Dzongsar Khyentse Rinpoche

Transcription

Bibliography
Shantideva, The Way of the Bodhisattva, Padmakara Translation Group, Shambhala, Boston & London, 1997.
Jigme Khyentse Rinpoche, Wisdom: Two Buddhist Commentaries, Editions Padmakara (French print), 1999.
Trisoglio, Alex, ed., Madhyamika, Introduction to the Middle Way, alt title: Chandrakirti’s Madhyamakavatara with
Commentary by Dzongsar Khyentse Rinpoche, Khyentse Foundation, San Francisco, 2003.
His Holiness the Dalai Lama, Practicing Wisdom, The Perfection of Shantideva's Bodhisattva Way, Wisdom Publications, 2004.
Transcript, John Castlebury, Dzongsar Khyentse Rinpoche, The Way of the Bodhisattva, An Oral Commentary on Shantideva’s
Bodhicharyavatara, Khyentse Foundation/Siddhartha’s Intent, Vancouver, Canada, June 2002
THE WAY OF THE BODHISATTVA
Chagdud Gonpa Khadro Ling, Brazil, 2001 2003 2004
Acknowledgements
In his introductory notes to volume one in this series, Chagdud Rinpoche writes, “Shantideva’s teachings are among the greatest
in the history of Tibet. The quintessence of the teachings in the Mahayana is The Way of the Bodhisattva.” We are very happy to
uphold his wish that the teachings on The Way of the Bodhisattva be established in Brazil. We also share with Jigme Khyentse
Rinpoche and the Padmakara Translation Group’s aspiration in his publication, Wisdom: Two Buddhist Commentaries, that “this
sample of the vast commentarial literature will bring the stream of the Bodhicharyavatara tradition to a wider audience, and clarify
the understanding of certain Buddhist concepts, such as emptiness, which are easily misunderstood.” May this important book be
translated into all languages. And finally, we dedicate our efforts to His Holiness the Dalai Lama, Dzongsar Khyentse Rinpoche,
Jigme Khyentse Rinpoche, Chagdud Rinpoche, Jigme Rinpoche, Chagdud Khadro, Lama Rigdzin Samdrub, Lama Tsering, Lama
Chimed Rigdzin, Lama Norbu, Lama Sherab Drolma, Lama Yeshe and Lama Rigdzin for their work, with the wish that we may live
and breathe their teachings in every aspect of our being.
Credits
The credits listed inside this booklet reflect the orginial physical cd publications in Brazil for each volume. This english edition,
which is a compilation of all four volumes, has been made possible by the generous support of Chagdud Gonpa Brasil,
Siddhartha’s Intent Society and Dakini Music and was produced/designed by Liz Hamill and Fernanda Alvarenga. We are grateful
to Amelia Chow, Alex Trisoglio, Jakob Leschly, Isabel Pedrosa, Luc Dierckx, Dave Zwiebeck, Luiz Gustavo Anflor.
Special thanks to Chagdud Gonpa Khadro Ling´s staff, Sibele Corrêa, Patrícia Zebrauskas, Liliane Soares, Summer Adams,
Renata Ferraz, Taís Carvalho, Maurício Sabbado, Janet Filardo, Patrícia Machado, Elka Andrello, Maíra, Rocha, Vanessa
Sabbado, Aline Alves, Marice Padilha, Angela Schmidt, Marilyn Stoner-Smith.
Chagdud Gonpa Brasil
Siddhartha's Intent International
Cx Postal 121 95660-000
Três Coroas, RS, Brazil
486 West 26th Avenue
Vancouver, BC V5Y 2K2 Canada
www.chagdud.org
www.dakinimusic.com
www.siddharthasintent.org
http://siddharthasintent.org/vancouver-teachings.html
MAY ALL BEINGS BENEFIT
2008 Siddhartha´s Intent Society
2008 Chagdud Gonpa/Dakini Music
An Oral Commentary on
the Bodhicharyavatara
English
Portuguese
!, ,L%-(2-?J3?-.0:A-,R.-0-*A.-:)$-0-28$?-?R,
In Sanskrit: Bodhisattvacharyavatara
,o-$<-{.-., 2R-KA-?<-A-2-+-<,
In Tibetan: byang chub sems dpa´i spyod pa la ´jug pa
2R.-{.-., L%-(2-?J3?-.0:A-,R.-0-=-:)$-0,
An oral commentary on chapters
1 to 3 of Shantideva’s
Bodhicharyavatara
Translated by Manoel Vidal
ABOUT “THE WAY OF THE BODHISATTVA” AND DZONGSAR KHYENTSE RINPOCHE
Foward to an Oral Commentary on Shantideva’s “Bodhicharyavatara”
We live in a fortunate aeon
because a Buddha came and turned
the wheel of the dharma so many beings
could attain liberation.
In the
Buddhadharma, the great vehicle is
called the Mahayana. The teachings of
the Mahayana path are vast like an
ocean, but the quintessence of these
teachings can be found in this book,
The Way of the Bodhisattva. It was written
by a great practitioner, Shantideva, who
received the power of the blessings of
Manjushri directly.
The teachings
contained in this book arose from
Shantideva´s meditative experience.
The history of Tibet has many
kings, protectors and teachers of the
dharma who were emanations of
bodisattvas like Avalokiteshvara,
M a n j u s h r i a n d Va j r a p a n i w h o
propagated and
maintained
the
Shantideva
dharma throughout the country. For
this reason, the Mahayana, which is the path of the bodhisattva, is foundational for the
Tibetan people and Shantideva’s teachings are among the greatest in the history of
Buddhism in Tibet.
4
Dzongsar Khyentse
Rinpoche has been a great scholar
and a great practitioner for many
lives, and in all of his lives, he has
demonstrated enlightened
qualities.
Due to his great
compassion, he returns tirelessly
to this world to bring benefit to all
beings. Besides belonging to a
generation which begins with
the great king T’hrisrong Detzan
who was
an emanation of
Manjushri, in this life, he is the
grandson of
His Holiness
Dudjom Rinpoche. Soon after he
was born, his grandfather gave
him the name of Khyentse Norbu,
and later, great lamas like His Holiness Sakya Trizin formally recognized him [as a
reincarnation of Jamyang Khyentse Chokyi Lodro].
A great practitioner is the object of refuge for many beings both in this life and other
lives. In Eastern Tibet, before a candidate is given formal recognition as an object of refuge,
traditionally all doubts concerning their identity are eliminated. Dzongsar Khyentse
Rinpoche has been granted such recognition by great wisdom beings. Besides having
received teachings and empowerments from high lamas such as his grandfather, his father
[Thinley Norbu Rinpoche] and His Holiness Dilgo Khyentse Rinpoche, he has also studied
with many scholars. He is an infallible lama.
