KALACHAKRA EM DENIA

Curso Extraordinario de S.E. Ratna Vajra Rinpoche "INICIACIÓN DE KALACHAKRA "

Del 21/06/2012 al 24/06/2012 Su Eminencia Dungsei Ratna Vajra Rinpoche es el mayor de los hijos de Su Santidad Sakya Trizin y miembro de la noble familia de los Khon en Tibet, quienes fundaron la Orden Sakya en los siglos once y doce. Desde temprana edad ha estudiado y se ha adiestrado, en la manera tradicional, como sostenedor de linaje. Habiendo completado sus estudios, es maestro en ambas tradiciones de la meditación y filosofía budista, la tradición esotérica y la exotérica. Es reconocida su brillante y clara explicación de las enseñanzas. PROGRAMA Jueves 21 Explicación general de "Iniciación" Sesiones mañana y tarde: 10h y 16h Viernes 22 Enseñanzas sobre la relación maestro discípulo Sesiones mañana y tarde: 10h y 16h Sábado 23 Iniciación Kalachakra (1er día) Sesión tarde: 16h Domingo 24 Iniciación Kalachakra (2º día) Sesión tarde: 15h Kalachakra es un término sánscrito que se traduce como “Rueda del Tiempo o Ciclo del Tiempo”. La tradición Kalachakra gira en torno al concepto de tiempo (kāla) y ciclos (chakra): desde los ciclos de los planetas hasta los ciclos de la respiración. Este tantra pertenece al Yoga Supremo (Anutarayoga) y contiene instrucciones detalladas para trabajar con la energía sutil del cuerpo con objeto de lograr el estado de Buda. La entidad Kalachakara representa a Buda y, por ende, a la omnisciencia. Kalachakra es tiempo y, como todo está bajo la influencia del tiempo, Kalachakra lo conoce todo. Por otro lado, su consorte Kalachakri o Kalichakra está consciente de todo aquello que es infinito o fuera del reino del tiempo. Están unidos en la postura yab-yum, la temporalidad y la intemporalidad en conjunción. De manera similar, la rueda no posee ni principio ni fin. La iniciación de Kalachakra fue otorgada por primera vez por Buda Sakyamuni, quien se manifestó como la deidad ante el rey Suchandra en la stupa de Dhanyakataka en India. Más tarde el rey trajo consigo la tradición a su reino místico de Shambhala, donde fue preservada a través de un linaje de reyes bodisatvas. El sida Chilupa la trajo de nuevo a India durante el periodo medieval Esta iniciación, especial, de Kalachakra que otorgará Su Eminencia, pertenece a la colección Vajramala del gran maestro Abhayakaragupta.

GRANDE INICIAÇÃO DO BUDA DA MEDICINA

S.E. Ratna Vajra Rimpoché, hijo mayor de S.S. Sakya Trizin vendrá a nuestro Centro los días 19 y 20 de Junio de 2012 y otorgará la gran iniciación del Buda de la Medicina junto con unas enseñanzas cortas sobre "Cómo ser feliz en los tiempos difíciles". Esta iniciación del Buda de la Medicina no es como la bendición (jenang) que normalmente se suele otorgar en un día, sino que es una iniciación mayor de 2 días. Más info más adelante.

http://www.sakyadrogonling.com/

NOVO LIVRO

Announcing A New Restricted Text from Snow Lion TREASURY OF ESOTERIC INSTRUCTIONS: An Explication of the Oral Instructions of the Path with the Result Restricted Text--check site for requirements. by Lama Dampa Sonam Gyaltsen, translated and edited by Cyrus Stearns 511 pp. text plus 47 pp. supplement | cloth bound | $100.00 It is the strict instruction of His Holiness Sakya Trizin that this translation of Lama Dampa Sonam Gyaltsen's Treasury of Esoteric Instructions be made available only to people who have received the complete teachings of the Path with the Result, or Lamdre'. Please see www.snowlionpub.com for full description of the requirements for ordering this text. The Lamdre', or the Path with the Result, is the most important system of tantric practice in the Sakya tradition of Tibetan Buddhism. The goddess Vajra Nairatmya first transmitted these teachings to the Indian adept Virupa (ca. seventh-eighth centuries), who then composed the Vajra Lines. Virupa's words were transmitted orally until the Tibetan master Sachen Kunga Nyingpo (1092-1158) wrote eleven commentaries to explain them. Two hundred years later, in 1342, Lama Dampa Sonam Gyaltsen (1312-75) composed the Treasury of Esoteric Instructions, the culminating commentary on Virupa's work. According to His Holiness Sakya Trizin, "There have been many treatises of commentary on the intention of the Vajra Lines. However, this Treasury of Esoteric Instructions, the commentary composed by the sovereign of the doctrine Lama Dampa Sonam Gyaltsen Palsangpo of the Khon family, has many special qualities, and is clearer and more easily understood than others, suitably elaborate, and precise in drawing out the key points." This book contains translations of Virupa's Vajra Lines and Lama Dampa's Treasury of Esoteric Instructions. Issued as a separate booklet is a translation of Pleasure Grove for the Intelligent, a structural commentary on the Vajra Lines written by Jamgon Ameshap Ngawang Kunga Sonam (1597-1659), the twenty-eighth throne holder of Sakya. ** Please share this message with others. ** more...

