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Ganesh ( Ganapati ) the Hindu Buddhist Deity : practices references and transmission
Keywords : Ganapati / Ganesh the Elephant Headed God of Classical India, Mantra and Praise of Ganapati, Deity yoga, Tantric empowerment, Overlapping Hindu / Buddhist mantra culture, Vedacarya Thomas Ashley-Farrand, Sakya Lineage and Sakya Monastery, Seattle Washington.
“To those for whom these village fires still have meaning:
Oh, may your own most beautiful Animal of Light come safely to you!”
from the Last Whole Earth Catalog
On 13 July in Seattle Washington a Ganapati empowerment will be offered at Sakya Monastery of Tibetan Buddhism. The guru bestowing this empowerment is the tantric master of Sakya Monastery, His Holiness Jigdal Dagchen Sakya Rinbochay. See www.sakya.org for more information.
For this reason it is timely and appropriate to provide some basic teaching and perspective on Ganapati, and in particular an esoteric Hindu Ganapati mantra and also a Sanskrit Buddhist praise of Ganapati. Many diverse teachings on this deity in Hindu form are available on the internet ( under both Ganapati and Ganesh ).
An excellent introductory summary for Ganapati / Ganesh is available online at
en.wikipedia.org/wiki/Ganesha
The Buddhist Ganapati is also referenced in the Tibetan Buddhist traditions of the Nyingma ( e.g. Longchen Nyingtik ) and Gelugpa lineages ( see practice texts for www.fpmt.org ). There is also Buddhist practice of Ganapati in the esoteric Buddhist Japanese tradition known as Shingon, which came East via China and not Tibet.
Briefly, Ganapati means Lord of the Troop, and Ganesh basically means Elephant Headed One. Ganapati is known by the title “Remover of Obstacles” or “Lord of Obstacles”. He carries or represents the enormous power of the Elephant. He is often accompanied by two female consorts Riddhi and Siddhi ( Magical Accomplishment and Spiritual Accomplishment ).
Ganapati is very prominent and even central in Hindu practice and is often evoked at the beginning of important engagements or projects, such as making a journey or starting employment, or beginning a meditation practice session. I have seen dance evocation of Ganapati at the beginning of a Hindu temple dance concert. Ganapati is one of the main practices of Hindu business people for success in their commercial ventures.
Ganapati is strongly associated with the “national spirit” or Mother India as well as her earliest roots. In the distant past elephants were used throughout India to clear land for agriculture, and also as war elephants. More recently, public Hindu celebrations were banned by the occupying British and the outlawed Ganapati ceremonies were brought forth, successfully, to rally India against foreign rule.
It is said that the long “History of India” was transcribed by the deity Ganapati as given by Rishi Visvamitra. Many of the key texts of Sanatana Dharma ( Hinduism ) were written down by Ganapati. So, this practice is a primary connection to Vedic Culture. Due to this, Ganapati is also practiced by students to help with their secular school exams.
Ganapati has a very ambivalent status in Buddhist tantra, the esoteric form of Buddhist meditation which relies on yoga, deity recitations and mystic practices in general. On the one hand, Ganapati is often considered unfriendly towards Buddhist practitioners in general, and propitiated or banished or subjugated so as to not cause problems. Thus, a subjugated Ganapati serves as the throne for the deity Mahakala in his Six Armed form. This reflects the fact that some but not all Hindu practice / culture affirms Buddhist teachings.
On the other hand, there are specifically Buddhist practices for Ganapati, as for other Hindu deities such as Shiva, Sarasvati and so forth. The Sakya lineage carries Buddhist deity yogas for the Hindu deities Uma Devi / Parvati and Garuda, as well as Ganapati. ( In Southern Buddhism, such as in Sri Lanka Theravada monasteries, it is common to propitiate the Hindu deity Visnu for outer or worldly benefits. )
More broadly, many Buddhist schools share with the Sanatana Dharma ( i.e. Hindu practice and culture ) a significant focus on Ayurveda, or spiritual medicine. The Buddhist deity Bhaisajyaguru, or Medicine Buddha, is a deity of Buddhist spiritual medicine and Ayurveda in both Hindu and Buddhist forms is more or less identical in practice, not just similar.
In the classical Sakya tradition, this Twelve Arm Ganapati is actually an emanation of Avalokitesvara, the beloved and universal Buddhist deity of liberating compassion. Thus, it is reasonable to view this empowerment as being a definite connection to Avalokitesvara and the general practices of Avalokitesvara.
It is also very important to note that with this ( or any ) tantric Buddhist empowerment comes the general set of universal Buddhist vows, such as the Ten Precepts ( rejection of harmfulness, theft, dishonesty, ill-will and so forth ), and the Bodhisattva vows. The Bodhisattva vows focus on active humanitarian service in the most broad and deep and long term ways, starting with rejection of limiting ideas such as racism, sexism, tribalism, and all cultural divisiveness.
For some basic teachings on Buddhist theory and practice, see the following at Asian Classics:
www.asianclassics.org/researc...ion.html
The Principal Teachings of Buddhism
Buddhist Refuge
The Vows of the Bodhisattva
For an excellent general introduction to Buddhist practice, with a focus on Buddhist tantra, see the following book by Kalu Rinpoche:
The Dharma: That Illuminates All Beings Like the Light of the Sun and the Moon, State University of New York Press, 1986, ISBN 0-88706-157-5
www.amazon.com/Dharma-Ill.../0887061575
This book is short, direct, accessible, classical and effective. It should be. It was transcribed as spoken directly to westerners by one of the greatest Buddhist masters of the last century.
To take the tantric Buddhist empowerment of Ganapati or any other is to take Mahayana Buddhist vows, as well as to become authorized to do magical kinds of practice, such as mantra recitation to develop the power of the deity. The point is that in this case, the Hindu/ Buddhist deity Ganapati is practiced within a classical Buddhist context, not otherwise. Thus the above mentioned Buddhist references are of central importance in this transmission and practice.
As a brilliant red deity aspect, Twelve Armed Ganapati is not only a remover of obstacles and disharmonious circumstances, but also a magnetizing deity, i.e. a deity that “warms up” social situations, and develops strongly positive interpersonal engagement.
On a yogic level, this deity ( in Buddhist deity yoga ) develops strength and power at the level of the navel point of the psychic energy body ( svadhisthana cakra ), although I cannot say more without transgressing tantric vows of secrecy. Note that the Hindu Ganapati is girded by snakes, representing kundalini energy, and is similarly associated with the energy at the base of the spinal column. All tantric transmissions are private, and their contents not to be discussed following initiation.
