Kumar said women had asked them to organize a New Year celebration during some other women's empowerments events a few weeks ago in Perinthalmanna.
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Kumar said women had asked them to organize a New Year celebration during some other women's empowerments events a few weeks ago in Perinthalmanna.
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Even though art doesn't have to be made for a cause, careful attention should be paid to what causes, rebellions, and empowerments certain visuals can recklessly undermine.
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He says the US government has been too permitting of big mergers and that current antitrust law has failed consumers, calling on new empowerments for the FTC to help reel in the power of companies like Facebook and Amazon.
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"It should be noted that equivalence empowerments do not confer a right on third countries ... to receive an equivalence determination, even if those third countries are able to demonstrate that their framework fulfils the relevant criteria," the Commission's policy paper said.
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Peling Tulku Rinpoche's centre in Canada, Orgyan Osal Cho Dzong. After this he gave the Rinchen Terzod empowerments at Kunzang Palyul Choling. Towards the end of this cycle of empowerments he ordained 25 western monks and nuns. In 1995, was invited by John Giorno to give teachings and empowerments for a week in New York City.
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He also received empowerments and studied under several Kagyu lineages. Sakya Chokden's seat was the Thubten Serdogchen monastery in south Shigatse.
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Self-existing Perfection () is one of the Seventeen tantras of Dzogchen Upadesha.Source: (accessed: Thursday March 25, 2010) Kunsang (1987, 2007: p.90) provides the following summary of this Dzogchen tantra and foregrounds the premier motif of the four empowerments: > "...[it] teaches how to prepare to be a suitable recipient of the teachings > by means of the four empowerments."Rangdrol, Tsele Natsok (revealor, > author); Kunsang, Erik Pema (translator, annotator).
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From the Shamarpa, they took the Bodhisattva vows and learned about Gampopa's Jewel Ornament of Liberation. They have received teachings and empowerments from various Tibetan lamas, including the Dalai Lama.
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As he recounts in his autobiography, The Lord Of The Dance: After this retreat he received numerous teachings, empowerments, and oral transmissions, from various spiritual masters. One of them, Sechen Rabjam Rinpoche, told him that Tara meditation would be one of his major practices. In 1945, shortly after completing his first three-year retreat, he went to see Dzongsar Khyentse Chökyi Lodrö. From him, Chagdud tulku received the rinchen terdzö () empowerments and met Dilgo Khyentse, who was also attending.
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He spent the next 12 years studying the classical texts for the geshe degree—Pramanavartika, Madhyamaka, Prajnaparamita, Vinaya and Abhidharma-kośa—principally according to the textbooks by Panchen Sonam Dragpa. He also studied the collected works of Je Tsongkhapa, the 1st Dalai Lama, and the Panchen Lama Chokyi Gyaltsen. In 1908, he received Kalachakra initiation from Serkong Rinpoche, as well as empowerments into Manjusri, Avalokiteśvara and Vajrapani. Later he received empowerments of Guhyasamāja, Yamantaka, Heruka and Vajrayogini.
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During those visits, she received teachings and empowerments, and prophesies about a move to the Copper Mountain in central Tibet. She also restrengthened her commitments by taking, or re-taking, lay vows and bodisattva vows.
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Official statement from Lama Karma Wangchuk, International Karma Kagyu Buddhist Organization. 01.07.2004 Retrieved on 2009-02-02 His first visit in the West was in 1974 and he gave numerous teachings and empowerments in the centres.
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Bumpa The bumpa (), or pumpa, is a ritual vase with a spout used in Tibetan Buddhist rituals and empowerments. It is believed to be, in some contexts, the vessel or the expanse of the Universe. There are two kinds of bumpa: the tso bum, or main vase, and the le bum or activity vase. The main vase is usually placed in the center of the mandala, while the activity vase is placed on the Lama's table and is used by the Chöpön, or ritual specialist, during rituals and empowerments.
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It was while attending one of these empowerments that a Western woman, Jane Dedman (later Chagdud Khadro), approached Chagdud Rinpoche with the offering of a white scarf and a jar of honey. Afterwards he invited her to lunch, and shortly after this he gave her some teachings. A month or so later he accepted her offer to serve as his attendant in retreat after the empowerments. This retreat lasted for several months, after which Dudjom Jigdral Yeshe Dorje among other things suggested Chagdud go to America to teach.
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During this time period he met his first Western students, but he also caught malaria and nearly died, and was saved by an Indian doctor who finally made the correct diagnosis of what was ailing him. In the fall of 1977 empowerment cycles were given in Kathmandu, Nepal by Dudjom Jigdral Yeshe Dorje in order to propagate the sacred lineages to a new generation. Chagdud Tulku decided to travel there in order to receive all the empowerments of the Dudjom treasures from Dudjom Rinpoche. Hundreds of tulkus, scholars, yogis and lay practitioners gathered at Tulku Urgyen Rinpoche's monastery for these empowerments.
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From Jamyang Khyentse Wangpo, he received empowerments and instructions on the practices of Vajrakilaya. Shechen Gyaltsab focused upon the phases of kye rim (Generation Phase) and dzog rim (Completion Phase) in his sadhana for more than twenty years. Shechen Gyaltsab traversed the advanced bhumi and realized the sadhana of Clear Light.
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Mackenzie, Vicki 1998. Cave in the Snow: Tenzin Palmo's Quest for Enlightenment. Bloomsbury: New York, p. 96 They studied and meditated in the Himalayas, where they completed the Ngöndro or preliminary practices in six months, and had explanations and empowerments for 8th Karmapa guru yoga meditation practice and other methods.
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Khedrub Je wrote an important text on Kalachakra that is still used by the current 14th Dalai Lama, as the basis for his public empowerments into the practice of the Kalachakra Tantra.Tenzin Gyatso, the Fourteenth Dalai Lama. (1999) Kālachakra Tantra Rite of Initiation: For the Stage of Generation. Translated by Jeffrey Hopkins.
