Dzongsar Khyentse Rinpoche on Dzogchen

Gangteng Rinpoche in Winterthur

So viele interessante Lamas geben so viele interessante und seltene Belehrungen diesen Sommer in dieser Gegend, und bis vor kurzem hatte ich noch arge Entscheidungsschwierigkeiten, denn es finden heuer mindestens ein halbes Dutzend Seminare und Retreats, die wirklich äußerst 'besuchenswert' wären. So z.B. Sakya Trizin's Besuch in Lahr wo er die Khön-Vajrakilaya Einweihung geben wird, oder auch Tenzin Wangyal's Tummo Retreat in Buchenau wäre bestimmt sehr interessant - doch leider spielt mein Geldbeutel dieses Jahr nicht so wirklich mit (vor allem, da ich im November auf jeden Fall auf Norbu's Retreat in Barcelona gehen möchte, und ich eigentlich schon jetzt mit dem Sparen anfangen sollte...). Jedenfalls habe ich vor kurzem die Bestätigung erhalten, dass Gangteng Tulku Rinpoche nächsten Monat für fünf Tage in die Schweiz kommen wird - und der Veranstaltungsort ist nur knapp über 100km von mir zuhause entfernt! Also eine Gelegenheit, die ich mir nicht entgehen lassen kann - vor allem, da ich Gangteng Rinpoche bereits seit einigen Jahren sehr gerne mal treffen würde, es sich bisher jedoch noch nicht ergeben hat...


S.E. Gangteng Tulku Rinpoche

Pema Lingpa-Ngöndro
Einweihung in die 8 Taras &
Einweihung in Kurukulle

13. bis 17. Juni 2007
Winterthur, Schweiz


Pema Lingpa-Ngöndro

Die allgemeinen «vorbereitenden Übungen» in Rinpoche’s Tradition sind im Praxistext «Der gute Pfad zur Erleuchtung» zusammengefasst. Der Ngöndro bildet die Grundlage für das weitere Dzogchen Studien und Trainingsprogramm.


8 Taras

sind die Essenz der 21 Taras und entstammt einem Terma (Schatz)-text von Guru Chöwang. Tara symbolisiert den weiblichen Erleuchtungsaspekt und das aktive Mitgefühl. Sie ist der einzige weibliche Buddha im Mahayana und Tantrayana.


Kurukulle (Rongdzom‘s Lotus-Dakini)

Als zornvolle Form der 5. Tara (tib. Rigchenma) zieht sie die guten Dinge an wie ein kraftvoller Magnet. Sie ist Ausdruck der Weisheits-Dakini (Yeshe Khandro) sowie des ursprünglichen Gewahrseins und gehört zur Lotus-Familie. Diese Initiation mit sehr grosser Segenskraft stärkt die Gesundheit, verlängert das Leben und verhilft zu Glück, Reichtum und Wohlbefinden.

S. H. Gangteng Tulku Rinpoche hat diesen Text von seinem Lehrer S. H. Dilgo Khyentse Rinpoche erhalten (Rongdzom’s Lotus-Dakini). Den Hauptterma-Text hat Gangteng Rinpoche zum Wohl seiner Schüler zusammengefasst.


Programmübersicht:

Mi, 13. Juni
19.30 - 22.00 Uhr Vorstellen der Pema Lingpa-Linie;
Erklärung der wichtigsten Dzogchen Begriffe

Do, 14. Juni
19.30 - 22.00 Uhr
Pema Lingpa-Ngöndro;
Erklärung der Übungen, verbunden mit Meditation, 1. Teil

Fr, 15. Juni
19.30 - 22.00 Uhr
Pema Lingpa-Ngöndro;
Erklärung der Übungen, verbunden mit Meditation, 2. Teil

Sa, 16. Juni
14.30 - 17.00 Uhr
Einweihung in die 8 Taras;
Pause / anschliessend Erklärung der Praxis

So, 17. Juni
14.30 - 17.00 Uhr
Einweihung in Kurukulle;
Pause / anschliessend Erklärung der Praxis

->Download Programm-Flyer (PDF)

HHDL on The Four Noble Truths

His Holiness, The XIV. Dalai Lama
Teachings on the Four Noble Truths


Part 2/4

Part 3/4

Part 4/4

Padma Lingpa's Dzogchen Song

The emptiness in the seeing which is called Vision
Transcends definition as something or nothing;
When seeing, is there nothing there?
But if there is an object of sight, there is no Vision.

