17. Karmapa
Ogyen Trinley Dorje


„ Er ist nicht-sektiererisch, so erfüllt er alle Himmelsrichtungen; er ist nicht den einen nah und den anderen fern, so ist er der Schützer aller Wesen. Die Sonne des Buddha-Dharma, die allen Wesen dient, strahlt allezeit."

10. - 12. JUli 2015  SANGTER TULKU

besucht wieder das Maitreya Institut Gutenstein und gibt Unterweisungen und Einweihungen:

Termine: Freitag, 10. Juli 18:30  OM MANI PADME HUM - Das Herzjuwel der Erleuchteten
Samstag, 11.Juli 10:00  (Einweihung Vajrasattva ) und 15:00 Uhr (Unterweisungen zu Vajrasattva)
Sonntag, 12.Juli 10.00 (Einweihung Vajrakilaya) und 15:00 Uhr (Unterweisungen zu Vajrakilaya)

Kosten: Pro Veranstaltung: 15.- €
Kinder, Schüler, Studenten erhalten Ermäßigung.


 

Sangter Tulku Rinpoche  wurde 1977 in Sikkim geboren. In seiner Jugend wurde er als die Inkarnation eines großen Praktizierenden, des Abtes der Dorling Gompa (Abkürzung für Dorje Lingpa) erkannt, einem kleinen Kloster der Nyingma-Tradition in Sikkim. In dieses Kloster in der Tradition des Tertön Dorje Lingpa (1346-1405), welches von einem der Herzenssöhne des Tertön gegründet wurde, kam in einem späteren Jahrhundert dann ein Lama aus Kham mit Namen Lama Barab Rinpoche. Er verbrachte lange Zeit im Retreat in diesem Kloster. Von diesem Lama wurde gesagt, daß er sowohl Segen und Siddhis besaß, als auch großes Mitgefühl hatte. Kyabje Chadral Rinpoche erkannte Sangter Tulku als die Wiedergeburt von Lama Barab Rinpoche.
Sangter Tulku hat unter der Leitung hoher Lamas der Nyingma-Tradition intensiv studiert. 8 Jahre lang studierte er an der Nyingma Shedra in Sikkim und zwei weitere Jahre praktizierte er philosophische Debatten in der großen Shedra von Penor Rinpoche in Südindien.

Als Sangter Tulku etwa 18 Jahre alt war, sagte ihm sein Lehrer, der große Meister Chadral Rinpoche, dass es für alle Wesen von großem Nutzen wäre, wenn er sein Leben der Kagyu-Praxis widmen und ein Schüler des Ehrwürdigen Tenga Rinpoche werden würde. So lebte Sangter Tulku die nächsten 10 Jahre im Benchen Kloster in Kathmandu und studierte intensiv die Kagyü-Lehren. Nachdem er von Seiner Eminenz Sangye Nyenpa Rinpoche und von Kyabje Tenga Rinpoche die entsprechenden Einweihungen und mündlichen Übertragungen erhalten hatte, schloss er in Parphing, einem Meditationszentrum des Benchen-Klosters, erfolgreich ein Drei-Jahres-Retreat ab. 

       

Kyabje Tenga Rinpoche said
at the 1. Kagyu Monlam Poland, Grabnik 2010, presentring Sangter Tulku Rinpoche: „When Sangter Rinpocher reached the age of 17 or about 18, at that time he happened to be with His Eminence Chadral Rinpoche. At that point Chadral Rinpoche prophesied him by saying it would be of great benefit for his future if he go to Benchen monastery for further education. So then of course at the age of 17 or around 18 he came to Benchen monastery, he entered the tradition of Benchen monastery, where he studied all the necessary monastic ritual studies and many other things, and eventually he went into 3-years retreat at the Benchen Retreat center, known as Benchen Drubde Ösal Ling where he did 3 years as well as 7 months intensive retreat. Rinpoche considers him as a great practitioner.
During his 3 years of retreat definitely he managed to gain  much realization and experiences; especially Sangter Rinpoche loves Tenga Rinpoche so much, actually he is giving all his heart to Tenga Rinpoche. And Kyabje Tenga bRinpoche always considers Sangter Rinpoche is one of the Tulku, is one of the Rinpoches of Benchen monastery."