This is one of many specifically obstacle-removing diety yogas in Buddhist tantra. There are many others, but this one is definitely recommended for those who have a more Hindu-oriented background in culture and/ or personal karma. And as noted earlier, it is a connection to Avalokitesvara practice specifically, and to the outer Mahayana practices in general.
This can also be viewed ( speaking very unofficially ) as a connection to Hindu transmissions. ) For this reason I will now provide a specifically Hindu mantra for Ganapati, which has been confirmed. It is quite reasonable to say that on obtaining a Twelve Arm Ganapati empowerment, one may practice the following Hindu mantra as well.
Maha Ganapati Mantra
"Aum shrim hrim klim glaum gam
ganapataye vara varada sarva
janamme vashamanaya svaha"
Vedacarya Thomas Ashley-Farrand, from whom I have Laxmi transmission, has many introductory and also detailed teachings on Hindu mantra practice. See his website at
www.sanskritmantra.com/
The following is not an official representation, but I do have the Sakya lineage Ganapati transmission some twenty years back from HE Luding Khen Rinbochay. This Sakya initiation is for a Twelve Arm Red Ganapati, equivalent in many respects to the Hindu deity Ganesh or Ganapati. Many diverse teachings on this deity in Hindu form are available on the internet ( under both Ganapati and Ganesh ). The Buddhist Ganapati is also referenced in the Tibetan Buddhist traditions of the Nyingma and Gelugpa lineages.
From www.sakya.org :
07/13/2008
GANAPATI INITIATION
Offered by H. H. Jigdal Dagchen Sakya
Sunday, July 13
Time: 10:00 am
Location: Shrine Room
Suggested Donation: $30 Public, $25 Members
Translator: Dr. Jeff Schoening
Ganapati made the commitment to help all beings to uphold the 3 trainings—moral behavior, meditation, wisdom— and, in particular, to provide the necessary materials and provisions for practitioners.
He protects one from obstacles at the beginning of any enterprise and also helps to increase wealth and power for the benefit of the Dharma.
His Holiness Jigdal Dagchen Sakya, head lama of Sakya Monastery, was born in Tibet in 1929. He continues the great Sakya lineage which began with Khon Konchok Gyalpo (1034—1102). He received teachings of the unbroken Khon lineage, the Sakya Vajrakilaya, the Hevajra and the complete Lamdre Tsogshe, from his father, H.H. Trichen Ngawang Thutop Wangchul, the last Sakya throne holder in Tibet. He also studied with many other great Buddhist teachers, including Dzongsar Khyentse Chökyi and Dingo Khyentse Robsal Dawa.
In 1960, H.H. J.D. Sakya was invited to work on a University of Washington research project on Tibetan civilization which was sponsored by the Rockefeller Foundation. At the request of students, he co-founded with H.E. Dezhung Rinpoche Sakya Tegchen Choling, a center for the study of Tibetan Buddhism and culture. In 1984, the center became the Sakya Monastery of Tibetan Buddhism.
The following is copyrighted material from The Digital Sanskrit Buddhist Canon, at
www.uwest.edu/sanskritcanon/index.html
specifically
www.uwest.edu/sanskritcan...totra30.html
The source text is “ Source: Pandey, Janardan Shastri ed. Bauddha strotra Samgrah. Varanasi : Motilal Banarsidass, 1994”.
This is provided as a necessary and specific demonstration that classical Indian Buddhist culture incorporated Ganapati deity yoga as a tantric practice, and not for other purposes.
Ga?esastotram
kharvam sthulataram gajendravadanam lambodaram sundaram
vidhnesam madhugandhalubdhamadhupavyalolagandasthalam|
dantodghatavidaritahitajanam sindurasobhakaram
vande sailasutasutam ganapatim siddhipradam kamadam|| 1||
herambah paramo devah karyasiddhividhayakah|
saibhagyarupasampannm? dehi me sukhasampadam|| 2||
ekadantam mahakayam lambodaram gajananam|
sarvasiddhipradataram gangaputram namamyaham|| 3||
vande tam ga?anathamaryamanagham daridrayadavanalam
sundaadandavidhuyamanasamalam samsarasindhostarim|
yam natva surakoyayah prabhuvaram siddhim labhante param
sindurarunavigraham paripataddanambudharahrtam|| 4||
uccairbrahmandakhandadvitayasahacaram kumbhayugmam dadhanah
presannagaripaksapratibhatavikatasrotratalabhiramah |
devah sambhorapatyam bhujagapatitanusparddhivardhisnuhasta-
strailokyascaryamurtirjayati trijagatamisvarah kuñjarasyah|| 5||
ganapatisca herambo vidhnarajo vinayakah |
deviputro mahateja mahabalaparakramah || 6||
mahodaro mahakayascaikadanto gajananah|
svetavastro mahadiptastrinetro gananayakah || 7||
aksamalam ca dantam ca grhnan vai daksine kare|
parasum modakapatram ca vamahaste vidharayan|| 8||
nanapusparato devo nanagandhanulepanah |
nagayajñopavitango nanavidhnavinasanah || 9||
devasuramanusyanam siddhagandharvavanditam|
trailokyavidhnahartaramakhvarudham namamyaham|| 10||
sumukhascaikadantasca kapilo gajakarnakah |
lambodarasca vikato vidhnarajo vinayakah || 11||
dhumraketurganadhyakso bhalacandro gajananah |
vakratundah surpakarno herambah skandapurvajah || 12||
sodasaitani namani yah pathecchunuyadapi|
vidyarambhe vivahe ca pravese nirgame tatha|| 13||
samgrame samkate caiva vidhnastasya na jayate|
vidhnavallikutharaya ganadhipataye namah || 14||
sriga?esastotra? samaptam|
Sarva mangalam! Siddhi rastu!
In partial fulfillment of vajrayana teaching responsibilities,
KT
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Re: Ganesh ( Ganapati ) the Hindu Buddhist Deity : practices references and transmission
Sat, July 12, 2008 - 6:52 PMAnd then, some of us just "remember"--and vividly, our lifetime with Ganesha and continue our great fondness and connection.
Thank you for all you do. And thank you to Ganesha for all the rest... -
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Re: Ganesh ( Ganapati ) the Hindu Buddhist Deity : practices references and transmission
Sat, July 19, 2008 - 11:30 AM
I appreciate the thanks. I also have to respond to some uninformed or irrational attacks on classical Bodhisattva / Mahayana practice ( see below ).
This is very much the way of the Bodhisattva. Lots of repeat work and follow through.
KT
Re Qatana on Tribe Buddhism:
"Um, Ganesh is a HINDU deity, far pre-dating the Buddha, and has absolutely nothing to do with Buddhist philosphy or practices. Ganapati is a HINDU puja."
Qatana did not read the original post. To repeat:
Ganapati is a major Hindu deity and mantra yoga practice.