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FELIZ NATAL E PRÓSPERO ANO NOVO DA FUNDAÇÃO SAKYA

His Eminence Chogye Trichen Rinpoche officially opened SIBA in September 2006

His Eminence Chogye Trichen Rinpoche officially opened SIBA in September 2006

ESTATÍSTICA DESTE BLOG

REZA DE LONGA VIDA PARA S. S. SAKYA TRIZIN

PRAYER FOR THE LONG LIFE OF HIS HOLINESS THE 41st SAKYA TRIZIN

Splendid and precious root lama,
Sitting upon a lotus on the crown of my head,
Bless me with your great kindness,
Bestow upon me perfections of body, voice and mind
Oh, assemblies with the power to grant immortal life,
Oh, the seven-eyed goddess who grants immortal life(1),
Who dwells within the invincible protective tent of immortal life,
Pray grant the attainment of immortal life.
As the sun rises in space, so too the Guru, who is the refl ection
Of the wisdom, law and power of the three Lords of Padmasambhava(2),
Arises from His intention; You have made blossom the lotus garden of the precepts and realization
Of the Sakya Teachings; stay forever as the protector of the beings of the four continents.
O descendant of the Khön, emanation of the Lord of Speech(3) in that divine family,
Your activities make the paths of the Mahayana, Sutra and Tantra
Shine in the glory of giving happiness: Oh, pleaser of all beings,
Powerful wish-fulfi lling King, may Your being remain with us.
On the golden base of pure moral conduct,
You heap vast piles of the powdered jewels of study, contemplation and meditation;
You expand the levels of teaching, debate, composition and explanation;
Oh, excellent refuge, may You be as enduring as Mount Sumeru.
May You stay fi rmly, who teaches as did the conquerors,
The entire profound Lob Shed, the excellent path of the conquerors,
Which has the “Four Authorities,”(4) the oral lineage of the Conquerors,
Condensed by the Five Superior Lamas,(5) themselves the second Conquerors.
While You are here, may Your Three Secrets(6) be as enduring as the Vajra,
As you have come to be the ornaments beautifying Jambudvipa, this excellent place:
May the glorious religious kingdom of glorious Sakya exist radiantly,
LiKe the seven glorious auspicious qualities(7) of a most excellent kingdom.
May the wishes of our prayers be fulfi lled
By the power of the truth of the changeless profound “true nature”(8),
And by the power of an ocean of Deities and Protectors,
And by the great compassion of the dependable Lama and Triple Gem.
1. The “seven-eyed goddess” refers to White Tara.
2. The “Three Lords” are Avalokiteshvara, Manjushri, and Vajrapani.
3. The “Lord of Speech” is Manjushri.
4. The “Four Authorities” are: the authority of the root and lineage lamas, the authority of being based on authoritative
precepts, the authority of true experience arising by practice, and the authority of Lord Buddha s the origin of all this.
5. The fi ve founding fathers of Sakya are: Sachen Kunga Nyingpo, Acharya Sonam Tsemo, Jetsun Drakpa Gyaltsen,
Sakya Pandita, and Chogyal Phagpa.
6. The Three Secrets are those of Body, Speech, and Mind.
7. The Auspicious Qualities are those of the Queen, Horse, Minister, Elephant, General, Jewel, and Wheel.
8. True Nature or “chos-nyid” is the Ultimate true nature of all being.
Source: The above translation was reproduced form the original publication with the kind permission of Lama Sherab Gyaltsen
Amipa, Switzerland and was printed in Palden Sakya News Magazine

TAILÂNDIA AO ANOITECER

SAKYA TRIZIN VISITA THRANGU GONPA NO CANADÁ

SUA SANTIDADE SAKYA TRIZIN EM VÍDEO

DATAS IMPORTANTES EM NOVEMBRO

Nov 14th : Western Birthday Jetsun Kushok Chimey Luding
Nov 19th : Western Birthday Khöndung Ratna Vajra Rinpoche
Nov 29th : Tibetan Birthday Khöndung Ratna Vajra Rinpoche