CHAGDUD TULKU RINPOCHE
5
“So as I mentioned last
night this is the classic text
which is read by all the
different schools of
Buddhism in Tibet and
many schools of Buddhism
in India. In fact, in many
prominent Buddhist
monasteries and
universities, this particular
classic text is taught almost
every year and it is
compulsory that even the
oldest practitioners and the
students go to the class,
even though they may have
received these teachings
hundreds of times.”
Dzongsar Khyentse Rinpoche,
VOL. I, CD2, track 1
6
VOL
I
9
CDs
An Oral Commentary on Chapters
Bodhicharyavatara
English
Portuguese
7
DZONGSAR KHYENTSE RINPOCHE AND CHAGDUD TULKU RINPOCHE
An Oral Commentary on Chapters One to Three of Shantideva’s “Bodhicharyavatara”
Incredible though it seems in retrospect, we were concerned that we might fall asleep.
During the weeks prior to Dzongsar Khyentse Rinpoche’s visit to Chagdud Gonpa Khadro
Ling in southern Brazil, the sangha was driven by a powerful wish to present him with the
best possible appearance—a wish thwarted by the general untidiness of the ongoing
construction, statue and stupa projects. Items on the work list began to be sorted with a
terse, “B D or A D?” Meaning, “Before Dzongsar or After Dzongsar?” And people began to
wonder aloud if they might not fall into stupified exhaustion the first chance they had time to
sit down, which would be the first teaching.
Such concerns evaporated as soon as Khyentse Rinpoche arrived. Lithe and quick, he
sprang from the car at the temple gate rather than waiting to be driven to the steps as we had
planned. Leaning heavily on attendants, Chagdud Tulku Rinpoche walked down the steps to
greet Khyentse Rinpoche with the traditional Tibetan ceremonial scarf and to escort him to
the shrine room where the students offered their own prostrations and scarves. The crowd
who participated in this first ceremony was much smaller than the 360 persons who would
assemble for the first teaching a few hours later, but for some of us versed in the continuing
story of these two lamas, witnessing their reunion was profoundly moving.
In about 1945, when Chagdud Tulku was a teenager who had just completed his first
three-year retreat, and Dzongsar Khyentse was His Holiness Jamyang Khyentse Chokyi
Lodro, one of the most illustrious masters of the twentieth century, Chagdud Rinpoche
journeyed with the great Shechen Rabjam Rinpoche to request that His Holiness Khyentse
Chokyi Lodro indicate the whereabouts of two important tulkus of Tenp’hel Gonpa [in the
Kham region of eastern Tibet]. Several days later His Holiness gave the Tenp’hel Gonpa
lamas a letter with precise instructions about the location of the two tulkus—how far their
villages were from the monastery, their ages, the names of their parents, all the information
necessary to find the boys without contradiction or doubt. To this day the monastery is
blessed by those infallible indications. On the occasion Chagdud Rinpoche also received
from Khyentse Chokyi Lodro Rinpoche the Rinchen Tangyud empowerments and caught his
8
first glimpse of Dilgo Khyentse Rinpoche, who was attending the empowerments. The
auspicious connection with His Holiness Khyentse Chokyi Lodro continued through
another meeting in eastern Tibet, many meetings in Lhasa (Chagdud Rinpoche often
accompanied his root guru Khenpo Dorje, when he visited His Holiness) and later, with their
ages reversed and the teenage Dzongsar Khyentse recognized as the tulku of His Holiness
Khyentse Chokyi Lodro, meetings in India and Nepal. Then, about six years ago, Dzongsar
Khyentse Rinpoche fulfilled a
long-standing
request and
offered the empowerments
into the treasures of Dewai Dorje
Sera Khadro at Rigdzin Ling,
Chagdud Rinpoche’s
main
center in California. This was
an occasion of consummate joy
and blessing.
The sangha in Brazil had
repeatedly asked Khyentse
Rinpoche to teach here and
fortunately our request
coincided with his own
aspiration to teach Shantideva’s
Bodhichar yavatara on five
continents. He brought this
text alive with his examples, leading his listeners into a miasma of Indian sense pleasures
one moment and in the next stranding them in an Istanbul coffee shop, waiting for 70
years to accomplish a single bodhisattva action. His teachings helped move the
Bodhicharyavatara off the shelf of dusty classics and onto the bedside table, where it can be
picked up for daily guidance and inspiration.
CHAGDUD KHADRO
Gentle Voice - Newsletter of Siddhartha’s Intent
September, 2001
9
VOL
I
An Oral Commentary on Chapters 1 to 3
of Shantideva´s Bodhicharyavatara
9
CDs
Bodhicharyavatara
English
Portuguese
Legend to the Formatting of the
Track Titles
- Plain italics with a line break (/):
The Padmakara translation of
The Way of the Bodhisattva text
- Bold italics:
Dzongsar Khyentse Rinpoche's
spontaneous translation of
- “Track titles in quotes”:
exact words
- Plain text:
Track title based on summary
of the content
2001
CD1
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
Introductory Comments
A Great Buddhist Text, Shantideva's Bodhicharyavatara
The Buddhadharma: To Release Ourselves from Delusion
BMWs, Fashion Magazines and Beauty Contests
The Eight Traps (The Worldly Dharmas)
How to Release Ourselves from Delusion?
A Story about Manjushri and a Monk
Do We Really Want to Achieve Enlightenment?
Questions and Answers
Questions and Answers (cont.)
CD2
1.
2.
3.
4.
5.
6.
7.
A Brief History of The Way of the Bodhisattva and Shantideva
Shantideva's Biography
Shantideva's Yogicharian Attitude toward the Madhyamika
Bodhisattva as "Warrior"
Chapter 1, Translator's Homage
Chapter 1, Stanza 1 Author's Homage
Chapter 1, Stanza 2-3 There is nothing here that has not
been taught before
8. Becoming Alcoholic
CD3
1. The Battlefield and the Last Bullet
2. After Love Comes Compassion and Bodhicitta
10
CD3 cont.
3.
4.
5.
6.
7.
8.
9.
10.