The profundity that is called Meditation
Lies beyond the presence or absence of mental images;
When there is no mental image there is no object of meditation,
And when there is a point of reference there is no act of
meditation.

He whose moral action is called spontaneous activity
Has gone beyond the possibility of choice;
When there is no bias or discrimination, there is no perfect action,
And when there is no accepting or rejecting, where is moral
action?

www.keithdowman.net

der Sommer kommt.... und die Lamas kommen.....

Hier nun eine kleine Vorschau auf einige ausgewählte Dharma-Veranstaltungen die diesen Sommer im deutschsprachigen Raum stattfinden werden....

Dzongsar Khyentse Rinpoche sendet zwei seiner besten Khenpos aus dem Dzongsar Kloster in Tibet nach Deutschland. Khenpo Puntsok Namgyal und Luore Puntsok werden jeweils ein Wochenende in Hamburg und in Berlin lehren. Die Übersetzung findet vom Tibetischen ins Deutsche statt.

Am 26. und 27. Mai wird in Hamburg das Thema sein:

"Sicht, Meditation und Handlung der Rime-Bewegung" und

"Leben und Errungenschaften von Jamyang Khyentse Wangpo, Jamgon Kongtrul Lodrö Thaye und Jamyang Khyentse Chokyi Lodrö"

Veranstaltungsort: Eichenstrasse 56, 20255 Hamburg, bei Hartmann klingeln. Unkostenbeitrag 60 Euro bei Voranmeldung /80 Euro an der Tageskasse. Kurszeiten: Samstag 11h bis Sonntag 17h.


Am 2. und 3. Juni wird in Berlin das Thema sein:

"Übertragung der Madyamaka-Philosophie von Indien nach Tibet" und

"Leben und Errungenschaften von Jamyang Khyentse Wangpo, Jamgon Kongtrul Lodrö Thaye und Jamyang Khyentse Chokyi Lodrö"

Der Veranstaltungsort: Wird noch bekannt gegeben. Unkostenbeitrag 60 Euro bei Voranmeldung /80 Euro an der Tageskasse. Kurszeiten: Samstag 11h bis Sonntag 17h.

Die Anmeldung kann auf der Website von ‘Siddhartha’s Intent Deutschland’ erfolgen, sobald dort der entsprechende Hinweis dafür eingerichtet ist.

www.siddharthasintent.de



S. H. Sakya Trizin zu Besuch in Lahr

Vajra Kilaya - Belehrung und Einweihung

Am 08. und 09. Juni 2007 ist Seine Heiligkeit Sakya Trizin zu Besuch in Lahr.

Für beide Tage ist eine Veranstaltung in der Sulzberghalle in Lahr geplant.

http://www.sakya-trizin.de/








S.E. Gangteng Tulku Rinpoche

Belehrungen in Winterthur

13. Juni Ankunft in Zürich

13. bis 15. Juni Ngöndro-Belehrungen

16. Juni Große Tara-Ermächtigung

17. Juni Kurukulle-Ermächtigung

http://www.yeshekhorlo.de



Dr. Nida Chenagtsang
Mantraheilen I

Mi 27. Juni - So 01. Juli

Bodhicharya Deutschland e.V.
Kinzigstraße 25-29, 10247 Berlin

www.bodhicharya.de




S.H. der Dalai Lama
im Tibetischen Zentrums Hamburg

Mo. bis Fr.: 23. bis 27. Juli 2007:
Buddhistische Philosophie und Praxis. Erklärungen zu den "400 Versen" des indischen Meisters Aryadeva - Karten sind noch ausreichend vorhanden.

www.dalailama-hamburg.de








Dzogchen teachings and Troma Nagmo Drubchö
guided by Namkha Rinpoche

August 12 – 19, 2007 at “Les Diablerets” (Switzerland)

www.namkha.org





Tummo Praxis der Bön Tradition
Aus dem Text „Ku Sum Rang Shar“
von Shardza Tashi Gyaltsen

Mit Geshe Tenzin Wangyal Rinpoche

14.08.2007 -19.08.2007

Schloss Buchenau
Kreis Fulda

www.bongaruda.de





Chökyi Nyima Rinpoche
Der Kern der Sache & Ngagso Puja

August 27 - September 5, 2007

Rangjung Yeshe Gomde
Scharnstein, Austria

www.gomde.de



DZOGCHEN – Yetri Thasel

Belehrungen mit
Yongdzin Tenzin Namdak Rinpoche &
Khenpo Tenpa Yungdrung Rinpoche

7.–14. September 2007

www.pauenhof.de







Außerdem habe ich soeben die Info erhalten, dass S.H. Penor Rinpoche dieses Jahr in der ersten Septemberwoche im neuen Palyul Zentrum in Züsch (Deutschland) erwartet wird. Genaue Planungen zu seinem Besuch stehen noch aus & weitere Details folgen noch....