NOVO LIVRO DE SUA SANTIDADE SAKYA TRIZIN

ABERTURA DO MOSTEIRO DE WALDEN USA

REPORTAGEM DE SAKYA TRIZIN NO BRASIL

EM CAMPINAS

NO RECIFE

NO RIO DE JANEIRO

LEIA O ÚLTIMO NÚMERO (7) DA REVISTA BUDISTA SAKYA "MELODY OF DHARMA MAGAZINE" ONDE, NA PÁGINA 49 EXISTE UMA REPORTAGEM DA VISITA DE SUA SANTIDADE SAKYA TRIZIN AO BRASIL:

http://www.hhthesakyatrizin.org/pdfs/melody_7.pdf

H. E. RATNA VAJRA RINPOCHE

Sakya Ling Tibetan Buddhist Centre
97A Swansea Road,
Reading,
Berkshire.
RG1 8HA

QUE É LANDRÉ

SUA SANTIDADE SAKYA TRIZIN

ORAÇÃO DE LONGA VIDA DE SUA SANTIDADE SAKYA TRIZIN:

Glorioso, grande e precioso Mestre-raiz

Em lótus sobre minha cabeça

Nosso adorno na extrema compaixão

Abençoe-nos corpo, palavra e mente.

Na guarda da roda protetora

Sete olhos garantem sua vida

Muitos garantem sua vida

E o protegem dia e noite.

Divino Caminho de Padmasambava

Sabedoria amorosa, radiante poder

Flor dos Sakyas, no espelho das palavras

Mestre de Quatro Mundos, viva longamente.

Ngawang Kunga, divina família Khön

Alegria e benefícios traz para todos

Reitor do caminho grande e secreto

Rei, poderoso rei dos nossos desejos

Por favor viva longamente.

Meditando, orientando e ouvindo

Sobre base de ouro moral

Ensinando, debatendo e compondo

Real Refúgio, viva longamente.

Como segundo Buda mestre do Lan Dré

Caminho validado das palavras

Ensine dos Cinco Sakyas fundadores

Você que fala como Buda, por favor

Viva longamente

Sua presença embeleza este mundo

Possui o poder temporal dos Sakyas

Irradia dos Sakyas as obras de beleza

Como um Vajra, Três Segredos, viva longamente.

Tríplice Gema, Mestre compassivo

Ydam e Protetor cheio de força

Profundo, inamovível, verdadeiro

Por tais poderes nossos desejos realizados.

Pelas bênçãos da Tríplice Gema

Pelo poder dos mais virtuosos

Pela linha dos Possuidores de Manjushri

Viva muito suas obras cresçam como Budhas.

Pedindo pela saúde de nossos mestres

Pedindo pela infinita vida de nossos mestres

Pedindo que suas obras aumentem

E se espalhem no universo

Que não nos apartemos deles nunca

E que eles nos abençoem.

Que tenham firmes suas vidas como montanhas

Que os Ensinamentos continuem como estrelas

Que fama e glória preencham todo o espaço

E através de suas obras todos nós sejamos felizes.

VÍDEO HISTÓRICO

His Holiness Sakya Trizin recalls His grandfather, Dagshul Thinley Rinche

ANIVERSÁRIO DE SUA SANTIDADE SAKYA TRIZIN

ANIVERSÁRIO DE SUA SANTIDADE SAKYA TRIZIN


DIA SETE DE SETEMBRO COMEMORAREMOS O ANIVERSÁRIO DE SUA SANTIDADE SAKYA TRIZIN,

NOSSO SAGRADO E INSUPERÁVEL GURU, CORPORIFICAÇÃO DE TODOS OS BUDAS REUNIDOS NUM SÓ

SE VOCÊ QUISER PARTICIPAR NOS AVISE.

H.E. Gyana Vajra Rinpoche to Mustang 2009 Part 1

H.E. Gyana Vajra Rinpoche to Mustang 2009

SAKYA TRIZIN NO RECIFE 2

H. H. SAKYA TRIZIN NO RECIFE

His Holiness sakya trizin in mundgod

[TV Jornal] Líder budista Sakya Trizin chega ao Recife para visitar Comunidade do Coque

H. H. SAKYA TRIZIN COM OS ESCOTEIROS EM CAMPINAS

FOTO DE CID DE OLIVEIRA

EM CAMPINAS

FOTOS DE CID DE OLIVEIRA

EM CAMPINAS, SAO PAULO

FOTOS DE CID DE OLIVEIRA

H. H. SAKYA TRIZIN CHEGA A RECIFE

BÊNÇÃO DE GURU RINPOCHÊ NO BRASIL

APÓS PALESTRA NA ACADEMIA BRASILEIRA DE LETRAS

VOLTE LOGO, SAGRADO GURU

SUA SANTIDADE SAKYA TRIZIN CAMINHA NO BRASIL

FOTO DE CID DE OLIVEIRA

S. S. SAKYA TRIZIN NO BRASIL

EM CAMPINAS, S.P. DURANTE INICIAÇÃO
FOTO DE R. SAMUEL

SUA SANTIDADE SAKYA TRIZIN JÁ ESTÁ EM TERRITÓRIO BRASILEIRO

FOTO DE R. SAMUEL, KATMANDHU, 1993

SUA SANTIDADE SAKYA TRIZIN JÁ ESTÁ NO BRASIL. VEJA A PROGRAMAÇÃO:

