Buddhist Terms

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Glossary of Buddhist Terms

Glossary of Buddhist Terms A

AbhidharmaThe section of Buddhist scriptures concerned with philosophical, cosmological and psychological analysis. Abhisheka_ Empowerment Almighty Ocean[Tib. Gyalwa Gyamtso, Skt. Jinasagara] Red, sitting four-armed form of Loving Eyes in Union. AltarThe Altar can consist of several groups of objects. Most important are the three objects representing _ Buddhas body, speech and mind. They constitute a basic altar. The first of this objects is a statue of Buddha or of a _ Bodhisattva. It is placed in the center. Second object is a sacred text. It represents Buddhas speech, is wrapped in maroon or yellow cloth and is placed on the left side. On the right side of the altar a _ Stupa as a symbol of Buddhas mind is located. For all of these objects pictures may be used as substitutes. In addition pictures of Buddhas, Bodhisattvas, _ Lamas and _ Protectors can be arranged around these three objects. The second group concerns offerings. In most cases seven bowls are used. They contain offerings made to the Buddhas and Bodhisattvas. The bowls are arranged in a straight line and contain (from the left to the right as one faces the altar): Bowl with water to drink (represents the purity of mind) Bowl with water for washing (represents the purity of the body) Rice and flowers (represents the beauty of sight) Rice and incense (represents the pervasiveness of the _ Dharma) Candle (represents illumination: darkness is ignorance, brightness is wisdom) Fragrant water (represents devotion) Rice and food (fruits or sweets) (offered as a gesture of gratitude) Sometimes a conch shell or a Ting-shag is offered (represents the awakening of beings hearing the Dharma)

As a third group _ Tormas, _ Dorje, _ Bell, a crystal ball and other objects can be used. Either permanently ore only during special rituals. The altar should be on a higher place. AmithabaThe Buddha of Limitless Light. AnuttarayogatantraThe highest of the four levels of _ Diamond Way teachings. ArhatOne who has "conquered the enemy", that is, "the emotions and ignorance that keep one locked in Samsara". The Arhat represents the _ Small Way ideal, one who has experienced the cessation of suffering. AsuraDemi-Gods of the desire-realm are called Asuras. Avalokiteshvara_ Loving Eyes B

BardoLiterally, "between two". In general, any interval, "a between". Six bardos are usually spoken of in the _ Diamond Way teachings: The Death Process. The interval from the moment when the individual begins to die until the moment when the separation of the mind and body takes place. The Cho Nyi Bardo. The interval of the ultimate nature of phenomena (the Dharmadata), when the mind is plunged into its own nature. The first phase of the after-death experience. The Bardo of Becoming. The interval in which the mind moves towards rebirth. The Bardo between Birth and Death. Ordinary waking consciousness during the present lifetime. Dream. The dream state we experience in sleep. Meditative Concentration. The state of meditative stability.

In the west "bardo" is usually referred to only the first three of these, that is, the states between death and rebirth. These states are no more and no less illusory than dreams and ordinary waking consciousness. Bardo Meditation_ Intermediate State MeditationBearer of Black Coat [Tib. Bernagchen] Main protector of the Karma Kagyu lineage. BeadsBeads are used to count _ Mantras. A _ Mala consist of 108 Beads. BellPaired with the vajra the bell represents wisdom, and as wisdom and method are an undivided unity so the _ Dorje and bell are never parted or employed separately. Its base must be round, above which is a vase surmounted by the face of Prajnaparamita. Above these are a lotus, a moon disc and finally a vajra. The hollow of the bell symbolizes the wisdom recognizing emptiness. The clapper represents the sound of emptiness. The vase represents the vase containing the nectar of accomplishment. Bernagchen_ Bearer of Black Coat BhumiLiterally "ground". One of the ten stages of realization and activity through which a _ Bodhisattva progresses towards _ Enlightenment. The 10 bhumis are: The Supremely joyful The Stainless The Illuminating The Radiant Very Difficult to Train For The Manifesting The Far Going The Unwavering Excellent Intelligence Cloud of Dharma

Black Coat_ Bearer of Black Coat Black CrownAttribute of the _ Karmapa. Signifying the power to help all beings, the female Buddhas bestowed this energyfield on Karmapa at his enlightenment several thousand years ago. It is constantly above his head. The replica shown at ceremonies has the power to open the subconscious of those present and permits the Karmapa to exchange his limitless space-awareness for beings' inhibitions and pain. It is a means for gaining liberation through seeing which only a Karmapa can use. Bodhgaya[Lit. Dorje Seat] Now a village in north India. The first Buddhas of each Dharma-period manifest full enlightenment there. Bodhicitta_ Enlightened Mind BodhisattvaOne who has taken the great vow to rescue all beings from suffering and guide them to enlightenment. Bodhisattva VowThe vow to maintain the enlightened view at all times. The vow is given in the presence of _ Bodhisattva and is repeated as often as possible. Bond[Tib. Damtsig, Skt. Samaya] The basis for the rapid psychological growth in Diamond Way Buddhism. Through the unbroken connection to teacher, meditation forms and co-disciples, students quickly manifest their potential. Especially the bond to one's first teacher is very important. Buddha[Tib. Sangye] The name denotes a state of mind. "Sang" means "perfectly purified" of all obscurations. "Gye" means "perfect unfoldment" of all qualities and wisdom. Buddha aspects[Tib. Yidam] The great richness of enlightened mind expresses itself in countless forms of energy and light. By identifying with them in meditation and daily life they rapidly awaken our innate Buddha-nature. Buddha Dharma CenterDuring his teachings in the West _ Lopon Tsechu Rinpoche gained more and more western students, which visit him from time to time. To accommodate them and his local students Lopon Tsechu Rinpoche founded the Buddha Dharma Center. It is a place where students can get in contact with _ Mahayana-Buddhism. This goes for lay and ordained-people as well. _ [more]. BuddhismThe teachings of the historical _ Buddha, Siddharta Gautama, are the basis of what is called `Buddhism'. Buddhism can be subdivided into _ Small Way, _ Great Way and _ Diamond Way. Buddha energies_ Buddha aspects Buddha of Limitless Light[Tib. pame, Skr. Amitabha] His mental realm is the pure land of highest bliss. C

CalendarThe Tibetan calendar is divided into major cycles of sixty years duration. These sixty-year cycles are themselves divided into five minor twelve-year cycles, each year of which is identified by the name of an animal. Rabbit Dragon Snake Horse Sheep Monkey Bird Dog Pig Mouse Ox Tiger

Two consecutive years are paired with one of the five elements. As there are: Fire Earth Iron Water Wood

