this thesis is my own account of my research and contains as its main content work, which has not previously been submitted for a degree at any tertiary education institution. ………… Sharin Shajahan Naomi 3 This page intentionally left blank 4 This page intentionally left blank 5 ACKNOWLEDGEMENT I always wanted to do PhD. on a subject with which I would find a spontaneous connection. I believe in the power of prayer. It is through the earnest prayer I am able to create intimate bonding with the divine, which is unseen and incomprehensible, yet the most intimate, the most understanding, and the kindest friend. God’s guidance and help come in simple ways; through friends, mentors and unknown strangers from whom I never expect help. That is the grace and beauty of trusting God and asking for his/her help. When I finally decided to do a PhD on Tibetan Buddhism and feminism, the help and guidance I received were incredible and beyond expectations. I am confused about where to start and whose name should appear first in my acknowledgment. Let’s go back to 2010 when I received an Australian Leadership Award and began a new life in Western Australia. I was studying for a Masters of Arts in Human Rights and it was at that time I began to dream of doing a PhD.
    [Show full text]
  • The Life and Times of Mingyur Peldrön: Female Leadership in 18Th Century Tibetan Buddhism
    The Life and Times of Mingyur Peldrön: Female Leadership in 18th Century Tibetan Buddhism Alison Joyce Melnick Ann Arbor, Michigan B.A., University of Michigan, 2003 M.A., University of Virginia, 2008 A Dissertation presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Doctor of Philosophy Department of Religious Studies University of Virginia August, 2014 ii © Copyright by Alison Joyce Melnick All Rights Reserved August 2014 iii Abstract This dissertation examines the life of the Tibetan nun Mingyur Peldrön (mi 'gyur dpal sgron, 1699-1769) through her hagiography, which was written by her disciple Gyurmé Ösel ('gyur med 'od gsal, b. 1715), and completed some thirteen years after her death. It is one of few hagiographies written about a Tibetan woman before the modern era, and offers insight into the lives of eighteenth century Central Tibetan religious women. The work considers the relationship between members of the Mindröling community and the governing leadership in Lhasa, and offers an example of how hagiographic narrative can be interpreted historically. The questions driving the project are: Who was Mingyur Peldrön, and why did she warrant a 200-folio hagiography? What was her role in her religious community, and the wider Tibetan world? What do her hagiographer's literary decisions tell us about his own time and place, his goals in writing the hagiography, and the developing literary styles of the time? What do they tell us about religious practice during this period of Tibetan history, and the role of women within that history? How was Mingyur Peldrön remembered in terms of her engagement with the wider religious community, how was she perceived by her followers, and what impact did she have on religious practice for the next generation? Finally, how and where is it possible to "hear" Mingyur Peldrön's voice in this work? This project engages several types of research methodology, including historiography, semiology, and methods for reading hagiography as history.
    [Show full text]
  • Buddhism / Dalai Lama 99
    Buddhism / Dalai Lama 99 Activating Bodhichitta and A Meditation on Compassion His Holiness the 14th Dalai Lama Translated by Gonsar Rinpoche The awakening mind is the unsurpassable way to collect merit. To purify obstacles bodhicitta is supreme. For protection from interferences bodhicitta is supreme. It is the unique, all-encompassing method. Every kind of ordinary and supra-mundane power can be accomplished through bodhicitta. Thus, it is absolutely precious. Although compassion is cultivated in one’s own mind, the embodiment of it is the deity known as Avalokiteshvara (Tib. Chan-re- PY: 1979,2006 zig). The various aspects that are visualized in meditation practices and 5.5 X 8.5 represented in images and paintings are merely the interpretative forms of 80 pages Avalokitephvara, whereas the actual definitive form is compassion itself. ` 140 paperback ISBN: 81-86470-52-2 Awakening the Mind, Lightening the Heart His Holiness the 14th Dalai Lama Edited by Donald S.Lopez,Jr. Awakening the Mind, Lightening the Heart is His Holiness the Dalai Lama’s gentle and profoundly eloquent instruction for developing the basis of the spiritual path: a compassionate motive. With extraordinary grace and insight, His Holiness shows how the Tibetan Buddist teachings on compassion can be practiced in our daily lives through simple meditations that directly relate to past and present PY: 2008 relationships. 5.5 X 8.5 This illuminating and highly accessible guide offers techniques for 178 pages deepening and heightening compassion in our lives and the world around ` 215 paperback us. ISBN: 81-86470-68-9 Commentary on the Thirty Seven Practices of a Bodhisattva His Holiness the 14th Dalai Lama Translated by Acharya Nyima Tsering Ngulchu Gyalse Thogmed Zangpo’s The Thirty Seven Practices of a Bodhisattva is one of Tibetan Buddhism’s most popular texts, incorporated in the Mind Training text and also able to be explained according to the Lam Rim tradition.