Google TechTalk with Matthieu Ricard

Change your mind, change your brain:
The inner conditions for authentic happiness

Lecture on the Ngakpa Tradition

At his lecture last month at the Latse Library in New York City, Dr. Nida Chenagtsang, Director of the Ngak-Mang Institute (NMI) in Tibet, clearly enjoyed telling listeners that "Tibetan women are recognized as one the largest contributors to the Ngakpa tradition. . . Highest spiritual realization can be achieved by both men and women." Nida referred to this as "equal realization," and examined a host of other liberal beliefs and practices that typify the unique Buddhist tradition known as "Ngakpa."

With both lay and ordained representation in all five Tibetan Buddhist traditions, Nida presented Ngakpa as a non-sectarian tantric form of Buddhism with roots to Padmasambhava and the Siddha tradition of India. Touching on a bit of its history, philosophy, and practice, Nida conveyed a religious tradition that is at once both innovative and yet desperately in need of preservation.

Dr. Nida Chenagtsang was born in the area of Rebkong, Tibet; a region known for centuries for its tradition of Ngakpas- Tibetan Yogis. He studied the local medical system, as well as intensive formal training at the Lhasa Tibetan Medical University. Later, he has practiced in various hospitals in Tibet, and has published many works on Traditional Tibetan Medicine. He has extensively researched ancient Tibetan medicinal treatments, specializing in the revival of external therapies, which has brought him high acclaim in the field of Tibetan Medicine in both the East and West.

Dr. Nida is Director of the International Academy for Traditional Tibetan Medicine (IATTM) and the Co-Founder of the International Ngak-Mang Institutes (NMI), established to preserve and maintain the Rebkong Ngakpa culture within modern Tibetan society. Recently he has been teaching comprehensive Tibetan Medicine courses all over the world.

Here you can download Dr. Nida Chenagtsang's lecture in MP3 format:
www.cbs.columbia.edu/weblog

Shine

Prajnaparamita Ekashari Sutra

Single Letter Transcendent Wisdom Sutra

Homage to Prajnaparamita!

Thus have I heard: At one time the Lord dwelt at Rajagrha, on the Vulture Peak, together with a large congregation of renunciates, with 1,250 renunciates, and with countless bodhisattvas. At that time the Lord addressed Venerable Ananda:

"Ananda, do receive, for the sake of the welfare and happiness of all sentient existence, this perfection of wisdom in one letter, the letter 'a'."

Thus spoke the Lord. The Venerable Ananda, the large congregation of renunciates, the assembly of bodhisattvas, and the whole world with its devas, humans, asuras, and heavenly musicians, rejoiced at the teaching of the Lord.

March 10

www.march10.org


OLD TIBETAN NATIONAL HYMN

Ghang ri rawe kor we shingkham di
Circled by ramparts of snow-mountains,
Phen thang dewa ma loe jungwae ne
This sacred realm,
Chenrezig wa Tenzin Gyatso yin
This wellspring of all benefits and happiness
Shelpal se thae bhardu
Tenzin Gyatso, bodhisattva of Compassion.
Ten gyur chik
May his reign endure Till the end of all existence.

Composed in 1745 by the Tibetan ruler, Miwang Phola, in praise of the 7th Dalai Lama (translated by Jamyang Norbu)



DEN TSIG MON LAM
The Prayer of the Words of Truth

Tse mey yon ten gya tsoe pel nga shing
Buddhas, bodhisattvas and disciples throughout time
Nyam chung dro la bhu chik tar gong pey
Having qualities infinite as the endless ocean,

Du sum de sheg se dang lo mar che
Seeing each living being as your only child
Dag gi den pey may ngag di gong shig
Please heed my true and anguished cries.

Si shi dung sel yon dzog thup pay ten
Buddha's teachings dispel the pain of existence and denial.
Dzam ling yang pay phen de pel du gye
Spread happiness and prosperity throughout this world.

De dzin ke dang drup pe kye bun am
May the learned and accomplished holders of the Dharma
Cho jo nam chue jha wa pel war dzo
Cause the ten fold virtuous practice to prevail.