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Bhutan studies Notable descendants of Pema Lingpa include the House of Wangchuck and the 6th Dalai Lama. The Pema Lingpa lineage of empowerments, transmissions and guidance continues today through the three lines of the Body, Speech, and Mind emanations of Pema Lingpa: the Gangteng, Sungtrul, and Tukse Rinpoches, all of whom traditionally reside in Bhutan.
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In addition to teachings and empowerments from Akong Tulku Rinpoche and Lama Yeshe Losal Rinpoche, Kagyu Samye Dzong London has, since its foundation, hosted a number of visiting lineage teachers including Khenchen Thrangu Rinpoche, Khenpo Tsultrim Gyamtso Rinpoche, Ponlop Rinpoche, Mingyur Rinpoche, Ringu Tulku Rinpoche, Khenpo Damcho Dawa Rinpoche and Drupon Rinpoche Khenpo Lhabu.
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Shambhala Publications, 2017. Therefore, the kapala is the source of wisdom that leads to enlightenment. As many Vajrayana empowerments such as the vase empowerment are also performed by touching the top of the head, the kapala also represents the transmission of knowledge from the Tantric guru to disciple, known as lineage transmission.Rangdrol, Tsele Natsok.
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Dilgo Khyentse Rinpoche in Seattle, 1976 Dilgo Khyentse Rinpoche was a perfect example of a Ri-me master. He was instrumental in safeguarding all of the lineages of Tibetan Buddhism without partiality. He received and gave empowerments, wrote volumes of texts that revitalized and interpreted important transmission teachings.Brilliant Moon, forward by Sogyal Rinpoche, Shambala Boston and London 2009 p.
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The main promises in the LDF manifesto are:- # Increase old age pension from Rs 400 to Rs 1000. # Creation of 25 lakh jobs in non-farm sectors and increasing the state spending on infrastructure projects. # A subsidy of Rs 20 per litre for kerosene for the weaker sections. # Several sops for women and children with various empowerments schemes totalling Rs 7500 crore.
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According to the Nyingma school of Tibetan Buddhism, Garab Dorje transmitted the complete empowerments of Dzogchen to Manjushrimitra, who was regarded as his chief disciple. Padmasambhava is also known to have received the transmission of the Dzogchen tantras directly from Garab Dorje. Garab Dorje received the empowerment and transmission of the Mahayoga teachings of the Secret Matrix Tradition (Guhyagarbha tantra) from Mahasiddha Kukuraja.
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Introduction to Tibetan Buddhism, Revised Edition (2007) Snow Lion Publications, p. 433. Tibetan sources further state that after years of tantric practice with no results, he gave up tantra and threw his mala in the toilet. Then he received a vision from the deity Nairatmya who became his main deity and he subsequently received teachings and empowerments from her.Powers, John.
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A tulku (, also tülku, trulku) is a reincarnate custodian of a specific lineage of teachings in Tibetan Buddhism who is given empowerments and trained from a young age by students of his or her predecessor. High-profile examples of tulkus include the Dalai Lamas, the Panchen Lamas, the Samding Dorje Phagmos, the Karmapas, Khyentses, the Zhabdrung Rinpoches, and the Kongtruls.
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In his hagiography Ma Rinchen Chok as a result of his empowerments is held to have gained the siddhi of being able to crush and eat rocks and boulders for food and him doing so is a standard aspect of his iconography.Dudjom Rinpoche and Jikdrel Yeshe Dorje (1991). The Nyingma School of Tibetan Buddhism: its Fundamentals and History. Two Volumes.
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He also taught extensively on the practice of Guru Puja (Lama Chopa). He then received an invitation to give empowerments of Guhyasamaja, Avalokiteshvara and Vajrayogini at Gangkar Monastery. From the ages of 24 to 27, he travelled and taught extensively at many Gelugpa places of learning all over Tibet. He also taught at Sakyapa and Nyingmapa Centers at their request.
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At one time, Europeans controlled 85% of the world's land through colonialism, resulting in anti-Western feelings among Asian nations. Today, some Asians still look upon European involvement in their affairs with suspicion. In contrast, Asian empires are prominent and are proudly remembered by adherents to Asian Pride. There is an emerging discourse of Chinese pride that unfolds complex histories and maps of privileges and empowerments.
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Hayes is an ordained practitioner of esoteric Tendai Mikkyō Buddhism.Blue Lotus Assembly. He apprenticed under Dr. Clark Jikai Choffy, an ordained Tendai priest and personal disciple of Jion Haba, the bishop of Tokyo's Reisho-in temple.Choffy. He received empowerments and teachings from Choffy, received transmission in the Homan Ryu school of Tendai esoteric Buddhism, and in 1991 he received Tokudo priesthood ordination in Tendai Buddhism.
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In 1990, at the invitation of Kyabjé Penor Rinpoche, he visited India, where he taught at various monasteries, including the Nyingma Institute in Mysore. At Dharamsala, the Dalai Lama resumed the connections he and Khenpo had in their previous lives by receiving teachings from Khenpo for two weeks. In the summer of 1993, he visited various Dharma centres in India, Bhutan, Hong Kong, Singapore, Malaysia, Taiwan, USA, Canada, and France, including Lerab Ling, where he gave empowerments and teachings including the empowerments of Tertön Sogyal’s termas, Tendrel Nyesel and Vajrakilaya, as well as his own terma treasures of Manjushri and Vajrakilaya, and Dzogchen teachings. Around 1999 the Sichuan United Work Front pressed him on the issue of his support for the Dalai Lama, and demanded that he reduce the number of students at the Institute (either to 150 or to 1400, depending on reports).
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They bestowed empowerments at Shuksep and at Tsogyal Latso, the birthplace of Khandro Yeshe Tsogyal in Drakda. At Tsogyal Latso, they arranged for the temple to be restored and refurbished with new statues commissioned in Lhasa. While they were giving the Blue Blazing Dakini empowerment, the sky was enveloped in an orb of iridescent light. And nearby, on the slopes of Lady Mount Turquoise, a walking trail appeared.
