https://www.rigpawiki.org/api.php?action=feedcontributions&user=Petefry&feedformat=atomRigpa Wiki - User contributions [en]2024-03-28T12:58:52ZUser contributionsMediaWiki 1.40.1https://www.rigpawiki.org/index.php?title=Three_neighs_of_the_horse&diff=94483Three neighs of the horse2024-02-27T15:38:49Z<p>Petefry: </p>
<hr />
<div>[[Image:Hayagriva-2.jpg|thumb|Hayagriva]]<br />
'''Three neighs of the horse''' (Tib. རྟ་མགྲིན་གྱི་རྟ་སྐད་ཐེངས་གསུམ་, ''tamdrin gyi také teng sum'', Wyl. ''rta mgrin gyi rta skad thengs gsum'') is the [[mandala]] practice associated with [[Hayagriva]] or Lotus Speech. From Hayagriva's point of view the universe is gullible and the horse's neigh is to awaken and provoke gullible beings.<br />
<br />
The three neighs are waking the world to the fact that [[Samsara]] and [[Nirvana]] are non-originated, offering the whole world and demanding obedience. <br />
<br />
== Further Reading ==<br />
* Chogyam Trungpa, ''The Tantric Path of Indestructible Wakefulness (volume 3)'', Shambhala, 2013, ISBN 978-1590308042<br />
<br />
[[Category:03-Three]]<br />
[[Category:Kagyé]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Dungse_Garab_Rinpoche&diff=94355Dungse Garab Rinpoche2024-02-02T16:04:35Z<p>Petefry: </p>
<hr />
<div>[[Image: Dungse Garab Dorje.png|thumb|400px|Dungse Garab Dorje, son of Thinley Norbu Rinpoche, courtesy of http://www.dudjom-newtreasure.org]]<br />
'''Dungse Garab Rinpoche''' is a main younger generation holder of the [[Dudjom Tersar]] lineage. Based in Buthan, he is cherished by hundreds of thousands of dharma practitioners, and have made the [[Chö]] practice of [[Tröma Nakmo]] at the heart of their practise.<br />
<br />
==Birth & Family==<br />
Dungse Garab Rinpoche was born in Brekha, eastern Bhutan, from a family deeply blessed by the Dharma. Dungse Garab Rinpoche is one of the sons of [[Thinley Norbu Rinpoche]], hence younger brother of [[Dzongsar Khyentse Rinpoche]], and grandson of [[Dudjom Rinpoche]].<br />
His maternal grandfather is the great [[Drukpa Kagyu]] master [[Lama Sönam Zangpo]], one of the main disciples of [[Tokden Shakya Shri]].<br />
<br />
==Training==<br />
As a holder of both the Dudjom blood lineage and the Dudjom Tersar Dharma lineages, his root gurus are:<br />
#[[Dudjom Rinpoche]], his partenal grandfather<br />
#[[Minling Trichen Rinpoche]], with whom he studied in India<br />
#[[Penor Rinpoche]]<br />
#[[Thinley Norbu Rinpoche]], his father<br />
<br />
==Activity==<br />
Dungse Garab Rinpoche’s responsibilities are very vast and include taking care of Rangjung monastery, yogis’ temples, shedras, retreat centres, monks and nuns, young lamas and anis.<br />
He yearly conducts major drupchen of [[Vajrakilaya]] and [[Tröma Nakmo]] and a variety of empowerments.<br />
Dungse Garab Rinpoche has erected the victory banner of Dharma all over the land of Bhutan, and especially the Dudjom Tersar lineage, making it blossom in centres which can be found in every county and city, no matter how big or small, of the country. <br />
<br />
Since the passing of his father, Dungse Garab Rinpoche has also taken the responsibility of Thinley Norbu Rinpoche’s sanghas in the United States (Kunzang Gatshal), and leads there every year a closed and very strict Tröma Nakmo retreat.<br />
<br />
==External Links==<br />
*[http://www.dudjom-newtreasure.org The Dudjom Tersar website of Dungse Garab Rinpoche]<br />
<br />
[[Category: Nyingma Teachers]]<br />
[[Category: Dudjom Tersar Teachers]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=The_Alchemy_of_the_Siddhas&diff=94354The Alchemy of the Siddhas2024-02-02T15:47:18Z<p>Petefry: </p>
<hr />
<div>[[Image:DudjomShedra.JPG|frame|[[Dudjom Rinpoche]]]]<br />
'''The Alchemy of the Siddhas, naked instructions on how to take to heart and practise the 'Mountain Retreat' teachings, explained in a manner that is easy to understand''' (Tib. རི་ཆོས་བསླབ་བྱ་ཉམས་ལེན་དམར་ཁྲིད་གོ་བདེར་བརྗོད་པ་གྲུབ་པའི་བཅུད་ལེན།, [[Wyl.]] ''ri chos bslab bya nyams len dmar khrid go bder brjod pa grub pa'i bcud len'') — Often known simply as ''[[Richö]]'' or 'Mountain Dharma', this is a famous text written by Kyabjé [[Dudjom Rinpoche]] on how to take to heart and practise the ‘Mountain Retreat’ teachings. [[Sogyal Rinpoche]] said that this text is one of the most important guides on how to do retreat and become a true ''chöpa'', or Dharma practitioner. <br />
<br />
==Tibetan Text==<br />
The text is found in Dudjom Rinpoche's ''Collected Works'', vol. 13 (pa) pp. 443-468.<br />
*{{TBRCW|O2DB72891|O2DB728912DB73129$W20869|རི་ཆོས་བསླབ་བྱ་ཉམས་ལེན་དམར་ཁྲིད་གོ་བདེར་བརྗོད་པ་གྲུབ་པའི་བཅུད་ལེན།}}<br />
<br />
==Translations==<br />
*Kyabjé Dudjom Rinpoche, ''Richö'', Rigpa Publications, 2004<br />
*Ron Garry, ''Wisdom Nectar: Dudjom Rinpoche's Heart Advice'' (Ithaca: Snow Lion, 2005), 'Essential Advice for Solitary Meditation Practice', pages 43-59.<br />
*Sangye Khandro, [https://www.berotsana.org/pages/free-downloads ''Advice for Mountain Retreat''], Light of Berotsana, 2014.<br />
*[[Alan Wallace]], ''Extracting the Vital Essence of Accomplishment: Concise and Clear Advice for Practice in a Mountain Retreat'' in ''Minding Closely: The Four Applications of Mindfulness'' (Shambhala, 2021), page 347-362.<br />
<br />
==Further Reading==<br />
*Ron Garry, ''Wisdom Nectar: Dudjom Rinpoche's Heart Advice'' (Ithaca: Snow Lion, 2005), pages 27-42.<br />
<br />
==Teachings on The Alchemy of the Siddhas==<br />
*[[Dudjom Rinpoche]], [[Dzogchen Orgyen Chöling]], London, 8-11 May 1979<br />
*[[Sogyal Rinpoche]], Tenby, Wales, 19-23 April 1987<br />
*[[Sogyal Rinpoche]], Hasliberg, Switzerland, 28-30 October 1988<br />
*[[Sogyal Rinpoche]], [[Dzogchen Monastery]], India, 9-10 March 1996<br />
<br />
[[Category:Texts]]<br />
[[Category:Dzogchen]]<br />
[[Category:Dudjom Tersar]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=St_Paul%E2%80%99s_Crescent&diff=94353St Paul’s Crescent2024-02-02T15:33:18Z<p>Petefry: </p>
<hr />
<div>[[Image:DKRSt_Pauls.png|thumb|400px|[[Dilgo Khyentse Rinpoche]] at St Paul's Crescent in 1982. Also present were [[Tenga Rinpoche]], [[Shechen Rabjam Rinpoche]], [[Sogyal Rinpoche]], [[Orgyen Tobgyal Rinpoche]] and [[Ato Rinpoche]].]]<br />
'''St Paul’s Crescent''' — [[About Rigpa|Rigpa]]'s second centre in London (the first one being [[Dzogchen Orgyen Chöling]]), was opened in July 1981. The centre was blessed by visits from [[Dilgo Khyentse Rinpoche]] in 1982 and (with [[Trulshik Rinpoche]]) in 1987, as well as from a large number of eminent teachers from all traditions.<br />
<br />
== 1981 ==<br />
*A week after the [[Dalai Lama]]’s visit to London in July, '''Sogyal Rinpoche''' gives a series of reminiscences on [[Jamyang Khyentse Chökyi Lodrö]] (in the presence of '''[[Khandro Tsering Chödrön]]''') in the new London centre. <br />
<br />
*Throughout the year, these teachings are interwoven with teachings on healing and ''Zen and Dzogchen—A Complete Training in the Path of Meditation''.<br />
<br />
== 1982 ==<br />
*January and February: On separate occasions, '''[[Sogyal Rinpoche]]''' and '''Geshe Wangchen''' both teach on ''Training The Mind''.<br />
<br />
*April and March: '''Khemadhammo Bhikku''' teaches on ''Satipatthana, the Foundations of Mindfulness''.<br />
<br />
*May: '''[[Khenpo Tsultrim Gyamtso Rinpoche]]''' teaches on ''[[Madhyamaka]], Philosophy in Practise''.<br />
<br />
May: Kyabjé '''[[Dilgo Khyentse Rinpoche]]''' teaches at the Friends House on the 12th and at Rigpa on the 14th and 15th.<br />
<br />
June and July: '''[[Khenpo Palden Sherab]]''' gives a complete overview of the Buddhist path.<br />
<br />
July: '''[[Sogyal Rinpoche]]''' teaches for two consecutive weekends on the ''Tibetan Book of the Dead''.<br />
<br />
July: '''[[Anandamaitreya Maha Nayaka Thera]]''' teaches on the ''Theravadan view of the Nature of Mind''<br />
<br />
September to November: '''[[Anandamaitreya Maha Nayaka Thera]]''' teaches on ''Abhidharma'' on eight separate occasions. <br />
<br />
October: Gary Snyder and Wendell Berry lead a benefit evening at St Paul’s Crescent on the 30th.<br />
<br />
November: '''[[Lama Yeshe]]''' teaches on the 19th.<br />
<br />
December - February 1983: '''Geshe Wangchen''' teaches on ''Nagarjuna’s ‘Letter to a Friend’''.<br />
<br />
== 1983 ==<br />
'''[[Sogyal Rinpoche]]''' gives a series of teachings in January that cover many aspects of the Dharma—''Meditation: Right Attitude, Sky-like Depth of Confidence; Meditation Training, Ngöndro, Training The Mind''. He returns to London to teach on ''Giving and Receiving'' in February and in March he spends a weekend teaching on ''Training the Mind;Impermanence''.<br />
<br />
Between April and June '''[[Sogyal Rinpoche]]''' leads an occasional series of events called ''Working with the Emotions and Relationships''. “The common sense meditative approach of the way of the Buddha is to relate simply and directly to the raw energy of emotions. Trust is the ground and space of communication. When we are able to work with our emotions in a friendly way then they are no longer a problem in our relationships.”<br />
<br />
'''[[Dr Trogawa Rinpoche]]''' gives a series teachings on Tibetan medicine, ''The Process of Birth and Death, ‘Incurable’ Diseases, The Pulse and Other Methods of Diagnosis and Herbs and Medicinal Substances'' 22nd June to 17th July. He also teaches at the Institute of Complimentary Medicine on Mental Illness and Its Treatment. <br />
At the end of July, '''[[Dr Tenzin Choedak]]''' teaches on Tibetan Medicine over one weekend.<br />
<br />
Between the 20th of July and the 6th of August, '''[[Sogyal Rinpoche]]''' gives a series of teachings on ''The Living Buddhist Tradition of Tibet, the Wheel of Life and Death, Art and Symbolism, The Wheel of Life and Mudra''. In July he teaches on ''The Heart of Meditation'' for several days. He visits Stratford-upon-Avon, the birthplace of William Shakespeare and gives a talk entitled ''Much Ado About Nothing; A Buddhist Perspective on the Bard''.<br />
<br />
At the end of September, [[Genpo Merzel]], Sensei, gives a weekend Sesshin.<br />
<br />
== 1984 ==<br />
January sees '''[[Sogyal Rinpoche]]''' giving a series of teachings on ''Awakening the Mind, Opening the Heart''. He returns twice, in March and April to teach on ''Healing and Transformation''. <br />
<br />
In July, His Holiness the '''[[Dalai Lama]]''' teaches in Scotland and England. He gives three teachings on ''Buddhist Philosophy'' at the Royal Albert Hall and at ‘the Camden Centre’ he gives a Dzogchen teaching. Sogyal Rinpoche spends an evening with the students in London going over the Dalai Lama’s teachings.<br />
<br />
In October, Kyabjé '''[[Sakya Trizin]]''' spends eight days at the London centre. He gives the empowerments of Manjushri and Vajrakilaya and teaches on ''[[Three kinds of perception|The Triple Vision]], The Teaching of Buddha in Everyday Life and the Nature of Mind''. His visit is immediately followed by Sogyal Rinpoche leading a two day Vajrakilaya retreat.<br />
<br />
'''[[Ayang Rinpoche]]''' leads a nine-day [[phowa]] retreat in November. <br />
Later the same month, '''[[Yeshe Dorje Rinpoche]]''' gives a weekend teaching on [[Chöd]]. <br />
At the beginning of December, Korean master '''[[Seung Sahn]]''' gives teachings under the title of ''Leap Like a Tiger While Sitting''.<br />
<br />
== 1985 ==<br />
In January, '''[[Dr Lobsang Rapgay]]''' and '''[[Dr Trogawa Rinpoche]]''' both teach on various aspects of Tibetan medicine in London. Dr Lobsang teaches on ''New Dimensions in Health, Aspects of Tibetan Medicine'' and ''Tibetan Massage as Therapy''. Dr Trogawa gives an overview of Tibetan medicine and then goes deeper into the areas of ''The Connection Between the Body and the Mind'' and the ''Nature of the Body, Disease and Madness The Role of the Physician and the Doctor/Patient Relationship and Meditation for the Physician and the Patient''.<br />
<br />
'''[[Khenpo Palden Sherab]]''' teaches on Refuge, Lojong and Calm and Clear in May. <br />
<br />
Between 6th and 14th of July, '''[[Sogyal Rinpoche]]''' gives a series of teachings on ''[[Turning Suffering and Happiness into Enlightenment]]''. ''[[Patrul Rinpoche]]''’s ''Dharma-Good in the Beginning, Good in the Middle, Good in the End'' and ''Liberation at the Moment of Death''.<br />
<br />
'''[[Seung Sahn]]''' returns to the London centre in December and leads a weekend called ''Only Don’t Know''.<br />
<br />
19th of October '''[[Sogyal Rinpoche]]''' teaches on the [[Seven Line Prayer]], from the 21st to the 26th Razor Khenpo Tupten teaches on [[kyérim]], and on the 27th [[Dzogchen Rinpoche]] gave an empowerment of [[Guru Drakpo]] with [[Hayagriva]] and [[Garuda]].<br />
<br />
Between the 7th and 12th of December, '''[[Sogyal Rinpoche]]''' teaches on ''Refuge, Compassion, Art and Symbolism'' and ''The Heart of Meditation''.<br />
<br />
== 1986 ==<br />
'''[[Ato Rinpoche]]''' visits the London centre on several occasions in 1986. He teaches on ''Meditation, Integrating Meditation into Everyday Life, The Sixteen Rules of Moral Conduct'' and gives an informal talk about Tibet.<br />
<br />
'''[[Dr Lobsang Rapgay]]''' teaches two consecutive January weekends on ''Healing the Mind, Working with Anger'' and the "Medicine Buddha Healing Practice''.<br />
<br />
Between the 11th and 20th of July in London, Sogyal Rinpoche leads a tsok to mark the anniversary of the Birth of Guru Rinpoche and teaches on ''Inner Peace and World Peace'', ''Meditation and the Power of Self-Healing'' and ''Understanding Death and Helping the Dying''.<br />
<br />
In July, '''[[Christine Longaker]]''' leads a workshop in ''Caring for the Dying''.<br />
<br />
On the 11th of November, '''[[Sogyal Rinpoche]]''' talks on ''A Tibetan View of Death'' and ''Helping the Dying'' at the Institute for Complimentary Medicine in London.<br />
<br />
On the 16th and 17th of December '''[[Sogyal Rinpoche]]''' leads a ''Practice for Peace''.<br />
<br />
== 1987 ==<br />
'''[[Sogyal Rinpoche]]''' spends three weeks of January going deeply into three areas of teaching—''Meditation and Peace'', ''Ngöndro and Padmasambhava'', the ''Practice of Rigdzin Düpa'' and ''How to Conduct a Retreat''.<br />
<br />
Kyabjé '''[[Dilgo Khyentse Rinpoche]]''' gives empowerments of Guru Rinpoche and Rigdzin Düpa on the 20th of May. Sogyal Rinpoche follows this up by teaching on '''[[Jamyang Khyentse Chökyi Lodrö]]'''’s ''The Light That Illuminates Wisdom''. <br />
Kyabjé '''[[Dilgo Khyentse Rinpoche]]''' returns to London at the end of June and teaches on two occasions, commenting on ''Tsik Sum Ne Dek, Shyi Trö, Vima Nyingtik, Khandro Nyingtik'' and ''Vajrakilaya''. <br />
'''[[Trulshik Rinpoche]]''' is also present and gives a teaching on ''Parting from the Four Attachments''. <br />
Kyabjé '''[[Dilgo Khyentse Rinpoche]]''' also gives a teaching at the Friend’s Meeting House on the ''Nature of Mind''. The next day (2nd July), '''[[Sogyal Rinpoche]]''' leads a Rigdzin Düpa Tsok to mark the anniversary of '''[[Jamyang Khyentse Chökyi Lodrö]]'''. On the following weekend gives some introductory teachings on Dzogchen.<br />
<br />
'''[[Ayang Rinpoche]]''' gives an empowerment of the Medicine Buddha on the 30th of May.<br />
<br />
'''[[Namkhai Norbu Rinpoche]]''' on December 11th and teaches on ''Dzogchen, Its Origins, Meaning and Practice''.<br />
<br />
== 1988 ==<br />
On the 9th and 10th of January, '''[[Sogyal Rinpoche]]''' teaches on ''Dzogchen and Meditation''.<br />
<br />
From the 28th to the 31st of May '''[[Sogyal Rinpoche]]''' leads a weekend event called ''Dzogchen Transmission, Understanding the Nature of Mind''. He and '''[[Dzogchen Rinpoche]]''' lead a celebration of Buddha’s enlightenment and parinirvana ([[Saga Dawa Düchen]]) on the Sunday.<br />
<br />
From the 16th to the 24th of July '''[[Sogyal Rinpoche]]''' gives a series of teachings on ''Death and Helping the Dying'', presents ''the three yanas'' over three evenings, and teaches on ''Vajrakilaya''.<br />
<br />
Kyabjé '''[[Penor Rinpoche]]''' gives the transmission of ''[[Nyingtik Yabshyi]]'' at the YMCA in central London over five days in November. He also teaches on ''Healing and Death'' at the London centre and the [[Palyul]] monks perform sacred dances at the Commonwealth Institute.<br />
<br />
== 1989 ==<br />
*'''[[Namkhai Norbu Rinpoche]]''' returns to London in June and gives a teaching on ''Dzogchen''.<br />
*In July, '''[[Sogyal Rinpoche]]''' gives a weekend teaching in London on In the ''Mirror of Death''.<br />
*'''[[Nyoshul Khen Rinpoche]]''' visits in October and gives a teaching on the ''Noble Qualities of [[Prostration]]''.<br />
<br />
== 1990 ==<br />
'''[[Sogyal Rinpoche]]''' gives an occasional series of teachings in London in May and June. The topics include ''meditation and ngöndro''. He returns to these topics in a series of teachings given in October.<br />
<br />
In June and July, '''[[Dzongsar Khyentse Rinpoche]]''' teaches on the ''Bodhisattva’s Path to Enlightenment'' on six occasions. <br />
<br />
In November, '''[[Sogyal Rinpoche]]''' leads a weekend on ''Understanding Death'' and gives two evening teachings on ''Training the Mind'' in December.<br />
<br />
== 1991 ==<br />
The new [[Caledonian Road]] centre in London is bought and building work begins. <br />
<br />
<br />
[[Category:Places]]<br />
[[Category:Rigpa Centres]]<br />
[[Category:Rigpa UK]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=St_Paul%E2%80%99s_Crescent&diff=94352St Paul’s Crescent2024-02-02T15:32:25Z<p>Petefry: </p>
<hr />
<div>[[Image:DKRSt_Pauls.png|thumb|400px|[[Dilgo Khyentse Rinpoche]] at St Paul's Crescent in 1982. Also present were [[Tenga Rinpoche]], [[Shechen Rabjam Rinpoche]], [[Sogyal Rinpoche]], [[Orgyen Tobgyal Rinpoche]] and [[Ato Rinpoche]].]]<br />
'''St Paul’s Crescent''' — [[About Rigpa|Rigpa]]'s second centre in London (the first one being [[Dzogchen Orgyen Chöling]]), was opened in July 1981. The centre was blessed by visits from [[Dilgo Khyentse Rinpoche]] in 1982 and (with [[Trulshik Rinpoche]]) in 1987, as well as from a large number of eminent teachers from all traditions.<br />
<br />
== 1981 ==<br />
*A week after the [[Dalai Lama]]’s visit to London in July, '''Sogyal Rinpoche''' gives a series of reminiscences on [[Jamyang Khyentse Chökyi Lodrö]] (in the presence of '''[[Khandro Tsering Chödrön]]''') in the new London centre. <br />
<br />
*Throughout the year, these teachings are interwoven with teachings on healing and ''Zen and Dzogchen—A Complete Training in the Path of Meditation''.<br />
<br />
== 1982 ==<br />
*January and February: On separate occasions, '''[[Sogyal Rinpoche]]''' and '''Geshe Wangchen''' both teach on ''Training The Mind''.<br />
<br />
*April and March: '''Khemadhammo Bhikku''' teaches on ''Satipatthana, the Foundations of Mindfulness''.<br />
<br />
*May: '''[[Khenpo Tsultrim Gyamtso Rinpoche]]''' teaches on ''[[Madhyamaka]], Philosophy in Practise''.<br />
<br />
May: Kyabjé '''[[Dilgo Khyentse Rinpoche]]''' teaches at the Friends House on the 12th and at Rigpa on the 14th and 15th.<br />
<br />
June and July: '''[[Khenpo Palden Sherab]]''' gives a complete overview of the Buddhist path.<br />
<br />
July: '''[[Sogyal Rinpoche]]''' teaches for two consecutive weekends on the ''Tibetan Book of the Dead''.<br />
<br />
July: '''[[Anandamaitreya Maha Nayaka Thera]]''' teaches on the ''Theravadan view of the Nature of Mind''<br />
<br />
September to November: '''[[Anandamaitreya Maha Nayaka Thera]]''' teaches on ''Abhidharma'' on eight separate occasions. <br />
<br />
October: Gary Snyder and Wendell Berry lead a benefit evening at St Paul’s Crescent on the 30th.<br />
<br />
November: '''[[Lama Yeshe]]''' teaches on the 19th.<br />
<br />
December - February 1983: '''Geshe Wangchen''' teaches on ''Nagarjuna’s ‘Letter to a Friend’''.<br />
<br />
== 1983 ==<br />
'''[[Sogyal Rinpoche]]''' gives a series of teachings in January that cover many aspects of the Dharma—''Meditation: Right Attitude, Sky-like Depth of Confidence; Meditation Training, Ngöndro, Training The Mind''. He returns to London to teach on ''Giving and Receiving'' in February and in March he spends a weekend teaching on ''Training the Mind;Impermanence''.<br />
<br />
Between April and June '''[[Sogyal Rinpoche]]''' leads an occasional series of events called ''Working with the Emotions and Relationships''. “The common sense meditative approach of the way of the Buddha is to relate simply and directly to the raw energy of emotions. Trust is the ground and space of communication. When we are able to work with our emotions in a friendly way then they are no longer a problem in our relationships.”<br />
<br />
'''[[Dr Trogawa Rinpoche]]''' gives a series teachings on Tibetan medicine, ''The Process of Birth and Death, ‘Incurable’ Diseases, The Pulse and Other Methods of Diagnosis and Herbs and Medicinal Substances'' 22nd June to 17th July. He also teaches at the Institute of Complimentary Medicine on Mental Illness and Its Treatment. <br />
At the end of July, '''[[Dr Tenzin Choedak]]''' teaches on Tibetan Medicine over one weekend.<br />
<br />
Between the 20th of July and the 6th of August, '''[[Sogyal Rinpoche]]''' gives a series of teachings on ''The Living Buddhist Tradition of Tibet, the Wheel of Life and Death, Art and Symbolism, The Wheel of Life and Mudra''. In July he teaches on ''The Heart of Meditation'' for several days. He visits Stratford-upon-Avon, the birthplace of William Shakespeare and gives a talk entitled ''Much Ado About Nothing; A Buddhist Perspective on the Bard''.<br />
<br />
At the end of September, [[Genpo Merzel]], Sensei, gives a weekend Sesshin.<br />
<br />
== 1984 ==<br />
January sees '''[[Sogyal Rinpoche]]''' giving a series of teachings on ''Awakening the Mind, Opening the Heart''. He returns twice, in March and April to teach on ''Healing and Transformation''. <br />
<br />
In July, His Holiness the '''[[Dalai Lama]]''' teaches in Scotland and England. He gives three teachings on ''Buddhist Philosophy'' at the Royal Albert Hall and at ‘the Camden Centre’ he gives a Dzogchen teaching. Sogyal Rinpoche spends an evening with the students in London going over the Dalai Lama’s teachings.<br />
<br />
In October, Kyabjé '''[[Sakya Trizin]]''' spends eight days at the London centre. He gives the empowerments of Manjushri and Vajrakilaya and teaches on ''[[Three kinds of perception|The Triple Vision]], The Teaching of Buddha in Everyday Life and the Nature of Mind''. His visit is immediately followed by Sogyal Rinpoche leading a two day Vajrakilaya retreat.<br />
<br />
'''[[Ayang Rinpoche]]''' leads a nine-day [[phowa]] retreat in November. <br />
Later the same month, '''[[Yeshe Dorje Rinpoche]]''' gives a weekend teaching on [[Chöd]]. <br />
At the beginning of December, Korean master '''[[Seung Sahn]]''' gives teachings under the title of ''Leap Like a Tiger While Sitting''.<br />
<br />
== 1985 ==<br />
In January, '''[[Dr Lobsang Rapgay]]''' and '''[[Dr Trogawa Rinpoche]]''' both teach on various aspects of Tibetan medicine in London. Dr Lobsang teaches on ''New Dimensions in Health, Aspects of Tibetan Medicine'' and ''Tibetan Massage as Therapy''. Dr Trogawa gives an overview of Tibetan medicine and then goes deeper into the areas of ''The Connection Between the Body and the Mind'' and the ''Nature of the Body, Disease and Madness The Role of the Physician and the Doctor/Patient Relationship and Meditation for the Physician and the Patient''.<br />
<br />
'''[[Khenpo Palden Sherab]]''' teaches on Refuge, Lojong and Calm and Clear in May. <br />
<br />
Between 6th and 14th of July, '''[[Sogyal Rinpoche]]''' gives a series of teachings on ''[[Turning Suffering and Happiness into Enlightenment]]''. ''[[Patrul Rinpoche]]''’s ''Dharma-Good in the Beginning, Good in the Middle, Good in the End'' and ''Liberation at the Moment of Death''.<br />
<br />
'''[[Seung Sahn]]''' returns to the London centre in December and leads a weekend called ''Only Don’t Know''.<br />
<br />
19th of October '''[[Sogyal Rinpoche]]''' teaches on the [[7-Line Prayer]], from the 21st to the 26th Razor Khenpo Tupten teaches on [[kyérim]], and on the 27th [[Dzogchen Rinpoche]] gave an empowerment of [[Guru Drakpo]] with [[Hayagriva]] and [[Garuda]].<br />
<br />
Between the 7th and 12th of December, '''[[Sogyal Rinpoche]]''' teaches on ''Refuge, Compassion, Art and Symbolism'' and ''The Heart of Meditation''.<br />
<br />
== 1986 ==<br />
'''[[Ato Rinpoche]]''' visits the London centre on several occasions in 1986. He teaches on ''Meditation, Integrating Meditation into Everyday Life, The Sixteen Rules of Moral Conduct'' and gives an informal talk about Tibet.<br />
<br />
'''[[Dr Lobsang Rapgay]]''' teaches two consecutive January weekends on ''Healing the Mind, Working with Anger'' and the "Medicine Buddha Healing Practice''.<br />
<br />
Between the 11th and 20th of July in London, Sogyal Rinpoche leads a tsok to mark the anniversary of the Birth of Guru Rinpoche and teaches on ''Inner Peace and World Peace'', ''Meditation and the Power of Self-Healing'' and ''Understanding Death and Helping the Dying''.<br />
<br />
In July, '''[[Christine Longaker]]''' leads a workshop in ''Caring for the Dying''.<br />
<br />
On the 11th of November, '''[[Sogyal Rinpoche]]''' talks on ''A Tibetan View of Death'' and ''Helping the Dying'' at the Institute for Complimentary Medicine in London.<br />
<br />
On the 16th and 17th of December '''[[Sogyal Rinpoche]]''' leads a ''Practice for Peace''.<br />
<br />
== 1987 ==<br />
'''[[Sogyal Rinpoche]]''' spends three weeks of January going deeply into three areas of teaching—''Meditation and Peace'', ''Ngöndro and Padmasambhava'', the ''Practice of Rigdzin Düpa'' and ''How to Conduct a Retreat''.<br />
<br />
Kyabjé '''[[Dilgo Khyentse Rinpoche]]''' gives empowerments of Guru Rinpoche and Rigdzin Düpa on the 20th of May. Sogyal Rinpoche follows this up by teaching on '''[[Jamyang Khyentse Chökyi Lodrö]]'''’s ''The Light That Illuminates Wisdom''. <br />
Kyabjé '''[[Dilgo Khyentse Rinpoche]]''' returns to London at the end of June and teaches on two occasions, commenting on ''Tsik Sum Ne Dek, Shyi Trö, Vima Nyingtik, Khandro Nyingtik'' and ''Vajrakilaya''. <br />
'''[[Trulshik Rinpoche]]''' is also present and gives a teaching on ''Parting from the Four Attachments''. <br />
Kyabjé '''[[Dilgo Khyentse Rinpoche]]''' also gives a teaching at the Friend’s Meeting House on the ''Nature of Mind''. The next day (2nd July), '''[[Sogyal Rinpoche]]''' leads a Rigdzin Düpa Tsok to mark the anniversary of '''[[Jamyang Khyentse Chökyi Lodrö]]'''. On the following weekend gives some introductory teachings on Dzogchen.<br />
<br />
'''[[Ayang Rinpoche]]''' gives an empowerment of the Medicine Buddha on the 30th of May.<br />
<br />
'''[[Namkhai Norbu Rinpoche]]''' on December 11th and teaches on ''Dzogchen, Its Origins, Meaning and Practice''.<br />
<br />
== 1988 ==<br />
On the 9th and 10th of January, '''[[Sogyal Rinpoche]]''' teaches on ''Dzogchen and Meditation''.<br />
<br />
From the 28th to the 31st of May '''[[Sogyal Rinpoche]]''' leads a weekend event called ''Dzogchen Transmission, Understanding the Nature of Mind''. He and '''[[Dzogchen Rinpoche]]''' lead a celebration of Buddha’s enlightenment and parinirvana ([[Saga Dawa Düchen]]) on the Sunday.<br />
<br />
From the 16th to the 24th of July '''[[Sogyal Rinpoche]]''' gives a series of teachings on ''Death and Helping the Dying'', presents ''the three yanas'' over three evenings, and teaches on ''Vajrakilaya''.<br />
<br />
Kyabjé '''[[Penor Rinpoche]]''' gives the transmission of ''[[Nyingtik Yabshyi]]'' at the YMCA in central London over five days in November. He also teaches on ''Healing and Death'' at the London centre and the [[Palyul]] monks perform sacred dances at the Commonwealth Institute.<br />
<br />
== 1989 ==<br />
*'''[[Namkhai Norbu Rinpoche]]''' returns to London in June and gives a teaching on ''Dzogchen''.<br />
*In July, '''[[Sogyal Rinpoche]]''' gives a weekend teaching in London on In the ''Mirror of Death''.<br />
*'''[[Nyoshul Khen Rinpoche]]''' visits in October and gives a teaching on the ''Noble Qualities of [[Prostration]]''.<br />
<br />
== 1990 ==<br />
'''[[Sogyal Rinpoche]]''' gives an occasional series of teachings in London in May and June. The topics include ''meditation and ngöndro''. He returns to these topics in a series of teachings given in October.<br />
<br />
In June and July, '''[[Dzongsar Khyentse Rinpoche]]''' teaches on the ''Bodhisattva’s Path to Enlightenment'' on six occasions. <br />
<br />
In November, '''[[Sogyal Rinpoche]]''' leads a weekend on ''Understanding Death'' and gives two evening teachings on ''Training the Mind'' in December.<br />
<br />
== 1991 ==<br />
The new [[Caledonian Road]] centre in London is bought and building work begins. <br />
<br />
<br />
[[Category:Places]]<br />
[[Category:Rigpa Centres]]<br />
[[Category:Rigpa UK]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Rahor_Khenpo_Tupten&diff=94351Rahor Khenpo Tupten2024-02-02T15:26:18Z<p>Petefry: </p>
<hr />
<div>[[Image:Rahor Tupten.JPG|frame|'''Rahor Khenpo Tupten with the young Dzogchen Rinpoche''']]<br />
'''Rahor Khenpo Tupten''' ([[Wyl.]] ''ra hor mkhan po thub bstan'') — the tutor of [[Dzogchen Rinpoche]]. He was from Rahor, a branch of [[Dzogchen monastery]] founded by the [[Third Dzogchen Rinpoche]] in Gyalrong near [[Dergé]]. He was a student of [[Pöpa Tulku]]. He escaped from Tibet together with his former classmate [[Khenpo Dazer]] and went together with him to Sikkim via Bhutan.<br />
<br />
In 1975, Khenpo Tupten taught on Buddhist practice and meditation in London, with [[Sogyal Rinpoche]] translating. He stayed for three months at Chatsworth Rd, the first centre of what would become the Rigpa sangha.<br />
<br />
In 1979 he accompanied [[Dudjom Rinpoche]] during his stay in London, giving teachings in St Mark's Hall and at [[Orgyen Chö Ling]].<br />
<br />
In 1985 he accompanied [[Dzogchen Rinpoche]] to the Rigpa centre at [[St Paul’s Crescent]] in London, and taught for several days on [[Kyerim]].<br />
<br />
==Further Reading==<br />
*Marilyn Silverstone, 'Five Nyingmapa Lamas in Sikkim', ''Kailash: A Journal of Himalayan Studies'', 1973, vol. 1.1 <br />
<br />
[[Category: Contemporary Teachers]]<br />
[[Category:Nyingma Teachers]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Rahor_Khenpo_Tupten&diff=94350Rahor Khenpo Tupten2024-02-02T15:21:02Z<p>Petefry: </p>
<hr />
<div>[[Image:Rahor Tupten.JPG|frame|'''Rahor Khenpo Tupten with the young Dzogchen Rinpoche''']]<br />
'''Rahor Khenpo Tupten''' ([[Wyl.]] ''ra hor mkhan po thub bstan'') — the tutor of [[Dzogchen Rinpoche]]. He was from Rahor, a branch of [[Dzogchen monastery]] founded by the [[Third Dzogchen Rinpoche]] in Gyalrong near [[Dergé]]. He was a student of [[Pöpa Tulku]]. He escaped from Tibet together with his former classmate [[Khenpo Dazer]] and went together with him to Sikkim via Bhutan.<br />
<br />
In 1975, Khenpo Tupten taught on Buddhist practice and meditation in London, with [[Sogyal Rinpoche]] translating. He stayed for three months at Chatsworth Rd, the first centre of what would become the Rigpa sangha.<br />
<br />
In 1979 he accompanied [[Dudjom Rinpoche]] during his stay in London, giving teachings in St Mark's Hall and at [[Orgyen Chö Ling]].<br />
<br />
In 1985 he accompanied [[Dzogchen Rinpoche]] to the Rigpa centre at [[St. Paul's Crescent]] in London, and taught for several days on [[Kyerim]].<br />
<br />
==Further Reading==<br />
*Marilyn Silverstone, 'Five Nyingmapa Lamas in Sikkim', ''Kailash: A Journal of Himalayan Studies'', 1973, vol. 1.1 <br />
<br />
[[Category: Contemporary Teachers]]<br />
[[Category:Nyingma Teachers]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Jamyang_Khyentse_Wangpo&diff=94152Jamyang Khyentse Wangpo2023-12-07T14:46:06Z<p>Petefry: </p>
<hr />
<div>[[Image:Jkwhandscloseup.jpg|thumb|Jamyang Khyentse Wangpo]]<br />
'''Jamyang Khyentsé Wangpo''' (Tib. འཇམ་དབྱངས་མཁྱེན་བརྩེའི་དབང་པོ་, [[Wyl.]] '' 'jam dbyangs mkhyen brtse'i dbang po'') (1820-1892), also known as '''Pema Ösal Do-ngak Lingpa''' (Tib. པདྨ་འོད་གསལ་མདོ་སྔགས་གླིང་པ་, Wyl. ''pad+ma 'od gsal mdo sngags gling pa'') was a major treasure revealer—the last of the [[Five Sovereign Tertöns]]—and one of the most eminent masters of the nineteenth century. He was a contemporary of [[Chokgyur Lingpa]] (1829-1870) and [[Jamgön Kongtrul]] the Great and was regarded as the combined reincarnation of [[Vimalamitra]] and [[King Trisong Deutsen]]. He was a prime mover and source of inspiration behind the flourishing of the [[Rimé]], non-partisan, approach in Tibet.<br />
<br />
==Biography==<br />
Jamyang Khyentse was born in the region of Yaru Khyungchen Drak in Dilgo in [[Dergé]], East Tibet, on the fifth day of the sixth Tibetan month of the Iron Dragon year during the fourteenth sexagenary cycle. His father was Rinchen Namgyal, a secretary in Derge belonging to the Nyö clan, and a descendant of Drikung Changchub Lingpa. His mother Sönam Tso was a daughter of Gerab Nyerchen Göntse of the Sogmo family.<br />
<br />
Jamyang Khyentse learnt to read at the age of four or five, and from an early age his intelligence grew so keen he was able to master reading, writing and other skills without any difficulty. At twelve, he was recognized by [[Jampa Kunga Tendzin|Thartse Khenchen Jampa Kunga Tendzin]] as the incarnation of the great khenpo of Evam Tharpatse, [[Jampa Namkha Chimé]], and he was given the name Jamyang Khyentse Wangpo Kunga Tenpé Gyaltsen Palzangpo. At twenty-one, he received full ordination from Minling Khenchen Rigdzin Zangpo<ref>The Sixth Minling Khenchen from the Khen Rab lineage.</ref>. In all, he had more than one hundred and fifty teachers, who were great masters from all four major schools—[[Sakya]], [[Geluk]], [[Kagyü]] and [[Nyingma]]—from the regions of [[Ü]] and [[Tsang]], as well as eastern Tibet, including Minling Trichen [[Gyurme Sangye Kunga]], Shechen Gyurme Thutob Namgyal, Sakyapa Dorje Rinchen and the great khenpo brothers of [[Thartse]] (i.e.,[[Jampa Kunga Tendzin]] and his younger brother [[Naljor Jampal Zangpo]]), as well as many other exponents of the scriptures learned in the five sciences.<br />
<br />
[[Image:Dzongsar.jpg|thumb|left|[[Dzongsar Monastery]] where Jamyang Khyentse resided]]<br />
Through his studies in the ordinary sciences of craft, medicine, grammar and logic, and the various secondary disciplines, as well as the major treatises of the causal [[vehicle of characteristics]] on [[Madhyamika]], [[Prajñaparamita]], [[Vinaya]] and [[Abhidharma]], and the profound instructions of the tantras such as [[Chakrasamvara Tantra|Chakrasamvara]], [[Hevajra Tantra|Hevajra]] and [[Guhyasamaja Tantra|Guhyasamaja]], as well as the [[Guhyagarbha]] and the [[Kalachakra Tantra|Kalachakra]] and other tantras of the [[resultant vehicle]] of Secret Mantra, he dispelled any doubts and misconceptions.<br />
<br />
He studied with masters from every authentic tradition of practice with an unbroken lineage which existed at that time in the [[Land of Snows]], but especially the so-called ‘[[Eight practice lineages|Eight Chariots]]’:<br />
<br />
#The teachings of the [[kama]], [[terma]] and [[pure vision]] traditions within the Nyingma School of Ancient Translations, which had come down in an aural lineage transmitted by countless learned and accomplished masters, all thanks to the kindness of Khenpo [[Shantarakshita]], Guru [[Padmasambhava]] and the Dharma-King [[Trisong Deutsen]].<br />
#The divine teachings of the Old and New [[Kadam]] traditions, founded by the incomparable and glorious Lord Jowo [[Atisha]] and further developed through the magnificent efforts of [[Tsongkhapa|Lobsang Drakpa]], who was [[Manjushri]] in person.<br />
#The essential instructions of the Path together with its Result ([[Lamdré]]), the heart-essence of the Mahasiddha [[Virupa]], which came down to the glorious Sakyapa founders and their heirs, and were then passed on by the various lineages including those of Sakya, [[Ngor]] and [[Tsar]].<br />
#The four streams of teachings within the [[Kagyü]] tradition that stems from [[Marpa]], [[Milarepa]] and [[Gampopa]], and branched into the four major and eight minor Kagyü lineages.<br />
#The golden doctrine of the dakini [[Niguma]] from the glorious [[Shangpa Kagyü]], which comes from the learned and accomplished [[Khyungpo Naljor]].<br />
#The Six-Branched Application, which emphasizes the Vajra Yoga of the perfection stage of the splendid [[Kalachakra]], and which came to Tibet from the noble dharma-kings of India and others such as Kalapada in early, intermediate and later phases, and developed into seventeen traditions, which were then brought together and passed on by the renunciate Tukjé Tsöndru and others.<br />
#The noble teachings of the Pacifying of Suffering Tradition coming from [[Padampa Sangyé]] together with the profound teachings on the objects of severance, or [[Chö]], which were passed on by [[Machik Lapdrön]] and others.<br />
#The approach and accomplishment of the Three Vajras, the teachings bestowed on the [[mahasiddha]] [[Orgyenpa Rinchen Pal]] by the mother of the buddhas, [[Vajrayogini]] herself.<br />
<br />
He received these teachings in their entirety and in the proper way, imbibing all the ripening empowerments, liberating instructions and supporting reading transmissions from the whispered ‘mouth-to-ear’ lineage into the glorious ‘eternal knot’ of his wisdom mind. <br />
<br />
With great diligence, and forsaking all physical hardship, he received the reading transmissions for about seven hundred volumes in total, representing the complete unbiased teachings of India and Tibet, including especially whatever transmissions still remained for the ''Precious Translated Teachings of the Victorious One ([[Kangyur]])'', the ''Collection of Nyingma Tantras ([[Nyingma Gyübum]])'', and the ''Translated Treatises ([[Tengyur]])''.<br />
<br />
Not only did he come to possess infinite learning, he also developed unsurpassable qualities of experience and realization through perfecting the practice of meditation. In time, his fame spread throughout Tibet and the name of Pema Ösal Dongak Lingpa, ‘holder of the [[seven special transmissions]] (''ka bab dün'')’, was heard everywhere like claps of thunder resounding through the land. He received these seven special transmissions in the following way:<br />
<br />
[[Image:Chokgyur Lingpa.jpg|thumb|[[Chokgyur Dechen Lingpa]] was also entrusted with the seven special transmissions]]<br />
#Inspired by the blessings of Guru [[Tsokyé Dorje]]’s wisdom mind and the bestowal of the symbolic empowerment, he received the authority to teach and transmit the sutras and the tantras of the new schools and the original canonical teachings (Tib. [[བཀའ་མ་]], ''[[kama]]'') and revelations (Tib. [[གཏེར་མ་]], ''[[terma]]'') of the ancient tradition, including all the maturing empowerments, liberating instructions and supporting oral transmissions.<br />
#By revealing treasure caskets in places such as Drakmar Drinzang, Damshö Nyingdrung and Terlung Pema Shelri, he received the transmission of [[earth terma|earth treasures]] (Tib. [[ས་གཏེར་]], ''sa ter'').<br />
#Deciphering the secret code which appeared before his eyes or clarified itself spontaneously in the expanse of his wisdom mind, he was granted all the empowerments and instructions in their entirety all at once by Guru Rinpoche in the form of various treasure revealers, thereby receiving the short lineage of rediscovered treasures (Tib. [[ཡང་གཏེར་]], ''[[yang ter]]'').<br />
#Through the power of seeing various [[yidam]] deities face to face and receiving their [[blessing]]s, [[vajra]] words no different from those of the tantras came to him spontaneously and he received the transmission of profound [[mind terma|mind treasures]] (Tib. [[དགོངས་གཏེར་]], ''gong ter'').<br />
#He received the transmission of recollected teachings (Tib. [[རྗེས་དྲན་]], ''[[jé dren]]''), consisting of teaching cycles formulated based on memories of places and events from the past.<br />
#He also received the transmission of [[pure vision]]s (Tib. [[དག་སྣང་]], ''dak nang'') and<br />
#the transmission of the aural lineage (Tib. [[སྙན་བརྒྱུད་]], ''[[nyen gyü]]'').<br />
<br />
All that he himself had received of the sutras, tantras and pith instructions, he passed onto his disciples in accordance with their own inclinations and karmic fortune. By continuously giving empowerments, transmissions and teachings, he ensured that his followers were thoroughly grounded in the complete non-sectarian teachings of the Buddha, and established many on the path of maturation and liberation. <br />
<br />
With the offerings he received from devoted disciples, he commissioned the crafting of around two thousand statues of the Buddha, made from gold and copper, as representations of the Buddha’s enlightened body. As representations of enlightened speech, he commissioned the carving of woodblocks for almost forty volumes of texts and was responsible for around two thousand volumes being copied out by hand. As representations of the Buddha’s enlightened mind, he commissioned the construction of more than a hundred [[stupa]]s in gold and copper, the foremost of which was the great stupa at [[Lhundrup Teng]]. To house these representations of enlightened body, speech and mind, he built some thirteen temples and shrines, large and small, where the members of the sangha received veneration, and undertook regular daily practices and periodic ceremonies. In addition, he offered timely aid to monasteries damaged during the civil disturbances and unrest of the time, and made vast donations to support offerings and so on. He advised officials from China and Tibet, as well as the kings and ministers of Derge, and in doing so brought reconciliation. Such were his unparalleled deeds in the activity sphere of work to benefit the teachings and beings.<br />
<br />
Bringing to an end such vast and magnificent deeds, he demonstrated passing into nirvana on the twenty-first day of the second month of the Water Dragon year during the fifteenth sexagenary cycle.<ref>Based on the biography by [[Alak Zenkar Rinpoche]].<br>{{LH|tibetan-masters/jamyang-khyentse-wangpo/brief-biography|''Brief Biography of Jamyang Khyentse Wangpo''}}</ref><br />
<br />
==Writings==<br />
[[Image:JKW Wiki.JPG|thumb|Jamyang Khyentsé Wangpo (courtesy of [[Shechen Monastery]])]]<br />
His writings, which date from his youth to just before he passed away in his seventy third year, comprise some thirteen volumes in all. As made clear in the index to his collected works, entitled ''Key to the Treasury of Excellent Explanations'', these works can be divided into nine main categories:<br />
<br />
# a collection of prayers and praises, which is like heavenly music to delight the victorious buddhas and their heirs;<br />
#a collection of advice on various topics, which is like a great ship in which one might set sail across the vast ocean of learning;<br />
#numerous profound points on buddhist philosophy, ‘the science of the inner meaning’, which are like great gatherings of clouds;<br />
#elegant explanations to shed light on the meaning of sutra and tantra, which are just like the brilliant orbs of the sun and moon;<br />
#[[sadhana]]s and ritual arrangements related to infinite yidam deities, which are like the glorious insignia of [[Vajrasattva]];<br />
#clarifications on all the major and minor sciences, like a great lake to delight the goddess [[Sarasvati]];<br />
#histories, biographies and chronicles of abbatial succession, which are like a wondrous and enchanting garden;<br />
#works on various other essential topics, which are like a powerful monarch capable of granting our every wish; and<br />
#a cycle of profound vajra songs of realization, which is like a spontaneously arisen secret treasury of indestructible luminosity.<br />
<br />
[[Image:Jamgon Kongtrul Lodro Thaye.jpg|frame|[[Jamgön Kongtrul Lodrö Tayé]], Jamyang Khyentse's most important disciple and compiler of [[the Five Great Treasures]]]]<br />
Moreover, it was this great master who was responsible for arranging the major collections such as the ''[[Compendium of Sadhanas]]'', and it was through his enlightened activity that Jamgön Kongtrul Rinpoche’s ''[[The Five Great Treasures|Five Great Treasures]]'', Pönlop [[Loter Wangpo]]’s ''[[Compendium of Tantras]]'' and Palyul Gyatrul Dongak Tenzin’s ''Collection of the Twenty-seven Mandalas of the Nyingma Kama'' were all compiled and edited. So it was that his enlightened activity continued, bringing all these teachings to his own fortunate followers and so many other students of the Dharma.<ref>Based on the biography by [[Alak Zenkar Rinpoche]].</ref><br />
<br />
==Terma Revelations==<br />
*[[Earth terma]]s<br />
**Tsasum Deshek Dupa (Hayagriva)<br />
**[[Tukjé Chenpo Semnyi Ngalso]]<br />
**[[Tukdrup Barché Künsel]]<br />
**[[Lama Norlha (Chokling)]] from [[Tukdrup Barché Künsel]]<br />
**Rigdzin Raksha Tötreng from [[Tukdrup Barché Künsel]]<br />
**Drolma Jikpa Kunsel from [[Tukdrup Barché Künsel]]<br />
**Sampa Lhundrupma from [[Tukdrup Barché Künsel]]<br />
**[[Lamrim Yeshe Nyingpo]] from [[Tukdrup Barché Künsel]]<br />
**Tsasum Chidu Nyingtik<br />
**Phakma Norgyün Lhamo from Tsasum Gyutrul Drawa<br />
*[[Rediscovered terma]]s<br />
**[[Kadü Chökyi Gyatso]]<br />
*[[Mind terma]]<br />
**[[Chimé Pakmé Nyingtik]]<br />
**[[Druptop Tuktik]]<br />
**[[Tsokyé Nyingtik]]<br />
*[[Pure vision]]<br />
**The flourishing of wisdom, Trisong Detsen Lama Sadhana<br />
**Chokgyur Lingpa's Testament: Kusum Rikdu<br />
*[[Revelation from memory]]<br />
**[[Chetsün Nyingtik]]<br />
<br />
==Students==<br />
The most important of his many countless disciples who were holders of the teachings were [[Kongtrul Yönten Gyatso]], [[Ju Mipham Jamyang Namgyal Gyatso]], [[Dodrupchen Jikmé Tenpé Nyima]], [[Terchen Chokgyur Lingpa]] and many other learned and accomplished masters of the Nyingma school; the great Sakya throneholder Tashi Rinchen, Zimok Rinpoche of Nalendra monastery, many of the venerable khenpos of Ngor and many other precious masters of the Sakya tradition; the fourteenth and fifteenth Gyalwa Karmapas, the tenth and eleventh Situ Rinpoches, Taklungma Rinpoche and other holders of the Kagyü teachings; Könchok Tenpa Rabgyé, the great Nomihan of Drakyab, Lithang Khenchen Jampa Phuntsok, Horkhang Sar Gyalwa and other great geshes of the Riwo Gendenpa tradition, as well as many other studious scholars and renunicate meditators, as well as holders of the teachings of the Yungdrung Bönpo tradition.<br />