Atividade

Local
21/07
Quinta


Chegada pela manhã no Rio de Janeiro. Traslado para o hotel
17h30: Coletiva de imprensa
18h30: Participação no Ciclo de Diálogos

Colégio Zaccaria - Rio de Janeiro

22/07
Sexta

10h: Palestra: Meio ambiente, interdependência e sustentabilidade: responsabilidade universal

Rio de Janeiro - Academia Brasileira de Letras
15h30: Chegada em Campinas e ida ao hotel
18h: Palestra: Libertando-se dos quatro apegos - criando lucidez para ações éticas e produtivas Campinas - Vila Antiga
20h: Jantar com Sra. Lia Diskin Hotel
23/07
Sábado

10h: Iniciação de Manjushri - Buda da Sabedoria.
12h: Almoço com representantes de todas as tradições (restrito a convidados)
15h: Palestra sobre sabedoria, educação e gestão na sociedade contemporânea
19h30: S.E. Gyana Vajra Rinpoche: Iniciação de Ngondro (preliminares) e ensinamentos sobre a prática
Campinas - Vila Antiga
24/07
Domingo
10h: Iniciação de Cherenzig - Buda da Compaixão
15h: Palestra sobre a compaixão como um caminho para levar a sociedade a uma relação mais compreensiva e construtiva Campinas - Vila Antiga
19h30: Jantar com autoridades locais e sangha residente (restrito a convidados) Cabreúva - Mosteiro Sakya Tsarpa
25/07
Segunda
8h30: Consagração do Mosteiro Sakya Tsarpa (restrito a convidados) Cabreúva - Mosteiro Sakya Tsarpa
13h: Visita a Comunidade do Coke (evento gratuito - sem reservas) Recife
14h30: Apresentação da sintese dos diálogos Entrada Franca (não há pré-inscrição) UFPE - Auditório do Centro de Ciências Sociais Aplicadas - Recife
15h: Palestra "Como superar a violência e o medo no século XXI?" - Entrada Franca (não há pré-inscrição)
UFPE - Auditório do Centro de Ciências Sociais Aplicadas - Recife
16h: Grande Benção pela Paz (Ato Ecumênico) - Entrada Franca (não há pré-inscrição) UFPE - Auditório do Centro de Ciências Sociais Aplicadas - Recife
17h30: S.E. Gyana Vajra: Iniciação e Ensinamento sobre Buda da Medicina Cine UFPE - Centro de Convenções - Recife
20h: Transmissão do Sutra Prajnaparamita / Iniciação de Manjushri Cine UFPE - Centro de Convenções - Recife
26/07
Terça
9h: Consagração das terras do Mosteiro Sakya Timbaúba-PE
09h30: Iniciação de Guru Rinpoche Timbaúba-PE - CEBB Dharmata
16h: Iniciação de Tara Branca Auditorio Ribeira - Centro de Convenções - Olinda
19h: Nascido no Tibet - Perguntas a um Mestre Tibetano Teatro Guararapes Centro de Convenções- Olinda

Sua Santidade Sakya Trizin, líder da escola Sakya do budismo tibetano


Sua Santidade Sakya Trizin nasceu no dia 7 de setembro de 1945 no palácio Sakya, em Tsedong. Imediatamente após o seu nascimento, foram realizados intensos rituais para ampliar a sua sabedoria, inclusive imprimindo a sílaba-semente Dhi em sua língua. Ocorreram vários sinais auspiciosos. No dia do seu nascimento foi oferecido ao palácio uma estátua do Guru Padmasambhava.

Em 1951, fez uma peregrinação a Lhasa. Lá, aos 6 anos de idade, foi designado como Sakya Trizin - detentor do trono da tradição Sakya - por Sua Santidade o Dalai Lama. No ano seguinte foi executada uma cerimônia preliminar de entronização, na qual ele aceitou oficialmente as funções do cargo de Sakya Trizin.

Para beneficiar a todos que desejam estudar os ensinamentos do Buda, S.S. está girando a roda do Dharma por todo o mundo. Tanto no oriente quanto no ocidente. Ele tem dado ensinamentos em diversos países como a Índia, Estados Unidos, Canadá, Inglaterra, França, Itália, Alemanha, Áustria, Suécia, Suíça, Holanda, Malásia, Indonésia, Cingapura, Japão, Tailândia, Austrália e Nepal, em muitas ocasiões. Agora pela primeira vez no México, Costa Rica e Brasil.

Em 25 de novembro de 2009, em Lumbini, cidade nepalesa onde o Buda Shakiamuni nasceu, altos lamas, monges, monjas e discípulos se reuniram para uma grande celebração do jubileu de ouro de cinquenta anos de entronização de S. S. Sakya Trizin.