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Most often mahāmudrā (particularly essence mahāmudrā) is preceded by meeting with a lama and receiving pointing-out instruction. Some parts of the transmission are done verbally and through empowerments and "reading transmissions." A student typically goes through various tantric practices before undertaking the "formless" practices described below; the latter are classified as part of "essence mahāmudrā."Reginald Ray, Secret of the Vajra World. Shambhala 2001, pages 273-274.
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He found and recognized the 13th Karmapa Dudul Dorje, and personally taught the Karmapa and imparted the complete lineage to him. At the age of 72, Chokyi Jungne invited the 13th Karmapa Dudul Dorje to Palpung monastery. He performed Taisho Tripitaka lineage empowerments and teachings for the Karmapa. At that time, the sky was filled of colorful clouds, a sacred sign enhancing people's faith to the 13th Karmapa.
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3-4(The Great Compassionate One a name of Avalokiteśvara). He also received all the cycles and empowerments of the Eight Commandments (bka brgyad). From a lama he also received instructions on the texts Mahamudra Dispelling the Darkness of IgnoranceThis cannot be the text of the same name written by the 9th Karmapa (1556-1603) and a Chöd text called The Profound Teaching of Object Cutting During a Single Sitting. Dargye & Sørensen: 2001 p. 4.
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From the ages of 20 to 22 Trijang Rinpoche received many teachings and empowerments from his root Guru Pabongkhapa, including the initiation into the sindhura mandala of Vajrayogini according to Naropa, the Heruka body mandala empowerment according to Ghantapa, teachings on Lama Chopa (Offering to the Spiritual Guide), Gelug mahamudra, the Lamrim Chenmo (great stages of the path) by Je Tsongkhapa and Seven Points of Training the Mind by Chekawa Yeshe Dorje.
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Rinpoche has offered all six of these empowerments to Sakya Trizin, the head of the Sakya School of Tibetan Buddhism. Rinpoche has given the Kālacakra initiation in Tibet, Mustang, Kathmandu, Malaysia, the United States, Taiwan, and Spain, and is widely regarded as a definitive authority on Kālacakra. In 1988 he traveled to the United States, giving the initiation and complete instructions in the practice of the six-branch Vajrayoga of Kālacakra according to the Jonangpa tradition in Boston.
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He spent his life revealing the precious treasures of Padmasambhava, giving empowerments and teachings, meditating in isolated locations, building and restoring monasteries, and establishing a tradition that endures to this day. Moreover, Pema Lingpa prophesied that in the future he would return as Longsal Nyingpo in the pure land of Pemako, and that those connected with him would be reborn in Pemakö as his students. He married twice. His first wife was Yum Tima (alias Sithar) and his second wife was Yum Bumdren.
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He also continued to receive instructions from Pabongka Rinpoche and made extensive offerings to Shartse and Jangtse colleges at Ganden. After attending Je Phabongkhapa's teachings on Lamrim Chenmo at Ganden monastery, in 1939 Trijang Rinpoche toured pilgrimage sites in India and Nepal, making extensive offerings at each place. He then went to give teachings and empowerments on Heruka, Guhyasamaja, Yamantaka, Vajrayogini and Guru Puja at Dungkar Monastery in Dromo, and on his return he visited important sites in Tsang, including Tashi Lhunpo Monastery.
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In 1972 he gave Vajrayogini empowerment and teachings in Dharamsala to 800 monastics and lay people and in Bodhgaya. Later that year he taught at the Tibetan Studies Institute in Varanasi, and the following year he gave empowerments into Heruka and Vajrayogini to 700 people at the Tibetan monastery there. He and the senior tutor Ling Rinpoche would also exchange teachings and initiations. In 1969 he taught Ling Rinpoche the Lamrim Chenmo, and in 1970 he granted him Yamantaka empowerment.
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These rows consist of eight classes of beings: Gurus, Yidams, Buddhas, Bodhisattvas, Pratyekabuddhas, Sravakas and Sthaviras, Dakas, and Dharmapalas. A popular Gelug structure of the Refuge Tree composition also includes three separate assemblies of teachers above the main figure. In this case, according to Jackson and Jackson: > the teaching lineage of the tantric empowerments and practices constitute[s] > the central group. On the main figure’s right there [is] the "Lineage of the > Vast Conduct", the lineage of the Yogacara Mahayana descending from > Maitreyanatha and Asanga.
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Phuchungwa received the transmission and responsibility to hold the teachings of the "pith instructions" of the Sixteen Circles of the Kadampa. As a support he received also the empowerments, instructions, and secret teachings of the Lamp for the Path to Enlightenment. The pith instructions lineage has its root in the secret oral teachings of Atisha and are embodied in The Precious Book of the Kadampa Masters: A Jewel Rosary of Profound Instructions on the Bodhisattva Way. This text is seen as the main text of the Kadampas.
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At the age of 37, Jetsunma began the sequence of Buddhist practices that most tulkus begin very young. She was given the Nam Cho Ngöndro by Gyaltrul Rinpoche in 1986, accumulating prostrations alongside her students. A year later, she was given the Three Roots from Penor Rinpoche at Namdroling monastery in India. She received the Rinchen Terzod, Nam Cho Tsa Lung, Nyingthik Yabshi, Ratna Lingpa, Dudjom Tersar, Yeshe Lama, and Nam Cho cycle of empowerments, which were hosted at Kunzang Palyul Choling from 1988 through 1996.
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He then traveled to Kunzang Palyul Choling to give the Nam Chö cycle. After this trip, he sent Khenpo Tsewang Gyatso, who had previously taught in the U.S. in 1992, to establish centers in New York and other regions. In 1998, he established the Palyul Retreat Center in McDonough, New York, offering a one-month retreat course that follows a similar if abbreviated curriculum to the one at Namdroling monastery. He offered Kalachakra empowerments, first in Rochester in 1996 and next at his retreat center in 2007.