<br />
==Alternative Names==<br />
*Dorje Ziji Tsal, རྡོ་རྗེ་གཟི་བརྗིད་རྩལ་, ''rdo rje gzi brjid rtsal'', his secret initiatory name,<br />
*Jigpa Mepé Dé,<!--, འཇིགས་པ་མེད་པའི་འདས་(?)--><br />
*Tsokyé Lama Gyepé Bang, མཚོ་སྐྱེས་བླ་མ་དགྱེས་པའི་འངས་, ''mtsho skyes bla ma dgyes pa'i 'bangs'',<br />
*Kunkyen Lama Gyepé Bang, ཀུན་མཁྱེན་བླ་མ་དགྱེས་པ་, ''kun mkhyen bla ma dgyes pa'',<br />
*Jikmé Khyentsé Dökar,འཇིགས་མེད་མཁྱེན་བརྩེ་ཟློས་གར་<br />
*Kunga Tenpé Gyatsen, ཀུན་དགའ་བསྟན་པའི་རྒྱལ་མཚན་, ''kun dga' bstan pa'i rgyal mtshan'',<br />
*Manjughosha, འཇམ་དབྱངས་, ''<nowiki>'</nowiki>jam dbyangs'',<br />
*Jamyang Lama, འཇམ་དབྱངས་བླ་མ་, ''<nowiki>'</nowiki>jam dbyangs bla ma'',<br />
*Tulku Shabdrung, སྤྲུལ་སྐུ་ཞབས་དྲུང་, ''sprul sku zhabs drung''<br />
*Ösal Trulpé Dorjé (secret initiatory name), འོད་གསལ་སྤྲུལ་པའི་རྡོ་རྗེ, '' 'od gsal sprul pa'i rdo rje ''<br />
<br />
==Incarnations==<br />
*The body emanation, [[Guru Tsewang]], was born in 1896. He was recognized by the [[Fifth Dzogchen Rinpoche]], Tupten Chökyi Dorje, and lived at [[Dzogchen Monastery]].<br />
*The speech emanation, [[Karma Jamyang Khyentse Özer]], born as the son of the Beri chieftain of Hor, was recognized by [[Jamgön Kongtrul Lodrö Thayé]] and associated with [[Palpung Monastery]].<br />
*The mind emanations were Kyabjé [[Dilgo Khyentse Rinpoche]], Rabsel Dawa, who was recognized by the [[Shechen Gyaltsap Gyurme Pema Namgyal]], and [[Pakchok Dorje]], the son of [[Togden Shakya Shri]].<br />
*The qualities emanation took rebirth in the royal house of [[Phuntsok Podrang]] in [[Sakya]] and was known as [[Ngawang Tutop Wangchuk]].<br />
*The activity emanation was [[Jamyang Khyentsé Chökyi Lodrö]], who was formally recognized by [[Jamgön Kongtrul Lodrö Thayé]] and who lived at [[Dzongsar Tashi Lhatsé]].<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Oral Teachings Given to the [[About Rigpa|Rigpa]] Sangha==<br />
===Edited Teachings===<br />
*Dzogchenlink November 1998, [[Orgyen Tobgyal Rinpoche]]: 'The Life and Liberation of Jamyang Khyentse Wangpo', 18 August 1996, [[Lerab Ling]], pm (ordernumber 189)<br />
<br />
==Further Reading==<br />
===In Tibetan===<br />
*[[Doctor Lodrö Puntsok]], འཇམ་དབྱངས་མཁྱེན་བརྩེ་སྐུ་ཕྲེང་གོང་འོག་གི་རྣམ་ཐར་, ''<nowiki>'</nowiki>jam dbyangs mkhyen brtse sku phreng gong 'og gi rnam thar''<br />
:{{TBRC|W21689|འཇམ་དབྱངས་མཁྱེན་བརྩེ་སྐུ་ཕྲེང་གོང་འོག་གི་རྣམ་ཐར་, ''<nowiki>'</nowiki>jam dbyangs mkhyen brtse sku phreng gong 'og gi rnam thar''}}<br />
<br />
===In English===<br />
*Cousens, Diana. “The Visionary Lineages of Jamyang Khyentse Wangpo” in Blezer H. (ed), ''Religion and Secular Culture in Tibet. Tibetan Studies: Proceedings of the 9th Seminar of the International Association of Tibetan Studies'', Leiden: Brill, 2002, pp. 129-42.<br />
*[[Dudjom Rinpoche]], ''The Nyingma School of Tibetan Buddhism, Its Fundamentals and History'', trans. and ed. Gyurme Dorje (Boston: Wisdom, 1991), vol.1 pp.849-858<br />
*[[Nyoshul Khenpo]], ''A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage'', Padma Publications, 2005, pages 270-280.<br />
*[[Tulku Thondup]], ''Masters of Meditation and Miracles'' (Boston: Shambhala, 1996), pp. 215-221<br />
* [[Jamgön Kongtrul]], "The Life Of Jamyang Khyentse Wangpo", Shechen Publications, 2012, translated by Mathew Akester, ISBN 978-8174721976<br />
<br />
==Internal Links==<br />
*[[Dzongsar Monastery]]<br />
*[[Collected works of Jamyang Khyentse Wangpo]]<br />
*[[Illuminating the Excellent Path to Omniscience]]<br />
*[[Khyentse Incarnation Line]]<br />
*[[Prayer to Jamyang Khyentse Wangpo]]<br />
*[[Rimé]]<br />
*The [[Garden of Immortality]]<br />
<br />
==External Links==<br />
* {{LH|tibetan-masters/jamyang-khyentse-wangpo/brief-biography|''Brief Biography of Jamyang Khyentse Wangpo''}} by [[Alak Zenkar Rinpoche]]<br />
* {{LH|tibetan-masters/jamyang-khyentse-wangpo|Jamyang Khyentse Wangpo on Lotsawa House}}<br />
*{{TBRC|P258|TBRC Profile}}<br />
*[https://treasuryoflives.org/biographies/view/Jamyang-Khyentse-Wangpo/TBRC_P258 Biography at Treasury of Lives]<br />
*[http://www.himalayanart.org/pages/khyentsewangpo/index.html Outline page at Himalayan Art]<br />
*[https://www.khyentsevision.org/translations| Khyentse Vision Project]<br />
<br />
[[Category:Historical Masters]]<br />
[[Category:Rimé Masters]]<br />
[[Category:Tertöns]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Jamyang_Khyentse_Wangpo&diff=94131Jamyang Khyentse Wangpo2023-12-07T08:55:31Z<p>Petefry: </p>
<hr />
<div>[[Image:Jkwhandscloseup.jpg|thumb|Jamyang Khyentse Wangpo]]<br />
'''Jamyang Khyentsé Wangpo''' (Tib. འཇམ་དབྱངས་མཁྱེན་བརྩེའི་དབང་པོ་, [[Wyl.]] '' 'jam dbyangs mkhyen brtse'i dbang po'') (1820-1892), also known as '''Pema Ösal Do-ngak Lingpa''' (Tib. པདྨ་འོད་གསལ་མདོ་སྔགས་གླིང་པ་, Wyl. ''pad+ma 'od gsal mdo sngags gling pa'') was a major treasure revealer—the last of the [[Five Sovereign Tertöns]]—and one of the most eminent masters of the nineteenth century. He was a contemporary of [[Chokgyur Lingpa]] (1829-1870) and [[Jamgön Kongtrul]] the Great and was regarded as the combined reincarnation of [[Vimalamitra]] and [[King Trisong Deutsen]]. He was a prime mover of the [[Rimé]] non-sectarian approach.<br />
<br />
==Biography==<br />
Jamyang Khyentse was born in the region of Yaru Khyungchen Drak in Dilgo in [[Dergé]], East Tibet, on the fifth day of the sixth Tibetan month of the Iron Dragon year during the fourteenth sexagenary cycle. His father was Rinchen Namgyal, a secretary in Derge belonging to the Nyö clan, and a descendant of Drikung Changchub Lingpa. His mother Sönam Tso was a daughter of Gerab Nyerchen Göntse of the Sogmo family.<br />
<br />
Jamyang Khyentse learnt to read at the age of four or five, and from an early age his intelligence grew so keen he was able to master reading, writing and other skills without any difficulty. At twelve, he was recognized by [[Jampa Kunga Tendzin|Thartse Khenchen Jampa Kunga Tendzin]] as the incarnation of the great khenpo of Evam Tharpatse, [[Jampa Namkha Chimé]], and he was given the name Jamyang Khyentse Wangpo Kunga Tenpé Gyaltsen Palzangpo. At twenty-one, he received full ordination from Minling Khenchen Rigdzin Zangpo<ref>The Sixth Minling Khenchen from the Khen Rab lineage.</ref>. In all, he had more than one hundred and fifty teachers, who were great masters from all four major schools—[[Sakya]], [[Geluk]], [[Kagyü]] and [[Nyingma]]—from the regions of [[Ü]] and [[Tsang]], as well as eastern Tibet, including Minling Trichen [[Gyurme Sangye Kunga]], Shechen Gyurme Thutob Namgyal, Sakyapa Dorje Rinchen and the great khenpo brothers of [[Thartse]] (i.e.,[[Jampa Kunga Tendzin]] and his younger brother [[Naljor Jampal Zangpo]]), as well as many other exponents of the scriptures learned in the five sciences.<br />
<br />
[[Image:Dzongsar.jpg|thumb|left|[[Dzongsar Monastery]] where Jamyang Khyentse resided]]<br />
Through his studies in the ordinary sciences of craft, medicine, grammar and logic, and the various secondary disciplines, as well as the major treatises of the causal [[vehicle of characteristics]] on [[Madhyamika]], [[Prajñaparamita]], [[Vinaya]] and [[Abhidharma]], and the profound instructions of the tantras such as [[Chakrasamvara Tantra|Chakrasamvara]], [[Hevajra Tantra|Hevajra]] and [[Guhyasamaja Tantra|Guhyasamaja]], as well as the [[Guhyagarbha]] and the [[Kalachakra Tantra|Kalachakra]] and other tantras of the [[resultant vehicle]] of Secret Mantra, he dispelled any doubts and misconceptions.<br />
<br />
He studied with masters from every authentic tradition of practice with an unbroken lineage which existed at that time in the [[Land of Snows]], but especially the so-called ‘[[Eight practice lineages|Eight Chariots]]’:<br />
<br />
#The teachings of the [[kama]], [[terma]] and [[pure vision]] traditions within the Nyingma School of Ancient Translations, which had come down in an aural lineage transmitted by countless learned and accomplished masters, all thanks to the kindness of Khenpo [[Shantarakshita]], Guru [[Padmasambhava]] and the Dharma-King [[Trisong Deutsen]].<br />
#The divine teachings of the Old and New [[Kadam]] traditions, founded by the incomparable and glorious Lord Jowo [[Atisha]] and further developed through the magnificent efforts of [[Tsongkhapa|Lobsang Drakpa]], who was [[Manjushri]] in person.<br />
#The essential instructions of the Path together with its Result ([[Lamdré]]), the heart-essence of the Mahasiddha [[Virupa]], which came down to the glorious Sakyapa founders and their heirs, and were then passed on by the various lineages including those of Sakya, [[Ngor]] and [[Tsar]].<br />
#The four streams of teachings within the [[Kagyü]] tradition that stems from [[Marpa]], [[Milarepa]] and [[Gampopa]], and branched into the four major and eight minor Kagyü lineages.<br />
#The golden doctrine of the dakini [[Niguma]] from the glorious [[Shangpa Kagyü]], which comes from the learned and accomplished [[Khyungpo Naljor]].<br />
#The Six-Branched Application, which emphasizes the Vajra Yoga of the perfection stage of the splendid [[Kalachakra]], and which came to Tibet from the noble dharma-kings of India and others such as Kalapada in early, intermediate and later phases, and developed into seventeen traditions, which were then brought together and passed on by the renunciate Tukjé Tsöndru and others.<br />
#The noble teachings of the Pacifying of Suffering Tradition coming from [[Padampa Sangyé]] together with the profound teachings on the objects of severance, or [[Chö]], which were passed on by [[Machik Lapdrön]] and others.<br />
#The approach and accomplishment of the Three Vajras, the teachings bestowed on the [[mahasiddha]] [[Orgyenpa Rinchen Pal]] by the mother of the buddhas, [[Vajrayogini]] herself.<br />
<br />
He received these teachings in their entirety and in the proper way, imbibing all the ripening empowerments, liberating instructions and supporting reading transmissions from the whispered ‘mouth-to-ear’ lineage into the glorious ‘eternal knot’ of his wisdom mind. <br />
<br />
With great diligence, and forsaking all physical hardship, he received the reading transmissions for about seven hundred volumes in total, representing the complete unbiased teachings of India and Tibet, including especially whatever transmissions still remained for the ''Precious Translated Teachings of the Victorious One ([[Kangyur]])'', the ''Collection of Nyingma Tantras ([[Nyingma Gyübum]])'', and the ''Translated Treatises ([[Tengyur]])''.<br />
<br />
Not only did he come to possess infinite learning, he also developed unsurpassable qualities of experience and realization through perfecting the practice of meditation. In time, his fame spread throughout Tibet and the name of Pema Ösal Dongak Lingpa, ‘holder of the [[seven special transmissions]] (''ka bab dün'')’, was heard everywhere like claps of thunder resounding through the land. He received these seven special transmissions in the following way:<br />
<br />
[[Image:Chokgyur Lingpa.jpg|thumb|[[Chokgyur Dechen Lingpa]] was also entrusted with the seven special transmissions]]<br />
#Inspired by the blessings of Guru [[Tsokyé Dorje]]’s wisdom mind and the bestowal of the symbolic empowerment, he received the authority to teach and transmit the sutras and the tantras of the new schools and the original canonical teachings (Tib. [[བཀའ་མ་]], ''[[kama]]'') and revelations (Tib. [[གཏེར་མ་]], ''[[terma]]'') of the ancient tradition, including all the maturing empowerments, liberating instructions and supporting oral transmissions.<br />
#By revealing treasure caskets in places such as Drakmar Drinzang, Damshö Nyingdrung and Terlung Pema Shelri, he received the transmission of [[earth terma|earth treasures]] (Tib. [[ས་གཏེར་]], ''sa ter'').<br />
#Deciphering the secret code which appeared before his eyes or clarified itself spontaneously in the expanse of his wisdom mind, he was granted all the empowerments and instructions in their entirety all at once by Guru Rinpoche in the form of various treasure revealers, thereby receiving the short lineage of rediscovered treasures (Tib. [[ཡང་གཏེར་]], ''[[yang ter]]'').<br />
#Through the power of seeing various [[yidam]] deities face to face and receiving their [[blessing]]s, [[vajra]] words no different from those of the tantras came to him spontaneously and he received the transmission of profound [[mind terma|mind treasures]] (Tib. [[དགོངས་གཏེར་]], ''gong ter'').<br />
#He received the transmission of recollected teachings (Tib. [[རྗེས་དྲན་]], ''[[jé dren]]''), consisting of teaching cycles formulated based on memories of places and events from the past.<br />
#He also received the transmission of [[pure vision]]s (Tib. [[དག་སྣང་]], ''dak nang'') and<br />
#the transmission of the aural lineage (Tib. [[སྙན་བརྒྱུད་]], ''[[nyen gyü]]'').<br />
<br />
All that he himself had received of the sutras, tantras and pith instructions, he passed onto his disciples in accordance with their own inclinations and karmic fortune. By continuously giving empowerments, transmissions and teachings, he ensured that his followers were thoroughly grounded in the complete non-sectarian teachings of the Buddha, and established many on the path of maturation and liberation. <br />
<br />
With the offerings he received from devoted disciples, he commissioned the crafting of around two thousand statues of the Buddha, made from gold and copper, as representations of the Buddha’s enlightened body. As representations of enlightened speech, he commissioned the carving of woodblocks for almost forty volumes of texts and was responsible for around two thousand volumes being copied out by hand. As representations of the Buddha’s enlightened mind, he commissioned the construction of more than a hundred [[stupa]]s in gold and copper, the foremost of which was the great stupa at [[Lhundrup Teng]]. To house these representations of enlightened body, speech and mind, he built some thirteen temples and shrines, large and small, where the members of the sangha received veneration, and undertook regular daily practices and periodic ceremonies. In addition, he offered timely aid to monasteries damaged during the civil disturbances and unrest of the time, and made vast donations to support offerings and so on. He advised officials from China and Tibet, as well as the kings and ministers of Derge, and in doing so brought reconciliation. Such were his unparalleled deeds in the activity sphere of work to benefit the teachings and beings.<br />
<br />
Bringing to an end such vast and magnificent deeds, he demonstrated passing into nirvana on the twenty-first day of the second month of the Water Dragon year during the fifteenth sexagenary cycle.<ref>Based on the biography by [[Alak Zenkar Rinpoche]].<br>{{LH|tibetan-masters/jamyang-khyentse-wangpo/brief-biography|''Brief Biography of Jamyang Khyentse Wangpo''}}</ref><br />
<br />
==Writings==<br />
[[Image:JKW Wiki.JPG|thumb|Jamyang Khyentsé Wangpo (courtesy of [[Shechen Monastery]])]]<br />
His writings, which date from his youth to just before he passed away in his seventy third year, comprise some thirteen volumes in all. As made clear in the index to his collected works, entitled ''Key to the Treasury of Excellent Explanations'', these works can be divided into nine main categories:<br />
<br />
# a collection of prayers and praises, which is like heavenly music to delight the victorious buddhas and their heirs;<br />
#a collection of advice on various topics, which is like a great ship in which one might set sail across the vast ocean of learning;<br />
#numerous profound points on buddhist philosophy, ‘the science of the inner meaning’, which are like great gatherings of clouds;<br />
#elegant explanations to shed light on the meaning of sutra and tantra, which are just like the brilliant orbs of the sun and moon;<br />
#[[sadhana]]s and ritual arrangements related to infinite yidam deities, which are like the glorious insignia of [[Vajrasattva]];<br />
#clarifications on all the major and minor sciences, like a great lake to delight the goddess [[Sarasvati]];<br />
#histories, biographies and chronicles of abbatial succession, which are like a wondrous and enchanting garden;<br />
#works on various other essential topics, which are like a powerful monarch capable of granting our every wish; and<br />
#a cycle of profound vajra songs of realization, which is like a spontaneously arisen secret treasury of indestructible luminosity.<br />
<br />
[[Image:Jamgon Kongtrul Lodro Thaye.jpg|frame|[[Jamgön Kongtrul Lodrö Tayé]], Jamyang Khyentse's most important disciple and compiler of [[the Five Great Treasures]]]]<br />
Moreover, it was this great master who was responsible for arranging the major collections such as the ''[[Compendium of Sadhanas]]'', and it was through his enlightened activity that Jamgön Kongtrul Rinpoche’s ''[[The Five Great Treasures|Five Great Treasures]]'', Pönlop [[Loter Wangpo]]’s ''[[Compendium of Tantras]]'' and Palyul Gyatrul Dongak Tenzin’s ''Collection of the Twenty-seven Mandalas of the Nyingma Kama'' were all compiled and edited. So it was that his enlightened activity continued, bringing all these teachings to his own fortunate followers and so many other students of the Dharma.<ref>Based on the biography by [[Alak Zenkar Rinpoche]].</ref><br />
<br />
==Terma Revelations==<br />
*[[Earth terma]]s<br />
**Tsasum Deshek Dupa (Hayagriva)<br />
**[[Tukjé Chenpo Semnyi Ngalso]]<br />
**[[Tukdrup Barché Künsel]]<br />
**[[Lama Norlha (Chokling)]] from [[Tukdrup Barché Künsel]]<br />
**Rigdzin Raksha Tötreng from [[Tukdrup Barché Künsel]]<br />
**Drolma Jikpa Kunsel from [[Tukdrup Barché Künsel]]<br />
**Sampa Lhundrupma from [[Tukdrup Barché Künsel]]<br />
**[[Lamrim Yeshe Nyingpo]] from [[Tukdrup Barché Künsel]]<br />
**Tsasum Chidu Nyingtik<br />
**Phakma Norgyün Lhamo from Tsasum Gyutrul Drawa<br />
*[[Rediscovered terma]]s<br />
**[[Kadü Chökyi Gyatso]]<br />
*[[Mind terma]]<br />
**[[Chimé Pakmé Nyingtik]]<br />
**[[Druptop Tuktik]]<br />
**[[Tsokyé Nyingtik]]<br />
*[[Pure vision]]<br />
**The flourishing of wisdom, Trisong Detsen Lama Sadhana<br />
**Chokgyur Lingpa's Testament: Kusum Rikdu<br />
*[[Revelation from memory]]<br />
**[[Chetsün Nyingtik]]<br />
<br />
==Students==<br />
The most important of his many countless disciples who were holders of the teachings were [[Kongtrul Yönten Gyatso]], [[Ju Mipham Jamyang Namgyal Gyatso]], [[Dodrupchen Jikmé Tenpé Nyima]], [[Terchen Chokgyur Lingpa]] and many other learned and accomplished masters of the Nyingma school; the great Sakya throneholder Tashi Rinchen, Zimok Rinpoche of Nalendra monastery, many of the venerable khenpos of Ngor and many other precious masters of the Sakya tradition; the fourteenth and fifteenth Gyalwa Karmapas, the tenth and eleventh Situ Rinpoches, Taklungma Rinpoche and other holders of the Kagyü teachings; Könchok Tenpa Rabgyé, the great Nomihan of Drakyab, Lithang Khenchen Jampa Phuntsok, Horkhang Sar Gyalwa and other great geshes of the Riwo Gendenpa tradition, as well as many other studious scholars and renunicate meditators, as well as holders of the teachings of the Yungdrung Bönpo tradition.<br />
<br />
==Alternative Names==<br />
*Dorje Ziji Tsal, རྡོ་རྗེ་གཟི་བརྗིད་རྩལ་, ''rdo rje gzi brjid rtsal'', his secret initiatory name,<br />
*Jigpa Mepé Dé,<!--, འཇིགས་པ་མེད་པའི་འདས་(?)--><br />
*Tsokyé Lama Gyepé Bang, མཚོ་སྐྱེས་བླ་མ་དགྱེས་པའི་འངས་, ''mtsho skyes bla ma dgyes pa'i 'bangs'',<br />
*Kunkyen Lama Gyepé Bang, ཀུན་མཁྱེན་བླ་མ་དགྱེས་པ་, ''kun mkhyen bla ma dgyes pa'',<br />
*Jikmé Khyentsé Dökar,འཇིགས་མེད་མཁྱེན་བརྩེ་ཟློས་གར་<br />
*Kunga Tenpé Gyatsen, ཀུན་དགའ་བསྟན་པའི་རྒྱལ་མཚན་, ''kun dga' bstan pa'i rgyal mtshan'',<br />
*Manjughosha, འཇམ་དབྱངས་, ''<nowiki>'</nowiki>jam dbyangs'',<br />
*Jamyang Lama, འཇམ་དབྱངས་བླ་མ་, ''<nowiki>'</nowiki>jam dbyangs bla ma'',<br />
*Tulku Shabdrung, སྤྲུལ་སྐུ་ཞབས་དྲུང་, ''sprul sku zhabs drung''<br />
*Ösal Trulpé Dorjé (secret initiatory name), འོད་གསལ་སྤྲུལ་པའི་རྡོ་རྗེ, '' 'od gsal sprul pa'i rdo rje ''<br />
<br />
==Incarnations==<br />
*The body emanation, [[Guru Tsewang]], was born in 1896. He was recognized by the [[Fifth Dzogchen Rinpoche]], Tupten Chökyi Dorje, and lived at [[Dzogchen Monastery]].<br />
*The speech emanation, [[Karma Jamyang Khyentse Özer]], born as the son of the Beri chieftain of Hor, was recognized by [[Jamgön Kongtrul Lodrö Thayé]] and associated with [[Palpung Monastery]].<br />
*The mind emanations were Kyabjé [[Dilgo Khyentse Rinpoche]], Rabsel Dawa, who was recognized by the [[Shechen Gyaltsap Gyurme Pema Namgyal]], and [[Pakchok Dorje]], the son of [[Togden Shakya Shri]].<br />
*The qualities emanation took rebirth in the royal house of [[Phuntsok Podrang]] in [[Sakya]] and was known as [[Ngawang Tutop Wangchuk]].<br />
*The activity emanation was [[Jamyang Khyentsé Chökyi Lodrö]], who was formally recognized by [[Jamgön Kongtrul Lodrö Thayé]] and who lived at [[Dzongsar Tashi Lhatsé]].<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Oral Teachings Given to the [[About Rigpa|Rigpa]] Sangha==<br />
===Edited Teachings===<br />
*Dzogchenlink November 1998, [[Orgyen Tobgyal Rinpoche]]: 'The Life and Liberation of Jamyang Khyentse Wangpo', 18 August 1996, [[Lerab Ling]], pm (ordernumber 189)<br />
<br />
==Further Reading==<br />
===In Tibetan===<br />
*[[Doctor Lodrö Puntsok]], འཇམ་དབྱངས་མཁྱེན་བརྩེ་སྐུ་ཕྲེང་གོང་འོག་གི་རྣམ་ཐར་, ''<nowiki>'</nowiki>jam dbyangs mkhyen brtse sku phreng gong 'og gi rnam thar''<br />
:{{TBRC|W21689|འཇམ་དབྱངས་མཁྱེན་བརྩེ་སྐུ་ཕྲེང་གོང་འོག་གི་རྣམ་ཐར་, ''<nowiki>'</nowiki>jam dbyangs mkhyen brtse sku phreng gong 'og gi rnam thar''}}<br />
<br />
===In English===<br />
*Cousens, Diana. “The Visionary Lineages of Jamyang Khyentse Wangpo” in Blezer H. (ed), ''Religion and Secular Culture in Tibet. Tibetan Studies: Proceedings of the 9th Seminar of the International Association of Tibetan Studies'', Leiden: Brill, 2002, pp. 129-42.<br />
*[[Dudjom Rinpoche]], ''The Nyingma School of Tibetan Buddhism, Its Fundamentals and History'', trans. and ed. Gyurme Dorje (Boston: Wisdom, 1991), vol.1 pp.849-858<br />
*[[Nyoshul Khenpo]], ''A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage'', Padma Publications, 2005, pages 270-280.<br />
*[[Tulku Thondup]], ''Masters of Meditation and Miracles'' (Boston: Shambhala, 1996), pp. 215-221<br />
* [[Jamgön Kongtrul]], "The Life Of Jamyang Khyentse Wangpo", Shechen Publications, 2012, translated by Mathew Akester, ISBN 978-8174721976<br />
<br />
==Internal Links==<br />
*[[Dzongsar Monastery]]<br />
*[[Collected works of Jamyang Khyentse Wangpo]]<br />
*[[Illuminating the Excellent Path to Omniscience]]<br />
*[[Khyentse Incarnation Line]]<br />
*[[Prayer to Jamyang Khyentse Wangpo]]<br />
*[[Rimé]]<br />
*The [[Garden of Immortality]]<br />
<br />
==External Links==<br />
* {{LH|tibetan-masters/jamyang-khyentse-wangpo/brief-biography|''Brief Biography of Jamyang Khyentse Wangpo''}} by [[Alak Zenkar Rinpoche]]<br />
* {{LH|tibetan-masters/jamyang-khyentse-wangpo|Jamyang Khyentse Wangpo on Lotsawa House}}<br />
*{{TBRC|P258|TBRC Profile}}<br />
*[https://treasuryoflives.org/biographies/view/Jamyang-Khyentse-Wangpo/TBRC_P258 Biography at Treasury of Lives]<br />
*[http://www.himalayanart.org/pages/khyentsewangpo/index.html Outline page at Himalayan Art]<br />
*[https://www.khyentsevision.org/translations| Khyentse Vision Project]<br />
<br />
[[Category:Historical Masters]]<br />
[[Category:Rimé Masters]]<br />
[[Category:Tertöns]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=The_Kagyu_Tradition&diff=92835The Kagyu Tradition2022-10-18T11:51:53Z<p>Petefry: Created page with " == THE KAGYÜ TRADITION == The Kagyü tradition is one of the 'Sarma' or 'new' schools that mainly follow the tantras translated during the later transmission of the..."</p>
<hr />
<div><br />
== THE KAGYÜ TRADITION ==<br />
<br />
<br />
The Kagyü tradition is one of the '[[Sarma]]' or 'new' schools that mainly follow the tantras translated during the later transmission of the Buddhadharma to Tibet around the 11th century. Often called 'the Practice Lineage', the Kagyü tradition places great emphasis on intensive meditation practice, and on guru yoga, the power of devotion and the direct transmission from master to disciple. <br />
The name 'Kagyü' is sometimes said to refer to the lineage of the four instruction transmissions' (kabab shyi gyü) held by [[Tilopa]], the 10th century mahasiddha from Bengal. He received teachings directly from the primordial buddha Vajradhara, of whom he is also said to be an emanation, as well as from a number of human gurus. Tilopa transmitted his lineage to [[Naropa]], a learned scholar and the 'northern gatekeeper at Nalanda, who underwent a famous set of hardships during his arduous training with his master. Naropa systematized Tilopa's teachings into 'the six dharmas of Naropa': inner heat (tummo), illusory body, dream, luminosity, phowa and bardo. These vajrayana methods, along with the profound meditation practices of Mahamudra, form the core of the Kagyü teachings. <br />
The source of this tradition in Tibet was the translator [[Marpa]] Chökyi Lodrö (1012 1099), who travelled several times to India and Nepal, and studied with Naropa and his disciple [[Maitripa]]. The greatest of Marpa's four chief disciples was the extraordinary yogi, poet and saint [[Milarepa]] (1040-1123), who has been a source of inspiration for millions of Buddhist practitioners, and whose life-story and Hundred Thousand Songs stand out as classics of world spiritual literature. <br />
Milarepa's two closest students were the yogi [[Rechungpa Dorje Drak]] (1084-1161), and the scholar [[Gampopa]], or Dagpo Lhajé (1079-1153) from whom the Dagpo Kagyü tradition took its name. Physician, scholar, and monk, Gampopa brought together the Kadam tradition stemming from the teachings of [[Atisha]] (982-1054) with Milarepa's oral instructions. He founded the monastic order of the school, and wrote the renowned text on the graduated path [[The Jewel Ornament of Liberation]]. From four of Gampopa's outstanding disciples are traced the four earlier Kagyü schools: Barom, Phagdru, Karma and Tsalpa. <br />
One of Gampopa's students, [[Phagmodrupa Dorje Gyalpo]] (1110-1170) founded the Phagdru Kagyü tradition and the first great Kagyü monastery of Densatil in South Tibet. From his disciples came the eight later Kagyü traditions: Drikung, Taklung, Yabzang, Trophu, Shugseb, Yelpa, Martsang and Drukpa. The traditions that thrive as major independent schools today are: the Karma Kagyü or Kamtsang, Drukpa, Drikung and Taklung. <br />
<br />
The Karma Kagyü tradition began with [[Düsum Khyenpa]] (1110-1193), a student of Gampopa who came to be recognized as the 'Karmapa’, "the one who performs the activity (karma) of all the buddhas”, predicted by both Buddha and Guru Rinpoche. Dakinis offered him a ‘Vajra Crown', woven from their own hair, and at the age of 79, he founded the Tsurphu monastery in Central Tibet, which became the seat of this lineage. His incarnation, the 2nd Karmapa, Karma Pakshi (1204 -83) is regarded as the first tulku in Tibet, and was a teacher of Kublai Khan, the Mongol Emperor of China. The Karmapas continue as a line of extraordinary saints, scholars, authors and artists, down to and including the current 17th Gyalwang Karmapa. Of towering spiritual achievements, they have played a huge part in the flourishing of the study and practice of Buddhadharma, and in the history of Tibet <br />
The 3rd Karmapa, Rangjung Dorje (1284-1339), was a remarkable siddha, scholar and writer, and a great exponent of Mahamudra and Dzogchen. Deshyin Shekpa, the 5th Karmapa (1384-1415), was offered a physical Vajra Crown by the Yong Le Emperor of China, which has been used in the Vajra Crown Ceremony ever since. The 14th Karmapa was a significant figure in the Rimé renaissance of Buddhist culture in Tibet, as was the 15th, Khakyab Dorje (1871-1922), who was a disciple of the great Jamgön Kongtrul Lodrö Thayé (1813-1899). The 16th Karmapa, Rangjung Rigpé Dorje, left Tibet in 1959 and rebuilt the Rumtek monastery in Sikkim, making it the seat of the Karma Kagyü in exile. Through his vision and action, the future of the Kagyü tradition was ensured, despite the tragic events of the time in Tibet, and he played a major role in establishing the Kagyü School in both the East and West. He passed away in Chicago in 1981. <br />
There are many other great incarnate lamas belonging to the Karma Kagyü tradition. Kunzig Shamar Rinpoche is the 14th incarnation of the main disciple of the 3rd Karmapa, who presented him with the red crown, giving him the name Shamarpa 'holder of the red crown'. The incarnation line of the Tai Situ Rinpoches goes back to the 15th century; the 8th Situ Panchen Chökyi Jungné at Palpung monastery revitalized the Karma Kagyü lineage in Eastern Tibet. For over 500 years, the successive Goshir Gyaltsab Rinpoches have served as Vajra Regents for the Karmapas and their monasteries. Other important Karma Kagyü masters include such figures as the incarnations of [[Jamgön Kongtrul]], Pawo Rinpoche, Sangyé Nyenpa Rinpoche, Yongey Mingyur Dorje, and the Surmang Gharwang and Trungpa incarnations. [[Chögyam Trungpa Rinpoche]], the 11th Trungpa tulku, was a key figure in the spread of the Kagyü tradition in the West. Two extraordinary scholars, who have trained the great Karma Kagyü lineage holders, are Khenchen Thrangu Rinpoche (b. 1933) and Khenpo Tsultrim Gyatso Rinpoche (b. 1934). <br />
The Drikung Kagyü was founded by Phagmodrupa's close disciple, Kyobpa Jigten Sumgön (1143-1217), who established the Drikung Thil monastery in Central Tibet, the main seat of the tradition. His teachings were gathered into a celebrated work called Gong Chig—'Single Viewpoint. The Drikung School produced many other extraordinary saints and scholars, such as: Dorje Drakpa, Gyalwang Kunga Rinchen, the tertöns Chögyal Rinchen Phuntsok and Drikung Orgyen Nüden Dorje, and in the present day masters like [[Garchen Rinpoche]] (b. 1936) and Drubwang Könchog Norbu Rinpoche (1921-2007). At first hereditary, from the 17th century the leadership became an incarnate line through the Chetsang and Chungtsang Rinpoches, continuing to the present day with the 7th Drikung Kyabgön Chetsang Rinpoche and 8th Drikung Kyabgön Chungtsang Rinpoche. As well as emphasizing the six dharmas of Naropa and the fivefold profound path of Mahamudra, Drikung has a very special tradition of phowa. <br />
Born into the Gazi ancestral lineage, [[Taklung Thangpa Tashi Pal]] (1142-1210) received Phagmodrupa's complete oral teachings. He founded the Taklung Dorje Den monastery, and was known for the saintliness and purity of his life. The Taklung Kagyü lineage has been blessed by many great masters, such as: Kuyel Rinchen Gönpo, Sangyé Yarjön, Sangyé Wön Drakpa Pal (1251-1296), who built the Riwoche monastery in Kham, noted for having colleges for the study of the different schools of Tibetan Buddhism, and the 7th Riwoche Jedrung Jampa Jungné (1856-1922). The Taklung monastery in central Tibet and the Riwoche monastery each had three main lamas or Kyabgöns: in Taklung, there were Shabdrung Rinpoche, Matrul Rinpoche, and Tsetrul Rinpoche; and at Riwoche, Phakchok Rinpoche, Jédrung Rinpoche, and Riwoche Shabdrung Rinpoche. Currently the lineage is headed by the 7th [[Phakchok Rinpoche]], the 7th Taklung Matrul Rinpoche, and the 26th Taklung Shabdrung Rinpoche. <br />
The Drukpa Kagyü tradition originated with Lingré Pema Dorje (1128-1188), called the Saraha of Tibet, a disciple of Phagmodrupa. It was his student Tsangpa Gyaré Yeshe Dorje (1161-1211) who had the vision of nine roaring dragons in the sky which inspired the name of this tradition, the Drukpa ('Dragon') Kagyü. He is regarded as the 1st Gyalwang Drukpa, or Drukchen Rinpoche. His disciples included Gyalwa Götsangpa, who created the Upper Drukpa lineage, and Chöje Lorepa, founder of the Lower Drukpa lineage. Among the followers of the 2nd Drukchen were the three 'crazy wisdom yogins' Drukpa Kunley, Ü Nyön and Tsangnyön, as well as Thangtong Gyalpo. One of the greatest scholars of Tibetan Buddhism was the 4th Drukchen, the 'Omniscient' [[Pema Karpo]] (1527-1592). The Gyalwang Drukpas continued in a line of extraordinary realized masters down to the present head of the lineage, the 12th Gyalwang Drukchen (b. 1963). <br />
One of Pema Karpo's emanations, Shabdrung Ngawang Namgyal (1594-1651), became the spiritual and temporal ruler of Bhutan, establishing the Drukpa tradition as the state religion; the present head of the Central Monk Body is the 70th Je Khenpo, Trulku Jigme Chhoeda. Many great Drukpa Kagyü masters shaped the future of the order. For example, the 8th Khamtrul Rinpoche, Dongyud Nyima (1931-1980), mystic, scholar and expert artist, continued the traditions of his Khampagar monastery at Tashijong in India, famous for its togdens or realized yogins. Other masters of immense significance have been the great yogin Drukpa Thuksey Rinpoche, (1916-1983), and the 8th [[Trulshik Adeu Rinpoche]] (1931 -2007), holder of the Kham Drukpa lineage, as well as many others, including Dorzong Rinpoche, Drugu Choegyal Rinpoche, the Drukpa Choegon Rinpoches, Drukpa Yongdzin Rinpoche, Apho Rinpoche, and Drubwang [[Tsoknyi Rinpoche]]. <br />
Along with the Mahamudra tradition, unique teachings of the Drukpa Lineage include the ‘Six Cycles of Equal Taste', hidden by [[Rechungpa]] and discovered by [[Tsangpa Gyaré]]; and the ‘Seven Auspicious Teachings' revealed to Tsangpa Gyaré by seven buddhas who appeared to him in a vision at Tsari. <br />
The Shangpa Kagyü lineage had entirely different origins. It was established by the great yogi and siddha [[Khyungpo Naljor]] (990-1139), who spent fifty years studying in India, Nepal and Tibet. Among his many teachers were the two wisdom dakinis, [[Sukhasiddhi]] and [[Niguma]], the consort of Naropa. He founded the principal monastery of the school in the Shang valley. The Shangpa lineage later divided into several branches, the two most important being those transmitted through [[Thangtong Gyalpo]] and [[Taranatha]] (1575–1634); these were all gathered by [[Jamgön Kongtrul]]. The Shangpa Kagyü no longer exists as a separate lineage; [[Kalu Rinpoche]] (1905-89), an incarnation of Jamgön Kongtrul, played a vital part in the world-wide spread of the Karma Kagyü and Shangpa teachings, and the Shangpa lineage was continued by the 3rd Jamgön Kongtrul Rinpoche (1954-92) and [[Bokar Rinpoche]] (1940-2004). <br />
Particular to this lineage are the 'Five Golden Teachings of Shangpa': the root, 'the six dharmas of Niguma’; the trunk, Mahamudra; the branches, the 'three continuities of practice'; the flowers, the 'two celestial queens'; and the fruit, the deathless, unerring state. <br />
Apart from in Tibet and all across the Himalayan regions, the Kagyü tradition also enjoys a very strong following in S.E. Asia and Malaysia, and has long since taken root in the West. <br />
Over the course of time, some great realized lamas have chosen to reappear in a number of emanations. Where important masters have manifested today in more than one reincarnation, we have decided, with the greatest reverence for all, to feature only a single incarnation in the calendar. </div>Petefryhttps://www.rigpawiki.org/index.php?title=Rigpa_Tibetan_Calendar&diff=92834Rigpa Tibetan Calendar2022-10-18T11:41:53Z<p>Petefry: </p>
<hr />
<div>[[Image:Rigpacalendarearthoxcover.jpg|frame|The Rigpa Tibetan Calendar 2009 - 2010]]<br />
The '''[[About Rigpa|Rigpa]] Tibetan Calendar'''<br />
<br />
Since 1978 Rigpa has published a pocket-sized calendar with dates from the Tibetan lunar calendar as well as their corresponding western dates. <br />
<br />
From 2010 to 2013 Rigpa also published a [[Rigpa Tibetan Wall Calendar|wall calendar]] featuring examples of Tibetan [[thangka]]s.<br />
<br />
==History==<br />
*2020-2021 Iron Mouse year 2147<br />
*2019-2020 Earth Pig year 2146, celebrating the 20th anniversary of [[Nyoshul Khenpo]]<br />
*2018-2019 Earth Dog year 2145<br />
*2017-2018 Fire Bird year 2144<br />
*2016-2017 Fire Monkey year 2143, a year dedicated to [[Guru Rinpoche]]<br />
*2015-2016 Wood Sheep year 2142, focusing on the Buddha and his teachings<br />
*2014-2015 Wood Horse year 2141, the [[Eighty-four mahasiddhas]]<br />
*2013-2014 Water Snake year 2140 focusing on the [[Gelug]] tradition<br />
*2012-2013 Water Dragon year 2139 focusing on the [[Kagyü]] tradition<br />
*2011-2012 Iron Rabbit year 2138 focusing on the [[Sakya]] tradition<br />
*2010-2011 Iron Tiger year 2137 focusing on the [[Nyingma]] tradition<br />
*2009-2010 Earth Ox year 2136 dedicated to the long life of His Holiness the [[Dalai Lama]] and to the 50th anniversary of [[Jamyang Khyentse Chökyi Lodrö]], and includes the visit of His Holiness the Dalai Lama to [[Lerab Ling]]<br />
*2008-2009 Earth Mouse year 2135 dedicated to the long life of His Holiness the Dalai Lama and of Kyabjé [[Trulshik Rinpoche]]<br />
*2007-2008 Fire Pig year 2134 dedicated to the long life of His Holiness the Dalai Lama and includes images of the life of the [[Buddha]]<br />
*2006-2007 Fire Dog year 2133 includes ''[[A Prayer to Kindle the Three Kinds of Faiths]]'', addressed to the 17 Great Panditas of glorious [[Nalanda]] by His Holiness the Dalai Lama<br />
*2005-2006 Wood Bird year 2132 includes the [http://www.lotsawahouse.org/tibetan-masters/dalai-lama/song-devotion-khenpo-jigme-phuntsok ''Song of Devotion''], a prayer for the fulfilment of the vision of [[Khenpo Jikme Phuntsok|Khenpo Jigmey Phuntsok Rinpoche]] by His Holiness the Dalai Lama<br />
*2004-2005 Wood Monkey year 2131 includes a report on the bestowal of the [[Tendrel Nyesel]] empowerment by His Holiness the Dalai Lama<br />
*2003-2004 Water Sheep year 2130 <br />
*2002-2003 Water Horse year 2129 includes a report of the first 25 years of Rigpa<br />
*2001-2002 Iron Snake year 2128 includes report of [[His Holiness the Dalai Lama]]'s visit to [[Lerab Ling]], September 2000<br />
*2000-2001 Iron Dragon year 2127 includes tribute to [[Nyoshul Khen Rinpoche]]<br />
*1999-2000 Earth Hare year 2126<br />
*1998-1999 Earth Tiger year 2125 dedicated to the long life of the [[Yangsi Dilgo Khyentse Rinpoche]] and the flourishing of his enlightened activity<br />
*1997-1998 Fire Ox year 2124 dedicated to world peace and the [[Nyingma Mönlam]]<br />
*1996-1997 Fire Mouse year 2123 includes [http://www.lotsawahouse.org/tibetan-masters/jamyang-khyentse-wangpo/flower-of-faith ''The Flower of Faith''] by [[Jamyang Khyentse Wangpo]]<br />
*1995-1996 Wood Pig year 2122 includes Sogyal Rinpoche and Rigpa by [[Dzogchen Rinpoche]]<br />
*1994-1995 Wood Dog year 2121 includes a [[Report of the visit of Khenpo Jikme Phuntsok|report of the visit]] of [[Khenpo Jikme Phuntsok|Khenpo Jigmey Phuntsok Rinpoche]]<br />
*1993-1994 Water Bird year 2120 includes a report on the inauguration of [[Dzogchen monastery]] by His Holiness the Dalai Lama<br />
*1992-1993 Water Monkey 2119 dedicated to the swift rebirth of Kyabjé [[Dilgo Khyentse Rinpoche]]<br />
*1991-1992 Iron Sheep year 2118 includes a report on the Rigpa summer retreat at [[Prapoutel]] with [[Dilgo Khyentse Rinpoche]]<br />
*1990-1991 Iron Horse year 2117<br />
*1989-1990 Earth Snake year 2116 focusing on [[Dzogchen monastery]] and the [[Dzogchen Rinpoche Incarnation Line|Dzogchen Rinpoches]]<br />
*1988-1989 Earth Dragon year 2115 focusing on the [[Nyingma]] tradition<br />
*1987-1988 Fire Hare year 2114 dedicated to the swift rebirth of Kyabjé [[Dudjom Rinpoche]] <br />
*1986-1987 Fire Tiger year 2113 focusing on the [[Gelug]] tradition. Includes an [[The Gelug Tradition|article]] on the history of the Gelug school.<br />
*1985-1986 Wood Ox year 2112 focusing on the [[Kagyü]] tradition. Includes an [[The Kagyu Tradition|article]] on the history of the Kagyu school.<br />
*1984-1985 Wood Mouse year 2111 focusing on the [[Sakya]] tradition<br />
*1983-1984 Water Pig year 2110 focusing on the [[Nyingma]] tradition<br />
*1982-1983 Water Dog year 2109 includes prayer for the Swift Rebirth of the [[Karmapa]]<br />
*1981-1982 Iron Bird year 2108<br />
*1980-1981 Iron Monkey year 2107<br />
*1979-1980 Earth Sheep year 2106<br />
<br />
==External Links==<br />
*[https://www.rigpa.org/rigpa-news/2018/12/21/astrology-art-and-rim-the-rigpa-calendars-40th-edition Astrology, Art and Rimé–the Rigpa Calendar’s 40th edition]<br />
<br />
[[Category:Texts]]<br />
[[Category:Tibetan Calendar]]<br />
[[Category:Rigpa Publications]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=The_Gelug_Tradition&diff=92833The Gelug Tradition2022-10-18T11:26:44Z<p>Petefry: </p>
<hr />
<div><br />
== THE GELUG TRADITION ==<br />
<br />
<br />
The [[Gelug]] tradition is historically the last of the four great Buddhist traditions of Tibet to appear, and forms one of the 'New' [[Sarma]] translation schools. Founded by the great master Tsongkhapa in the 15th century, it developed out of the [[Kadampa]] tradition pioneered in Tibet by the Indian pandita [[Atisha Dipamkara]], and spread quickly through the work of [[Jé Tsongkhapa]]'s many famous disciples, eventually becoming the predominant school in Tibet. <br />
Jé Tsongkhapa Lobsang Drakpa, popularly known as 'Jé Rinpoche', was born in the Tsongkha region of Amdo, north eastern Tibet, in 1357. Regarded as the living embodiment of Manjushri, he is considered to have been the reincarnation of a young boy who offered a crystal rosary to Shakyamuni Buddha. The Buddha predicted that he would be instrumental in the flourishing of the Buddhadharma in Tibet. Many prophecies about Jé Tsongkhapa can be found, made by the Buddha, Guru Padmasambhava and other great masters. Receiving his first precepts from the Fourth Karmapa Rolpé Dorje, he was raised by a master of the Yamantaka Tantra, the yogin Döndrub Rinchen. By the age of seven, he was already pursuing advanced vajrayana practices, and at sixteen, he travelled to Central Tibet, where he studied all aspects of sutra and tantra with teachers of various traditions, including the great Sakya lama [[Rendawa Shyönnu Lodrö]] and the Nyingma master [[Lhodrak Namkha Gyaltsen]]. On his way to Central Tibet, Jé Tsongkhapa passed through the Trehor region of Kham, where was received by Sogyal Rinpoche's ancestor, a man wearing white who offered him a white (Tib: kar) woollen shawl (Tib: la) to protect him from the cold and rain. Jé Rinpoche saw this as an auspicious sign and exclaimed, "From now on, for generations to come, your family will know unrivalled prosperity and good fortune. You will take ‘[[Lakar family|Lakar]]' as your family name." The family became well-known benefactors of all the Buddhist traditions of Tibet. Throughout his life, Tsongkhapa emphasized the need for both study and practice, and had no time for demonstrations of miraculous powers, sharing his many visions of Manjushri with only a few close disciples. He insisted on pure moral conduct as the basis for successful spiritual training and development, and to demonstrate his respect for the importance of discipline, he adopted the yellow hat, its colour symbolizing moral conduct, growth, and, as yellow represents the earth element, the basis of everything. Outwardly acting as a pure follower of Vinaya discipline, inwardly maintaining the Mahayana motivation of bodhichitta and secretly following the practices of Highest Yoga Tantra, Jé Rinpoche personified the essential oneness of the three yanas, and set an example and style of practice for his followers. <br />
<br />
Jé Tsongkhapa undertook many long retreats. During one intensive four-year retreat, he performed 3,500,000 prostrations and 1,800,000 mandala offerings, underlining the importance of the preliminary practices. On another retreat, he received a vision of [[Nagarjuna]] and his five chief disciples, and shortly afterwards gained direct realization of the ultimate truth, going on to write his famous 'Praise to Shakyamuni Buddha'. During yet another retreat he had a month-long vision of all the masters of the 'extensive and profound' lineages from Buddha Shakyamuni to Atisha, as well as the chief masters of the Kadam lineage. After this, he composed his ‘Great Exposition of the Stages of the Path' (Tib. ''Lam Rim Chenmo''), one of the great classics of Tibetan Buddhist literature. Basing it on quotations from the sutras and commentaries, and using a format developed by Atisha, Je Tsongkhapa synthesized all of Buddha's sutra teachings into a systematic and coherent scheme for study and meditation, which is still used as the foundation of practice by followers of the Gelug tradition today. During 2012 and 2013, HH the Fourteenth Dalai Lama is giving a transmission of several great commentaries and experiential accounts on Lamrim at the request of the 7th [[Ling Rinpoche]] and many other monasteries, groups and individuals at [[Ganden]], [[Drepung]] and [[Sera]] monasteries in South India. Jé Tsongkhapa also composed many works on vajrayana practice, including the Great Exposition of Secret Mantra, (Tib. ''Ngak Rim Chenmo''), and his collected works fill eighteen volumes. All along, he emphasized the combined paths of sutra and tantra, and especially the blending of the View of the Middle Way School with the practice of Highest Yoga Tantra. At the age of 52, he introduced the New Year 'Great Prayer' festival ([[Mönlam Chenmo]]) at Lhasa, and in 1409 founded the great mother monastery of [[Ganden]]. At first, his followers were known as ‘Gandenpas', and only later as Gelugpas—’the Virtuous Ones'. The anniversary of Je Rinpoche's passing away in 1419, the 25th day of the 10th month, has been celebrated all over Tibet and Mongolia, as 'Ganden Ngamchö'. <br />