EM PERNAMBUCO

CLICK NO LINK





http://sakyatrizinpe.blogspot.com/p/nascido-no-tibet-perguntas-sua.html

OPORTUNIDADE UNICA EM TODA A VIDA

OPORTUNIDADE UNICA EM TODA A VIDA

CONHEÇA UM DOS MAIORES MESTRES DE BUDISMO NO MUNDO, EM MENOS DE UM MES - FAÇA LOGO A SUA INSCRIÇAO:

Primeira visita de Sua Santidade Sakya Trizin ao Brasil, INSCRIÇOES EM:


http://www.sakyabrasil.org/

Hoje raro eclipse lunar em 100 anos

H.E. Luding Khenchen Rinpoche (filho de Jetsun Kusho) recomendou compassivamente que é muito eficaz para que todos cantem todos os mantras de longa vida. Se não recebeu
nenhuma iniciações da longa vida, o mantra de Buddha Shakyamuni é a outra opção. Igualmente mencionou que os méritos que resultam de toda a prática virtuosa estarão multiplicados por até 10 bilhões de vezes devido à coincidência de um eclipse lunar
perfeito raro em Sawa Dawa.

MANTRA DE SHAKYAMUNI:
om muni muni marramuni shakyamuni sorra

THE LIFE OF THE GREAT MAHASIDDHA VIRUPA

written and illustrated by H.E. Dagmo Kalden D. Sakya, foreword by H.H. the Sakya Trizin

"Mahasiddha Virupa is one of the famous eighty-four great Indian Masters who attained great realizations in one lifetime, thereby benefiting endless sentient beings through their spiritual attainments. In the unbroken lineage of the Sakyapa Tradition of Tibetan Buddhism he is considered to be the most important guru to have upheld the Buddha Dharma by his majestic powers. He is the original master of the precious Lamdre—the Core Instructions on Non-Duality of the Path and the Result."—excerpted from the foreword by His Holiness the 41st Sakya Trizin

Virupa was given several names throughout his life, and when he was a monk he tried to do his meditation practice as much as he could. But even though he spent many years meditating, he was bothered by disturbing dreams. And when he did as he was instructed to do by his spiritual guidance, it backfired and people often became upset with him. But because of his dedication he developed great spiritual powers which protected him from harm, and even saved his life. When people rejected him he lived in the forest and wore only flowers, and lived an unconventional life, but eventually he found his spiritual home. He saved many animals from sacrifice, and performed miracles.

H.E. Dagmo Kalden D. Sakya is the wife of His Eminence Ratna Vajra Sakya, the elder son of His Holiness the Sakya Trizin. She has written this book for her daughter partly so that their story times together need not consist of only beanstalks, elves, and gingerbread men, but mainly so that young children the world over may learn of the lives of Great Masters of the Dharma.

http://www.snowlionpub.com/

Abertas as inscrições para as atividades que SS Sakya Trizin estará desenvolvendo no Brasil

As inscrições para as atividades que SS Sakya Trizin estará desenvolvendo em sua primeira visita ao Brasil já estão abertas. Por gentileza visitem o site

http://www.sakyabrasil.org/index.html

The Extraordinary Qualities of Lamdre

LAMA CHOEDAK

Lamdre teachings are based on the Hevajra Tantra. They were initially received by the 7th century Indian Mahasiddha Virupa, who founded the lineage and transmitted the teachings to a line of disciples in India. Virupa also wrote pith instructions known as Vajragatha. However, as these were heavily encoded and difficult to understand, Lamdre was transmitted as an oral tradition for some centuries. The teachings were brought to Tibet by Drogmi Lotsawa in the middle of the tenth century and were later codified in the twelfth century by Sachen Kunga Nyingpo, who also wrote eleven commentaries.

Lamdre is a complete path to enlightenment. It is taught in a single place by a single teacher over a period of several weeks. It is not offered in separate segments. It is a transmission of both exoteric and esoteric teachings by an officially recognised lineage holder. It cannot be offered by self-proclaimed teachers who just happen to attract crowds. Within the Sakyapa lineage, which is the Lamdre lineage, we have only a handful of lineage holders in any generation.
It is important to be aware that although some people may be very learned in the teachings and know the topic very well, they are not necessarily qualified to give the transmission. When His Holiness Sakya Trizin visits in 1997, it will be the first time the uncommon Lamdre (Lobshe) teachings have been given in Australia. His Holiness agreed to this because during his visit in 1988 to give the common teachings (Tshogshe), he was asked to return one day to give the uncommon Lamdre. The request has since been renewed many times.

The term Lamdre is Tibetan. Lam means path, dre means resell. The word as a whole means `the path including its result.' Lamdre is intimately involved with the Hevajra Tantra, one of the principal tantras in the class of highest Buddhist Anuttara Yoga tantras. It contains the entire Buddhist teachings at both the ordinary and extraordinary levels. In this talk I will focus on the extraordinary characteristics of Lamdre, what the teachings are about and how students will benefit from them. Traditionally, these extraordinary qualities are known as the `Eleven Greatnesses of Lamdre.'
Normally, we tend to draw a firm distinction between path and goal or result. The path often seems so difficult, and our progress so slow! We find ourselves longing for the result, desperate for a quicker way to reach that elusive goal. We don't always realise that what we experience on the path actually amounts to the goal.