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He also helped set up Padma Publications which eventually published his two books: The Lord of the Dance, and Gates to Buddhist Practice. With the assistance of Richard Barron, Padma Publications also began the monumental task of translating Longchenpa's Seven Treasuries from Tibetan into English, three volumes of which have been published to date. In 1987 he returned to Tibet for the first time since 1959. He traveled to Kham, visiting the three monasteries of his youth, and actually bestowed empowerments to the monastic staff there.
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Before he was four, Phakchok Rinpoche was recognized by the Kagyu regents as being seventh in the line of the Riwoche Phakchok incarnations. Rinpoche entered the Dzongsar Institute of Advanced Buddhist Studies in Bir, India, where he received the Khenpo title, comparable to a PhD in Buddhist Philosophy, from Dzongsar Khyentse Rinpoche and the 14th Dalai Lama.Rangjung Yeshe Publications Phakchok Rinpoche has received instructions and ripening empowerments from many teachers, including Dilgo Khyentse Rinpoche, Tulku Urgyen Rinpoche, Chogye Trichen Rinpoche, Taklung Tsetrul Rinpoche, Trulshik Rinpoche, Nyoshul Khen Rinpoche, Tsikey Chokling Rinpoche, and others.
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People remarked that it must be the processional path for people coming to the empowerments! Before leaving, the couple also performed rituals to expunge and purify the site, at which time, beautiful vajra melodies spontaneously arose. After visiting Samye, Chimphu, and Tradruk, they journeyed to Tashilunpo Monastery in western Tibet and then returned to Nyenlung. Their main treasures were discovered at Samye Chimphu, Kangri Tokar, Amnye Machen, Dragkar Treldzong, Sergyi Drong-ri Mugpo, and Nyenpo Yutse, Trophug Khandro Du Ling, Tashi Gomang, Drakyangdzong, Shujung Pemabum Dzong, Kokonor, Drakda Tsogyal Latso, and Doyi Nyingpo.
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In addition, Khentrul received the rarely bestowed oral transmission of Khenpo Ngakchung's Nyingt'hig lineage. From Jigme Phuntsok Rinpoche, Dodrubchen Rinpoche, Penor Rinpoche, and Katok Moktza Rinpoche, he received all of the empowerments and scriptural transmissions for the Kama and Terma cycles of the Nyingma school. He was invited to the U.S. by Chagdud Tulku Rinpoche (shortly before his death), primarily to create and teach a shedra program at Rigdzin Ling. He created an annual shedra at Chagdud Rinpoche's Gonpa center at Rigdzin Ling in Junction City, California in 2003.
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Around this time he began to display abilities in drawing, painting, and sculpture. In 1925, at the age of 18, he completed two images of Thousand-Armed Avalokiteshvara, each over six feet tall. He then travelled twenty days in order to study for a year with the Tertön Choling Tuching Dorje, a disciple of Dodrupchen Rinpoche. He subsequently spent four months receiving the transmission and empowerments of the Rinchen Terdzod from the great Dzogchen master Bathur Khenpo Thubten Chöphel, who was also a guru of Dilgo Khyentse Rinpoche and the 6th Dzogchen Rinpoche.
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The young Karma Pakshi is said to have assimilated the deepest teachings effortlessly and required only one reading of a text to be familiar with it as he was already enlightened. Nevertheless, Pomdrakpa made a point of formally passing on all the teachings through the traditional empowerments, so that the stream of the empowerment lineage would be unbroken. This has been the case ever since: despite their innate clarity, young Karmapas receive all the transmissions formally. The second Karmapa spent much of the first half of his life in meditation retreat.
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Kalu Rinpoche returned to Palpung to receive final teachings from Drupon Norbu Dondrup, who entrusted him with the rare transmission of the teaching of the Shangpa Kagyu. At the order of Situ Rinpoche, he was appointed Vajra Master of the great meditation hall of Palpung Monastery, where for many years he gave empowerments and teachings. During the 1940s, Kalu Rinpoche visited central Tibet with the party of Situ Rinpoche, and there he taught extensively. His disciples included the Reting Rinpoche, regent of Tibet during the infancy of the Fourteenth Dalai Lama.
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262x262px In 1974 Dagchen Rinpoche co-founded, with Dezhung Rinpoche III, his wife’s uncle, the original Sakya Dharma Center in Seattle called Sakya Tegchen Choling. In 1984, the group adopted the name of Sakya Monastery of Tibetan Buddhism. For the purpose of the preservation of Tibetan culture and religion, Dagchen Rinpoche oversaw the religious activities and administration of the Monastery from its inception. His spiritual leadership took various forms: leading meditations, giving teachings and empowerments (spiritual initiations), conducting refuge ceremonies in which people formally become Buddhists, and holding special services upon request.
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In 1940 he taught the Guru Puja and Gelugpa Mahamudra to senior monks of Ganden Jangtse. In 1941 he continued to receive teachings from Je Phabongkhapa. He also taught the 14th Dalai Lama extensively as his Junior Tutor (see below). From 1960 onward, while in exile in India, he continued to teach and initiate the Dalai Lama and many other disciples, including granting Vajrayogini empowerment in Dharamsala, and many teachings and empowerments at the newly located monasteries in Buxa, the Tantric colleges in Dalhousie, and a Tibetan monastery in Varanasi.
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Following the destruction of the monastery in the late 1950s, during which the complex was burnt to the ground for a second time in its history, it was re-established in South India according to the directions of the 14th Dalai Lama. The site was chosen personally by the Dalai Lama on land close to his own Dhondenling residence. Work began in 1985, three hundred years after the completion of the original Dzogchen Monastery in Kham. In January 1992, the Dalai Lama formally inaugurated the new Dzogchen Monastery and gave teachings and empowerments over 11 days.