The holder of the throne of Ganden Monastery, the [[Ganden Tripa]], is the seniormost scholar and head of the Gelugpa School, and the direct successor to Jé Tsongkhapa. The present 102nd Ganden Tripa is Kyabjé Rizong Sé Rinpoche, who was born in Ladakh in the early 1930's. Tsongkhapa had hundreds of great disciples, but the two most well-known and influential were Gyaltsab Darma Rancher (1364-1432) and Khedrup Gelek Palzang (1385-1438). In 1416 Tsongkhapa's student Jamyang Chojé Tashi Pallen (1379 1449) founded Drepung Monastery, and in 1419 Jamchen Chöjé Shakya Yeshe (1354-1435) established Sera Monastery. At Ganden, Drepung and Sera, all near Lhasa and the largest monasteries in Tibet, the number of monks in the twentieth century is said to have reached 20,000 (4,000, 9,000 and 7,000 respectively). In 1440, Sherab Senge founded the Gyümé Lower Tantric College in Lhasa, and in 1474, his student Kunga Döndrup established the Gyütö Upper Tantric College. Jé Tsongkhapa's disciple Gendün Drup (1391-1472) founded the Tashilhunpo Monastery near Shigatse, western Tibet, in 1447. Gendün Drup's reincarnation, Gendün Gyatso (1475-1542), made Drepung the centre of his study and teaching. When his incarnation Sönam Gyatso (1543-1588) met Altan Khan, chief of the Tumed branch of the Mongols, near Lake Kokonor in 1578, the Khan bestowed upon him the title 'Tale' (Dalai), meaning 'Ocean (of Wisdom)'. He was counted as the Third Dalai Lama.<br />
<br />
The [[Ngawang Lobsang Gyatso|'Great Fifth' Dalai Lama]] (1617-1682) brought the whole country of Tibet under his direct rule. He is revered by the Nyingma tradition as a treasure revealer, his Sangwa Gyachen cycle of pure visions being included in the [[Rinchen Terdző]], The Great Treasury of Precious Revealed Teachings. He enjoyed a teacher-student relationship with many Nyingma masters, such as Minling Terchen, and had many important Nyingmapa students, including the first Dzogchen Rinpoche, Pema Rigdzin, who upon his instructions established the Dzogchen monastery in Kham. By the middle of the eighteenth century, the Gelug order had become the established unifying power in the land. The Thirteenth Dalai Lama (1876-1933) was a personal friend and disciple of the great treasure revealer Lerab Lingpa, Tertön Sogyal. <br />
<br />
The Gelug tradition is distinguished by its standards of scholarship, and has produced countless extraordinary scholars and writers. These include-as well as the Dalai Lamas (who receive their main training in the Gelug tradition)--the [[Panchen Lama]]s, the heads of the [[Tashilhunpo Monastery]]. The First Panchen Lama, Chökyi Gyaltsen (1570-1662), an exceptional scholar, was the tutor of the Fifth Dalai Lama. The works of Panchen Sönam Drakpa (1478-1554) are studied particularly at Drepung Losel Ling, Ganden Shartse, Gyütö and Ratö monasteries. The writings of Jetsün Chökyi Gyaltsen (1469-1544/6) are studied at Sera Je and Ganden Jangtse, and those of Jamyang Shepa, Ngawang Tsöndru (1648-1721/2), are used extensively at Drepung Gomang College and elsewhere. Both Kham and Amdo were important regions for the Gelug tradition. Of the many great Gelugpa monasteries in Kham, Samdrup Dechen Ling was established as early as 1473, and the famous Lithang monastery in 1580 during the time of the Third Dalai Lama, but the tradition spread more widely with the disciples of the Great Fifth Dalai Lama, for example Hor Chöje Ngawang Phuntsok, who built thirteen monasteries, including Kardzé and Dargyé monasteries in 1662. In Aldo at Jé Tsongkhapa's birthplace in 1575 the Third Dalai Lama founded the monastery of Kumbum Jampa Ling, which accommodated 3,600 monks. Tashikhyil, established by Jamyang Shepa, held over 3,300 monks, and produced many great scholars, such as Gungtang Tenpé Drönmé (1762-1823). And Gönlung monastery, built in 1592, was instrumental in the spread of Buddhism in Mongolia by the Changkya and Thukvan incarnations. The Third Dalai Lama made two visits to Mongolia and the Fourth was born there, as the grandson of Altan Khan. <br />
<br />
In 1635 the First Jetsün Dampa Khutukhtu, Zanabazar (Lobsang Tenpé Gyaltsen), was born. A disciple of the Fifth Dalai Lama, he was recognized as an incarnation of Jetsün Taranatha, and had a huge influence on the development of Buddhism, art and culture in Mongolia. By his time, the Gelug school was predominant amongst the Mongols, and the Jetsün Dampa incarnations became the spiritual heads of Mongolia. The Ninth Jetsün Dhampa Jampel Namdrol Choekyi Gyaltsen passed away in Mongolia in 2012. A master of great significance was the Second Changkya Khutukhtu Rolpé Dorje (1717-86). He was the teacher of the Chinese Emperor Ch'ien Lung, and his principal disciples were the Second Jamyang Shepa and Thukvan Lobsang Chökyi Nyima (1737-1802). Mongolian students studied in great numbers in Tibet, and they produced some renowned scholars, the Mongolians having a particularly close connection with the Gomang College of Drepung Monastery. <br />
<br />
With the Chinese occupation of Tibet, many followers of the Gelug tradition went into exile in India, where the leading monasteries have been re-established, including Ganden, Drepung, Sera, Gyümé, Gyütö and Tashilhunpo. Through the efforts of various Gelug lamas and learned geshes, centres following Jé Tsongkhapa's tradition have also been founded in many countries around the world through, for example, the Foundation for the Preservation of the Mahayana Tradition, founded in 1975 by Lama Thubten Yeshe (1935-84) and now directed by Lama Zöpa Rinpoche. The Gelug tradition stresses a deep and intensive study of the Buddhist scriptures. Philosophically, it follows the Prasangika Madhyamika viewpoint, and the tantras practised are mainly Guhyasamaja, Chakrasamvara and Yamantaka, along with Kalachakra. In his monastic reforms, the Thirteenth Dalai Lama (1876-1934) established a formal ‘geshe degree programme of advanced training in the three great monastic universities, open to any monk. A geshe is a master of the five major subjects of Buddha's teachings: Perfection of Wisdom (Prajnaparamita), Middle Way (Madhyamaka), Discipline (Vinaya), Phenomenology (Abhidharma) and Epistemology (Pramana). <br />
<br />
This article was followed by [[Jé Tsongkhapa]]’s “[[Three Principal Aspects of the Path]]”.<br />
Published in the [[Rigpa Calendar]] 2013-2014</div>Petefryhttps://www.rigpawiki.org/index.php?title=The_Gelug_Tradition&diff=92832The Gelug Tradition2022-10-18T11:25:04Z<p>Petefry: </p>
<hr />
<div><br />
== THE GELUG TRADITION ==<br />
<br />
<br />
The [[Gelug]] tradition is historically the last of the four great Buddhist traditions of Tibet to appear, and forms one of the 'New' [[Sarma]] translation schools. Founded by the great master Tsongkhapa in the 15th century, it developed out of the [[Kadampa]] tradition pioneered in Tibet by the Indian pandita [[Atisha Dipamkara]], and spread quickly through the work of [[Jé Tsongkhapa]]'s many famous disciples, eventually becoming the predominant school in Tibet. <br />
Jé Tsongkhapa Lobsang Drakpa, popularly known as 'Jé Rinpoche', was born in the Tsongkha region of Amdo, north eastern Tibet, in 1357. Regarded as the living embodiment of Manjushri, he is considered to have been the reincarnation of a young boy who offered a crystal rosary to Shakyamuni Buddha. The Buddha predicted that he would be instrumental in the flourishing of the Buddhadharma in Tibet. Many prophecies about Jé Tsongkhapa can be found, made by the Buddha, Guru Padmasambhava and other great masters. Receiving his first precepts from the [[Fourth Karmapa Rolpé Dorje]], he was raised by a master of the Yamantaka Tantra, the yogin Döndrub Rinchen. By the age of seven, he was already pursuing advanced vajrayana practices, and at sixteen, he travelled to Central Tibet, where he studied all aspects of sutra and tantra with teachers of various traditions, including the great Sakya lama [[Rendawa Shyönnu Lodrö]] and the Nyingma master [[Lhodrak Namkha Gyaltsen]]. On his way to Central Tibet, Jé Tsongkhapa passed through the Trehor region of Kham, where was received by Sogyal Rinpoche's ancestor, a man wearing white who offered him a white (Tib: kar) woollen shawl (Tib: la) to protect him from the cold and rain. Jé Rinpoche saw this as an auspicious sign and exclaimed, "From now on, for generations to come, your family will know unrivalled prosperity and good fortune. You will take ‘[[Lakar family|Lakar]]' as your family name." The family became well-known benefactors of all the Buddhist traditions of Tibet. Throughout his life, Tsongkhapa emphasized the need for both study and practice, and had no time for demonstrations of miraculous powers, sharing his many visions of Manjushri with only a few close disciples. He insisted on pure moral conduct as the basis for successful spiritual training and development, and to demonstrate his respect for the importance of discipline, he adopted the yellow hat, its colour symbolizing moral conduct, growth, and, as yellow represents the earth element, the basis of everything. Outwardly acting as a pure follower of Vinaya discipline, inwardly maintaining the Mahayana motivation of bodhichitta and secretly following the practices of Highest Yoga Tantra, Jé Rinpoche personified the essential oneness of the three yanas, and set an example and style of practice for his followers. <br />
<br />
Jé Tsongkhapa undertook many long retreats. During one intensive four-year retreat, he performed 3,500,000 prostrations and 1,800,000 mandala offerings, underlining the importance of the preliminary practices. On another retreat, he received a vision of [[Nagarjuna]] and his five chief disciples, and shortly afterwards gained direct realization of the ultimate truth, going on to write his famous 'Praise to Shakyamuni Buddha'. During yet another retreat he had a month-long vision of all the masters of the 'extensive and profound' lineages from Buddha Shakyamuni to Atisha, as well as the chief masters of the Kadam lineage. After this, he composed his ‘Great Exposition of the Stages of the Path' (Tib. [[''Lam Rim Chenmo'']]), one of the great classics of Tibetan Buddhist literature. Basing it on quotations from the sutras and commentaries, and using a format developed by Atisha, Je Tsongkhapa synthesized all of Buddha's sutra teachings into a systematic and coherent scheme for study and meditation, which is still used as the foundation of practice by followers of the Gelug tradition today. During 2012 and 2013, HH the Fourteenth Dalai Lama is giving a transmission of several great commentaries and experiential accounts on Lamrim at the request of the 7th [[Ling Rinpoche]] and many other monasteries, groups and individuals at [[Ganden]], [[Drepung]] and [[Sera]] monasteries in South India. Jé Tsongkhapa also composed many works on vajrayana practice, including the Great Exposition of Secret Mantra, (Tib. [[''Ngak Rim Chenmo'']]), and his collected works fill eighteen volumes. All along, he emphasized the combined paths of sutra and tantra, and especially the blending of the View of the Middle Way School with the practice of Highest Yoga Tantra. At the age of 52, he introduced the New Year 'Great Prayer' festival ([[Mönlam Chenmo]]) at Lhasa, and in 1409 founded the great mother monastery of [[Ganden]]. At first, his followers were known as ‘Gandenpas', and only later as Gelugpas—’the Virtuous Ones'. The anniversary of Je Rinpoche's passing away in 1419, the 25th day of the 10th month, has been celebrated all over Tibet and Mongolia, as 'Ganden Ngamchö'. <br />
The holder of the throne of Ganden Monastery, the [[Ganden Tripa]], is the seniormost scholar and head of the Gelugpa School, and the direct successor to Jé Tsongkhapa. The present 102nd Ganden Tripa is Kyabjé Rizong Sé Rinpoche, who was born in Ladakh in the early 1930's. Tsongkhapa had hundreds of great disciples, but the two most well-known and influential were Gyaltsab Darma Rancher (1364-1432) and Khedrup Gelek Palzang (1385-1438). In 1416 Tsongkhapa's student Jamyang Chojé Tashi Pallen (1379 1449) founded Drepung Monastery, and in 1419 Jamchen Chöjé Shakya Yeshe (1354-1435) established Sera Monastery. At Ganden, Drepung and Sera, all near Lhasa and the largest monasteries in Tibet, the number of monks in the twentieth century is said to have reached 20,000 (4,000, 9,000 and 7,000 respectively). In 1440, Sherab Senge founded the Gyümé Lower Tantric College in Lhasa, and in 1474, his student Kunga Döndrup established the Gyütö Upper Tantric College. Jé Tsongkhapa's disciple Gendün Drup (1391-1472) founded the Tashilhunpo Monastery near Shigatse, western Tibet, in 1447. Gendün Drup's reincarnation, Gendün Gyatso (1475-1542), made Drepung the centre of his study and teaching. When his incarnation Sönam Gyatso (1543-1588) met Altan Khan, chief of the Tumed branch of the Mongols, near Lake Kokonor in 1578, the Khan bestowed upon him the title 'Tale' (Dalai), meaning 'Ocean (of Wisdom)'. He was counted as the Third Dalai Lama.<br />
<br />
The [[Ngawang Lobsang Gyatso|'Great Fifth' Dalai Lama]] (1617-1682) brought the whole country of Tibet under his direct rule. He is revered by the Nyingma tradition as a treasure revealer, his Sangwa Gyachen cycle of pure visions being included in the [[Rinchen Terdző]], The Great Treasury of Precious Revealed Teachings. He enjoyed a teacher-student relationship with many Nyingma masters, such as Minling Terchen, and had many important Nyingmapa students, including the first Dzogchen Rinpoche, Pema Rigdzin, who upon his instructions established the Dzogchen monastery in Kham. By the middle of the eighteenth century, the Gelug order had become the established unifying power in the land. The Thirteenth Dalai Lama (1876-1933) was a personal friend and disciple of the great treasure revealer Lerab Lingpa, Tertön Sogyal. <br />
<br />
The Gelug tradition is distinguished by its standards of scholarship, and has produced countless extraordinary scholars and writers. These include-as well as the Dalai Lamas (who receive their main training in the Gelug tradition)--the [[Panchen Lama]]s, the heads of the [[Tashilhunpo Monastery]]. The First Panchen Lama, Chökyi Gyaltsen (1570-1662), an exceptional scholar, was the tutor of the Fifth Dalai Lama. The works of Panchen Sönam Drakpa (1478-1554) are studied particularly at Drepung Losel Ling, Ganden Shartse, Gyütö and Ratö monasteries. The writings of Jetsün Chökyi Gyaltsen (1469-1544/6) are studied at Sera Je and Ganden Jangtse, and those of Jamyang Shepa, Ngawang Tsöndru (1648-1721/2), are used extensively at Drepung Gomang College and elsewhere. Both Kham and Amdo were important regions for the Gelug tradition. Of the many great Gelugpa monasteries in Kham, Samdrup Dechen Ling was established as early as 1473, and the famous Lithang monastery in 1580 during the time of the Third Dalai Lama, but the tradition spread more widely with the disciples of the Great Fifth Dalai Lama, for example Hor Chöje Ngawang Phuntsok, who built thirteen monasteries, including Kardzé and Dargyé monasteries in 1662. In Aldo at Jé Tsongkhapa's birthplace in 1575 the Third Dalai Lama founded the monastery of Kumbum Jampa Ling, which accommodated 3,600 monks. Tashikhyil, established by Jamyang Shepa, held over 3,300 monks, and produced many great scholars, such as Gungtang Tenpé Drönmé (1762-1823). And Gönlung monastery, built in 1592, was instrumental in the spread of Buddhism in Mongolia by the Changkya and Thukvan incarnations. The Third Dalai Lama made two visits to Mongolia and the Fourth was born there, as the grandson of Altan Khan. <br />
<br />
In 1635 the First Jetsün Dampa Khutukhtu, Zanabazar (Lobsang Tenpé Gyaltsen), was born. A disciple of the Fifth Dalai Lama, he was recognized as an incarnation of Jetsün Taranatha, and had a huge influence on the development of Buddhism, art and culture in Mongolia. By his time, the Gelug school was predominant amongst the Mongols, and the Jetsün Dampa incarnations became the spiritual heads of Mongolia. The Ninth Jetsün Dhampa Jampel Namdrol Choekyi Gyaltsen passed away in Mongolia in 2012. A master of great significance was the Second Changkya Khutukhtu Rolpé Dorje (1717-86). He was the teacher of the Chinese Emperor Ch'ien Lung, and his principal disciples were the Second Jamyang Shepa and Thukvan Lobsang Chökyi Nyima (1737-1802). Mongolian students studied in great numbers in Tibet, and they produced some renowned scholars, the Mongolians having a particularly close connection with the Gomang College of Drepung Monastery. <br />
<br />
With the Chinese occupation of Tibet, many followers of the Gelug tradition went into exile in India, where the leading monasteries have been re-established, including Ganden, Drepung, Sera, Gyümé, Gyütö and Tashilhunpo. Through the efforts of various Gelug lamas and learned geshes, centres following Jé Tsongkhapa's tradition have also been founded in many countries around the world through, for example, the Foundation for the Preservation of the Mahayana Tradition, founded in 1975 by Lama Thubten Yeshe (1935-84) and now directed by Lama Zöpa Rinpoche. The Gelug tradition stresses a deep and intensive study of the Buddhist scriptures. Philosophically, it follows the Prasangika Madhyamika viewpoint, and the tantras practised are mainly Guhyasamaja, Chakrasamvara and Yamantaka, along with Kalachakra. In his monastic reforms, the Thirteenth Dalai Lama (1876-1934) established a formal ‘geshe degree programme of advanced training in the three great monastic universities, open to any monk. A geshe is a master of the five major subjects of Buddha's teachings: Perfection of Wisdom (Prajnaparamita), Middle Way (Madhyamaka), Discipline (Vinaya), Phenomenology (Abhidharma) and Epistemology (Pramana). <br />
<br />
This article was followed by [[Jé Tsongkhapa]]’s “[[Three Principal Aspects of the Path]]”.<br />
Published in the [[Rigpa Calendar]] 2013-2014</div>Petefryhttps://www.rigpawiki.org/index.php?title=The_Gelug_Tradition&diff=92831The Gelug Tradition2022-10-18T11:23:57Z<p>Petefry: </p>
<hr />
<div><br />
== THE GELUG TRADITION ==<br />
<br />
<br />
The [[Gelug]] tradition is historically the last of the four great Buddhist traditions of Tibet to appear, and forms one of the 'New' [[Sarma]] translation schools. Founded by the great master Tsongkhapa in the 15th century, it developed out of the [[Kadampa]] tradition pioneered in Tibet by the Indian pandita [[Atisha Dipamkara]], and spread quickly through the work of [[Jé Tsongkhapa]]'s many famous disciples, eventually becoming the predominant school in Tibet. <br />
Jé Tsongkhapa Lobsang Drakpa, popularly known as 'Jé Rinpoche', was born in the Tsongkha region of Amdo, north eastern Tibet, in 1357. Regarded as the living embodiment of Manjushri, he is considered to have been the reincarnation of a young boy who offered a crystal rosary to Shakyamuni Buddha. The Buddha predicted that he would be instrumental in the flourishing of the Buddhadharma in Tibet. Many prophecies about Jé Tsongkhapa can be found, made by the Buddha, Guru Padmasambhava and other great masters. Receiving his first precepts from the [[Fourth Karmapa Rolpé Dorje]], he was raised by a master of the Yamantaka Tantra, the yogin Döndrub Rinchen. By the age of seven, he was already pursuing advanced vajrayana practices, and at sixteen, he travelled to Central Tibet, where he studied all aspects of sutra and tantra with teachers of various traditions, including the great Sakya lama [[Rendawa Shyönnu Lodrö]] and the Nyingma master [[Lhodrak Namkha Gyaltsen]]. On his way to Central Tibet, Jé Tsongkhapa passed through the Trehor region of Kham, where was received by Sogyal Rinpoche's ancestor, a man wearing white who offered him a white (Tib: kar) woollen shawl (Tib: la) to protect him from the cold and rain. Jé Rinpoche saw this as an auspicious sign and exclaimed, "From now on, for generations to come, your family will know unrivalled prosperity and good fortune. You will take ‘[[Lakar]]' as your family name." The family became well-known benefactors of all the Buddhist traditions of Tibet. Throughout his life, Tsongkhapa emphasized the need for both study and practice, and had no time for demonstrations of miraculous powers, sharing his many visions of Manjushri with only a few close disciples. He insisted on pure moral conduct as the basis for successful spiritual training and development, and to demonstrate his respect for the importance of discipline, he adopted the yellow hat, its colour symbolizing moral conduct, growth, and, as yellow represents the earth element, the basis of everything. Outwardly acting as a pure follower of Vinaya discipline, inwardly maintaining the Mahayana motivation of bodhichitta and secretly following the practices of Highest Yoga Tantra, Jé Rinpoche personified the essential oneness of the three yanas, and set an example and style of practice for his followers. <br />
<br />
Jé Tsongkhapa undertook many long retreats. During one intensive four-year retreat, he performed 3,500,000 prostrations and 1,800,000 mandala offerings, underlining the importance of the preliminary practices. On another retreat, he received a vision of [[Nagarjuna]] and his five chief disciples, and shortly afterwards gained direct realization of the ultimate truth, going on to write his famous 'Praise to Shakyamuni Buddha'. During yet another retreat he had a month-long vision of all the masters of the 'extensive and profound' lineages from Buddha Shakyamuni to Atisha, as well as the chief masters of the Kadam lineage. After this, he composed his ‘Great Exposition of the Stages of the Path' (Tib. [[''Lam Rim Chenmo'']]), one of the great classics of Tibetan Buddhist literature. Basing it on quotations from the sutras and commentaries, and using a format developed by Atisha, Je Tsongkhapa synthesized all of Buddha's sutra teachings into a systematic and coherent scheme for study and meditation, which is still used as the foundation of practice by followers of the Gelug tradition today. During 2012 and 2013, HH the Fourteenth Dalai Lama is giving a transmission of several great commentaries and experiential accounts on Lamrim at the request of the 7th [[Ling Rinpoche]] and many other monasteries, groups and individuals at [[Ganden]], [[Drepung]] and [[Sera]] monasteries in South India. Jé Tsongkhapa also composed many works on vajrayana practice, including the Great Exposition of Secret Mantra, (Tib. [[''Ngak Rim Chenmo'']]), and his collected works fill eighteen volumes. All along, he emphasized the combined paths of sutra and tantra, and especially the blending of the View of the Middle Way School with the practice of Highest Yoga Tantra. At the age of 52, he introduced the New Year 'Great Prayer' festival ([[Mönlam Chenmo]]) at Lhasa, and in 1409 founded the great mother monastery of [[Ganden]]. At first, his followers were known as ‘Gandenpas', and only later as Gelugpas—’the Virtuous Ones'. The anniversary of Je Rinpoche's passing away in 1419, the 25th day of the 10th month, has been celebrated all over Tibet and Mongolia, as 'Ganden Ngamchö'. <br />
The holder of the throne of Ganden Monastery, the [[Ganden Tripa]], is the seniormost scholar and head of the Gelugpa School, and the direct successor to Jé Tsongkhapa. The present 102nd Ganden Tripa is Kyabjé Rizong Sé Rinpoche, who was born in Ladakh in the early 1930's. Tsongkhapa had hundreds of great disciples, but the two most well-known and influential were Gyaltsab Darma Rancher (1364-1432) and Khedrup Gelek Palzang (1385-1438). In 1416 Tsongkhapa's student Jamyang Chojé Tashi Pallen (1379 1449) founded Drepung Monastery, and in 1419 Jamchen Chöjé Shakya Yeshe (1354-1435) established Sera Monastery. At Ganden, Drepung and Sera, all near Lhasa and the largest monasteries in Tibet, the number of monks in the twentieth century is said to have reached 20,000 (4,000, 9,000 and 7,000 respectively). In 1440, Sherab Senge founded the Gyümé Lower Tantric College in Lhasa, and in 1474, his student Kunga Döndrup established the Gyütö Upper Tantric College. Jé Tsongkhapa's disciple Gendün Drup (1391-1472) founded the Tashilhunpo Monastery near Shigatse, western Tibet, in 1447. Gendün Drup's reincarnation, Gendün Gyatso (1475-1542), made Drepung the centre of his study and teaching. When his incarnation Sönam Gyatso (1543-1588) met Altan Khan, chief of the Tumed branch of the Mongols, near Lake Kokonor in 1578, the Khan bestowed upon him the title 'Tale' (Dalai), meaning 'Ocean (of Wisdom)'. He was counted as the Third Dalai Lama.<br />
<br />
The [[Ngawang Lobsang Gyatso|'Great Fifth' Dalai Lama]] (1617-1682) brought the whole country of Tibet under his direct rule. He is revered by the Nyingma tradition as a treasure revealer, his Sangwa Gyachen cycle of pure visions being included in the [[Rinchen Terdző]], The Great Treasury of Precious Revealed Teachings. He enjoyed a teacher-student relationship with many Nyingma masters, such as Minling Terchen, and had many important Nyingmapa students, including the first Dzogchen Rinpoche, Pema Rigdzin, who upon his instructions established the Dzogchen monastery in Kham. By the middle of the eighteenth century, the Gelug order had become the established unifying power in the land. The Thirteenth Dalai Lama (1876-1933) was a personal friend and disciple of the great treasure revealer Lerab Lingpa, Tertön Sogyal. <br />
<br />
The Gelug tradition is distinguished by its standards of scholarship, and has produced countless extraordinary scholars and writers. These include-as well as the Dalai Lamas (who receive their main training in the Gelug tradition)--the [[Panchen Lama]]s, the heads of the [[Tashilhunpo Monastery]]. The First Panchen Lama, Chökyi Gyaltsen (1570-1662), an exceptional scholar, was the tutor of the Fifth Dalai Lama. The works of Panchen Sönam Drakpa (1478-1554) are studied particularly at Drepung Losel Ling, Ganden Shartse, Gyütö and Ratö monasteries. The writings of Jetsün Chökyi Gyaltsen (1469-1544/6) are studied at Sera Je and Ganden Jangtse, and those of Jamyang Shepa, Ngawang Tsöndru (1648-1721/2), are used extensively at Drepung Gomang College and elsewhere. Both Kham and Amdo were important regions for the Gelug tradition. Of the many great Gelugpa monasteries in Kham, Samdrup Dechen Ling was established as early as 1473, and the famous Lithang monastery in 1580 during the time of the Third Dalai Lama, but the tradition spread more widely with the disciples of the Great Fifth Dalai Lama, for example Hor Chöje Ngawang Phuntsok, who built thirteen monasteries, including Kardzé and Dargyé monasteries in 1662. In Aldo at Jé Tsongkhapa's birthplace in 1575 the Third Dalai Lama founded the monastery of Kumbum Jampa Ling, which accommodated 3,600 monks. Tashikhyil, established by Jamyang Shepa, held over 3,300 monks, and produced many great scholars, such as Gungtang Tenpé Drönmé (1762-1823). And Gönlung monastery, built in 1592, was instrumental in the spread of Buddhism in Mongolia by the Changkya and Thukvan incarnations. The Third Dalai Lama made two visits to Mongolia and the Fourth was born there, as the grandson of Altan Khan. <br />
<br />
In 1635 the First Jetsün Dampa Khutukhtu, Zanabazar (Lobsang Tenpé Gyaltsen), was born. A disciple of the Fifth Dalai Lama, he was recognized as an incarnation of Jetsün Taranatha, and had a huge influence on the development of Buddhism, art and culture in Mongolia. By his time, the Gelug school was predominant amongst the Mongols, and the Jetsün Dampa incarnations became the spiritual heads of Mongolia. The Ninth Jetsün Dhampa Jampel Namdrol Choekyi Gyaltsen passed away in Mongolia in 2012. A master of great significance was the Second Changkya Khutukhtu Rolpé Dorje (1717-86). He was the teacher of the Chinese Emperor Ch'ien Lung, and his principal disciples were the Second Jamyang Shepa and Thukvan Lobsang Chökyi Nyima (1737-1802). Mongolian students studied in great numbers in Tibet, and they produced some renowned scholars, the Mongolians having a particularly close connection with the Gomang College of Drepung Monastery. <br />
<br />
With the Chinese occupation of Tibet, many followers of the Gelug tradition went into exile in India, where the leading monasteries have been re-established, including Ganden, Drepung, Sera, Gyümé, Gyütö and Tashilhunpo. Through the efforts of various Gelug lamas and learned geshes, centres following Jé Tsongkhapa's tradition have also been founded in many countries around the world through, for example, the Foundation for the Preservation of the Mahayana Tradition, founded in 1975 by Lama Thubten Yeshe (1935-84) and now directed by Lama Zöpa Rinpoche. The Gelug tradition stresses a deep and intensive study of the Buddhist scriptures. Philosophically, it follows the Prasangika Madhyamika viewpoint, and the tantras practised are mainly Guhyasamaja, Chakrasamvara and Yamantaka, along with Kalachakra. In his monastic reforms, the Thirteenth Dalai Lama (1876-1934) established a formal ‘geshe degree programme of advanced training in the three great monastic universities, open to any monk. A geshe is a master of the five major subjects of Buddha's teachings: Perfection of Wisdom (Prajnaparamita), Middle Way (Madhyamaka), Discipline (Vinaya), Phenomenology (Abhidharma) and Epistemology (Pramana). <br />
<br />
This article was followed by [[Jé Tsongkhapa]]’s “[[Three Principal Aspects of the Path]]”.<br />
Published in the [[Rigpa Calendar]] 2013-2014</div>Petefryhttps://www.rigpawiki.org/index.php?title=The_Gelug_Tradition&diff=92830The Gelug Tradition2022-10-18T11:22:13Z<p>Petefry: Created page with " == THE GELUG TRADITION == The Gelug tradition is historically the last of the four great Buddhist traditions of Tibet to appear, and forms one of the 'New' Sarma t..."</p>
<hr />
<div><br />
== THE GELUG TRADITION ==<br />
<br />
<br />
The [[Gelug]] tradition is historically the last of the four great Buddhist traditions of Tibet to appear, and forms one of the 'New' [[Sarma]] translation schools. Founded by the great master Tsongkhapa in the 15th century, it developed out of the [[Kadampa]] tradition pioneered in Tibet by the Indian pandita [[Atisha Dipamkara]], and spread quickly through the work of [[Jé Tsongkhapa]]'s many famous disciples, eventually becoming the predominant school in Tibet. <br />
Jé Tsongkhapa Lobsang Drakpa, popularly known as 'Jé Rinpoche', was born in the Tsongkha region of Amdo, north eastern Tibet, in 1357. Regarded as the living embodiment of Manjushri, he is considered to have been the reincarnation of a young boy who offered a crystal rosary to Shakyamuni Buddha. The Buddha predicted that he would be instrumental in the flourishing of the Buddhadharma in Tibet. Many prophecies about Jé Tsongkhapa can be found, made by the Buddha, Guru Padmasambhava and other great masters. Receiving his first precepts from the [[Fourth Karmapa Rolpé Dorje]], he was raised by a master of the Yamantaka Tantra, the yogin Döndrub Rinchen. By the age of seven, he was already pursuing advanced vajrayana practices, and at sixteen, he travelled to Central Tibet, where he studied all aspects of sutra and tantra with teachers of various traditions, including the great Sakya lama [[Rendawa Shyönnu Lodrö]] and the Nyingma master [[Lhodrak Namkha Gyaltsen]]. On his way to Central Tibet, Jé Tsongkhapa passed through the Trehor region of Kham, where was received by Sogyal Rinpoche's ancestor, a man wearing white who offered him a white (Tib: kar) woollen shawl (Tib: la) to protect him from the cold and rain. Jé Rinpoche saw this as an auspicious sign and exclaimed, "From now on, for generations to come, your family will know unrivalled prosperity and good fortune. You will take ‘[[Lakar]]' as your family name." The family became well-known benefactors of all the Buddhist traditions of Tibet. Throughout his life, Tsongkhapa emphasized the need for both study and practice, and had no time for demonstrations of miraculous powers, sharing his many visions of Manjushri with only a few close disciples. He insisted on pure moral conduct as the basis for successful spiritual training and development, and to demonstrate his respect for the importance of discipline, he adopted the yellow hat, its colour symbolizing moral conduct, growth, and, as yellow represents the earth element, the basis of everything. Outwardly acting as a pure follower of Vinaya discipline, inwardly maintaining the Mahayana motivation of bodhichitta and secretly following the practices of Highest Yoga Tantra, Jé Rinpoche personified the essential oneness of the three yanas, and set an example and style of practice for his followers. <br />
<br />
Jé Tsongkhapa undertook many long retreats. During one intensive four-year retreat, he performed 3,500,000 prostrations and 1,800,000 mandala offerings, underlining the importance of the preliminary practices. On another retreat, he received a vision of [[Nagarjuna]] and his five chief disciples, and shortly afterwards gained direct realization of the ultimate truth, going on to write his famous 'Praise to Shakyamuni Buddha'. During yet another retreat he had a month-long vision of all the masters of the 'extensive and profound' lineages from Buddha Shakyamuni to Atisha, as well as the chief masters of the Kadam lineage. After this, he composed his ‘Great Exposition of the Stages of the Path' (Tib. [[''Lam Rim Chenmo'']]), one of the great classics of Tibetan Buddhist literature. Basing it on quotations from the sutras and commentaries, and using a format developed by Atisha, Je Tsongkhapa synthesized all of Buddha's sutra teachings into a systematic and coherent scheme for study and meditation, which is still used as the foundation of practice by followers of the Gelug tradition today. During 2012 and 2013, HH the Fourteenth Dalai Lama is giving a transmission of several great commentaries and experiential accounts on Lamrim at the request of the 7th [[Ling Rinpoche]] and many other monasteries, groups and individuals at [[Ganden]], [[Drepung]] and [[Sera]] monasteries in South India. Jé Tsongkhapa also composed many works on vajrayana practice, including the Great Exposition of Secret Mantra, (Tib. [[''Ngak Rim Chenmo'']]), and his collected works fill eighteen volumes. All along, he emphasized the combined paths of sutra and tantra, and especially the blending of the View of the Middle Way School with the practice of Highest Yoga Tantra. At the age of 52, he introduced the New Year 'Great Prayer' festival ([[Mönlam Chenmo]]) at Lhasa, and in 1409 founded the great mother monastery of [[Ganden]]. At first, his followers were known as ‘Gandenpas', and only later as Gelugpas—’the Virtuous Ones'. The anniversary of Je Rinpoche's passing away in 1419, the 25th day of the 10th month, has been celebrated all over Tibet and Mongolia, as 'Ganden Ngamchö'. <br />
The holder of the throne of Ganden Monastery, the [[Ganden Tripa]], is the seniormost scholar and head of the Gelugpa School, and the direct successor to Jé Tsongkhapa. The present 102nd Ganden Tripa is Kyabjé Rizong Sé Rinpoche, who was born in Ladakh in the early 1930's. Tsongkhapa had hundreds of great disciples, but the two most well-known and influential were Gyaltsab Darma Rancher (1364-1432) and Khedrup Gelek Palzang (1385-1438). In 1416 Tsongkhapa's student Jamyang Chojé Tashi Pallen (1379 1449) founded Drepung Monastery, and in 1419 Jamchen Chöjé Shakya Yeshe (1354-1435) established Sera Monastery. At Ganden, Drepung and Sera, all near Lhasa and the largest monasteries in Tibet, the number of monks in the twentieth century is said to have reached 20,000 (4,000, 9,000 and 7,000 respectively). In 1440, Sherab Senge founded the Gyümé Lower Tantric College in Lhasa, and in 1474, his student Kunga Döndrup established the Gyütö Upper Tantric College. Jé Tsongkhapa's disciple Gendün Drup (1391-1472) founded the Tashilhunpo Monastery near Shigatse, western Tibet, in 1447. Gendün Drup's reincarnation, Gendün Gyatso (1475-1542), made Drepung the centre of his study and teaching. When his incarnation Sönam Gyatso (1543-1588) met Altan Khan, chief of the Tumed branch of the Mongols, near Lake Kokonor in 1578, the Khan bestowed upon him the title 'Tale' (Dalai), meaning 'Ocean (of Wisdom)'. He was counted as the Third Dalai Lama.<br />
<br />
The [['Great Fifth' Dalai Lama]] (1617-1682) brought the whole country of Tibet under his direct rule. He is revered by the Nyingma tradition as a treasure revealer, his Sangwa Gyachen cycle of pure visions being included in the [[Rinchen Terdző]], The Great Treasury of Precious Revealed Teachings. He enjoyed a teacher-student relationship with many Nyingma masters, such as Minling Terchen, and had many important Nyingmapa students, including the first Dzogchen Rinpoche, Pema Rigdzin, who upon his instructions established the Dzogchen monastery in Kham. By the middle of the eighteenth century, the Gelug order had become the established unifying power in the land. The Thirteenth Dalai Lama (1876-1933) was a personal friend and disciple of the great treasure revealer Lerab Lingpa, Tertön Sogyal. <br />
<br />
The Gelug tradition is distinguished by its standards of scholarship, and has produced countless extraordinary scholars and writers. These include-as well as the Dalai Lamas (who receive their main training in the Gelug tradition)--the [[Panchen Lama]]s, the heads of the [[Tashilhunpo Monastery]]. The First Panchen Lama, Chökyi Gyaltsen (1570-1662), an exceptional scholar, was the tutor of the Fifth Dalai Lama. The works of Panchen Sönam Drakpa (1478-1554) are studied particularly at Drepung Losel Ling, Ganden Shartse, Gyütö and Ratö monasteries. The writings of Jetsün Chökyi Gyaltsen (1469-1544/6) are studied at Sera Je and Ganden Jangtse, and those of Jamyang Shepa, Ngawang Tsöndru (1648-1721/2), are used extensively at Drepung Gomang College and elsewhere. Both Kham and Amdo were important regions for the Gelug tradition. Of the many great Gelugpa monasteries in Kham, Samdrup Dechen Ling was established as early as 1473, and the famous Lithang monastery in 1580 during the time of the Third Dalai Lama, but the tradition spread more widely with the disciples of the Great Fifth Dalai Lama, for example Hor Chöje Ngawang Phuntsok, who built thirteen monasteries, including Kardzé and Dargyé monasteries in 1662. In Aldo at Jé Tsongkhapa's birthplace in 1575 the Third Dalai Lama founded the monastery of Kumbum Jampa Ling, which accommodated 3,600 monks. Tashikhyil, established by Jamyang Shepa, held over 3,300 monks, and produced many great scholars, such as Gungtang Tenpé Drönmé (1762-1823). And Gönlung monastery, built in 1592, was instrumental in the spread of Buddhism in Mongolia by the Changkya and Thukvan incarnations. The Third Dalai Lama made two visits to Mongolia and the Fourth was born there, as the grandson of Altan Khan. <br />
<br />
In 1635 the First Jetsün Dampa Khutukhtu, Zanabazar (Lobsang Tenpé Gyaltsen), was born. A disciple of the Fifth Dalai Lama, he was recognized as an incarnation of Jetsün Taranatha, and had a huge influence on the development of Buddhism, art and culture in Mongolia. By his time, the Gelug school was predominant amongst the Mongols, and the Jetsün Dampa incarnations became the spiritual heads of Mongolia. The Ninth Jetsün Dhampa Jampel Namdrol Choekyi Gyaltsen passed away in Mongolia in 2012. A master of great significance was the Second Changkya Khutukhtu Rolpé Dorje (1717-86). He was the teacher of the Chinese Emperor Ch'ien Lung, and his principal disciples were the Second Jamyang Shepa and Thukvan Lobsang Chökyi Nyima (1737-1802). Mongolian students studied in great numbers in Tibet, and they produced some renowned scholars, the Mongolians having a particularly close connection with the Gomang College of Drepung Monastery. <br />
<br />
With the Chinese occupation of Tibet, many followers of the Gelug tradition went into exile in India, where the leading monasteries have been re-established, including Ganden, Drepung, Sera, Gyümé, Gyütö and Tashilhunpo. Through the efforts of various Gelug lamas and learned geshes, centres following Jé Tsongkhapa's tradition have also been founded in many countries around the world through, for example, the Foundation for the Preservation of the Mahayana Tradition, founded in 1975 by Lama Thubten Yeshe (1935-84) and now directed by Lama Zöpa Rinpoche. The Gelug tradition stresses a deep and intensive study of the Buddhist scriptures. Philosophically, it follows the Prasangika Madhyamika viewpoint, and the tantras practised are mainly Guhyasamaja, Chakrasamvara and Yamantaka, along with Kalachakra. In his monastic reforms, the Thirteenth Dalai Lama (1876-1934) established a formal ‘geshe degree programme of advanced training in the three great monastic universities, open to any monk. A geshe is a master of the five major subjects of Buddha's teachings: Perfection of Wisdom (Prajnaparamita), Middle Way (Madhyamaka), Discipline (Vinaya), Phenomenology (Abhidharma) and Epistemology (Pramana). <br />
<br />
This article was followed by [[Jé Tsongkhapa]]’s “[[Three Principal Aspects of the Path]]”.<br />
Published in the [[Rigpa Calendar]] 2013-2014</div>Petefryhttps://www.rigpawiki.org/index.php?title=Rigpa_Tibetan_Calendar&diff=92829Rigpa Tibetan Calendar2022-10-18T11:12:30Z<p>Petefry: </p>
<hr />
<div>[[Image:Rigpacalendarearthoxcover.jpg|frame|The Rigpa Tibetan Calendar 2009 - 2010]]<br />
The '''[[About Rigpa|Rigpa]] Tibetan Calendar'''<br />
<br />
Since 1978 Rigpa has published a pocket-sized calendar with dates from the Tibetan lunar calendar as well as their corresponding western dates. <br />
<br />
From 2010 to 2013 Rigpa also published a [[Rigpa Tibetan Wall Calendar|wall calendar]] featuring examples of Tibetan [[thangka]]s.<br />
<br />
==History==<br />
*2020-2021 Iron Mouse year 2147<br />
*2019-2020 Earth Pig year 2146, celebrating the 20th anniversary of [[Nyoshul Khenpo]]<br />
*2018-2019 Earth Dog year 2145<br />
*2017-2018 Fire Bird year 2144<br />
*2016-2017 Fire Monkey year 2143, a year dedicated to [[Guru Rinpoche]]<br />
*2015-2016 Wood Sheep year 2142, focusing on the Buddha and his teachings<br />
*2014-2015 Wood Horse year 2141, the [[Eighty-four mahasiddhas]]<br />
*2013-2014 Water Snake year 2140 focusing on the [[Gelug]] tradition<br />
*2012-2013 Water Dragon year 2139 focusing on the [[Kagyü]] tradition<br />
*2011-2012 Iron Rabbit year 2138 focusing on the [[Sakya]] tradition<br />
*2010-2011 Iron Tiger year 2137 focusing on the [[Nyingma]] tradition<br />
*2009-2010 Earth Ox year 2136 dedicated to the long life of His Holiness the [[Dalai Lama]] and to the 50th anniversary of [[Jamyang Khyentse Chökyi Lodrö]], and includes the visit of His Holiness the Dalai Lama to [[Lerab Ling]]<br />
*2008-2009 Earth Mouse year 2135 dedicated to the long life of His Holiness the Dalai Lama and of Kyabjé [[Trulshik Rinpoche]]<br />
*2007-2008 Fire Pig year 2134 dedicated to the long life of His Holiness the Dalai Lama and includes images of the life of the [[Buddha]]<br />
*2006-2007 Fire Dog year 2133 includes ''[[A Prayer to Kindle the Three Kinds of Faiths]]'', addressed to the 17 Great Panditas of glorious [[Nalanda]] by His Holiness the Dalai Lama<br />
*2005-2006 Wood Bird year 2132 includes the [http://www.lotsawahouse.org/tibetan-masters/dalai-lama/song-devotion-khenpo-jigme-phuntsok ''Song of Devotion''], a prayer for the fulfilment of the vision of [[Khenpo Jikme Phuntsok|Khenpo Jigmey Phuntsok Rinpoche]] by His Holiness the Dalai Lama<br />
*2004-2005 Wood Monkey year 2131 includes a report on the bestowal of the [[Tendrel Nyesel]] empowerment by His Holiness the Dalai Lama<br />
*2003-2004 Water Sheep year 2130 <br />
*2002-2003 Water Horse year 2129 includes a report of the first 25 years of Rigpa<br />
*2001-2002 Iron Snake year 2128 includes report of [[His Holiness the Dalai Lama]]'s visit to [[Lerab Ling]], September 2000<br />
*2000-2001 Iron Dragon year 2127 includes tribute to [[Nyoshul Khen Rinpoche]]<br />
*1999-2000 Earth Hare year 2126<br />
*1998-1999 Earth Tiger year 2125 dedicated to the long life of the [[Yangsi Dilgo Khyentse Rinpoche]] and the flourishing of his enlightened activity<br />
*1997-1998 Fire Ox year 2124 dedicated to world peace and the [[Nyingma Mönlam]]<br />
*1996-1997 Fire Mouse year 2123 includes [http://www.lotsawahouse.org/tibetan-masters/jamyang-khyentse-wangpo/flower-of-faith ''The Flower of Faith''] by [[Jamyang Khyentse Wangpo]]<br />
*1995-1996 Wood Pig year 2122 includes Sogyal Rinpoche and Rigpa by [[Dzogchen Rinpoche]]<br />
*1994-1995 Wood Dog year 2121 includes a [[Report of the visit of Khenpo Jikme Phuntsok|report of the visit]] of [[Khenpo Jikme Phuntsok|Khenpo Jigmey Phuntsok Rinpoche]]<br />
*1993-1994 Water Bird year 2120 includes a report on the inauguration of [[Dzogchen monastery]] by His Holiness the Dalai Lama<br />
*1992-1993 Water Monkey 2119 dedicated to the swift rebirth of Kyabjé [[Dilgo Khyentse Rinpoche]]<br />
*1991-1992 Iron Sheep year 2118 includes a report on the Rigpa summer retreat at [[Prapoutel]] with [[Dilgo Khyentse Rinpoche]]<br />
*1990-1991 Iron Horse year 2117<br />
*1989-1990 Earth Snake year 2116 focusing on [[Dzogchen monastery]] and the [[Dzogchen Rinpoche Incarnation Line|Dzogchen Rinpoches]]<br />
*1988-1989 Earth Dragon year 2115 focusing on the [[Nyingma]] tradition<br />
*1987-1988 Fire Hare year 2114 dedicated to the swift rebirth of Kyabjé [[Dudjom Rinpoche]] <br />
*1986-1987 Fire Tiger year 2113 focusing on the [[Gelug]] tradition. Includes an [[The Gelug Tradition|article]] on the history of the Gelug school.<br />
*1985-1986 Wood Ox year 2112 focusing on the [[Kagyü]] tradition<br />
*1984-1985 Wood Mouse year 2111 focusing on the [[Sakya]] tradition<br />
*1983-1984 Water Pig year 2110 focusing on the [[Nyingma]] tradition<br />
*1982-1983 Water Dog year 2109 includes prayer for the Swift Rebirth of the [[Karmapa]]<br />
*1981-1982 Iron Bird year 2108<br />
*1980-1981 Iron Monkey year 2107<br />
*1979-1980 Earth Sheep year 2106<br />
<br />
==External Links==<br />
*[https://www.rigpa.org/rigpa-news/2018/12/21/astrology-art-and-rim-the-rigpa-calendars-40th-edition Astrology, Art and Rimé–the Rigpa Calendar’s 40th edition]<br />
<br />
[[Category:Texts]]<br />
[[Category:Tibetan Calendar]]<br />