    [Show full text]
  • THE RIMAY TRADITION by Lama Surya Das The
    THE RIMAY TRADITION by Lama Surya Das The nonsectarian Rimay movement of Tibet is an ecumenical tradition started-- or more, accurately, revived--one hundred and forty years ago by the great Manjusri (wisdom) lamas of eastern Tibet renowned as the First Khyentse and First Kongtrul. It arose in order to preserve and help disseminate the many different lineages and practices of all the extant schools of Tibetan Buddhism, many of which were in danger of being lost. These extraordinarily learned and accomplished nonsectarian masters studied under hundreds of teachers and internalized the precious and profound Three Yana teachings, then taught and also compiled the bulk of them into voluminous compendiums, vast scriptural compilations such as the Rinchen Terdzod (Treasury of Visionary Revelations) and the Shayja Dzod (Treasury of Knowledge). Rimay means unbounded, all-embracing, unlimited, and also unbiased and impartial. The Karmapas, the Dalai Lamas, Sakya lineage heads, and major Nyingma and other lineage holders and founders (such as Je Tsongkhapa and Gyalwa Longchenpa) all took teachings and empowerments from various schools and lineages, and later practiced and authentically transmitted those traditions. The two enlightened nineteenth century renaissance-type masters, Khyentse and Kongtrul, were aided and abetted in this ambitious endeavor by the visionary Chogyur Lingpa as well as the younger and indomitable master Mipham, most of whom exchanged teachings and practices with each other in an unusually humble and collegial way. Other notable Tibetan Lamas widely renowned for their non-sectarian approach were Patrul Rinpoche and Lama Shabkar, Dudjom Lingpa and the Fifteenth Karmapa Khakyab Dorje. The present Fourteenth Dalai Lama of Tibet himself embodies and promotes this important tradition; he always mentions the importance of this inclusive, tolerant and open-minded Rimay spirit, wherever he goes, in his teachings and talks today.
    [Show full text]
  • Buddhism As a 'Living Tradition'
    1 Buddhism as a ‘living tradition’: The foundation for Buddhism without borders Kathleen Gregory Reflecting on the contemporary presentations of Buddhism within the Western context, particularly from the Tibetan traditions, this paper presents Buddhism from a ‘living tradition’ perspective arguing that the principle which links Buddhism across space and time is the concern with ‘lived experience.’ This perspective highlights the origins of Buddhism in the Buddha’s experience, and serves to unify ordinary and Enlightened experiences as kinds of ‘lived experiences.’ As a result, the ‘living quality’ of the teachings is understood in terms of the interrelationship of doctrine and practice; and expressed in relation to the subjectivity of practitioners in space and time. It is argued that this perspective challenges a number of current Western perspectives in the study of Buddhism which can be described as over-determining Buddhism as a heterogeneous and non-Western product; while concomitantly emphasising ‘borders’ between the ancient and contemporary, text and praxis, and tradition and innovation. Particularly in the West, ‘tradition’ is seen in diametric opposition to innovation; I argue that this view of tradition is foreign to the living tradition context. Rather, Buddhism engages with and through human experience, which by its nature is always contemporary. ‘Living tradition’ is thus that which maintains the transformative power of Buddhism; concluding that this living tradition perspective is itself the foundation for Buddhism without borders. Introduction This presentation of Buddhism as a ‘living tradition’ begins from my reflections as a Buddhist practitioner for twenty years within the Tibetan tradition. I have learnt that Buddhism is primarily a ‘practical endeavour’ concerned with understanding experience and transforming experience through that understanding.