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H.H. Moktsa Rinpoche formally recognized Khentrul Rinpoche as a reincarnation (tulku) of Katog Drubtobchhenpo Namkha Gyamtso, a mahasiddha of the Katog lineage. An elaborate enthronement ceremony was held for him in Katog Gonpa's mother monastery in 2006 amongst an assembly of monks, lamas, khenpos, and laypersons. Thus, he is called Khentrul—someone who is both a khenpo and a tulku. He received the entire Nyingt'hig lineage (including Nyingt'hig Yabzhi, Dzod Dun, Ngalso Korsum, Yeshe Lama, and Chetzun Nyingt'hig), as well as thousands of empowerments, scriptural transmissions, and explanations on the pith instructions for Great Perfection practice.
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Rinpoche traveled in India, Nepal, Western Europe and North America. Over five visits to Spiti, the Himalayan valley next to Kinnaur, Rinpoche rededicated the most ancient monastery, Tabo Gonpa, and conferred on its monks the empowerments and oral transmissions for its traditional rituals. He imported learned spiritual teachers and founded a school for the local children. Rinpoche used the offerings he received from his Western tours to commission a large applique scroll portraying the Buddha- figure Kalachakra and a full set of scroll-paintings of the life of Tsongkhapa, which he presented to his monastery, Ganden Jangtsey.
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The roots of sunset provisions are laid in Roman law of the mandate but the first philosophical reference is traced in the laws of Plato.Antonios Kouroutakis, "The Constitutional Value of Sunset Clauses" Routledge 2017 At the time of the Roman Republic, the empowerment of the Roman Senate to collect special taxes and to activate troops was limited in time and extent. Those empowerments ended before the expiration of an electoral office, such as the Proconsul. The rule Ad tempus concessa post tempus censetur denegata is translated as "what is admitted for a period will be refused after the period".
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A thangka depicting the fifth Dalai Lama. Lozang Gyatso, 5th Dalai Lama (1617–1682), Thubten Gyatso, 13th Dalai Lama ( 1876–1933), and Tenzin Gyatso, 14th Dalai Lama (present), all Gelugpas, are also noted Dzogchen masters. The fifth Dalai Lama had numerous Nyingma teachers and was also a terton who revealed a Dzogchen terma cycle through his pure visions known as the Sangwa Gyachen (Bearing the Seal of Secrecy). The current Dalai Lama, Tenzin Gyatso, has given empowerments from this cycle.Dalai Lama XIV Bstan-ʼdzin-rgya-mtsho, Richard Barron (2004) Dzogchen: Heart Essence of the Great Perfection. pp. 24-25.
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By 1946 he entered his second three-year retreat, this time under the guidance of the Tromge Trungpa Rinpoche. Near the conclusion of this retreat, the death of Tromge Trungpa forced him to leave before its completion. He then returned to Chagdud Gompa in Nyagrong, and after staying there for a while, proceeded on a pilgrimage to Lhasa with an entourage of monks. He then did an extended retreat at Samye, the monastery built by Padmasambhava, and afterwards attended empowerments given by Dudjom Jigdral Yeshe Dorje, who would become a main teacher as well as a source of spiritual inspiration for him.
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A year or two after his arrival in India, Rinpoche entered a retreat in Tso Pema, a lake sacred to Padmasambhava, located near the city of Mandi, Himachal Pradesh. At this location he met Jangchub Dorje, a primary disciple of Apong Terton and a lineage holder of this great tertön's Red Tara cycle. Jangchub Dorje gave him empowerments for the Red Tara cycle, and then he re-entered into retreat and signs of accomplishment in the practices came very swiftly. Later, when he began teaching in the West, the Red Tara sādhanā would become the meditation most extensively practiced by his Western students.
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About his experience he says this in his autobiography: While attending them Chagdud Tulku met an older lama from Western Tibet, Lama Ladakh Nono, who was known for doing mirror divinations. He subsequently did a mirror divination for Chagdud and told him he should go to the West and benefit many people there by teaching the Dharma. He also predicted that a Western woman would come into his life and that this would be good. He continued to stay in Nepal on into 1978 in order to attend a new series of empowerments in the Chokling Tersar cycle given by Dilgo Khyentse.
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In 1924, when he was 23, Geshe Yonten of Ganden Shartse College requested him to teach. He gave the oral transmission of the Collected Works of Je Tsongkhapa and His Main Disciples to about 200 monks, followed later by granting the empowerment of Vajrayogini according to Naropa to about 60 Lamas, incarnate Lamas and monks. He was then invited by Artog Tulku of Sera Je Monastery to give empowerments of Heruka Five Deities and Hayagriva to about 200 people. In Chatreng, aged 24, he taught Lamrim to 2,000 monks and lay people and gave Avalokiteshvara empowerment.
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The Munay-Ki are a series of nine Empowerment rites based on the initiatory practices of the Q'ero shamans of Peru, as taught by psychologist Alberto Villoldo.Williams, J.E.. The Andean Codex: Adventures and Initiations among the Peruvian Shamans (softcover); "Munay" in Quechua means "love and will", together with "ki", from the Chinese word for energy, combine to give the meaning: energy of love.Parker, Phillip. Websters Quechua-English Thesaurus Dictionary (softcover); The Munay-Ki is a modern form of transmitting the initiation empowerments of the Q'ero, and are not based on the traditional initiation ceremonies of Q'ero shamans.
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Reflecting the non-sectarian approach of his predecessor, Trungram Gyalwa's teachers come from all four main schools of Tibetan Buddhism (Nyingma, Kagyu, Sakya, Geluk). He studied with some of the greatest masters of recent years, particularly the 16th Karmapa and Dilgo Khyentse Rinpoche. He received most of his teachings and empowerments from these two Rinpoches and from Khenchen Trinley Paljor Rinpoche (appointed by the 16th Karmapa to be Trungram Gyalwa's tutor). His other Buddhist teachers include the Dalai Lama, Sakya Trizin, the late Ugyen Tulku Rinpoche, the late Khamtrul Rinpoche, Trulshik Rinpoche, the late Kalu Rinpoche, the late Salje Rinpoche and the late Gendun Rinpoche.