Ganapati is also transmitted in a number of Buddhist lineages, through Indo-Tibetan esoteric Buddhism and Indo-Chinese-Japanese esoteric Buddhism ( Shingon ).
Ganapati has an ambivalent status in Buddhist tantra. The Hindu form is often seen as an opponent to Buddhist practice. The Buddhist form is ( deemed ) a manifestation of Amitabha and Avalokitesvara as a very useful worldly deity for overcoming obstacles.
I have already given a classical Sanskrit mantra / stotra for Ganapati. This is not something contrived by the Sakyas in Tibet as a perversion of Indian Buddhist practice. It is a classical practice of Buddhist tantric culture FROM India.
There are quite a few specifically Hindu deities that are brought in to the Buddhist pantheon, one way or another. The most basic example is the Hindu God Brahma, who attends the teaching of Medicine Buddha, per Sakyamuni Buddha and the Medicine Buddha Scripture.
This engagement of Hindu deities is not something new in Buddhist tantra that is not found in the general Mahayana. It is TYPICAL of the Mahayana Buddhist scriptures.
Thus we can see that Qatana has no significant experience with Medicine Buddha Sutra or really any of the other Mahayana teachings.
Once more, this Ganapati empowerment is EXPLICITLY given in the context of Buddhist Mahayana vows. By a major Mahayana lineage holder. Thus we can rely more on the lineage holder than those who ignorantly criticize the general Mahayana corpus. Like Qatana. Who didn't really read or understand the original post.
KT -
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Essence of Ganapati Mantra ( Hindu and/ or Buddhist )
Thu, July 31, 2008 - 1:16 PM
Essence of Ganapati Mantra ( Hindu and/ or Buddhist )
Keywords: Ganapati / Ganesh, mantra and tantra, syncretic Hindu / Buddhist culture, Aryaganapatihrdaya, Dr. John Grimes, book reference "Ganapati: Song of the Self", "engaged buddhist practice" / mahayana service.
This post is a follow-up to the post
"Ganesh ( Ganapati ) the Hindu Buddhist Deity : practices references and transmission"
which was sent out to a number of yogic, pagan, Buddhist and alternative spirituality tribes. This served and will serve a very important purpose in creating bridges of communication among different kinds of pagans, including in particular the Hindus and Buddhists, but also demonstrating that mantra yoga is important as a kundalini yoga and that some practices are shared between practitioners of different philosophical affiliations. The points that were originally made have stood the test of broad public scrutiny, mainly since I provided detailed and reliable information as a foundation for the broader communication.
I originally decided to write about Buddhist Ganapati to demonstrate in concrete terms the very real ways in which Buddhist and Hindu culture share much common ground, specifically in the formal practices of magic and tantric deity yoga. At the same time, I wanted to show how this was relevant to the broader pagan and yogic communities, since Ganapati is a very clear example of a magical power practice and a classical mantra yoga, and indeed kundalini yoga.
The intention is very clear: together we can all reach a very special place. . . spiritually, grammatically, and ecumenically.
Ganapati practice and empowerment as a signature practice among Hindus, has *also* been part of esoteric Buddhist ( tantric ) culture for thirteen centuries. This in itself says a great deal about classical mantra culture in general and Buddhist tantra in particular: mantra practices and tantra disciplines are very much shared and overlapping in usages, not divisive or exclusivist as in conventional muggle religious dogma. At the same time, this is a mystical and polythestic practice by definition, and therefore *completely* incompatible with "Judeo-Christian" and Islamic religion. In fact, Ganapati is clearly a good practice to reverse the influence of Islam, in Mother India and elsewhere.
Ganapati is far from being major or primary in Buddhist mysticism, yet it is consistently found in many Buddhist practice cultures, including the Indo-Chinese-Japanese Shingon, which it itself proves that Ganapati ( as well as other specifically Hindu deities ) became incorporated into Buddhist mysticism by the eighth century, *independent* of Indo-Tibetan Buddhism.
For example, there is a translation of the Bardo Hundred Deities practice of Chogyur Lingpa ( Nyingma / Dzogchen ) which contains a two line mention of Ganapati in particular. There is also an academic reference to "Indra of the Troop", i.e. Lord of the Troop, which is found in classical sources for the Kalacakra Tantra, and recognized academically as a reference to Ganapati.
The Tibetan Gelugpa fellowship www.fpmt.org makes available a short Ganapati practice text. And as I have said, the Tibetan Sakya lineage offers this transmision, which I have received twice. Thus in many different Buddhist schools of practice, Ganapati is well-established, even if peripheral and far less well known. There are several definite cases where Buddhist deities and mantras have been absorbed into Hindu culture( e.g. Tara, Vasudeva and Avalokitesvara ) and it is quite possible that we have an example here in the following ARYAGANAPATIHRDAYA ( Essence of Ganapati ).
Here I will give a classical mantra for Ganapati, The Remover of Obstacles, The Lord ( Pati ) of the Troop ( Gana ), known also as Ganesh and as the Elephant Headed God. The mantra has been proofread and the source is a classical scholar of Hindu spiritual culture ( Sanatana dharma ). I do not have a full translation for the mantra, although many of the meanings are clear from the word elements. This is a very general purpose power mantra. The title of the mantra text translates as
Arya ( Noble )
Ganapati ( Lord of the Troop )
Hrdaya ( Heart Essence ).
Here, Troop or Gathering means group of spirits.
In Tibetan Buddhist terms, Ganapati would be typically classed as a "werma", a protective spirit or wargod. As such this practice is found in both the Old School and also several New School Tibetan lineages.
In more esoteric terms, Twelve Armed Red Ganapati can be seen as a mundane manifestation of Avalokitesvara. The second time I received this transmission from Sakya lineage, the Buddhist Twelve Armed Ganapati included both Vajrapani and Vajrasattva transmissions ( at a more basic tantric level, not as highest yoga tantra ).
This mantra is given for reference purposes only, and not in violation of copyright. After all, I am providing the book reference, so it is more of a book promotion, not theft of copyrighted material. As a pre-modern mantra, it cannot by itself "belong" to any modern author, at least not as a series of sounds, although any modern translation would.
This is a followup to my earlier detailed posting regarding Ganapati as a Hindu and Buddhist deity, and I believe the following mantra is of relevance to both Hindu and Buddhist practitioners. Specifically, this mantra uses more characteristically Buddhist elements and phrasings, and does not use the more typically Hindu seed syllables ( as in for example the original post ).