Chapter 1, Stanza 4 This precious opportunity is so difficult to obtain
Chapter 1, Stanza 5 As when a flash of lightning rends the night /
Chapter 1, Stanza 5 An Evil Being Still Has Buddha Nature
Chapter 1, Stanzas 6-8 Thus behold the utter frailty of goodness! /
Chapter 1, Stanzas 9-11 The moment the bodhicitta arises in our mind
Chapter 1, Stanzas 12-14 All other virtuous thoughts and actions
Chapter 1, Stanzas 15-22 Bodhichitta, the awakening mind /
Chapter 1, Stanzas 23-26 Our Parents
CD4
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
Chapter 1, Stanzas 27-30 Quoting the Buddha and Dilgo Khyentse Rinpoche
Chapter 1, Stanzas 31-36 If they who do some good, in thanks /
The Philosophy of Bodhicitta
The Idea of Ugliness and Beauty
Inseparable Relative and Ultimate Bodhicitta
A Bodhisattva and a Coffee shop in Istanbul
Introduction to Chapter 2, "Confession"
Monica Lewinsky as an Example of Karma
Karma as Philosophy: Abhidharma
CD5
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
Chapter 2, Stanzas 1-9 This precious attitude of bodhicitta
Chapter 2, Stanzas 10-11 I shall offer a beautiful bathhouse
Chapter 2, Stanzas 12-13 Cleaning their body with a perfumed towel
Chapter 2, Stanzas 14-22 Making Offerings
A Story about the Buddha Before He Was Buddha
Chapter 2, Stanzas 23-25 Offering Music
Chapter 2, Stanza 26 Taking Refuge
Four Things Buddha Asked His Monks
Chapter 2, Stanzas 27-41 Confession: A Practice of Exposure
Chapter 2, Stanzas 42-60 Oh Lord, I have not seen this kind of fear
11
CD6
1. Chapter 2, Stanzas 61-65 I shall
try to contemplate
2. Questions and Answers
3. Questions and Answers (cont.)
7. Siddhartha
8. A Summary of Mind Training
9. Like a String on Your Finger
10. Our Very Rigid Mind
CD7
1.
2.
3.
4.
5.
6.
7.
8.
9.
Controlling Our Mind
A Commitment for this Teaching
Introduction to Chapter 3, "Commitment"
Chapter 3, Stanzas 1-2 With joy I celebrate /
Chapter 3, Stanzas 3-4 Rejoicing in the Buddhas and Bodhisattvas
Chapter 3, Stanzas 5-7 Requesting Teachings
Chapter 3, Stanzas 8-18 May I pacify all the sufferings of all the sentient beings
Chapter 3, Stanzas 19-22 May I be an isle for those who yearn for landfall /
Chapter 3, Stanzas 23-28 I shall step by step train myself
CD9
1.
2.
3.
4.
5.
6.
7.
Yoga: A Session of Meditation
A Few Disciplines
Dedication
The difference in
the sound in CDs
6, 8 and 9 is due
to technical
problems in the
recording and is
not a defect in
your machine.
Credits
Produced by Liz Hamill and Sibele Corrêa
Oral translation by Manoel Vidal
Recorded live at Chagdud Gonpa Khadro Ling, Três Coroas, RS, Brazil
Masterized by Gustavo Breher, Tec Áudio, Porto Alegre, RS, Brazil
Graphic design by Liz Hamill, Sibele Corrêa
Liner notes by Chagdud Rinpoche, Chagdud Khadro
Editorial assistance by Liz Hamill, Sibele Corrêa
Photographs by Adriana Zebrauskas, Marcelo Saula
CD8
12
1.
2.
3.
4.
5.
6.
7.
8.
9.
Chapter 3, Stanza 29-34 This is the draft of immortality /
Introduction to Chapter 4, "Awareness"
Chapter 4, Stanzas 1-8 A bodhisattva after being initiated to this idea of bodhicitta
Chapter 4, Stanzas 9-19 If an ignorant being creates an obstacle
13
“Then we ask: so what is this
wisdom? Actually wisdom is
our mind at its height of
normality; that’s it, nothing
else! But that is so difficult to
recognize and maintain. "
VOL
VOL. II, CD1, track 9
II
12
CDs
14
Bodhicharyavatara
English
Portuguese
15
THE CHARIOT OF BODHICITTA
An Oral Commentary on Chapters Four to Seven of Shantideva’s “Bodhicharyavatara”
In 2001, Dzongsar Khyentse Rinpoche returned to Dzongsar Monastery in Eastern Tibet.
Two exquisite photographs in a book entitled, On the Path: Tibet capture the moment in which
Khyentse Rinpoche rides on horseback into a huge crowd of Tibetan nomads. In black and white,
photographer Alan Kozlowski conveys something both medieval and holy in this portrait of
Khyentse Rinpoche.
In July 2003, Khyentse Rinpoche made a second visit to Khadro Ling in Tres Coroas,
Brazil, to continue teachings on Shantideva’s The Way of the Bodhisattva [Bodhicharyavatara].
He arrived in an elegant black and gold
Cherokee Jeep and was just about to release
his second film, Travellers and Magicians, into
the international film festival circuit. In full
technicolor, there is something very hip and
holy about Dzongsar Khyentse Rinpoche.
Dzongsar Monastery was once the site
of the palace of the Tibetan Prince Gesar of
Ling. Khadro Ling, the site of the first
traditional Tibetan temple in Latin America,
was founded by Chagdud Tulku Rinpoche.
Both places are centers of the teachings and
practices of the precious bodhicitta, the
enlightened wisdom and compassion in us all.
In all traditions of Tibetan Buddhism,
Shantideva’s Bodhicharyavatara is considered to be the quintessence of the teachings on bodhicitta.
Dzongsar Khyentse Rinpoche writes in the introduction to Kozlowski’s book that nine
hundred horsemen greet him simply for the name he carries as the third incarnation of Dzongsar
Jamyang Khyentse Rinpoche—principal lama at Dzongsar Monastery. This monastery was the seat
of the Rime or nonsectarian movement and excelled in the teaching of traditional art and all Tibetan
Buddhist schools of thought and practice. This greeting was in fact a testimony to the enduring
blessings and teachings of the person who personified the very spirit of nonsectarianism.
16
When he teaches, Khyentse Rinpoche draws easy comparisons between such notable
filmmakers as Ridley Scott, John Boorman and Abbas Kiraostami along side great Buddhist
thinkers: Chandrakirti, Nagarjuna and Dilgo Khyentse Rinpoche—his own root teacher. What do
film and Buddhism have in common? The mind has the potential to perceive life as cinema.
In the Vajrayana path, Rinpoche tells us, one only needs the merit of devotion to the
teacher—even a split second—to become in tune with our own true inner movie lover. Because of
our lack of merit, we cannot hear the person sitting next to us in the cinema—the teacher—tell us
that this film is just a projection of light through celluoid. We cannot hear them whispering that
this life, this movie, is not real; that it is essenceless. A single moment of devotion has immense
merit. Then we too can have the teacher’s own freedom of mind, his or her depth of being.