Mi se le ngen drak poe yong non pey
Sentient beings tormented by suffering without cease,
Bar me du key nar way nyam thak dro
Trapped by endless negative deeds,

Zo ka ne tson mu ge jig pa kun
May their unbearable fears of disease, famine and war
Shi ney de ga gya tsoe uk yung dzod
Be relieved by an ocean of bliss.

Ke par gang jong choe den kye dro nam
Especially the people of the Land of Snows,
Nak chok la loe pung gi tse mey du
Mercilessly conquered by barbaric forces of evil,

Ngen gue jom pey trag dang chi mey gyun
May their rivers of blood and tears
Nyur du choe pey thug je tu pung kye
Be swiftly halted by the power of compassion!

Nyon mong don gyi nyo pe lang cho kyi
Those who are driven mad by the demons of negative emotions,
Rang zhen nyi pung gyi pe nying je yul
Bringing ruin to all by their reckless actions:

Mi sun kye woe tsog nam lang dor mig
May such beings learn what to embrace and what to abandon,
Yong tob jam tse dza way pel la jor
And finally meet with true and loving friends!

Ring ne nying du nag pey dod pey don
May the object of my most heartfelt yearning —
Yong dzog bho jong rang wang tsang may pel
COMPLETE FREEDOM FOR ALL TIBET be soon realized.

Lhun drub choe si ga ton la
And may we be swiftly granted the good fortune to enjoy
Cho pey kel sang nyur wa nyi du tsol
The joyous celebration of spiritual with temporal rule.

Ten dang de dzhin chab si rang rig ley
O Protector, Chenresig, care for them.
Che ge pe lu sog long jo yong tang tey
All who have suffered terribly,

Ka wa gya trag drub pey kye woe nam
Sacrificing their wealth, their bodies and their precious lives
Dru dzin gon de thug je kyong war dzo
For the nation, the people and the Dharma.

Dor na gon po Chen re sig wang gi
May all the vast prayers of aspiration
Se che gyel wey chen ngar gang chen zhing
The Lord Chenresig made for the land of Tibet.

Yong sung gya chen mon lam gang dze pe
Before the Buddhas and the bodhisattvas
Dre sang den dir nyur du char war sol
Swiftly come to positive fulfillment here and now.

Nang tong cho nyid sab mo ten drel dang
Through the profound of interdependence of appearance and emptiness,
Chog sum tug jey u dang den tsig tob
Through the power of the compassionate Three Jewels and the Words of Truth,

Len dre lu mey den tu dag chag gi
And through the strength of the infallible law of cause and effect,
Den pey mon lam geg mey nyur drup shok
May this, our prayer of truth, be unhindered and swiftly fulfilled.

Written on the 9th day of the 8th month, Iron Mouse year (1960), by the Buddhist monk, Tenzin Gyatso, the 14th Dalai Lama

The Wish-Fulfilling Tree

The Wish-Fulfilling Tree

The Essence of Thönmi’s Masterpiece 'The Thirty Verses'

by Yangchen Drubpe Dorje (1809-1887)



Namo guru mañjughoshaya!

To Mañjughosha, who is inseparable from the supreme teacher,
I respectfully bow down.
I shall now explain, in a brief summary, the essence
Of Thönmi’s excellent work, The Thirty Verses.

The function of the vowels is to make clear,
There are four: i, u, e and o.
The consonants, ka and so on, are thirty in number.
ga, nga, da, na, ba, ma, ‘a,
And ra, la and sa are the ten suffixes.
da and sa are the two post-suffixes.

The three [suffixes] na, ra and la take [post-suffix] da,
And [post-suffix] sa is added after ga, ba and ma.
ga, da, ba, ma and ‘a are the prefixes.
Go, ngo, do, no, bo, mo, ‘o,
And ro, lo, so, to are the concluding particles,
Also called the ‘terminative’ or ‘paired concluding.’
to is used with a da-drak and ‘o where there is no suffix.
The others match the final letters of the preceding syllable.

Su, ru, ra, du, na, la and tu
Are the seven la-equivalent particles,
They are used with the second, fourth and seventh cases,
And with ‘identity’[1] and the ‘temporal.’[2]
su follows a sa, tu is used after ga, ba and da-drak,
du is used after nga, da, na, ma, ra and la,
Syllables ending in ‘a or without a suffix take ra and ru.
The five of gi, kyi, gyi, ‘i and yi
Are the connective particles of the sixth case.