[[Category:Rigpa Publications]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Lerab_Ling&diff=92828Lerab Ling2022-10-18T07:50:26Z<p>Petefry: </p>
<hr />
<div>[[Image:Lerab Ling Temple 2.JPG|thumb|The Main Temple in Lerab Ling, 2006]]<br />
Founded in 1991 by [[Sogyal Rinpoche]] and located near Montpellier in southern France, '''Lerab Ling''' is [[About Rigpa|Rigpa]]'s international retreat centre and home to the [[Rigpa Shedra]] West, and includes the newly constructed temple Palri Pema Ösel Dargyé Ling, also known as The Institute of Wisdom and Compassion.<br />
<br />
==History==<br />
===1991-1999===<br />
*The site was chosen on the advice of [[Dilgo Khyentse Rinpoche]].<br />
*'''1991''' - 3rd and 4th August, [[Dodrupchen Rinpoche]] visited the site and blessed the land. He gave the name 'Ratna Ganga' to the stream.<br />
*'''1992''' - The first three month retreat (108 days) retreat was held, led by Sogyal Rinpoche. [[Dzogchen Rinpoche]], [[Dzongsar Khyentse Rinpoche]], [[Garje Khamtrul Rinpoche]] and [[Ringu Tulku Rinpoche]] also gave teachings.<br />
*'''1993''' - The second three month retreat led by Sogyal Rinpoche saw visits from [[Khenpo Jikmé Puntsok]] - (reported in the [[Report of the visit of Khenpo Jikme Phuntsok|Rigpa Calendar]]), [[Thich Nhat Hanh]] and Arnaud Desjardins.<br />
*'''1994''' - Three retreats are held during the summer, with visits from [[Nyoshul Khen Rinpoche]], [[Dzogchen Rinpoche]] and [[Ringu Tulku Rinpoche]].<br />
*'''1995''' - Three retreats are held again, led by Sogyal Rinpoche, with the Dzogchen retreat in August featuring a visit from Kyabjé [[Penor Rinpoche]] who gave the empowerments of the [[Nyingtik Yabshyi]]. [[Dzogchen Rinpoche]], [[Ringu Tulku Rinpoche]] and [[Khenpo Namdrol]] also attended.<br />
*'''1996''' - The summer saw visits from [[Nyoshul Khen Rinpoche]], [[Khandro Tsering Chödrön]], [[Dzongsar Khyentse Rinpoche]], who gave an elaborate empowerment of [[Chimé Pakmé Nyingtik]], [[Neten Chokling Rinpoche]] and [[Orgyen Tobgyal Rinpoche]].<br />
*'''1997''' - The three months of the summer began with a visit from [[Dzigar Kongtrul Rinpoche]], and saw visits from [[Khenpo Petse]], who taught [[Mipham Rinpoche]]'s commentary on the ''[[Guhyagarbha Tantra]]'', [[Dzogchen Rinpoche]], who gave an empowerment of Nyenpo Lha Sum, [[Neten Chokling Rinpoche]] and [[Orgyen Tobgyal Rinpoche]] who led a [[Vajrakilaya]] [[drupchö]], [[Tulku Pegyal Rinpoche]] who taught on [[phowa]] and [[Ringu Tulku Rinpoche]] who began his [[Ringu Tulku Rinpoche's Bodhicharyavatara Teachings|series of teachings]] on the [[Bodhicharyavatara]].<br />
*'''1998''' - Once again the summer retreats were led by Sogyal Rinpoche and featured a visit from [[Neten Chokling Rinpoche]] and [[Orgyen Tobgyal Rinpoche]]. In addition, [[Sherab Özer Rinpoche]] travelled from Kalzang Monastery in Tibet, and performed an enthronement ceremony for Sogyal Rinpoche, [[Dzongsar Khyentse Rinpoche]] gave teachings on the practice of [[Rigdzin Düpa]], and there were also teachings from [[Chökyi Nyima Rinpoche]] and [[Tsoknyi Rinpoche]]. [[Dzogchen Rinpoche]] also attended and [[Dr Trogawa Rinpoche]] paid a brief visit.<br />
*'''1999''' - The theme of the three month summer retreat was [[ngöndro]], which Sogyal Rinpoche taught from an experiential perspective. [[Neten Chokling Rinpoche]] and [[Orgyen Tobgyal Rinpoche]] led a [[Vajrakilaya]] [[drupchö]]. Orgyen Tobgyal Rinpoche gave teachings on [[dzogrim]]. [[Tsoknyi Rinpoche]] taught on View, Meditation and Action as part of the meditation retreat. [[Dzogchen Rinpoche]] taught on the ''Kunzang Lama'i Shalung Zindri'' by [[Khenpo Ngakchung]].<br />
**In November, Sogyal Rinpoche led an older students’ retreat and [[Kyabjé Trulshik Rinpoche]] came and gave a series of empowerments, including Vajrakilaya [[Yang Nying Pudri]], to over 500 older students.<br />
<br />
===2000-2009===<br />
[[Image:HHDLdrupchen2000.jpg|thumb|left|[[His Holiness the Dalai Lama]] during the [[empowerment]] of [[Yang Nying Pudri]], 19th September 2000, Lerab Ling]]<br />
*'''2000''' - The visit of [[His Holiness the Dalai Lama]], preceded by a [[Vajrakilaya]] [[drupchen]] by the monks of [[Namgyal Monastery]] and [[Garje Khamtrul Rinpoche]]. [[Kyabjé Trulshik Rinpoche]] was also present. ''See'' [[Lerab Gar 2000]].<br />
*'''2001''' - The first [[Rigpa Shedra]] took place with teachings from [[Dzigar Kongtrul Rinpoche]] and [[Ringu Tulku Rinpoche]]. [[Dzogchen Rinpoche]] gave the empowerment of [[Rigdzin Düpa]], [[Namkha Drimé Rinpoche]] gave an empowerment of [[Gesar]], and [[Orgyen Tobgyal Rinpoche]] taught on the practice of [[Narak Kong Shak]].<br />
*'''2002''' - The second year of the Rigpa Shedra saw teachings by [[Ringu Tulku Rinpoche]] on ''[[Chegom Khorloma]]'', [[Steven Goodman]] on [[Abhidharma]] and [[Dzigar Kongtrul Rinpoche]] on the ''[[Uttaratantra Shastra]]''. [[Mingyur Rinpoche]] visited for the first time, there was a [[Kurukulla]] [[drupchen]] led by [[Neten Chokling Rinpoche]] and [[Orgyen Tobgyal Rinpoche]], who taught on [[tsok]] practice, and there was an instructor retreat led by [[Tsoknyi Rinpoche]].<br />
*'''2003''' - In [[Kyabjé Trulshik Rinpoche]] came to give the empowerments of [[Döjo Bumzang]]. [[Mingyur Rinpoche]] taught during the Meditation Retreat, [[Tsoknyi Rinpoche]] continued his guidance of Rigpa instructors, [[Khenpo Namdrol]] began his teachings on [[Dodrupchen Jikmé Tenpé Nyima]]'s commentary on the ''[[Guhyagarbha Tantra]]''. [[Neten Chokling Rinpoche]] and [[Orgyen Tobgyal Rinpoche]] led a Lama Norlha [[drupchen]], and [[Alak Zenkar Rinpoche]] visited in September.<br />
*'''2004''' - [[Orgyen Tobgyal Rinpoche]] and the monks of [[Pema Ewam Chögar Gyurme Ling Monastery|Chokling Monastery]] led a drupchen of [[Tukdrup Barché Kunsel]], Khenpo Namdrol continued his teachings on the ''[[Guhyagarbha Tantra]]''.<br />
*'''2005''' - [[Khenpo Namdrol]] continued his teachings on the ''[[Guhyagarbha Tantra]]'', [[Dzigar Kongtrul Rinpoche]] came to speak as part of his book tour, and the shedra returned to Lerab Ling after two years in [[Dzogchen Beara]] and featured teachings by [[Ringu Tulku Rinpoche]] on the ''[[Madhyamakalankara]]'' and by Khenpo Jampal Dorje on the ''[[Abhisamayalankara]]''.<br />
**In December, [[Kyabjé Trulshik Rinpoche]] came and gave a series of empowerments including the [[Nyingtik Yabshyi]], the first major event to be held in the newly constructed temple.<br />
*'''2006''' - [[Khenpo Namdrol]] concluded his teachings on the ''[[Guhyagarbha Tantra]]''. The summer saw visits from [[Professor Samdhong Rinpoche]], who gave talks on the [[Dalai Lama]]'s philosophy of non-violence and the [[three levels of spiritual capacity]], [[Orgyen Tobgyal Rinpoche]], [[Lodi Gyari Rinpoche]] and the [[Nechung Oracle]]. The 'All Mandala' retreat was attended by more than two thousand students.<br />
**9 August: beginning of Rigpa's first [[three-year retreat]] led by Sogyal Rinpoche. The 'First Teaching Period' of this retreat focused on retreat advice and the preliminary practices ([[ngöndro]]) of the [[Longchen Nyingtik]]. [[Dzigar Kongtrul Rinpoche]] also taught on the [[Seven Points of Mind Training]].<br />
**5 December: [[Khandro Tsering Chödrön]] arrives and takes residence at Lerab Ling.<br />
*'''2007''' - The 'Second Teaching Period' focused on the study of the ''[[Bodhicharyavatara]]'', chapters 1-8, and the practice of [[sadhana]], with extensive teachings on [[Rigdzin Düpa]] and [[Yang Nying Pudri]]. His Holiness [[Sakya Trizin]] gave the empowerment of [[Vajrakilaya]] from the [[Khön Family Lineage of Vajrakilaya|Khön family lineage]] and [[Dzigar Kongtrul Rinpoche]] taught on [[Jigme Lingpa]]'s ''[[Staircase to Akanishtha]]''. There were also visits from Dr [[Lodrö Puntsok]] and [[Khenpo Puntsok Namgyal]], as well as [[Alak Zenkar Rinpoche]], [[Pewar Rinpoche]] and [[Tsoknyi Rinpoche]].<br />
[[Image:Hhdl Lerab Ling 2008.jpg|thumb|[[His Holiness the Dalai Lama]] in Lerab Ling, August 2008]]<br />
*'''2008''' - The 'Third Teaching Period' focused on Dzogchen, with teachings from [[Sogyal Rinpoche]], [[Chökyi Nyima Rinpoche]], [[Mingyur Rinpoche]] and [[Tsoknyi Rinpoche]]. [[Dzigar Kongtrul Rinpoche]] taught on the ''[[Heart Treasure of the Saints]]''. The 'All Mandala' retreat with three attendance options culminated with the visit of [[His Holiness the Dalai Lama]] and also included teachings from [[Shechen Rabjam Rinpoche]], Father Laurence Freeman, [[Orgyen Tobgyal Rinpoche]] and [[Pewar Rinpoche]], and an empowerment from [[Taklung Tsetrul Rinpoche]].<br />
**22 August: [[His Holiness the Dalai Lama]] formally inaugurates the Palri Pema Ösel Dargyé Ling temple of Lerab Ling in the company of Carla Bruni-Sarkozy and consecrates the main Buddha statue through an elaborate [[rabné]] ceremony.<br />
:[[Jetsün Kushok Chimey Luding]] visits in October and grants [[lung]], [[wang]] and [[tri]] for the practice of [[White Tara Wishfulfilling Wheel]].<br />
*'''2009''' - The 'Fourth Teaching Period'<br />
**April: Visit from [[Sera Jé]] geshes and monks. Tibetan dances and chants.<br />
**21 November: Official end of the first [[three-year retreat]].<br />
===2010, until today===<br />
*'''2010''': [[Orgyen Tobgyal Rinpoche]] leads a [[Tukdrup Barche Kunsel]] [[drupchen]]. [[Khyentse Yangsi Rinpoche]] visits Lerab Ling for the first time, accompanied by [[Shechen Rabjam Rinpoche]] and Ven. [[Matthieu Ricard]]. Jetsün [[Khandro Rinpoche]], [[Khenpo Pema Sherab Shedra West 2010]], [[Dzigar Kongtrul Rinpoche]] and [[Yangsi Kalu Rinpoche]] all visit during the year. Almost one thousand people attend the Third International Forum on Buddhism and Medicine, entitled Meditation and Health, which is held in the temple.<br />
*'''2011''': At the end of May, Khandro Tsering Chödrön, who has lived at Lerab Ling since 2006, passes away. The ''dung chö'' ceremonies take place on 2 September, presided over by HH [[Sakya Trizin]]. Also present are HE [[Ratna Vajra Rinpoche]] and HE [[Gyana Vajra Rinpoche]], HH Sakya Trizin’s wife Gyalyum Chenmo-la, [[Dzongsar Khyentse Rinpoche]], [[Alak Zenkar Rinpoche]], [[Jigme Khyentse Rinpoche]], [[Pema Wangyal Rinpoche]], [[Rangdröl Rinpoche]], Khenchen Sherab Gyaltsen Amipa Rinpoche, Sogyal Rinpoche, Orgyen Tobgyal Rinpoche and other eminent lamas and monks. Dzogchen Rinpoche, Ringu Tulku Rinpoche, Dzigar Kongtrul Rinpoche and Dzogchen Pönlop Rinpoche also visit during the summer.<br />
*'''2012''': Lerab Ling celebrates its twentieth anniversary. Dzigar Kongtrul Rinpoche, Professor Samdhong Rinpoche, Phakchok Rinpoche, Khenchen Pema Sherab, Orgyen Tobgyal Rinpoche and Chagdud Khadro are all invited to teach during the summer months.<br />
*'''2014''' - Consecration of [[Khandro Tsering Chödrön]]'s [[stupa]]<br />
<br />
==Temple==<br />
[[Image:Temple North 440.jpg|thumb|North side of the temple at Lerab Ling]]<br />
The temple at Lerab Ling, given the name Palri Pema Osal Dargye Ling by [[Trulshik Rinpoche]], was inaugurated by [[His Holiness the Dalai Lama]] on August 22nd, 2008.<br />
<br />
Sogyal Rinpoche said this about his vision for the temple and its future:<br />
<br />
:"In whatever way we choose to see it—as a representation of Tibetan culture, a home for [[Tibetan Buddhism]], a centre from which to offer the Buddha's teachings far and wide, or a place of pilgrimage for generations to come—we have built this temple because it is, we believe, one of the greatest contributions we can make towards bringing wisdom, compassion and peace into the world.<br />
<br />
:"In many places today, people are recognizing that spiritual development is not a luxury, but a sheer necessity for our survival. Witness the almost desperate hunger and need everywhere for spiritual vision, and for the tools to negotiate the challenges of life, find happiness and understand and transform the mind. This is why the very existence of spiritual centres like Lerab Ling has now assumed truly vital importance, because it is on the accessibility of spiritual teachings and the building of a spiritual culture that the very future of humanity depends.<br />
<br />
:"This temple is for Tibet, and it is for the world."<br />
<br />
==Internal Links==<br />
*[[Lerab Gar 2000]]<br />
<br />
==External Links==<br />
*[http://www.lerabling.org/index.php Lerab Ling website]<br />
*[http://www.youtube.com/watch?v=1DtvJwzsGSs&eurl=http://video.google.fr/videosearch?hl=fr&client=firefox-a&rls=org.mozilla:en-US:official&hs=8jc&resnumiurl=http://i2.ytimg.com/vi/1DtvJwzsGSs/hqdefault.jpg Construction of the Temple]<br />
*[http://fr.youtube.com/watch?v=1ZrhQCbG-cA Video of the visit of His Holiness the Dalai Lama to Lerab Ling in August 2008]<br />
*[http://fr.youtube.com/watch?v=zChUnluGyI8&feature=channel_page Video of the visit of His Holiness Sakya Trizin to Lerab Ling in June 2007]<br />
*[http://fr.youtube.com/watch?v=xi5sDwdh2O4&feature=channel_page Video of the visit of His Holiness the Dalai Lama to Lerab Ling in September 2000]<br />
<br />
[[Category:Places]]<br />
[[Category:Rigpa Centres]]<br />
[[Category:Monasteries]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Rigpa_Tibetan_Calendar&diff=92741Rigpa Tibetan Calendar2022-09-20T08:38:04Z<p>Petefry: </p>
<hr />
<div>[[Image:Rigpacalendarearthoxcover.jpg|frame|The Rigpa Tibetan Calendar 2009 - 2010]]<br />
The '''[[About Rigpa|Rigpa]] Tibetan Calendar'''<br />
<br />
Since 1978 Rigpa has published a pocket-sized calendar with dates from the Tibetan lunar calendar as well as their corresponding western dates. <br />
<br />
From 2010 to 2013 Rigpa also published a [[Rigpa Tibetan Wall Calendar|wall calendar]] featuring examples of Tibetan [[thangka]]s.<br />
<br />
==History==<br />
*2020-2021 Iron Mouse year 2147<br />
*2019-2020 Earth Pig year 2146, celebrating the 20th anniversary of [[Nyoshul Khenpo]]<br />
*2018-2019 Earth Dog year 2145<br />
*2017-2018 Fire Bird year 2144<br />
*2016-2017 Fire Monkey year 2143, a year dedicated to [[Guru Rinpoche]]<br />
*2015-2016 Wood Sheep year 2142, focusing on the Buddha and his teachings<br />
*2014-2015 Wood Horse year 2141, the [[Eighty-four mahasiddhas]]<br />
*2013-2014 Water Snake year 2140 focusing on the [[Gelug]] tradition<br />
*2012-2013 Water Dragon year 2139 focusing on the [[Kagyü]] tradition<br />
*2011-2012 Iron Rabbit year 2138 focusing on the [[Sakya]] tradition<br />
*2010-2011 Iron Tiger year 2137 focusing on the [[Nyingma]] tradition<br />
*2009-2010 Earth Ox year 2136 dedicated to the long life of His Holiness the [[Dalai Lama]] and to the 50th anniversary of [[Jamyang Khyentse Chökyi Lodrö]], and includes the visit of His Holiness the Dalai Lama to [[Lerab Ling]]<br />
*2008-2009 Earth Mouse year 2135 dedicated to the long life of His Holiness the Dalai Lama and of Kyabjé [[Trulshik Rinpoche]]<br />
*2007-2008 Fire Pig year 2134 dedicated to the long life of His Holiness the Dalai Lama and includes images of the life of the [[Buddha]]<br />
*2006-2007 Fire Dog year 2133 includes ''[[A Prayer to Kindle the Three Kinds of Faiths]]'', addressed to the 17 Great Panditas of glorious [[Nalanda]] by His Holiness the Dalai Lama<br />
*2005-2006 Wood Bird year 2132 includes the [http://www.lotsawahouse.org/tibetan-masters/dalai-lama/song-devotion-khenpo-jigme-phuntsok ''Song of Devotion''], a prayer for the fulfilment of the vision of [[Khenpo Jikme Phuntsok|Khenpo Jigmey Phuntsok Rinpoche]] by His Holiness the Dalai Lama<br />
*2004-2005 Wood Monkey year 2131 includes a report on the bestowal of the [[Tendrel Nyesel]] empowerment by His Holiness the Dalai Lama<br />
*2003-2004 Water Sheep year 2130 <br />
*2002-2003 Water Horse year 2129 includes a report of the first 25 years of Rigpa<br />
*2001-2002 Iron Snake year 2128 includes report of [[His Holiness the Dalai Lama]]'s visit to [[Lerab Ling]], September 2000<br />
*2000-2001 Iron Dragon year 2127 includes tribute to [[Nyoshul Khen Rinpoche]]<br />
*1999-2000 Earth Hare year 2126<br />
*1998-1999 Earth Tiger year 2125 dedicated to the long life of the [[Yangsi Dilgo Khyentse Rinpoche]] and the flourishing of his enlightened activity<br />
*1997-1998 Fire Ox year 2124 dedicated to world peace and the [[Nyingma Mönlam]]<br />
*1996-1997 Fire Mouse year 2123 includes [http://www.lotsawahouse.org/tibetan-masters/jamyang-khyentse-wangpo/flower-of-faith ''The Flower of Faith''] by [[Jamyang Khyentse Wangpo]]<br />
*1995-1996 Wood Pig year 2122 includes Sogyal Rinpoche and Rigpa by [[Dzogchen Rinpoche]]<br />
*1994-1995 Wood Dog year 2121 includes a [[Report of the visit of Khenpo Jikme Phuntsok|report of the visit]] of [[Khenpo Jikme Phuntsok|Khenpo Jigmey Phuntsok Rinpoche]]<br />
*1993-1994 Water Bird year 2120 includes a report on the inauguration of [[Dzogchen monastery]] by His Holiness the Dalai Lama<br />
*1992-1993 Water Monkey 2119 dedicated to the swift rebirth of Kyabjé [[Dilgo Khyentse Rinpoche]]<br />
*1991-1992 Iron Sheep year 2118 includes a report on the Rigpa summer retreat at [[Prapoutel]] with [[Dilgo Khyentse Rinpoche]]<br />
*1990-1991 Iron Horse year 2117<br />
*1989-1990 Earth Snake year 2116 focusing on [[Dzogchen monastery]] and the [[Dzogchen Rinpoche Incarnation Line|Dzogchen Rinpoches]]<br />
*1988-1989 Earth Dragon year 2115 focusing on the [[Nyingma]] tradition<br />
*1987-1988 Fire Hare year 2114 dedicated to the swift rebirth of Kyabjé [[Dudjom Rinpoche]] <br />
*1986-1987 Fire Tiger year 2113 focusing on the [[Gelug]] tradition<br />
*1985-1986 Wood Ox year 2112 focusing on the [[Kagyü]] tradition<br />
*1984-1985 Wood Mouse year 2111 focusing on the [[Sakya]] tradition<br />
*1983-1984 Water Pig year 2110 focusing on the [[Nyingma]] tradition<br />
*1982-1983 Water Dog year 2109 includes prayer for the Swift Rebirth of the [[Karmapa]]<br />
*1981-1982 Iron Bird year 2108<br />
*1980-1981 Iron Monkey year 2107<br />
*1979-1980 Earth Sheep year 2106<br />
<br />
==External Links==<br />
*[https://www.rigpa.org/rigpa-news/2018/12/21/astrology-art-and-rim-the-rigpa-calendars-40th-edition Astrology, Art and Rimé–the Rigpa Calendar’s 40th edition]<br />
<br />
[[Category:Texts]]<br />
[[Category:Tibetan Calendar]]<br />
[[Category:Rigpa Publications]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Report_of_the_visit_of_Khenpo_Jikme_Phuntsok&diff=92740Report of the visit of Khenpo Jikme Phuntsok2022-09-20T08:36:32Z<p>Petefry: </p>
<hr />
<div><br />
== Rigpa 1993 Summer Retreat: Visit of Khenpo Jigmey Phuntsok Rinpoche ==<br />
<br />
<br />
Between the months of June and August 1993, [[Sogyal Rinpoche]] led a second three month retreat for the international Rigpa Sangha at Rigpa's main retreat centre, [[Lerab Ling]], in the south of France. More than five hundred of Sogyal Rinpoche's students from Europe, the United States and Australia attended the retreat, which was to become an important landmark in the development of the Rigpa Sangha as a whole. An extraordinary galaxy of teachers were present, including: [[Dzogchen Rinpoche]], one of the foremost masters in the [[Nyingma]] tradition; [[Khenpo Jikme Phuntsok|Khenpo Jigmey Phuntsok Rinpoche]]; Tulku Kalsang Rinpoche, spiritual director of Dzogchen monastery's [[Shri Singha Shedra|Shri Singha Study College]] in Tibet; [[Ringu Tulku Rinpoche]], a Lama and scholar in the Nyingma and Kagyu traditions; and the well-known Vietnamese master, writer and peace activist [[Thich Nhat Hanh]]. <br />
<br />
The retreat culminated with the visit of Khenpo Jigmey Phuntsok Rinpoche, one of the most outstanding masters now living and teaching in Tibet. Revered for his learning and realisation, he has made a crucial contribution towards the revitalisation of Buddhism in eastern Tibet. This was his first journey to the west, and his meeting with Sogyal Rinpoche was an event of enormous significance, as this was the first time that the two reincarnations of [[Tertön Sogyal]], Lerab Lingpa, the ninteenth century visionary and teacher to the [[Thirteenth Dalai Lama|XIIIth Dalai Lama]], had met. <br />
On this inspiring - and historic - occasion, Khenpo Jigmey Phuntsok Rinpoche made a remarkable address to Sogyal Rinpoche, acknowledging <br />
him as the true incarnation of Tertön Sogyal and saluting his achievement in spreading the Dharma so widely in the world. He granted him the honour of enthronement as 'Dorje Gyalpo', offering him the representations of the Body, Speech and Mind of the Buddhas. He spoke of the greatness of Tertön Sogyal, and his predictions concerning his future incarnations and the spread of his teachings. Here are a few excerpts from what he said: <br />
"Tertön Sogyal himself predicted that he would have two main incarnations and they would both be of enormous benefit to the Dharma and to sentient beings. Another prophecy says that one of them would be a monk, a holder of the Vinaya, and the other would spread the teaching of the secret mantra vajrayana far and wide. When I saw this, I thought that Sogyal Rinpoche must be the one to spread the teaching of the secret vajrayana, and I might be the monk.” <br />
"The reason why I have such hope in Rinpoche is simply this: I believe without any doubt, that he is the authentic reincarnation of Tertön Sogyal and so I pray to him with complete confidence. I say this without any ulterior motive or trace of flattery. My confidence that he is Lerab Lingpa has been confirmed by the fact that he was recognised as such by so many lamas, and I have seen all the records and heard all the stories about it. In fact Lerab Lingpa's own great heart-son, to whom he transmitted the blessing of the entire realisation of his wisdom mind, was Jamyang Khyentse Chökyi Lodrö. He raised Sogyal Rinpoche, cared for him as if he were his own son, and actually gave him the name 'Sogyal'. One of the reasons he gave him this name was so that no-one could make any mistake about who he really was. Besides, Sogyal Rinpoche's vast activities alone are proof that he is Tertön Sogyal, if proof were needed. A master like Sogyal Rinpoche, whose work spreads so far and wide, is extremely rare.<br />
<br />
"Tertön Sogyal predicted that during his own lifetime, his teachings would not spread very far, only to a small extent in central Tibet around the XIIIth Dalai Lama and himself. During his second incarnation, however, his teachings would flourish and become known all over the world. Not only that, but their impact, power and blessing would multiply a hundredfold, and they would remain, without ever declining, for five hundred years. Now, when I see the work of Sogyal Rinpoche, I am convinced that he is the reincarnation of Tertön Sogyal, and I am filled with faith and confidence in him." <br />
<br />
“Tertön Sogyal also predicted that if his two main reincarnations were harmonious and helped one another, their benefit for the Dharma and for sentient beings would be as vast as space. If we were to consider that Rinpoche and I were his reincarnations, I declare that our minds are inseparable, and that all our spiritual and material things are one. Considering that we are as one, I will do anything within my power to help Sogyal Rinpoche. He is very respectful to elders, very friendly to equals and very loving to his students, and I am confident that he will give me the same treatment! In front of you all here now I am making this important statement." <br />
<br />
Khenpo Jigmey Phuntsok Rinpoche conferred the empowerments of [[Tendrel Nyesel]] and [[Vajrakilaya]] from the [[terma]]s of Tertön Sogyal, and gave Dzogchen teachings on the practice of [[trekchö]] and [[togal]], in which he displayed his astonishing breadth of learning and wisdom. The spontaneous humour, the humility and the powerful presence of this great master at Lerab Ling made a deep and lasting impression on the Rigpa Sangha. <br />
<br />
<br />
From the [[Rigpa Calendar]] 1994-1995<br />
Wood Dog year 2121</div>Petefryhttps://www.rigpawiki.org/index.php?title=Report_of_the_visit_of_Khenpo_Jikme_Phuntsok&diff=92739Report of the visit of Khenpo Jikme Phuntsok2022-09-20T08:36:02Z<p>Petefry: Created page with " == Rigpa 1993 Summer Retreat: Visit of Khenpo Jigmey Phuntsok Rinpoche == Between the months of June and August 1993, Sogyal Rinpoche led a second three month retreat..."</p>
<hr />
<div><br />
== Rigpa 1993 Summer Retreat: Visit of Khenpo Jigmey Phuntsok Rinpoche ==<br />
<br />
<br />
Between the months of June and August 1993, [[Sogyal Rinpoche]] led a second three month retreat for the international Rigpa Sangha at Rigpa's main retreat centre, [[Lerab Ling]], in the south of France. More than five hundred of Sogyal Rinpoche's students from Europe, the United States and Australia attended the retreat, which was to become an important landmark in the development of the Rigpa Sangha as a whole. An extraordinary galaxy of teachers were present, including: [[Dzogchen Rinpoche]], one of the foremost masters in the [[Nyingma]] tradition; [[Khenpo Jikme Phuntsok|Khenpo Jigmey Phuntsok Rinpoche]]; Tulku Kalsang Rinpoche, spiritual director of Dzogchen monastery's [[Shri Singha Shedra|Shri Singha Study College]] in Tibet; [[Ringu Tulku Rinpoche]], a Lama and scholar in the Nyingma and Kagyu traditions; and the well-known Vietnamese master, writer and peace activist [[Thich Nhat Hanh]]. <br />
<br />
The retreat culminated with the visit of Khenpo Jigmey Phuntsok Rinpoche, one of the most outstanding masters now living and teaching in Tibet. Revered for his learning and realisation, he has made a crucial contribution towards the revitalisation of Buddhism in eastern Tibet. This was his first journey to the west, and his meeting with Sogyal Rinpoche was an event of enormous significance, as this was the first time that the two reincarnations of [[Tertön Sogyal]], Lerab Lingpa, the ninteenth century visionary and teacher to the [[Thirteenth Dalai Lama|XIIIth Dalai Lama]], had met. <br />
On this inspiring - and historic - occasion, Khenpo Jigmey Phuntsok Rinpoche made a remarkable address to Sogyal Rinpoche, acknowledging <br />
him as the true incarnation of Tertön Sogyal and saluting his achievement in spreading the Dharma so widely in the world. He granted him the honour of enthronement as 'Dorje Gyalpo', offering him the representations of the Body, Speech and Mind of the Buddhas. He spoke of the greatness of Tertön Sogyal, and his predictions concerning his future incarnations and the spread of his teachings. Here are a few excerpts from what he said: <br />
"Tertön Sogyal himself predicted that he would have two main incarnations and they would both be of enormous benefit to the Dharma and to sentient beings. Another prophecy says that one of them would be a monk, a holder of the Vinaya, and the other would spread the teaching of the secret mantra vajrayana far and wide. When I saw this, I thought that Sogyal Rinpoche must be the one to spread the teaching of the secret vajrayana, and I might be the monk.” <br />
"The reason why I have such hope in Rinpoche is simply this: I believe without any doubt, that he is the authentic reincarnation of Tertön Sogyal and so I pray to him with complete confidence. I say this without any ulterior motive or trace of flattery. My confidence that he is Lerab Lingpa has been confirmed by the fact that he was recognised as such by so many lamas, and I have seen all the records and heard all the stories about it. In fact Lerab Lingpa's own great heart-son, to whom he transmitted the blessing of the entire realisation of his wisdom mind, was Jamyang Khyentse Chökyi Lodrö. He raised Sogyal Rinpoche, cared for him as if he were his own son, and actually gave him the name 'Sogyal'. One of the reasons he gave him this name was so that no-one could make any mistake about who he really was. Besides, Sogyal Rinpoche's vast activities alone are proof that he is Tertön Sogyal, if proof were needed. A master like Sogyal Rinpoche, whose work spreads so far and wide, is extremely rare.<br />
<br />
"Tertön Sogyal predicted that during his own lifetime, his teachings would not spread very far, only to a small extent in central Tibet around the XIIIth Dalai Lama and himself. During his second incarnation, however, his teachings would flourish and become known all over the world. Not only that, but their impact, power and blessing would multiply a hundredfold, and they would remain, without ever declining, for five hundred years. Now, when I see the work of Sogyal Rinpoche, I am convinced that he is the reincarnation of Tertön Sogyal, and I am filled with faith and confidence in him." <br />
<br />
“Tertön Sogyal also predicted that if his two main reincarnations were harmonious and helped one another, their benefit for the Dharma and for sentient beings would be as vast as space. If we were to consider that Rinpoche and I were his reincarnations, I declare that our minds are inseparable, and that all our spiritual and material things are one. Considering that we are as one, I will do anything within my power to help Sogyal Rinpoche. He is very respectful to elders, very friendly to equals and very loving to his students, and I am confident that he will give me the same treatment! In front of you all here now I am making this important statement." <br />
<br />
Khenpo Jigmey Phuntsok Rinpoche conferred the empowerments of [[Tendrel Nyesel]] and [[Vajrakilaya]] from the [[terma]]s of Tertön Sogyal, and gave Dzogchen teachings on the practice of [[trekchö]] and [[togal]], in which he displayed his astonishing breadth of learning and wisdom. The spontaneous humour, the humility and the powerful presence of this great master at Lerab Ling made a deep and lasting impression on the Rigpa Sangha. <br />
<br />
<br />
From the Rigpa Calendar 1994-1995<br />
Wood Dog year 2121</div>Petefryhttps://www.rigpawiki.org/index.php?title=Report&diff=92738Report2022-09-20T08:18:43Z<p>Petefry: </p>
<hr />
<div><br />
== Rigpa 1993 Summer Retreat: Visit of Khenpo Jikme Phuntsok Rinpoche ==<br />
<br />
<br />
Between the months of June and August 1993, [[Sogyal Rinpoche]] led a second three month retreat for the international Rigpa Sangha at Rigpa's main retreat centre, [[Lerab Ling]], in the south of France. More than five hundred of Sogyal Rinpoche's students from Europe, the United States and Australia attended the retreat, which was to become an important landmark in the development of the Rigpa Sangha as a whole. An extraordinary galaxy of teachers were present, including: Dzogchen Rinpoche, one of the foremost masters in the Nyingma tradition; [[Khenpo Jikme Phuntsok]] Rinpoche; Tulku Kalsang Rinpoche, spiritual director of Dzogchen monastery's [[Shri Singha Shedra]] in Tibet; [[Ringu Tulku Rinpoche]], a Lama and scholar in the Nyingma and Kagyu traditions; and the well-known Vietnamese master, writer and peace activist [[Thich Nhat Hanh]]. <br />
<br />
The retreat culminated with the visit of Khenpo Jikme Phuntsok Rinpoche, one of the most outstanding masters now living and teaching in Tibet. Revered for his learning and realisation, he has made a crucial contribution towards the revitalisation of Buddhism in eastern Tibet. This was his first journey to the west, and his meeting with Sogyal Rinpoche was an event of enormous significance, as this was the first time that the two reincarnations of Tertön Sogyal, Lerab Lingpa, the ninteenth century visionary and teacher to the [[Thirteenth Dalai Lama]], had met. <br />
On this inspiring - and historic - occasion, Khenpo Jikme Phuntsok Rinpoche made a remarkable address to Sogyal Rinpoche, acknowledging <br />
him as the true incarnation of Tertön Sogyal and saluting his achievement in spreading the Dharma so widely in the world. He granted him the honour of enthronement as 'Dorje Gyalpo', offering him the representations of the Body, Speech and Mind of the Buddhas. He spoke of the greatness of Tertön Sogyal, and his predictions concerning his future incarnations and the spread of his teachings. Here are a few excerpts from what he said: <br />
"Tertön Sogyal himself predicted that he would have two main incarnations and they would both be of enormous benefit to the Dharma and to sentient beings. Another prophecy says that one of them would be a monk, a holder of the Vinaya, and the other would spread the teaching of the secret mantra vajrayana far and wide. When I saw this, I thought that Sogyal Rinpoche must be the one to spread the teaching of the secret vajrayana, and I might be the monk.” <br />
"The reason why I have such hope in Rinpoche is simply this: I believe without any doubt, that he is the authentic reincarnation of Tertön Sogyal and so I pray to him with complete confidence. I say this without any ulterior motive or trace of flattery. My confidence that he is Lerab Lingpa has been confirmed by the fact that he was recognised as such by so many lamas, and I have seen all the records and heard all the stories about it. In fact Lerab Lingpa's own great heart-son, to whom he transmitted the blessing of the entire realisation of his wisdom mind, was Jamyang Khyentse Chökyi Lodrö. He raised Sogyal Rinpoche, cared for him as if he were his own son, and actually gave him the name 'Sogyal'. One of the reasons he gave him this name was so that no-one could make any mistake about who he really was. Besides, Sogyal Rinpoche's vast activities alone are proof that he is Tertön Sogyal, if proof were needed. A master like Sogyal Rinpoche, whose work spreads so far and wide, is extremely rare.<br />
<br />
"Tertön Sogyal predicted that during his own lifetime, his teachings would not spread very far, only to a small extent in central Tibet around the Thirteenth Dalai Lama and himself. During his second incarnation, however, his teachings would flourish and become known all over the world. Not only that, but their impact, power and blessing would multiply a hundredfold, and they would remain, without ever declining, for five hundred years. Now, when I see the work of Sogyal Rinpoche, I am convinced that he is the reincarnation of Tertön Sogyal, and I am filled with faith and confidence in him." <br />
<br />
“Tertön Sogyal also predicted that if his two main reincarnations were harmonious and helped one another, their benefit for the Dharma and for sentient beings would be as vast as space. If we were to consider that Rinpoche and I were his reincarnations, I declare that our minds are inseparable, and that all our spiritual and material things are one. Considering that we are as one, I will do anything within my power to help Sogyal Rinpoche. He is very respectful to elders, very friendly to equals and very loving to his students, and I am confident that he will give me the same treatment! In front of you all here now I am making this important statement." <br />
<br />
Khenpo Jikme Phuntsok Rinpoche conferred the empowerments of [[Tendrel Nyesel]] and [[Vajrakilaya]] from the [[terma]]s of Tertön Sogyal, and gave Dzogchen teachings on the practice of [[trekchö]] and [[togal]], in which he displayed his astonishing breadth of learning and wisdom. The spontaneous humour, the humility and the powerful presence of this great master at Lerab Ling made a deep and lasting impression on the Rigpa Sangha. <br />
<br />
<br />
''From the [[Rigpa Calendar]] 1994-1995<br />
Wood Dog year 2121''</div>Petefryhttps://www.rigpawiki.org/index.php?title=Report&diff=92737Report2022-09-20T08:14:04Z<p>Petefry: Created page with "'''Rigpa 1993 Summer Retreat: Visit of Khenpo Jikme Phuntsok Rinpoche''' Between the months of June and August 1993, Sogyal Rinpoche led a second three month retreat fo..."</p>
<hr />
<div>'''Rigpa 1993 Summer Retreat: Visit of Khenpo Jikme Phuntsok Rinpoche''' <br />
<br />
Between the months of June and August 1993, [[Sogyal Rinpoche]] led a second three month retreat for the international Rigpa Sangha at Rigpa's main retreat centre, [[Lerab Ling]], in the south of France. More than five hundred of Sogyal Rinpoche's students from Europe, the United States and Australia attended the retreat, which was to become an important landmark in the development of the Rigpa Sangha as a whole. An extraordinary galaxy of teachers were present, including: Dzogchen Rinpoche, one of the foremost masters in the Nyingma tradition; [[Khenpo Jikme Phuntsok]] Rinpoche; Tulku Kalsang Rinpoche, spiritual director of Dzogchen monastery's [[Shri Singha Shedra]] in Tibet; [[Ringu Tulku Rinpoche]], a Lama and scholar in the Nyingma and Kagyu traditions; and the well-known Vietnamese master, writer and peace activist [[Thich Nhat Hanh]]. <br />
<br />
The retreat culminated with the visit of Khenpo Jikme Phuntsok Rinpoche, one of the most outstanding masters now living and teaching in Tibet. Revered for his learning and realisation, he has made a crucial contribution towards the revitalisation of Buddhism in eastern Tibet. This was his first journey to the west, and his meeting with Sogyal Rinpoche was an event of enormous significance, as this was the first time that the two reincarnations of Tertön Sogyal, Lerab Lingpa, the ninteenth century visionary and teacher to the [[Thirteenth Dalai Lama]], had met. <br />
On this inspiring - and historic - occasion, Khenpo Jikme Phuntsok Rinpoche made a remarkable address to Sogyal Rinpoche, acknowledging <br />
him as the true incarnation of Tertön Sogyal and saluting his achievement in spreading the Dharma so widely in the world. He granted him the honour of enthronement as 'Dorje Gyalpo', offering him the representations of the Body, Speech and Mind of the Buddhas. He spoke of the greatness of Tertön Sogyal, and his predictions concerning his future incarnations and the spread of his teachings. Here are a few excerpts from what he said: <br />
"Tertön Sogyal himself predicted that he would have two main incarnations and they would both be of enormous benefit to the Dharma and to sentient beings. Another prophecy says that one of them would be a monk, a holder of the Vinaya, and the other would spread the teaching of the secret mantra vajrayana far and wide. When I saw this, I thought that Sogyal Rinpoche must be the one to spread the teaching of the secret vajrayana, and I might be the monk.” <br />
"The reason why I have such hope in Rinpoche is simply this: I believe without any doubt, that he is the authentic reincarnation of Tertön Sogyal and so I pray to him with complete confidence. I say this without any ulterior motive or trace of flattery. My confidence that he is Lerab Lingpa has been confirmed by the fact that he was recognised as such by so many lamas, and I have seen all the records and heard all the stories about it. In fact Lerab Lingpa's own great heart-son, to whom he transmitted the blessing of the entire realisation of his wisdom mind, was Jamyang Khyentse Chökyi Lodrö. He raised Sogyal Rinpoche, cared for him as if he were his own son, and actually gave him the name 'Sogyal'. One of the reasons he gave him this name was so that no-one could make any mistake about who he really was. Besides, Sogyal Rinpoche's vast activities alone are proof that he is Tertön Sogyal, if proof were needed. A master like Sogyal Rinpoche, whose work spreads so far and wide, is extremely rare.<br />
<br />
"Tertön Sogyal predicted that during his own lifetime, his teachings would not spread very far, only to a small extent in central Tibet around the Thirteenth Dalai Lama and himself. During his second incarnation, however, his teachings would flourish and become known all over the world. Not only that, but their impact, power and blessing would multiply a hundredfold, and they would remain, without ever declining, for five hundred years. Now, when I see the work of Sogyal Rinpoche, I am convinced that he is the reincarnation of Tertön Sogyal, and I am filled with faith and confidence in him." <br />
<br />
“Tertön Sogyal also predicted that if his two main reincarnations were harmonious and helped one another, their benefit for the Dharma and for sentient beings would be as vast as space. If we were to consider that Rinpoche and I were his reincarnations, I declare that our minds are inseparable, and that all our spiritual and material things are one. Considering that we are as one, I will do anything within my power to help Sogyal Rinpoche. He is very respectful to elders, very friendly to equals and very loving to his students, and I am confident that he will give me the same treatment! In front of you all here now I am making this important statement." <br />
<br />
Khenpo Jikme Phuntsok Rinpoche conferred the empowerments of [[Tendrel Nyesel]] and [[Vajrakilaya]] from the [[terma]]s of Tertön Sogyal, and gave Dzogchen teachings on the practice of [[trekchö]] and [[togal]], in which he displayed his astonishing breadth of learning and wisdom. The spontaneous humour, the humility and the powerful presence of this great master at Lerab Ling made a deep and lasting impression on the Rigpa Sangha. <br />
<br />
<br />
''From the [[Rigpa Calendar]] 1994-1995<br />
Wood Dog year 2121''</div>Petefryhttps://www.rigpawiki.org/index.php?title=Mayum_Tsering_Wangmo&diff=92682Mayum Tsering Wangmo2022-08-01T14:15:39Z<p>Petefry: Corrected birthdate according to Orgyen Tobgyal Rinpoche</p>
<hr />
<div>[[Image:Mayumla.JPG|thumb|Mayum Tsering Wangmo, courtesy of Tertön Sogyal Trust]]<br />
'''Mayum Tsering Wangmo''' (Tib. མ་ཡུམ་ཚེ་རིང་དབང་མོ་, [[Wyl.]] ''ma yum tshe ring dbang mo'') (1923-2022), also known as '''Tselu''', was the mother of [[Sogyal Rinpoche]] and [[Dzogchen Rinpoche]]. She was renowned as a great [[dakini]] and an emanation of [[Ushnishavijaya]]. She was the sister of [[Khandro Tsering Chödrön]]. She was the daughter of Dechen Tso, the princess of Ling, and Sonam Tobgyal of the [[Lakar family]], an emanation of the protective deity Gönpo [[Tsokdak]].<br />
<br />
==Gallery==<br />
<Gallery><br />
Image:MTW n.jpg|Often mistaken for a portrait of [[Khandro Tsering Chödrön]], this has actually been identified as Mayum Tsering Wangmo (by the one portrayed herself)<br />
File:KTC & Tselu Lakar.JPG|With her sister, Khyentse Sangyum, in Sikkim<br />
</gallery><br />
<br />
==Internal Links==<br />
*[[Prayer for the Long Life of Mayum Tsering Wangmo]]<br />
*[[Lakar family]]<br />
<br />
==External Links==<br />
*{{LH|topics/biography/lakar-history|''A Brief History of the Lakar Family''}} by Mayum Tsering Wangmo<br />
<br />
[[Category:Contemporary Teachers]]<br />
[[Category:Female Teachers]]<br />
[[Category:Lakar Family]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Prayer_of_Kuntuzangpo&diff=92145Prayer of Kuntuzangpo2022-03-24T15:49:37Z<p>Petefry: </p>
<hr />
<div>[[Image:Samantabhadra.jpg|frame|The Primordial [[Buddha Samantabhadra]]]]<br />
'''Prayer of [[Kuntuzangpo]]''' (Tib. <big>ཀུན་བཟང་སྨོན་ལམ་</big>, ''Kunzang Mönlam'', [[Wyl.]] ''kun bzang smon lam'') — a famous [[Dzogchen]] aspiration prayer from the [[Gongpa Zangthal]]. It is to be recited especially during a solar or lunar eclipse, an earthquake or at the solstices.<br />
<br />
This aspiration prayer comes from the [[Dzogchen tantras|Dzogchen tantra]] called the ''Tantra of the Great Perfection which Shows the Penetrating Wisdom of Samantabhadra''. In Tibetan, the short title of this tantra is ''Gongpa Zangthal Gyi Gyü'', which means “The Tantra of Penetrating Wisdom” or “The Tantra of Transcendent Intention.” <br />
<br />
==Topical Outline of the Prayer==<br />
===PART 1. BRIEFLY PRESENTING THE GROUND, PATH AND FRUITION===<br />
lines: ‘ho nangsi khordé...’ – ‘ngönpar dzok té...’<br />
===PART 2. A MORE ELABORATE EXPLANATION OF GROUND, PATH AND FRUITION IN TURN===<br />
====2.1 [[Ground]]====<br />
=====a) An elaborate explanation of the Ground=====<br />
‘kün gyi shi ni’ – ‘jöme shyi dön’<br />
=====b) How Samantabhadra is liberated through taking recognition as the Path=====<br />
======A. The Actual Method of Liberation======<br />
*''i) Enlightenment through [[primordial purity]]''<br />
‘küntuzangpo nga yi’ – ‘döpé zuk dang’<br />
*''ii) Enlightenment through [[spontaneous presence]]''<br />
‘rigpé salcha’ – ‘yeshe chenpo’<br />
======B. How Samantabhadra Accomplishes the Benefit of Others======<br />
‘ngayi trulpa’ – ‘rik druk ne ne’<br />
=====c.) How [[Sentient beings|ordinary beings]] are deluded and led astray in [[samsara]] through failing to recognize the Ground=====<br />
======A. The general way in which [[delusion]] occurs======<br />
‘dangpo semchen’ – ‘kün gyi rigpa’<br />
======B. Showing each particular form of delusion======<br />
‘lhenchik kyepe’ – ‘rigpe rang ngoshepar’<br />
====2.2 [[Path]]: An Explanation of the Path for Actualizing the Ground and Eliminating Delusion====<br />
=====a.) How [[desire]] is liberated as the [[wisdom of discernment|wisdom of perfect discernment]]=====<br />
‘nyidzin lo ni’ – ‘küntok yeshe’<br />
<br />
=====b.) How [[anger]] is liberated as the wisdom of clarity, or [[mirror-like wisdom]]=====<br />
‘chirol yul gyi’ – ‘salwe yeshe’<br />
=====c.) How [[pride]] is liberated as the [[wisdom of equality]]=====<br />
‘rangsem khenpar’ – ‘nyampa nyi kyi’<br />
=====d.) How [[jealousy]] and competitiveness are liberated as the [[wisdom of spontaneous accomplishment]]=====<br />
‘nyidzin tepe’ – ‘trinle tokme’<br />
=====e.) How [[dull indifference]] is liberated as the non-conceptual [[wisdom of dharmadhatu]]=====<br />
‘drenme tangnyom’ – ‘tokme yeshe’<br />
====2.3 [[Fruition]]: Showing How the Qualities of the Immaculate Fruition are Made Manifest====<br />
‘kham sum semchen’ – ‘chö kyi ying su’<br />
===PART 3. THE BENEFITS OF RECITING AND HEARING THIS PRAYER===<br />
====3.1 The actual benefits====<br />
‘a ho chinche’ – ‘kyewa sum ne’<br />
====3.2 The occasions on which this prayer is crucial====<br />
‘nyida za yi’ – ‘ta ru sangye’<br />
<br />
==Commentaries==<br />
*[[Khakhyap Dorje]] (1870/1-1921/2) ''kun bzang smon lam gyi don 'grel nyung ngu mchan bu''<br />
:{{TBRCW|O00RNP205|O00RNP20501JW27895$W22081|ཀུན་བཟང་སྨོན་ལམ་གྱི་དོན་འགྲེལ་ཉུང་ངུ་མཆན་བུ་། བྱང་གཏེར་དགོངས་པ་ཟང་ཐལ, ''kun bzang smon lam gyi don 'grel nyung ngu mchan bu / byang gter dgongs pa zang thal''}}, 15th Karmapa, ''gsung 'bum'', Vol. 9, p. 495. A partial translation into German is available in ''Samantabhadra Dzogchen-Gebet'', s.b.<br />
*[[Tulku Tsultrim Zangpo]], ''kun bzang smon lam gyi rnam bshad kun bzang nye lam'', written in 1925 (Wood Ox)<br />