So one gets i.e. a Earth Dragon Year, followed by a Earth Snake Year, followed by a Iron Horse Year and so on. After 60 years the combinations are repeated and the cycle is closed. The calendar was introduced in 1027 starting with the Fire Rabbit Year. The 16th cycle ended 1986 with a Fire Tiger Year. Thus we're living in the 17th cycle. The Tibetan year is based on twelve lunar month and lasts 360 days. Because twelve lunar months consists of only 355 (or 354) days, 5 (or 6) days in the Tibetan Year must be left out. Also, in order to avoid an unlucky day, an auspicious date may happen twice. This makes it not even easy to transform a date from the Western Calendar into a date of the Tibetan Calendar and vice versa. To keep pace with the solar year (365.25 days)every 3 years a leap month is added. There is an intelligent calculation which month will be the leap month. This certain month is simply repeated. In 1997 the fifth month of the Fire Ox Year was repeated. Due to the leap month the New Year's Day (Losar) of the Tibetan Calendar moves between February and March. The month starts with the new crescent and full moon is on the 15th. Chagya Chenpo_ Mahamudra Chakrasamvara_ Highest Joy Changchub Dorje[1703-1732] The twelfth Karmapa, Changchub Dorje was born at Chile Chakhor in Derge province in east Tibet. Shamarpa heard talk of the doings of a remarkable child, and sent a party to investigate. His envoys brought the child to Karma Gon, one of Karmapa's principal monasteries, where he met Shamarpa Paichen Chokyi Dondrub. The two were to spend the rest of their lives together, travelling and teaching in Nepal, Sikkim, Bhutan, India and China. Only one day separated their deaths. Both gave Kagyu transmission to the eighth Situpa, and named him lineage holder. Chang Chub Kyi Sem_ Enlightened Mind Channa Dorje_ Diamond-holder Power Buddha Chenrezi_ Loving Eyes Cho_ Dharma Chodrag Gyamtso[1454 - 1506] The seventh Karmapa, Chodrag Gyamtso, was from Kyilha in Northern Tibet. Wiping his face immediately after birth, he is reported to have said "AH", the Sanskrit syllable symbolising the ultimate nature of reality. The nearby Nyewo Ngarteng Monastery was headed by one Cho Paljor, a student of the sixth Karmapa, who had a dream that his teacher had taken rebirth at Kyilha. He searched, and found the week-old child. The baby immediately recognised the possessions of the sixth Karmapa, and placed his hands in blessing on Cho Paljor's head. Seven weeks later, Chodrag Gyamtso was brought to Arik Thang, where Tongwa Donden had taught, and where there was a vast seat, like a throne, made of stone slabs. He blessed the ten thousand who had come to welcome him. At four, he was given a series of empowerments by Goshir Paljor Dondrup, and at eight, at Karma Gon, he was given the Kagyu teachings from Bengar Jampal Zangpo and Goshir Paljor Dondrub. He was invited to teach and give empowerments throughout Tibet; during his travels he wrote many texts and commentaries, and attended to the development of the many students who travelled with him. These tent-dwelling nomads - said to be several thousand strong - led a rigorous life, following a strict schedule of study and meditation laid down by the Karmapa. While at Nyriro Dong Tse, he met the fourth Shamarpa, to whom he gave the full teachings. Another of his students, Denma Drubchen Denma Drubchen Tashi Paljor, was to become the next lineage holder. Chokhor DuchenName of the day where Buddha started his teachings. Chokyi Drakpa Yeshe Pal Zangpo[1453 - 1524] The Fourth Shamarpa was born in the Tresh province of Kham in eastern Tibet. Wondrous signs manifested at his birthplace in Tre Kangmar, with wide ranging interpretations by the local communities. The Seventh Karmapa _ Chodrag Gyamtso was seven years old when he set up camp near Kangmar and remained in retreat while he sent his attendant to invite the Shamarpa. This learned monk was Paljor Dndrup - the first Gyaltsab Rinpoche, a man of exceptional realisation. He was later to become a Guru to the Shamarpa. When the Karmapa and the Shamarpa met it was the renewal of a very close bond, comparable to the joyful reunion of father and son. The Karmapa enthroned the young Shamarpa under the name of Chkyi Drakpa Yeshe Pal Zangpo and returned the red crown to him. The Karmapa proposed that from then on they both propagate the Dharma, but in different parts of the country. The Shamarpa would remain in the Kongpo area of southern Tibet, while the Karmapa continued towards eastern Kham. Some years later, they were together again at Tresh Kangmar. The Shamarpa arrived laden with offerings and the Karmapa imparted to him the empowerments of Mahamudra, the Six Yogas of Naropa and many other important instructions of the Kagyu lineage. Chopal Yeshe[1406 - 1452] The Third Shamarpa was only five months old and had no difficulty recognizing many of the monks who were close to him in his previous incarnations, which suggested that he was the incarnate for whom they all anxiously awaited. A year later he visited Takse monastery at the invitation of its monks. It had been one of the Shamarpa's monasteries in previous centuries. He studied there under the tutelage of two great Scholars - Payl Chzang and Wn Drakpa. At the age of eight, he met with the Fifth Karmapa _ Deshin Shegpa and stayed with him while he received all the Kagyu teachings including numerous empowerments and ritual readings. At this time, the Karmapa gave the Shamarpa full authorization to instruct. As his extraordinary clairvoyant abilities emerged, the fame of the Third Shamarpa spread rapidly into China. The Shamarpa could see his own past lives in vivid detail and this intrigued the Chinese Emperor. The fact that the Shamarpa had been the Guru of the Fifth Karmapa in his previous incarnation also fueled the wish for a closer relationship. The Emperor sent a minister to a distant part of Tibet bearing gifts for the Shamarpa. Statues of the Buddha and Dorje Chang arrived made of the finest bell metal and the Shamarpa communicated the importance of generosity in a letter of thanks. When the Shamarpa later ruled as the Karmapa's representative in Kong-Po and other provinces in southern Tibet, he kept this basic Buddhist principle in mind when attending to the needs of the people. Chorten_ Stupa Choying Dorje[1604-1674] The tenth Karmapa, Choying Dorje, was born in Khaytri Tang inGolok province, in the far north-east of Tibet. He was identified as the reincarnation and enthroned by the sixth Shamarpa, Chokyi Wangchuk, who also gave him the full Kagyu transmission. The Karmapa travelled throughout Tibet, teaching and promoting the welfare of the people, until certain political difficulties arose. Ngawang Lozang Gyamtso, the fifth Dalai Lama, had become the official ruler of Tibet, a role that would continue to be filled by his successive incarnations. He established a pact with the Mongol ruler Goshir Khan; the ensuing sectarian persecution severely weakened Kagyu doctrine in Tibet, and placed the Karmapa in such a difficult position that he was forced to leave the country. Travelling through Nepal and Burma to Yunnan in China, Choying Dorje made virtue of necessity and founded monasteries along his route. Twenty years were to pass before he could return to his homeland. He identified the seventh Shamarpa, _ Yeshe Nyingpo, and with the transmission of the Kagyu teachings, selected him as lineage holder. Cho Ku_ State of Truth Cho Nyi Bardo_ Bardo Clear Light Meditation[Tib. Osel] One of the _ Six Teachings of Naropa. CompassionIt denotes the attitude that the benefit of other beings is more important to us than our own. Compassion is always paired with love. While compassion stands for the wish that other beings may be free from suffering and free from the cause of suffering, love stands for the wish that all beings may be happy. There are several means to develop compassion (_ Enlightened Mind). In _ Mahayana and _ Diamond Way Buddhism the development of compassion is very important. Wisdom and compassion are inseparable in Mahayana Buddhism. The development of wisdom leads us to the realization of emptiness. The _ Rangjung Rigpe Dorje said: "The true nature of emptiness is compassion. Without experiencing the wealth of compassion it means nothing, when somebody claims to have recognized emptiness. "Cosmology There are different cosmologies in Buddhism. _ Hinayana, _ Mahayana, _ Kalachakra and _ Mahamudra got different ways to view and explain the world. The extent of the world is different, too. All those explanations are quite different from today's astrophysical point of view. In the cosmology of the Hinayana (Theravada) there is only one world. Our one. In the center of the world lies mount Meru with mountain ranges and four main continents surrounding this mountain. The southern continent 'Jambu' (India) is the place where we all live. The other continents are inhabited too, but Jambu is the only place where beings can mature. In doing good things the Karma of the beings can be filled up with good impressions. Without beginning or end world after world is created and destroyed by the Karma of sentient beings. In the cosmology of the Mahayana the structure of the world (Meru, four main continents) is equal to the world of the Hinayana. But there is not only one world, there is an infinite number of worlds. They are arranged in a hierarchical way. The worlds are created not only by Karma but also by the compassion of the Buddhas and vows of the Bodhisattvas. Here too there was never a beginning in space and time. Worlds are created and destroyed until all beings are liberated from the sufferings of cyclic existence. The cosmology of the Kalachakra contains a slightly different description of the world. This cosmology is concerned with the integration of macrocosm and microcosm into a coherent system. It also includes an astrological system. In Mahamudra there is actually no cosmology. One speaks of a 'Non-Cosmology'. In the cosmologies mentioned above Karma is the cause for the creation and destruction of the worlds. Mahamudra defines the universe as primordial purity. Everything experienced is only an expression of the pure state of mind.

Crown Ceremony_ Black Crown D

DakiniThe feminine energy principle, associated with knowledge and intelligence and wisdom. Dangma Lhungyel Gyeltsen Dangma Lhungyel Gyeltsen is an emanation of _ Drime Shenyen (Vimalamitra). He had a vision of Dorje Legpa which allowed him to find the Dharma teachings which had been hidden by _ Nyang Tingdsin Sangpo (_ Phowa Lineage). Fifteen years after the discovery of the teachings, he looked for a suitable student to whom he could transfer his experience. He chose _ Jetsun Senge Wangtschug. Damtsig_ Bond Dalai LamaThe Dalai Lama is the spiritual head of the _ Gelug-Lineage of Tibetan Buddhism. Until the chinese invasion he was the political leader of Tibet, too. Damzigpas_ Protector DasabhumiThe ten stages of the _ Bodhisattva realization. _ Bhumi DeathWhen dying one enters the _ Bardos of death, dharmadata and rebirth. First, comes the process of dying itself. Afterwards, a period follows wherein mind continues its habitual flow from the previous life. After recognizing that one is actually dead, a process of restructuring takes place and, depending on the dominant state, mind enters a new realm among the six levels of existence. To get e detailed description of the Bardos of death, dharmadata and rebirth, _ [more]. Deshin Shegpa[1384 - 1415] Deshin Shegpa, the fifth Karmapa was born in the Nyang Dam region of Soutern Tibet, immediately sitting up, wiping his face, and declaring "I am the Karmapa - Om Mani Peme Hung Shri". Rinchen Pal, the secretary to the third Karmapa, who identified and became secretary to the fourth Karmapa, also located this child, and in due course served him as secretary for the third time. Deshin Shegpa was brought to Tsawa Phu in Kongpo where a significant number of the fourth Karmapa's disciples were living. Shamar _ Kacho Wangpo immediately recognised the child as the incarnation of Rolpe Dorje, and presented him with the Black Crown and other possessions of the fourth Karmapa. He went on to give the Karmapa the full cycle of Kagyu teachings. This Karmapa was a famous traveller, teaching throughout Tibet, Mongolia and China, where he was invited by the Emperor, Tai Ming Chen, who eagerly became a student of Deshin Shegpa. Returning to Tibet after some years, Karmapa built many shrines and stupas, and continued to teach and give empowerments. He found the next Shamar reincarnation, _ Chopal Yeshe, arranged his ordination, and gave him the Kagyu transmission. The next lineage holder, however, was his student Ratnabhadra. Dewachen_ Realm of Great Joy Dhagpo Kagyu LingThis Place in France / Dordogne, near Peyzac le Moustier is Karmapas main seat in Europe. It is guided by _ Jigme Rinpoche. Every year in summer a course is held in Buddhist Philosophy. The course lasts three weeks and there are four such courses over a period of four years. The lectures are held mainly by teachers from the _ KIBI. The contents of the teachings are the same as at the KIBI but in a shorter form. _ [more]. Dharma[Tib. Cho] The Buddha's teachings. DharmadhatuThe realm of all phenomena, the space in which all transpires. Dharmakaya_ State of Truth DharmataThe fundamental nature of all phenomena, the essence of reality. Diamond Dagger[Tib. Dorje Purbha, Skt. Vajrakilaya] Wrathful embodiment of Diamond Mind and important activity of the Buddhas. Diamond-holder Power Buddha[Tib. Channa Dorje, Skt. Vajrapani] The power and energy of all Buddhas. Diamond Mind[Tib. Dorje Sempa, Skt. Vajrasattva] Embodying the cleaning power of all Buddhas. In the _ Nyingma tradition Diamond-Mind represents the _ "State of Joy": Out of the formless _ "State of Truth" two states manifest spontaneously in order to help sentient beings. One of them is the "Joy-State" or Sambhogakaya. The "State of Joy" exists to help those beings whose minds have already been largely purified, namely the Bodhisattvas. (see also _ Phowa Lineage)

Diamond Paunch[Tib. Dorje Droll] Wrathful aspect of Guru Rinpoche. Diamond Sow[Tib. Dorje Pamo, Skt. Vajravarahi] The highest wisdom of the Buddhas. The pig represents basic ignorance which is transformed into highest wisdom. Diamond Way[Tib. Dorje Thegpa, Skt. Vajrayana] Consequential methods of quick transformation based on the motivation and philosophy of the _ Great Way (Mahayana). Can only be practiced with the willingness to see all things on the level of purity. Disturbing EmotionsIgnorance Attachment Anger Pride Jealousy

Dlkar_ Liberatice Dlma_ Liberatice Dorje[Skt.Vajra] Something invisible, something that can cut through anything else. Literal translations of vajra (a word cognate with english "vigor") are "thunderbolt" and "diamond". The dorje or vajra is a Diamond Way ritual implement symbolizing methods. It is used in combination with the _ Bell, because method and wisdom are inseparable. Vajras may have nine, five or three spokes. The spokes of a peaceful Vajra meet at the tip whereas those of a wrathful vajra are slightly splayed at the end. The upper sets of spokes of a five-spoked vajra symbolize the five wisdoms.