The same five with the ending sa
Are the third case, the agentive.
They are applied as follows: na, ma, ra and la take gyi;
da, ba and sa take kyi; ga and nga take gi;
Syllables ending in ‘a or without a suffix take ‘i and yi.
kyang, yang and ‘ang are the three ornamental and inclusive particles.
kyang is used after ga, da, ba, sa and da-drak,
yang after nga, na, ma, ra and la,
‘ang and yang are used after syllables ending in ‘a or without a suffix.
te, de and ste are the three continuative particles.

te is used after na, ra, la, sa and da-drak,
de is used after da, and after ga, nga, ba, ma, ‘a
And syllables without a suffix ste is used.
gam, ngam, dam, nam, bam, ‘am,
ram, lam, sam and tam divide and include.

The rules of application are like those of the concluding particle.
The forms ra and ru, ‘i and yi or ‘ang and yang
Differ in respect to how they can fill or not fill a line of verse.
The same principle determines whether or not
There is a dot before ‘o, ‘u and ‘am.

nas and las are used for the ablative, and for isolation and inclusion.
For the actual ablative, either form may be used.
For isolating similar things nas is used and for dissimilar las.
Whereas for inclusion only nas may be used.
kye and kvaye are vocative particles.
They usually come before the noun.

ni is the particle of highlighting and emphasis.
dang has five uses: to include, to divide and to indicate a reason,
A temporal relation or a command.
The pronoun particle de, which is used before a noun,
Refers either to a term just used,
Or another not stated [but implied].

ci, ji, su and gang are indefinite particles.
ci is used before zhig, ste, slad, ‘dra and phyir.
ji is used before snyed, srid, ltar, bzhin and skad.
su applies to people only, but gang is universal.
pa, ba and ma, with or without an o vowel,
Are the nominalizing particles. After ga, da, na,
ba, ma, sa and da-drak, the particle pa is used.
After nga, ra, la and where there is no suffix,
The nominalizing particle that is used is ba,
But it is good to use pa when there is an even number of syllables.
It is the same in most cases for words ending in pa or ba.

The use of ma is irregular and determined by context.
ma, mi, min and med are the particles of negation.
ma and mi come before a word, min and med at the end.
ma can also be used as a clarifier in between [two words].[3]
The particles zhing and so on are used after syllables ending in nga, na, ma,
‘a, ra, la and those without any suffix.
They are zhing, zhes, zhe’o, zhe na and zhig.

After syllables ending in ga, da, ba and a da-drak,
cing, ces, ce ‘o, ce na and cig are used.
After a final sa, zhes is the special exception,[4]
But shing, shig, she ‘o and she na are all used.
However, it is important not to confuse these
With actual words like kha cig, lhan cig and so on.
A bare basic letter with a prefix will need the suffix ‘a,
But not [a basic letter] with a vowel sign, or a head or subjoined letter.
To separate words in longer passages of prose,
To divide medium-length passages and conclude short ones,
And following a ga in a line of verse, use a single shad.

Use a double shad in prose following a terminative particle,
Or at the end of a line of verse.
A quadruple shad is required at the end of a long section of text,
Or at the conclusion of a chapter.
Take special care not to do such things as writing a dot
Between a final letter and a shad, unless the letter is a nga.


This wish-fulfilling tree of fine explanation,
Unobscured by the leaves of excessive words,
And laden with the plentiful fruit of meaning,
Was composed by Yangchen Drubpé Dorje.

____________________________


[1] A sub-category of the second case.

[2] A sub-category of the seventh case.

[3] In some tri-syllabic expressions ma is found in between two syllables, negating them both: rta ma bong = Neither horse nor donkey; rta ma lug = Neither goat nor sheep. These expressions are used by way of analogy for a mixture that is neither quite one thing nor another.

[4] In other words, shes is not used so as to avoid confusion with the verb ‘to know’, and zhes is used instead.



Download the Tibetan text (in PDF format)



taken from www.lotsawahouse.org

Balancing the Heart and Mind

B. Alan Wallace
Balancing the Heart and Mind:
Practice of the Four Immeasurables and Shamatha Meditation
(December 10, 2006)
The Jefferson Tibetan Society of Charlottesville, VA was pleased to host author, scholar and accomplished Buddhist practitioner Dr. Alan Wallace for a 2-day meditation retreat, Balancing the Heart and Mind: Practice of the Four Immeasurables and Shamatha Meditation.