    [Show full text]
  • A Guide to Shamatha Meditation
    A Guide to Shamatha Meditation by Thrangu Rinpoche Geshe Lharampa Copyright © 1999 by Namo Buddha Publications. This teaching is taken from the much longer The Four Foundations of Buddhist Practice by Thrangu Rinpoche. The teachings are based on Pema Karpo’s Mahamudra Meditation Instructions. This teaching was given in Samye Ling in Scotland in 1980. These inexpensive booklets may be purchased in bulk from Namo Buddha Publications. If it is translated into any other language, we would appreciate it if a copy of the translation. The technical terms have been italicized the first time to alert the reader that they may be found in the Glossary. Dorje Chang Lineage Prayer Great Vajradhara, Tilopa, Naropa Marpa, Milarepa, and lord of the dharma Gampopa The knower of the three times, the omniscient Karmapa The holders of the lineage of the four great and eight lesser schools. The lamas Trikung, Tsalung, Tsalpa, and glorious Drungpa and others To all those who have thoroughly mastered the profound path of mahamudra The Dagpo Kagyu who are unrivalled as protectors of beings I pray to you, the Kagyu gurus, to grant your blessing So that I may follow your tradition and example. The teaching is that detachment is the foot of meditation; Not being possessed by food or wealth. To the meditator who gives up the ties to this life, Grant your blessing so that he ceases to be attached to honor or ownership. The teaching is that devotion is the head of meditation. The lama opens the gate to the treasury of the profound oral teachings, To the meditator who always turns to him, Grant your blessing so that genuine devotion is born in him.
    [Show full text]
  • Entering Into the Conduct of the Bodhisattva)
    Dharma Path BCA Ch1.doc Dzogchen Khenpo Choga Rinpocheʹs Oral Explanations of Khenpo Kunpal’s Commentary on Shantidevaʹs Bodhisattvacaryavatara (Entering into the Conduct of the Bodhisattva) Notes: ʺText sectionʺ‐s refer to Khenpo Kunpalʹs commentary on the BCA. ʺBCAʺ refers to the Bodhisattvacaryavatara, by Shantideva. The text sections relating directly to the individual stanzas of the BCA, which are the subject matter of Dharma Path classes, begin on ʺText section 158ʺ below. Dzogchen Khenpo Chogaʹs Oral Explanations, starting with ʺText section 37ʺ below are explanations both of the original BCA text, and also of Khenpo Kunpalʹs own commentary on this text. For more background on these teachings, see also Dzogchen Khenpo Chogaʹs ʺIntroduction to the Dharma Pathʺ available online at the Dzogchen Lineage website at: http://www.dzogchenlineage.org/bca.html#intro These materials are copyright Andreas Kretschmar, and are subject to the terms of the copyright provisions described on his website: http://www.kunpal.com/ ============================================================================== Text section 37: This word‐by‐word commentary on the Bodhisattva‐caryavatara was written by Khenpo Kunzang Palden, also known as Khenpo Kunpal, according to the teachings he received over a six‐month period from his root guru, Dza Paltrul Rinpoche, who is here referred to as the Manjugosha‐like teacher. These precious teachings are titled Drops of Nectar. The phrase personal statement connotes that Khenpo Kunpal received in person the oral instructions, which are themselves definitive statements, directly from Paltrul Rinpoche. 1 Dharma Path BCA Ch1.doc Text sections 38‐44: In his preface Khenpo Kunpal includes his declaration of respect, his pledge to compose the commentary, and a foreword.
    [Show full text]