There are quite a few instances of classical Buddhist mantras that became incorporated into mainline Hindu practice. One important example is the Buddhist Tara mantra "OM TARE TUTTARE TURE SVAHA" which became a Hindu mantra "OM TARE TUTTARE SVAHA". There are many others. This is because the Hindu culture, like Buddhist culture, is not fixed or separatist like Hebrew culture or Islamic culture, but open and dynamic. There has always been an ongoing exchange between Hindu and Buddhist teachers and lineages, even at high levels, and this continues today.
In particular, the Buddhist Ganapati uses the seed syllable GAH, not the Hindu seed syllable for Ganapati, which is GAM. I know this from the Sakya ( Indo-Tibetan tantric Buddhist transmission ). There is also the characteristically Buddhist phrase "Tadyatha", which means "Thusly", or "say it like this", and repeated usage of the word "kuru" i.e. "make it so", and phrases such as "turu turu", "curu curu", and "muru muru" which are often found in more extensive Buddhist mantras.
Also, there is a very magical Buddhist-type tantric phrase "Om. . . santim vasu pustim kuru svaha". This means to "pacify, magnetize, and nourish". I have never seen such a phrase in any Hindu mantra other than this instance. From my standpoint as a Buddhist liturgical scholar, this looks very much like a Buddhist mantra that has been incorporated into the Hindu canon, like the Tara root mantra, Brkhuti Tara, Vasudhara, some forms of Avalokitesvara and so forth. Classical scholarship shows Buddhist to Hindu migration of mantra and teaching in many instances, and the Veda itself speaks of Veda ( Hindu sacred scripture ) coming from Mahacina, i.e. from outside classical India, from Great China.
It is therefore a mistake to think that Buddhist mantras or deity practices are mostly or typically derived from Hindu sources. We know that this is not so, because the Buddhist deity practices have strong foundations in Buddhist scriptures known as tantras, and these are largely independent of Hindu scripture and follow a consistent philosophical basis ( anatman, or Selflessness ) very different from the typical Hindu philosophy ( Atman, or Great Self ).
In recent times there has been great suffering and cultural loss among the Buddhist communities of Asia, not only in Tibet and China, but also in Cambodia, Laos, Viet Nam and Burma. Millions of peaceful Buddhists have been killed, and many millions live in totalitarian societies, such as eighty million or more Chinese Buddhists within the People's Republic of China, a military regime.
Great suffering is not unique to Asia nor to Buddhist cultures, we find it also in the twenty years destruction of black Sudanese by the Arabic / Islamic ruler, government, armies and militias of Sudan. ( See International Criminal Court vs. Omar Hassan Ahmad Al Bashir, charges of genocide, www.icc-cpi.int. ) The point is that it is necessary for people as individuals to free themselves and work with others for the common good in order to establish peace and justice free from religious and political tyranny. For this reason in particular I am focusing on the innerstrategies of "magical power practices" such as mantras and so forth, on showing people the significance and value of inner practices, to help establish higher consciousness in the broader social domains and thus help people and humanity in definite and profound ways.
Good people need all the help they can get. So this is also dedicated to all of you who are working for freedom and humanitarian purposes. It's a tough fight to be sure, a long hard road.
This year in particular there has been great hurricane damage to Burma, followed by the refusal of the totalitarian regime of General Thwan Shwe to allow humanitarian assistance. A million Burmese, mostly Buddhist, *continue* to suffer disease and starvation and lack of shelter for lack of basic humanitarian aid. Much of this was sitting right offshore upon vessels and with crews flying the United Nations colors.
What little aid and what few crews actually allowed inside Burma this year were obstructed and their help was rendered basically minimal and useless, although it was freely given. This is the worst possible antisocial act, and it is never acceptable under any of the human rights treaties of the United Nations. It is in fact a crime against humanity.
So this teaching, this very magical teaching of Buddhist and Hindu deity yoga practice, is dedicated, in a Mahayana way, in Buddhist Universal Service, to the suffering people of Burma in particular. It is offered very broadly, to many, for the basic human rights of the Burmese people, their liberation from the current military tyranny, and the restoration of democracy and human health in Burma. We ask that it be this way.
You, the People of Burma, Are Not Forgotten. May you be free. All My Relations.
In partial fulfillment of my mahayana and tantric teaching responsibilities,
KT, inner medical tantrika and dagger priest
The source for this mantra is the book
"Ganapati: Song of the Self"
by John Grimes, Ph.D.
Paperback: 231 pages
Publisher: State University of New York Press (July 1995)
ISBN-10: 0791424405
ISBN-13: 978-0791424407
It is available on Amazon.
ARYAGANAPATIHRDAYA
( Essence of Ganapati )
Tadyatha
Namo stute mahaganapatiye svaha.
Om kata kata
Mata mata
Dara dara
Vidara vidara
Hana hana
Grihna grihna
Dhava dhava
Bhamja bhamja
Stambha stambha
Jambha jambha
Moha moha
Dehi dehi
Dapaya dapaya
Dhana dhanya siddhi me prayaccha samayamanusmara maharudra vacaniye svaha.
Om kuru kuru svaha.
Om turu turu
Om bhava samti vasu pustim kuru svaha.
Adguta bindu ksabhita mahavidara
Samagacchati mahabala
Mahabaya
Mahavarakra
Mahahasti
Mahadaksinaya pracidayamai svaha.
Om kuru kuru
Curu curu
Muru muru
Om ga ga ga ga ga ga ga ga
Om namo nama svaha.
[ end mantra ]
Sarva manglam! Siddhi rastu!
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Re: Ganesh ( Ganapati ) the Hindu Buddhist Deity : Tibetan nun singing Ganapati mantra
Sat, August 30, 2008 - 1:47 PM
Re: Ganesh ( Ganapati ) the Hindu Buddhist Deity : Tibetan nun singing Ganapati mantra
"Ani Choying Drolma - Ganesha Mantra, Concert, Munich 07"
Tibetan nun singing Ganapati mantra
See
www.youtube.com/watch
for the short video by Ani Choying Drolma.
KT
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Re: Ganesh ( Ganapati ) : More Sakya empowerments, incl. Sakya Ganapati, this December in Vancouver BC
Sat, November 29, 2008 - 11:36 AM
Re: Ganesh ( Ganapati ): more practices references and transmissions
Keywords : tantric Buddhist empowerment, major empowerment cycle in highest yoga tantra and mahamudra, Sakya lineage of Tibetan Buddhism, Sakya Tsechen Thubten Ling and Her Eminence Jetsun Kusho.
OM SVASTI.
This December 2008 a major tantric empowerment cycle of the New School / Mahamudra lineage of vajrayana will be given in Vancouver British Columbia. These are the "Thirteen Golden Dharmas of Sakya", a comprehensive set of transmissions central to the Sakya School of Tibetan Buddhism, to be bestowed by Her Eminence Jetsun Kusho at Sakya Tsechen Thubten Ling, her tantric practice center.