B. Alan Wallace, Ph.D. is an internationally known meditation teacher, dynamic lecturer and scholar, one of the leading American translators, and on the forefront of Buddhism and Science research. He has been involved in the serious practice, study and translation of Buddhism for 35 years. He is one of the two primary translators to H.H. Dalai Lama for the Mind and Science conferences and research projects. His extensive books on Buddhism are helpful to people of the Vipassana and Zen traditions in addition to those of all the schools of Tibetan Buddhism. Alan has engaged in extensive retreats throughout his life, including numerous solitary retreats and was a co-teacher of a 1 year Shamatha retreat. He will be leading two 3-month Shamatha retreats in 2007 as part of the pioneering Shamatha Research project, a scientific study of the long-term effects of meditation on cognitive, attentional and affective functioning. He graduated summa cum laude from Amherst college, where he studied physics and the philosophy of science and has a Ph.D. in Religious Studies from Stanford University. He was a Buddhist monk for 14 years and has edited, translated and authored or contributed to more than 30 books on Buddhism, medicine, language, science and culture.

Here you can get some of his publications.


"We need to work with both the heart and mind, and their integrated cultivation is crucial to balanced spiritual practice." In this 2 day retreat on Balancing the Heart and Mind, Dr. Alan Wallace will focus on the cultivation of shamatha (meditative quiescence) and the Four Immeasurables (loving-kindness, compassion, empathetic joy and equanimity). His unique combination of traditional Buddhist knowledge and modern psychology allows him to present these topics in a way that is both vivid and at the same time analytic and profound. The retreat will include extensive instruction, silent meditation and guided meditations, interspersed with periods for group discussions, focused on the practical applications of these practices in daily life.

The Jefferson Tibetan Society's primary function is to provide teaching and meditation practice in the Tibetan Buddhist tradition, as exemplified by His Holiness the Dalai Lama's teachings. See avenue.org/jts for more information.


Teachings in MP3 & OGG Format:

archive.org/details/B_Alan_Wallace_Four_Immeasurables_Retreat

The Aspiration of Samantabhadra

HO
All that appears and exists, all of samsara and nirvana,
Has one ground, two paths and two results.
It is the display of awareness and ignorance.
Through the aspiration of Samantabhadra
May all be fully awakened
In the citadel of the dharmadhatu.

The ground of all is uncomposed,
An inexpressible, self-arisen expanse
Without the names "samsara" and "nirvana."
If it is known, buddhahood is attained.
Not knowing it, beings wander in samsara.
May all beings of the three realms
Know the inexpressible ground.

I, Samantabhadra
Know naturally that ground
Without cause and condition.
I am without the defects of superimposition and denial of outer and inner.
I am unobscured by the darkness of mindlessness.
Therefore, self-appearance is unobscured.
If self-awareness remains in place
There is no fear even if the three-fold world is destroyed.
There is no attachment to the five desirables.
In self-arisen, non-conceptual awareness
There is no solid form or five poisons.

The unceasing lucidity of awareness
Is five wisdoms of one nature.
Through the ripening of the five wisdoms
The five families of the first buddha arose.
From the further expansion of wisdom
The forty-two buddhas arose.
As the display of five wisdoms
The sixty blood drinkers arose.
Therefore, ground-awareness never became confused.
As I am the first buddha,
Through my aspiration
May beings of samsara's three realms
Recognize self-arisen awareness
And expand great wisdom.

My emanations are unceasing.
I manifest inconceivable billions,
Displayed as whatever tames beings.
Through my compassionate aspiration
May all beings of samsara's three realms
Escape the six states.

At first, for bewildered beings
Awareness did not arise on the ground.
That obscurity of unconsciousness
Is the cause of bewildered ignorance.
From that unconsciousness
Emerged terrified, blurry cognition.
Self - other and enmity were born from that.
Through the gradual intensification of habit
Sequential entry into samsara began.
The five poisonous kleshas developed.
The actions of the five poisons are unceasing.
Therefore, since the ground of the confusion of beings
Is mindless ignorance,
Through the aspiration of myself, the buddha,
May all recognize awareness.

The connate ignorance
Is a distracted, mindless cognition.
The labeling ignorance
Is holding self and other to be two.
The two ignorances, connate and labeling,
Are the ground of the confusion of all beings.
Through the aspiration of myself, the buddha,
May the thick, mindless obscurity
Of all samsaric beings be dispelled.
May dualistic cognition be clarified.
May awareness be recognized.