On CD1, track 1, Dzongsar Rinpoche quotes his own precious teacher, Dilgo Khyentse
Rinpoche, from a time in Bodh Gaya when he was his attendent. As an example of bodhicitta
both typical and powerful from the Sutras, he states:
“If there’s a chariot and there’s no horse to pull this chariot and if there are five
hundred arhats on this chariot, Shakyamuni Buddha might condescend to
dragging this chariot with his toe. But let’s say suddenly, if there’s one human
being who has heard the name bodhicitta, then Shakyamuni said that he himself
would have to drag this chariot with his neck.”
At Khadro Ling in July of 2003,
there was not just one human being, but four
hundred, who wanted to hear the name
bodhicitta from the man who is a living
embodiment of it. To be in the presence of
Dzongsar Khyentse Rinpoche is to be in all
holy places at once: the Palace of Gesar,
Dzongsar Monastery, Bodh Gaya, Khadro
Ling. He is the very presence of the living
dharma.
LIZ HAMILL
Producer, Dakini Music
17
VOL
II
An Oral Commentary on Chapters 4 to 7
12
CDs
Bodhicharyavatara
English
Portuguese
Track Titles
- Bold italics:
exact words
- Plain text:
of the content
CD1
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
Attending Dilgo Khyentse Rinpoche in Bodhgaya
The Second Root Vow
Maintaining Bodhicitta
Why Bodhicitta is Important
Chandrakirti and the Three Compassions
Definition of Dukkha / Suffering
Wisdom Has to Surpass Everything
Guru Yoga
"What is This Wisdom?"
"To Reach Enlightenment"
"The Foundation to Build the Bodhicitta"
Introduction to Chapter 4, Stanza 20 The Precious Human Body
Chapter 4, Stanzas 20-27 "An Analogy about a Turtle”
CD2
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
18
2003
Chapter 4, Stanzas 28-34 Anger, lust—these enemies of mine— /
Chapter 4, Stanzas 35-39 "Hell is Just our Mind”
Chapter 4, Stanzas 40-43 Fishermen, butchers
Chapter 4, Stanzas 44-45 Even if I’m burnt, killed
Chapter 4, Stanzas 46-48 The Weapon of Wisdom
Chapter 5, Stanza 1, "Vigilance"
Chapter 5, Stanzas 2-6 The crazy elephant—our mind
Chapter 5, Stanzas 7-8 The weapons of the hell realm
Chapter 5, Stanzas 9-11 The Completion of the Act of
Generosity
CD3
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
Chapter 5, Stanzas 12-14 The hostile multitudes are vast as space /
Chapter 5, Stanzas 15-18 "Shantideva is Emphasizing Mindfulness"
Chapter 5, Stanzas 19-22 "If You Have a Wound"
Chapter 5, Stanzas 23-26 For those who want to keep guard of their mind
Chapter 5, Stanzas 27-29 Lack of vigilance
Commentary on Stanza 29
Chapter 5, Stanzas 30-32 If you want to maintain the mindfulness
Chapter 5, Stanzas 33-34 And then once the mindfulness is intact
CD4
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
Chapter 5, Stanzas 35-40 One should never vacantly gaze
Chapter 5, Stanzas 41-44 Never for an instant be distracted
Chapter 5, Stanzas 45-47 If you are taking part in gossip
Chapter 5, Stanzas 48-54 Desire or Wrathful Hate
Chapter 5, Stanzas 55-58 With perfect and unyielding faith /
Chapter 5, Stanzas 59-70 When the vultures cut your body into pieces
Chapter 5, Stanzas 71-75 This Precious Human Body
Turning the Wheel of the Dharma
The Two Truths
19
CD7
1.
2.
3.
4.
5.
6.
7.
8.
Chapter 6, Stanzas 22-25 “Introducing the Object of Patience”
Chapter 6, Stanza 26 "An Actual, Tangible Enemy"
Chapter 6, Stanzas 26-27 All these conditions
Commentary on Stanzas 28-30 The Permanent Self and the Permanent Creator
Summary of Stanzas 28-30 The Opposite of the Belief in Satan
CD5
1.
2.
3.
4.
5.
6.
7.
8.
9.
Destroying the Self
Chapter 5, Stanzas 76-77 "We Do the Opposite"
Chapter 5, Stanza 78 You Lose Nothing
Chapter 5, Stanzas 79-84 More on the Two Truths
Chapter 5, Stanza 85 Advice to Mainly the Monk Audience
Chapter 5, Stanzas 86-89 For a small benefit you should not harm your body
Chapter 5, Stanzas 90-95 A good vessel, a good student
Shantideva's India
CD6
20
1.
2.
3.
4.
5.
6.
7.
8.
9.
Chapter 5, Stanzas 96-99 Sleep with the posture of the Buddha
Chapter 5, Stanza 100 "Write Down and Frame this Stanza"
Chapter 5, Stanzas 101-109 A Mahayana Teacher
Chapter 6, Stanzas 1-6 Anger and Patience
Chapter 6, Stanzas 7-11 "Four Kinds of Patience"
Chapter 6, Stanzas 12-18 The cause of happiness
Chapter 6, Stanzas 19-21 When sorrows fall upon the wise /
CD8
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
Chapter 6, Stanzas 31-38 Everything is a Magical Display
Chapter 6, Stanzas 39-46 Shantideva Changes the Argument
Chapter 6, Stanzas 47-51 Our Enemy
Chapter 6, Stanzas 52-56 Mind is bodiless /
Chapter 6, Stanzas 57-62 Someone dreams that he lives a hundred years
Chapter 6, Stanzas 63-67 The Cause of All These Harms
Chapter 6, Stanzas 68-73 "Evil Actions in the Past"
Commentary on Bodhicitta
Chapter 6, Stanzas 74-77 For sake of gaining all that I desired /
21
CD9
1.
2.
3.
4.
5.
6.
7.
8.
9.
CD12
Chapter 6, Stanzas 78-83 The joy that you are resenting
Chapter 6, Stanzas 84-86 Advice to the Monks
Chapter 6, Stanzas 87-92 If our enemy becomes unhappy
Chapter 6, Stanzas 93-100 The Sand Castle
Chapter 6, Stanzas 101-110 "The Enemies"
Chapter 6, Stanzas 111-118 "The Cause of Patience"
Chapter 6, Stanzas 119-120 The buddhas are the closest companions
CD10
1.
2.
3.
4.
5.
6.
7.
Chapter 6, Stanzas 121-127 The buddhas are my teachers and lords
Chapter 6, Stanzas 128-134 "A Very Evil King"
Chapter 7, Stanzas 1-4 Diligence
Chapter 7, Stanzas 5-10 Everyone is snatched by death
Chapter 7, Stanzas 11-16 Like a fish on dry ground
1.