Dorje Droll_ Diamond Paunch Dorje Pamo_ Diamond Sow Dorje Purbha_ Diamond Dagger Dorje Sempa_ Diamond Mind Dorje Thegpa_ Diamond Way Dream Meditation[Tib. Milam] One of the _ Six Teachings of Naropa. Drime Shenyen [Skt. Vimalamitra] was born into a housekeeper's family in West-India. Although he preceded _ Yeshe Do (Jnana Sutra) to China, his studies with Palgji Senge were less profound, and he eventually completed his studies as Palgji Senge's pupil. After his teacher _ Shri Singha (Shri Singha) died, Drime Shenyen became the teacher to an Indian king for 20 years and subsequently practised for another seven years in a cemetery. The Tibetan king _ Trisong Detsen (_ Phowa Lineage), wanting to establish the Dharma in Tibet, invited Drime Shenyen to Tibet. He accepted. The king, _ Guru Rinpoche and Drime Shenyen were instrumental in bringing Buddhism to Tibet. The most essential teachings that Drime Shenyen had brought to Tibet were called Vima Nyingthig in his honour. After having spent 13 years in Tibet, Drime Shenyen went to China to the Wu T'ai Chan mountain, where he realized the rainbow-body transformation. It is said that he will be living and emanating in this, for ordinary human beings unrecognizable form, as long as Buddhism exists in the world. Dschampel Shenyen(Skt. Manjushrimitra) was born into a Brahman family. He was a scholar. In a vision from Manjushri he received a prophecy: "If you want to reach enlightenment during your lifetime, go to Sitavana." According to the prophecy he met _ Garab Dorje (_ Phowa Lineage) there and studied the Dharma with him for 75 years. After the death of his teacher he started categorizing the teachings and meditated for 109 years in Sosadvipa, another cemetery, west of Bodhgaya. The extremely long lifespan that was attributed to him and many other teachers in that epoch could be variously explained - there was a tradition whereby every 6 months were counted as one year, and also many of the great masters had reached long-living realization through their practice. Dkyi Khorlo_ Wheel of Time Dudul Dorje[1733 - 1797] The thirteenth Karmapa, Dudul Dorje, was born at Champa Drongsar in South Tibet, and once located by Situpa, brought to Tsurphu at the age of five. In a further escalation of the sectarian politics of the time, the then ruler of Tibet, the seventh Dalai Lama, Kalzang Gyatso, with his prime minister, Sonam Topgyal, instituted a rule that all government officials must be Gelugpa. As a consequence of this, the Dalai Lama's approval of the new Karmapa incarnation was required. Finally, though, the thirteenth Karmapa and the ninth Shamarpa, _ Kunchok Jungnay, were enthroned. The Karmapa received full teachings from Situpa, but the Shamarpa only lived for eight years, precipitating another controversy. Subsequently, Dudul Dorje and Situpa, once again helped by Kato Rigdzin Tsewang Norbu, recognised Shamarpa's reincarnation in a younger brother of the fourth Panchen Lama, Palden Yeshe. The seventh Gyaltsap Rinpoche (1699-1765), however, had already installed a son of the wealthy Ger Namsayling family as reincarnation, with the approval of Shamarpa's monks at Yangpachen monastery, his principal seat in Tibet. The dispute eventually reached the courts, where it was decided that the Karmapa had indeed located the true incarnation. Dukar_ White Umbrella Dusum Chenpa[1110 - 1193] Born the son of a practising Buddhist in Ratay in East Tibet, Dusum Khyenpa received his first dharma teachings from his father, and continued his education with other Buddhist teachers of the region until his twentieth year. Then he moved to Central Tibet where he spent the next twelve years in meditation and in study with famous scholars, among them Kyabpa Chokyi Senge, and Patsab Lotsawa Nyima Trag. At the age of thirty he was given Kagyu teachings by _ Gampopa; he was farther connected with the lineage by teachings he received from Rechungpa and from other students of Milarepa. The depth of his practice was such that he developed siddhis (powers) that enabled him to visit the sacred sites of the Diamond Way in India. At one of these, Udhiyana, dakinis shared their wisdom teachings with him. At forty-four, he left Central Tibet to return to the region of his birth, and spent the thirty-nine years until his death in establishing three thriving monasteries, sharing the Kagyu teachings, and training his students. Of these, he chose Drogon Rechen to be the next lineage-holder. Dzog chen, Dzogchen_ Maha Ati Dzogpa Chenpo_ Maha Ati E

Emotion_ Disturbing Emotions Empowerment[Tib.Wang] Ceremony which introduces the practitioner to the powerfield of a certain Buddha aspect. It may be given as a blessing or at the start of a practice. One also needs a _ Lung, a reading of the text, and a _ Thri, the instructions on how to use it. The effectiveness of these methods in developing one's awareness cannot be overestimated. Emptiness[Tib. Tongpanyi, Skt. Shunyata] The fact that nothing outer or inner exists through or in itself. Everything arises from conditions, the ultimate nature of which is the potential of space. Enlightened Mind[Tib. Chang Chub Kyi Sem, Skt. Bodhicitta] Has two aspects: the relative means perfecting ourselves through the six liberating actions for the benefit of all beings. The absolute is spontaneous and effortless activity without thought or hesitation. The experience of subject, object and action as a totality makes this intuitive state automatic. EnlightenmentComplete enlightenment is a state of realization in which the most subtle traces of ignorance about the nature of reality are eliminated; sometimes called "the embodiment of the "Three _ Kayas". There are degrees or stages of Enlightenment. _ Bhumi.F

Form RealmBeings of the Form Realm are free from the attachment present in the desire realm. But they still adhere to a form. They only suffer from their death and from being born in the lower realms. This happens when there is no karma left to support this existence. This realm is subdivided into four levels of meditative concentration: Prathamadhyana (Skt.) Dvitiyadhyana (Skt.) Tritityadhyana (Skt.) Caturthadhyana (Skt.)

Formless RealmBeings of the Formless Realm are free from attachment and exist free from location and form. They only suffer from their death and from being born in the lower realms. This happens when there is no karma left to support this existence. This realm is subdivided into four levels of meditative concentration: Infinite space Infinite consciousness Nothing whatever Neither discernment nor no discernment

A birth in the Formless Realm will take place after achieving the same state of meditative concentration (Samadhi) during meditation in the former existence. One enjoys this state of _ Samadhi, a state without any sufferings. But keeping this state without developing _ Vipasyana doesn't lead to _ Liberation, but to a birth in the Formless Realm. One can remain in this Realm for millions of years, it is very pleasant but of no benefit.G