"Her Eminence Jetsun Chimey Luding, or HE Jetsun Kusho, is a leading female teacher of tibetan buddhism living in the West. Jetsunma is one of three women in the history of Tibet to have given the Lamdre ("path and its fruition") teachings, the special system of contemplative and meditative practice of the Sakya order. Thus, she is a thoroughly trained lineage holder.
HE Jetsun Chimey Luding is the Resident Spiritual Director of the Sakya Tsechen Thubten Ling Center in Vancouver, Canada."
Translation from Tibetan will be by the eminent translator and Sakya scholar Jay Goldberg.
Dates:
December 20th through December 26th 2008
( see schedule below ).
Location:
Sakya Tsechen Thubten Ling (STTL)
9471 Beckwith Road
Richmond, BC Canada V6X 1V8
Contacts and references:
Tel: 604-275-5506
email: sakyatsechenthubtenling@shaw.ca
www.sakya.thinkbig.ca/
Discussion:
Her Eminence is a remarkably good teacher. I have three Vajrayogini empowerments from her. She is a primary lineage holder of the Sakya school, and considered a manifestation of the Great Goddess Vajrayogini herself. Vajrayogini is a central and highest practice of all the New Schools of Tibetan Buddism, up through and including the Mahamudra teaching of primordial pure awareness.
It is not possible to practice these teachings without empowerment from a qualified lineage holder. Empowerment will include vows of basic Buddhist ethics ( the Ten Precepts ) and sacred vows of Mahayana / Great Way - Universal Service. Buddhist refuge and Mahayana vows are an integral part of every single tantric Buddhist empowerment, as is a commitment to some continuing meditative practice, typically involving mantra recitation.
Mantra means Sanskrit recitation of the names and activities of transcendent beings, i.e. Buddhist angels, in the context of ritual magic and yogic discipline. The purpose of these practices is primarily to develop the transcendent Wisdom, Compassion and Power ( jnana, karuna, bala ) of the fully realized Buddhas, and thereby to become capable of serving the highest good in all humanity from an inner elevated spiritual level. The path includes relative benefits such as inner healing and so forth, but no claims can be made regarding any one practice for any one practitioner.
Buddhist tantra, while a clear and formal spiritual discipline, is a culturally open and flexible path. This empowerment cycle will include a Hindu goddess ( Tinuma / Parvati ) and a Buddhist form of a primary Hindu deity, Avalokitesvara as Ganapati.
Note that I do not in any office represent this teacher or fellowship, and that arrangements may change. Please contact and preregister for all events, and be sure to show up quite a bit early, freshly washed and so forth. When the doors close they close. Space may well be quite limited.
Note also the prerequisite empowerment - either Sakya Hevajra ( included at the beginning ofthis series ) or Sakya Cakrasamvara. There are no substitutions though other lineages of these transmissions.
May the lineage of Her Eminence Jetsun Kusho flourish long, and may these teachings greatly benefit many.
Sarva mangalam! Siddhi rastu!
May All Benefit! May there be accomplishment!
Written in partial fulfillment of my vajarayana teaching vows, and with great respect for this teacher and lineage.
KT
The following resources are available from Snow Lion Publications
www.snowlionpub.com
For an overall survery of the meaning of tantric Buddhist empowerment, see
"EMPOWERMENT"
by Tsele Natsok Rangdrol
"The empowerment ritual is the indispensable entrance door to Vajrayana Buddhism. It activates our natural right to an enlightened rule over our life and spiritual practice. [ The book ] 'Empowerment' contains a wealth of instructions on Buddhist training, particularly Mahamudra and Dzogchen."
For a brief teaching on Mahamudra, see
"CLARIFYING THE NATURAL STATE", by Dakpo Tashi Namgyal
and
"AN OCEAN OF THE ULTIMATE MEANING: Teachings on Mahamudra"
by Khenchen Thrangu
"A practical manual for both teacher and student alike, Clarifying the Natural State covers the path from mindfulness to complete enlightenment, simply and methodically. Presenting the profound and ultimate instructions of Mahamudra, it embodies the realization of India and Tibet's greatest masters."
"Elevate your experience and remain wide open like the sky.
Expand your mindfulness and remain pervasive like the earth.
Steady your attention and remain unshakable like a mountain.
Brighten your awareness and remain shining like a flame.
Clear your thoughtfree wakefulness and remain lucid like a crystal."
--Dakpo Tashi Namgyal
MAHAMUDRA: The Natural Mind DVD
by Yongey Mingyur Rinpoche
7.5 hour, 4-DVD set.
#MANADV - $ 48.00
Mahamudra is the natural state of the mind: luminous, spacious, unhindered and free from dualistic concepts. In these talks, Mingyur Rinpoche provides a brilliant, engaging and accessible introduction to the practice of Mahamudra. With joy, humor and examples that are easily understandable by Western students, Rinpoche explains the meaning of Mahamudra and reveals how it is that our failure to recognize our nature of mind causes us to suffer. He provides extensive practice instructions on objectless meditation and meditation with a variety of supports including mantra, visual objects, sound, thoughts and emotions. In the fourth talk, Rinpoche presents an especially extensive and beneficial teaching on using pain as a support for meditation. For each practice he guides students through a practice session and answers students' questions about the practice. This teaching includes an extremely accessible explanation of Buddha-nature and emptiness.
For basic teaching on Vajrayogini, see
"VAJRAYOGINI: Her Visualizations, Rituals and Forms"
by Elizabeth English
"SUBLIME PATH TO KECHARA PARADISE: Vajrayogini's Eleven Yogas of Generation Stage Practice"
commentary by Sermey Khensur Lobsang Tharchin
"INITIAL PRACTICES OF VAJRAYOGINI: An FPMT Manual for Initiates" ( Restricted text )
FPMT
"Vajrayogini is the ultimate flowering of the female energy within all of us. This great manual includes short and longer versions of the sadhana, tsog and other offerings, preparing for retreat, guide to hand mudras and more. Spiral bound to lie flat during practice."
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13 Golden Dharmas Empowerments
A series of empowerments unique to the Sakyapa
Hevajra - this is the central practice of Sakya lineage. The complete Sanskrit source tantra has been maintained, along with the practice lineage, since ancient India. See
"The Concealed Essence of the Hevajra Tantra, with the Commentary Yogaratnamala", by G.W. Farrow and I. Menon, published by Motilal Banarsidass.
This is a comprehensive inner yogic discipline. See
"The Triple Tantra", by Panchen Ngawang Choedak, Gorum Publications Autralia.
The Three Red Ones - (1) Vajrayogini of Naropa, (2) Vajrayogini of Indrabhuti, (3) Vajrayogini of Maitripa.