Kyabje Tenga Rinpoche gab wiederholt eine besondere Empfehlung für Sangter Tulku als buddhistischem Lehrer ab, wobei er betonte, dass wir uns sowohl auf seine Ausbildung wie auf seine Meditationserfahrung stützen können.



Freitag: Belehrungen und Praxis: 

OM MANI PADME HUM - Das Herzjuwel der Erleuchteten

   

It looks like we will have the 33rd Kagyu Monlam Chenmo in Bodhgaya after Losar in February 2016. The dates haven’t been confirmed yet; once it is official the dates will be on the Kagyu Monlam website.

Lama Choedrak (who organizes the Kagyü Monlams in Bodhgaya for H.H. Karmapa) has a request for everyone. For the 11th annual Hong Kong Kagyu Monlam in September, we would like to collect 100 million
Om Mani Padme Hung

recitations. The H.K. Kagyu Monlam is only a few days long and we won’t have time to recite a hundred million mantras. So I am requesting you all to collect recitations from now until the beginning of September and send the number you have completed. (Maitreya Institut sammelt von allen und schickt die Zahlen weiter.) Of course, it would best to count mantras while you are doing the Chenresig sadhana, but if you can’t do that please say the mantra and concentrate on generating compassion for all beings.  We will dedicate all the recitations to world peace and harmony. Everyone who participates will collect merit equal to the full hundred million recitations.

Wir werden von Sangter Tulku dazu Unterweisungen erhalten und gemeinsam praktizieren.



Samstag: Yidam Dorje Sempa / Vajrasattva: (Ausführlicher in Kürze)

 

Sonntag: Wrathful form of Vajrasattva: Yidam Vajrakila / Dorje Phurba:


     Ritual meditations on the tantric deity, Vajrakīlaya (= Dorje Phurpa in Tibetan), constitute one of the major and central traditions of Vajrayāna practice, integrating all the nine vehicles of practice, and especially the three inner vehicles (yānas) of Mahāyoga, Anuyoga and Atiyoga. The generation of Vajrakīlaya comes from the Mahāyoga ("Great Yoga") teachings for transforming all experiences into an enlightened expression, and the conduct is in accordance with Mahāyoga. Vajrakīlaya is meditated on as the natural qualities of the nature of mind's illusory display, in accordance with the Anuyoga path. The View in Vajrakīlaya practice is the Atiyoga realisation, perfected as the unborn, unceasing, and unfabricated fruition.

The Vajrakīlaya tantras form one of the 18 principal Mahāyoga systems which were established early in the traditions of the Ancient Transmissions (snga 'gyur rnying ma) of Buddhist tantric teachings in Tibet. Moreover, Vajrakīlaya is one of the 8 main yidam deities for personal spiritual transformation (sgrub pa bka' brgyad), specifically, the yidam associated with enlightened activities. In practice, Vajrakīlaya has had the most vibrant spiritual tradition and been the most popular of all Nyingma tantric deities. Indeed, it is often said that Vajrakīlaya is the yidam of all the Nyingmapa. Many tantric lineages of Vajrakīlaya are still preserved. Each generation of masters continues to demonstrate their realisation, both in signs of meditative accomplishment, and in the masters' inspiring qualities, compassionately helping others to clear away their obstacles and to progress on the spiritual path.
           As Kyabje Dudjom Rinpoche, emanation of Guru Padmasambhava, wrote in the full Ritual Manual for the Namchak Putri: "(Vajrakīlaya's) supreme and common siddhis [accomplishments] are bestowed with ease and the potency of (his) compassion is especially swift compared with other yidams. Thus, (he) is certainly the unique secret heart deity of all the accomplished vidyādharas [wisdom-holders] of India and Tibet." (Collected Works Volume Tha: p.80).