Gampopa[1079 - 1153] Main disciple of _ Milarepa and teacher of the first Karmapa, _ Dusum Chenpa. He was prophesized by the Buddha to spread the Dharma widely in Tibet and is the source of the monastic Kagyu transmissions. Garab Dorje(Skt. Prahevajra), Nirmanakaya (_ Phowa Lineage). The "State of compassion" (_ Tulku) is the manifestation of enlightenment in the physical realm. It is there to help those beings who have not yet reached the level of a Bodhisattva. The first human lineage-holder of the _ Dzog chen was the _ Nirmanakaya Garab Dorje, an emanation of the Buddha _ Diamond Mind. He was born a son of a royal family in Uddiyana, the land of the _ Dakini. Even as a child he already showed many special signs which made it very clear that he was by no means an ordinary boy. It is said that he entered into a philosophical debate with 500 scholars and won, at age seven and that without ever having studied himself. Afterwards he meditated in a hut on top of a mountain until his 32nd birthday. It was here that he received the direct transmissions of Diamond-Mind and realized his Buddhahood. Together with the Dakinis he spent three years recording those teachings. He meditated and taught for the rest of his life in Sitavana, a famous old cemetery Northeast of Bodhgaya. In old India cemeteries were considered to be powerful places, inhabited by Dakinis, ghosts, wild animals and Yogis. The cemetery offered them the opportunity for undisturbed practice and also served as a daily reminder of impermanence. It is here that Garab Dorje met his "main-pupil" _ Dschampel Shenyen. GelugThe latest of the four main lineages of Tibetan Buddhism. This reformed school, founded by Tsongkhapa, puts special stress on studying the scriptures and on the monastic tradition. Though possessing several Tantras, it does not accept the first _ "Nyingma" transmission of Buddhism into Tibet and often represents itself as belonging to the _ Great Way, not the _ Diamond Way. Gendun RinpocheLama Gendun Rinpoche was the meditation master and spiritual director of Dhagpo Kagyu Ling (France). He spent more than thirty years in solitary retreat and was then sent to Europe by the _ Rangjung Rigpe Dorje. He passed away in October 1997. _ [more]. Great Black[Tib. Nagpo Chenpo, Skt. Mahakala] The protection power of all Buddhas. Great Perfection_ Maha Ati Great Way[Tib. Theg Chen, Skt. Mahayana] Motivation and practice to reach enlightenment for the benefit of all beings. Its very basis is the development of compassion and transpersonal wisdom. Green Liberatrice_ Liberatice GodInhabitant of the least painful of the Six Realms of _ Samsara. The lives of gods, while long and marked by sensuous bliss, are ended in great sorrow as they foresee their future lower rebirth. There are gods of the Desire, Form and Formless Realms. GompaLiterally "to meditate". Third phase of practice, which follows receipt of teachings and instruction and effort made to comprehend them. Gompa is the actual pursuit of meditational practice. Guru Rinpoche[Tib. Pema Jungne, Skt. Padmasambhava, Lit. the Lotus-born] The probably Afghan yogi who brought the full cycle of Buddhism to Tibet in the eighth century. Guru Rinpoche is an emanation of the Buddha _ Amithaba. From 810 onwards, he spent more than 55 years in Tibet. He manifested an exciting life and countless wonders and is highly revered in the three non-reformed schools of Tibetan Buddhism. He founded the Nyingma lineage of Tibetan Buddhism. His energy-field is especially present on the tenth day after new moon. (_ Phowa Lineage) Guru Tschober [1196 - 1231] Guru Tschober was the son of the younger brother of _ Khepa Nyibum (_ Phowa Lineage). Until his seventh birthday he seemed to be a rather stupid child, but then, suddenly, he showed great aspects of wisdom. He lived with his uncle Khepa Nyibum until age 18 and received his complete transmissions. Later in his life he studied with the famous Sakya Pandita. He became known for his sharp intellect and his scholarly wisdom. It is said that he had a vision of each of the Buddha-aspects that he meditated on.Guru Yoga _ Three Lights Meditation. Gyalwa Gyamtso_ Almighty Ocean Gyelwa Shangton [1097 - 1167] Already as an adolescent Shangton studied the Dharma intensively. He had visions of _ Loving Eyes, the Liberatress and other Buddha-Aspects. Dorje Legpa especially appeared to him on several occasions, asking Shangton to accompany him so that he would reach enlightenment. Dorje Legpa protected him in many dangerous situations. In Chimphu he discovered different Dharma-jewels of _ Drime Shenyen `s (Vimalamitra). Gyelwa Shanton had also visions of Drime Shenyen. He received the complete transmission of the highest teachings from _ Jetsun Senge Wangtschug (_ Phowa Lineage). As a sign that he had reached realization, his body did not throw a shadow anymore. Gyulu_ Illusory Body MeditationH

Hayagriva_ Horsehead Heart SutraThe extremely concise statement of the doctrine of _ Emptiness, regarded as the heart or essence of the vast Prajnaparamita (Perfection of Wisdom) Literature. In many _ Great Way traditions, the sutra is chanted regularly. Highest Joy[Tib. Khorlo Demchok, Skt. Chakrasamvara, Lit. Wheel of Highest Joy] Radiant transpersonal joy which is the true nature of space. Blue skin, wrathful. May appear alone or in union with _ Diamond Sow. Transforms attachment. Hinayana_ Small Way Horsehead[Tib. Tamdrin, Skt. Hayagriva] Protector of the pure land of Highest Joy.I

Illusory Body Meditation[Tib. Gyulu] One of the _ Six Teachings of Naropa. Initiation[Tib. Wang, Skt. Abhisheka] A better word is empowerment. Ceremony which introduces the practitioner to the powerfield of a certain Buddha aspect. It may be given as a blessing or at the start of a practice. One also needs a "lung," a reading of the text, and a "thri," the instructions on how to use it. The effectiveness of these methods in developing one's awareness cannot be overestimated. Inner Heat Meditation[Tib. Tumo] One of the _ Six Teachings of Naropa. Interdependent OriginationThis important topic is explained by Buddha in short terms as follows: `Causes and conditions leading to results'. `Interdependent Origination' means that all phenomena (objects) exists only interdependent on other phenomena. The causes are subdivided in Inner Causes (_ Twelve Links of Interdependent Origination) and Outer Causes (explained as the steps in the development of a rice-grain to a rice-plant). The conditions are subdivided in Inner Conditions (matter of our body, liquids inside our body, heat of our body, breath, openings in our body and consciousness) and Outer Conditions (earth, water, fire, wind, space and time) `Interdependent Origination' can be treated from another point of view, too: All phenomena exist only depending on their parts. A table does only exist because it has a table-top and legs. The legs only exists because of the wood they are made from. The wood does only exist because of the molecules, atoms and so on. Intermediate State Meditation[Tib. Bardo] One of the _ Six Teachings of Naropa.J

Jampel Maseng_ Wisdom Buddha on a Lion Jambyang Rinpoche[c. 1880 - 1947] The Fifth Shamarpa stated that the Karmapa and Shamarpa incarnations are inseparable on an absolute level of mind. They are two distinct emanations "manifesting sometimes as father and son, sometimes as brother like relatives." This occurred when the Twelfth Shamarpa Jamyang Rinpoche, became the Fifteenth Karmapa's son. The Twelfth Shamarpa led a quiet but fruitful life. He was a bodhisattva yogi, who taught and guided those who had the good fortune to know him and his blessings radiated out to all who were receptive. He left his foot imprint in a rock as a symbol of his attainment. Jamyang Khyentse Wangpo [1820 - 1892] He was one of the greatest lamas of the last century, and one of the most important _ Tertons. He was considered to be a body emanation of _ Jigme Lingpa. At 19 he received the Longchen-Nyingthig transmission from _ Jigme Gyalwe Nyugu (_ Phowa Lineage). He and Patrul Rinpoche were the main students of Jigme Gyalwe Nyugu. During a thirteen year period he received all of the existing teachings of the various lineages from some 150 Lamas. During that time he studied about 700 works. Dilgo Khyentse, who is one of his reincarnations, said that Jamyang Khyentse Wangpo's main practice was that of Guru Yoga. In the Autobiography of Jamyang Khyentse Wangpo it is written that he realized the true nature of mind during his Ngondro practice. Jamyang Khyentse Wangpo was heavily involved in the development of the non-sectarian Rime-movement. During that time many lineages and practices were under the threat of extinction. The goal of the Rime movement was for the practitioner to attain complete mastery of the teachings of all the lineages, so as to then be able to give each of his students the precise teaching to fit their individual needs. Jamyang Tschokyi Lodro[1893 - 1959] Jamyang Tschokyi Lodro, the activity-incarnation of _Jamyang Khyentse Wangpo (_ Phowa Lineage), is considered to be one of the greatest Dharma Masters of this century. As a child he had already received the Longchen-Nyingthig-transmission from _ Adzom Drukpa. As a fifteen-year-old he became the abbot of the Dzongsar monastery, which had been the seat of his predecessor Jamyang Khyentse Wangpo. In 1956 he crossed Lhasa to travel to India, and visited many holy sites in India and Nepal and spent the last years of his life in Sikkim. Jetsun Senge Wangtschug Already as an adolescent Senge Wangtschug was very learned in the Dharma and had received transmissions from _ Dangma Lhungyel Gyeltsen(_ Phowa Lineage). Inspired by a vision of _ Drime Shenyen (Vimalamitra) he freed himself of any attachment to his physical body and reached rainbow-body realization at age 125. He was reborn in the 19th century as the famous _Jamyang Khyentse Wangpo . Jewel Ornament of LiberationMain philosophical work of _ Gampopa. It explains the view and path of the _ Great Way. Excellent introduction to the basic teachings. Jigme Gyalwe Nyugu[1765 - 1843] Jigme Gyalwa Nyugu was one of _ Jigme Lingpas (_ Phowa Lineage) main students. He was also a student of Jigme Lingpa's main lineage-holder, the first Dodrupchen Rinpoche. First he practised many years in Kham and then spent much time with his teacher Jigme Lingpa in Central Tibet. After he had reached realization he returned to Kham upon the advice of his teacher. He practised there in austerity for 21 years on a lonely mountain. His reputation spread fast and soon some two hundred yogis became his students and lived with him in tents. He became one of the main teachers of Patrul Rinpoche, who twenty-five times received the teaching of the preparatory exercises from him and who recorded them. This is how the Kunsang Lame Shalung was created. This was published in English under the title "The Words of my perfect Teacher". Today it is a standard text in the _ Nyingma lineage, and one from which many _ Kagyu Lineage-teachers like to quote. Jigme Gyalwe Nyugu together with the Dodrupchen Rinpoche spread the Longchen Nyingthig throughout Tibet, especially in East Tibet. Jigme Lingpa[1729 - 1798] Jigme Lingpa is one of the greatest and, even today, one of the most important teachers of the _ Dzog chen lineage. He received three visionary transmission from Longchen Rabjam and realized his teachings, which were to become famous throughout Tibet under the name of Longchen Nyingthig. He kept them secret for about seven years, until the time had come to teach them since it is very important that a _ Terton practises the teachings himself, before he passes them on to others. Jigme Lingpa had many excellent students. The first Dodrupchen Rinpoche, Jigme Trinle, became his main lineage-holder. Among Jigme Lingpa's reincarnations are many famous Lamas such as Do Khyentse Yeshe Dorje (his mind-emanation), Patrul Rinpoche (Jigme Lingpais speech-emanation) and _ Jamyang Khyentse Wangpo (his body-emanation) (_ Phowa Lineage). Jigme Tenpe Nyima[1865 - 1926] Jigme Tenpe Nyima was the third Dodrupchen Rinpoche, a reincarnation of the main-lineage-holder of the Jigme Lingpa. He received many teachings from Patrul Rinpoche, with whom he had a very close relationship. When Tenpe Nyima was only eight years old, Patrul Rinpoche invited everyone in the area so that Jigme Tenpe Nyima could give them teachings on the Bodhicarayavatara ("Entering into the Bodhisattva Way of Life" by Shantideva). Later on he received from _Jamyang Khyentse Wangpo (_ Phowa Lineage) the transmission of the Longchen Nyingthig. Jigme RinpocheLama Jigme Rinpoche was born into the family of His Holiness the _ Rangjung Rigpe Dorje and as the brother of His Eminence Shamar Rinpoche, as the reincarnation of the Tibetan yogi. He received extensive teachings from the Karmapa, who, during his first visit in the West, left him there as his representative. Since that time, Lama Jigme Rinpoche is guiding Karmapa's main seat in Europe, Dhagpo Kagyu Ling in France. He has given countless Dharma teachings there and has watched the center grow from a small farm house in the countryside into a large center. Besides his great organizational skills, he is highly respected as a lama. Many have already benefited greatly from his profound knowledge, his understanding of western lifestyle, and his practical wisdom, warmth and humor. _ Section Teachers. Jigtenpas_ Protector Jinasagara_ Almighty Ocean Juwels, Three_ RefugeK