The Three Red Deities - (4) Uncommon Kurukulle ( an esoteric form of Red Tara ), (5) Ganapati ( Twelve Armed Ganesh - manifestation of Avalokitesvara ), (6) Takkiraja ( protector deity ).
The Three Small Red Deities - (7) Kurukulle Golden Chain ( a form of Tara ), (8) Tinuma ( e.g. Hindu goddess Parvati / Uma ), (9) Red Vasudhara ( Wealth Deity Tara ).
Four Other Deities - (10) Black Manjushri ( wrathful wisdom bodhisattva to reverse spells and sorcery ), (11) Multicolor Garuda ( for protection and healing ), (12) Singha Nada ( Lion's Roar Avalokitesvara ) and (13) Red Jambhala (mundane wealth deity ).
Pre-requisite: Hevajra or Chakrasamvara empowerment required. Participants who have received either empowerment from a Sakyapa teacher before will not need to take Hevajra empowerment again in order to receive the 13 Golden Dharmas.
Location: STTL center in Richmond
Hevajra empowerment - December 20 & 21
Saturday, December 20 - 6:30 pm
Sunday, December 21 - 2:30 pm
- Sadhana is available.
Other empowerments - December 22 - 31
( Partial attendance may be possible. )
* Sequence of the 13 empowerments will be announced on December 20.
* Mon - Sat: Empowerment starts at 6:30pm
* Sunday, December 25 & 26: Empowerment starts at 2:30pm.
More than one empowerments are scheduled on these days.
- Sadhanas are available.
Suggested Donation: For entire series of empowerment - $350 CND
* Per empowerment - Hevajra $100
* Vajrayogini of Naropa $50
* All others - $30
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Vajrayogini practice materials available online / further references to Goddess Vajrayogini ( New School Indo-Tibetan Vajrayana )
Thu, December 11, 2008 - 10:38 AM
Title: Vajrayogini practice materials available online / further references to Goddess Vajrayogini ( New School Indo-Tibetan Vajrayana )
Summary: Provided here is a reference to online practice materials for restricted Vajrayogini goddess yoga ( tantric Buddhist New School lineages only ), and also further information on Vajrayogini in different forms.
The following includes *copyrighted* material from a web site that makes available sacred teachings and practices for Vajrayogini for Vajrayogini initiates. The purpose of excerpting this material is to make known the important and valuable service performed by Vajrayogini Practice Support, as well as to provide more basic introduction to the practice of Goddess Vajrayogini.
In this case the name Vajrayogini and/ or Vajravarahi refers to the New School / Indo-Tibetan Sarma lineages of Vajrayogini. It does not ( in the present instance ) refer to the Old School / Nyingma transmissions and practices of "Dechen Gyalmo / Queen of Great Bliss" and Troma Nakmo / Krsna Kali / Wrathful Black Mother. The New School and Old School lineages and practice traditions are wholly independent and not immediately compatible in this context of yoga sadhana, as elsewhere.
The New School / Sarma lineages are based on numerous transmissions which employ the mantra
OM OM OM
SARVA BUDDHA DAKINIYE
VAJRA VARNANIYE
VAJRA VAIROCANIYE
HUM HUM HUM
PHAT PHAT PHAT SVAHA
and are also focused on the Mahamudra awareness yogas ( *not* the Old School Atiyoga / dzogchen awareness yogas ).
The above mantra is not part of the Old School Dechen Gyalmo or Troma practices, although these latter are in fact referred to as Diamond Female Yogi / Vajrayogini practices, and are primary practices for Old School / Atiyoga practice. Thus the same generic title is clearly employed in parallel but markedly different ways, and the distinction is with regard to lineage and groupings of mantras and awareness yogas. I know this first hand, having many initiations for Dechen Gyalmo, and for Troma, and for New School Vajrayogini ( in the Kagyu and Sakya schools ). I have studied these traditions and help people with such practice, as seen here.
There is also the "Hindu" form Chinnamasta Vajrayogini, which according to western scholarship is shown to be a definite instance of Hindu culture absorbing and continuing classical tantric Buddhist practice.
See also the wikipedia entry
en.wikipedia.org/wiki/Vajrayogini
and the very worthwhile references for same
Sarva mangalam! Siddhi rastu!
KT
From
vajrayogini.com/
Vajrayogini - An Introduction
Copyright © 2005 - 2008 Vajrayogini Practice Support
"Vajrayogini Practice Support
Some of the resources are publicly accessible whereas the majority of the Vajrayogini practice material is made available only to qualified practitioners. In order to gain access to these materials you have to register. The registration process is explained at the end of this article.
Access Requirements
In order to read or view the materials offered on this site, and derive any benefit from it, one has to have received a Highest Yoga (Anuttara) Tantra initiation, such as Kalachakra, Guhyasamaja, Chakrasamvara, Hevajra, Yamantaka, Vajrayogini, etc. from a qualified Vajramaster in the Gelug and/or Sakya tradition."
"Vajrayogini
Vajrayogini or Vajravarahi as a tantric Buddhist meditational deity (Tibetan: yidam or Sanskrit: ishtadeva) comes to us in many forms and from various lineages. She embodies principally: (1) the fully enlightened female, wild, fiery, and energetic (shakti/kundalini) aspect of a Buddha; (2) the wisdom (= experiential) aspect leading to Buddhahood; and (3) as a principal dakini (Tibetan: mKha' gro; "sky-goer") the (com)passionate guiding and inspirational aspect leading the practitioner to enlightenment.
Vajradakinis
"In Anuttara Yoga Tantra the principal dakini (often called "Vajra-" or "Wisdom-dakini") is mostly shown in union with a male consort, like in the deities Guhyasamaja, Hevajra, Kalachakra, etc. In our case, Vajrayogini/Vajravarahi is the principal female buddha in the Chakrasamvara Tantra and is in union with Heruka Chakrasamvara. Since the Vajradakinis are considered buddhas and yidams in their own right over time several spin-off practices have evolved from those practices simplifying the otherwise complicated main practice and reducing it to a single-deity meditation without dropping the principal aspects/benefits of the main practice (e.g. Vajrayogini/Vajravarahi out of Chakrasamvara and Nairatmya out of Hevajra).
"General Characteristics
Vajrayogini/Vajravarahi ranks first and most important among the dakinis. She is the "Sarva-buddha-dakini" the Dakini Who is the Essence of all Buddhas. Although there are a number of visual representations of Vajrayogini, certain attributes are common to all: She is mostly shown as young, naked, and standing in a desirous or dancing posture. She holds a blood-filled skull cup in one hand and a curved knife (kartr or dri-gug) in the other. Often she wears a garland of human skulls or severed heads; has a khatvanga staff leaning against her shoulder; her usually wild hair flowing down her neck and back; her face in a semi-wrathful expression. Her radiant red body is ablaze with the heat of yogic fire and surrounded by the flames of wisdom."