The first major characteristic of Lamdre is the fact that the path actually includes its result. The result is not something that occurs at the finishing line. It is happening continuously from the moment we begin. Therefore we don't need to wait for results. They arise every day from our practice. Lamdre is all about practice. It is our experience during practice which authenticates the path. On the other hand, people who do not practise have no way of experiencing the result. They may develop an intellectual understanding of the Lamdre teachings, but that will be all. In fact any religious path which does not include practice is devoid of real experience and is therefore of limited benefit. We must never forget that the path is the result. Otherwise, when we begin to practise prostrations, for example, we may feel daunted by how many are still to be done. But we should try to develop enough humility to be happy with what we manage to do each day, instead of striving for great numbers. Once we receive the Lamdre and begin to incorporate it into our daily lives, we are no longer intimidated by the gulf between what we are doing and what remains to be done. We cease to distinguish between path and result.

The second extraordinary characteristic is not seeing the result as greater than the path. Just as the path is not separate from the result, the result is not separate from the path. At a higher level of understanding, this is the realisation of the non-existence of any dichotomy between good and evil. Dualistic concepts produce so much of our suffering. Much of our pain may be nullified when we realise this inseparability of path and result. Every individual's path is of course different. If your own path is actualised, it is the realisation of path into result for you. The person who has realised the result will not assume that he has laid down a path for others to follow. There is no highway to enlightenment, only tracks. Some very bold people manage to create their own new paths through their experiences. We may read their biographies and gain great inspiration, but we will never travel exactly the same road. For example, we cannot totally duplicate the Buddha's activities. But we can use his teachings as a guide to pave our own pathway. This is an important characteristic of Buddhism. The teaching is our refuge, and we use it to make our own paths. But we do not try to make it into a highway for others.

The third characteristic is the instruction that enables us to transform all our perceptions through an understanding of the nature of mind. When a person knows the nature of the mind, he or she can transform anything. Once we learn how to govern our mind, we will no longer be controlled by the mind's reflection of events and circumstances. We can transform all our perceptions. On the other hand, one who is unable to govern his mind always sees things as discriminatory. People, places and events have great power over him. Sometimes we may catch a glimpse of this transforming ability. We may even be able to practise it on the odd occasion, but not consistently. How liberating to be freed from the tyranny of events and circumstances! I am sure that the Buddha must have had this realisation when he sat under the Bodhi tree. Although faced with all kinds of adverse circumstances, he remained undaunted. He could turn everything to his advantage.

Within Buddhism there exists a school of thought known as `mind only' or Cittamatra. Lamdre includes elements of this philosophy, teaching that all events and perceptions are nothing but a reflection of our own mind. Imagine how much benefit this realisation can be to people in simply facing their everyday problems!

The fourth characteristic is the ability to transmute faults into qualities. We may have developed skills over the years in avoiding difficult situations and people, in the mistaken belief that we protect ourselves by keeping away from them. But this technique involves quite the opposite. We must actually be close to difficult situations and people so that we can transform all faults, obstacles and adversities into qualities and opportunities. The fact is that all faults are impregnated with qualities. Our good qualities hide behind our faults. Faults are more visible than virtues. We remember people's faults far better than their good points. But if we look carefully at our negative experiences, we discover that they have taught us much more than the positive ones. Much more than all the laughter, hugs and presents we give each other. We don't learn much from them. On the other hand, we learn a great deal from difficult relationships. It may not seem so to us at the time. But after a painful experience we usually resolve to do things slightly differently in future. Lamdre teachings equip us with the ability not to shun people's faults, which really means shunning the people, too. We learn to accept both good qualities and faults in others. Particularly once we come to see their faults as no more than our own mind's reflection! If we want a person to be caring towards us, we will normally see him as uncaring. This is because we have expectations of people and things. But if we expect nothing, we may be pleasantly surprised. Faults are inseparable from virtues. They are two sides of the same coin. This is an important feature of the path including its result. Lamdre teaches us to learn from problems, not reject them.

The fifth characteristic is the ability to accept all obstacles and interferences and transform them into attainments. We can be sure that if we persevere in the face of obstacles we will attain something important. In fact, unless we strive for our achievements, we tend to take them for granted. Obstacles test our passion for the result. If we are only halfhearted, of course they will block us. The greatest trial on the path occurs the night before enlightenment. This is what happened to the Buddha. After meditating for six years, he was attacked by an army of monsters the night before he attained enlightenment. They wielded the most fearsome weapons. They pelted him with mountains of rocks and lakes of molten lava. This is what we call the Conquest of the Maras. If he had reacted by asking himself `Is this all I get after six years of practice?' and given up, his attainment would have been delayed. But instead of being threatened by the Maras, the Buddha saw them as objects of compassion. As a result, he subdued them all. He converted their weapons into garlands of flowers. If you practise for ten years, and then during the eleventh year face a great obstacle, you must persevere. To withdraw at that stage would be a waste of ten years' energy.