Kacho Wangpo[1350 - 1405] The Second Shamarpa Kach Wangpo, was able to recall the knowledge of his previous incarnation. He began to teach at the young age of three. The Fourth Karmapa _ Rolpe Dorje, enthroned the self recognized Shamarpa at the age of six. He underwent monastic ordination and rigorously observed the Pratimoksha and Bodhisattva Vows as he had done in his previous incarnation. The Karmapa gave him a Diamond Way (Vajrayana) empowerment whereby one penetrates into the true nature of all phenomenon. From the Karmapa, he also received the empowerments of Mahamudra, the Six Yogas of Naropa as well as the treasured 'Whispered Transmission.' The Shamarpa also studied the sutras and tantras with many other great lamas and siddhas. He made every demand on himself in practice, while spurring on the sluggish minds of the indolent to greater diligence. After having returned the red crown to the Second Shamarpa in a ceremony, the Fourth Karmapa Rolpe Dorje, recalled the prediction made by the Second Karmapa. _ Karma Pakshi had foreseen future Karmapas manifesting in two separate Nirmanakaya forms. He told the Shamarpa: 'You are the one manifestation while I am the other. Therefore, the responsibility to maintain the continuity of the teachings of the Kagyu lineage rests equally on you as it does on me.' The Karmapa then formally made him his deputy, both temporally and spiritually. When the Fourth Karmapa passed away, the Shamarpa became the honorary holder of the Kagyu teachings, enthroning the Fifth Karmapa and transmitting all the profound instructions to him as his Guru. One of the Shamarpa's many disciples - Sokwn Rigpai Raldri, was later to become a Guru to the Sixth Karmapa. Kagyu LineageThe yogic transmission among the four main schools of Tibetan Buddhism. It encompasses both the old (Nyingma) and the new (Sarma) teachings which reached Tibet. Being heavily practice-oriented, it is called the "oral" or "perfection" school. It was brought to Tibet by the hero _ Marpa around year 1050 and derives its power from the close bond between teacher and student. Four major and eight minor schools originated from _ Gampopa's three main disciples. Today the major ones have all fused into the Karma Kagyu of which H.H. _ Karmapa is the head. Among the minor ones, the Drugpa and the Drigung Kagyu have strong followings in Bhutan and Ladakh. Kagyu Monlam_ Monlam Kalachakra[Lit. the Wheel of Time] A cycle of complex teachings embracing _ Cosmology, history, psychology, and spiritual practice in one coherent system. Name of a _ Tantra and of the _ Wheel of Time featured in it. KalpaA vast stretch of time. Karma[Tib. Le, Lit. action] Law of cause and effect. Any outer and inner situation depends on the impressions stored in beings' minds and in the world around them. These are produced by one's physical, verbal and mental actions right now. Karma GnLocated in the Andalusian mountains in Spain, near the village of Aldea Alta (near Malaga) lies this center of the _ Kagyu Lineage. Every year a great _ Phowa-course with Lama _ Ole Nydahl and _ Lopon Tsechu Rinpoche takes place with participants from all over the world. Karma Gn is under constant development. The idea is, that it will turn into a Karma Kagyu center fit for the modern buddhism in the west. _ [more]. Karmapa, The [Lit. Activity Man] First consciously reborn _ Lama of Tibet and the spiritual head of the _ Kagyu Lineage. The Karmapas embody the activity of all Buddhas and were prophesized by Buddha Shakyamuni and by _ Guru Rinpoche. Before his death each Karmapa leaves a letter containing the exact conditions of his next birth. Up until now, there have been seventeen incarnations: Dusum Chenpa 1110 - 1193 Karma Pakshi 1204 - 1283 Rangjung Dorje 1284 - 1339 Rolpe Dorje 1340 - 1383 Deshin Shegpa 1384 - 1415 Tongwa Donden 1416 - 1453 Chodrag Gyamtso 1454 - 1506 Mikyo Dorje 1507 - 1554 Wangchug Dorje 1556 - 1603 Choying Dorje 1604 - 1674 Yeshe Dorje 1676 - 1702 Changchub Dorje 1703 - 1732 Dudul Dorje 1733 - 1797 Thegchog Dorje 1798 - 1868 Khakhyab Dorje 1871 - 1922 Rangjung Rigpe Dorje 1924 - 1981 Thaye Dorje 1983 -

Karmapa Meditation, The_ Three Lights Meditation Karma Pakshi[1204 - 1283] From Chilay Tsakto in Eastern Tibet, the second Karmapa, Karma Pakshi, was something of a child prodigy. By the age of six, he had taught himself to read and write. At ten, he was displaying a photographic memory for texts. On his way to Central Tibet for further education, he encountered Pomdragpa Sonam Dorje, who had been told by a vision of Dusum Khyenpa, the first Karmapa, that this boy would become the next lineage-holder. Karma Pakshi was persuaded to stay, and received the Kagyu transmission. In time, he became renowned for his powers, and had students throughout Tibet, China and Mongolia. Kayas, ThreeThree states of the totality of the completely enlightened experience. The three states (or bodies) of experience of a Buddha. _ State of Truth, _ State of Joy, _ Tulku (State of compassion). Khakhyab Dorje[1871 - 1922] The fifteenth Karmapa, Khakyab Dorje, spoke the mantra of Chenrezig at his birth in Sheikor village in Tsang province in central Tibet. Five years later he was able to read the scriptures. Recognised and enthroned by the ninth Kyabgon Drukchen, Khakyab Dorje was given the Kagyu teachings by Jamgon Kongtrul Lodro Thaye. Khenchen Tashi Ozer and other masters completed his education. He went on to teach and give empowerments throughout Tibet, and preserved many rare texts by having them reprinted. Unlike the previous Karmapas, Khakyab Dorje married, and fathered three sons, two of whom he recognised as the second Jamgon Kongtrul and the twelfth Shamarpa, Jamyang Rinpoche. Among his closest students were Situ Pema Wangchok Gyalpo (who Karmapa had recognised as the Situpa reincarnation), Jamgon Palden Khyentse Ozer, and Beru Khyentse Lodro Mizay Jampa'i Gocha. Kharlo Demchok_ Highest Joy Khaydrup Drakpa Senge[1283 - 1349] The Third _ Rangjung Dorje presented the First Shamarpa Khaydrup Drakpa Senge, with a red crown. This gesture was recognition that this exemplary disciple was unsurpassed in realisation and accomplishments and in every respect his equal. The red crown worn by the Shamarpa resembles the black crown worn by the Karmapa. The black crown is a replica of one that hovers over the head of each of the Karmapa incarnations that is visible only to those of exceptional purity of mind. This imperceptible crown is made from the hair of celestial dakinis and was made by them and given to the Karmapa in adoration of his realisation. The Buddha Sakyamuni made this prediction in the Good Kalpa Sutra: 'In the future, a mahabodhisattva with a ruby red crown shall come to lead the suffering multitudes out of their cyclic bewilderment and misery.' The Buddha's prophecy reached its fulfillment in the Shamarpa. This Buddha in the form of a bodhisattva is known by the Tibetans as the tathagatha Kncho Yenlak or the 'Red Crown Karmapa'. The First Shamarpa was a very gifted child. Early on in life, it had become evident that he had a brilliant mind. What was much less apparent, however, was that he was clairvoyant. He had assimilated Diamond Way (Vajrayana) teachings through a dakini known only to him. Of all the transmissions that he received, the Shamarpa had the greatest affinity for the practices of Dorje Pagmo (Vajra Varahi.) His main Guru was the Third Karmapa, but he studied with no less than fifty of the greatest lamas, siddhas and translators of the time. Under the skillful guidance of his teachers, the Shamarpa became well versed in all aspects of the Buddha's teachings. He exercised consummate skill in the art of debate and demonstrated proficiency in dispelling doubts and misconceptions. The Shamarpa composed texts on the tantras and a commentary on the Prajnaparamita Sutra. KhenpoThe chief instructor or spiritual authority in a monastery. Though the word is often translated as "abbot", the khenpo is not usually the administrator of the monastery. The title is also accorded to lamas of great learning. Khepa Nyibum[1158 - 1213] Khepa Nyibum was the son of _ Gyelwa Shangton (_ Phowa Lineage). At age five, he had already received empowernments and teachings from his father and mastered them. Until his 20th birthday he exclusively studied Dharma-practice. Later he studied many Sutras and Tantras with different teachers. Until his death he showed many extraordinary signs. Khyentse Do Ngag Lingpa[1910 - 1991] Khyentse Do Ngag Lingpa is normally known under the name of Namen Dilgo Khyentse Rinpoche Tashi Paljor. He is, like _ Jamyang Tschokyi Lodro a reincarnation of _ Jamyang Khyentse Wangpo . As an adolescent he received the Longchen-Nyingthig transmission and explanations from several teachers, the main ones being _ Jamyang Tschokyi Lodro (_ Phowa Lineage) and _ Adzom Drukpa. As an eighteen-year-old he already undertook a 12 year retreat. Upon the invitation of the Bhutanese King he spent many years in Bhutan. He built a large monastery near the Bodhnath-Stupa in Kathmandu. In the mid 70s he started to pay more frequent visits to Western countries, and created a Dharma-center in the South of France, near Karmapa's Dhagpo Kagyu Ling center. He died in Bhutan in September 1991. Khyil-khor_ Mandala KIBI[Lit.: Karmapa International Buddhist Institute]. The KIBI is located in New Dehli and offers a four year program in Buddhist studies. Classes are held from mid-October to mid-March. The core curriculum comprises Buddhist Philosophy, Buddhist Epistemology, and Tibetan Language. The courses are designed to meet the needs of both beginners and advanced students. A detailed description of the activities and classes is _ available. Kumaraja[1266 - 1343] Kumaraja revealed special qualities even as a child, and studied with many of the great teachers. In Tsurphu he received the _ Kagyu Lineage-transmissions. He met Master Orgyenpa and the third Karmapa _ Rangjung Dorje, who at that time was only 3 years old. His main teacher was _ Melong Dorje (_ Phowa Lineage) from whom he received many transmissions. Since he had nothing that he could give as an offering to his teacher, he worked very hard for him for eight years, painting and copying books. After the death of Melong Dorje, the third Karmapa invited him to Tsurphu, where Kumaraja gave Karmapa the _ Maha Ati transmissions. At that time there was nobody else capable of receiving these transmissions, and in that way the third Karmapa became a Maha-Ati lineage-holder until Kumaraja could pass the transmissions onto _ Longtschen Rabjam. Karmapa had already received the transmissions in a vision of _ Drime Shenyen (Vimalamitra), but he was a student of Kumaraja, and wanted to give an example to his own students of how to follow a Diamond-teacher. (He also received visionary transmissions from. _ Guru Rinpoche. He nevertheless invited Master Gyalse Legpa, so that Karmapa could formally receive the transmissions from him.) The special transmission that Karmapa gave was called Karma Nyingthig, "Heart-Essence of Karmapa". Since that time the Maha-Ati teachings are part of the Kagyu-transmissions. For a long time after this, Kumaraja practised the teachings in solitude under the toughest conditions, before working for the benefit of all sentient beings. Kunchok Jungnay[1733 - 1741] The ninth incarnation of the Shamarpa Kunchok Jungnay was born in Paro, Bhutan. The Eighth Tai Situ Rinpoche recognized him. So adverse were the karmic conditions of this time that the child Rinpoche passed away at the age of eight. Kunchok Yenlak[1526 - 1583] When the Fifth Shamarpa was born, flowers blossomed through the snow in the middle of a bleak Tibetan winter. At the time of his birth, the new born baby sat up and enunciated "Ah Hung" three times as a spontaneous assertion of its unborn nature. These syllables express the unborn nature of all phenomenon. When the Eighth Karmapa _ Mikyo Dorje was in Tsari, a neighboring province to Gaden Kongsar in Kongpo, he met with the two years old Shamarpa. The Karmapa joyfully opened his arms to the delighted infant Rinpoche. 'So this is how the Shamarpa returns,' he remarked. He put the child upon his lap and cut the Shamarpa's hair as an initial step towards his future ordination. The Fifth Shamarpa received the name of Kncho Yenlak and his red crown in a ceremony. The Shamarpa remained with the Karmapa until the age of twelve and received initiation into the Six Yogas of Naropa, Mahamudra and many other teachings of the Kagyu lineage. The Eighth Karmapa had two outstanding disciples in Tsukla Trengwa - Shamar Rinpoche and the Second Pawo Rinpoche. The Shamarpa tirelessly pursued every avenue that would foster a greater understanding of the Dharma. The Shamarpa was a radiant disciple who propagated the Dharma through the great cycles of activity, learning and meditation. When the Eighth Karmapa left his body, a precise letter of prediction left by him that announced his next place of rebirth facilitated the difficult task of identifying his ninth incarnation. The Fifth Shamarpa became the Root Guru of the Ninth Karmapa _ Wangchug Dorje. As the holder of the Kagyu lineage in the absence of its spiritual leader, the Shamarpa then passed on all of the teachings to a youthful and receptive Karmapa. Kuntu Sangpo(Skt. Samantabhadra) Dharmakaya, (_ Phowa Lineage). In the _ Nyingma tradition Dharmakaya is called the _ "State of Truth". It is symbolized in the form of the Root-Buddha Kuntu Sangpo. All Dharma-teachings go back to the "Truth-State", the complete realization of the nature of mind. Kyab Dro_ RefugeL