2.
3.
4.
Chapter 7, Stanzas 56-63 "Two Kinds of Pride"
Chapter 7, Stanzas 64-68 Sentient Beings and Success
Chapter 7, Stanzas 69-76 "In the Battlefield”
Credits
Produced by Liz Hamill and Sibele Corrêa
Recorded live at Chagdud Gonpa Khadro Ling, Três Coroas, RS, Brazil
Edited and masterized by Liz Hamill and Sibele Corrêa
Graphic design by Sibele Corrêa, Liz Hamill
Liner notes by Liz Hamill
Editorial assistance by Chagdud Khadro, Cinithia Sabbado, Renata Ferraz,
Suzanne Meister
Photographs by Liliane Soares
CD11
1.
2.
3.
4.
5.
6.
7.
8.
9.
22
Chapter 7, Stanzas 17-26
Someone like me—I can never be enlightened
"The Bodhisattva Has Abandoned"
"All the Endless Evils"
"Motivation is the Root of All Virtue"
Advice for Beginning Virtuous Actions
"Ordinary People"
23
VOL
“So this is the decision you
have to make. Do you value
the egolessness’ point of view
or ego’s point of view?”
III
VOL. III, CD6, track 10
11
CDs
24
An Oral Commentary on Chapter 8
of Shantideva’s
Bodhicharyavatara
English
Portuguese
25
SACRIFICING THE SACRIFICER OR THE EGO
An Oral Commentary on Chapter Eight of Shantideva’s “Bodhicharyavatara”
Although The Way of the Bodhisattva has
attained the venerable age of thirteen
centuries, Dzongsar Jamyang Khyentse
Rinpoche’s oral commentary creates in us
an immediate, even urgent, impetus to the
training of our minds and the unfolding of
our spiritual path.
In 2004, at Khadro Ling, the mother
center of Chagdud Gonpa Brasil, Khyentse
Rinpoche taught chapter eight,
“Meditation,” which summarizes all the
previous chapters of The Way of the
Bodhisattva. Bodhicitta has been developed
and strengthened by mindfulness,
generosity, discipline, patience and
diligence. Now, for meditation, Shantideva
urges his audience to abandon worldly
things and people, to find the solitude of the
cemetery or the forest and to give up the wanderings of the mind, i.e. craving for
sex, marriage and property (Stanzas 3 to 85).
26
Khyentse Rinpoche introduces Shantideva’s
meditations in chapter 8, stanzas 90 to 184, known as
“Equalizing Self and Others” and “Exchanging Self and
Others.” Like a surgeon in a life or death operation, Rinpoche
warns us that not only the notion of the self-ego and
renunciation is very underdeveloped in the West, but also the
concept of meditation itself is distorted.
Meditation
according to Shantideva should destroy the traps of the eight
worldly dharmas.
Rinpoche comments, “Sacrificing the sacrificer is the
unique path of the bodhisattva.” The destruction or
dismantling of the ego is the bodhisattva path’s distinctive
tenet. What follows such sacrifice is the subject of “Wisdom,”
the ninth chapter.
LIZ HAMILL
Producer,
Dakini Music
27
VOL
III
2004
11
CDs
of Shantideva’s
Bodhicharyavatara
English
Portuguese
Track Titles
- Bold italics:
exact words
- Plain text:
of the content
CD1
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
"Not Only to Benefit Oneself"
"The Chapter of Meditation, the Eighth Chapter"
Definition of Sugata
Chapter 8, Stanza 1 After cultivating diligence / Set your mind
to concentrate /
Chapter 8, Stanza 1 "A Very Big Statement"
Chapter 8, Stanza 2 A bodhisattva who wishes to be free
from the fangs of afflictions
Chapter 8, Stanza 3 Because of loved ones and desire for gain /
Chapter 8, Stanza 4 Often Quoted Stanza
Chapter 8, Stanza 5 All beings like ourself, our own state
is impermanent.
CD2
1. Chapter 8, Stanzas 6-7 If a being does not see happiness,
then the being is not filled with joy.
2. Chapter 8, Stanza 8 Beings who are infatuated with other
beings
3. Chapter 8, Stanza 9 Shantideva Calls Sentient Beings
"Children"
4. Chapter 8, Stanzas 10-11 One moment, they are good friends
5. Chapter 8, Stanzas 12-14 Infants, children like ourselves, are
jealous with those superior to us.
28
CD2 cont.
6. Chapter 8, Stanza 15 A bodhisattva must try to flee, escape from
these kinds of companions.
7. Chapter 8, Stanza 16 One should act like the bees
8. Chapter 8, Stanzas 17-18 "Oh, I am rich, surrounded by attention /
9. Chapter 8, Stanza 19-20 Since this is so, the wise man does not crave /
CD3
1. Chapter 8, Stanzas 21-23 Why should I be pleased when people praise me? /
2. Chapter 8, Stanzas 24-28 They are so difficult to get along with because
everything has to be their way.
3. Chapter 8, Stanzas 29-32 At times I will go to a charnel ground
4. Chapter 8, Stanzas 33-35 Shantideva's Definition of "Birth" and "Death"
5. Definition of Bodhicharyavatara
6. Example of a Guy with a Cigar as Bodhisattva
7. Chapter 8, Stanzas 36-38 And now that you have left for the forest
8. Chapter 8, Stanza 39 If in the solitude when you focus on your mind
9. Chapter 8, Stanzas 40-41 Shantideva taught this text to Nalanda Monks
10. Chapter 8, Stanza 42 Of what in truth is nothing but a heap of bones /
CD4
1.
2.
3.
4.
5.
6.
7.
8.
9.
Chapter 8, Stanza 43 Reference to Indian Marriages
Chapter 8, Stanza 43-44 Oh what pains you went through just to draw the veil /
Chapter 8, Stanza 45 How Women are Hidden Behind Veils after Marriage
Chapter 8, Stanzas 46-47 Look, this mass of human flesh /
Chapter 8, Stanza 48-49 Naked is Better
“Becoming the Slave of Your Habit is a Weakness”
Chapter 8, Stanzas 50-53 Do you like soft skin?