:{{TBRCW|O1PD36463|O1PD364632DB25915$W1PD26799|ཀུན་བཟང་སྨོན་ལམ་གྱི་རྣམ་བཤད་ཀུན་བཟང་ཉེ་ལམ།, ''kun bzang smon lam gyi rnam bshad kun bzang nye lam/''}}, ''gsung 'bum'', Vol. 1, p. 391.<br />
<br />
==English Translations==<br />
*Bhakha Tulku and [[Steven Goodman]]: 'The Prayer of Kuntuzangpo' in ''Quintessential Dzogchen: Confusion Dawns as Wisdom'' (Hong Kong: Rangjung Yeshe Publications, 2006), Ch. 9 <br />
*Dowman, Keith, 'The Wish-Granting Prayer of Kuntu Zangpo' in ''The Flight of the Garuda'' (Somerville: Wisdom, 1994 & 2003), pages 111-119<br />
*Kapstein, Matthew, 'The Prayer of the Primordial Buddha' in ''Buddhism in Practice'' edited by Donald S. Lopez Jr. Princeton, 1995<br />
*Lama Yeshe Gyamtso and The [[Dzogchen Ponlop Rinpoche]] in ''Penetrating Wisdom: The Aspiration of Samantabhadra'' (Ithaca: Snow Lion, 2006), 'The Aspiration Prayer of Samantabhadra', pages 1-6<br />
*Pearcey, Adam, 'Prayer of Kuntuzangpo' (Kunzang Mönlam)[[https://www.lotsawahouse.org/tibetan-masters/rigdzin-godem/prayer-of-kuntuzangpo]] Lotsawa House, 2019<br />
<br />
==German Translations==<br />
* Gangteng Tulku Rinpoche: ''Samantabhadra Dzogchen-Gebet''. Khampa-Buchverlag, Osterby, 2000. This translation of the Kuntuzangpo-Prayer contains a partial translation of the commentary by the 15th Karmapa.<br />
<br />
==Teachings on the Prayer of Kuntuzangpo==<br />
*[[Dzongsar Khyentse Rinpoche]], Rigpa London, 8-9 & 22-23 February 1992<br />
*[[Garchen Rinpoche]], Rigpa Berlin, 3-5 October 2008<br />
*[[Sogyal Rinpoche]], Rigpa Berlin, 4-5 June 2011<br />
*[[Sogyal Rinpoche]], [[Dzogchen Beara]], 16 & 18 June 2011<br />
*[[Sogyal Rinpoche]], Rigpa Berlin, 1-3 October 2011<br />
*[[Sogyal Rinpoche]], Rigpa London, 5-6 November 2011<br />
<br />
==Further Reading==<br />
*[[Dzogchen Ponlop Rinpoche]], ''Penetrating Wisdom: The Aspiration of Samantabhadra'' (Ithaca: Snow Lion, 2006)<br />
*Keith Dowman, ''The Flight of the Garuda'' (Somerville: Wisdom, 1994 & 2003)<br />
*Khenchen Palden Sherab Rinpoche and Khenpo Tsewang Dongyal Rinpoche, ''Discovering Infinite Freedom: The Prayer of Küntuzangpo.'' Dharma Samudra, 2010<br />
*''The Amnesic Monarch and the Five Mnemic Men: Memory in Great Perfection Thought''. An article by Matthew Kapstein in the book ''In the Mirror of Memory'', Articles by Buddhist scholars, collected by Janet Gyatso. Sri Satguri Publications, ISBN-81-7030-374-5. pp.239-269.<br />
<br />
==External Links==<br />
* {{LH|/bo/tibetan-masters/rigdzin-godem/prayer-of-kuntuzangpo|Tibetan text on Lotsawa House}}<br />
*[https://soundcloud.com/siddharthas-intent/sets/kuntuzangpo-monlam-21-june-2020-bir-india| Dzongsar Khyentse Rinpoche, Kuntuzangpo Monlam, 21 June 2020 - Bir, India]<br />
*[https://www.siddharthasintent.org/resources/recordings/lunar-eclipse-teaching-2021 Teaching by Dzongsar Khyentse Rinpoche on ''Kuntuzangpo Mönlam'', an ''Eclipse Teaching'', 19 November 2021 (Online)]<br />
<br />
[[Category:Texts]]<br />
[[Category:Termas]]<br />
[[Category:Prayers and Practices]]<br />
[[Category:Dzogchen]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Do_Khyentse_Yeshe_Dorje&diff=91936Do Khyentse Yeshe Dorje2022-03-01T13:03:03Z<p>Petefry: </p>
<hr />
<div>[[Image:DzT11-Do Khyentse.JPG|frame|Do Khyentse Yeshe Dorje]]<br />
'''Do Khyentse Yeshe Dorje''' (Tib. མདོ་མཁྱེན་བརྩེ་ཡེ་ཤེས་རྡོ་རྗེ་, [[Wyl.]] ''mdo mkhyen brtse ye shes rdo rje'') (1800-1866<ref>His anniversary is celebrated on the 20th day of the 2nd month of the Tibetan lunar calendar.</ref>) — the mind emanation of [[Jikmé Lingpa]].<ref>According to ''Masters of Meditation and Miracles'' (pages 179 & 338), he was the '''mind''' incarnation, and the source for this is the biography of [[Patrul Rinpoche]] composed by [[Khenpo Kunpal]]. In that biography, Khenpo Kunpal does indeed say that Do Khyentse was the mind incarnation, Patrul Rinpoche the speech incarnation, and [[Jamyang Khyentse Wangpo]] the body incarnation. On page 133 of ''Masters of Meditation & Miracles'', Tulku Thondup says that Do Khyentse was the body incarnation, and Jamyang Khyentse Wangpo was the mind incarnation, but since the same reference to Khenpo Kunpal is given this appears to be a mistake.</ref> He was said to be the son of the protector [[Nyenchen Tanglha]]. His main teacher was the First Dodrupchen, [[Jikmé Trinlé Özer]]. His life featured many miraculous events, especially during his childhood, and in later life he lived as a hunter, like some of the [[mahasiddha]]s of ancient India. He famously introduced [[Patrul Rinpoche]] to the [[nature of mind]] while beating him and dragging him by the hair. <br />
<br />
===Children===<br />
*Khaying Dölma (1823-1855)<br />
*Sherap Mebar (1829-1842), a [[tulku]] of the first Dodrupchen, [[Dodrupchen Jikmé Trinlé Özer|Jikmé Trinlé Özer]]<br />
*Dechen Rigpé Raldri (''rig pa'i ral gri'') (1830-1896), a tulku of Gyalsé Nyinché Öser (1793-?), the son of [[Jikmé Lingpa]]<br />
<br />
===Reincarnations===<br />
The incarnations of Do Khyentse Yeshe Dorje are divided into (at least) three lines:<br />
#[[Khyentse Tulku Dzamling Wangyal]] (1868-1907), a son of [[Dudjom Lingpa]]. This line of incarnation seems to have ended after this tulku passed away.<br />
#The first '''Alak Zenkar''' Rinpoche, [[Pema Ngödrup Rolwe Dorje]] (1881-1943), whose incarnation is [[Alak Zenkar Rinpoche]]. <br />
#[[Doring Tulku]], Doring Tuksé Doring Choktrul Rinpoche (1902-1952) from Minyak, who became an important student of [[Khenpo Shenga]], and established Nyimalung Monastery in Bhutan. <br />
<br />
On several occasions, the [[16th Karmapa]] mentioned that he considered [[Sogyal Rinpoche]] to be an emanation of Do Khyentse.<br />
<br />
==Terma Revelations==<br />
*''Dzinpa Rangdrol'' (Tib. འཛིན་པ་རང་གྲོལ་, [[Wyl.]] ''<nowiki>'dzin</nowiki> pa rang grol''), 'Natural Liberation of Grasping', a famous [[Chöd]] practice<br />
:{{TBRC|W26033|གཅོད་འཛིན་པ་རང་གྲོལ་གྱི་འདོན་ཆའི་སྐོར་, ''gcod 'dzin pa rang grol gyi 'don cha'i skor''}}<br />
<br />
==Writings==<br />
Note: "Foolish Babble Clarifying Reality: Notes on the Generation and Perfection Stages" (''bskyed rdzogs kyi zin bris blun gtam de nyid gsal ba''), often attributed to Do Khyentse,<ref>See, for example, [[Ringu Tulku]], ''Daring Steps Towards Fearlessness'', Snow Lion 2005</ref> is actually the work of [[Dola Jikmé Kalzang]].<ref>Information provided by Alak Zenkar Rinpoche</ref><br />
<br />
==Alternative Names==<br />
*Rigdzin Jalü Dorje ('' 'ja' lus rdo rje'')<br />
*Traktung Lekyi Pawo<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Further Reading==<br />
===In Tibetan===<br />
*རིག་འཛིན་འཇིགས་མེད་གླིང་པའི་ཡང་སྲིད་སྔགས་འཆང་འཇའ་ལུས་རྡོ་རྗེའི་རྣམ་ཐར་མཁའ་འགྲོའི་ཞལ་ལུང་, ''rig 'dzin 'jigs med gling pa'i yang srid sngags 'chang 'ja' lus rdo rje'i rnam thar mkha' 'gro'i zhal lung'' (autobiography)<br />
:{{TBRCW|O2DB81174|O1PD966002DB96261$W18047|རིག་འཛིན་འཇིགས་མེད་གླིང་པའི་ཡང་སྲིད་སྔགས་འཆང་འཇའ་ལུས་རྡོ་རྗེའི་རྣམ་ཐར་མཁའ་འགྲོའི་ཞལ་ལུང་, ''rig 'dzin 'jigs med gling pa'i yang srid sngags 'chang 'ja' lus rdo rje'i rnam thar mkha' 'gro'i zhal lung''}}<br />
<br />
===In English===<br />
*[[Nyoshul Khenpo]], ''A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage'', Padma Publications, 2005, pages 395-399.<br />
*[[Ringu Tulku]], ''Daring Steps Towards Fearlessness: The Three Vehicles of Buddhism'', Snow Lion, 2005 (Includes a translation and commentary to Do Khyentse's ''Babble of a Fool'', a text on [[Kyerim]])<br />
*Robin Kornman, 'A Tribal History' in Donald S. Lopez (ed.) ''Religions of Tibet in Practice'', Princeton University Press, 1997 (includes a translation of an extract from Do Khyentse's Autobiography on the History of the Goloks)<br />
*[[Tulku Thondup]], ''Masters of Meditation and Miracles'', Shambhala, 1996, pages 179-197.<br />
<br />
==Internal Links==<br />
*[[Prayer to Do Khyentse Yeshe Dorje]]<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/do-khyentse/|Do Khyentse Yeshe Dorje series on Lotsawa House}}<br />
*{{TBRC|P698|TBRC Profile}}<br />
*[http://www.treasuryoflives.org/biographies/view/Do-Khyentse-Yeshe-Dorje/9612 Biography at Treasury of Lives]<br />
<br />
[[Category:Longchen Nyingtik Masters]]<br />
[[Category:Nyingma Masters]]<br />
[[Category:Tertöns]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Wangd%C3%BC&diff=91933Wangdü2022-02-28T12:57:37Z<p>Petefry: </p>
<hr />
<div>[[Image:Wangdu.jpg|420px|thumb|'''Nine Yidams''' thangka, courtesy of Khenpo Jigphun<Ref>Khenpo Sodargye explains that “this thangka was commissioned by Khenpo Jigme Phuntsok, who asked a famous artist to paint it. The thangka is called “The Nine Yidams”. Although different masters have different views on the Nine Yidams (as shown in Metrul Tenzin Gyatso’s commentary to the Wangdu prayer), this ritual of the Nine Yidams is a terma of Padmasambhava, revealed by Tertön [[Lerab Lingpa]], Khenpo Jigme Phuntsok’s previous incarnation. <br />
The Wangdu prayer was composed by Mipham Rinpoche. The order of the Wangdu prayer does not correspond completely to the Nine Yidam practice, but enough for this thangka to be relevant. The main objects of supplication in the Wangdu prayer are these nine yidams, each surrounded by an assembly of countless deities”.</Ref>]]<br />
'''Wangdü''' (Tib. དབང་སྡུད་, [[Wyl.]] ''dbang sdud'') is the common abbreviated title of the prayer by [[Mipham Rinpoche]] called ''The Great Cloud of Blessings: The Prayer which Magnetizes All that Appears and Exists'' (སྣང་སྲིད་དབང་དུ་སྡུད་པའི་གསོལ་འདེབས་བྱིན་རླབས་སྤྲིན་ཆེན་, ''snang srid dbang du sdud pa'i gsol 'debs byin rlabs sprin chen''). It was written in 1879.<br />
<br />
==Purpose==<br />
According to [[Khenpo Namdrol]]:<Ref>Khenpo Namdrol, Commentary on the Wang Dü prayer, 1998, Rigpa.</Ref><br />
:This prayer is called “that which brings within one’s power all that appears and all that exists’. It goes by such a name because if you make this prayer fervently, you will be able to magnetize or bring within your power the phenomena of the entire universe. This comprises both the inanimate environment and its animate inhabitants, sentient beings.<br />
<br />
According to [[Sogyal Rinpoche]], ‘If you look more deeply, Wang Dü is magnetizing but it is also taming your mind. Transforming your mind is the most powerful Wang Dü. Practicing Wang Dü brings more [[wang tang]]<Ref> Sogyal Rinpoche, Background of Wang Dü, Lerab Ling, 1 June 2009.</Ref>.<br />
<br />
==Writing of the Prayer==<br />
The Wangdu prayer was composed in 1879 by Mipham Rinpoche. <br />
According to Sogyal Rinpoche, ‘Even though the Wang Dü is not identified as a [[terma]]—there are no terma punctuations in this work—basically, everything come from 'Mipham Rinpoche’s wisdom mind, from [[Manjushri]]. Like for the [[Sollo Chenmo]], the language of Wang Dü is so extraordinary evocative.’<br />
<Ref> Sogyal Rinpoche, Background of Wang Dü, Lerab Ling, 1 June 2009.</Ref><br />
<br />
==Content==<br />
===Prayer===<br />
There are nine deities invoked in the prayer:<br />
#The central deity is [[Pema Gyalpo]] portrayed in [[Sambhogakaya]] form.<br />
#Above is [[Vajradharma]] (Tib. ''Dorje Chö'') and, <br />
#At the top, [[Amitabha]], both are on the level of [[Dharmakaya]]<br />
#[[Avalokiteshvara]], as [[Padmapani]] is on the top right (from the point of view of the main deity)<br />
#[[Hayagriva]] is on the top left.<br />
#[[Guhyajnana|Guhyajñana]] the [[dakini]] is on the right side of Pema Gyalpo.<br />
#[[Vajravarahi]], the [[dakini]] is on the left side of Pema Gyalpo.<br />
#[[Kurukulla]] is in the bottom right corner.<br />
#[[Döpé Gyalpo]] is in the bottom left corner.<br />
<br />
===Prayer Flag===<br />
The Wang Dü [[prayer flag]] contains both images and prayers. In the prayer flag flown at [[Rigpa]] centres the images are of the deities mentioned in the prayer and are based on a print of a [[thangka]] given to [[Sogyal Rinpoche]] by [[Khenpo Jikme Phuntsok]]. <br />
Normally, mantras and prayers are the main feature of prayer flags, rather than images, so it is the prayer that is the main thing, as it says in the text. The Wang Dü prayer flags are usually printed on red cloth, the color of magnetism.<br />
<br />
==Commentary==<br />
*Oral commentary by [[Khenpo Namdrol]].<br />
*Long commentary by [[Metrul Tendzin Gyatso]], a student of [[Khenpo Jikmé Phuntsok]], available on [https://www.tbrc.org/#!rid=W00KG0613 tbrc.org]<br />
*Teaching and commentary on Wang Dü by [[Khenpo Sodargye]]<br />
<br />
==Propagation==<br />
===During the 19th of 20th century===<br />
Wang Dü is a very powerful practice and, actually, a very sacred practice. So much so that some nyingma lamas guards it as something quite secret, and do not reveal the practice of Wang Dü <Ref> Sogyal Rinpoche, Background of Wang Dü, Lerab Ling, 1 June 2009.</Ref>.<br />
Previously, the Wang Dü prayer flag was not widely distributed and was considered secret or, perhaps, personal.<br />
<br />
===In Tibet, with Khenpo Jikme Phuntsok===<br />
During the 1980’s, Khenpo Jigphun flew many Wangdü prayer flags around his monastery of [[Larung Gar]]. In a private conversation with Sogyal Rinpoche, Khenpo Jikme Phuntsok shared he felt that ‘all his work in Tibet was thanks to practicing Wang Dü’<br />
<Ref> Sogyal Rinpoche, Oral teaching on Wang Dü, Lerab Ling, 17 August 1996.</Ref><br />
<br />
According to Sogyal Rinpoche:<br />
:Someway, the success of all the enlightened activity of Khenpo Jikme Phuntsok is attributed to the practice of Wang Dü. […] During winter, there used to be almost 65,000 students in Larung Gar. Khenpo Jikphun used to give 10 rupees to all practitioners, requesting each of them to accumulate Wang Dü prayers. Together, they have accumulated millions and millions and millions of Wang Dü. That is why Khenpo Jikme Phuntsok has been able to turn the mind towards the Dharma to so much people, and make Larung Gar this great center<Ref> Sogyal Rinpoche, Background of Wang Dü, Lerab Ling, 1 June 2009.</Ref>.<br />
<br />
[[Orgyen Topgyal Rinpoche]] recounts that ‘While he traveled to Larung Gar, the whole area was filled with red flag [of Wang Dü]’.<br />
<Ref> Sogyal Rinpoche, Background of Wang Dü, Lerab Ling, 1 June 2009.</Ref><br />
<br />
===Within the [[About Rigpa|Rigpa]] Sangha===<br />
Wang Dü is the main prayer of magnetizing activities practiced within the Sangha of Rigpa. According to Sogyal Rinpoche<Ref> Sogyal Rinpoche, oral teaching on Wang Dü, Lerab Ling, 17 August 1996.</Ref>:<br />
:[[Chagdud Tulku Rinpoche]] sent us this Wang Dü prayer, he faxes us it to do it many years ago. It was also [[Nyoshul Khen Rinpoche]]‘s suggestion to do also Wang Dü. [[Tulku Pegyal Rinpoche]] also asked us to do Wang Dü, and then, Khenpo Jikme Phuntsok.<br />
Recently this image has been printed in the [[Rigpa Calendar]], following advice that this would be beneficial. <br />
<br />
==Teachings on Wang Dü Given to the Rigpa Sangha==<br />
*Sogyal Rinpoche, Lerab Ling, 17 August 1996<br />
*[[Alak Zenkar Rinpoche]], [[Lerab Ling]], 17 June 2009<br />
*Sogyal Rinpoche, Lerab Ling, 1-2 June 2009<br />
*Orgyen Tobgyal Rinpoche, Lerab Ling, 7 November 2013 [http://all-otr.org/vajrayana/42-wangdu-the-prayer-which-magnetizes-all-that-appears-and-all-that-exists (here)]<br />
*Sogyal Rinpoche, Lerab Ling, 8 November 2013<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/mipham/great-cloud-blessings|''Wang Dü: ‘The Great Cloud of Blessings’—The Prayer which Magnetizes All that Appears and All that Exists'' by Mipham Rinpoche}}<br />
*[http://khenposodargye.org/teachings/khenpos-teachings/wang-du-great-cloud-blessings/ Commentary on Wang Dü by Khenpo Sodargye]<br />
*[http://all-otr.org/vajrayana/42-wangdu-the-prayer-which-magnetizes-all-that-appears-and-all-that-exists Commentary on Wang Dü by Orgyen Tobgyal Rinpoche]<br />
*[http://all-otr.org/vajrayana/38-magnetizing-activity-what-is-it-how-to-practise-it Magnetizing Activity: ''What is it? How to practice it?'', Teaching by Orgyen Topgyal Rinpoche]<br />
<br />
[[Category:Prayers and Practices]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Dudjom_Sangye_Pema_Shepa_Rinpoche&diff=91863Dudjom Sangye Pema Shepa Rinpoche2022-02-18T10:59:17Z<p>Petefry: </p>
<hr />
<div>[[File:Dudjom Sangye Pema Zhepa Rinpoche.jpg|350px|thumb|right|]]<br />
'''Dudjom Sangye Pema Shepa''' (1990-2022) was a reincarnation of [[Dudjom Rinpoche]] who resided mainly in Tibet and Nepal.<br />
<br />
==Birth, Family and Recognition==<br />
===Birth===<br />
Dudjom Sangye Pema Shepa was born in 1990 in Jyekundo in [[Kham]], Eastern Tibet (Yuesue County of Qinghai Province in China), as the grandson of Dudjom Rinpoche<Ref>Many materials for this text are extracted from ‘The Seed of Faith’, by Khenpo Tamdin Gyalpo & Translated by Dr. Gyurme Dorje.</Ref>.<br />
<br />
His father was [[Dola Tulku Jigme Chökyi Nyima Rinpoche]], Dudjom Rinpoche's own son (and younger brother of [[Thinley Norbu Rinpoche]]). His mother was Pema Khandro. Oral stories recount that before Dudjom Rinpoche passed away, he mentioned that: "I will go to China, and I will be reborn into my own family." He was reborn exactly as predicted.<br />
When Dudjom Sangye Pema Shepa Rinpoche's mother was three months pregnant, one day she saw a rainbow over their house and she knew that it was an auspicious sign. Since then, many rainbows have appeared to them, and some even appeared inside their room. After Dudjom Sangye Pema Shepa Rinpoche was born, many great lamas of different traditions came to see him. Some said that he was a [[tulku]] of the [[Sakya]] lineage, while others said that he might be a tulku of the [[Gelug]]. <br />
<br />
===Recognition in Tibet===<br />
Dudjom Sangye Pema Shepa Rinpoche was first recognized as the tulku of Dudjom Rinpoche by the great [[tertön]] and wisdom [[dakini]] [[Tare Lhamo]], the daughter of the great tertön [[Apang Tertön]] in [[Golok]]. The prophecy came to her in poems of dakini scripts, which she translated into Tibetan. Later on, Dudjom Sangye Pema Shepa Rinpoche was also recognized as a tulku of Dudjom Rinpoche by [[Khenpo Jikme Phuntsok]] and [[Dzongsar Khyentse Rinpoche]], who held an elaborate ceremony in [[Dzongsar Monastery]]. He also met [[Namtrul Rinpoche]] when he was young.<br />
<br />
===Recognition in Nepal===<br />
Dudjom Sangye Pema Shepa was also recognized as an incarnation of Dudjom Rinpoche by [[Chadral Rinpoche]], Thinley Norbu Rinpoche and [[Minling Trichen Rinpoche]]. In 1994, the enthronement ceremony was held in Nepal by Chadral Rinpoche, which gathered many students of Dudjom Rinpoche, including [[Penor Rinpoche]], Dzongsar Khyente Rinpoche, [[Shechen Rabjam Rinpoche]] and Katok Situ.<br />
<br />
While in Nepal, Dudjom Sangye Pema Shepa also met Katok Ontrul Rinpoche, Katok Situ Rinpoche, [[Katok Moktsa Rinpoche]] and Loga Rinpoche.<br />
<br />
===Traveling in Tibet===<br />
In Serta, Tibet, Dudjom Sangye Pema Shepa visited the Chakhyungtsang descendants of [[Dudjom Lingpa]], including [[Khandroma Kunzang Wangmo]]. He also visited [[Semo Dechen Yudron]] and [[Chonyi Rinpoche]] in Central Tibet. Dudjom Sangye Pema Shepa also visited many other sacred places like [[Samye]], [[Gangri Thökar]], the hermitage of [[Longchenpa]], and [[Mindroling Monastery]].<br />
<br />
==Training==<br />
The ceremony of initiating Dudjom Sangye Pema Shepa’s education was performed by Chadral Rinpoche himself, who later taught him reading and writing. <br />
<br />
===Receiving teachings and empowerments===<br />
Dudjom Sangye Pema Shepa has received teachings and empowerments from many masters, including:<br />
*[[Akhyuk Rinpoche]]<br />
*[[Bhakha Tulku Rinpoche]]<br />
*[[Dodrupchen Rinpoche]]<br />
*[[Dzongsar Khyentse Rinpoche]]<br />
*Gurong Gyelse Rinpoche (who is an emanation of Mipham Rinpoche)<br />
*[[Gojo Orgyen Chemchok]]<br />
*Khandro Kunga Wangmo<br />
*Khentrul Tendzin Gyatso<br />
*Katok Motrul Rinpoche<br />
*[[Khenpo Jikme Phuntsok]]<br />
*Khunchup Orgyen Changchup<br />
*Loppon Jigme<br />
*Luding Khen Rinpoche of [[Ngor]]<br />
*[[Penor Rinpoche]], who gave him all the transmissions of the Nyingtik cycle, as well as Jetsun Putsuk and Nyingtik Yabshi.<br />
*Tare Khandro<br />
*Thubten Zangpo<br />
*[[Thinley Norbu Rinpoche]]<br />
*[[Tulku Theglo Rinpoche]]<br />
*Tulku Tubsong, who gave him the Namchak cycle<br />
*Yongdzin Kunzang Wangdu<br />
<br />
Dudjom Sangye Pema Shepa once said<Ref>’The Connection with the Lama’, a teaching by Dudjom Sangye Pema Shepa, from an interview in Pharping, Nepal, translated by Chris Monson and edited by Dian Stanley, 2014</Ref>:<br />
:Chatral Rinpoche taught me the Tibetan alphabet himself, from beginning to end. After that, I had many lamas, […] many great teachers, but definitely a single root lama, Chadral Rinpoche. […] I have followed exactly everything Rinpoche told me to do. He told me it might be difficult going to the West, and that is why I have not gone yet. He told me to do the [[ngöndro]] practices and right at that moment, I made the commitment that I would do them and I did both the [[Dudjom Tersar]] ngöndro and the [[Longchen Nyingtik]] ngöndro. After that, Rinpoche advised me to do a [[three-year retreat]] at [[Gangri Thökar]] and practised the lama, [[yidam]] and [[dakini]] practices from the Dudjom Tersar fully for three years. I have done absolutely everything I could to fulfill whatever Rinpoche asked me.<br />
<br />
===Receiving the Dudjom Tersar lineage===<br />
In his final speech after concluding the Dudjom Lingpa's Collected Works empowerments at Samye Memorial Monastery, Dudjom Sangye Pema Shepa said<Ref>Dudjom Sangye Pema Zhepa Rinpoche's final speech after concluding Dudjom Tersar Empowerment at Samye Memorial Monastery in May, 2014.</Ref>:<br />
:As for the lineage, from whom I received, can be counted as follows: <br />
:First one is Tertön Dudjom Lingpa himself transmitted to his eight sons and heart disciple [[Gyurme Ngedön Wangpo]], to Dudjom Rinpoche, to [[Gojo Orgyen Chemchok]], and he conferred to me. <br />
:Second one is from Dudjom Lingpa himself to his son [[Tulku Dorje Dradül]], to [[Chadral Rinpoche]], from whom I received the complete practice manuals and Dzogchen teachings.<br />
:Third one is from Dudjom Lingpa himself to his son [[Tulku Trimé Özer]], to [[Dzongter Kunzang Nyima ]], to [[Tulku Theglo Rinpoche]], from whom I received entire empowerments, including [[Dharmapala]] life-entrustments. <br />
:Moreover, I also received empowerments and important major teachings of upper and lower Dudjom Tersar from [[Thinley Norbu Rinpoche]], like Secret-seal Heart Practices, [[Three Roots]] practices, [[Dorje Drollö]] and [[Vajrakilaya]] etc. Transmission lineage is like that.<br />
<br />
==Activity==<br />
Dudjom Sangye Pema Shepa resides mainly in Nepal and often visits Tibet.<br />
<br />
===Pilgrimages===<br />
Dudjom Sangye Pema Shepa has done [[pilgrimage]]s in many sacred places such as those in the area of [[Mount Kailash]], those in [[Ü-Tsang]], those in the upper and lower [[Kham]] region, [[Wutaishan]] in China, as well as places in Nepal, Bhutan and India.<br />
<br />
===Empowerments, Ceremonies and Teachings===<br />
In 1997, at the request of Chadral Rinpoche, Dudjom Sangye Pema Shepa granted his first empowerment at Nyeshang Monastery, near the great naturally arisen stupa in Nepal. The empowerment was a long-life empowerment by means of the ''Dudul tshe dkar'' cycle.<br />
Then, at the request of the masters and students of Zangdok Palri monastery in Kalimpong, India, Dudjom Sangye Pema Shepa presided a [[tsok]] ceremony based on Vajrakilaya [[Namchak Pudri]], a combined terma of his precedessor Dudjom Rinpoche and of [[Dudjom Lingpa]]. At Jangsa Monastery in Kalimpong, Dudjom Sangye Pema Shepa presided in a tsok ceremony based on the [[kama]] lineage of the [[Nyingma]], and he conferred the empowerment of the [[Tsokye Tuktik]]. He also visited many monasteries and hermitages, including the monastery of Chadral Rinpoche in Kalimpong.<br />
<br />
In 2004, during the anniversary ceremonies commemorating the passing of Dudjom Rinpoche, and at the request of Dudjom [[Sangyum Rigdzin Wangmo]], Dudjom Sangye Pema Shepa spent one day presiding over a [[drupchen]] of Vajrakilaya Namchak Pudri at Orgyan Chokhorling, the residence of his predecessor Dudjom Rinpoche.<br />
<br />
Then, Dudjom Sangye Pema Shepa was invited by [[Dungse Garab Rinpoche]], son of Thinley Norbu Rinpoche, and by [[Lopön Nikula]] and others to visit the whole of Eastern and Western Buthan, including Rangjung Osel Chöling<Ref>Rangjung Osel Chöling is the main seat of Garab Dorje Rinpoche.</Ref>, Bartsham<Ref>Bartsham is the seat of Lama Nyingkhula.</Ref>, and Yonphu Monastery<Ref>Yonphu is the monastery of [[Lama Karpo]], aka Tshewang Dorje (1917-1972), who was one of the most exceptional Dzogchen masters of the 20th century, and a direct student of [[Tokden Shakya Shri]] and of Dudjom Rinpoche. He settled in Yongphula, Bhutan, and spread widely the Dudjom Tersar lineage in Bhutan.</Ref>.<br />
<br />
In Nepal, Dudjom Sangye Pema Shepa visited many places in connected with the [[Dudjom Tersar]] lineage, including:<br />
*[[Dudjom Gompa]], where are instated the sacred remains of Dudjom Rinpoche.<br />
*Pal Shedrup Dojoling, the monastic seat of [[Khetsün Zangpo Rinpoche]]<br />
*Samye Jedren Shedrub Gatsal, the seat of [[Yeshe Sangpo Rinpoche]]<br />
*[[Yangleshö]] Rigdzin Drubpe Gatsal<br />
<br />
In Tibet, at the request of [[Karma Kuchen Rinpoche]], Dudjom Sangye Pema Shepa visited the original monastery of [[Palyul]] and presided during the consecration of the newly built temple and its sacred contents. He also visited the original monastery of Thubten [[Dorje Drak]], and performed the consecration for the newly images. In India, at the request of Minling Trichen Rinpoche, Dudjom Sangye Pema Shepa visited Mindroling monastery and presided over a practice of the [[Kagyé Deshek Düpa]]. Then, he participated to a ceremonies held in Bodhgaya for the fifth anniversary of the passing of Khenpo Jigpen.<br />
<br />
==Recent Years==<br />
In the last few years, Dudjom Sangye Pema Shepa has granted several major empowerments, including the ‘Collected Work of [[Dudjom Lingpa]]’, and the ‘Collected Works of Dudjom Rinpoche’.<br />
<br />
==Parinirvana==<br />
On the evening of the 13th day of the 12th month of the Tibetan Iron Ox year (14 February 2022) Dudjom Sangye Pema Shepa Rinpoche said, "Tomorrow I want to rest and relax. Please all of you be quiet and take care." Then he went into his bedroom. At that time there was nothing out of the ordinary. The next day, the 14th day of the 12th month of the Tibetan year, when going to call him for his morning tea and breakfast, totally unbelievably, he had passed into [[parinirvana]] and was resting in meditation.<ref>Source: Düdjom Labrang</ref><br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Internal Links==<br />
*[[Dudjom Tersar]]<br />
*[[Dudjom Lingpa]]<br />
*[[Dudjom Rinpoche's Family Lineage]]<br />
<br />
==External Links==<br />
*[http://dunzhuxinbaozang.com Official website in Chinese]<br />
*[https://www.dudjominternationalfoundation.com Official English language website]<br />
<br />
[[Category:Contemporary Teachers]]<br />
[[Category:Nyingma Teachers]]<br />
[[Category:Dudjom Tersar Teachers]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Shedra_MP3_Library&diff=91615Shedra MP3 Library2022-01-19T15:47:03Z<p>Petefry: </p>
<hr />
<div>{| class="wikitable" style="color:black;background-color:#f0fafa;" cellspacing="5" border="0" text-align:left,bottom"<br />
|+<br />
|-<br />
| <small>''These teachings are offered in accordance with the [[Rigpa Shedra]]’s policy of making the [[Dharma]] freely available wherever possible.'' <br />
<br />
''Please understand that listening to recordings is not a substitute for actually attending classes and receiving instructions directly. Aside from the obvious benefits, such as the ability to clarify points with the teacher and fellow students, live attendance also enables one to receive the [[oral transmission]], upon which the tradition places considerable emphasis.''</small><br />
|-<br />
|}<br />
'''[[Sitesupport-url|If you like this service, please support us.]]'''<br />
===The Library===<br />
<br />
{| class="wikitable" style="color:black;background-color:#f4f4f4;" cellspacing="5" border="0" text-align:left,bottom"<br />
<br />
|-<br />
| [[image:Khenpo-Namdrol-150.jpg|150px]] || style="background-color:#f7f7f7" cellpadding="5" | <br />
Shedra East 2016<br />
<br />
During [[Losar]] 2016, [[Khenpo Namdrol]] Rinpoche gave some invaluable advice to the students at the Rigpa Shedra, where he explained frankly the difference between the benefit of worldly studies and the benefit of studying the Dharma.<br />
Download the teaching: [http://www.rigpawiki.org/images/2/24/20160206PH1600KNR_compressed.mp3 MP3]<br />
<br />
|+<br />
| [[image:RTR-2010-RSW.jpg|150px]] || style="background-color:#f7f7f7" cellpadding="5" | <br />
Shedra West 2010<br />
<br />
[[Ringu Tulku Rinpoche]] teaches on ''An Instruction on the View of the Mahayana Clarifying the Two Truths'', a short text on the [[two truths]] by [[Patrul Rinpoche]].<br />
<br />
Download the translation:<br />
*{{LH|two-truths-patrul-rinpoche-lotsawa-house|''An Instruction on the View of the Mahayana Clarifying the Two Truths''}} (English, French)<br />
<br />
Download the teachings:<br />
*[http://www.rigpawiki.org/Media/Audio/2010/Shedra-West-14-05-2010-RTR.mp3 14 May 2010], [http://www.rigpawiki.org/Media/Audio/2010/Shedra-West-15-05-2010-am-RTR.mp3 15 May 2010 am], [http://www.rigpawiki.org/Media/Audio/2010/Shedra-West-15-05-2010-pm-RTR.mp3 15 May 2010 pm], [http://www.rigpawiki.org/Media/Audio/2010/Shedra-West-16-05-2010-RTR.mp3 16 May 2010]<br />
|-<br />
<br />
| [[image:Ringu-Tulku-2010.jpg|150px]] || style="background-color:#f7f7f7" cellpadding="5" | <br />
Shedra East 2010<br />
<br />
[[Ringu Tulku Rinpoche]] answers [[Ringu Tulku Rinpoche Shedra East 2010 Q&A session|Rigpa Shedra students' questions]]. His advice is also available online as video on the [http://www.rigpashedra.org/?page_id=348http://www.rigpawiki.org/index.php?title=Ringu_Tulku_Rinpoche Rigpa Shedra site].<br />
<br />
Download the teaching: [http://www.rigpawiki.org/Media/Audio/2010/Ringu-Tulku-Rinpoche-Shedra-East-2010.mp3 MP3]<br />
|-<br />
| [[image:Tsoknyi-Rinpoche-150.jpg|150px]] || style="background-color:#f7f7f7" cellpadding="5" | <br />
Shedra East 2010<br />
<br />
[[Tsoknyi Rinpoche]] answers questions from students during his visit to the Rigpa Shedra in Pharping. His advice on how to study is available online as video on the [http://www.rigpashedra.org/?page_id=290http://www.rigpawiki.org/index.php?title=Tsoknyi_Rinpoche Rigpa Shedra site]. <br />
<br />
Download the teaching: [http://www.rigpawiki.org/Media/Audio/2010/Tsoknyi-Rinpoche-Shedra-2010.mp3 MP3]<br />
|-<br />
| [[image:Khenpo-Namdrol-150.jpg|150px]] || style="background-color:#f7f7f7" cellpadding="5" | <br />
Shedra East 2010<br />
<br />
[[Khenpo Namdrol]], by means of introducing the Rigpa Shedra students to the [[Madhyamakavatara|"Introduction to the Middle Way" (Skt. ''Madhyamakāvatāra'')]], shows how the teachings of the [[Three Turnings|intermediate and final turning]]s of the Wheel of the Dharma, such as the [[Uttaratantra Shastra]], fit together and eventually culminate in the [[Dzogchen]] teachings.<br />
<br />
<br />
Download the teaching: [http://www.rigpawiki.org/Media/Audio/2010/Khenpo-Namdrol-Rigpa-Shedra-2010-08-01.mp3 MP3]<br />
|-<br />
| [[Image:KhenpoPemaSherab-150.jpg|150px]] || style="background-color:#f7f7f7" cellpadding="5" | <br />
Lerab Ling 2009<br />
<br />
[[Khenpo Pema Sherab]] taught the Three Year Retreatants in Lerab Ling on [[Longchenpa|Longchenpa's]] [[Thirty Pieces of Advice from the Heart]].<br />
<br />
To download the teaching MP3s, please visit the page [[Teachings on Longchenpa's Advice from the Heart]]<br />
<br />
[[Image:Rss3.jpg|left|Podcast]] Available as '''podcast''' at: [http://www.rigpawiki.org/Media/Audio/2009/LongchenpaLL/LongchenpaHeartAdvice.rss http://www.rigpawiki.org/Media/Audio/2009/LongchenpaLL/LongchenpaHeartAdvice.rss]<br />
|-<br />
| [[Image:KhenpoDawaPaljor-150.jpg|150px]] || style="background-color:#f7f7f7" cellpadding="5" | <br />
Shedra East 2008-2009<br />
<br />
[[Khenpo Dawa Paljor]] taught the Rigpa Shedra East 2009 in Pharping on [[Mipham Rinpoche|Mipham Rinpoche's]] commentary on the [[Uttaratantra Shastra]].<br />
<br />
To download the teaching MP3s, please visit the page [[Shedra 2009 Teachings on Mipham Rinpoche's commentary on the Uttaratantra Shastra]]<br />
<br />
[[Image:Rss3.jpg|left|Podcast]] Available as '''podcast''' at: [http://www.rigpawiki.org/Media/Audio/2009/uttaratantra.rss http://www.rigpawiki.org/Media/Audio/2009/uttaratantra.rss]<br />
|-<br />
| [[image:KhenchenPemaSherab.jpg|150px]] || style="background-color:#f7f7f7" cellpadding="5" | <br />
Shedra East 2008-2009<br />
<br />
[[Khenpo Pema Sherab|Khenchen Pema Sherab]] visited the Rigpa Shedra on 27th December 2008 and gave a teaching connecting the great texts being studied at the Shedra: [[Mipham Rinpoche|Mipham Rinpoche's]] ''[[Khenjuk|Gateway to Knowledge (Khenjuk)]]'', [[Shantideva|Shantideva's]] ''[[Bodhicharyavatara]]'', [[Maitreya|Maitreya's]] ''[[Abhisamayalankara]]'', the [[Uttaratantra Shastra]] and [[Mipham Rinpoche|Mipham Rinpoche's]] ''[[The Lion's Roar: A Commentary on Sugatagarbha]]'' with one crucial point: If teachings or practice remain simply knowledge there won't be much benefit. It is important to apply the teachings to oneself in order to transform one's mind.<br />
<br />
Download the teaching: [http://www.rigpawiki.org/Media/Audio/2008-2009/20081227PH0930KPS.mp3 MP3]<br />
|-<br />
| [[image:Khenpo-Namdrol-150.jpg|150px]] || style="background-color:#f7f7f7" cellpadding="5" | <br />
Shedra East 2008-2009<br />
<br />
[[Khenpo Namdrol]] taught in December 2008 on [[Mipham Rinpoche|Mipham Rinpoche's]] treatise on [[buddha nature]]: ''[[The Lion's Roar: A Commentary on Sugatagarbha]]''.<br />
<br />
See page [[Khenpo Namdrol 2008 Teachings on Buddha Nature]]<br />
<br />
[[Image:Rss3.jpg|left|Podcast]] Available as '''podcast''' at: [http://www.rigpawiki.org/Media/Audio/2008-2009/podcast.rss http://www.rigpawiki.org/Media/Audio/2008-2009/podcast.rss]<br />
|-<br />
| [[image:Ringu Tulku 2008.jpg|150px]] || style="background-color:#f7f7f7" cellpadding="5" | <br />
Shedra East 2007-2008<br />
<br />
[[Ringu Tulku Rinpoche]] answered several questions during his second visit at the Shedra East in [[Pharping]], 5th March 2008.<br />
<br />
See page [[Ringu Tulku Rinpoche 2008 teaching MP3]]<br />
|-<br />
| [[image:RinguTulkuPortrait.jpg|150px]] || style="background-color:#f7f7f7" cellpadding="5" | Shedra East 2006-2007<br />
<br />
[[Ringu Tulku Rinpoche]] answers a series of questions during his visit to the Rigpa Shedra in Pharping, 9th February 2007<br />
* How does the idea of successive lives fit with the emptiness of self?<br />
* How to assess the Bodhicharyavatara apart from studying it?<br />
* How do prayers have an effect?<br />
* Is there a contradiction between the scientific world view and the Abhidharma?<br />
Download the teaching: [http://www.rigpawiki.org/Media/Audio/20070209PH1400RT.mp3 MP3] <br />
|-<br />
| [[image:SonamTobdenPortrait.jpg|150px]] || style="background-color:#f7f7f7" cellpadding="5" | Shedra East 2006-2007<br />
<br />
[[Sönam Tobden]]'s teachings on [[Khenpo Kunpal]]'s commentary on the [[Bodhicharyavatara]] called ''The Nectar of Manjushri's Speech''.<br />
<br />
The four months of teachings on this commentary finished on 4th of April 2007. There are more than 200 hours of teaching MP3 online.<br />
<br />
See page: [[Teachings on 'Nectar of Manjushri's Speech (MP3)']]<br />
|}<br />
<br />
[[Category:MP3 Library]]<br />
[[Category:Media Library]]<br />
[[Category:Rigpa Shedra]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Wheel_of_Life&diff=90859Wheel of Life2021-09-23T15:01:23Z<p>Petefry: Removed invalid link to Rigpa.org page</p>
<hr />
<div>[[Image:SRT34wheel of life.jpg|thumb|350px|'''The Wheel of Life''']]<br />
'''Wheel of Life''' (Skt. ''bhavacakra''; Tib. སྲིད་པའི་འཁོར་ལོ་, ''sipé khorlo'', [[Wyl.]] ''srid pa'i 'khor lo'') — a traditional representation of the [[samsara|samsaric cycle of existence]]. Also translated as ''wheel of existence'', or ''wheel of cyclic existence''.<br />
<br />
==Overview==<br />
The Wheel of Life is a traditional representation of the samsaric cycle of existence.<br />
<br />
[[Jeffrey Hopkins]] writes:<br />
:The diagram, said to be designed by [[Buddha]] himself, depicts an inner psychological cosmology that has had great influence throughout Asia. It is much like a map of the world or the periodic table of elements, but it is a map of an internal process and its external effects.<ref>The Dalai Lama, ''The Meaning of Life'', translated and edited by Jeffrey Hopkins, Boston: Wisdom, 1992, page 1.</ref><br />
<br />
[[Dzongsar Khyentse Rinpoche]] writes:<br />
:It’s quite a popular painting that you can see in front of almost every Buddhist monastery. In fact, some Buddhist scholars believe that the painting existed prior to Buddha’s statues. This is probably the first ever Buddhist symbol that existed...<br />
<br />
:One of the reasons why the Wheel of Life was painted outside the monasteries and on the walls (and was really encouraged even by the Buddha himself) is to teach this very profound Buddhist philosophy of life and perception to more simple-minded farmers or cowherds. So these images on the Wheel of Life are just to communicate to the general audience.<ref>Dzongsar Khyentse Rinpoche, ''Gentle Voice'' #22, September 2004 Issue, page 3.</ref><br />
<br />
==A Brief Explanation of the Diagram==<br />
The meanings of the main parts of the diagram are:<br />
* The centre of the wheel represents the [[three poisons]].<br />
* The second layer represents positive and negative actions, or [[karma]].<br />
* The third layer represents the [[six realms|six realms of samsara]].<br />
* The fourth layer represents the [[twelve nidanas|twelve links of interdependent origination]].<br />
* The monster holding the wheel represents [[impermanence]].<br />
* The moon above the wheel represents liberation from the samsaric cycle of existence.<br />
* The [[Buddha]] pointing to the moon indicates that liberation is possible.<br />
<br />
[[The Dalai Lama]] writes:<br />
:Symbolically [the inner] three circles, moving from the centre outward, show that the three afflictive emotions<ref>An alternate translation of the [[three poisons]].</ref> of desire, hatred, and ignorance give rise to virtuous and non-virtuous actions, which in turn give rise to levels of suffering in cyclic existence. The outer rim symbolizing the twelve links of dependent arising indicates ''how'' the sources of suffering—actions and afflictive emotions—produce lives within cyclic existence. The fierce being holding the wheel symbolizes impermanence... <br />
<br />
:The moon [at the top] indicates liberation. The Buddha on the left is pointing to the moon, indicating that liberation that causes one to cross the ocean of suffering of cyclic existence should be actualized.<ref>The Dalai Lama, ''The Meaning of Life'', translated and edited by Jeffrey Hopkins, Boston: Wisdom, 1992, page 42.</ref><br />
<br />
==A Detailed Explanation of the Diagram==<br />
===Centre of the Wheel: The Three Poisons===<br />
[[Image:Centre_of_wheel_of_life.jpg|frame|The centre of the Wheel of Life, featuring a pig, snake and bird representing ignorance, anger and desire]]<br />
[[Ringu Tulku Rinpoche]] writes:<br />
<br />
:Tibetans have a traditional painting called the Wheel of Life, which depicts the samsaric cycle of existence. In the centre of this wheel are three animals: a pig, a snake, and a bird. They represent the [[three poisons]]. The pig stands for ignorance, although a pig is not necessarily more stupid than other animals. The comparison is based on the Indian concept of a pig being the most foolish of animals, since it always sleeps in the dirtiest places and eats whatever comes to its mouth. Similarly, the snake is identified with anger because it will be aroused and leap up at the slightest touch. The bird represents desire and clinging. In Western publications it is frequently referred to as a cock, but this is not exactly accurate. This particular bird does not exist in Western countries, as far as I know. It is used as a symbol because it is very attached to its partner. These three animals represent the three main mental poisons, which are the core of the Wheel of Life. Stirred by these, the whole cycle of existence evolves. Without them, there is no [[samsara]].<ref>Ringu Tulku, ''Daring Steps Toward Fearlessness: The Three Vehicles of Tibetan Buddhism'', Snow Lion, 2005 page 30.</ref><br />
<br />
===Second Layer: Positive and Negative Actions===<br />
The images in this layer vary in different paintings of the wheel. In the image shown here, the two half circles represent positive and negative actions, or [[karma]], that are motivated by the three poisons of ignorance, attachment/desire and aversion/anger.<br />
*The half-circle on the right shows positive or virtuous actions. Such actions are the means for attaining lives in the [[three higher realms]] of the gods, demi-gods and humans.<br />
*The half-circle on the left shows negative or non-virtuous actions. Such actions are the means for attaining lives in the [[three lower realms]] of the animals, hungry ghosts and hell-beings.<br />
<br />
===Third Layer: Six Realms of Samsara===<br />
The third layer of the wheel depicts the [[six realms]] of samsara.<br />
<br />
===Fourth Layer: Twelve Links===<br />
The fourth layer of the wheel depicts the [[twelve nidanas|twelve links of interdependent origination]].<br />
<br />
===The Monster Holding the Wheel: Impermanence===<br />
[[Jeffrey Hopkins]] writes:<br />
:The wheel in the centre of the painting is in the grasp of a frightful monster. This signifies that the entire process of cyclic existence is caught within transience. Everything in our type of life is characterized by impermanence. Whatever is built will fall down, whatever and whoever come together will fall apart.<ref>The Dalai Lama, ''The Meaning of Life'', translated and edited by Jeffrey Hopkins, Boston: Wisdom, 1992, page 3.</ref><br />
<br />
[[The Dalai Lama]] writes:<br />
:The fierce being holding the wheel symbolizes impermanence, which is why the being is a wrathful monster, though there is no need for it to be drawn with ornaments and so forth... Once I had such a painting drawn with a skeleton rather than a monster, in order to symbolize impermanence more clearly.<ref>The Dalai Lama, ''The Meaning of Life'', translated and edited by Jeffrey Hopkins, Boston: Wisdom, 1992, page 42.</ref><br />
<br />
Reflecting on impermanence can start us on the path towards liberation. <br />
<br />
[[Sogyal Rinpoche]] writes:<br />
:The Western poet Rainer Maria Rilke has said that our deepest fears are like dragons guarding our deepest treasure. The fear that impermanence awakens in us, that nothing is real and nothing lasts, is, we come to discover, our greatest friend because it drives us to ask: If everything dies and changes, then what is really true? Is there something behind the appearances, something boundless and infinitely spacious, something in which the dance of change and impermanence takes place? Is there something in fact we can depend on, that does survive what we call death?<br />
<br />
:Allowing these questions to occupy us urgently, and reflecting on them, we slowly find ourselves making a profound shift in the way we view everything. With continued contemplation and practice in letting go, we come to uncover in ourselves "something" we cannot name or describe or conceptualize, "something" that we begin to realize lies behind all the changes and deaths of the world.<ref>Sogyal Rinpoche, ''[[The Tibetan Book of Living and Dying]]'', Harper San Francisco, 2002, page 39.</ref> <br />
<br />
===The Buddha and the Moon: Liberation from Suffering===<br />
Jeffrey Hopkins writes:<br />
:At the top right of the painting as we face it, the Buddha is standing with his left hand in a teaching pose and with the index finger of the right hand pointing to a moon... The moon symbolizes liberation. Buddha is pointing out that freedom from pain is possible... The intent of the painting is not to communicate mere knowledge of a process but to put this knowledge to use in redirecting and uplifting our lives.<ref>The Dalai Lama, ''The Meaning of Life'', translated and edited by Jeffrey Hopkins, Boston: Wisdom, 1992, page 2.</ref><br />
<br />
Ringu Tulku Rinpoche writes:<br />
:The Buddha showed the gradual way toward the cessation of suffering by means of the [[Noble eightfold path|Noble Eightfold Path]]. Again, this is a very basic teaching, yet it is not just a preliminary one. When examined deeply, it proves to cover the whole journey... The entire teaching of the Buddha is included in this path, which provides the basic guideline on how to work with and overcome the sources of suffering.<ref>Ringu Tulku, ''Daring Steps Toward Fearlessness: The Three Vehicles of Tibetan Buddhism'', Snow Lion, 2005 page 37.</ref><br />
<br />
Sogyal Rinpoche writes:<br />
:All the spiritual teachers of humanity have told us the same thing, that the purpose of life on earth is to achieve union with our fundamental, enlightened nature... There is only one way to do this, and that is to undertake the spiritual journey, with all the ardor and intelligence, courage and resolve for transformation that we can muster.<ref>Sogyal Rinpoche, ''The Tibetan Book of Living and Dying'', Harper San Francisco, 2002, page 131.</ref><br />
<br />
==Further Reading==<br />
*[[The Dalai Lama]], ''The Meaning of Life'', translated and edited by Jeffrey Hopkins, Wisdom, 2000<br />
*[[Dzongsar Khyentse Rinpoche]], ''Gentle Voice'' #22, September 2004 Issue<br />
*[[Geshe Sonam Rinchen]], ''How Karma Works: The Twelve Links of Dependent Arising'', Snow Lion, 2006<br />
*[[Patrul Rinpoche]], ''[[The Words of My Perfect Teacher]]'' (Boston: Shambhala, Revised edition, 1998), page 96.<br />