Dualism is doubt.
From the emergence of subtle clinging
Coarse habit gradually develops.
Food, wealth, clothing, places, companions,
The five desirables and beloved relatives --
Beings are tormented by attachment to the pleasant.
That is mundane confusion.
There is no end to the actions of dualism.
When the fruit of clinging ripens,
Born as pretas tormented by craving --
How sad is their hunger and thirst.
Through the aspiration of myself, the buddha,
May desirous beings
Not reject the longing of desire
Nor accept the clinging of attachment.
By relaxing cognition as it is
May their awareness take its seat.
May they attain the wisdom of discrimination.

Through the emergence of a subtle, fearful cognition
Of externally apparent objects
The habit of aversion grows.
Coarse enmity, beating and killing are born.
When the fruit of aversion ripens,
How much suffering there is in hell through boiling and burning.
Through the aspiration of myself, the buddha,
When strong aversion arises
In all beings of the six states,
May it be relaxed without rejection or acceptance.
Awareness taking its seat,
May beings attain the wisdom of clarity.

One's mind becoming inflated,
An attitude of superiority to others,
Fierce pride, is born.
One experiences the suffering of disputation.
When the fruit of that action ripens
One is born as a god and experiences death and downfall.
Through the aspiration of myself, the buddha,
May beings with inflated minds
Relax cognition as it is.
Awareness taking its seat,
May they realize equality.

Through the habit of developed dualism,
From the agony of praising oneself and denigrating others,
Quarrelsome competitiveness develops.
Born as an asura, killed and mutilated,
One falls to hell as a result.
Through the aspiration of myself, the buddha,
May those who quarrel through competitiveness
Relax their enmity.
Awareness taking its seat,
May they attain the wisdom of unimpeded activity.

Through the distraction of mindless apathy,
Through torpor, obscurity, forgetfulness,
Unconsciousness, laziness and bewilderment,
One wanders as an unprotected animal as a result.
Through the aspiration of myself, the buddha,
May the light of lucid mindfulness arise
In the obscurity of torpid bewilderment.
May non-conceptual wisdom be attained.

All beings of the three realms
Are equal to myself, the buddha, in the all-ground.
It became the ground of mindless confusion.
Now, they engage in pointless actions.
The six actions are like the bewilderment of dreams.
I am the first buddha.
I tame the six types of beings through emanations.

Through the aspiration of Samantabhadra,
May all beings without exception
Be awakened in the dharmadhatu.

A HO
From now on whenever a powerful yogin
Within lucid awareness without bewilderment
Makes this powerful aspiration,
All beings who hear it
Will be fully awakened within three lives.

When the sun or moon is grasped by Rahu,
When there is clamor or earthquakes,
At the solstices or at the year's change,
If he generates himself as Samantabhadra
And recites this in the hearing of all,
All beings of the three realms
Will be gradually freed from suffering
And will finally attain buddhahood
Through the aspiration of that yogin.


From the Tantra of the Great Perfection Which Shows the Penetrating Wisdom of Samantabhadra, Chapter Nine.

Translated by Lama Yeshe Gyamtso and The Dzogchen Ponlop, Rinpoche.

Kaccayanagotta Sutta

To Kaccayana Gotta (on Right View)
Translated from the Pali by Thanissaro Bhikkhu


Dwelling at Savatthi... Then Ven. Kaccayana Gotta approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: "Lord, 'Right view, right view,' it is said. To what extent is there right view?"

"By & large, Kaccayana, this world is supported by (takes as its object) a polarity, that of existence & non-existence. But when one sees the origination of the world as it actually is with right discernment, 'non-existence' with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, 'existence' with reference to the world does not occur to one.

"By & large, Kaccayana, this world is in bondage to attachments, clingings (sustenances), & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on 'my self.' He has no uncertainty or doubt that just stress, when arising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others. It's to this extent, Kaccayana, that there is right view.

"'Everything exists': That is one extreme. 'Everything doesn't exist': That is a second extreme. Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

"Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering."



Listen to this Sutta online at www.suttareadings.net

The Nectar of Manjushri's Speech

Audio Recordings from
Khenpo Sönam Tobden's Teachings
on
Khenpo Kunpal's commentary
'The Nectar of Manjushri's Speech'
on the Bodhicharyavatara

The recordings were made during Rigpa Shedra East 2006/2007 in Pharping / Nepal. Khenpo teaches in Tibetan. The recordings contain English translation by Gyurmé. The teachings on this commentary will finish beginning of April 2007, but there are already 100 hours of teaching MP3 online.