Chapter 8, Stanza 54-55 No Basis for Craving Anything
29
CD5
2. This Text is a Classic Mahayana Shastra
3. Chapter 8, Stanza 56 I can understand how we fail to see
the filthy nature of another's flesh
4. Chapter 8, Stanza 57 “Attachment to the Form, the
Shape”
5. “A Very Limited, Shallow, External, Rational System”
6. Appreciation for These Stanzas When you Meditate
7. Chapter 8, Stanza 58 You don't like the place that is
stained by the dirt
8. Chapter 8, Stanzas 59-60 And you say you have no desire
for filth
9. Chapter 8, Stanzas 61-62 Not only do you not feel
disgusted with your own impurity
10. Chapter 8, Stanza 63 If still you doubt such filthiness /
11. Chapter 8, Stanza 64 If when their skins are peeled away /
12. Chapter 8, Stanzas 65-69 “About Scent and Bodily Odor”
CD6
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
30
Chapter 8, Stanzas 70-71 When you visit the cemetery and when you see the bones
Chapter 8, Stanzas 72-78 When we are young, we are busy making money
Chapter 8, Stanzas 77-78 Some of us are such fools
Chapter 8, Stanza 79-81 The so-called wealth, it creates pain
“The 9th Chapter will be Difficult Without the Study of Madhyamika”
“Egolessness' or Ego's Point of View”
CD7
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
Chapter 8, Stanzas 82-85 We work for all these desirous objects
Chapter 8, Stanza 86 Poetic Description of Solitude
Chapter 8, Stanza 87-89 In caves, beneath the trees, in houses left abandoned /
Chapter 8, Stanzas 90-91 First the bodhisattva must meditate upon the
sameness of yourself and others.
Chapter 8, Stanzas 92-96 My own pain doesn't afflict others
Chapter 8, Stanza 97 A Typical Madhyamikan Argument
Chapter 8, Stanzas 98-99 To think that "I will have to suffer it" /
Chapter 8, Stanzas 100-101 "This may be irrational," you'll say /
Chapter 8, Stanzas 102-103 Shantideva Introduces Emptiness
CD8
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
Chapter 8, Stanzas 104-105 "I don't want to go through this pain!"
Chapter 8, Stanza 106 A Story about Supushpachandra
Chapter 8, Stanzas 107-108 Happiness means to soothe the pain of others
Chapter 8, Stanzas 109-110 The work of bringing benefit to others /
Chapter 8, Stanzas 111-112 Is it really possible that one day I will love others?
Chapter 8, Stanza 113 Seeing then the faults that come from cherishing myself /
Chapter 8, Stanza 114 Hands and other limbs /
Example of the Hand, Table and Ring of Fire
“The Root of Ignorance: The Ego”
Chapter 8, Stanzas 115-117 Just as in this form, devoid of "I" /
31
CD11
CD9
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
Chapter 8, Stanza 118 A Story about Avalokiteshvara's Tears
Chapter 8, Stanzas 119-120 And so we should be undeterred by hardships /
Chapter 8, Stanza 121 We have so much attachment to this body
Chapter 8, Stanzas 122-124 What do we do to entertain this body of ours?
Chapter 8, Stanzas 125-127 “Two Kinds of Mindstreams”
Chapter 8, Stanzas 128-129 Enslaving others, forcing them to serve me /
Chapter 8, Stanza 130-131 There's no need for lengthy explanation
Chapter 8, Stanza 132 “The Benefit of Interchanging Self and Other”
Meditation according to Shantideva
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
Chapter 8, Stanzas 166-167 I shall not let this ego become arrogant and overbearing
Recognized Lamas Versus Shantideva
How an Indian Man Thinks about a Bride
Chapter 8, Stanza 168 And so, O mind, if still you will refuse /
One Question about Morality
The Four Pillars and Non-Morality
Not Just One Morality
Generic Answers by Buddhist Groups
Ego is Not Sin
Chapter 8, Stanzas 169-174 You, ego, the time that you haved harmed me is in the past now
Chapter 8, Stanzas 175-179 No matter how long I have been pampering this body and this ego
Chapter 8, Stanzas 180-181 Through lavishing attention on this body /
Chapter 8, Stanzas 182-187 If you criticize this body, it is only the mind that is getting hurt
Credits
CD10
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
32
Chapter 8, Stanzas 133-134 If we love ourself and not others
Chapter 8, Stanzas 135-138 As long as I am not giving up this self
Chapter 8, Stanzas 139-142 Thus others will be now my chief concern /
Chapter 8, Stanza 143-144 The virtuous qualities should belong to others not me
Chapter 8, Stanza 145-149 "You are Him and He is You"
Chapter 8, Stanzas 150-152 I will take such satisfaction / In his shame and degradation /
[Chapter 8, Stanzas 153-154] If he is going to work for me, like a slave
Chapter 8, Stanzas 155-158 O my mind /
Chapter 8, Stanza 159-163 The Definition of "Covetousness"
Chapter 8, Stanzas 164-165 This ego is by nature rife with defects /
Produced by Liz Hamill and Fernanda Alvarenga
Recorded live at Chagdud Gonpa Khadro Ling,
Edited and masterized by Liz Hamill, Fernanda
Alvarenga
Graphic design by Fernanda Alvarenga, Sibele
Corrêa, Liz Hamill, Renata Alvarenga
Liner notes by Liz Hamill
Editorial assistance by Chagdud Khadro, Sibele
Corrêa, Patrícia Zebrauskas, Bruno Mazolini,
Fernanda Alvarenga, Flávia Pellanda, Tetê Chaves
Photographs by Ronai Rocha, Eduardo Barcellos,
Summer Adams
33
VOL
“The goal for bodhisattvas
is to make a person
enlightened which means
the same thing as the
understanding of
emptiness.”
IV
VOL. IV, CD12, track 9
13
CDs
34
9 and 10 of Shantideva’s
Bodhicharyavatara
English
Portuguese
35
THE GOAL OF THE BODHISATTVA
An Oral Commentary on Chapters Nine and Ten of Shantideva’s “Bodhicharyavatara”
Two hundred years have
passed since the birth of great
Patrul Rinpoche, author of the
treasured text The Words of My
Perfect Teacher, in 1808. At the
time of his death at the age of 79,
he had three things in his
possession: the monastic robes
he was wearing, a bowl, and his
copy of Shantideva’s The Way of
the Bodhisattva.
The philosophical
movement that preceded the
Bodhicharyavatara’s translation into the Tibetan language from Sanskrit was the
Prasangika Madhyamika School of Indian Buddhist philosophy, dating back to second
century CE. The Way of the Bodhisattva as a whole serves as a comprehensive introduction
to this school, but “Wisdom,” the sublime ninth chapter, focuses on the complexities of
the profound view of the Buddha’s teachings as scrutinized through the lens of a
scholastic form of debate between opposing philosophical schools: Vaibashika,
Sautrantika, Chittamatra, Shravaka and Samkhya. This chapter is revered in Tibetan
Buddhism as one of the most authoritative expositions of the Buddha’s core doctrine of
emptiness.