When we feel under attack from obstacles, it is important not to let ourselves be overwhelmed. The best thing to do is just to be there. Let the obstacles keep on coming. We can explain to ourselves that if we bear these, it will take away the negativities which persisted throughout our ten years of practice. In this way, we can make greater strides in one year than we did during the preceding ten years. This test comes every now and then in practitioners' lives. Transforming obstacles into attainments requires us to exercise patience with ourselves and to develop a degree of humility. It is a culmination, almost like a graduation after many years' effort.

The sixth characteristic is being able to recognise every experience. The pattern of experiences will be reflected in the pattern of samadhi. Consistency of practice enables us to identify hindrances. To use calm abiding meditation as an example, people may feel that they have no physical discomfort, and that the body is no longer a problem. Now the only problem appears to be with the mind. The mind feels dull. But the chances are that the dullness is actually physical. The meditator may not understand this. He may think he is sitting so well that the problem can't possibly be with his body. This is when we should be aware that it is very difficult to remove the physical aggregates. Sometimes people blame past lives. They don't recognise that the real problem is their attachment to the physical body and its comforts. Once they discover this, they can pinpoint postural problems. For example, if the back is not straight, the mind will become sluggish. It is easy to blame some mysterious mental or spiritual difficulty when we can't focus the mind. Usually, though, it is a physical problem. It is very difficult for us to transcend our physicality. The body and the senses are deceptive, and they mislead the mind. We must always return to the physical level - the level we are at, rather than seeking further afield for the source of the problem.

The seventh characteristic is that by recognising obstacles, we can remove hindrances caused by evil spirits. Meditators attract evil spirits. As we learn more about hindrances, we won't blame external things such as the climate, a heavy meal or an empty stomach. We normally tend to look for excuses outside ourselves. Now the meditator can see the obstacles at a much subtler level. Take the example of craving for food. Evil spirits usually invade the weakest points of the practitioner. They may come in the form of food to tempt us. They may come in the form of people to lure us away from our practice. Of course people are not evil beings, but evil beings sometimes enter peoples' psyche. Don't you ever feel that you are not really you when you are doing something, as though some force seemed to have taken over? When we are thinking about negative things, evil spirits give us a hand. They are known as Maras. `Mara' means `kill.' They kill our conscience and take us over so that we do things we would not normally do. It is said that if we recognise these obstacles on the path, we won't blame concrete, objects. We will recognise our weak points and accept the level we have reached. If we think negative thoughts, we will definitely attract negative vibrations. Negative thoughts also attract accidents and misfortune. On the other hand, positive thoughts attract miracles. In some of the meditations our visualisations give us the ability to commune with Buddhas.

The eighth characteristic is the quality of transforming other people's faults into our own spiritual attainments. When we have passed through the preceding levels and transformed our own faults, we may notice that others still have faults. The real transformation comes about when we can perceive other people's faults as qualities. Of course we don't actually tell someone "you are great, you are such a short-tempered person." But if we tell ourselves that a particular person is very short-tempered and we can't bear him, it won't help us to develop. We just become exactly like the person we are criticising. The fault ceases to be only in the other person and infects us. It will become part of us. So what's the best way to cope? Once we have learned how to transform our own faults into qualities, we must begin trying to transform the faults of others, too. One way is to look at the other person's negative behaviour and tell ourselves "This reminds me of how I used to behave. What I used to be, I am seeing in the other person now." When we have transformed our own faults, we will have a loftier view of the follies of others. We will not be threatened by them. We will make no judgements about them. The faults of others now enable us to become more focussed. They become an inspiration. We begin to accept them as challenges rather than obstacles.

After people return from long retreats, they have to try to sustain their new vision of others. We can become pretty harmless, living a solitary life in a small hut and interacting with nobody. But what happens when we emerge? The tiger is harmless in his cage, but what about when he escapes? The challenge for us as practitioners is to find the faults of others just as useful as our own. Once we achieve this, we will not resent `difficult' people. After all, they help us to learn! We can emulate what the Buddha did under the Bodhi tree when he subdued the Maras. It was only through defeating the Maras that Buddha could gain victory. To become victorious, we must defeat our most powerful opponents. These are none other than our perceptions of other people's faults. We must churn the butter of realisation from the milk of our problems.