"Various Forms & Lineages
Varietals of Vajrayogini/Vajravarahi seem to be present in all schools of Tibetan Buddhism, for example the Padmadakini/Yeshe Tsogyal in the Nyingma or the Khundrol-ma in the Bon tradition. Here we focus on the forms of Vajrayogini as practiced in the New Translation or Sarma School (= Kagyu, Sakya, and Gelug traditions) of Tibetan Buddhism. These forms of Vajrayogini share the triple-OM mantra (with minor variations), are usually named Vajra-yogini or Vajra-varahi, and can be traced back to one of the Indian mahasiddhas who lived in the 10th and 11th century, or to one of the Tibetan translators of the Sarma School like Marpa."
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Goddess Vajrayogini empowerment and practice materials in the Drikung lineage
Thu, January 1, 2009 - 11:07 AM
This empowerment confers Bodhisattva vows and inner tantric bodhisattva vows and transmission for yoga.
KT
Keywords: Buddhist tantric yoga, Goddess Vajrayogini empowerment announcement [ Ohio, February ], Vajrayogini resources [ sadhana text, associated teaching materials ], Garchen Institute Arizona, Drikung Kagyu lineage, book: "Pearl Rosary" [ new collection of broadly tantric practice texts ].
Summary and Discussion: I have shared important information on the tantric Buddhist practice of Vajrayogini and Mahamudra, e.g. event information and general resources, such as in the Sakya tradition. This is a follow up bulletin, noting another upcoming empowerment and further practice materials.
These are from a distinct lineage, the Drikung Kagyu, which like the Sakya lineage derives from the transmission of Great Adept Naropa. These Drikung resources are not well known to the general public, but they are very important for tantric Buddhists and tantric aspirants in North America and worldwide.
An excellent example and summary teaching for this lineage is given in the book
"Garland of Mahamudra Practices", by Khenchen Konchog Gyaltshen. [ Paperback: 144 pages. Publisher: Snow Lion Publications (February 25, 2002) ISBN-10: 1559391731 ISBN-13: 978-1559391733 ]. Like all such teachings of tantric Buddhist yoga, it is only of practical use to those who have the corresponding tantric empowerment, e.g. Goddess Vajrayogini.
I have several principal transmissions of this lineage through HH Chetsang Tulku, the current primary lineage holder, and I use and recommend the Drikung practice texts for initiates of Vajrayogini, Mahamudra, and related tantric practices.
This is written in gratitude to the lineage masters, and to help all those worthy of such teachings. Dedication: May these tantric lineages manifest strongly and greatly benefit beings throughout the world.
Sarva mangalam. Siddhi rastu!
Lineage invocation:
OM AH NAMO GURU VAJRADHRIKA MAHAMUDRA SIDDHI PHALA HUM
OM AH NAMO GURU PRAJNABHADRA MAHAMUDRA SIDDHI PHALA HUM
OM AH NAMO GURU JNANASIDDHI MAHAMUDRA SIDDHI PHALA HUM
Acarya KT
Garchen Buddhist Institute Online Bookstore
[ Tibetan Tantric Buddhist / Vajrayana, specifically Drikung Kagyu lineage ]
www.garchen.net/GBI-Shop/
The Garchen Buddhist Institute in Chino Valley, Arizona is a Tibetan Buddhist center founded by His Eminence Garchen Rinpoche for Dharma teachings and retreat opportunities. Programs are offered throughout the year for students and spiritual practitioners from all religious traditions.
Contact info:
Garchen Institute
PO Box 4318
Chino Valley, AZ. 86323
USA
928.925.1237
questions "at" garchen.net
Bookstore:
www.garchen.net/GBI-Shop/index.php
H.E. Garchen Rinpoche
February 3-8 - Dayton, Ohio
Gar Drolma Buddhist Center
Vajrayogini Empowerment and Practice
Teachings on The Ganges Mahamudra
For more information:
www.gardrolma.org
gd "at" gardrolma.org
The Garchen Institute and H.E. Garchen Rinpoche follow and uphold the tantric lineage of the Drikung branch of the Kagyu, which descends from the Great Adepts Tilopa and Naropa through the realized Tibetan tantric masters Marpa, Milarepa, Gampopa and then Phagmodrupa. This is a major resource for tantric Buddhist practitioners in the US southwest and for all North America.
The Drikung lineage is currently headed by HH Chetsang Tulku Rinpoche. The global Drikung website, supporting the Drikung lineage and community in many U.S. states, countries and parts of the world, is
www.drikung-kagyu.org/
Thus the principal teachings of Mahasiddha [ Great Adept ] Naropa, including Goddess Vajrayogini and Mahamudra [ primordial awareness yoga ], and the overall teachings of the Kagyu lineage, are available worldwide. I have received major sets of transmission from HH Chetsang Tulku [ 1987 and 1994 ], as well as several other principal Kagyu masters. I attest that the Drikung Kagyu is an important and potent lineage, and that HH Chetsang Tulku Rinpoche is a great master. As a tantric guru I use and recommend a broad range of Drikung practice texts.
From
www.garchen.net/GBI-Shop/
Our original Dharma shop was created in a small space here at the Institute to offer meditation supplies at a reasonable price. The GBI-Webstore has come about as an extension of the success of this little shop at the retreat center. We are here for you - so please let us know how we can better serve you.
1) Vajrayogini practice text
The Daily Practice of the Arising Stage and Mantra Recitation of Vajrayogini Who Has the Face of the Two Truths
[ useful only to Vajrayogini initiates, who can be of any tantric lineage, e.g. Sakya, Kagyu, or Gelugpa ]
This primarily generation-stage practice of Vajrayogini comes from the Mother Tantra division of the Maha-Anuttara Yoga Tantras. Mother Tantras have the aspect of emphasizing great wisdom. In this practice one generates one's nature as the enlightened deity, Vajrayogini, the essence of bliss and non-dual wisdom. Through diligent practice one can actualize this union and fully discover one's primordial enlightened nature.
2) Vajrayogini Practice (CD 215)
$10.00
[ useful only to Vajrayogini initiates, who can be of any tantric lineage, e.g. Sakya, Kagyu, or Gelugpa ]
Vajrayogini/Vajravarahi represents the transformed emotions of passion into compassion, and ignorance into wisdom. She is associated with the Buddha Vairocana and is the dakini consort of Chakrasamvara. Her form and practice are used in generation stage practices, but particularly in the completion stage practices of the Six Yogas of Naropa. She was the tutelary dakini of the adepts Marpa, Milarepa, Gampopa, and Phagmodrupa, and because of this she is an especially important figure within the Kagyu lineage.