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After completing his retreat at the age of 28, Khyentse spent many years with Dzongsar Khyentse Chokyi Lodro. After receiving from Khyentse Chokyi Lodro the many empowerments of the Rinchen Terdzo (the collection of Revealed Treasures or termas), Dilgo Khyentse requested to spend the rest of his life in solitary meditation. But Khyentse Chokyi Lodro answered, "The time has come for you to teach and transmit to others the countless precious teachings you have received." Additionally he received teachings at Palpung Monastery from the 11th Tai Situ Rinpoche, and full instruction on the ancient Guhyagarbha Tantra and its various commentaries from Khenpo Tubga at Kyangma Ri-tro.
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Three annual Buddhist NKT Festivals are held each year: (1) The Spring Festival – held at Manjushri KMC in UK; (2) The Summer Festival – held at Manjushri KMC in UK; (3) The Fall Festival – held at various locations outside the UK. These are taught by the General Spiritual Director of the New Kadampa Tradition, currently Gen-la Kelsang Dekyong,Modern Kadampa Teachers: Gen-la Kelsang Dekyong. Retrieved 28 December 2011. and include teachings and empowerments from the Spiritual Director, reviews and meditations led by senior NKT Teachers, chanted meditations and offering ceremonies, and meditation retreats. They are attended by between 2000 and 6000 people from around the world.
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During this period, he tirelessly gave teachings and empowerments, and under his guidance a number of Western students began to undertake long retreats. Dudjom Rinpoche also traveled in Asia, and in Hong Kong he had a large following, with a thriving center which he visited on three occasions. In the 1970s, Dudjom Rinpoche conducted a few teachings in the United States and London and then some retreats at Urgyen Samye Chöling in France. Eventually, "the wanderer, Dudjom", as he sometimes used to sign himself, settled with his family in the Dordogne area of France, and there in August 1984 he gave his last large public teaching.
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His son, Jigme Tromge Rinpoche, traveled with him to Tibet and the next year immigrated to the United States, entering a three-year retreat a few months after his arrival. Then in 1988, after land was acquired in the Trinity Alps of Northern California, the main seat of Chagdud Gonpa Foundation was created there as Rigdzin Ling. It was here that Chagdud Tulku offered the empowerments and oral transmissions of the Dudjom Treasures in 1991, and several years later, of the supreme Dzogchen cycle, Nyingt'hig Yabzhi. In 1992 he received an invitation to teach in Brazil and he would become a pioneer insofar as spreading the Dharma in South America.
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From May 15-June 2, 2008, the Karmapa made his first trip to the US, visiting New York City, Boulder, Colorado, and Seattle and was formally enthroned in the North American seat of the Gyalwang Karmapa at Karma Triyana Dharmachakra monastery in Woodstock, New York. He gave multiple teachings on compassion and the environment, gave the reading transmission for a new form of ngöndro, and bestowed several empowerments, including those of Avalokiteśvara and Padmasambhava. He also spoke about the special challenges of the rapid pace of modern society, and the virtues of the Internet as a tool for the study and practice of Buddhism.
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At the end of this period, Adzom Drukpa Rinpoche recognized that his student had truly mastered the teachings. He then commanded Khenpo to uphold all the Buddha’s teachings, formally empowering him to teach all aspects of sutra and tantra, give empowerments, and work for the benefit of others using whatever methods are appropriate. This great honor is a testament to the fact that the Khenpo has mastered not only the theory of Buddhist philosophy and practice, but has also had direct experiential realization of the teachings as well. In the late 1990s, Chokyi Nyima Rinpoche requested Petsé Rinpoche to send his most learned and accomplished khenpo to teach at his monastery in Kathmandu.
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Once lucidity has been established the applications are limitless. One can then dream with lucidity and do all sorts of things, such as: practice sadhana; receive initiations, empowerments and transmissions; go to different places, planes and lokas, communicate with yidam; dialogue with sentient beings, creatures and people such as guru; fly; shapeshift, etc. It is also possible to do different yogic practices while dreaming (usually such yogic practices one does in waking state through the product and fruit of sadhana is greatly accelerated due to the learning, play and practice context). In this way, the yogi can have a powerful experience and with this comes an understanding of the dream-like nature of daily life.
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In July 1998, the empowerments of the Taksham Treasures were bestowed by Terton Namkhai Drimed in the still incomplete temple. This temple was followed by an enormous prayer wheel project, perhaps the largest in the Western Hemisphere, then eight magnificent stupas, and a monumental statue of Akshobhya Buddha. In the same period, in Pharping, Nepal, Rinpoche built a new retreat center where eight people began training according to the Kat'hog tradition under Kyabje Getse Tulku. While Chagdud Rinpoche kept up a tremendous amount of Dharmic activity, in the last few years of his life he was somewhat slowed down by diabetes, and in 1997, he entered a clinic and was diagnosed with a serious heart condition.
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During a pilgrimage with students to India and Sikkim in 1968, Anandabodhi was recognized by the 16th Karmapa, the supreme head of the Karma Kagyu school of Tibetan Buddhism, as an accomplished master and received Vajrayana robes [2]. In 1971 he led a large group of students to India where they had an audiences with Sakya Trizen at Dehra Dun and the Dalai Lama at Dharamshala. At Rumtek Monastery in Sikkim they received empowerments by the 16th Karmapa who gave Ananda Bodhi his Tibetan name. On his return to Canada he was enthroned (October 1971) with due ceremony as Karma Tenzin Dorje Namgyal Rinpoche at Green River, Ontario, by Karma Thinley Rinpoche, as instructed by the Karmapa.
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Requests to revisit the United States and to visit Europe in 2010 were denied by the Indian government. On 9 July 2011, Ogyen Trinley Dorje returned to the United States for his second visit. From 9 to 17 July, he participated in the Kalachakra initiation bestowed by the 14th Dalai Lama in Washington, D.C., then traveled by train to his seat at Karma Triyana Dharmachakra and also visited his centers in both New Jersey and at Hunter College in New York City, returning to India on 4 August. During his visit, he taught extensively on compassion, gave Refuge, and bestowed the empowerments of both the Four-Armed and Thousand-Armed forms of Avalokiteśvara.