In 2004, Dzongsar Khyentse Rinpoche gave these teachings on the ninth chapter
of at Khadro Ling, Três Coroas, Brazil—the third in his series on The Way of the
36
Bodhisattva. “The goal for bodhisattvas is to make a person
enlightened which means the same thing as the understanding of
emptiness,” Rinpoche explains.
Soccer is worshipped here in Brazil and Khyentse Rinpoche
is widely known for his film, The Cup, about two young soccercrazed Tibetan refugee monks in India who desperately want to
the rent a TV set for the monastery to watch the final game of the
1998 World Cup. Rinpoche made a play on the word “goal,”
saying, “[Shantideva’s] prayers are still working after how many
years? Sixth century! In the most unexpected place like Porto
Alegre. It’s most unexpected because most of the people in this
part of the world think that a goal truly exists. I hear them singing
‘goal’ very, very long!”
About “Dedication,” chapter ten, Rinpoche simply states that
any merit that we have must be dedicated not merely for some
temporary gain or happiness, but for the sake of the enlightenment
of all the sentient beings. He then gives the oral transmission (Tib.
rlung). Rinpoche speaks of other Buddhist masters, who, like Patrul
Rinpoche, found Shantideva’s text an important source of
inspiration. In his own Dzongsar Institute in India, The Way of the
Bodhisattva is the first
text that is taught to the
monks each year. Brazil
now has one more
national treasure.
LIZ HAMILL
Producer, Dakini Music
37
VOL
IV
An Oral Commentary on Chapters 9 and 10
13
CDs
9 and 10 of Shantideva’s
Bodhicharyavatara
English
Portuguese
Track Titles
- Bold italics:
exact words
- Plain text:
of the content
2004
8. The Vaibashika's Ultimate Truth: "The Smallest, Partless Mind that Cannot
be Disintegrated"
9. One Question: Christian vs. Buddhist Views on Morality
CD1
CD3
1. Chapter 9, Stanza 1 Without the Wisdom, Chapters 1-8
are Just Moralistic
3. Chapter 9, Stanza 1 Without the Wisdom, the Symbolic
Teachings are Bad Pornography
4. One Wisdom, Many Methods: The Example of Water
and Cups
5. Why Didn't Buddha Keep it Simple?
6. Brahmanic Indian Culture at the Time of the Buddha
7. The Buddha's Parinirvana
8. A Story about How Ananda Became an Arhat
9. The Truth of Phenomena Never Changes
10. Chapter 9, Stanza 1c-d They must study wisdom
11. The Ways to Study Wisdom: The Two Truths
12. Two Phenomena: How You See Things and How It Is
13. Guru Yoga and Ultimate Truth
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
CD2
1. Defining the Word Naljor or "Normal"
2. "Normal" according to Different Nationalities and Political
Groups
3. Madhyamikans' Point of View of What is "Abnormal"
4. More on "Abnormal": Distorted Perception
5. Clinging to the Ego: One Strong, Stubborn Condition
6. Chapter 9, Stanza 3c The common views of the ordinary people /
7. The Vaibashika School, a Buddhist School
38
CD2 cont.
The Sautrantika School
"We are the Madhyamika School"
The Chittamatra School
The Chittamatrins vs. The Vaibashikans
Buddhist vs. Non-Buddhist Views
The Chittamatrin View: Only the Mind Exists
Madhyamikans vs. Chittamatrins: Mind Does Not Truly Exist
Chapter 9, Stanzas 2-6 "Madhyamikan, What is Your Ultimate and Relative Truth?"
Chapter 9, Stanza 7 The Two Tools of Debate
First Tool of Debate: Reasoning
Second Tool of Debate: Quoting the Buddha's Words
CD4
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
More on the Second Tool of Debate: The Buddha's Words
[Chapter 9, Stanzas 6-7] Vaibashikans, Madhyamikans and the Four Pillars of Buddhism
[Chapter 9, Stanza 8] A Story about a Monk and Lord Manjushri
What We See is the Projection of Habitual Patterns
[Chapter 9, Stanza 9] What about Accumulating Merit?
[Chapter 9, Stanza 10] Reincarnation and Time According to Madhyamikans
[Chapter 9, Stanza 11] What about Doing Non-Virtuous Actions?
39
CD5
1. [Chapter 9, Stanza 13 and 14] Madhyamikans'
Explanation of the Fourth Seal to the Shravakans
2. Madhyamikans Refute Chittamatrins "Mind Only" Thesis
3. [Chapter 9, Stanza 23] Chittamatrin and Madhyamikan
Position on Memory
7. "Emptiness," a Glass of Water and a Plate of Pizza
8. Rinpoche Asks for Definitions
9. Constructing a Logical System
10. Subject and Object with or without Interference
CD6
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
Existence, Non-Existence, Neither, Both
Shunyata and the Mantra to Quench All Suffering
Chapter 9, Stanza 30 Magicians may indeed desire /
Chapter 9, Stanza 32 By training in this aptitude of emptiness /
Chapter 9, Stanza 34 "Shantideva Slowly Levitated"
[Chapter 9, Stanzas 35-37] "The System of the Buddha's Activity"
Buddha Nature: Reference to Maitreya's Uttaratantra
[Chapter 9, Stanzas 35-38] "How Does Merit Work? How Does Buddha Help?"
[Chapter 9, Stanza 35-39] The Mahayana System: How the Buddha's Blessing Works
CD7
1.
2.
3.
4.
5.
40
"A Mahayana Exclusive"
Dispute: Is the Mahayana the Buddha's Teaching?
Chapter 9, Stanzas 53-55 Without any doubt one should practice mahaprajnaparamita
[Chapter 9, Stanzas 56-59] If such a thing as "I" exists indeed /
CD7 cont.
6.
7.
8.
9.
10.
Two Kinds of Ultimate Truth (UT): The Real UT & the UT in reference to Relative Truth
Two Kinds of Relative Truth: Valid and Invalid
Two Kinds of Self: Innate and Imputed
The Samkhya School
CD8
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
"Samkhyas Believe that Mind is the Soul or the Self"
Another School
Defining the Words "Inanimate" and "Animate"
Defining the Word "Self"
[Chapter 9, Stanza 70] "You Madhyamikans Don't Believe in a Truly Existing Self"
[Chapter 9, Stanza 75] "How Does Compassion Work?"
The Difference between Clinging to Self and Clinging to Phenomena
Shravakas, Pratyekabuddhas and Bodhisattvas in relation to Self and Phenomena
[Chapter 9, Stanzas 77-87] Introduction to the Four Vipassana Methods
Analysis of a Car as an Example
Instructions for the Body Vipassana, the Mindfulness of the Form
CD9
1.
2.
3.
4.
5.
6.
7.