The ninth characteristic of Lamdre is that it enables us to see the non-contradiction between Sutra and Tantra, morality and metaphysical knowledge. Otherwise, many people see a contradiction between theoretical knowledge and practice. Some may be happy with their practice, but easily affected by the judgements of others. Actually we need criticism from time to time. It tests us. If we are easily put off, it shows we must be very shallow practitioners. Criticism is a wonderful opportunity to develop faith. If we become discouraged, it is because we are attached to mundane forms and concepts, rather than to the inner meanings of the teachings.

It is said that a person blessed by the transmission of Lamdre will not see any contradiction between sutra and tantra, morality and spirituality, monkhood and layhood. He will not practise anything contrary to the basic teachings of the Buddha. For example, in certain Vajrayana ceremonies it is permissible to drink a little alcohol as an integral part of the ritual. But some practitioners drink whole bottles. This transgresses one of the five basic Buddhist precepts. How can one hope to reach a lofty realisation of Vajrayana without the firm foundation of the five precepts? It is important to follow a complete path, rather than focus exclusively on one level. An individual's practice may be a source of either inspiration or humiliation to others. A practitioner of Lamdre will have equal regard for both sutra and Vinaya levels. One may not be suited to these levels, but one will still respect each of them, and lead a spiritual life founded on a firm basis of morality.

The tenth characteristic is that just like the elixir which transforms all base metals into gold, one receives teachings of pure gold which transform all of life's problems. No longer do we see problems as rigid. All obstacles become transformable, irrespective of how they originated. We will treasure the teachings as we would a priceless jewel.

The eleventh characteristic is that the benefits of the teachings surpass the qualities of the mundane material world in every respect. It is important however not to expect to demonstrate all of these qualities as soon as we receive the six weeks of Lamdre teachings. We will develop them gradually, but only through diligence and consistent practice.

Borobudur iluminado dia de Vesak

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JETSUN KUSHOLA, NOSSA DIRETORA ESPIRITUAL

RATNA VAJRA RINPOCHE

BÊNÇÃO DE KATMANDHU

No novo mosteiro de HE Tsulshik Rinpoche, Swayambhunath

JETSUMMA E RINPOCHÊ

JETSUMMA E RINPOCHÊ, NETOS DE SUA SANTIDADE SAKYA TRIZIN

Parlamento do Tibete aprova renúncia do dalai lama da função de líder político

Internacional
Renata Giraldi
Repórter da Agência Brasil

Brasília – O Parlamento tibetano no exílio, em Dharamsala, no Norte da Índia, aprovou hoje (25) o pedido de afastamento do dalai lama das atividadades políticas. A solicitação foi aprovada por unanimidade. O deputado Karma Yeshi, um dos parlamentares que votou a favor do pedido, afirmou que o difícil foi separar o líder religioso das funções políticas.

No último dia 10, o dalai lama, de 75 anos, anunciou sua renúncia. Segundo ele, seu objetivo era que as funções passassem a ser desempenhadas pelo primeiro-ministro. Inicialmente, os parlamentares demonstraram hesitação quanto à sua renúncia.

A decisão do dalai lama foi anunciada durante cerimônia que lembrou a revolta tibetana de 1959 contra as autoridades chinesas. De acordo com ele, é o momento de “devolver” a autoridade formal para um líder eleito.

As informações são da agência pública de notícias de Portugal, a Lusa. Exilado na cidade indiana de Dharmsala, o dalai lama afirmou que o governo tibetano deve ter mais poder. Segundo o líder, a disposição é apresentar propostas de emendas à Constituição para incluir as mudanças pretendidas.

Por tradição, os dalai lama são líderes políticos e espirituais do Tibete e o atual mantém essa função considerada quase mítica para a maioria dos seguidores. O atual dalai lama é o décimo quarto de uma linhagem de líderes espirituais que, pela crença budista, são a reencarnação de espíritos que têm o objetivo de esclarecer a humanidade.

Lama é uma palavra tibetana que significa sabedoria, monge, mestre e guru. O dalai lama também é chamado de Sua Santidade por seus seguidores.

Edição: Lana Cristina

MONGE VOTA

Monge budista vota em eleição para a escolha do novo primeiro-ministro tibetano, após o Dalai Lama anunciar que deixaria a liderança política do país

Mensagem de Sua Santidade Sakya Trizin

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Funeral ceremonies for Khenpo Appey Rinpoche

12 February 2011


Photo courtesy of Meredith Lama
The funeral ceremonies for Khenpo Appey Rinpoche took place on 7 February in Nepal. The ceremonies were presided over by His Holiness Sakya Trizin and attended by many other Sakyapa masters including H.E Luding Khenchen and H.E. Ratna Vajra Rinpoche.

Khenpo Appey was one of the teachers of His Holiness and thus it is particularly auspicious that tomorrow, 13 February, is Guru Rinpoche day. As always, the Guru Rinpoche tsok puja will be performed in all our dharma centres, providing a reminder of the compassion, wisdom and power of our lamas who bestow their blessings upon us.

ENSINAMENTOS DE H. E. RATNA VAJRA RINPOCHE