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Venerable Khenpo Sherab Gyaltsen Negi graduated from Nalanda Institute at Rumtek Monastery in and was awarded the title of Khenpo in recognition of his scholarship. Today, he is mainly involved with work for the Rigpe Dorje Publications.
Before beginning with the teachings, I want to greet everyone I know as well as those persons I am meeting for the first time. I am very happy about this opportunity. According to the recommendations of former great Lamas, at the end of every practice we dedicate the merit.
Since our mind depends upon our body, we need to have a healthy body.
Belehrungen in englischer Sprache
What are the conditions for having a healthy body? Good nutrition. Then we will be healthy.
As a result, our mind will have a good basis and we will be able to practice. Our meals should consist of three parts, an appetizer, a main dish, and dessert. In that way, whether we meditate a Yidam, practice Mahamudra, or are practicing Bodhicitta, this principle applies to every Dharma practice. First we give rise to the mind of awakening, then we attentively meditate the main section of the practice, and finally we dedicate the merit. The Buddha taught that if these parts of the practice are included in any practice that we do, then every section of our practice will be virtuous and meritorious.
Our motivation is to receive these teachings, to study and contemplate them, and to realize the meaning so that we attain the ability to free all living beings from the ocean of samsara and to help everyone attain the spiritual level of Vajradhara. We need to be joyous about studying this sacred text, otherwise we will see no reason to learn about it.
How can we become happy about this opportunity? By learning about his great qualities and gaining trust in him, we become enthused. It is like learning about a new handy that we then wish to purchase.
There are outer biographies as well as inner, secret, and hidden hagiographies. There are many accounts of his earlier incarnations. Five hundred years later he was Aryadeva, who was a student of Nagarjuna. During the time of Padmasambhava, he was the great translator Vairocana.
He taught Buddhism during all these lives as a great Bodhisattva and translator. He had mastered reading and writing by the time he was five years old and saw Manjushri face-to-face when he was seven years old. He studied the scriptures, learned from many Lamas, and so forth.
Since he studied with Lamas from various traditions and revered them, he was non-sectarian.
He contemplated all the teachings he had received by having heard them; he meditated them and perfectly realized the pure view.
Who were the many Lamas that Jamgon Kongtrul met? There are the eight practice lineages or traditions of Tibet.
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He received all teachings of these lineages, reflected the meaning, and compiled and authored everything he had received into 95 volumes of scriptures. Looking at this enormous amount of writings, it seems as though Jamgon Kongtrul had only studied the Dharma all his life long and then composed these volumes of texts. If we think of the two kinds of benefit, for oneself and for others, it is evident that he benefitted others in elaborate and profound ways.
He did not belong to a specific lineage, though.
How to find a good teacher?
It seems as if he only gave teachings and empowerments during his life. This is the fourth greatnesses, the greatness of prophecy.
The first greatness is his line of incarnations, the second greatness is benefitting the self, and the third greatness is benefitting others. There are many detailed and lengthy biographies and hagiographies that have been translated into English and that are available to interested students. An author of sacred texts needs to have three qualities. The best quality is having realized the true nature of phenomena. The middling quality is having encountered face-to-face ones meditation deity. Anybody who writes a text needs to at least have the lesser quality, which is being expert in the five sciences medicine, linguistics, etc.
Jamgon Rinpoche possessed all three qualities. He had realized the true nature of phenomena and had encountered many meditation deities.
Bodhisattva Manjushri appeared to him when he was seven years old. He saw the meditation deity the moment he meditated upon a Yidam, e.
Prayer and Mantra for the 100 Peaceful & Wrathful Deities by Jamgon Kongtrul Rinpoche
Actually, he had written about ten fields of knowledge and therefore we can appreciate that anything he did was magnificent and immaculate. Anybody who writes a scientific text needs to be an expert in that specific field. He was more than an expert in every field of knowledge.
Jamgon kongtrul book stores near me
The authentic teachings of the Buddha are divided into three vehicles, Hinayana, Mahayana, and Vajrayana. How do we enter the Hinayana? By seeking refuge. The basis or ground of refuge is renunciation.
We enter Mahayana by giving rise to Bodhicitta.
The root of Bodhicitta is loving kindness and compassion. The ground that we need in order to enter the vehicle of Vajrayana is the empowerment. The prerequisite for receiving the empowerment is having devotion.
What do all of us wish to avoid and be free from? Suffering and pain. What causes suffering and pain? Our karma that we create due to our conflicting emotions or mind poisons.
Why do we have conflicting emotions? Because we fail to realize and therefore are ignorant of the primordially pure and true nature of our mind. Negative emotions arise due to ignorance, and negative emotions cause us to create karma that brings on suffering and pain.
What do we need to overcome in order to become free from suffering? Ignorance, and it is necessary to find means to overcome and dispel ignorance. We can do this by developing and gaining certainty of the Mahamudra view. It is only possible to receive his blessing by having faith and devotion in him.
How do we engender faith and devotion in our Lama? By calling to him. The view of Mahamudra blossoms in our mind when he bestows his blessing.
Lama Yeshe Losal
Mahamudra is based on Mahayana. To practice Mahayana correctly, it is necessary to give rise to love and compassion and the mind of awakening. To practice Hinayana correctly, we need to develop renunciation of samsara.
Both aspects of practice, which can be compared to the basement or ground floor of a multi-storied house, are prerequisites for perfecting Mahamudra. It is divided into three sections. First I want to speak about the second section, which describes the aim of both the Sutra and Tantra traditions. The aim of both Sutrayana and Tantrayana is identical, while the methods to achieve Buddhahood differ. The practices are renunciation, the development of Bodhicitta, engaging in the six perfections, giving rise to and having the four types of mindfulness.
There are four classes of practices in Vajrayana. They are: Kriyatantra, Charyatantra, Yogatantra, and Anuttarayogatantra. The time it takes to achieve perfect Buddhahood also varies in each Yana.
It takes a long time for practitioners of Sutrayana, whereas it is possible to achieve Buddhahood and thus to become a perfect Buddha in one lifetime by practicing Vajrayana. A Sutrayana practitioner who is endowed with the same highest capabilities as Shakyamuni before he became the Buddha can achieve Buddhahood in three long kalpas.
A Sutrayana practitioner who has middling capabilities needs 47 kalpas to achieve the same goal. By practicing the methods that are taught in Sutrayana, somebody who has lesser capabilities needs all the many more kalpas to achieve Buddhahood.
Somebody who has middling abilities can achieve Buddhahood in seven lifetimes by practicing Mantrayana, and somebody with lesser abilities can achieve the goal by practicing this Yana for 16 lifetimes.
Practitioners of Sutrayana engage in learning to overcome their mind poisons and worldly pleasures by living in solitude and by avoiding the company of crowds; they need to have keen capabilities. Followers of Mantrayana do not need to renounce worldly pleasures, rather, they learn to use the mind poisons while practicing the path; they need to have a stronger mind and even more keen capabilities than Sutrayana practitioners.
Why are there these differences? Sutrayana practitioners have no Lama and therefore do not receive a blessing. To engage in a Tantra meditation, followers of Mantrayana need to have received the respective initiation, the reading transmission, and the practice instructions from a Lama. In that ceremony, the disciple is blessed, and this differentiates Tantrayana from Sutrayana. Guru yoga is a very vast practice. What do we need so that we have faith and devotion to engage in this practice?
But it is necessary to know who the Lama is that we are calling. In which way is the Lama heavy?
Because his mind is replete with excellent qualities and because his disciples see his compassionate goodliness. When he accepts somebody as a disciple, the Lama has an enormous responsibility.