[Chapter 9, Stanzas 88-101] Introduction to the Second
Vipassana, the Mindfulness of Feeling
8. Defining the Word "Accidental"
41
CD10
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
Instructions for the Feeling Vipassana
"Why the Two Truths are Important"
The Question of Origin / Arising / "Where Does it Come From?"
"Cowherd" as Classic Madhyamikan Analogy
Things Appear through Interdependent Arising
Instructions about Doing the Four Mindfulnesses
Form, Feeling and Mind as the Ego's Nest or Fort
Introduction to the Third Vipassana, the Mindfulness of the Mind
Instructions for the Third Vipassana, the Mindfulness of the Mind
CD11
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
Questions and Answers (cont. from CD 10)
Chapter 9, Stanzas 133-150 Chandrakirti's Madhyamikavatara
"There are Two Occasions to Establish the View"
Emptiness Distinguishes Buddhism from Other Religions
"Truly Arising" and the Example of the Pillar
The Definition of "Arising / Birth" and the Ring of Fire
The Definition of "Arising / Birth" and Flowers
CD12
1.
2.
3.
4.
5.
6.
7.
8.
9.
42 10.
Chapter 9, Stanzas 150-167 The First Benefit of Understanding Emptiness / Eight
Worldly Dharmas
The Second Benefit of Understanding Emptiness
"How Does the Understanding of Emptiness Help Compassion?"
Goal-Oriented Compassion
Chapter 9, Stanzas 166-167 The Truly-Existing "Soccer Goal”
CD13
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
Instructions for the Fourth Vipassana, Meditation of the Phenomena
Example of the Practice Riwo Sangchod as Maha-Ati Vipassana Category
"The Standard Mahayana Vipassana, the Fourth One"
Introduction to the Oral Transmission (rlung) of Chapter 10
rlung: Chapter 10 and Mipham Rinpoche's Guru Yoga Based on the Seven Line Prayer
Bodhicharyavatara and Tibetan Buddhism
Bodhicharyavatara and Chagdud Tulku Rinpoche
Bodhicharyavatara and Dzongsar Jamyang Khyentse Rinpoche
The Seed of Bodhicitta within You
"Dharma Centers whose Guru has Passed into Parinirvana"
Comments on Projects and Lamas in Chagdud Gonpa
Credits
Produced by Liz Hamill and Fernanda Alvarenga
Oral Translation by Manoel Vidal
Recorded live at Chagdud Gonpa Khadro Ling,
Edited and Masterized by Liz Hamill and
Fernanda Alvarenga
Graphic Design by Fernanda Alvarenga, Sibele
Corrêa, Liz Hamill
Liner Notes by Liz Hamill
Editorial Assistance by Chagdud Khadro, Sibele
Corrêa, Patricía Zebrauskas, Bruno Mazolini,
Fernanda Alvarenga, Flávia Pellanda, Ana Paula
Gouveia
Photographs by Eduardo Barcellos and Summer
Adams
43
SHORT HISTORY OF CHAGDUD GONPA AND CHAGDUD TULKU RINPOCHE
An Overview
In the 12th century, Chagdud Gonpa
monastery was built by Chagdud Sherab
Gyaltsen, the spiritual advisor to the
Mongol emperor of China. He was given
the name, “Chagdud,” when he turned the
barrel of the emperor’s gun inside out and
into nine knots with his bare hands. He
then made an offering of it to create
auspicious conditions free of war and social
Chagdud Gonpa Tibet (1987)
unrest. The title, “Chagdud,” in Tibetan
means “iron knot.”
H.E. Chagdud Tulku Rinpoche, born in 1930, was recognized at the age of two as
being the incarnation of the abbot of Chagdud Gonpa monastery, a monastery which is
active today. His mother, Delog Dawa Drolma, was one of Tibet’s most well known lamas
and as such, was able to establish excellent training for her son. Chagdud Rinpoche
belonged to the last generation of teachers to have inherited the vast wealth of Tibetan
Vajrayana teachings and methods before the occupation of Tibet in the 1950s. He held
many great lineages of the Nyingma tradition: the Dudjom, Khyentse, Apong Terton,
Khenpo Ngaga, Padgyal Lingpa and Longchen Nyingt’hig.
Early in his life, it was prophesied that he would travel to a country whose name
contained the Tibetan letters “A” and “KHA.” At that time, no one knew of a country with
the name “America.” With the Communist invasion and the subsequent exile of 100,000
refugees, Chagdud Rinpoche fled to India where he served both as lama and physician
during the difficult refugee resettlement. Here and later in Nepal, he met several North
American Buddhist practitioners, including his wife-to-be, now known as Chagdud
Khadro. They eventually brought him to the States in 1979.
44
In the 1980s, Rinpoche traveled and
taught constantly, establishing a sangha of
practitioners. In the fall of 1988, he and his
students acquired 286 acres in northern
California and Rigdzin Ling, Chagdud Gonpa’s
main North American center, was born. Today
there are 21 centers in the United States and
Canada, 19 in Brazil and practice groups in
Chagdud Gonpa Rigdzin Ling,
England, Ireland, Switzerland, China and
Junction City, CA, USA
Australia.
The scope of the prophecy concerning the
country with “A” and “KHA” was understood more deeply when, in 1995, Chagdud Rinpoche
moved to Brazil to establish the first Tibetan Buddhist organization in South America. “A” and
“KHA” stand for the entire Western Hemisphere of the Americas, thus indicating the extent of
Rinpoche’s role in establishing the Buddhist tradition in the West. In 1999, the construction
of a Tibetan style temple in the Brazilian town of Três Coroas in the southern state of Rio
Grande do Sul was completed under his direction.
At Khadro Ling, on November 17, 2002, H.E. Chagdud Tulku Rinpoche passed into
Parinirvana. According to his wishes, the spiritual directorship of Chagdud Gonpa Brasil,
Khadro Ling and Chagdud Gonpa Hispano-America was assumed by his wife, Chagdud
Khadro.
Chagdud Rinpoche’s last wish and great
project before he died was to build a replica of
Zangdog Palri . After his death, project
coordination was undertaken by Chagdud
Khadro. With tremendous contributions of
skills and funds from Chagdud Rinpoche’s
followers and with the unstinting generosity
of several Tibetan Vajrayana Buddhist masters
and the artists, the creation of the Zangdog
Chagdud Gonpa Khadro Ling,
Palri, which has progressed steadily since
Três Coroas, RS, Brasil
2003, now approaches its completion in 2008.
45

Dzongsar Khyentse Rinpoche

Transcription

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Great Accomplishment Package

vajrapani, lord of the secret

Tarabling Project - Tarab Institut Deutschland

read part three excerpt (march 2011): click here (pdf format)