*[[Ringu Tulku]], ''Daring Steps Toward Fearlessness: The Three Vehicles of Tibetan Buddhism'', Snow Lion, 2005<br />
*[[Sogyal Rinpoche]], ''[[The Tibetan Book of Living and Dying]]'', Harper San Francisco, 2002<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Internal Links==<br />
*[[Rice Seedling Sutra]]<br />
<br />
==External Links==<br />
*[http://www.rigpa.org/en/teachings/extracts-of-articles-and-publications/extracts-from-the-tibetan-book-of-living-and-dying/reflection-and-change.html Reflection and Change: From ''The Tibetan Book of Living and Dying'' (Chapter 3) by Sogyal Rinpoche]<br />
*[http://www.siddharthasintent.org/gentle/GVindex.htm#22 ''Gentle Voice'' #22, September 2004 Issue]<br />
*[http://www.himalayanart.org/pages/wheeloflife/index.html Wheel of Life outline page at Himalayan Art Resources]<br />
<br />
[[Category:Key Terms]]<br />
[[Category:Destructive Emotions]]<br />
[[Category:Karma]]<br />
[[Category: Three Realms of Samsara]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Wheel_of_Life&diff=90858Wheel of Life2021-09-23T14:59:37Z<p>Petefry: </p>
<hr />
<div>[[Image:SRT34wheel of life.jpg|thumb|350px|'''The Wheel of Life''']]<br />
'''Wheel of Life''' (Skt. ''bhavacakra''; Tib. སྲིད་པའི་འཁོར་ལོ་, ''sipé khorlo'', [[Wyl.]] ''srid pa'i 'khor lo'') — a traditional representation of the [[samsara|samsaric cycle of existence]]. Also translated as ''wheel of existence'', or ''wheel of cyclic existence''.<br />
<br />
==Overview==<br />
The Wheel of Life is a traditional representation of the samsaric cycle of existence.<br />
<br />
[[Jeffrey Hopkins]] writes:<br />
:The diagram, said to be designed by [[Buddha]] himself, depicts an inner psychological cosmology that has had great influence throughout Asia. It is much like a map of the world or the periodic table of elements, but it is a map of an internal process and its external effects.<ref>The Dalai Lama, ''The Meaning of Life'', translated and edited by Jeffrey Hopkins, Boston: Wisdom, 1992, page 1.</ref><br />
<br />
[[Dzongsar Khyentse Rinpoche]] writes:<br />
:It’s quite a popular painting that you can see in front of almost every Buddhist monastery. In fact, some Buddhist scholars believe that the painting existed prior to Buddha’s statues. This is probably the first ever Buddhist symbol that existed...<br />
<br />
:One of the reasons why the Wheel of Life was painted outside the monasteries and on the walls (and was really encouraged even by the Buddha himself) is to teach this very profound Buddhist philosophy of life and perception to more simple-minded farmers or cowherds. So these images on the Wheel of Life are just to communicate to the general audience.<ref>Dzongsar Khyentse Rinpoche, ''Gentle Voice'' #22, September 2004 Issue, page 3.</ref><br />
<br />
==A Brief Explanation of the Diagram==<br />
The meanings of the main parts of the diagram are:<br />
* The centre of the wheel represents the [[three poisons]].<br />
* The second layer represents positive and negative actions, or [[karma]].<br />
* The third layer represents the [[six realms|six realms of samsara]].<br />
* The fourth layer represents the [[twelve nidanas|twelve links of interdependent origination]].<br />
* The monster holding the wheel represents [[impermanence]].<br />
* The moon above the wheel represents liberation from the samsaric cycle of existence.<br />
* The [[Buddha]] pointing to the moon indicates that liberation is possible.<br />
<br />
[[The Dalai Lama]] writes:<br />
:Symbolically [the inner] three circles, moving from the centre outward, show that the three afflictive emotions<ref>An alternate translation of the [[three poisons]].</ref> of desire, hatred, and ignorance give rise to virtuous and non-virtuous actions, which in turn give rise to levels of suffering in cyclic existence. The outer rim symbolizing the twelve links of dependent arising indicates ''how'' the sources of suffering—actions and afflictive emotions—produce lives within cyclic existence. The fierce being holding the wheel symbolizes impermanence... <br />
<br />
:The moon [at the top] indicates liberation. The Buddha on the left is pointing to the moon, indicating that liberation that causes one to cross the ocean of suffering of cyclic existence should be actualized.<ref>The Dalai Lama, ''The Meaning of Life'', translated and edited by Jeffrey Hopkins, Boston: Wisdom, 1992, page 42.</ref><br />
<br />
==A Detailed Explanation of the Diagram==<br />
===Centre of the Wheel: The Three Poisons===<br />
[[Image:Centre_of_wheel_of_life.jpg|frame|The centre of the Wheel of Life, featuring a pig, snake and bird representing ignorance, anger and desire]]<br />
[[Ringu Tulku Rinpoche]] writes:<br />
<br />
:Tibetans have a traditional painting called the Wheel of Life, which depicts the samsaric cycle of existence. In the centre of this wheel are three animals: a pig, a snake, and a bird. They represent the [[three poisons]]. The pig stands for ignorance, although a pig is not necessarily more stupid than other animals. The comparison is based on the Indian concept of a pig being the most foolish of animals, since it always sleeps in the dirtiest places and eats whatever comes to its mouth. Similarly, the snake is identified with anger because it will be aroused and leap up at the slightest touch. The bird represents desire and clinging. In Western publications it is frequently referred to as a cock, but this is not exactly accurate. This particular bird does not exist in Western countries, as far as I know. It is used as a symbol because it is very attached to its partner. These three animals represent the three main mental poisons, which are the core of the Wheel of Life. Stirred by these, the whole cycle of existence evolves. Without them, there is no [[samsara]].<ref>Ringu Tulku, ''Daring Steps Toward Fearlessness: The Three Vehicles of Tibetan Buddhism'', Snow Lion, 2005 page 30.</ref><br />
<br />
===Second Layer: Positive and Negative Actions===<br />
The images in this layer vary in different paintings of the wheel. In the image shown here, the two half circles represent positive and negative actions, or [[karma]], that are motivated by the three poisons of ignorance, attachment/desire and aversion/anger.<br />
*The half-circle on the right shows positive or virtuous actions. Such actions are the means for attaining lives in the [[three higher realms]] of the gods, demi-gods and humans.<br />
*The half-circle on the left shows negative or non-virtuous actions. Such actions are the means for attaining lives in the [[three lower realms]] of the animals, hungry ghosts and hell-beings.<br />
<br />
===Third Layer: Six Realms of Samsara===<br />
The third layer of the wheel depicts the [[six realms]] of samsara.<br />
<br />
===Fourth Layer: Twelve Links===<br />
The fourth layer of the wheel depicts the [[twelve nidanas|twelve links of interdependent origination]].<br />
<br />
===The Monster Holding the Wheel: Impermanence===<br />
[[Jeffrey Hopkins]] writes:<br />
:The wheel in the centre of the painting is in the grasp of a frightful monster. This signifies that the entire process of cyclic existence is caught within transience. Everything in our type of life is characterized by impermanence. Whatever is built will fall down, whatever and whoever come together will fall apart.<ref>The Dalai Lama, ''The Meaning of Life'', translated and edited by Jeffrey Hopkins, Boston: Wisdom, 1992, page 3.</ref><br />
<br />
[[The Dalai Lama]] writes:<br />
:The fierce being holding the wheel symbolizes impermanence, which is why the being is a wrathful monster, though there is no need for it to be drawn with ornaments and so forth... Once I had such a painting drawn with a skeleton rather than a monster, in order to symbolize impermanence more clearly.<ref>The Dalai Lama, ''The Meaning of Life'', translated and edited by Jeffrey Hopkins, Boston: Wisdom, 1992, page 42.</ref><br />
<br />
Reflecting on impermanence can start us on the path towards liberation. <br />
<br />
[[Sogyal Rinpoche]] writes:<br />
:The Western poet Rainer Maria Rilke has said that our deepest fears are like dragons guarding our deepest treasure. The fear that impermanence awakens in us, that nothing is real and nothing lasts, is, we come to discover, our greatest friend because it drives us to ask: If everything dies and changes, then what is really true? Is there something behind the appearances, something boundless and infinitely spacious, something in which the dance of change and impermanence takes place? Is there something in fact we can depend on, that does survive what we call death?<br />
<br />
:Allowing these questions to occupy us urgently, and reflecting on them, we slowly find ourselves making a profound shift in the way we view everything. With continued contemplation and practice in letting go, we come to uncover in ourselves "something" we cannot name or describe or conceptualize, "something" that we begin to realize lies behind all the changes and deaths of the world.<ref>Sogyal Rinpoche, ''[[The Tibetan Book of Living and Dying]]'', Harper San Francisco, 2002, page 39.<br />
<br />
===The Buddha and the Moon: Liberation from Suffering===<br />
Jeffrey Hopkins writes:<br />
:At the top right of the painting as we face it, the Buddha is standing with his left hand in a teaching pose and with the index finger of the right hand pointing to a moon... The moon symbolizes liberation. Buddha is pointing out that freedom from pain is possible... The intent of the painting is not to communicate mere knowledge of a process but to put this knowledge to use in redirecting and uplifting our lives.<ref>The Dalai Lama, ''The Meaning of Life'', translated and edited by Jeffrey Hopkins, Boston: Wisdom, 1992, page 2.</ref><br />
<br />
Ringu Tulku Rinpoche writes:<br />
:The Buddha showed the gradual way toward the cessation of suffering by means of the [[Noble eightfold path|Noble Eightfold Path]]. Again, this is a very basic teaching, yet it is not just a preliminary one. When examined deeply, it proves to cover the whole journey... The entire teaching of the Buddha is included in this path, which provides the basic guideline on how to work with and overcome the sources of suffering.<ref>Ringu Tulku, ''Daring Steps Toward Fearlessness: The Three Vehicles of Tibetan Buddhism'', Snow Lion, 2005 page 37.</ref><br />
<br />
Sogyal Rinpoche writes:<br />
:All the spiritual teachers of humanity have told us the same thing, that the purpose of life on earth is to achieve union with our fundamental, enlightened nature... There is only one way to do this, and that is to undertake the spiritual journey, with all the ardor and intelligence, courage and resolve for transformation that we can muster.<ref>Sogyal Rinpoche, ''The Tibetan Book of Living and Dying'', Harper San Francisco, 2002, page 131.</ref><br />
<br />
==Further Reading==<br />
*[[The Dalai Lama]], ''The Meaning of Life'', translated and edited by Jeffrey Hopkins, Wisdom, 2000<br />
*[[Dzongsar Khyentse Rinpoche]], ''Gentle Voice'' #22, September 2004 Issue<br />
*[[Geshe Sonam Rinchen]], ''How Karma Works: The Twelve Links of Dependent Arising'', Snow Lion, 2006<br />
*[[Patrul Rinpoche]], ''[[The Words of My Perfect Teacher]]'' (Boston: Shambhala, Revised edition, 1998), page 96.<br />
*[[Ringu Tulku]], ''Daring Steps Toward Fearlessness: The Three Vehicles of Tibetan Buddhism'', Snow Lion, 2005<br />
*[[Sogyal Rinpoche]], ''[[The Tibetan Book of Living and Dying]]'', Harper San Francisco, 2002<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Internal Links==<br />
*[[Rice Seedling Sutra]]<br />
<br />
==External Links==<br />
*[http://www.rigpa.org/en/teachings/extracts-of-articles-and-publications/extracts-from-the-tibetan-book-of-living-and-dying/reflection-and-change.html Reflection and Change: From ''The Tibetan Book of Living and Dying'' (Chapter 3) by Sogyal Rinpoche]<br />
*[http://www.siddharthasintent.org/gentle/GVindex.htm#22 ''Gentle Voice'' #22, September 2004 Issue]<br />
*[http://www.himalayanart.org/pages/wheeloflife/index.html Wheel of Life outline page at Himalayan Art Resources]<br />
<br />
[[Category:Key Terms]]<br />
[[Category:Destructive Emotions]]<br />
[[Category:Karma]]<br />
[[Category: Three Realms of Samsara]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Jamyang_Khyentse_Ch%C3%B6kyi_Lodr%C3%B6&diff=90823Jamyang Khyentse Chökyi Lodrö2021-09-13T10:16:57Z<p>Petefry: </p>
<hr />
<div>[[Image:JKCLWiki.jpg|frame|Jamyang Khyentse Chökyi Lodrö, [[Samdrup Podrang]], Lhasa, 1955]]<br />
'''Jamyang Khyentse Chökyi Lodrö''' (Tib. འཇམ་དབྱངས་མཁྱེན་བརྩེ་ཆོས་ཀྱི་བློ་གྲོས་, [[Wyl.]] ''‘jam dbyangs mkhyen brtse chos kyi blo gros'') (1893-1959) was an activity incarnation of [[Jamyang Khyentse Wangpo]], and perhaps the most outstanding Tibetan master of the twentieth century. Authority on all traditions and holder of all lineages, he was the heart of the [[Rimé]] (ecumenical) movement in Tibet. He was the master who recognised [[Sogyal Rinpoche]] as the incarnation of [[Tertön Sogyal]] and brought him up.<ref>See the Preface to ''[[The Tibetan Book of Living and Dying]]''.</ref><br />
<br />
==Biography==<br />
<br />
===Birth and Early Life===<br />
He was born in 1893 at a place called Sa-ngen or Rekhe Ajam, near [[Katok Monastery]] in eastern Tibet, south of [[Derge]]. His father was [[Gyurme Tsewang Gyatso]] of Amdo and was a [[tantra|tantric]] master. His mother was Tsultrim Tso.<br />
<br />
In 1900 at the age of seven, he was brought to [[Katok Monastery]], and [[Katok Situ Chökyi Gyatso]] enthroned him as the activity emanation of [[Jamyang Khyentse Wangpo]]. In the following years of his youth he was tutored by Khenpo Thupten in grammar, astrology, Sanskrit, and in Buddhist philosophy. By the time he was thirteen he had received the transmission of the [[Longchen Nyingtik]], the [[Nyingtik Yabshyi]], and an introduction to [[Dzogchen]] meditation.<br />
<br />
When he was fifteen he moved to [[Dzongsar Monastery]], the seat of the previous Khyenste Wangpo. He studied [[Abhidharma]] and [[Madhyamaka]] philosophy, and soon began teaching Buddhist texts to several students there. From the time he was seventeen, he received [[Sakya]] school transmissions such as [[Lamdré Lopshé]] and the [[Hevajra Tantra]], and many [[Nyingma]] [[terma]] teachings.<br />
<br />
In 1919, when he was twenty six, he went to [[Dzogchen Monastery]] and received ordination as a monk. Later in the same year he established a shedra at Dzongsar Monastery. At [[Shechen monastery]], he received a number of transmissions from [[Shechen Gyaltsap Gyurme Pema Namgyal]], who became one of his principal masters. The next few years of his life he visited many monasteries of the [[four schools|four main schools of Tibetan Buddhism]], and received transmissions and lineage teachings from various teachers.<br />
<br />
Then in 1925 he went on a pilgrimage to Central Tibet, and at the main Nyingma monastery of [[Mindroling]] took ordination as a monk for a second time. Just before he returned to his home region in Eastern Tibet, Kathok Situ Gyatso of Kathok Monastery died. After this, for the next fifteen years Chökyi Lodrö took part in the administration of Kathok Monastery, which is home of the Kathok lineage teachings of the Nyingma. He continued to perfect, and accomplish the meditations and the [[sadhana]]s of all the Tibetan traditions, becoming a true Rimé master, who was able to teach both analytical philosophy and the performance of practices leading to realization from the various <br />
lineages.<br />
<br />
In the 1940s he studied with the leading [[Vajrayana]] masters from all over Tibet, and continued receiving transmissions from the [[Gelugpa]], [[Nyingma]], [[Sakya]] and [[Kagyü]] schools. He developed a reputation during that era as being a Rimé master ''par excellence'', and many of the new generation of Lamas who would bring Tibetan Buddhism to the West began to see him as their master. Thus he became a teacher and guide for [[Dilgo Khyentse Rinpoche]], [[Dezhung Rinpoche]] and [[Sogyal Rinpoche]]. He was a major influence on a very young [[Chagdud Tulku Rinpoche]], who first met him in 1945, and he is also mentioned with awe by [[Tulku Urgyen Rinpoche]] in his biography.<br />
<br />
===Later Life and Parinirvana===<br />
[[Image:Gangtok Tsuklakhang.jpg|thumb|left|[[Palace Monastery]], Gangtok, where Jamyang Khyentse spent the final years of his life]]<br />
He became seriously ill in 1949, when he was fifty six years old. According to the prophecies of Khyentse Wangpo, of [[Jamgön Kongtrul Lodrö Thayé]] and from his own prophecies, in order to remove obstacles to his longevity, and so he could continue to teach Dharma, it was necessary for him to take a [[spiritual consort]]. He married [[Khandro Tsering Chödrön]] (b. 1929) that same year, and rapidly recovered his health.<br />
<br />
In 1955 as the situation for monasteries continued to worsen in Eastern Tibet, he traveled to Lhasa. While there, he was invited to [[Tsurphu]] to give teachings and empowerments to the 16th Karmapa, [[Rangjung Rigpé Dorje]]. In turn the Karmapa gave him an empowerment in the red form of [[Avalokiteshvara]], a historic, personal [[yidam]] of the [[Karmapa]]s. <br />
<br />
In Lhasa he stayed at the [[Samdrup Podrang]] and had several meetings with [[His Holiness the Dalai Lama]] at the [[Potala Palace]]. At [[Mindroling]] he gave the empowerment of [[Nyingtik Yabshyi]]. He also visited [[Sakya Monastery]], where he gave the most important [[Lamdré]] transmissions in the great temple hall.<br />
<br />
He then commenced a pilgrimage to India. He visited sites sacred to Buddhism in Nepal and India, and then at the invitation of the King of Sikkim, took up residence in the [[Palace Monastery]] in Gangtok, Sikkim. In the final four years of his life, the Palace Temple where he resided became a spiritual centre. By this time he was known as a Master of masters, and his presence attracted many lamas from Tibet, who came to receive transmissions from him. According to [[Tulku Urgyen Rinpoche]] one could ask him for clarification about some point, in any of the termas from any of the numerous lineages, and he always had an answer.<br />
<br />
At the age of sixty-seven, in early 1959 with the Chinese Communist invasion of Tibet underway, he again became seriously ill. Prayers and rituals for his long life were performed day and night, by all the lineages in Sikkim. Despite these devoted spiritual efforts, he died. According to Sogyal Rinpoche he died in the '[[sleeping lion's posture]]', a yogic posture, and remained in a subtle meditative state for three days. His body was kept in state for six months, as disciples throughout the Himalayas came to pay their respects. His body did not display the usual signs of decomposition during this time. His cremation was performed at a [[stupa]] at [[Tashiding]], Sikkim, and his remains are kept in the Royal Chapel of Sikkim.<br />
<br />
==Empowerments and Teachings==<br />
[[File:JKCL&KTC.jpg|thumb|With [[Khandro Tsering Chödrön]]]]<br />
He gave an incredible number of [[empowerment]]s and transmissions, including:<br />
*The [[Damngak Dzö]] twice<br />
*The [[Compendium of Sadhanas]] four times<br />
*Lamdré Lopshé three times<br />
*Lamdré Tsokshé twice<br />
*The great empowerment of the seven mandalas of the [[Ngor]] tradition four times<br />
*The Nyingma [[kama]] three times<br />
*The empowerments and reading transmission for the [[Rinchen Terdzö]] once<br />
*The [[Nyingtik Yabshyi]] five times<br />
*The reading transmission for [[Longchenpa]]'s [[Seven Treasures]] twice<br />
*The [[Sangwa Gyachen]] Nyernga of the [[Fifth Dalai Lama]] four times<br />
*The Minling Tersar four times<br />
*The Drupthap [[Döjo Bumzang]] three times<br />
*The whole of [[Jamyang Khyentse Wangpo]]'s [[terma]] revelations and collected writings twice<br />
*The revelations of [[Chokgyur Dechen Lingpa]] three times<br />
<br />
He gave several empowerments at the [[Samdrup Podrang]] in Lhasa, including the [[Chetsün Nyingtik]] and the [[Nyingtik Yabshyi]]. The latter was given only to 25 invited lamas and guests. He gave the empowerment of [[Rigdzin Düpa]] in [[Patan]] in Nepal. At Mindroling, he gave the [[Lama Yangtik]] and [[Khandro Nyingtik]] from the [[Nyingtik Yabshyi]].<br />
<br />
==Writings==<br />
*[[Guru Sadhana for Garab Dorje]]<br />
*[[Nyingtik Saldrön]]<br />
*[[Opening of the Dharma]]<br />
*[[Yeshe Saldrön]]<br />
<br />
==Alternative Names==<br />
*Dharmamati (Sanskrit for Chökyi Lodrö)<br />
*Jikme Namkhe Dorje Tsewang Drubpa Tsal<br />
*Jamyang Gawé Gocha<br />
*Jamyang Lodrö Gyatso (འཇམ་དབྱངས་བློ་གྲོས་རྒྱ་མཚོ་, ''<nowiki>'</nowiki>jam dbyangs blo gros rgya mtsho'')<br />
*Kunzang Ösal Nyingpo<br />
*Pema Yeshe Dorje (པདྨ་ཡེ་ཤེས་རྡོ་རྗེ་, ''pad+ma ye shes rdo rje'')<ref>Jamyang Khyentse received this name from [[Dodrupchen Jikmé Tenpé Nyima]] during an empowerment of [[Rigdzin Düpa]]. It is often taken as an indication that he was also an incarnation of [[Do Khyentse Yeshe Dorje]]. See ''Masters of Meditation and Miracles'', p. 245.</ref><br />
*Tsuklak Lungrik Nyima Mawé Sengé<br />
<br />
==Students==<br />
*[[Students of Jamyang Khyentse Chökyi Lodrö]]<br />
<br />
==Reincarnations==<br />
In 1961 (?) [[Dzongsar Khyentse Rinpoche]] was born in Bhutan, and was immediately recognized as the incarnation of Dzongsar Khyentse Chökyi Lodrö by [[Sakya Trizin]], [[Dilgo Khyentse Rinpoche]] and other lamas. He was enthroned by Dilgo Khyentse Rinpoche in the Palace Monastery in Gangtok on 2 September 1968. ''Also see [[Khyentse Incarnation Line]] for other incarnations''.<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Oral Accounts of His Life==<br />
*[[Sakya Dagchen Rinpoche]], New York, 16 October 1994<br />
*[[Orgyen Tobgyal Rinpoche]], [[Lerab Ling]], 23-24 August 1996<br />
*[[Sogyal Rinpoche]], [[Dzogchen Beara]], 28 June 2009<br />
*[[Orgyen Tobgyal Rinpoche]], [[Lerab Ling]], 8 August 2011<br />
<br />
==Further Reading==<br />
===In Tibetan===<br />
*{{TBRC|W21814|Jamyang Khyentse Chökyi Lodrö's Miscellaneous Writings - Bir, 1971, 2 Vol.}}<br />
*{{TBRC|W21813|Jamyang Khyentse Chökyi Lodrö's Collected Works - Gangtok: Dzongsar Khyentse Labrang, 1981–1985, 8 Vol.}}<br />
*{{TBRC|W1KG12986|Jamyang Khyentse Chökyi Lodrö's Collected Works - Bir: Khyentse Labrang, 2012, 12 Vol.}}<br />
*[[Dhongthog Rinpoche]], ''A History of the Sa-skya-pa Sect of Tibetan Buddhism'' (བྱང་ཕྱོགས་ཐུབ་པའི་རྒྱལ་ཚབ་དཔལ་ལྡན་ས-སྐྱ-པའི་བསྟན་པ་རིན་པོ་ཆེ་ཇི་ལྟར་བྱུང་བའི་ལོ་རྒྱུས་རབ་འབྱམས་ཞིང་དུ་སྙན་པའི་སྒྲ་དབྱངས་, ''byang phyogs thub pa'i rgyal tshab dpal ldan sa-skya-pa'i bstan pa rin po che ji ltar byung ba'i lo rgyus rab 'byams zhing du snyan pa'i sgra dbyangs''), New Delhi, 1977, pp. 355-365<br />
*[[Dilgo Khyentse Rinpoche]], རིགས་དཀྱིལ་རྒྱ་མཚོའི་ཁྱབ་བདག་རྗེ་བཙུན་བླ་མ་འཇམ་དབྱངས་ཆོས་ཀྱི་བློ་གྲོས་རིས་མེད་བསྟན་པའི་རྒྱལ་མཚན་གཙུག་ལག་ལུང་རིགས་ཉི་མ་སྨྲ་བའི་སེང་གེ་དཔལ་བཟང་པོའི་རྣམ་ཐར་ཆ་ཤས་ཙམ་བརྗོད་པ་ངོ་མཚར་ཡོངས་འདུས་དགའ་ཚལ་, ''rigs dkyil rgya mtsho'i khyab bdag rje btsun bla ma 'jam dbyangs chos kyi blo gros ris med bstan pa'i rgyal mtshan gtsug lag lung rigs nyi ma smra ba'i seng ge dpal bzang poi rnam thar cha shas tsam brjod pa ngo mtshar yongs 'dus dga' tshal''<br />
*[[Doctor Lodrö Puntsok]], འཇམ་དབྱངས་མཁྱེན་བརྩེ་སྐུ་ཕྲེང་གོང་འོག་གི་རྣམ་ཐར་, ''<nowiki>'</nowiki>jam dbyangs mkhyen brtse sku phreng gong 'og gi rnam thar''<br />
<br />
===In English===<br />
*[[Dilgo Khyentse]], ''Brilliant Moon: An Autobiography of Dilgo Khyentse Rinpoche'' (Boston & London: Shambhala, 2008), Ch. 7, 'Teachings with Khyentse Chökyi Lodrö'.<br />
*Dilgo Khyentse Rinpoche, ''The Life and Times of Jamyang Khyentse Chökyi Lodrö: The Great Biography by Dilgo Khyentse Rinpoche and Other Stories'' (Boston: Shambhala, 2017)<br />
*[[Nyoshul Khenpo]], ''A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage'' (Junction City: Padma Publications, 2005), pages 296-306.<br />
*[[Tulku Urgyen Rinpoche]], ''Blazing Splendor: The Memoirs of Tulku Urgyen Rinpoche'' (Boudhanath, Hong Kong, Esby: Rangjung Yeshe Publications, 2005), pages 297-303.<br />
*[[Tulku Thondup]], ''Masters of Meditation and Miracles'' (Boston: Shambhala, 1996), pages 245 & 278-282.<br />
*[[View: The Rigpa Journal]], August 2009, '50 Years On—The Life and legacy of Jamyang Khyentse Chökyi Lodrö'<br />
<br />
==Internal Links==<br />
*[[Khyentse Incarnation Line]]<br />
*[[Jamyang Khyentse Chökyi Lodrö Timeline]]<br />
*[[Teachers of Jamyang Khyentse Chökyi Lodrö]]<br />
*[[Students of Jamyang Khyentse Chökyi Lodrö]]<br />
*'''[[Jamyang Khyentse Chökyi Lodrö]]’s Collected Works'''<br />
:[[Jamyang Khyentse Chökyi Lodrö's Collected Works Volume One|Vol 1]] | [[Jamyang Khyentse Chökyi Lodrö's Collected Works Volume Two|Vol 2]] | [[Jamyang Khyentse Chökyi Lodrö's Collected Works Volume Three|Vol 3]] | [[Jamyang Khyentse Chökyi Lodrö's Collected Works Volume Four|Vol 4]] | [[Jamyang Khyentse Chökyi Lodrö's Collected Works Volume Five|Vol 5]] | [[Jamyang Khyentse Chökyi Lodrö's Collected Works Volume Six|Vol 6]]<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/jamyang-khyentse-chokyi-lodro|Jamyang Khyentse Chökyi Lodrö Series on Lotsawa House}}<br />
*{{TBRC|P733|TBRC Profile}}<br />
*[https://treasuryoflives.org/biographies/view/Jamyang-Khyentse-Chokyi-Lodro/P733 Biography at Treasury of Lives]<br />
<br />
[[Category:Historical Masters]]<br />
[[Category:Rimé Masters]]<br />
[[Category:Tertöns]]<br />
[[Category:Jamyang Khyentse Chökyi Lodrö]]<br />
[[Category:Dzongsar]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Visit_of_Khenpo_Jigme_Phuntsok_to_Lerab_Ling,_1993&diff=90784Visit of Khenpo Jigme Phuntsok to Lerab Ling, 19932021-09-01T14:42:17Z<p>Petefry: /* Sogyal Rinpoche's Speech to Welcome Khenpo Jigphun */</p>
<hr />
<div>[[Khenpo Jikme Phuntsok]] was one of the most important masters living in Tibet in the second half of the 20th century. He was born in in 1933, the third day of the first month of the year of the Water Bird, in the Golok Sertar region of Kham, and is regarded as a reincarnation of the great 19th century mystic [[Tertön Sogyal]], Lerab Lingpa. His family was related to [[Dudjom Lingpa]], and the 3rd Dodrupchen [[Jikmé Tenpé Nyima]] was his father’s uncle.<br />
<br />
On 24 August 1993, Khenpo Jigphun arrived together with Tulku Kalzang, [[Khenpo Namdrol]], [[Khenpo Sodargye]], and his niece Jetsün Mingyur Drolma in [[Lerab Ling]]. Lerab Ling was founded by [[Sogyal Rinpoche]] in 1991, and hosted its first event only in the summer of 1992 when Rinpoche gathered his students for a traditional 108-day retreat. Now, in summer 1993, Sogyal Rinpoche held a second three-months retreat, while still continuing to establish Lerab Ling and its facilities. A new teaching tent that could hold up to 700 people had just been erected. It would take 12 more years until the construction of the famous Lerab Ling temple. More than five hundred of Sogyal Rinpoche’s students from Europe, the United States and Australia attended the retreat, which was to become an important landmark in the development of the Rigpa Sangha as a whole. <br />
<br />
== Sogyal Rinpoche's Speech to Welcome Khenpo Jigphun ==<br />
Khenpo Jigphun was welcomed by Sogyal Rinpoche, [[Dzogchen Rinpoche]], and [[Ringu Tulku Rinpoche]]. Khenpo Jigphun’s meeting with Sogyal Rinpoche was an event of enormous significance, as this was the first time that the two reincarnations of Tertön Sogyal, Lerab Lingpa, the nineteenth century visionary and teacher to the 13th Dalai Lama, had met. Rinpoche conveyed the tremendous feeling of excitement and gratitude of everybody who was present when he welcomed Khenpo Jigphun.<br />
<br />
:I wish to begin by offering you the very warmest possible welcome. All of us here know what an extraordinary blessing it is that, in your great compassion and kindness, you are visiting us here at Lerab Ling. There are no words to express our gratitude. You presence here amongst us has a very special meaning. Not only are you an incarnation of Tertön Sogyal. You are a great teacher, one who has given teachings to His Holiness the Dalai Lama. You are a great upholder of the teachings of Dzogchen, a representative for Padmasambhava for this time, and a peerless master of the terma teachings.<br />
<br />
:Everyone here has heard of your amazing work of spreading the Dharma in Tibet. Your fame has spread far and wide. Surely no-one has done so much to restore the teaching of Buddha in Tibet, and to hand back to the Tibetan people their priceless spiritual heritage. <br />
<br />
:Western students of Tibetan Buddhism everywhere are moved to hear of how you have helped beings and the Dharma in Tibet. We all feel that your wonderful work in Tibet, is in its way the partner of my own work here in the West. And so we all feel a great closeness to you, a oneness with you, an awe and admiration for your work, and a deep gratitude for the teachings and empowerments you have kindly accepted to grant us on this occasion.<br />
<br />
== Khenpo Jigphun's Reply ==<br />
Khenpo Jigphun responded to this warm welcome of Sogyal Rinpoche.<br />
:At a time as perfect as this, I am so happy to be here with you all at the seat of Lerab Lingpa; and, what is more, to have met the true, the supreme, incarnation of the great Tertön Lerab Lingpa. Not only have I had the joy of meeting Sogyal Rinpoche, but I have also been able to exchange teachings from the Mahayana with him, for which I am extremely happy and grateful. <br />
<br />
:Let me first express my gratitude for the inner meaning of everything that Sogyal Rinpoche has just said. I am sure that he must have his own reasons for saying all this, because I do not have a single one of the qualities he attributed to me. He must indeed have some purpose for calling a dog a lion, since I possess every possible fault, and not even the tiniest trace of any good quality. Anyway, whatever he may say, you only have to look at me to see that when it comes to being a practitioner of Dharma, all I have is the name and outward appearance.<br />
<br />
:During this final era of the teachings of the lion of the Shakyas, even a person like me, someone without the slightest capacity, can sit on a throne and expound the teachings, and this is something which can not be gone back on. Long ago in the past, during the time of the teachings of the buddha Kashyapa, the king Tritri had a series of eighteen different premonitions in his dreams. In one dream, he saw a monkey sitting on a lion's throne, and teaching the dharma to a large gathering of lions. Asking what this meant, he was told that it was a sign that in the future, during the final period of Shakyamuni's teachings, even a monkey without the slightest capacity would sit on a throne, and gather students who were like lions, with every perfect quality. Well, in my case this seems to be particularly apt, and time can not be turned back. <br />
<br />
:As for the second point in Sogyal Rinpoche’s speech, when he said that I too am an incarnation of Tertön Lerab Lingpa, even assigning his own name to me, in one way I must thank him. But actually it is he who is the true incarnation of Tertön Lerab Lingpa; I do not have even a fraction of the qualities of Tertön Lerab Lingpa, and I really do not feel I am his incarnation. From an early age, I studied the sacred texts, and was ordained as a monk, and I was given the title of Lerab Lingpa when I was very small. But I never accepted it. For Lerab Lingpa was an enlightened being, as the prayer says: <br />
<br />
::''Body incarnation of Nanam Dorje Dudjom, ''<br />
::''Blessed by the speech of Vajravarahi,'' <br />
::''Manifestation of Padmasambhava's mind,'' <br />
::''Lerab Lingpa, at your feet I pray.'' <br />
<br />
:Now, would an enlightened being have fallen back into samsara? If so, if he could have become an ordinary sentient being, then could I be him? Otherwise it would be impossible for me to be his incarnation, and in fact from the time when I was very young, I never used to accept this. Yet now that I am older, I feel like the monk in Patrul Rinpoche’s saying: “It is better to die than to be a monk who is strict at the beginning and relaxed at the end.” My monk’s vows, which used to be very strict at the beginning, have become a little more relaxed. The reason for this is that I have done a lot of thinking. Most of Lerab Lingpa's students, who were the holders of his teachings, gave me the name of his incarnation. Of course, their giving me this name did not in any way make me become Lerab Lingpa; but because I have reflected on how there might have been some purpose behind it, it is something that I do not completely reject. I have come to the conclusion that the reason they gave me this name must be because, on the one hand, I might thereby be of some small benefit to the teaching and to sentient beings, and on the other hand, since it looked as though Lerab Lingpa's teachings were on the verge of disappearing, it might have been necessary for someone to bear his title in order to revive them. So I did my best to spread Lerab Lingpa's teachings as much as I possibly could; I restored all the wood blocks of his teachings which had been lost, and I took charge of his residence, where I have stayed up until now. <br />
<br />
:In one of the treasures of Lerab Lingpa which is called The Complete Gathering Of Teachings—the Ka Yongdzok Düpa—there are two appendices: the Dojang Chima and the Dojang Chimé Chima. In the latter, the Later Later Discourses, it is clearly predicted that Lerab Lingpa would have two reincarnations, and that both of them would be of enormous benefit to the teaching and to sentient beings. Everything about them is explained, including their activities. One of these incarnations is undoubtedly Sogyal Rinpoche. If you actually read these writings, it is very clear. To call me the second incarnation is all right; although I still do not accept that I am Lerab Lingpa, nevertheless I think they must have given me the title for some particular purpose.<br />
<br />
:Tertön Sogyal's own root master was Nyagla Thayé, and his reincarnation was recognised by Tertön Sogyal himself in a son of Dudjom Lingpa, called Tertön Kunzang Nyima. In Kunzang Nyima's predictions it says: <br />
<br />
::''Nanam Dorje Dudjom ''<br />
::''Will certainly ripen into two fruits:'' <br />
::''One, a turquoise dragon holding up a jewel for all to see,'' <br />
::''The other, his voice resounding everywhere like a lion’s roar.''<br />
<br />
:So, it was said, Dorje Dudjom was to have two incarnations. One of them was to be a monk, who would benefit beings through the Vinaya, and the other was to be one who would spread the secret mantra vajrayana far and wide. When I saw this, I thought that Sogyal Rinpoche must be the one to spread the secret mantra vajrayana, and I might be the monk. In Tertön Sogyal’s own predictions, it is stated clearly that there would be two main incarnations and one hundred emanations. There is a reason for this. From the first tertön Sangye Lama onwards until now there has never been a tertön who has been so realized and learned as Tertön Sogyal, and whose activities have been so limitless. That is because he was the teacher of Thubten Gyatso the XIIIth Dalai Lama of Tibet, Khakhyab Dorje the XVth Karmapa , Jamyang Khyentse Wangpo, Jamgön Kongtrul Yönten Gyatso, the great khenpo Mipham Gyatso and many of the other great Nyingmapa, Sakyapa, Kagyupa and Gelugpa masters in Tibet at the time. <br />
<br />
:There was a prediction that Tibet was to suffer twelve invasions, and that the ninth would take place during the lifetime of Tertön Sogyal. The XIIIth Dalai Lama entrusted him with the task of averting this ninth invasion, and of dispelling the perils that faced Tibet. In fact, Tertön Sogyal went through unthinkable hardships for the sake of the teachings and to help sentient beings in Tibet, and, as a result, there were no plagues or wars in Tibet while he was alive.<br />
<br />
:Tertön Sogyal’s two principal disciples were the 13th Dalai Lama Thubten Gyatso, and the 3rd Dodrupchen Tenpé Nyima. Jamyang Khyentse Wangpo had said that Dodrupchen Tenpé Nyima would not live to be older than fifty, but Tertön Sogyal promised that neither of his two chödaks would pass away until after he himself had died. Tertön Sogyal made a prediction that if during his lifetime there was an occasion when he could explain his special transmission of the sadhana of the Gyutrul Sangnying, along with the commentary on the tantra and the instructions, to his four main students: Nyerba Atrin, Shugchung Tulku, Dodrupchen Tenpé Nyima and His Holiness Thubten Gyatso, in the great Potala palace, then even during the lifetime of his two next reincarnations there would be no decline in the fortunes of Tibet. What in fact happened was due to the lack of good karma and merit among sentient beings. His Holiness Thubten Gyatso sent messengers to invite them all to Lhasa, and Shugchung Tulku, who was not a very well-known lama, arrived first and said he would wait there for the others to arrive. Dodrupchen Rinpoche, however, was a great lama, and, when he set off for Central Tibet and Lhasa, many monks came with him. As they crossed over the first river, they flung stones at their pack animals and beat them with iron chains. Dodrupchen Rinpoche, who had an extremely noble character, was dismayed. He thought that if in such a short distance they had already accrued so much negative karma, then by going all the way to Lhasa they would undoubtedly accumulate much more negativity than virtue, and so he decided not to go. No sooner had this happened than Nyerba Atrin died. <br />
<br />
:Then, on the first day of the the first month of the following year, Tertön Sogyal went to see Dodrupchen Tenpé Nyima, and when he was leaving, though it was not his custom to give scarves, he offered him one, and told him that in that lifetime they would not meet again. He promised though that in all of their future lives, they would always be inseparable. <br />
<br />
:Tertön Sogyal revealed a terma from the Nyenpo Yutsé mountain in the east, known as ‘the Lake of the Ten Directions’: this was the sacred stone of Hayagriva and Vajravarahi. He said that if this sacred stone were to reach the hands of the 13th Dalai Lama without being seen by any other person, and if he kept it with him all the time, throughout all his future incarnations, no harm would ever come to his life. Not only did this precious stone reach the 13th Dalai Lama, but the 14th Dalai Lama, Tenzin Gyatso, showed it to me when I visited him in 1990. When he was escaping from the Norbulingka palace, and wondered what he could take to protect his life, he also decided to take the second of the twenty-five ‘kutsab’ termas revealed by Tertön Sogyal, which is made of a special kind of sand. The sacred stone of Hayagriva and Vajravarahi has a self-arisen Hayagriva image above, and the mantra ''Bam Ha Ri Ni Sa'' of Vajravarahi below. His Holiness still has this stone, and I think that the fourteenth Dalai Lama will not have any obstacles for his life. <br />
<br />
:Tertön Sogyal wrote down most of his terma treasures of Gyutrul Sangnying and Ka Yongdzok Düpa, yet as the Dojang Chimé Chima says:<br />
<br />
::''During Lerab Lingpa's life, they will not spread,... but in order to spread them in the future, the dakinis will take them.''<br />
<br />
:At that time, all these writings were taken to the land of the dakinis and do not exist here any longer. Now, even though I have had the title of Lerab Lingpa ever since I was young, I have not had the status of being Lerab Lingpa's reincarnation. It was only when I was fifty four years old that I was able to travel to his seat, and there I tried, in every way I could, to find his various writings. However, the conjunction of circumstances was not right, and I was unable to find any of them. So now, with my hands together in prayer, and from the depths of my heart, I request Sogyal Rinpoche to reveal all the writings of Lerab Lingpa, since he is the indisputable reincarnation of Lerab Lingpa according to Orgyen Rinpoche, whose words cannot be changed. The reason why I have such hope in Rinpoche is simply this: I believe, without any doubt, that he is the authentic reincarnation of Tertön Sogyal, and so I pray to him with complete confidence. And I say this without any ulterior motive or trace of flattery. <br />
<br />
:My confidence that he is Lerab Lingpa has been confirmed by the fact that he was recognized as such by so may Lamas, and I have seen all the records and heard all the stories about it. In fact, Lerab Lingpa’s own great heart-son, to whom he transmitted the blessing of the entire realization of his wisdom mind, was Jamyang Khyentse Chökyi Lodrö. He raised Sogyal Rinpoche, cared for him as if he were his own son, and actually gave him the name ‘Sogyal’. One of the reasons he gave him this name was so that no-one could make any mistake about who he really was. Besides, Sogyal Rinpoche’s vast activities alone are proof that he is Tertön Sogyal, if proof were needed. A master like Sogyal Rinpoche, whose work spreads so far and wide, is extremely rare. This too is because of interdependent causes from the past. It was Ngakpa Dorje Dudjom who captured the hearts of Orgyen Rinpoche and the king Trisong Detsen unlike any other disciple, and who served them in such a special way. This became an interdependent cause for his future activities, and the benefit he was to bring to beings, to become very vast. When he served Trisong Detsen, he was the most trusted minister of all; he was a translator; he was the one who invited the second buddha, Orgyen Rinpoche, to Tibet; and during Trisong Detsen’s reign, it was he who carried out all of the king's work. During the reign of the princes Mutik Tsenpo and Mutri Tsenpo as well he was the prime minister, responsible for all the kings’ work. There was no-one who won the hearts of the ‘Dharma kings’ as did Ngakpa Dorje Dudjom. <br />
<br />
:Jamyang Khyentse Chökyi Lodrö and Dilgo Khyentse Rinpoche were also extremely fond of Sogyal Rinpoche, and looked after him as their own son, and I believe the reason they did so was because they were both incarnations of Trisong Detsen, and Sogyal Rinpoche is the incarnation of Dorje Dudjom; so from many lifetimes back they had that relationship of king and minister. Dorje Dudjom was also Guru Rinpoche’s greatest attendant, travelling first to Nepal to invite him to Tibet, and then following him all the way from Yangleshö back up, carrying his luggage on his back. In the history of Kilaya it states that when Dorje Dudjom received teachings on Vajrakilaya, he offered an inconceivable quantity of articles such as gold, silver, turquoise, coral and so forth, and for the ganachakra meat alone he offered about one hundred yaks, yet without killing a single animal. Orgyen Rinpoche said that Dorje Dudjom was unobstructed like the wind, and he praised him as ‘the best at beating the drum and holding the phurba’. Likewise we two ought to have some power: why not give him a drum and me a phurba, and let’s see how much power we have in this world of ours!<br />
<br />
:Because Dorje Dudjom pleased Guru Rinpoche in such an exceptional way with his practice and offerings, in all his lives his material treasures have been exceptionally valuable, and they are no different in fact from those revealed by Rigzin Godemchen. I have a number of the more well-known ones in my possession. Tertön Sogyal's material treasures were distributed to the main holders of his teachings. They are spread all over the world and can be identified by their unique quality and valuable material. As I suspected that merely through the name of Tertön Sogyal and Dorje Dudjom I might be able to benefit the teaching and sentient beings, I have never said that I was not Tertön Sogyal. Some time ago, when I was in Hawaii, a hurricane was forecast, and I proclaimed that it would not happen while I was there. If it had happened beforehand, there would have been nothing I could have done about it, but in the name of Dorje Dudjom I stated that from now on there would not be any harm from the gods and demons of phenomenal existence. Imagine, for example, that a person who had no capacity whatsoever were given the title of President of the United States. Simply because of that title he would be able to rule the entire United States of America even if it were just by stamping his seal on a piece of paper! In the same way, although I am not Dorje Dudjom, yet to hold his name and then to give orders to the gods and demons of phenomenal existence is of great benefit. I can accomplish my wishes, and benefit the teaching and sentient beings as well. This is the reason why I refrain from saying that I am not Dorje Dudjom. <br />
<br />
:In the predictions of Tertön Sogyal's Drolö Deshek Düpa it says that during his own lifetime, his teachings would not spread very far, only to a small extent in central Tibet around the 13th Dalai Lama and himself. During his second incarnation, however, his teachings would flourish and become known all over the world. Now, when I see the work of Sogyal Rinpoche, I am convinced that he is the reincarnation of Tertön Sogyal, and I am filled with faith and confidence in him. <br />
<br />
:Usually it is the case with other tertöns that they know the span of time during which their teachings are to endure, such as ‘the period of fruition,’ ‘the period of accomplishment,’ ‘the period of transmission’ and ‘the period of merely maintaining the outward signs.’ During the tertön’s lifetime, the blessings of his teachings are much greater, and then gradually they diminish, as they are passed down through his disciples. Tertön Sogyal promised however that though his teachings might not spread so much during his own lifetime, during the life of his next reincarnation they would spread throughout the entire world. Not only that, but their impact, power and blessing would multiply a hundredfold, and they would remain, without ever declining, for five hundred years.<br />
<br />