Lama[Lit. highest mother] Teacher. In the _ Diamond Way he is especially important. Without him, there is no key to the deepest teachings. Lamae Naljor_ Three Lights Meditation Le_ Karma Level of Joy_ State of Joy Level of Truth_ State of Truth Lha tong[Skt.Vipassana ] Meditation that develops insight into the nature of mind. It is sometimes described as analytical meditation. It is one of the two types of meditation found in all Buddhist traditions, the other being tranquillity meditation (Tib. _ Shi nay) Liberatice[Skt. Tara ] White Liberatice [Tib. Dlkar], Green Liberatice [Tib. Dlma]: Female embodiment of the compassion of all Buddhas. She protects against dangers, fears and pain. Helps in finding partners. Liberation[Skt. Abhimukti] Once you recognize the emptiness of mind, you reach liberation from the involuntary cycle of existence. You become liberated from all perturbing feelings. However, it is a state where you have not reached complete _ Enlightenment and have not gained complete understanding of "the way things are." Lineage Holders, The FourThe heart sons of _ Karmapa, who carry on the transmission between his lives: Kunzig Shamar Rinpoche, Tai Situ Rinpoche, Jamgon Kongtrul Rinpoche, and Goshir Gyaltsab Rinpoche. Longtschen Rabjam[1308 - 1363] Longtschen became known as the great scholar of the _ Nyingma lineage. Like the third Karmapa, he carried the title "Kunkhyen" - All-Knowing. As a child he studied the Dharma in great depth, and at 19 entered the famous Shedra Sangpu and acquired great scholarly wisdom there. Longtschen chose to practise in the solitude of the mountains, having become disgusted by the unpleasant behavior of certain scholars. There he met _ Kumaraja who was traveling with his students under the most difficult of circumstances from valley to valley. He accompanied them for 2 years and received during that time all of Kumaraja's transmissions. After several years in retreat, he attracted more and more students, even though he had spend nearly all of his life in mountain caves. He created 250 Dharma-works. (_ Phowa Lineage) Long-life Goddess[Tib. Tseringma] Main important partner of Milarepa. Long Ku_ State of Joy Lopon Tsechu RinpocheRinpoche was born in Bhutan in 1918. As a small boy he became a monk in Phunaka Dzong, the biggest Bhutanese monastery. When he was 13 years old he left Bhutan and went to study and practice under the spiritual guidance of his uncle, Drukpa Rinpoche Lama Sherab Dorje, in Nepal. Later Rinpoche returned to Bhutan and completed his studies. Afterwards he traveled again to Nepal. He had many teachers from the _ Kagyu Lineage, _ Nyingma, _ Sakya and _ Gelug lineages. In 1944 Rinpoche met H.H. the Rangjung Rigpe Dorje in Bum Tang in Bhutan and H.H. became one of his most important masters. Rinpoche received most of the teachings and transmissions of the Karma Kagyu Lineage from him. In 1987 he visited for the first time Europe at the invitation of his first Occidental students and close friends Lama _ Ole Nydahl and his wife Hannah from Denmark. Since that time he travels extensively throughout West and East Europe, North and South America and also Australia giving teachings and countless initiations in the Buddhist Karma Kagyu Centers founded by Lama Ole Nydahl. Rinpoche also visits different Buddhist Centers in China, Tibet, Mongolia, Japan, Korea, Thailand, Taiwan, Sri Lanka, India and Hong Kong. The immense power of his compassion is felt by people of very background and brings benefit to all beings. _ Section Teachers. LosarName of New Years Day in the _ Calendar Loving Eyes[Tib. Chenrezig, Skr. Avalokiteshvara, Lit. The one whose eyes look at everyone] The love and compassion of all Buddhas. LungA ritual reading of texts of the _ Diamond Way. The mere hearing of the syllables transmits their inner meaning; see also _ Empowerment.M