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Painting depicting the life of Tsongkhapa, the largest image on the left showing the dream he had of the great Indian scholars like Buddhapalita. It was at this early age that he was able to receive the empowerments of Heruka, Hevajra, and Yamantaka, three of the most prominent wrathful deities of Tibetan Buddhism, as well as being able to recite a great many Sutras, not the least of which was Mañjuśrīnāmasamgīti. He would go on to be a great student of the vinaya, the doctrine of behaviour, and even later of the Six Yogas of Naropa, the Kalachakra tantra, and the practice of Mahamudra. At the age of 24, he received full ordination as a monk of the Sakya school.
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Karma Chakme (born Wangdrak Sung; ordained Karma chags med; alias Rā-ga a-sya; 1613-1678) was born in Salmo Gang (), a place near Riwoche () in the district of Ngoms in Kham. His father, Pema Wangdrak () was an established tantric siddha from the ruling lineage of Dong khachö () and his mother Chökyong Kyi () was descended from the family line of Gyuli. Said to have been the reincarnation of Chokro Lü Gyeltsen () and of Prince Sad na legs, his father gave his son the tertön Ratna Lingpa longevity empowerments during his birth. Karma Chakme was trained by his father from the age of six in reading and writing, as well as “white” and “black” astrology (), geomancy and magic ceremonies for the purpose of averting misfortunes.
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In 2006 Hannah Nydahl was diagnosed with terminal lung cancer and died three months later. Just a few days before Hannah passed away, the Diamond Way Buddhism Foundation purchased a 50 hectare property with historic structures in the German Alps. The Europe Center is the site of a yearly international meditation summer course where up to 4000 Buddhists from 50 countries participate in empowerments, teachings and meditations. She was widely respected for her work, devotion and accomplishments as a Buddhist practitioner.Official letter from the 17th Karmapa Trinley Thaye Dorje, 2007 Retrieved on 2009-30-01Official letter from Ole Nydahl, 2007 Retrieved on 2009-30-01Official letter from Jigme Rinpoche, 2007 Retrieved on 2009-30-01 A Danish newspaper even referred to her as the "Mother of Buddhism".
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After graduation, Jamgon Kongtrul Lodro Thaye Rinpoche had instructed the fourth Paltul Rinpoche to return home. Back home, Rinpoche established two retreat centres and spent the rest of his life teaching local people and outsiders from all over Tibet. The 5th Paltul Rinpoche has received many profound teachings and empowerments from teachers such as the 17th Gyalwa Karmapa, Ogyen Trinley Dorje, H.H. Sakya Trizin, H.E. Thrangu Rinpoche, Palden Khentse Oser and Khenpo Tsultrim Gyatso. According to their advice and instruction, he is touring many Eastern and Western countries such as Germany, Switzerland,Poland, China,Singapur, Taiwan, and Malaysia to raise funds towards the construction projects by offering therapeutic services and meditation teachings to the people seeking the therapy of Tibetan medicine.
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After a few days His Holiness was released from house arrest in Siliguri and returned to his home in Kalimpong. He played a key role in the renaissance of Tibetan culture amongst the refugee community, both through his teaching and his writing. He established a number of vital communities of practitioners in India and Nepal, such as Zangdok Palri in Kalimpong, Dudal Rapten Ling in Orissa, and the monasteries at Tsopema and Boudhanath. He actively encouraged the study of the Nyingma Tradition at the Central Institute of Higher Tibetan Studies in Sarnath, and continued to give teachings according to his own terma tradition, as well as giving many other important empowerments and transmissions, including the Nyingma Kama, the Nyingma Tantras and the Treasury of Precious Termas (Rinchen Terdzo).
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After many months of waiting he was finally granted a visa and landed in San Francisco on Oct. 24, 1979. Shortly after this, he married Jane in South Lake Tahoe, California. The early years of his teaching in the Americas was spent in Eugene, and Cottage Grove, Oregon. In 1983, at the request of his students, he established Chagdud Gonpa Foundation. He soon ordained his first lama, a Western woman named Inge Sandvoss, as Lama Yeshe Zangmo (in 1987). Additionally in the time period of 1980 through 1987 he traveled widely and gave many teachings, accompanied by his interpreter, Tsering Everest. He invited many other Lamas such as Dudjom Rinpoche, Tulku Urgyen Rinpoche, Kalu Rinpoche, and Kyabje Penor Rinpoche to Oregon where they bestowed many empowerments and teachings.
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Members of the True Buddha School emphasize the necessity to cultivate diligently for the benefit of spiritual advancement, as is practiced in general Vajrayana Buddhism. This is done through empowerment directly from the Root Guru, who himself proclaims to be an emanated being from the Pure Lands shed directly from Vairocana Buddha, then later achieving enlightenment in the human realm through his own rigorous practice and after being given several empowerments from other buddhas and bodhisattvas. A Tantric Buddhist practitioner cannot rely solely on listening or reading spiritual doctrines, or simply worshiping and paying respect to buddhas and bodhisattvas as the method to achieve the goal of spiritual liberation. All students are expected to follow the fourteen Root Tantric Vows (known as Vajrayana samaya) along with the Five Precepts that all Buddhists should follow, and to respect the Root Guru.
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Susan Lanser suggested changing the name of feminist literary criticism to "critical literary feminism" to change the focus from the criticism to the feminism, and points out that writing such works requires "consciousness of political context." In a similar vein, Elaine Showalter became a leading critic in the gynocritical method with her work A Literature of their Own in 1977. By this time, scholars were not only interested in simply demarcating narratives of oppression but also creating a literary space for past, present and future female literary scholars to substantiate their experience in a genuine way that appreciates the aesthetic form of their works. Additionally, Black literary feminist scholars began to emerge, in the post-Civil Rights era of the United States, as a response to the masculine-centric narratives of Black empowerments began to gain momentum over female voices.