Practice and Mantra recitation by Venerable Traga Rinpoche. 1 disc.
3) Vajrayogini Teachings (CD 117)
$50.00
[ useful only to Vajrayogini initiates, who can be of any tantric lineage, e.g. Sakya, Kagyu, or Gelugpa ]
Vajravarahi [ e.g. Vajrayogini ] represents the transformed emotions of passion into compassion, and ignorance into wisdom. She is associated with the Buddha Vairocana, and is the dakini consort of Cakrasamvara. Her form and practice are used in generation stages, and particularly in the Six Yogas of Naropa. She was the tutelary dakini [ guiding goddess ] of the adepts Marpa, Milarepa, Gampopa, and Phagmodrupa, and because of this she is an especially important figure within the Kagyu lineage.
Instructions on the generation stage by Venerable Traga Rinpoche. 5 discs.
4) Pearl Rosary: The Path of Purification
By Khenchen Konchog Gyaltshen Rinpoche
edited by Khenmo Trinlay Chodron
$29.95
[ This set of tantric practice texts, or sadhana, is of great practical value to tantric practitioners of any of the Tibetan Sarma traditions, e,g, Sakya, Kagyu, and Gelugpa. Typically by receiving even one major empowerment into Highest Yoga Tantra, such as Vajrayogini, one receives *full* authorization for a large number of ritual practices, including Vajrasattva, Goddess Tara, Avalokitesvara, Buddha Vairocana, Buddha Amitabha, and so forth. ]
"This very valuable text contains eleven sadhanas with commentary by Khenchen [ Great Abbot ] Konchog Gyaltshen Rinpoche. Sadhanas include: Chenrezig [ Avalokitesvara ] Meditation Practice, Manjushri Meditation Practice, Vajrapani Meditation Practice, Green Tara Meditation Practice, White Tara Meditation Practice, Supplication to the Seven Taras, Buddha Amitabha Meditation Practice, Buddha Amitayus Meditation Practice, Medicine Buddha Meditation Practice, Vajrasattva Meditation Practice, and Achi Chokyi Drolma [ Goddess Protector specific to the Drikung Kagyu ] Meditation Practice.
"The content of this text is primarily meant for people who don't have the opportunity to engage in Dharma practice in the presence of the teacher. The book itself is a representation of the teacher, and therefore is meant to help one's Dharma practice. The text describes the methods of visualization and how to incorporate practice into our day to day life experience . . . The visualization of these deities is mainly concerned with the practices of tantrayana and mantrayana, which are the highest forms of practice. The path of visualization is very powerful and if properly engaged, [ sometimes ] capable of transforming our life within a single moment."
"By engaging in this kind of practice, infinite clarity of mind is achieved, and through such power, we are able to purify our ordinary body and manifest the body of the deity. Likewise, we are able to purify our ordinary body and manifest the body of the deity. Likewise, we are able to purify ordinary speech, and manifest wisdom speech. Futhermore, we are able to purify the deluded ordinary mind, and realize the wisdom mind."
from the foreward by
His Holiness Drikung Kyabgon Chetsang Rinpoche
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San Francisco Bay Area April 2009: major tantric Buddhist empowerment cycle for Thirteen Golden Dharmas
Sun, February 15, 2009 - 1:01 PM
San Francisco Bay Area April 2009: major tantric Buddhist empowerment cycle for Thirteen Golden Dharmas
Keywords : tantric Buddhist empowerment, San Francisco Bay Area, Sakya lineage, Ewam Choden Buddhist Center, Ven. Lama Kunga Ngor Rinpoche, His Eminence Thartse Khen Rinpoche, deity yogas ( Vajrayogini, Hevajra, Red and White Tara, Black Manjusri, Amitayus, Simhamukha, Garuda, Simhanada Avalokitesvara ).
Summary : a major tantric Buddhist empowerment cycle in the San Francisco Bay Area this April. This may well include several initiations of Great Goddess Vajrayogini.
N.B. I do not represent this teacher nor this lineage. Please contact the center in advance of empowerments if you are new to Buddhist tantra.
Sarva mangalam. Siddhi rastu!
KT
From:
www.ewamchoden.org/
"Ewam Choden Tibetan Buddhist Center is proud to announce the upcoming visit of His Eminence Thartse Khen Rinpoche this Spring 2009.
"H.E. Nhawang Sonam Chhyokden Lama Bista, also known as Thartse Khen Rinpoche, is the 77th throne holder of Ngor Ewam Choden monastery. The Thartse lineage belongs to the Ngor tradition of the Sakya lineage. It dates back to its founder Ngorchen Kunga Zangpo and is the lineage of our venerable resident teacher, Lama Kunga Rinpoche.
"His Eminence studied in Puruwala Sakya Institute for six years under the tutelage of the great scholar H.E. Khenchen Appey Rinpoche before completing his final years in Sakya College . His ritual training was done at Ngor Monastery in Manduwala.
"H.E. Thartse Khen Rinpoche shares his duty of running the Ngorpa Centre with the present H.E. Luding Khen Rinpoche. Rinpoche frequently travels overseas to Taiwan, Singapore, Malaysia and Hong Kong to give teachings and spread the Buddhadharma.
"His Eminence will start his first US tour with extensive teachings and empowerments at Ewam Choden. He will then visit our sister centers Sakya Kachod Choling in Washington, and Tsechen Kunchab Ling in New York. please keep checking the web for updates."
Preliminary Schedule
Arrival: April 6th
Friday 9th (7pm)
PARTING FROM THE FOUR ATTACHMENTS,
based on teachings of Sachen Kunga Nyingpo
Saturday 10th (4pm)
HEVAJRA - Preliminary Empowerment
Sunday 11th (2pm)
HEVAJRA - Main Empowerment
Friday 17th (6PM), Saturday 18th (12 noon), Sunday 19th (12 noon)
THIRTEEN GOLDEN DHARMAS of the Sakya-pa
Saturday 25th
Teaching: THE LAM DRE - ITS HISTORY AND ESSENCE (2pm)
Empowerment: WHITE TARA (6pm)
Sunday 26th (3pm)
LONG LIFE Empowerment
Ewam Choden Tibetan Buddhist Center is located in Kensington, a residential community immediately north of Berkeley, California. Under the guidance of the accomplished tantric master Lama Kunga Thartse Rinpoche the center offers a wide variety of activities. Ewam Choden was one of the first Dharma Centers established on the West Coast, founded and continuosly overseen by Lama Kunga Rinpoche since 1973.
254 Cambridge Avenue
Kensington
California
USA
94708
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