Madhyamaka[Tib. U ma] The Middle View. A philosophical school based on the _ Prajnaparamita Sutras and their doctrine of _ Emptiness. The Madhyamaka is concerned with the transcendence of affirmation and negation both, and stresses the dependent origination of all things. Maha Ati[Tib. Dzogpa Chenpo] The "Great Perfection" is the absolute teaching of the old or _ Nyingma tradition. Essence and goal correspond to the _ Mahamudra of the Kagyu transmission. Mahakala_ Great Black Mahamudra[Tib. Chagya Chenpo] The "Great Seal" of reality. Buddha's promise that this is the ultimate teaching. It is mainly taught in the Kagyu tradition and brings about the direct experience of mind. Mahamudra includes basis, way and goal and is the quintessence of all Buddhist teachings. MahasiddhasGreat Indian Tantric Masters renowned for effecting changes in the phenomenal world through spiritual power. They came from all walks of life, and developed the means by which the Dharma could be effectively practiced by people of widely varying capacities and inclinations. Mahayana_ Great Way Maitripa[1007 - ?] He was one of the teachers of _ Marpa and taught him the _ Mahamudra. Marpa received Mahamudra-teachings from _ Naropa as well. MaitreyaThe next Buddha to appear in the current age. MalaA mala is a chain that is made up of _ Beadsand is used for counting "mantras". _ Mantra are the expression of a Buddha-aspect on the level of sound. For certain Diamond-Way techniques, the number of mantras gets counted to ensure that certain meditation results will occur. The large bead at the end of a Mala stands for the wisdom which recognizes emptiness and the cylindrical bead surmounting it, emptiness itself, both symbolize having vanquished all opponents. Mandala[Tib. Khyil-khor, Lit. Center-circle ] Powerfield which arises out of the potential of space. An enlightened mandala manifests from the thirty-seven perfect qualities of Buddhas and Bodhisattvas. Manjushri_ Wisdom Buddha on a Lion Mantra[Tib. Ngag] Natural vibration of a Buddha aspect. When used, the Buddha is there. Important part of Diamond Way meditation. Marpa[1012 - 1097] The "Great Translator." Travelling to India three times, Marpa was able to rebuild the Buddhism in Tibet. His main teachers were _ Naropa and _ Maitripa. He was the first Tibetan lineage holder of the Kagyu tradition and became Milarepa's teacher. The lay and yogi transmissions of the Kagyu lineage are often called "Marpa Kagyu." Medicine, TibetanIn Tibetan medicine, the body is more than a mere life-support system. It is a vehicle for achieving Buddhahood. The physical world, including our bodies, is recognized as a product of our individual perception. The root of this perception lies in basic ignorance, leading to a separation between a subject, an object, and an action. Because of this, attachment, aversion, and indifference evolve, and with them all kinds of disturbing emotions. The emotions grow into habits, and into inner, often subconscious, psychological states, which are mirrored by our body. Therefore, Tibetan medicine is not only committed to healing the human body of illness and disease, i.e. the symptoms. It equally reveals a path in which disturbing emotions and basic ignorance can be overcome. True healing begins when the patient is directed towards health-producing attitudes and behaviour. Health then becomes a heightened state of vitality, creativity, peace and joy. _ [more]. Meditation[Tib.: Gom] The word 'meditation' is used to denote the practice itself. But it is actually only the third step of a buddhist's practice. The first step is to recieve teachings, the second the effort to understand them and the final step is meditation. While meditating we spiritualize what we have learned. For a efficient meditation the right understanding of the buddhist path is absolutely necessary. Melong Dorje[1243 - 1303] Melong Dorje was born as the son of a Yogi . As an adolescent he often recited the Prajnaparamita-texts and through that reached an understanding of absolute truth and experience in his mediation-practice. Under the harshest conditions he made different pilgrimages. At age 18 he met _ Trulshik Senge Gyalpa (_ Phowa Lineage) and became his student. Even during the "_ Preliminary Practices" he had a vision of Diamond-Mind which lasted for a full six days. He received in his dreams many blessings from the Gurus of the lineage. Melong Dorje had many vision of Buddha-Aspects and studied with many teachers, among whom was Towarepa in Tsurphu. He was a contemporary of the Kagyu-Master Orgyenpa, which whom he studied for 10 years. (Orgyenpa was the Root-Lama of the third Karmapa _ Rangjung Dorje.) Mikyo Dorje[1507 - 1554] At his birth in Nagam Chu province, in eastern Tibet, the eighth Karmapa, Mikyo Dorje, sat up and declared "I am the Karmapa! I am the Karmapa" His father sought out Situ Tashi Namgyal, to request advice about his remarkable son. He was told the child was probably the Karmapa reincarnation, and instructed to care for and raise him with that in mind. Almost simulaneously, a family named Amdo, from Kongpo in central Tibet, brought forward their son's claim to be the Karmapa. Gyaltsap Tashi Namgyal was asked to watch over this second child. Meanwhile, the first child had been taken to Lho Rong, in Riwo Che province, where a number of the previous Karmapa's disciples had gathered. They were convinced that this was the reincarnation of their teacher. And so began a trying period, as the two factions each persisted in supporting their particular candidate. Finally, Gyaltsap arranged for the two children to meet and to be tested. Following tradition, each was asked to select the possessions of the previous Karmapa from a random assortment of objects. Mikyo Dorje proved able to choose the correct objects - his rival was not. Thus it was Mikyo Dorje who was proclaimed Karmapa, and immediately announced that his rival was, in fact, the reincarnation of Zurmang Chungtsang from Zurmang Monastery in the east of Tibet. Mikyo Dorje took the full Kagyu teachings from Tashi Paljor, and rounded off his studies with a range of accomplished masters. He went on to write many treatises, and found several monastic colleges. He selected as lineage holder the fifth Shamarpa, _ Kunchok Yenlak, whom he had identified, and to whom he had passed on the Kagyu transmission, stating that the Karmapa and Shamarpa incarnations are inseparable, and of the same mind-stream. Milam_ Dream Meditation Milarepa[1040 - 1123] Main disciple of _ Marpa and teacher of _ Gampopa. He is the most famous of Tibetan yogis. Started his career by killing thirty-five enemies of his family. Due to his unshakeable confidence in Marpa, and a willingness to meditate under extreme conditions, he realized the teachings in a single lifetime. MindOne distinguishes between two types of mind: The un-enlightened mind: experience of conditioned and relative views and phenomena. The enlightened mind: absolute views, free of perturbing feelings and free of confusion.

By its very nature, the mind is empty, just like space. It does not possess any physical or "substantive" form but is empty. Its characteristics are clarity and wisdom. Its expression is limitless. In no way is it limited. In other words, it can reach anything. Mipam Chodrup Gyamtso[1742 - 1792] The Tenth Shamarpa Mipham Chodrup Gyatso, was a brother to the Panchen Lama of the Gelugpa School. He spent his infancy in the central Tibetan province of Tsang. Much to the astonishment of his parents, the young Rinpoche had recounted many tales of his past lives and events known to have occurred within Tsurphu Monastery. The Thirteenth Karmapa _ Dudul Dorje, recognized and enthroned the Tenth Shamarpa. The Shamarpa received all the instructions of the lineage from the Karmapa and the Eighth Tai Situ Rinpoche. Many great lamas and scholars of other Buddhist schools also influenced his education. He traveled extensively through Kham, Derge and Nangshen where he gave teachings and empowerments to lamas, tulkus and the lay population. He visited many holy places in Central Tibet to meditate and make offerings. After his travels, he returned to Tsurphu and His Holiness the Karmapa. Some years later, internal division arose within the political and spiritual hierarchy of Tibet that resulted in dark times for the Shamarpa. The Eleventh Dalai Lama passed away and the regent left in charge was unable to see beyond the narrow confines of his own monasteries. This resulted in the persecution of the Shamarpa and the seizing of his red crown. The regent and his followers, in collusion with the army, appropriated all of the Shamarpa's monasteries and forced them to integrate into the Gelugpa School. There was to be no future Shamarpa incarnation by a legal decree that forbid his enthronement. The Tenth Shamarpa went into exile unable to return to his beloved Tibet. Nonetheless, the generosity and patience of the bodhisattva shone through despite these monumental obstacles. The Shamarpa spent his remaining years in Nepal attending to the spiritual needs of the Nepali people. Mipam Chokyi Lodro[1952 - ] Just as the Fifth Shamarpa had foretold, the Fourteenth Shamarpa manifested as the nephew of the Sixteenth Karmapa _ Rangjung Rigpe Dorje. Long before the Shamarpa was born, there was anticipation in the monastic communities that there was soon to be an auspicious birth in the Karmapa's family. The Karmapa sent black pills and a special protective cord for the unborn baby to his sister-in-law, when no one was aware that she was an expectant mother. At the age of six, the young Rinpoche saw some Yangpachen lamas coming towards Tsurphu Monastery from a distance. ' They are from my monastery,' he exclaimed in delight. This was remarkable because the Shamarpa had overseen the Dechen Yangpachen Monastery in his previous incarnations. This prompted a plea from the lamas for a formal recognition of their Rinpoche, however, for political reasons the Karmapa did not think it prudent to do so. Most of the great Tibetan lamas made a pilgrimage to India at the invitation of the Indian Mahabodhi Society and the Karmapa and the Shamarpa visited the Dechen Yangpachen Monastery upon their return. In its main temple were the statues of all the previous Shamarpas. The young child approached them and identified them one by one without any prompting. He tried on the crowns saying: 'These are my hats.' At the time he was only four years old. Over the next four years, the political situation in Tibet deteriorated further. The Sixteenth Gyalwa Karmapa and the eight years old Shamarpa left Tibet to settle in the northern Indian state of Sikkim. The Karmapa sought official recognition of the Kunzig Shamarpa from the Fourteenth Dalai Lama Tenzin Gyatso. The Dalai Lama made an official statement that granted the request and the enthronement took place in 1964 at Rumtek Monastery in Sikkim. The Shamarpa remained in the monastery for a course of intensive study. He received all the instructions of the Kagyu lineage from the Karmapa and studied traditional arts and sciences, the sutras and the tantras under Thrangu Rinpoche. The Fourteenth Shamarpa has established the Karmapa International Buddhist Institute (KIBI) in New Delhi, India while observing his monastic obligations. In accordance with the wishes of His Holiness the Sixteenth Gyalwa Karmapa, KIBI operates today as an institute for higher learning in the Buddhist tradition. The Shamarpa envisages a renewal of the essential teachings of the Mahamudra. The origins of the Kagyu teachings are being retraced and many important treatises of the mahasiddhas are being researched and revised, including the Seventh Karmapa's pivotal work - ' The Treasures of Mahamudra.' A Mahamudra teaching centre is currently in the planning stages that will eventually give special emphasis to the teachings of the Karma Kagyu lineage in order to ensure their future preservation. Mipam Chokyi Wangchuk[1584 - 1630] The Ninth Karmapa recognized the sixth incarnation of the Shamarpa Mipham Chkyi Wangchuk. The Sixth Shamarpa's place of birth was Drikhung in central Tibet. At the age of sixteen, the Sixth Shamarpa had fully committed to memory no less than ten books on the Prajnaparamita, sixteen on the Vinaya, five on the Abidharma, seven treatises on medicine, the entire Sanskrit language and various studies of the arts; He selected the Zamo Nang Dn and its commentary and the full text of the Kalachakra Tantra from the Diamond Way (Vajrayana) teachings. The youthful and exuberant Shamarpa expressed the wish to test his freshly acquired learning before the best minds of the land. The Shamarpa became a highly respected master of the Kagyu teachings. He worked unceasingly in the three spheres of beneficial activity: learning, meditation and practical achievement. He visited China at the invitation of the Emperor who saw to the printing of the Kanjur (the complete teachings of the Buddha) in order to honor the wishes of his Guru. The Shamarpa enthroned the Tenth Karmapa _ Choying Dorje upon his return to Tibet. The Shamarpa became his Root-Guru and passed on to him the instructions of the Kagyu lineage. As the Shamarpa's renown spread into India, twenty-five of the greatest panditas invited him to teach the Dharma at Bodhgaya. He was unable to accept their invitations, but he replied to them individually in the Sanskrit language. The Shamarpa's skillful diplomacy managed to avert conflict as Tibet seemed headed towards civil war. He asked the country's rulers to observe the Dharma's basic principles, thereby saving many innocent lives. MonlamThis event takes place on the first days of a new year (note: the Tibetan year consists of 355 days. So the Tibetan new year moves through our calendar) on varying places. In 1996 it took place in Bodhgaya and was conducted by the 17th Karmapa _ Thaye Dorje and _ Kunzig Shamar Rinpoche. The purpose is doing aspiration prayers for the benefit of others. It was told by Nagarjuna that if aspiration prayers are done together with great bodhisattvas, the resulting prayer is so powerfull that it can avert natural disasters and can remove all kinds of bad karma, for example. The tradition was established in Tibet in the eigth century. During the following centuries these gatherings grow more and more popular. More than 50.000 monks participated. In the 13th century the 3rd Karmapa introduced the monlam to the _ Kagyu Lineage. Today representatives of the four lineages of Tibetan Buddhism are doing the prayers together. _ [more]. Music, TibetanTibet stands at the influence of three civilization, the Turko-Mongolian, the Chinese and the Indian. Enriched from time to time by influences from these, its own ancient tradition has developed in high isolation from the rest of the civilized world. Music plays an important part in Tibetan life. The Lamas say "Religion is sound". The recitation of mantras, chanting and the playing of instrumental music are fundamental in their worship. Their cerebrations include the services of the regular Liturgy and various extra-liturgical rituals (see also _ explaning Tibetan Music in details). N