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From June to September 1988, Penor Rinpoche was in residence at KPC in Poolesville to transmit all of the teachings contained in the Rinchen Terdzod ("Treasury of Precious Termas"), Jamgon Kongtrul Lodro Thaye’s massive 19th- century compilation of all of the extant revelations of Guru Padmasambhava’s teaching cycles known as terma. This was the first time that these teachings had ever been conferred in a Western country.,"Rinchen Terzod Empowerments," Snow Lion Newsletter, Spring 1988 According to Penor Rinpoche’s explanation at the time there is a point toward the end of the Rinchen Terdzod transmissions, during the conferral of the Vajrapani empowerment from Rigdzin Godem’s Jangter ("Northern Treasures") cycle, where it is customary to perform enthronement of tulkus. Thus, on September 24, 1988, Penor Rinpoche conducted this ceremony for Jetsunma as the tulku of Genyenma Ahkon Lhamo.
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He also continued to receive instructions and initiations from Pabongka Rinpoche, including the Collected Works of Gyalwa Ensapa, the Collected Works of Panchen Chokyi Gyaltsen, and a Guru yoga of Je Tsongkhapa called Ganden Lha Gya Ma ("Hundreds of Deities of the Joyful Land"). He received the "Empowerment into the Six Ways to Revolve the Chakras of Heruka" (including the full initiation costume of bone ornaments) as well as all the Action Tantra empowerments from Khyenrab Yonten Gyatso, the 88th Ganden Tripa, in 1915, aged 14. In 1916, aged 15, he studied the complete Tibetan grammar and from then on composed thousands of acrostic verses, such as: He also composed chants for spiritual practices and ceremonies and scores for their music for use by Ganden Shartse monastery.The Musical Lake of the Speech Sarasvati by Trijang Dorjechang.
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Kyabgon Gongma Trichen Rinpoche is regarded as one of the most highly qualified Buddhist lineage holder respected by all four schools of Tibetan Buddhism and teaches widely throughout the world. He has bestowed the extensive Lam Dre teaching cycle, which is the most important teaching of the Sakya Order over 18 times on various continents, and also transmitted major initiation cycles such as Collection of all the Tantras, and the Collection of all the Sādhanās, which contain almost all of the empowerments for the esoteric practices of the various schools of Tibetan Buddhism to hundreds of lineage holders in the next generation of Buddhist teachers. He has trained both of his sons as highly qualified Buddhist masters, and they both travel widely, teaching Buddhism throughout the world. The year 2009 marked the fiftieth anniversary of the 41st Sakya Trizin's leadership of the Sakya Order.
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He had impeccable knowledge of all rituals, art and science. Following his studies at Gyuto Tantric Monastery and preceding his traveling to teach in the West, he served nine years as Abbot of Ganden Shartse College beginning in 1937, during which he brought about new heights of scholarship and monastic discipline among the monks, as well as raising living standards for the poorest of them. As it is described in his biography: Zong Rinpoche resigned from his seat in 1946 and went on a long pilgrimage to Tsari, southeastern Tibet. He became renowned for healing activities and ‘many actions of powerful magic,’ as a result of which ‘the most marvellous, indescribable signs occurred.’ His name spread all over the country of being a powerful Tantrika and he gave many empowerments and teachings on those subjects with a special emphasis on the Tantras of Heruka, Hayagriva, Yamantaka, Gyelchen Dorje Shugden, Guhyasamaja, Vajrayogini, Green Tara, Mahakali, White Tara, Vaishravana and others.
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Following the great Sakya exegete and philosopher Sakya pandita (1182-1251), mahāmudrā in the Sakya school is seen as the highest tantric realization, which means that mahāmudrā practice is only taken on after having been initiated into tantric practice and practicing the creation and completion stages of deity yoga. Stenzel, Julia, The Mahåmudrå of Sakya Pandita, Indian International Journal of Buddhist Studies Volume 15 (2014) In his "A Clear Differentiation of the Three Codes" (Sdom gsum rab dbye), Sakya Pandita criticized the non-tantric "sutra" mahamudra approaches of the Kagyu teachers such as Gampopa who taught mahāmudrā to those who had not received tantric initiations and based themselves on the Uttaratantrasastra. He argued that the term mahāmudrā does not occur in the sutras, only in the highest class of tantras and that only through tantric initiation does mahāmudrā arise: "Our own Great Seal consists of Gnosis risen from initiation." According to Sakya Pandita, through the four empowerments or initiations given by a qualified guru, most practitioners will experience a likeness of true mahāmudrā, though a few rare individuals experience true mahāmudrā.
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Initiations or ritual empowerments are necessary before the student is permitted to practice a particular tantra, in Vajrayana Buddhist sects found in Tibet and South Asia. The tantras state that the guru is equivalent to Buddha, states Berkwitz, and is a figure to worship and whose instructions should never be violated.William Johnston (2013), Encyclopedia of Monasticism, Routledge, , page 371Dzongsar Khyentse Rinpoche (2007), Losing the Clouds, Gaining the Sky: Buddhism and the Natural Mind (Editor: Doris Wolter), Simon & Schuster, , pages 72-76 There are Four Kinds of Lama (Guru) or spiritual teacher (Tib. lama nampa shyi) in Tibetan Buddhism: # gangzak gyüpé lama — the individual teacher who is the holder of the lineage # gyalwa ka yi lama — the teacher which is the word of the buddhas # nangwa da yi lama — the symbolic teacher of all appearances # rigpa dön gyi lama — the absolute teacher, which is rigpa, the true nature of mind In various Buddhist traditions, there are equivalent words for guru, which include Shastri (teacher), Kalyana Mitra (friendly guide, Pali: Kalyāṇa-mittatā), Acarya (master), and Vajra-Acarya (hierophant).
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