Vajrakīlaya is a wrathful form of Vajrasattva, the pure vajra nature of Enlightenment. In this imagery, the Compassion of the Buddhas is expressed forcefully, to eradicate in a powerful way the entrenched ignorance and emotional afflictions which cause obstacles, interfering with auspicious circumstances and preventing the dawning of realisation. Thus, the symbol of compassion is the phurpa or phurbu, the ritual dagger which stabs the obstacles and hostile forces of embodied ignorance, and transmits their consciousness to the Buddha fields. In the often repeated words of the root Kīlaya verses, "the Vajra Wrath cuts off hatred" (rdo rje khros pas zhe sdang gcod). The most negative and destructive emotional poison of hatred and aggression is utterly vanquished and transformed by the compassionate enlightened wrath of the deity, who is our own pure inner nature, unsullied by the turmoil of the emotional afflictions. Thus, this practice is similarly powerful in overcoming all the afflictions, of anger, delusion, jealousy, pride, passion, and so on. As well as being a supreme path for spiritual development, the practice of Vajrakīlaya is effective in pacifying social conflicts and disturbances, and also in mending breaches of the tantric samaya, such as the bonds between the community of Dharma practitioners.

Besides this deity's special spiritual qualities, Vajrakīlaya has become ubiquitous in Nyingma practice because he is famed as the chosen deity of Padmasambhava, the "Precious Guru," Guru Rinpoche, who is seen as the fount of the Ancient Transmissions in Tibet. In one account of the transmissions of the main tantric deities, the Khandro Lé-kyi Ong-mo (Las kyi dbang mo), Queen of Activities, also known as Dé-way khor-lo, Circle of Bliss, transmitted the eight sādhana  cycles to the eight vidyādharas (wisdom-holders). She was a disciple of the deity, Vajrakumāra, the Vajra Youth, who is Vajrakīlaya himself. On this occasion, in the Cool Grove (Śītavana) charnel grounds, Guru Rinpoche specifically received the transmission for Vajrakīlaya, and after receiving empowerment, Khandro Lé-kyi Ong-mo bestowed upon him the name, Padmasambhava. He is said to have received the Vajrakīlaya teachings on other occasions from various other sources.

Another account tells of Padmasambhava collecting the Vajrakīlaya tantric collection of texts, called the Vidyottama la 'bum sde, and attaining accomplishment by practising Vajrakīlaya in Yang-le-shod (Nepal), and then transmitting this collection in Tibet. This account can be found in many texts, and recently, it was even found in a hand-written booklet which has been dated by modern scholarship to the late tenth century.

One recurring narrative in the literature on Padmasambhava and Vajrakīlaya is that he received the transmission from the Indian master, Prabhahasti, together with Vimalamitra and the Newari Śīlamañju. Each of the three then gained their own understanding which they combined into one authoritative cycle of Vajrakīlaya.
Not only are Guru Rinpoche and the Indian and Newari masters especially connected with Vajrakīlaya. Khandro Yeshe Tsogyal, famed in all the traditional accounts as the principal Tibetan student and consort of Guru Rinpoche, took Vajrakīlaya as her main yidam and attained enlightenment through this practice in Kurteo, Senge Dzong, Bhutan. Several of the other close students of Guru Rinpoche are similarly renowned for focusing on Vajrakīlaya and demonstrating the signs of meditative success as a result.

So important are the early Vajrakīlaya traditions that in the longest editions of the Ancient Tantra Collection (rNying ma'i rgyud 'bum), there are around seventy Vajrakīlaya texts, totalling nearly 4,000 pages. The Dudjom collection of the historically transmitted teachings (bKa' ma) has forty-eight Vajrakīlaya texts, totalling 2,692 pages. The spiritual potency of the early textual heritage also has resulted in key passages of sacred tantric liturgies which come from these texts being preserved and propagated within the continuing living tradition of Vajrakīlaya practice.

The Vajrakīlaya Treasure texts (gter ma) complement historically transmitted Vajrakīlaya tantras and commentarial texts. gTer mas, or scriptural revelations, provide a direct link between the celebrated group of Guru Rinpoche and his immediate disciples, with the master of the later generation who reveals the text. The revealer is considered a rebirth of one of the original circle of enlightened students, who has been destined to remember and recover the practice at the later time when it is most needed. Almost all of the many masters who have received scriptural revelations have revealed a Vajrakīlaya cycle, so the Treasure traditions have added a large number of further texts. A collection of Vajrakīlaya texts published by Zenkar Rinpoche in 2002 contains both the historically transmitted works and the revelations, and has over 1,200 texts in 41 volumes. Yet this collection includes only a representative selection of the vast literature on Vajrakilaya.                                                                                                   

SANGTER TULKU RINPOCHE:

       



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