:When a lama has more than one reincarnation, it can sometimes happen that they do not get on with each other very well. This was the case with Jamyang Khyentse Wangpo and Do Khyentse Yeshe Dorje, who did not see eye to eye at all. Jamyang Khyentse Wangpo used to say that since the time of the great Dharma kings there had been a sangha of saffron-robed monks and a sangha of white-robed long-haired ngakpas, but one thing he had never heard of was a sangha of hunters! He was very critical of Do Khyentse, and even his students used to think that Do Khyentse was not a great lama. Then Do Khyentse died, and for some unknown reason Jamyang Khyentse suddenly appeared unusually radiant and in splendid health. He explained why: ‘That ‘long-haired Khyentse’ and I, though we were never separate, appeared to be two individuals. Now we have become one. That’s why I looked so healthy and so radiant!” <br />
<br />
:So it is possible that two incarnations of the same tertön can seem not to be on good terms with one another. Tertön Sogyal predicted that if his two main reincarnations were harmonious and helped each other, then their benefit for the Dharma and for sentient beings would be as vast as space, but if there were any disagreement or conflict between them, this would be a disaster for the Dharma and for beings. <br />
<br />
:As regards the two main incarnations of Tertön Sogyal, first of all, there is no mistake about Sogyal Rinpoche. Then, in Tibet I did not hear of anyone being recognized as Tertön Sogyal apart from myself. Abroad, in Bhutan the Je Khenpo is said to be one of the reincarnations of Tertön Sogyal, the reason being that in one of Tertön Sogyal's predictions he said that he would be reborn near Taktsang. So they must be the two incarnations, as I certainly am not one of them, and I hope that the Je Khenpo and Sogyal Rinpoche get along harmoniously. Yet suppose we were to consider that Rinpoche and I were the reincarnations of Lerab Lingpa, then I declare that our minds are inseparable, and that all our spiritual and material things are one. Considering that we are as one, I will do anything within my power to help Sogyal Rinpoche. He is very respectful to elders, very friendly to equals, and very loving to his students, and I am confident he will give me the same treatment! In front of you all here now I am making this important statement, and you, Rinpoche’s students, should also be very careful, because if there were to be any disharmony between us, not only would it affect us, but also our benefit for the teachings and sentient beings throughout the world would decline severely. You should all bear this in mind and remember it. Although I have never rejected the fact that I was Tertön Sogyal, I have never accepted it either. However, there is one thing that I do believe, and that is that I have some special blessing of Tertön Sogyal. <br />
<br />
:So far it has not been easy to travel and communicate in Tibet, so Sogyal Rinpoche has not been able to visit Tibet, but his activities in the west are great. In Tibet, though I am not Tertön Sogyal, merely through having his name I have been trying to benefit the teaching as much as I can. I hope that in the future Sogyal Rinpoche will represent us both, and, in Tibet and throughout the west, make the activity of Tertön Sogyal expand to become as vast as space. To honour this great connection between us, I am going to offer Rinpoche the three representations of the body, speech and mind of the buddhas. I do not have the means to make the offerings of valuable material, but it is said that an image of the sugatas, even if only made of wood, should be respected as if priceless. The correct way to present him with this offering is to stand in front of him, make prostrations and then give the offerings. However, though I have never intended to act like a ‘big shot,’ because of the state of my health I was unable to do prostrations even when I went to meet Dilgo Khyentse Rinpoche and Drubwang Pema Norbu Rinpoche. So I have to request Sogyal Rinpoche to stand up in order to receive the offerings. <br />
<br />
::Hrih!<br />
<br />
::In this mandala of deities, where all appearance and existence is utterly pure,<br />
::You mature and liberate body, speech and mind into the three vajras,<br />
::Lord of a hundred buddha families, master of the tantric teachings,<br />
::Vajra Sovereign, may your life last forevermore!<br />
<br />
::You who have conquered that mandala of great bliss<br />
::Of the invincible bodhicitta of your vajra-body,<br />
::Holder of the vajra-prediction, lord of supreme bliss, <br />
::Vajra master, may you remain for one hundred kalpas!<br />
<br />
::Through the path which is effortless, you introduce directly<br />
::The space of Great Bliss as the unchanging awareness of Rigpa:<br />
::You who hold the profound complete instructions of Dzogchen, Glorious master, long may you live, resplendent upon your throne!<br />
<br />
::O precious embodiment of all the masters of the three lineages,<br />
::Continuously you possess the vajra body throughout the three times:<br />
::Raise the great victory banner of the teachings of the three lineages<br />
::And make them always pervade the three worlds!<br />
<br />
:Arriving at the seat of Lerab Lingpa today, my mind was so full of joy that this is what I had to say.<br />
<br />
== The Events of the Visit ==<br />
<br />
Khenpo Jigphun then proceeded bestowing the empowerment of Tertön Sogyal’s terma of [[Tendrel Nyesel]] which is one of the main sadhanas practiced by the Rigpa sangha.<br />
<br />
Khenpo Namdrol who studied with Khenpo Jigphun before he left Tibet for India, accompanied Khenpo Jigphun on his travels in the West. Towards the end of Sogyal Rinpoche’s life, Khenpo Namdrol would become one of the most important Dzogchen teachers of the Rigpa sangha. In particular, he taught on Longchenpa’s [[Treasury of Dharmadhatu]] over a period of four years based on the teachings that he had received from Khenpo Jigphun in Tibet. During the visit of Khenpo Jigphun to Lerab Ling, Khenpo Namdrol gave a more general dharma teaching to the Rigpa assembly on 25 August. <br />
<br />
Then, on 27 August, Khenpo Jigphun bestowed the empowerment of Vajrakilaya. On the next day, 28 August, Khenpo Jigphun expounded on the specialness of the Dzogchen teachings. <br />
<br />
In the evening, Khenpo Sodargye taught on the life of Khenpo Jigphun. In the morning of 29 August Khenpo Jigphun's niece, Jetsun Muntso, incarnation of Jetsun Mingyur Paldrön and president of Larung Gar today, gave a Dorje Dröllo empowerment. Right afterwards Sogyal Rinpoche took Khenpo Jigphun around some of Lerab Ling’s remarkable places. A sang offering was made on Lerab Ling’s main hilltop which has a commanding view of the surrounding valleys and one can even glimpse the far-away Pyrenees on the horizon which mark the border of France with Spain. Sitting there on a small wooden platform, the gathered lamas and Khenpos practised together. <br />
<br />
Lerab Ling overlooks a vast valley where many small streams meet together to form the river Orb, one of the main waterways that empties into the Golf of Lyon. In fact, the land of Lerab Ling is called “L’Engayresque” in the local language of Occitan meaning land of streams. The stream that flows from the source below the Lerab Ling retreat centre has been named ''Ratna kanga'' by Dodrupchen Rinpoche, and it is close to a series of cascades of this stream that Rinpoche had constructed a small wooden hut, which he affectionately called the teahouse. Rinpoche took Khenpo Jigphun to visit this magical place in the afternoon of 29 August. The final few meters of the path to the teahouse can only be done on foot, but with the help of a few strong attendants Khenpo Jigphun managed to get there. <br />
<br />
In the afternoon of the same day, the programme continued with a teaching of Khenpo Jigphun on trekchö.<br />
<br />
On the final day of Khenpo’s visit, Khenpo gave an empowerment of Manjushri and taught on tögal. The entire visit concluded with many expressions of gratitude and appreciation for everything that had happened in such short time period.<br />
<br />
==Sogyal Rinpoche's Farewell Speech==<br />
Sogyal Rinpoche thanked Khenpo Jigphun and made the following declaration at the conclusion of the visit.<br />
<br />
:Your Holiness Khenpo Jigme Phuntsog Jungnay, your presence here among us during this great gathering brings me the greatest possible happiness and joy. Truly it has brought about the fulfilment of auspiciousness. It is an occasion of very great significance, and not simply for the establishing of a deep connection between the two of us alone. For I am confident—as much as I have ever been of anything—that this will have momentous effects for the spread and the preservation of the Buddhadharma in general, and in particular the Nyingma tradition.<br />
<br />
:Your Holiness has declared that in his prophecies Tertön Sogyal foretold how in the future his teachings would spread wider and wider, and that these prophecies clearly mention me as a reincarnation of Tertön Sogyal. Your Holiness also stated that it is my destiny and my responsibility to rediscover many of the treasures of Tertön Sogyal, which were lost, as they were retrieved by the Dakinis. You have stated emphatically that it is my task to preserve and spread the teachings of Tertön Sogyal, representing both you and myself in doing so. Thinking of the future of the teachings, you have also graciously given me the honour of enthronement as Dorje Gyalpo, and granted me the representations of body, speech and mind. Though I am not worthy of these honours, yet I am aware there must be a greater purpose behind them, and so, to create the most auspicious conditions, I have accepted them.<br />
<br />
:I have complete and utter conviction that, through our establishing a special connection and relation between us, there will be great, and limitless, benefit for beings all over the world, and for the teachings of Buddha. Because I am younger in age than Your Holiness, I have made this decision, here , today in your presence: I am accepting the responsibility that you have bestowed on me.<br />
<br />
:I pray to the Lamas and the deities, that all these activities may be successfully accomplished, and I implore the Buddhas and Bodhisattvas to grant their blessings, so that all of this may come true, so that the auspicious conditions may indeed be completely fulfilled for the teachings of Tertön Sogyal to live and spread further over the next five hundred years. And this I do with tremendous joy.<br />
<br />
This concluded Khenpo Jigphun’s sole visit to Lerab Ling in France.</div>Petefryhttps://www.rigpawiki.org/index.php?title=Wangd%C3%BC&diff=88353Wangdü2020-09-03T13:11:17Z<p>Petefry: /* Prayer */</p>
<hr />
<div>[[Image:Wangdu.jpg|420px|thumb|'''Nine Yidams''' thangka, courtesy of Khenpo Jigphun<Ref>Khenpo Sodargye explains that “this thangka was commissioned by Khenpo Jigme Phuntsok, who asked a famous artist to paint it. The thangka is called “The Nine Yidams”. Although different masters have different views on the Nine Yidams (as shown in Metrul Tenzin Gyatso’s commentary to the Wangdu prayer), this ritual of the Nine Yidams is a terma of Padmasambhava, revealed by Tertön [[Lerab Lingpa]], Khenpo Jigme Phuntsok’s previous incarnation. <br />
The Wangdu prayer was composed by Mipham Rinpoche. The order of the Wangdu prayer does not correspond completely to the Nine Yidam practice, but enough for this thangka to be relevant. The main objects of supplication in the Wangdu prayer are these nine yidams, each surrounded by an assembly of countless deities”.</Ref>]]<br />
'''Wangdü''' (Tib. དབང་སྡུད་, [[Wyl.]] ''dbang sdud'') is the common abbreviated title of the prayer by [[Mipham Rinpoche]] called ''The Great Cloud of Blessings: The Prayer which Magnetizes All that Appears and Exists'' (སྣང་སྲིད་དབང་དུ་སྡུད་པའི་གསོལ་འདེབས་བྱིན་རླབས་སྤྲིན་ཆེན་, ''snang srid dbang du sdud pa'i gsol 'debs byin rlabs sprin chen''). It was written in 1879.<br />
<br />
==Purpose==<br />
According to [[Khenpo Namdrol]]:<Ref>Khenpo Namdrol, Commentary on the Wang Dü prayer, 1998, Rigpa.</Ref><br />
:This prayer is called “that which brings within one’s power all that appears and all that exists’. It goes by such a name because if you make this prayer fervently, you will be able to magnetize or bring within your power the phenomena of the entire universe. This comprises both the inanimate environment and its animate inhabitants, sentient beings.<br />
<br />
According to [[Sogyal Rinpoche]], ‘If you look more deeply, Wang Dü is magnetizing but it is also taming your mind. Transforming your mind is the most powerful Wang Dü. Practicing Wang Dü brings more [[wang tang]]<Ref> Sogyal Rinpoche, Background of Wang Dü, Lerab Ling, 1 June 2009.</Ref>.<br />
<br />
==Writing of the Prayer==<br />
The Wangdu prayer was composed in 1879 by Mipham Rinpoche. <br />
According to Sogyal Rinpoche, ‘Even though the Wang Dü is not identified as a [[terma]] —There are no terma punctuations in this work—basically, everything come from 'Mipham Rinpoche’s wisdom mind, from [[Manjushri]]. Like for the [[Sollo Chenmo]], the language of Wang Dü is so extraordinary evocative.’<br />
<Ref> Sogyal Rinpoche, Background of Wang Dü, Lerab Ling, 1 June 2009.</Ref><br />
<br />
==Content==<br />
===Prayer===<br />
There are nine deities invoked in the prayer:<br />
#The central deity is [[Pema Gyalpo]] portrayed in [[Sambhogakaya]] form.<br />
#Above is [[Vajradharma]] (Tib. ''Dorje Chö'') and, <br />
#At the top, [[Amitabha]], both are on the level of [[Dharmakaya]]<br />
#[[Avalokiteshvara]], as [[Padmapani]] is on the top right (from the point of view of the main deity)<br />
#[[Hayagriva]] is on the top left.<br />
#[[Guhyajnana|Guhyajñana]] the [[dakini]] is on the right side of Pema Gyalpo.<br />
#[[Vajravarahi]], the [[dakini]] is on the left side of Pema Gyalpo.<br />
#[[Kurukulla]] is in the bottom right corner.<br />
#[[Döpé Gyalpo]] is in the bottom left corner.<br />
<br />
===Prayer Flag===<br />
The Wang Dü [[prayer flag]] contains both images and prayers. In the prayer flag flown at [[Rigpa]] centres the images are of the deities mentioned in the prayer and are based on a print of a [[thangka]] given to [[Sogyal Rinpoche]] by [[Khenpo Jikme Phuntsok]]. <br />
Normally, mantras and prayers are the main feature of prayer flags, rather than images, so it is the prayer that is the main thing, as it says in the text. The Wang Dü prayer flags are usually printed on red cloth, the color of magnetism.<br />
<br />
==Commentary==<br />
*Oral commentary by [[Khenpo Namdrol]].<br />
*Long commentary by [[Metrul Tendzin Gyatso]], a student of [[Khenpo Jikmé Phuntsok]], available on [https://www.tbrc.org/#!rid=W00KG0613 tbrc.org]<br />
*Teaching and commentary on Wang Dü by [[Khenpo Sodargye]]<br />
<br />
==Propagation==<br />
===During the 19th of 20th century===<br />
Wang Dü is a very powerful practice and, actually, a very sacred practice. So much so that some nyingma lamas guards it as something quite secret, and do not reveal the practice of Wang Dü <Ref> Sogyal Rinpoche, Background of Wang Dü, Lerab Ling, 1 June 2009.</Ref>.<br />
Previously, the Wang Dü prayer flag was not widely distributed and was considered secret or, perhaps, personal.<br />
<br />
===In Tibet, with Khenpo Jikme Phuntsok===<br />
During the 1980’s, Khenpo Jigphun flew many Wangdü prayer flags around his monastery of [[Larung Gar]]. In a private conversation with Sogyal Rinpoche, Khenpo Jikme Phuntsok shared he felt that ‘all his work in Tibet was thanks to practicing Wang Dü’<br />
<Ref> Sogyal Rinpoche, Oral teaching on Wang Dü, Lerab Ling, 17 August 1996.</Ref><br />
<br />
According to Sogyal Rinpoche:<br />
:Someway, the success of all the enlightened activity of Khenpo Jikme Phuntsok is attributed to the practice of Wang Dü. […] During winter, there used to be almost 65,000 students in Larung Gar. Khenpo Jikphun used to give 10 rupees to all practitioners, requesting each of them to accumulate Wang Dü prayers. Together, they have accumulated millions and millions and millions of Wang Dü. That is why Khenpo Jikme Phuntsok has been able to turn the mind towards the Dharma to so much people, and make Larung Gar this great center<Ref> Sogyal Rinpoche, Background of Wang Dü, Lerab Ling, 1 June 2009.</Ref>.<br />
<br />
[[Orgyen Topgyal Rinpoche]] recounts that ‘While he traveled to Larung Gar, the whole area was filled with red flag [of Wang Dü]’.<br />
<Ref> Sogyal Rinpoche, Background of Wang Dü, Lerab Ling, 1 June 2009.</Ref><br />
<br />
===Within the [[About Rigpa|Rigpa]] Sangha===<br />
Wang Dü is the main prayer of magnetizing activities practiced within the Sangha of Rigpa. According to Sogyal Rinpoche<Ref> Sogyal Rinpoche, oral teaching on Wang Dü, Lerab Ling, 17 August 1996.</Ref>:<br />
:[[Chagdud Tulku Rinpoche]] sent us this Wang Dü prayer, he faxes us it to do it many years ago. It was also [[Nyoshul Khen Rinpoche]]‘s suggestion to do also Wang Dü. [[Tulku Pegyal Rinpoche]] also asked us to do Wang Dü, and then, Khenpo Jikme Phuntsok.<br />
Recently this image has been printed in the [[Rigpa Calendar]], following advice that this would be beneficial. <br />
<br />
==Teachings on Wang Dü Given to the Rigpa Sangha==<br />
*Sogyal Rinpoche, Lerab Ling, 17 August 1996<br />
*[[Alak Zenkar Rinpoche]], [[Lerab Ling]], 17 June 2009<br />
*Sogyal Rinpoche, Lerab Ling, 1-2 June 2009<br />
*Orgyen Tobgyal Rinpoche, Lerab Ling, 7 November 2013 [http://all-otr.org/vajrayana/42-wangdu-the-prayer-which-magnetizes-all-that-appears-and-all-that-exists (here)]<br />
*Sogyal Rinpoche, Lerab Ling, 8 November 2013<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/mipham/great-cloud-blessings|''Wang Dü: ‘The Great Cloud of Blessings’—The Prayer which Magnetizes All that Appears and All that Exists'' by Mipham Rinpoche}}<br />
*[http://khenposodargye.org/teachings/khenpos-teachings/wang-du-great-cloud-blessings/ Commentary on Wang Dü by Khenpo Sodargye]<br />
*[http://all-otr.org/vajrayana/42-wangdu-the-prayer-which-magnetizes-all-that-appears-and-all-that-exists Commentary on Wang Dü by Orgyen Tobgyal Rinpoche]<br />
*[http://all-otr.org/vajrayana/38-magnetizing-activity-what-is-it-how-to-practise-it Magnetizing Activity: ''What is it? How to practice it?'', Teaching by Orgyen Topgyal Rinpoche]<br />
<br />
[[Category:Prayers and Practices]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Rigpa_Tibetan_Calendar&diff=88227Rigpa Tibetan Calendar2020-06-25T14:29:49Z<p>Petefry: </p>
<hr />
<div>[[Image:Rigpacalendarearthoxcover.jpg|frame|The Rigpa Tibetan Calendar 2009 - 2010]]<br />
The '''[[About Rigpa|Rigpa]] Tibetan Calendar'''<br />
<br />
Since 1978 Rigpa has published a pocket-sized calendar with dates from the Tibetan lunar calendar as well as their corresponding western dates. <br />
<br />
From 2010 to 2013 Rigpa also published a [[Rigpa Tibetan Wall Calendar|wall calendar]] featuring examples of Tibetan [[thangka]]s.<br />
<br />
==History==<br />
*2020-2021 Iron Mouse year 2147<br />
*2019-2020 Earth Pig year 2146, celebrating the 20th anniversary of [[Nyoshul Khenpo]]<br />
*2018-2019 Earth Dog year 2145<br />
*2017-2018 Fire Bird year 2144<br />
*2016-2017 Fire Monkey year 2143, a year dedicated to [[Guru Rinpoche]]<br />
*2015-2016 Wood Sheep year 2142, focusing on the Buddha and his teachings<br />
*2014-2015 Wood Horse year 2141, the [[Eighty-four mahasiddhas]]<br />
*2013-2014 Water Snake year 2140 focusing on the [[Gelug]] tradition<br />
*2012-2013 Water Dragon year 2139 focusing on the [[Kagyü]] tradition<br />
*2011-2012 Iron Rabbit year 2138 focusing on the [[Sakya]] tradition<br />
*2010-2011 Iron Tiger year 2137 focusing on the [[Nyingma]] tradition<br />
*2009-2010 Earth Ox year 2136 dedicated to the long life of His Holiness the [[Dalai Lama]] and to the 50th anniversary of [[Jamyang Khyentse Chökyi Lodrö]], and includes the visit of His Holiness the Dalai Lama to [[Lerab Ling]]<br />
*2008-2009 Earth Mouse year 2135 dedicated to the long life of His Holiness the Dalai Lama and of Kyabjé [[Trulshik Rinpoche]]<br />
*2007-2008 Fire Pig year 2134 dedicated to the long life of His Holiness the Dalai Lama and includes images of the life of the [[Buddha]]<br />
*2006-2007 Fire Dog year 2133 includes ''[[A Prayer to Kindle the Three Kinds of Faiths]]'', addressed to the 17 Great Panditas of glorious [[Nalanda]] by His Holiness the Dalai Lama<br />
*2005-2006 Wood Bird year 2132 includes the [http://www.lotsawahouse.org/tibetan-masters/dalai-lama/song-devotion-khenpo-jigme-phuntsok ''Song of Devotion''], a prayer for the fulfilment of the vision of [[Khenpo Jikme Phuntsok|Khenpo Jigmey Phuntsok Rinpoche]] by His Holiness the Dalai Lama<br />
*2004-2005 Wood Monkey year 2131 includes a report on the bestowal of the [[Tendrel Nyesel]] empowerment by His Holiness the Dalai Lama<br />
*2003-2004 Water Sheep year 2130 <br />
*2002-2003 Water Horse year 2129 includes a report of the first 25 years of Rigpa<br />
*2001-2002 Iron Snake year 2128 includes report of [[His Holiness the Dalai Lama]]'s visit to [[Lerab Ling]], September 2000<br />
*2000-2001 Iron Dragon year 2127 includes tribute to [[Nyoshul Khen Rinpoche]]<br />
*1999-2000 Earth Hare year 2126<br />
*1998-1999 Earth Tiger year 2125 dedicated to the long life of the [[Yangsi Dilgo Khyentse Rinpoche]] and the flourishing of his enlightened activity<br />
*1997-1998 Fire Ox year 2124 dedicated to world peace and the [[Nyingma Mönlam]]<br />
*1996-1997 Fire Mouse year 2123 includes [http://www.lotsawahouse.org/tibetan-masters/jamyang-khyentse-wangpo/flower-of-faith ''The Flower of Faith''] by [[Jamyang Khyentse Wangpo]]<br />
*1995-1996 Wood Pig year 2122 includes Sogyal Rinpoche and Rigpa by [[Dzogchen Rinpoche]]<br />
*1994-1995 Wood Dog year 2121 includes a report of the visit of [[Khenpo Jikme Phuntsok|Khenpo Jigmey Phuntsok Rinpoche]]<br />
*1993-1994 Water Bird year 2120 includes a report on the inauguration of [[Dzogchen monastery]] by His Holiness the Dalai Lama<br />
*1992-1993 Water Monkey 2119 dedicated to the swift rebirth of Kyabjé [[Dilgo Khyentse Rinpoche]]<br />
*1991-1992 Iron Sheep year 2118 includes a report on the Rigpa summer retreat at [[Prapoutel]] with [[Dilgo Khyentse Rinpoche]]<br />
*1990-1991 Iron Horse year 2117<br />
*1989-1990 Earth Snake year 2116 focusing on [[Dzogchen monastery]] and the [[Dzogchen Rinpoche Incarnation Line|Dzogchen Rinpoches]]<br />
*1988-1989 Earth Dragon year 2115 focusing on the [[Nyingma]] tradition<br />
*1987-1988 Fire Hare year 2114 dedicated to the swift rebirth of Kyabjé [[Dudjom Rinpoche]] <br />
*1986-1987 Fire Tiger year 2113 focusing on the [[Gelug]] tradition<br />
*1985-1986 Wood Ox year 2112 focusing on the [[Kagyü]] tradition<br />
*1984-1985 Wood Mouse year 2111 focusing on the [[Sakya]] tradition<br />
*1983-1984 Water Pig year 2110 focusing on the [[Nyingma]] tradition<br />
*1982-1983 Water Dog year 2109 includes prayer for the Swift Rebirth of the [[Karmapa]]<br />
*1981-1982 Iron Bird year 2108<br />
*1980-1981 Iron Monkey year 2107<br />
*1979-1980 Earth Sheep year 2106<br />
<br />
==External Links==<br />
*[https://www.rigpa.org/rigpa-news/2018/12/21/astrology-art-and-rim-the-rigpa-calendars-40th-edition Astrology, Art and Rimé–the Rigpa Calendar’s 40th edition]<br />
<br />
[[Category:Texts]]<br />
[[Category:Tibetan Calendar]]<br />
[[Category:Rigpa Publications]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Rue_Denis_Poisson,_Paris&diff=88194Rue Denis Poisson, Paris2020-06-12T13:05:45Z<p>Petefry: </p>
<hr />
<div>'''Centre rue Denis Poisson''' — Rigpa's second centre in Paris.<br />
<br />
In 1981 the centre moved from [[rue Burq]] to rue Denis Poisson, Paris and in 1982 formally became 'Rigpa France'. Rigpa then returned to rue Burq in 1987.<br />
<br />
This centre was blessed by the presence of masters such as Kyabje [[Kalu Rinpoche]] in 1983 and [[Serkong Rinpoche]] in 1982.<br />
<br />
[[category: Places]]<br />
[[category: Rigpa Centres]]<br />
[[Category:Rigpa France]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Life_of_Guru_Rinpoche_by_Dudjom_Rinpoche&diff=88098Life of Guru Rinpoche by Dudjom Rinpoche2020-04-26T16:05:49Z<p>Petefry: /* 12th Month */</p>
<hr />
<div>[[Image:Guru rinpoche.jpg|frame|'''[[Guru Rinpoche]]''' courtesy of Terton Sogyal Trust]]<br />
'''The Life of Guru Rinpoche''', based on ''The Concise Benefits of the Festival of the Tenth Day'' written by Kyabjé [[Dudjom Rinpoche]], describing deeds performed by [[Guru Rinpoche]] on the tenth day of each lunar month:<br />
<br />
===1st Month===<br />
On the tenth day of the first month, the hare month, when he renounces the throne, practises yogic disciplines of union and liberation in the Chilly Grove charnel ground, [[Shitavana]], and brings all the [[mamo|mātṛkā]]s and [[ḍākinī]]s under his power, he is known as Guru Śāntarakṣita.<br />
<br />
===2nd Month===<br />
On the tenth day of the second month, the dragon month, when [[Guru Rinpoche]] gives the appearance of taking ordination from [[Ananda]], studying with many learned scholars and realized teachers, mastering all the [[sutra | sūtra]]s and [[tantra]]s and perfecting infinite fields of knowledge, he is known as Guru [[Loden Choksé]].<br />
<br />
===3rd Month===<br />
On the tenth day of the third month, the snake month, when the [[Zahor]] king tries to burn him alive, he arouses faith by magically transforming the pyre into a lake, (called [[Tsopema]], at Rewalsar), establishing the entire kingdom in Dharma. By depending on Princess [[Mandarava | Mandārāva]], he then arises in the vajra body, and is known as Guru Chimé Pemajungné, the Immortal Lotus-born.<br />
<br />
===4th Month===<br />
On the tenth day of the fourth month, the horse month, when the demonic ministers of [[Oddiyana | Oḍḍiyāna]] seek to burn him and his consort, [[Mandarava]], alive, he transforms the pyre into a lake, and they both appear on a lotus blossom, miraculously shimmering in majesty. Inspiring faith in all, he ripens and liberates the entire kingdom by bestowing the Kadü Chökyi Gyatso teachings. This is when he is known as Guru Padma Vajra Tsal.<br />
<br />
===5th Month===<br />
On the tenth day of the fifth month, the sheep month, when the [[tirthika | tīrthikas]] of southern India are causing great harm to the [[Dharma | teaching of Buddha]], through a vast display of magical power, Guru Rinpoche smashes them to dust along with their gods and guardians, and raises the victory banner of the teaching of the buddhas. Then he is known as Guru [[Sengé Dradrok]].<br />
<br />
===6th Month===<br />
When at sunrise on the tenth day of the sixth month, the monkey month, Guru Rinpoche is born within a lotus blossom on Lake Dhanakośa and turns the wheel of Dharma for the [[dakini | ḍākinīs]] of the island, he is known as Guru [[Tsokyé Dorjé]].<br />
<br />
===7th Month===<br />
On the tenth day of the seventh month, the bird month, Guru Rinpoche is flung into the River Ganges by the [[tīrthikas]] of Zangling. By miraculously performing a vajra dance in the sky and reversing the flow of the river, he inspires devotion and establishes the kingdom in the teaching of Buddha. Then he is known as Guru Khading Tsal, Guru soaring in the sky like the [[garuda]].<br />
<br />
===8th Month===<br />
On the tenth day of the eighth month, the dog month, when the tīrthikas give him poison, not only is he unharmed, turning the poison into [[amrita | nectar]], but his radiance becomes even more majestic and dazzling than before. With such a miraculous feat, he arouses faith, and the tīrthikas along with all their entourages embrace the teaching of the buddhas. Then he is known as Guru [[Nyima Özer]].<br />
<br />
===9th Month===<br />
On the tenth day of the ninth month, the pig month, when at [[Yangleshö]] in Nepal, Guru Rinpoche manifests in the form of [[Vajrakilaya|Vajrakumāra]], binds under oath the gods and spirits of Nepal and Tibet, accomplishes the [[sadhana|practice]] of the great glorious Yangdak, and attains the supreme [[mahamudra vidyadhara|vidyādhara stage of mahamudra]], he is known as Guru Dorjé Tötreng Tsal.<br />
<br />
===10th Month===<br />
On the tenth day of the tenth month, the rat month, when Guru Rinpoche arrives in central Tibet, subjugates all the wild unruly gods and spirits of Tibet, raises the dharmachakra of glorious [[Samyé]], lights the lamp of the sacred Dharma of [[sūtra]]s and [[tantra]]s, and ripens and liberates the fortunate ones, the king and his subjects, the [[twenty-five disciples]], he is known as Guru [[Padmasambhava]].<br />
<br />
===11th Month===<br />
On the tenth day of the eleventh month, the ox month, when Guru Rinpoche assumes a wrathful crazy form at [[Paro Taktsang]] in Mön and other places, he swears in all the earth lords of Tibet as guardians of the [[terma]]s. Over the whole of the land of snows, on the borders and in the centre, he conceals unimaginable terma troves of teachings, precious materials, sacred substances and so on, and he gives predictions and advice for safeguarding what will remain of the teachings by means of the termas. Then he is known as Guru [[Dorje Trollö|Dorjé Drolö]].<br />
<br />
===12th Month===<br />
On the tenth day of the twelfth month, the tiger month, when he is welcomed by [[Indrabhuti]], the king of [[Oddiyana|Oḍḍiyāna]], who invests him as crown prince, and he takes [[Prabhavati]] as his princess and governs the kingdom according to the Dharma, he is known as Guru [[Pema Gyalpo]].<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/dudjom-rinpoche/concise-benefits-of-festival-of-the-tenth-day|The Concise Benefits of the Festival of the Tenth Day by Dudjom Rinpoche}}<br />
<br />
[[Category:Guru Rinpoche]]<br />
[[Category:Tibetan Calendar]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Life_of_Guru_Rinpoche_by_Dudjom_Rinpoche&diff=88097Life of Guru Rinpoche by Dudjom Rinpoche2020-04-26T16:04:17Z<p>Petefry: /* 11th Month */</p>
<hr />
<div>[[Image:Guru rinpoche.jpg|frame|'''[[Guru Rinpoche]]''' courtesy of Terton Sogyal Trust]]<br />
'''The Life of Guru Rinpoche''', based on ''The Concise Benefits of the Festival of the Tenth Day'' written by Kyabjé [[Dudjom Rinpoche]], describing deeds performed by [[Guru Rinpoche]] on the tenth day of each lunar month:<br />
<br />
===1st Month===<br />
On the tenth day of the first month, the hare month, when he renounces the throne, practises yogic disciplines of union and liberation in the Chilly Grove charnel ground, [[Shitavana]], and brings all the [[mamo|mātṛkā]]s and [[ḍākinī]]s under his power, he is known as Guru Śāntarakṣita.<br />
<br />
===2nd Month===<br />
On the tenth day of the second month, the dragon month, when [[Guru Rinpoche]] gives the appearance of taking ordination from [[Ananda]], studying with many learned scholars and realized teachers, mastering all the [[sutra | sūtra]]s and [[tantra]]s and perfecting infinite fields of knowledge, he is known as Guru [[Loden Choksé]].<br />
<br />
===3rd Month===<br />
On the tenth day of the third month, the snake month, when the [[Zahor]] king tries to burn him alive, he arouses faith by magically transforming the pyre into a lake, (called [[Tsopema]], at Rewalsar), establishing the entire kingdom in Dharma. By depending on Princess [[Mandarava | Mandārāva]], he then arises in the vajra body, and is known as Guru Chimé Pemajungné, the Immortal Lotus-born.<br />
<br />
===4th Month===<br />
On the tenth day of the fourth month, the horse month, when the demonic ministers of [[Oddiyana | Oḍḍiyāna]] seek to burn him and his consort, [[Mandarava]], alive, he transforms the pyre into a lake, and they both appear on a lotus blossom, miraculously shimmering in majesty. Inspiring faith in all, he ripens and liberates the entire kingdom by bestowing the Kadü Chökyi Gyatso teachings. This is when he is known as Guru Padma Vajra Tsal.<br />
<br />
===5th Month===<br />
On the tenth day of the fifth month, the sheep month, when the [[tirthika | tīrthikas]] of southern India are causing great harm to the [[Dharma | teaching of Buddha]], through a vast display of magical power, Guru Rinpoche smashes them to dust along with their gods and guardians, and raises the victory banner of the teaching of the buddhas. Then he is known as Guru [[Sengé Dradrok]].<br />
<br />
===6th Month===<br />
When at sunrise on the tenth day of the sixth month, the monkey month, Guru Rinpoche is born within a lotus blossom on Lake Dhanakośa and turns the wheel of Dharma for the [[dakini | ḍākinīs]] of the island, he is known as Guru [[Tsokyé Dorjé]].<br />
<br />
===7th Month===<br />
On the tenth day of the seventh month, the bird month, Guru Rinpoche is flung into the River Ganges by the [[tīrthikas]] of Zangling. By miraculously performing a vajra dance in the sky and reversing the flow of the river, he inspires devotion and establishes the kingdom in the teaching of Buddha. Then he is known as Guru Khading Tsal, Guru soaring in the sky like the [[garuda]].<br />
<br />
===8th Month===<br />
On the tenth day of the eighth month, the dog month, when the tīrthikas give him poison, not only is he unharmed, turning the poison into [[amrita | nectar]], but his radiance becomes even more majestic and dazzling than before. With such a miraculous feat, he arouses faith, and the tīrthikas along with all their entourages embrace the teaching of the buddhas. Then he is known as Guru [[Nyima Özer]].<br />
<br />
===9th Month===<br />
On the tenth day of the ninth month, the pig month, when at [[Yangleshö]] in Nepal, Guru Rinpoche manifests in the form of [[Vajrakilaya|Vajrakumāra]], binds under oath the gods and spirits of Nepal and Tibet, accomplishes the [[sadhana|practice]] of the great glorious Yangdak, and attains the supreme [[mahamudra vidyadhara|vidyādhara stage of mahamudra]], he is known as Guru Dorjé Tötreng Tsal.<br />
<br />
===10th Month===<br />
On the tenth day of the tenth month, the rat month, when Guru Rinpoche arrives in central Tibet, subjugates all the wild unruly gods and spirits of Tibet, raises the dharmachakra of glorious [[Samyé]], lights the lamp of the sacred Dharma of [[sūtra]]s and [[tantra]]s, and ripens and liberates the fortunate ones, the king and his subjects, the [[twenty-five disciples]], he is known as Guru [[Padmasambhava]].<br />
<br />
===11th Month===<br />
On the tenth day of the eleventh month, the ox month, when Guru Rinpoche assumes a wrathful crazy form at [[Paro Taktsang]] in Mön and other places, he swears in all the earth lords of Tibet as guardians of the [[terma]]s. Over the whole of the land of snows, on the borders and in the centre, he conceals unimaginable terma troves of teachings, precious materials, sacred substances and so on, and he gives predictions and advice for safeguarding what will remain of the teachings by means of the termas. Then he is known as Guru [[Dorje Trollö|Dorjé Drolö]].<br />
<br />
===12th Month===<br />
Guru Rinpoche is invited to [[Oddiyana]] by King [[Indrabodhi]] and installed as crown prince, marrying the Princess Bhasadhara. He is known as Guru [[Pema Gyalpo]].<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/dudjom-rinpoche/concise-benefits-of-festival-of-the-tenth-day|The Concise Benefits of the Festival of the Tenth Day by Dudjom Rinpoche}}<br />
<br />
[[Category:Guru Rinpoche]]<br />
[[Category:Tibetan Calendar]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Life_of_Guru_Rinpoche_by_Dudjom_Rinpoche&diff=88096Life of Guru Rinpoche by Dudjom Rinpoche2020-04-26T16:01:47Z<p>Petefry: /* 10th Month */</p>
<hr />
<div>[[Image:Guru rinpoche.jpg|frame|'''[[Guru Rinpoche]]''' courtesy of Terton Sogyal Trust]]<br />
'''The Life of Guru Rinpoche''', based on ''The Concise Benefits of the Festival of the Tenth Day'' written by Kyabjé [[Dudjom Rinpoche]], describing deeds performed by [[Guru Rinpoche]] on the tenth day of each lunar month:<br />
<br />
===1st Month===<br />
On the tenth day of the first month, the hare month, when he renounces the throne, practises yogic disciplines of union and liberation in the Chilly Grove charnel ground, [[Shitavana]], and brings all the [[mamo|mātṛkā]]s and [[ḍākinī]]s under his power, he is known as Guru Śāntarakṣita.<br />
<br />
===2nd Month===<br />
On the tenth day of the second month, the dragon month, when [[Guru Rinpoche]] gives the appearance of taking ordination from [[Ananda]], studying with many learned scholars and realized teachers, mastering all the [[sutra | sūtra]]s and [[tantra]]s and perfecting infinite fields of knowledge, he is known as Guru [[Loden Choksé]].<br />
<br />
===3rd Month===<br />
On the tenth day of the third month, the snake month, when the [[Zahor]] king tries to burn him alive, he arouses faith by magically transforming the pyre into a lake, (called [[Tsopema]], at Rewalsar), establishing the entire kingdom in Dharma. By depending on Princess [[Mandarava | Mandārāva]], he then arises in the vajra body, and is known as Guru Chimé Pemajungné, the Immortal Lotus-born.<br />
<br />
===4th Month===<br />
On the tenth day of the fourth month, the horse month, when the demonic ministers of [[Oddiyana | Oḍḍiyāna]] seek to burn him and his consort, [[Mandarava]], alive, he transforms the pyre into a lake, and they both appear on a lotus blossom, miraculously shimmering in majesty. Inspiring faith in all, he ripens and liberates the entire kingdom by bestowing the Kadü Chökyi Gyatso teachings. This is when he is known as Guru Padma Vajra Tsal.<br />
<br />
===5th Month===<br />
On the tenth day of the fifth month, the sheep month, when the [[tirthika | tīrthikas]] of southern India are causing great harm to the [[Dharma | teaching of Buddha]], through a vast display of magical power, Guru Rinpoche smashes them to dust along with their gods and guardians, and raises the victory banner of the teaching of the buddhas. Then he is known as Guru [[Sengé Dradrok]].<br />
<br />
===6th Month===<br />
When at sunrise on the tenth day of the sixth month, the monkey month, Guru Rinpoche is born within a lotus blossom on Lake Dhanakośa and turns the wheel of Dharma for the [[dakini | ḍākinīs]] of the island, he is known as Guru [[Tsokyé Dorjé]].<br />
<br />
===7th Month===<br />
On the tenth day of the seventh month, the bird month, Guru Rinpoche is flung into the River Ganges by the [[tīrthikas]] of Zangling. By miraculously performing a vajra dance in the sky and reversing the flow of the river, he inspires devotion and establishes the kingdom in the teaching of Buddha. Then he is known as Guru Khading Tsal, Guru soaring in the sky like the [[garuda]].<br />
<br />
===8th Month===<br />
On the tenth day of the eighth month, the dog month, when the tīrthikas give him poison, not only is he unharmed, turning the poison into [[amrita | nectar]], but his radiance becomes even more majestic and dazzling than before. With such a miraculous feat, he arouses faith, and the tīrthikas along with all their entourages embrace the teaching of the buddhas. Then he is known as Guru [[Nyima Özer]].<br />
<br />
===9th Month===<br />
On the tenth day of the ninth month, the pig month, when at [[Yangleshö]] in Nepal, Guru Rinpoche manifests in the form of [[Vajrakilaya|Vajrakumāra]], binds under oath the gods and spirits of Nepal and Tibet, accomplishes the [[sadhana|practice]] of the great glorious Yangdak, and attains the supreme [[mahamudra vidyadhara|vidyādhara stage of mahamudra]], he is known as Guru Dorjé Tötreng Tsal.<br />
<br />
===10th Month===<br />
On the tenth day of the tenth month, the rat month, when Guru Rinpoche arrives in central Tibet, subjugates all the wild unruly gods and spirits of Tibet, raises the dharmachakra of glorious [[Samyé]], lights the lamp of the sacred Dharma of [[sūtra]]s and [[tantra]]s, and ripens and liberates the fortunate ones, the king and his subjects, the [[twenty-five disciples]], he is known as Guru [[Padmasambhava]].<br />
<br />
===11th Month===<br />
Guru Rinpoche assumes his wrathful form in [[Paro Taktsang]] in Bhutan, and brings under his control the local deities and guardians. Making them protectors of the [[terma]] (hidden treasure) teachings, he entrusts them with secret oral instructions, to be given only to the [[tertön]]s who shall discover them. He is known as Guru [[Dorje Trollö]].<br />
<br />
===12th Month===<br />
Guru Rinpoche is invited to [[Oddiyana]] by King [[Indrabodhi]] and installed as crown prince, marrying the Princess Bhasadhara. He is known as Guru [[Pema Gyalpo]].<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/dudjom-rinpoche/concise-benefits-of-festival-of-the-tenth-day|The Concise Benefits of the Festival of the Tenth Day by Dudjom Rinpoche}}<br />
<br />
[[Category:Guru Rinpoche]]<br />
[[Category:Tibetan Calendar]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Life_of_Guru_Rinpoche_by_Dudjom_Rinpoche&diff=88095Life of Guru Rinpoche by Dudjom Rinpoche2020-04-26T15:58:45Z<p>Petefry: /* 9th Month */</p>
<hr />
<div>[[Image:Guru rinpoche.jpg|frame|'''[[Guru Rinpoche]]''' courtesy of Terton Sogyal Trust]]<br />
'''The Life of Guru Rinpoche''', based on ''The Concise Benefits of the Festival of the Tenth Day'' written by Kyabjé [[Dudjom Rinpoche]], describing deeds performed by [[Guru Rinpoche]] on the tenth day of each lunar month:<br />
<br />
===1st Month===<br />
On the tenth day of the first month, the hare month, when he renounces the throne, practises yogic disciplines of union and liberation in the Chilly Grove charnel ground, [[Shitavana]], and brings all the [[mamo|mātṛkā]]s and [[ḍākinī]]s under his power, he is known as Guru Śāntarakṣita.<br />
<br />
===2nd Month===<br />
On the tenth day of the second month, the dragon month, when [[Guru Rinpoche]] gives the appearance of taking ordination from [[Ananda]], studying with many learned scholars and realized teachers, mastering all the [[sutra | sūtra]]s and [[tantra]]s and perfecting infinite fields of knowledge, he is known as Guru [[Loden Choksé]].<br />
<br />
===3rd Month===<br />
On the tenth day of the third month, the snake month, when the [[Zahor]] king tries to burn him alive, he arouses faith by magically transforming the pyre into a lake, (called [[Tsopema]], at Rewalsar), establishing the entire kingdom in Dharma. By depending on Princess [[Mandarava | Mandārāva]], he then arises in the vajra body, and is known as Guru Chimé Pemajungné, the Immortal Lotus-born.<br />
<br />
===4th Month===<br />
On the tenth day of the fourth month, the horse month, when the demonic ministers of [[Oddiyana | Oḍḍiyāna]] seek to burn him and his consort, [[Mandarava]], alive, he transforms the pyre into a lake, and they both appear on a lotus blossom, miraculously shimmering in majesty. Inspiring faith in all, he ripens and liberates the entire kingdom by bestowing the Kadü Chökyi Gyatso teachings. This is when he is known as Guru Padma Vajra Tsal.<br />
<br />
===5th Month===<br />
On the tenth day of the fifth month, the sheep month, when the [[tirthika | tīrthikas]] of southern India are causing great harm to the [[Dharma | teaching of Buddha]], through a vast display of magical power, Guru Rinpoche smashes them to dust along with their gods and guardians, and raises the victory banner of the teaching of the buddhas. Then he is known as Guru [[Sengé Dradrok]].<br />
<br />
===6th Month===<br />
When at sunrise on the tenth day of the sixth month, the monkey month, Guru Rinpoche is born within a lotus blossom on Lake Dhanakośa and turns the wheel of Dharma for the [[dakini | ḍākinīs]] of the island, he is known as Guru [[Tsokyé Dorjé]].<br />
<br />
===7th Month===<br />
On the tenth day of the seventh month, the bird month, Guru Rinpoche is flung into the River Ganges by the [[tīrthikas]] of Zangling. By miraculously performing a vajra dance in the sky and reversing the flow of the river, he inspires devotion and establishes the kingdom in the teaching of Buddha. Then he is known as Guru Khading Tsal, Guru soaring in the sky like the [[garuda]].<br />
<br />
===8th Month===<br />
On the tenth day of the eighth month, the dog month, when the tīrthikas give him poison, not only is he unharmed, turning the poison into [[amrita | nectar]], but his radiance becomes even more majestic and dazzling than before. With such a miraculous feat, he arouses faith, and the tīrthikas along with all their entourages embrace the teaching of the buddhas. Then he is known as Guru [[Nyima Özer]].<br />
<br />
===9th Month===<br />
On the tenth day of the ninth month, the pig month, when at [[Yangleshö]] in Nepal, Guru Rinpoche manifests in the form of [[Vajrakilaya|Vajrakumāra]], binds under oath the gods and spirits of Nepal and Tibet, accomplishes the [[sadhana|practice]] of the great glorious Yangdak, and attains the supreme [[mahamudra vidyadhara|vidyādhara stage of mahamudra]], he is known as Guru Dorjé Tötreng Tsal.<br />
<br />
===10th Month===<br />
Guru Rinpoche arrives in central Tibet. He subdues all the hostile negative forces, founds the great monastery of Chökhor Palgyi [[Samyé]] and lights the lamp of the holy Dharma of the [[sutra]] and [[mantra]] teachings. Guiding his [[twenty-five disciples]] and the king to liberation, he is known as [[Padmasambhava]].<br />
<br />
===11th Month===<br />
Guru Rinpoche assumes his wrathful form in [[Paro Taktsang]] in Bhutan, and brings under his control the local deities and guardians. Making them protectors of the [[terma]] (hidden treasure) teachings, he entrusts them with secret oral instructions, to be given only to the [[tertön]]s who shall discover them. He is known as Guru [[Dorje Trollö]].<br />
<br />
===12th Month===<br />
Guru Rinpoche is invited to [[Oddiyana]] by King [[Indrabodhi]] and installed as crown prince, marrying the Princess Bhasadhara. He is known as Guru [[Pema Gyalpo]].<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/dudjom-rinpoche/concise-benefits-of-festival-of-the-tenth-day|The Concise Benefits of the Festival of the Tenth Day by Dudjom Rinpoche}}<br />
<br />
[[Category:Guru Rinpoche]]<br />
[[Category:Tibetan Calendar]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Life_of_Guru_Rinpoche_by_Dudjom_Rinpoche&diff=88094Life of Guru Rinpoche by Dudjom Rinpoche2020-04-26T15:55:59Z<p>Petefry: /* 8th Month */</p>