You can download all recordings at www.rigpawiki.org


Additional Study material

Andreas Kretschmar's translation of the first five chapters of Drops of Nectar, Khenpo Kunpal’s commentary on Shantideva’s Entering the Conduct of the Bodhisattvas is available as PDF at www.kunpal.com (free download, includes Tibetan of commentary as Wylie text)

The Padmakara Translation Group (French site) will publish a complete English translation of Khenpo Kunpal's commentary in November 2007: see Wisdom-books.

Dharma Calendar for Western Europe

This is a small calendar for Dharma events for western Europe. It covers, in particular, teachings from Mahayana and Vajrayana teachers in the german speaking area of Europe (Austria, Germany & Switzerland), as well as some events in neighbouring countries such as Italy, France, Belgium, Hungary, Poland, etc. I try to include as many events as possible, but the calendar is, of course, not complete, nor is it always up to date.

Click here to open the calendar in a new window.

Wonderful music by the wonderful Anoushka Shankar...

...and another great music clip from YouTube: The wonderful Anoushka Shankar performing live together with Jeff Lynne at the Concert for George....

Teachings by Khentrul Rinpoche

Creating Peace Without and Within
Teachings by Khentrul Rinpoche


About Khentrul Rinpoche

Khentrul Lodrö Thayé Rinpoche, acknowledged as a scholar of the highest level, has twice received the title of Khenpo (equivalent to a PHD of Philosophy). He taught for many years at monasteries in Tibet and India and is the abbot of Katog Mardo Tashi Choling in Eastern Tibet where he established a retreat center, library, shedra and is currently building a school for the children.

He directs the education and spiritual practice for over three hundred monks of whom there are seventy advanced-degree candidates, a hundred children, and twenty full time retreatants. He was invited to the USA in 2003 to start a program for studying Tibetan Buddhist philosophy and meditation in the traditional way (shedra). In addition, he continuously and tirelessly teaches throughout the country. Rinpoche’s style for presenting these profound and sacred teachings to western minds is phenomenal.


www.spiritualsurvivalsociety.org/Religious/Buddhist

Click here to download the full video

WWW Conference with Tenzin Wangyal Rinpoche

Online Conference
with
Geshe Tenzin Wangyal Rinpoche
“Healing With the Primordial Goddess”

Sunday, February 4th 2007. at 10:00 am - 11:30 am Central Time USA
16:00 Greenwich Meridian time
10:00Mexico, Chicago, Houston
17:00 Amsterdam, Berlin, Rome, Bern, Vienna


In many cultures, the primordial female energy is seen as the origin of existence and the source of wisdom, love, and compassion. Bon, the indigenous tradition of Tibet, contains teachings, which have been passed down for centuries through a long and unbroken lineage and transmission. Among these teachings are methods of retrieving this divine feminine energy to bring healing of physical and psychological illness.

Tenzin Rinpoche will teach with a focus in this second www Bön teaching on healing practices related to the primordial Goddess Sherab Chamma. She is a manifestation of wisdom, the Loving Goddess or Divine mother. The practice of Sherab Chamma helps us to get in touch with our own innate wisdom and its radiance as love and compassion. This is a practice that will benefit both new and experienced practitioners.


REGISTRATION:

Web address for registration:
http://www.emacroevents.com/events/bon/bon-bulletin1-07.html

***Please register at least 2 days before; there you will be directed
to the e-Conference room.***

Chökling Jigme Palden Rinpoche in Wien

Chökling Jigme Palden Rinpoche, ein in der Schweiz lebender Nyingma und
Kagyu-Meister, wird Fr 9. abends und Sa + So 10./11. Februar in Wien
folgende Einweihungen geben:

PADMASAMBHAVA entsprechend der Longchen Nying Thig Tradition
VAJRAKILA entsprechend den Schätzen von Chögyur Lingpa
YESHE TSOGYAL entsprechend dem Dudjom Tersar

nähere Infos:
ratna.info/ny/ny_chokling.html

Rinpoche lebt seit langem mit Frau und Tochter in der Schweiz und ist mit
westlichen Praktizierenden gut vertraut. Seine beiden Wurzelgurus waren
S. H. Dilgo Khyentse Rinpoche und S. H. der 16. Karmapa.

Raag & Ole!

Here's a video clip of one of the greatest music projects on this small planet - Miguel Czachowsky's Indialucía with the opening song of their first (and hopefully not last) album: Raag & Ole....



www.indialucia.com