<hr />
<div>[[Image:Guru rinpoche.jpg|frame|'''[[Guru Rinpoche]]''' courtesy of Terton Sogyal Trust]]<br />
'''The Life of Guru Rinpoche''', based on ''The Concise Benefits of the Festival of the Tenth Day'' written by Kyabjé [[Dudjom Rinpoche]], describing deeds performed by [[Guru Rinpoche]] on the tenth day of each lunar month:<br />
<br />
===1st Month===<br />
On the tenth day of the first month, the hare month, when he renounces the throne, practises yogic disciplines of union and liberation in the Chilly Grove charnel ground, [[Shitavana]], and brings all the [[mamo|mātṛkā]]s and [[ḍākinī]]s under his power, he is known as Guru Śāntarakṣita.<br />
<br />
===2nd Month===<br />
On the tenth day of the second month, the dragon month, when [[Guru Rinpoche]] gives the appearance of taking ordination from [[Ananda]], studying with many learned scholars and realized teachers, mastering all the [[sutra | sūtra]]s and [[tantra]]s and perfecting infinite fields of knowledge, he is known as Guru [[Loden Choksé]].<br />
<br />
===3rd Month===<br />
On the tenth day of the third month, the snake month, when the [[Zahor]] king tries to burn him alive, he arouses faith by magically transforming the pyre into a lake, (called [[Tsopema]], at Rewalsar), establishing the entire kingdom in Dharma. By depending on Princess [[Mandarava | Mandārāva]], he then arises in the vajra body, and is known as Guru Chimé Pemajungné, the Immortal Lotus-born.<br />
<br />
===4th Month===<br />
On the tenth day of the fourth month, the horse month, when the demonic ministers of [[Oddiyana | Oḍḍiyāna]] seek to burn him and his consort, [[Mandarava]], alive, he transforms the pyre into a lake, and they both appear on a lotus blossom, miraculously shimmering in majesty. Inspiring faith in all, he ripens and liberates the entire kingdom by bestowing the Kadü Chökyi Gyatso teachings. This is when he is known as Guru Padma Vajra Tsal.<br />
<br />
===5th Month===<br />
On the tenth day of the fifth month, the sheep month, when the [[tirthika | tīrthikas]] of southern India are causing great harm to the [[Dharma | teaching of Buddha]], through a vast display of magical power, Guru Rinpoche smashes them to dust along with their gods and guardians, and raises the victory banner of the teaching of the buddhas. Then he is known as Guru [[Sengé Dradrok]].<br />
<br />
===6th Month===<br />
When at sunrise on the tenth day of the sixth month, the monkey month, Guru Rinpoche is born within a lotus blossom on Lake Dhanakośa and turns the wheel of Dharma for the [[dakini | ḍākinīs]] of the island, he is known as Guru [[Tsokyé Dorjé]].<br />
<br />
===7th Month===<br />
On the tenth day of the seventh month, the bird month, Guru Rinpoche is flung into the River Ganges by the [[tīrthikas]] of Zangling. By miraculously performing a vajra dance in the sky and reversing the flow of the river, he inspires devotion and establishes the kingdom in the teaching of Buddha. Then he is known as Guru Khading Tsal, Guru soaring in the sky like the [[garuda]].<br />
<br />
===8th Month===<br />
On the tenth day of the eighth month, the dog month, when the tīrthikas give him poison, not only is he unharmed, turning the poison into [[amrita | nectar]], but his radiance becomes even more majestic and dazzling than before. With such a miraculous feat, he arouses faith, and the tīrthikas along with all their entourages embrace the teaching of the buddhas. Then he is known as Guru [[Nyima Özer]].<br />
<br />
===9th Month===<br />
Guru Rinpoche takes the form of [[Vajrakilaya|Vajrakumara]] at [[Yangleshö]] in Nepal, and subdues the local deities and negative forces. He performs the [[sadhana]] of Palchen Yangdak and attains the [[mahamudra vidyadhara|vidyadhara stage of Mahamudra realization]]. He is known as Guru Dorjé Tötreng.<br />
<br />
===10th Month===<br />
Guru Rinpoche arrives in central Tibet. He subdues all the hostile negative forces, founds the great monastery of Chökhor Palgyi [[Samyé]] and lights the lamp of the holy Dharma of the [[sutra]] and [[mantra]] teachings. Guiding his [[twenty-five disciples]] and the king to liberation, he is known as [[Padmasambhava]].<br />
<br />
===11th Month===<br />
Guru Rinpoche assumes his wrathful form in [[Paro Taktsang]] in Bhutan, and brings under his control the local deities and guardians. Making them protectors of the [[terma]] (hidden treasure) teachings, he entrusts them with secret oral instructions, to be given only to the [[tertön]]s who shall discover them. He is known as Guru [[Dorje Trollö]].<br />
<br />
===12th Month===<br />
Guru Rinpoche is invited to [[Oddiyana]] by King [[Indrabodhi]] and installed as crown prince, marrying the Princess Bhasadhara. He is known as Guru [[Pema Gyalpo]].<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/dudjom-rinpoche/concise-benefits-of-festival-of-the-tenth-day|The Concise Benefits of the Festival of the Tenth Day by Dudjom Rinpoche}}<br />
<br />
[[Category:Guru Rinpoche]]<br />
[[Category:Tibetan Calendar]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Life_of_Guru_Rinpoche_by_Dudjom_Rinpoche&diff=88093Life of Guru Rinpoche by Dudjom Rinpoche2020-04-26T15:54:24Z<p>Petefry: /* 7th Month */</p>
<hr />
<div>[[Image:Guru rinpoche.jpg|frame|'''[[Guru Rinpoche]]''' courtesy of Terton Sogyal Trust]]<br />
'''The Life of Guru Rinpoche''', based on ''The Concise Benefits of the Festival of the Tenth Day'' written by Kyabjé [[Dudjom Rinpoche]], describing deeds performed by [[Guru Rinpoche]] on the tenth day of each lunar month:<br />
<br />
===1st Month===<br />
On the tenth day of the first month, the hare month, when he renounces the throne, practises yogic disciplines of union and liberation in the Chilly Grove charnel ground, [[Shitavana]], and brings all the [[mamo|mātṛkā]]s and [[ḍākinī]]s under his power, he is known as Guru Śāntarakṣita.<br />
<br />
===2nd Month===<br />
On the tenth day of the second month, the dragon month, when [[Guru Rinpoche]] gives the appearance of taking ordination from [[Ananda]], studying with many learned scholars and realized teachers, mastering all the [[sutra | sūtra]]s and [[tantra]]s and perfecting infinite fields of knowledge, he is known as Guru [[Loden Choksé]].<br />
<br />
===3rd Month===<br />
On the tenth day of the third month, the snake month, when the [[Zahor]] king tries to burn him alive, he arouses faith by magically transforming the pyre into a lake, (called [[Tsopema]], at Rewalsar), establishing the entire kingdom in Dharma. By depending on Princess [[Mandarava | Mandārāva]], he then arises in the vajra body, and is known as Guru Chimé Pemajungné, the Immortal Lotus-born.<br />
<br />
===4th Month===<br />
On the tenth day of the fourth month, the horse month, when the demonic ministers of [[Oddiyana | Oḍḍiyāna]] seek to burn him and his consort, [[Mandarava]], alive, he transforms the pyre into a lake, and they both appear on a lotus blossom, miraculously shimmering in majesty. Inspiring faith in all, he ripens and liberates the entire kingdom by bestowing the Kadü Chökyi Gyatso teachings. This is when he is known as Guru Padma Vajra Tsal.<br />
<br />
===5th Month===<br />
On the tenth day of the fifth month, the sheep month, when the [[tirthika | tīrthikas]] of southern India are causing great harm to the [[Dharma | teaching of Buddha]], through a vast display of magical power, Guru Rinpoche smashes them to dust along with their gods and guardians, and raises the victory banner of the teaching of the buddhas. Then he is known as Guru [[Sengé Dradrok]].<br />
<br />
===6th Month===<br />
When at sunrise on the tenth day of the sixth month, the monkey month, Guru Rinpoche is born within a lotus blossom on Lake Dhanakośa and turns the wheel of Dharma for the [[dakini | ḍākinīs]] of the island, he is known as Guru [[Tsokyé Dorjé]].<br />
<br />
===7th Month===<br />
On the tenth day of the seventh month, the bird month, Guru Rinpoche is flung into the River Ganges by the [[tīrthikas]] of Zangling. By miraculously performing a vajra dance in the sky and reversing the flow of the river, he inspires devotion and establishes the kingdom in the teaching of Buddha. Then he is known as Guru Khading Tsal, Guru soaring in the sky like the [[garuda]].<br />
<br />
===8th Month===<br />
The tirthikas try to poison Guru Rinpoche, who transforms their concoction into [[amrita]] nectar. Irradiant from his drink, he inspires faith amongst the tirthikas, and is known as Guru [[Nyima Özer]].<br />
<br />
===9th Month===<br />
Guru Rinpoche takes the form of [[Vajrakilaya|Vajrakumara]] at [[Yangleshö]] in Nepal, and subdues the local deities and negative forces. He performs the [[sadhana]] of Palchen Yangdak and attains the [[mahamudra vidyadhara|vidyadhara stage of Mahamudra realization]]. He is known as Guru Dorjé Tötreng.<br />
<br />
===10th Month===<br />
Guru Rinpoche arrives in central Tibet. He subdues all the hostile negative forces, founds the great monastery of Chökhor Palgyi [[Samyé]] and lights the lamp of the holy Dharma of the [[sutra]] and [[mantra]] teachings. Guiding his [[twenty-five disciples]] and the king to liberation, he is known as [[Padmasambhava]].<br />
<br />
===11th Month===<br />
Guru Rinpoche assumes his wrathful form in [[Paro Taktsang]] in Bhutan, and brings under his control the local deities and guardians. Making them protectors of the [[terma]] (hidden treasure) teachings, he entrusts them with secret oral instructions, to be given only to the [[tertön]]s who shall discover them. He is known as Guru [[Dorje Trollö]].<br />
<br />
===12th Month===<br />
Guru Rinpoche is invited to [[Oddiyana]] by King [[Indrabodhi]] and installed as crown prince, marrying the Princess Bhasadhara. He is known as Guru [[Pema Gyalpo]].<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/dudjom-rinpoche/concise-benefits-of-festival-of-the-tenth-day|The Concise Benefits of the Festival of the Tenth Day by Dudjom Rinpoche}}<br />
<br />
[[Category:Guru Rinpoche]]<br />
[[Category:Tibetan Calendar]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Life_of_Guru_Rinpoche_by_Dudjom_Rinpoche&diff=88092Life of Guru Rinpoche by Dudjom Rinpoche2020-04-26T15:51:45Z<p>Petefry: /* 6th Month */</p>
<hr />
<div>[[Image:Guru rinpoche.jpg|frame|'''[[Guru Rinpoche]]''' courtesy of Terton Sogyal Trust]]<br />
'''The Life of Guru Rinpoche''', based on ''The Concise Benefits of the Festival of the Tenth Day'' written by Kyabjé [[Dudjom Rinpoche]], describing deeds performed by [[Guru Rinpoche]] on the tenth day of each lunar month:<br />
<br />
===1st Month===<br />
On the tenth day of the first month, the hare month, when he renounces the throne, practises yogic disciplines of union and liberation in the Chilly Grove charnel ground, [[Shitavana]], and brings all the [[mamo|mātṛkā]]s and [[ḍākinī]]s under his power, he is known as Guru Śāntarakṣita.<br />
<br />
===2nd Month===<br />
On the tenth day of the second month, the dragon month, when [[Guru Rinpoche]] gives the appearance of taking ordination from [[Ananda]], studying with many learned scholars and realized teachers, mastering all the [[sutra | sūtra]]s and [[tantra]]s and perfecting infinite fields of knowledge, he is known as Guru [[Loden Choksé]].<br />
<br />
===3rd Month===<br />
On the tenth day of the third month, the snake month, when the [[Zahor]] king tries to burn him alive, he arouses faith by magically transforming the pyre into a lake, (called [[Tsopema]], at Rewalsar), establishing the entire kingdom in Dharma. By depending on Princess [[Mandarava | Mandārāva]], he then arises in the vajra body, and is known as Guru Chimé Pemajungné, the Immortal Lotus-born.<br />
<br />
===4th Month===<br />
On the tenth day of the fourth month, the horse month, when the demonic ministers of [[Oddiyana | Oḍḍiyāna]] seek to burn him and his consort, [[Mandarava]], alive, he transforms the pyre into a lake, and they both appear on a lotus blossom, miraculously shimmering in majesty. Inspiring faith in all, he ripens and liberates the entire kingdom by bestowing the Kadü Chökyi Gyatso teachings. This is when he is known as Guru Padma Vajra Tsal.<br />
<br />
===5th Month===<br />
On the tenth day of the fifth month, the sheep month, when the [[tirthika | tīrthikas]] of southern India are causing great harm to the [[Dharma | teaching of Buddha]], through a vast display of magical power, Guru Rinpoche smashes them to dust along with their gods and guardians, and raises the victory banner of the teaching of the buddhas. Then he is known as Guru [[Sengé Dradrok]].<br />
<br />
===6th Month===<br />
When at sunrise on the tenth day of the sixth month, the monkey month, Guru Rinpoche is born within a lotus blossom on Lake Dhanakośa and turns the wheel of Dharma for the [[dakini | ḍākinīs]] of the island, he is known as Guru [[Tsokyé Dorjé]].<br />
<br />
===7th Month===<br />
The tirthikas from Tamradvipa throw Guru Rinpoche into the Ganges. Rising from the water, he reverses the flow of the river and performs a vajra dance in the sky. The tirthikas are inspired with devotion, and begin to follow the Dharma. Guru Rinpoche is known as Guru Khading Tsal.<br />
<br />
===8th Month===<br />
The tirthikas try to poison Guru Rinpoche, who transforms their concoction into [[amrita]] nectar. Irradiant from his drink, he inspires faith amongst the tirthikas, and is known as Guru [[Nyima Özer]].<br />
<br />
===9th Month===<br />
Guru Rinpoche takes the form of [[Vajrakilaya|Vajrakumara]] at [[Yangleshö]] in Nepal, and subdues the local deities and negative forces. He performs the [[sadhana]] of Palchen Yangdak and attains the [[mahamudra vidyadhara|vidyadhara stage of Mahamudra realization]]. He is known as Guru Dorjé Tötreng.<br />
<br />
===10th Month===<br />
Guru Rinpoche arrives in central Tibet. He subdues all the hostile negative forces, founds the great monastery of Chökhor Palgyi [[Samyé]] and lights the lamp of the holy Dharma of the [[sutra]] and [[mantra]] teachings. Guiding his [[twenty-five disciples]] and the king to liberation, he is known as [[Padmasambhava]].<br />
<br />
===11th Month===<br />
Guru Rinpoche assumes his wrathful form in [[Paro Taktsang]] in Bhutan, and brings under his control the local deities and guardians. Making them protectors of the [[terma]] (hidden treasure) teachings, he entrusts them with secret oral instructions, to be given only to the [[tertön]]s who shall discover them. He is known as Guru [[Dorje Trollö]].<br />
<br />
===12th Month===<br />
Guru Rinpoche is invited to [[Oddiyana]] by King [[Indrabodhi]] and installed as crown prince, marrying the Princess Bhasadhara. He is known as Guru [[Pema Gyalpo]].<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/dudjom-rinpoche/concise-benefits-of-festival-of-the-tenth-day|The Concise Benefits of the Festival of the Tenth Day by Dudjom Rinpoche}}<br />
<br />
[[Category:Guru Rinpoche]]<br />
[[Category:Tibetan Calendar]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Life_of_Guru_Rinpoche_by_Dudjom_Rinpoche&diff=88091Life of Guru Rinpoche by Dudjom Rinpoche2020-04-26T15:49:58Z<p>Petefry: /* 5th Month */</p>
<hr />
<div>[[Image:Guru rinpoche.jpg|frame|'''[[Guru Rinpoche]]''' courtesy of Terton Sogyal Trust]]<br />
'''The Life of Guru Rinpoche''', based on ''The Concise Benefits of the Festival of the Tenth Day'' written by Kyabjé [[Dudjom Rinpoche]], describing deeds performed by [[Guru Rinpoche]] on the tenth day of each lunar month:<br />
<br />
===1st Month===<br />
On the tenth day of the first month, the hare month, when he renounces the throne, practises yogic disciplines of union and liberation in the Chilly Grove charnel ground, [[Shitavana]], and brings all the [[mamo|mātṛkā]]s and [[ḍākinī]]s under his power, he is known as Guru Śāntarakṣita.<br />
<br />
===2nd Month===<br />
On the tenth day of the second month, the dragon month, when [[Guru Rinpoche]] gives the appearance of taking ordination from [[Ananda]], studying with many learned scholars and realized teachers, mastering all the [[sutra | sūtra]]s and [[tantra]]s and perfecting infinite fields of knowledge, he is known as Guru [[Loden Choksé]].<br />
<br />
===3rd Month===<br />
On the tenth day of the third month, the snake month, when the [[Zahor]] king tries to burn him alive, he arouses faith by magically transforming the pyre into a lake, (called [[Tsopema]], at Rewalsar), establishing the entire kingdom in Dharma. By depending on Princess [[Mandarava | Mandārāva]], he then arises in the vajra body, and is known as Guru Chimé Pemajungné, the Immortal Lotus-born.<br />
<br />
===4th Month===<br />
On the tenth day of the fourth month, the horse month, when the demonic ministers of [[Oddiyana | Oḍḍiyāna]] seek to burn him and his consort, [[Mandarava]], alive, he transforms the pyre into a lake, and they both appear on a lotus blossom, miraculously shimmering in majesty. Inspiring faith in all, he ripens and liberates the entire kingdom by bestowing the Kadü Chökyi Gyatso teachings. This is when he is known as Guru Padma Vajra Tsal.<br />
<br />
===5th Month===<br />
On the tenth day of the fifth month, the sheep month, when the [[tirthika | tīrthikas]] of southern India are causing great harm to the [[Dharma | teaching of Buddha]], through a vast display of magical power, Guru Rinpoche smashes them to dust along with their gods and guardians, and raises the victory banner of the teaching of the buddhas. Then he is known as Guru [[Sengé Dradrok]].<br />
<br />
===6th Month===<br />
At sunrise Guru Rinpoche is miraculously born amidst dazzling radiance in a lotus bed on Lake Danakosha. Turning the Wheel of Dharma for the [[dakini]]s, he is known as Guru [[Tsokyé Dorje]].<br />
<br />
===7th Month===<br />
The tirthikas from Tamradvipa throw Guru Rinpoche into the Ganges. Rising from the water, he reverses the flow of the river and performs a vajra dance in the sky. The tirthikas are inspired with devotion, and begin to follow the Dharma. Guru Rinpoche is known as Guru Khading Tsal.<br />
<br />
===8th Month===<br />
The tirthikas try to poison Guru Rinpoche, who transforms their concoction into [[amrita]] nectar. Irradiant from his drink, he inspires faith amongst the tirthikas, and is known as Guru [[Nyima Özer]].<br />
<br />
===9th Month===<br />
Guru Rinpoche takes the form of [[Vajrakilaya|Vajrakumara]] at [[Yangleshö]] in Nepal, and subdues the local deities and negative forces. He performs the [[sadhana]] of Palchen Yangdak and attains the [[mahamudra vidyadhara|vidyadhara stage of Mahamudra realization]]. He is known as Guru Dorjé Tötreng.<br />
<br />
===10th Month===<br />
Guru Rinpoche arrives in central Tibet. He subdues all the hostile negative forces, founds the great monastery of Chökhor Palgyi [[Samyé]] and lights the lamp of the holy Dharma of the [[sutra]] and [[mantra]] teachings. Guiding his [[twenty-five disciples]] and the king to liberation, he is known as [[Padmasambhava]].<br />
<br />
===11th Month===<br />
Guru Rinpoche assumes his wrathful form in [[Paro Taktsang]] in Bhutan, and brings under his control the local deities and guardians. Making them protectors of the [[terma]] (hidden treasure) teachings, he entrusts them with secret oral instructions, to be given only to the [[tertön]]s who shall discover them. He is known as Guru [[Dorje Trollö]].<br />
<br />
===12th Month===<br />
Guru Rinpoche is invited to [[Oddiyana]] by King [[Indrabodhi]] and installed as crown prince, marrying the Princess Bhasadhara. He is known as Guru [[Pema Gyalpo]].<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/dudjom-rinpoche/concise-benefits-of-festival-of-the-tenth-day|The Concise Benefits of the Festival of the Tenth Day by Dudjom Rinpoche}}<br />
<br />
[[Category:Guru Rinpoche]]<br />
[[Category:Tibetan Calendar]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Life_of_Guru_Rinpoche_by_Dudjom_Rinpoche&diff=88090Life of Guru Rinpoche by Dudjom Rinpoche2020-04-26T15:49:47Z<p>Petefry: /* 5th Month */</p>
<hr />
<div>[[Image:Guru rinpoche.jpg|frame|'''[[Guru Rinpoche]]''' courtesy of Terton Sogyal Trust]]<br />
'''The Life of Guru Rinpoche''', based on ''The Concise Benefits of the Festival of the Tenth Day'' written by Kyabjé [[Dudjom Rinpoche]], describing deeds performed by [[Guru Rinpoche]] on the tenth day of each lunar month:<br />
<br />
===1st Month===<br />
On the tenth day of the first month, the hare month, when he renounces the throne, practises yogic disciplines of union and liberation in the Chilly Grove charnel ground, [[Shitavana]], and brings all the [[mamo|mātṛkā]]s and [[ḍākinī]]s under his power, he is known as Guru Śāntarakṣita.<br />
<br />
===2nd Month===<br />
On the tenth day of the second month, the dragon month, when [[Guru Rinpoche]] gives the appearance of taking ordination from [[Ananda]], studying with many learned scholars and realized teachers, mastering all the [[sutra | sūtra]]s and [[tantra]]s and perfecting infinite fields of knowledge, he is known as Guru [[Loden Choksé]].<br />
<br />
===3rd Month===<br />
On the tenth day of the third month, the snake month, when the [[Zahor]] king tries to burn him alive, he arouses faith by magically transforming the pyre into a lake, (called [[Tsopema]], at Rewalsar), establishing the entire kingdom in Dharma. By depending on Princess [[Mandarava | Mandārāva]], he then arises in the vajra body, and is known as Guru Chimé Pemajungné, the Immortal Lotus-born.<br />
<br />
===4th Month===<br />
On the tenth day of the fourth month, the horse month, when the demonic ministers of [[Oddiyana | Oḍḍiyāna]] seek to burn him and his consort, [[Mandarava]], alive, he transforms the pyre into a lake, and they both appear on a lotus blossom, miraculously shimmering in majesty. Inspiring faith in all, he ripens and liberates the entire kingdom by bestowing the Kadü Chökyi Gyatso teachings. This is when he is known as Guru Padma Vajra Tsal.<br />
<br />
===5th Month===<br />
When [[tirthika]]s from South India attempt to harm the Buddha [[Dharma]], Guru Rinpoche, with his great power, vanquishes them along with their gods and guardians. Raising the victory banner of the Dharma, he is known as Guru [[Sengé Dradrok]].<br />
<br />
On the tenth day of the fifth month, the sheep month, when the [[tirthika | tīrthikas]] of southern India are causing great harm to the [[Dharma | teaching of Buddha]], through a vast display of magical power, Guru Rinpoche smashes them to dust along with their gods and guardians, and raises the victory banner of the teaching of the buddhas. Then he is known as Guru [[Sengé Dradrok]].<br />
<br />
===6th Month===<br />
At sunrise Guru Rinpoche is miraculously born amidst dazzling radiance in a lotus bed on Lake Danakosha. Turning the Wheel of Dharma for the [[dakini]]s, he is known as Guru [[Tsokyé Dorje]].<br />
<br />
===7th Month===<br />
The tirthikas from Tamradvipa throw Guru Rinpoche into the Ganges. Rising from the water, he reverses the flow of the river and performs a vajra dance in the sky. The tirthikas are inspired with devotion, and begin to follow the Dharma. Guru Rinpoche is known as Guru Khading Tsal.<br />
<br />
===8th Month===<br />
The tirthikas try to poison Guru Rinpoche, who transforms their concoction into [[amrita]] nectar. Irradiant from his drink, he inspires faith amongst the tirthikas, and is known as Guru [[Nyima Özer]].<br />
<br />
===9th Month===<br />
Guru Rinpoche takes the form of [[Vajrakilaya|Vajrakumara]] at [[Yangleshö]] in Nepal, and subdues the local deities and negative forces. He performs the [[sadhana]] of Palchen Yangdak and attains the [[mahamudra vidyadhara|vidyadhara stage of Mahamudra realization]]. He is known as Guru Dorjé Tötreng.<br />
<br />
===10th Month===<br />
Guru Rinpoche arrives in central Tibet. He subdues all the hostile negative forces, founds the great monastery of Chökhor Palgyi [[Samyé]] and lights the lamp of the holy Dharma of the [[sutra]] and [[mantra]] teachings. Guiding his [[twenty-five disciples]] and the king to liberation, he is known as [[Padmasambhava]].<br />
<br />
===11th Month===<br />
Guru Rinpoche assumes his wrathful form in [[Paro Taktsang]] in Bhutan, and brings under his control the local deities and guardians. Making them protectors of the [[terma]] (hidden treasure) teachings, he entrusts them with secret oral instructions, to be given only to the [[tertön]]s who shall discover them. He is known as Guru [[Dorje Trollö]].<br />
<br />
===12th Month===<br />
Guru Rinpoche is invited to [[Oddiyana]] by King [[Indrabodhi]] and installed as crown prince, marrying the Princess Bhasadhara. He is known as Guru [[Pema Gyalpo]].<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/dudjom-rinpoche/concise-benefits-of-festival-of-the-tenth-day|The Concise Benefits of the Festival of the Tenth Day by Dudjom Rinpoche}}<br />
<br />
[[Category:Guru Rinpoche]]<br />
[[Category:Tibetan Calendar]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Life_of_Guru_Rinpoche_by_Dudjom_Rinpoche&diff=88089Life of Guru Rinpoche by Dudjom Rinpoche2020-04-26T15:46:18Z<p>Petefry: /* 2nd Month */</p>
<hr />
<div>[[Image:Guru rinpoche.jpg|frame|'''[[Guru Rinpoche]]''' courtesy of Terton Sogyal Trust]]<br />
'''The Life of Guru Rinpoche''', based on ''The Concise Benefits of the Festival of the Tenth Day'' written by Kyabjé [[Dudjom Rinpoche]], describing deeds performed by [[Guru Rinpoche]] on the tenth day of each lunar month:<br />
<br />
===1st Month===<br />
On the tenth day of the first month, the hare month, when he renounces the throne, practises yogic disciplines of union and liberation in the Chilly Grove charnel ground, [[Shitavana]], and brings all the [[mamo|mātṛkā]]s and [[ḍākinī]]s under his power, he is known as Guru Śāntarakṣita.<br />
<br />
===2nd Month===<br />
On the tenth day of the second month, the dragon month, when [[Guru Rinpoche]] gives the appearance of taking ordination from [[Ananda]], studying with many learned scholars and realized teachers, mastering all the [[sutra | sūtra]]s and [[tantra]]s and perfecting infinite fields of knowledge, he is known as Guru [[Loden Choksé]].<br />
<br />
===3rd Month===<br />
On the tenth day of the third month, the snake month, when the [[Zahor]] king tries to burn him alive, he arouses faith by magically transforming the pyre into a lake, (called [[Tsopema]], at Rewalsar), establishing the entire kingdom in Dharma. By depending on Princess [[Mandarava | Mandārāva]], he then arises in the vajra body, and is known as Guru Chimé Pemajungné, the Immortal Lotus-born.<br />
<br />
===4th Month===<br />
On the tenth day of the fourth month, the horse month, when the demonic ministers of [[Oddiyana | Oḍḍiyāna]] seek to burn him and his consort, [[Mandarava]], alive, he transforms the pyre into a lake, and they both appear on a lotus blossom, miraculously shimmering in majesty. Inspiring faith in all, he ripens and liberates the entire kingdom by bestowing the Kadü Chökyi Gyatso teachings. This is when he is known as Guru Padma Vajra Tsal.<br />
<br />
===5th Month===<br />
When [[tirthika]]s from South India attempt to harm the Buddha [[Dharma]], Guru Rinpoche, with his great power, vanquishes them along with their gods and guardians. Raising the victory banner of the Dharma, he is known as Guru [[Sengé Dradrok]].<br />
<br />
===6th Month===<br />
At sunrise Guru Rinpoche is miraculously born amidst dazzling radiance in a lotus bed on Lake Danakosha. Turning the Wheel of Dharma for the [[dakini]]s, he is known as Guru [[Tsokyé Dorje]].<br />
<br />
===7th Month===<br />
The tirthikas from Tamradvipa throw Guru Rinpoche into the Ganges. Rising from the water, he reverses the flow of the river and performs a vajra dance in the sky. The tirthikas are inspired with devotion, and begin to follow the Dharma. Guru Rinpoche is known as Guru Khading Tsal.<br />
<br />
===8th Month===<br />
The tirthikas try to poison Guru Rinpoche, who transforms their concoction into [[amrita]] nectar. Irradiant from his drink, he inspires faith amongst the tirthikas, and is known as Guru [[Nyima Özer]].<br />
<br />
===9th Month===<br />
Guru Rinpoche takes the form of [[Vajrakilaya|Vajrakumara]] at [[Yangleshö]] in Nepal, and subdues the local deities and negative forces. He performs the [[sadhana]] of Palchen Yangdak and attains the [[mahamudra vidyadhara|vidyadhara stage of Mahamudra realization]]. He is known as Guru Dorjé Tötreng.<br />
<br />
===10th Month===<br />
Guru Rinpoche arrives in central Tibet. He subdues all the hostile negative forces, founds the great monastery of Chökhor Palgyi [[Samyé]] and lights the lamp of the holy Dharma of the [[sutra]] and [[mantra]] teachings. Guiding his [[twenty-five disciples]] and the king to liberation, he is known as [[Padmasambhava]].<br />
<br />
===11th Month===<br />
Guru Rinpoche assumes his wrathful form in [[Paro Taktsang]] in Bhutan, and brings under his control the local deities and guardians. Making them protectors of the [[terma]] (hidden treasure) teachings, he entrusts them with secret oral instructions, to be given only to the [[tertön]]s who shall discover them. He is known as Guru [[Dorje Trollö]].<br />
<br />
===12th Month===<br />
Guru Rinpoche is invited to [[Oddiyana]] by King [[Indrabodhi]] and installed as crown prince, marrying the Princess Bhasadhara. He is known as Guru [[Pema Gyalpo]].<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/dudjom-rinpoche/concise-benefits-of-festival-of-the-tenth-day|The Concise Benefits of the Festival of the Tenth Day by Dudjom Rinpoche}}<br />
<br />
[[Category:Guru Rinpoche]]<br />
[[Category:Tibetan Calendar]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Life_of_Guru_Rinpoche_by_Dudjom_Rinpoche&diff=88088Life of Guru Rinpoche by Dudjom Rinpoche2020-04-26T15:42:15Z<p>Petefry: /* 3rd Month */</p>
<hr />
<div>[[Image:Guru rinpoche.jpg|frame|'''[[Guru Rinpoche]]''' courtesy of Terton Sogyal Trust]]<br />
'''The Life of Guru Rinpoche''', based on ''The Concise Benefits of the Festival of the Tenth Day'' written by Kyabjé [[Dudjom Rinpoche]], describing deeds performed by [[Guru Rinpoche]] on the tenth day of each lunar month:<br />
<br />
===1st Month===<br />
On the tenth day of the first month, the hare month, when he renounces the throne, practises yogic disciplines of union and liberation in the Chilly Grove charnel ground, [[Shitavana]], and brings all the [[mamo|mātṛkā]]s and [[ḍākinī]]s under his power, he is known as Guru Śāntarakṣita.<br />
<br />
===2nd Month===<br />
Guru Rinpoche takes the 'Rabjung' ordination from Buddha's disciple [[Ananda]]. He shows unparalleled understanding and mastery of both [[sutra]] and [[mantra]], and is known as Guru [[Shakya Sengé]] and as Guru [[Loden Choksé]].<br />
<br />
===3rd Month===<br />
On the tenth day of the third month, the snake month, when the [[Zahor]] king tries to burn him alive, he arouses faith by magically transforming the pyre into a lake, (called [[Tsopema]], at Rewalsar), establishing the entire kingdom in Dharma. By depending on Princess [[Mandarava | Mandārāva]], he then arises in the vajra body, and is known as Guru Chimé Pemajungné, the Immortal Lotus-born.<br />
<br />
===4th Month===<br />
On the tenth day of the fourth month, the horse month, when the demonic ministers of [[Oddiyana | Oḍḍiyāna]] seek to burn him and his consort, [[Mandarava]], alive, he transforms the pyre into a lake, and they both appear on a lotus blossom, miraculously shimmering in majesty. Inspiring faith in all, he ripens and liberates the entire kingdom by bestowing the Kadü Chökyi Gyatso teachings. This is when he is known as Guru Padma Vajra Tsal.<br />
<br />
===5th Month===<br />
When [[tirthika]]s from South India attempt to harm the Buddha [[Dharma]], Guru Rinpoche, with his great power, vanquishes them along with their gods and guardians. Raising the victory banner of the Dharma, he is known as Guru [[Sengé Dradrok]].<br />
<br />
===6th Month===<br />
At sunrise Guru Rinpoche is miraculously born amidst dazzling radiance in a lotus bed on Lake Danakosha. Turning the Wheel of Dharma for the [[dakini]]s, he is known as Guru [[Tsokyé Dorje]].<br />
<br />
===7th Month===<br />
The tirthikas from Tamradvipa throw Guru Rinpoche into the Ganges. Rising from the water, he reverses the flow of the river and performs a vajra dance in the sky. The tirthikas are inspired with devotion, and begin to follow the Dharma. Guru Rinpoche is known as Guru Khading Tsal.<br />
<br />
===8th Month===<br />
The tirthikas try to poison Guru Rinpoche, who transforms their concoction into [[amrita]] nectar. Irradiant from his drink, he inspires faith amongst the tirthikas, and is known as Guru [[Nyima Özer]].<br />
<br />
===9th Month===<br />
Guru Rinpoche takes the form of [[Vajrakilaya|Vajrakumara]] at [[Yangleshö]] in Nepal, and subdues the local deities and negative forces. He performs the [[sadhana]] of Palchen Yangdak and attains the [[mahamudra vidyadhara|vidyadhara stage of Mahamudra realization]]. He is known as Guru Dorjé Tötreng.<br />
<br />
===10th Month===<br />
Guru Rinpoche arrives in central Tibet. He subdues all the hostile negative forces, founds the great monastery of Chökhor Palgyi [[Samyé]] and lights the lamp of the holy Dharma of the [[sutra]] and [[mantra]] teachings. Guiding his [[twenty-five disciples]] and the king to liberation, he is known as [[Padmasambhava]].<br />
<br />
===11th Month===<br />
Guru Rinpoche assumes his wrathful form in [[Paro Taktsang]] in Bhutan, and brings under his control the local deities and guardians. Making them protectors of the [[terma]] (hidden treasure) teachings, he entrusts them with secret oral instructions, to be given only to the [[tertön]]s who shall discover them. He is known as Guru [[Dorje Trollö]].<br />
<br />
===12th Month===<br />
Guru Rinpoche is invited to [[Oddiyana]] by King [[Indrabodhi]] and installed as crown prince, marrying the Princess Bhasadhara. He is known as Guru [[Pema Gyalpo]].<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/dudjom-rinpoche/concise-benefits-of-festival-of-the-tenth-day|The Concise Benefits of the Festival of the Tenth Day by Dudjom Rinpoche}}<br />
<br />
[[Category:Guru Rinpoche]]<br />
[[Category:Tibetan Calendar]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Life_of_Guru_Rinpoche_by_Dudjom_Rinpoche&diff=88087Life of Guru Rinpoche by Dudjom Rinpoche2020-04-26T15:38:22Z<p>Petefry: /* 4th Month */</p>
<hr />
<div>[[Image:Guru rinpoche.jpg|frame|'''[[Guru Rinpoche]]''' courtesy of Terton Sogyal Trust]]<br />
'''The Life of Guru Rinpoche''', based on ''The Concise Benefits of the Festival of the Tenth Day'' written by Kyabjé [[Dudjom Rinpoche]], describing deeds performed by [[Guru Rinpoche]] on the tenth day of each lunar month:<br />
<br />
===1st Month===<br />
On the tenth day of the first month, the hare month, when he renounces the throne, practises yogic disciplines of union and liberation in the Chilly Grove charnel ground, [[Shitavana]], and brings all the [[mamo|mātṛkā]]s and [[ḍākinī]]s under his power, he is known as Guru Śāntarakṣita.<br />
<br />
===2nd Month===<br />
Guru Rinpoche takes the 'Rabjung' ordination from Buddha's disciple [[Ananda]]. He shows unparalleled understanding and mastery of both [[sutra]] and [[mantra]], and is known as Guru [[Shakya Sengé]] and as Guru [[Loden Choksé]].<br />
<br />
===3rd Month===<br />
The king of [[Zahor]] tries to burn Guru Rinpoche alive. Guru Rinpoche transforms the fire into a lake (called [[Tsopema]], at Rewalsar), establishes the Dharma in the land of Zahor and takes [[Mandarava]] as his consort. He is known as Guru Chimé Pemajungné, the Immortal Lotus-born.<br />
<br />
===4th Month===<br />
On the tenth day of the fourth month, the horse month, when the demonic ministers of [[Oddiyana | Oḍḍiyāna]] seek to burn him and his consort, [[Mandarava]], alive, he transforms the pyre into a lake, and they both appear on a lotus blossom, miraculously shimmering in majesty. Inspiring faith in all, he ripens and liberates the entire kingdom by bestowing the Kadü Chökyi Gyatso teachings. This is when he is known as Guru Padma Vajra Tsal.<br />
<br />
===5th Month===<br />
When [[tirthika]]s from South India attempt to harm the Buddha [[Dharma]], Guru Rinpoche, with his great power, vanquishes them along with their gods and guardians. Raising the victory banner of the Dharma, he is known as Guru [[Sengé Dradrok]].<br />
<br />
===6th Month===<br />
At sunrise Guru Rinpoche is miraculously born amidst dazzling radiance in a lotus bed on Lake Danakosha. Turning the Wheel of Dharma for the [[dakini]]s, he is known as Guru [[Tsokyé Dorje]].<br />
<br />
===7th Month===<br />
The tirthikas from Tamradvipa throw Guru Rinpoche into the Ganges. Rising from the water, he reverses the flow of the river and performs a vajra dance in the sky. The tirthikas are inspired with devotion, and begin to follow the Dharma. Guru Rinpoche is known as Guru Khading Tsal.<br />
<br />
===8th Month===<br />
The tirthikas try to poison Guru Rinpoche, who transforms their concoction into [[amrita]] nectar. Irradiant from his drink, he inspires faith amongst the tirthikas, and is known as Guru [[Nyima Özer]].<br />
<br />
===9th Month===<br />
Guru Rinpoche takes the form of [[Vajrakilaya|Vajrakumara]] at [[Yangleshö]] in Nepal, and subdues the local deities and negative forces. He performs the [[sadhana]] of Palchen Yangdak and attains the [[mahamudra vidyadhara|vidyadhara stage of Mahamudra realization]]. He is known as Guru Dorjé Tötreng.<br />
<br />
===10th Month===<br />
Guru Rinpoche arrives in central Tibet. He subdues all the hostile negative forces, founds the great monastery of Chökhor Palgyi [[Samyé]] and lights the lamp of the holy Dharma of the [[sutra]] and [[mantra]] teachings. Guiding his [[twenty-five disciples]] and the king to liberation, he is known as [[Padmasambhava]].<br />
<br />
===11th Month===<br />
Guru Rinpoche assumes his wrathful form in [[Paro Taktsang]] in Bhutan, and brings under his control the local deities and guardians. Making them protectors of the [[terma]] (hidden treasure) teachings, he entrusts them with secret oral instructions, to be given only to the [[tertön]]s who shall discover them. He is known as Guru [[Dorje Trollö]].<br />
<br />
===12th Month===<br />
Guru Rinpoche is invited to [[Oddiyana]] by King [[Indrabodhi]] and installed as crown prince, marrying the Princess Bhasadhara. He is known as Guru [[Pema Gyalpo]].<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/dudjom-rinpoche/concise-benefits-of-festival-of-the-tenth-day|The Concise Benefits of the Festival of the Tenth Day by Dudjom Rinpoche}}<br />
<br />
[[Category:Guru Rinpoche]]<br />
[[Category:Tibetan Calendar]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Life_of_Guru_Rinpoche_by_Dudjom_Rinpoche&diff=88086Life of Guru Rinpoche by Dudjom Rinpoche2020-04-26T09:59:10Z<p>Petefry: /* 1st Month */</p>
<hr />
<div>[[Image:Guru rinpoche.jpg|frame|'''[[Guru Rinpoche]]''' courtesy of Terton Sogyal Trust]]<br />
'''The Life of Guru Rinpoche''', based on ''The Concise Benefits of the Festival of the Tenth Day'' written by Kyabjé [[Dudjom Rinpoche]], describing deeds performed by [[Guru Rinpoche]] on the tenth day of each lunar month:<br />
<br />
===1st Month===<br />
On the tenth day of the first month, the hare month, when he renounces the throne, practises yogic disciplines of union and liberation in the Chilly Grove charnel ground, [[Shitavana]], and brings all the [[mamo|mātṛkā]]s and [[ḍākinī]]s under his power, he is known as Guru Śāntarakṣita.<br />
<br />
===2nd Month===<br />
Guru Rinpoche takes the 'Rabjung' ordination from Buddha's disciple [[Ananda]]. He shows unparalleled understanding and mastery of both [[sutra]] and [[mantra]], and is known as Guru [[Shakya Sengé]] and as Guru [[Loden Choksé]].<br />
<br />
===3rd Month===<br />
The king of [[Zahor]] tries to burn Guru Rinpoche alive. Guru Rinpoche transforms the fire into a lake (called [[Tsopema]], at Rewalsar), establishes the Dharma in the land of Zahor and takes [[Mandarava]] as his consort. He is known as Guru Chimé Pemajungné, the Immortal Lotus-born.<br />
<br />
===4th Month===<br />
The deluded ministers of Orgyen try to burn Guru Rinpoche and Mandarava, his spiritual consort, alive. He turns the flames of the funeral pyre into a lake, from which they emerge seated on a lotus. The king, ministers and people of [[Oddiyana]] are inspired with devotion. He is known as Guru Pema Dorjé Tsal.<br />
<br />
===5th Month===<br />
When [[tirthika]]s from South India attempt to harm the Buddha [[Dharma]], Guru Rinpoche, with his great power, vanquishes them along with their gods and guardians. Raising the victory banner of the Dharma, he is known as Guru [[Sengé Dradrok]].<br />
<br />
===6th Month===<br />
At sunrise Guru Rinpoche is miraculously born amidst dazzling radiance in a lotus bed on Lake Danakosha. Turning the Wheel of Dharma for the [[dakini]]s, he is known as Guru [[Tsokyé Dorje]].<br />
<br />
===7th Month===<br />
The tirthikas from Tamradvipa throw Guru Rinpoche into the Ganges. Rising from the water, he reverses the flow of the river and performs a vajra dance in the sky. The tirthikas are inspired with devotion, and begin to follow the Dharma. Guru Rinpoche is known as Guru Khading Tsal.<br />
<br />
===8th Month===<br />
The tirthikas try to poison Guru Rinpoche, who transforms their concoction into [[amrita]] nectar. Irradiant from his drink, he inspires faith amongst the tirthikas, and is known as Guru [[Nyima Özer]].<br />
<br />
===9th Month===<br />
Guru Rinpoche takes the form of [[Vajrakilaya|Vajrakumara]] at [[Yangleshö]] in Nepal, and subdues the local deities and negative forces. He performs the [[sadhana]] of Palchen Yangdak and attains the [[mahamudra vidyadhara|vidyadhara stage of Mahamudra realization]]. He is known as Guru Dorjé Tötreng.<br />
<br />
===10th Month===<br />
Guru Rinpoche arrives in central Tibet. He subdues all the hostile negative forces, founds the great monastery of Chökhor Palgyi [[Samyé]] and lights the lamp of the holy Dharma of the [[sutra]] and [[mantra]] teachings. Guiding his [[twenty-five disciples]] and the king to liberation, he is known as [[Padmasambhava]].<br />
<br />
===11th Month===<br />
Guru Rinpoche assumes his wrathful form in [[Paro Taktsang]] in Bhutan, and brings under his control the local deities and guardians. Making them protectors of the [[terma]] (hidden treasure) teachings, he entrusts them with secret oral instructions, to be given only to the [[tertön]]s who shall discover them. He is known as Guru [[Dorje Trollö]].<br />
<br />
===12th Month===<br />
Guru Rinpoche is invited to [[Oddiyana]] by King [[Indrabodhi]] and installed as crown prince, marrying the Princess Bhasadhara. He is known as Guru [[Pema Gyalpo]].<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/dudjom-rinpoche/concise-benefits-of-festival-of-the-tenth-day|The Concise Benefits of the Festival of the Tenth Day by Dudjom Rinpoche}}<br />
<br />
[[Category:Guru Rinpoche]]<br />
[[Category:Tibetan Calendar]]</div>Petefryhttps://www.rigpawiki.org/index.php?title=Bumjur_Dawa&diff=88085Bumjur Dawa2020-04-26T09:43:13Z<p>Petefry: </p>
<hr />
<div>'''Bumjur Dawa''' is the first month and the hare month of the Tibetan lunar calendar. [[Chotrul Düchen]] falls within this month.<br />
<br />
[[Category:Tibetan Calendar]]<br />
<br />
The first fifteen days of the year celebrate the fifteen successive days on which the Buddha displayed a different miracle in order to increase the merit and inspire the devotion of future disciples.<br />
During this month the effects of positive or negative actions are multiplied 100,000 times. Therefore practice is emphasized during this period.</div>Petefryhttps://www.rigpawiki.org/index.php?title=Garje_Khamtrul_Rinpoche&diff=87477Garje Khamtrul Rinpoche2020-01-10T13:25:00Z<p>Petefry: </p>
<hr />
<div>[[Image:GKhamtrul.png |frame|Garje Khamtrul Rinpoche]]<br />
'''Garje Khamtrul Rinpoche Jamyang Döndrup''' (Tib. སྒ་རྗེ་ཁམས་སྤྲུལ་རིན་པོ་ཆེ་འཇམ་དབྱངས་དོན་གྲུབ་, [[Wyl.]] ''sga rje khams sprul rin po che 'jam dbyangs don grub'') (1927-2019) — the incarnation of the third Khamtrul, Gyurme Trinle Namgyal (1879-1926). A teacher of [[Dzogchen]] based in Dharamsala, where he served as the General Secretary of the Council for Cultural and Religious Affairs, before he retired in 1986. He taught on [[Tendrel Nyesel]] in [[Lerab Ling]] in 1992, and on [[Yang Nying Pudri]] in [[Dzogchen Beara]] in 2000.<br />
<br />
==Teachings Given to the [[About Rigpa|Rigpa]] Sangha==<br />
*1992, [[Lerab Ling]], the life of [[Tertön Sogyal]], [[Tendrel Nyesel]]<br />
*14 April 1995, London<br />
*5-7 September 1997, San Francisco<br />
*13-14 September 1997, San Diego<br />
*26-28 September 1997, New York<br />
*22 October 1999, San Francisco<br />
*2-7 October 2000, [[Dzogchen Beara]], [[Yang Nying Pudri]]<br />
<br />
==Publications==<br />
*Garje Khamtrul Rinpoche, ''Memories of Lost and Hidden Lands: The Life Story of Garje Khamtrul Rinpoche'', translated by Lozang Zopa, Chime Gatsel Ling, 2009<br />
*Garje Khamtrul Jamyang Dhondup, 'The Eight Practice-Instructions of Sugatas in the Nyingma Lineage' in ''Tibet Journal'', Vol. XV No. 2, Summer 1990<br />
*Minling Terchen Gyurme Dorjee, ''The Jewel Ladder: A Preliminary Nyingma Lamrim'', Library of Tibetan Works and Archives, 1990<br />
*''The Lama's Heart Advice which Dispels all Obstacles: A Concise Guide to the Hidden Land of [[Pemakö]]'', translated by Brian Gregor, 2002 (unpublished)<br />
<br />
==Internal Links==<br />
*[[Garje Khamtrul Incarnation Line]]<br />
*[[Garje Khamtrul Rinpoche's Lineage of Yang Nying Pudri]]<br />
*[[Prayer for the Long Life of Garje Khamtrul Rinpoche]]<br />
<br />
==External Links==<br />
*[http://www.cglmonastery.org/monastery.html Chime Gatsal Ling Monastery, founded in Dharamsala by Garje Khamtrul Rinpoche]<br />
*[http://www.dailymotion.com/video/xhbzj2_the-light-of-wisdom_shortfilms The Light of Wisdom, a short biopic about Khamtrul Rinpoche]<br />
<br />
[[Category:Contemporary Teachers]]<br />
[[Category:Nyingma Teachers]]</div>Petefry