Nagpo Chenpo_ Great Black Naropa[1016 - 1100] Indian Mahasiddha and former professor at Nalanda University. Disciple of _ Tilopa and teacher of _ Marpa. Ngag_ Mantra Ngondro_ Preliminary Practices Nidana_ Twelve Links of Interdependent Origination Nirmanakaya_ Tulku NirvanaTranscendence of suffering; cessation of birth in _ Samsara. Nyang Tingdsin SangpoAs a child Nyang Tingdsin Sangpo was a playmate of the Tibetan King _ Trisong Detsen (_ Phowa Lineage). It is said that he was able to sit motionless in meditation for seven years. He persuaded the king to invite the Master _ Drime Shenyen (Vimalamitra) to Tibet. Nyang Tingdsin Sangpo was a student of Drime Shenyen and _ Guru Rinpoche, and received the highest transmission from him. Later on he tamed the demon Dorje Legpa, who had devastated East Tibet with hailstorms. This is how Dorje Legpa became a Dharma protector. Nydahl, Ole_ Ole Nydahl NyingmaThe earliest of the four main lineages of Tibetan Buddhism, the "old school." Its origins go back to the first spreading of Buddhism in Tibet in the eighth century. The outer structure and transmission was destroyed by King Langdharma shortly after, but the hidden treasures have remained until today.O

Ole NydahlLama Ole Nydahl is one of the very few Westerners who is fully qualified as a Lama and Meditation teacher in the Tibetan Buddhist tradition. In December 1969 he and his wife, Hannah became the first western students of His Holiness the 16th Gyalwa Karmapa, _ Rangjung Rigpe Dorje, one of the greatest yogis of this century and the head of the _ Kagyu Lineagetradition of Tibetan Buddhism. His Holiness asked Hannah and Ole to bring Buddhism to the West. For the last 25 years they have been traveling non-stop, teaching and setting up 212 (summer 1998) meditation centers around the world. Lama Ole Nydahl is also in the transmission the _ Phowa Lineage: The 16th Karmapa brought together Hannah and Ole Nydahl and the Drikung Lama Ayang Tulku, the holder of the Phowa practice. Early in 1972 they were the first Westerners to learn a meditation on conscious dying, called "Phowa". In 1983 Ayang Tulku turned against Kunzig Shamarpa and against the place of a future 17th Karmapa in Tibetan Politics. Because of this it became impossible to continue to teach his transmission. The honorable Tenga Rinpoche gave Lama Ole a slightly different Phowa transmission. Kunzig Shamarpa told Lama Ole to give Phowa to all those who want to receive it. In the fall of 1987 Lama Ole Nydahl taught the Phowa for the first time in Graz/Austria to 130 friends. Now, Lama Ole gives about 13 Phowa courses every year. By the summer of 1998, he has already taught more than 28,000 people "conscious' dying"._ Section Teachers. Om Mani Padme Hum[Skrt.] In the Tibetan language this mantra was translated to "Om Mani Peme Hung". It is used in the _ Loving Eyes meditation. Osel_ Clear Light Meditation Osel Natsog Rangdrol [1842 - 1924] Osel Natsog Rangdrol is normally known under the name of Adzom Drukpa, since he was the reincarnation of the great Pema Karpo, a 16th century Drukpa-Kagyu teacher. Osel Natsog Rangdrol realized the nature of mind at age 21 during the practice of the _ Preliminary Practices. His teacher Pema Dudul advised him to live the life of a yogi. He received the Longchen-Nyingthig transmission from _ Jamyang Khyentse Wangpo (_ Phowa Lineage). In the latter part of his life he taught all the great _ Dzog chen, Palyul and Shechen Lamas of the Nyingma monastery, Kathok. He gave the Longchen-Nyingthig transmission to _ Jamyang Tschokyi Lodro, a reincarnation of his teacher Jamyang Khyentse Wangpo.P

Padmasambhava_ Guru Rinpoche Palchen Chokyi Dondrup[1695 - 1732] The birth of the Eighth Shamarpa Palchen Chkyi Dndrup, took place in Yilmo, Nepal. As an infant, he had astonished his family with vivid tales of his past lives. The Karmapa had sent a letter of recognition with a party of monks who were to oversee his safe return to Tibet. However, the King of Nepal asked the three years old Rinpoche to honor Katmandu with his presence. He remained there until he was seven years of age. When the Karmapa again requested his return, a full contingent of monks was finally able to escort the Shamarpa back to a jubilant Tibet. The Eighth Shamarpa received the lineage teachings and instructions from the Eleventh Karmapa before he died. The Shamarpa in turn, recognized and enthroned the Twelfth Karmapa _ Changchub Dorje and the Eighth Tai Situ Rinpoche. He acted as the Karmapa's Root-Guru. Later the Shamarpa, Tai Situ Rinpoche and Gyaltsab Rinpoche, traveled together with the Karmapa on an extensive Dharma tour that covered vast tracts of Tibet and neighboring countries. They returned to Kham when it became evident to the Karmapa and the Shamarpa that both of their deaths were immanent. They wrote prayers of supplication for their followers to recite, in order to ensure their swift rebirths. The Karmapa left these in the custody of Tai Situ Rinpoche who was to remain in Kham as head of the Kagyu lineage in his absence. They both then departed for China where the Karmapa passed away on the day of the new moon. The following day, the Shamarpa also left his body. Paramita, SixThe six liberating actions of a _ Bodhisattva for the benefit of all beings. Generosity Morality Patience Diligence Meditative Concentration Wisdom

Pema Jungne_ Guru Rinpoche Phowa_ Topga Rinpoche At the age of 16 Togpa Rinpoche was appointed 'Vajra Master' in Tsurphu by the _ Rangjung Rigpe Dorje. Later, in exile, he held the office of secretary general of the Rumtek monastery. Rinpoche is regarded as very learned and is particularly knowledgeable about history. Topga Rinpoche teached Buddhist philosophy, Buddhist epistemology and Tibetan linguistics at the KIBI (Karmapa International Buddhist Institute) in New Delhi. He died on September 19th, 1997 in Dehli. _ Section Teachers. TormaRitual offering cakes made of oat and butter and kneaded into doughs. Transference of Consciousness MeditationPhowa LineageThe Phowa which Lama Ole Nydahl teaches originates from the Longchen-Nyingthig tradition of the _ Nyingma school of Tibetan Buddhism. The Longchen Nyingthig contains the deepest teachings of the _ Maha Ati, the Great Perfection. The innermost and deepest Maha Ati teachings are called "Nyingthig", which means literally "heart-drop". The teaching of the Longchen Nyingthig were given by Guru Rinpoche at Samye monastery . The Tibetan king Trisong Detsen, Yeshe Tsogyal Guru Rinpoche's main Tibetan companion and the great scholar Vairocana received the teachings. Afterwards these too were hidden as termas. Many hundred years later they were rediscovered by Jigme Lingpa, who was a reincarnation of king Trisong Detsen as well as of Vimalamitra. These teaching were named "Longchen" after Longchen Rabjam, who is known as one of the great scholars of the Nyingma Tradition, a contemporary of the third Karmapa _ Rangjung Dorje. Finally the Karma Nyingthig are Maha-Ati teachings by Karmapa Rangjung Dorje. At the time of the third Karmapa, there was a time when nobody in the Nyingma tradition had the complete experience of the teachings necessary to pass them on. During this period, it was the Karmapa who held the transmission and ensured its survival. The Holder of the Phowa Lineage: Kuntu Sangpo Dorje Sempa Garab Dorje Dschampel Shenyen Shri Singha Yeshe Do Drime Shenyen Guru Rinpoche Trisong Detsen 790-858 Yeshe Tsogyal Nyang Tingdsin Sangpo Dangma Lhungyel Gyeltsen Jetsun Senge Wangtschug Gyelwa Shangton 1097-1167 Khepa Nyibum 1158-1213 Guru Tschober 1196-1231 Trulshik Senge Gyalpa Melong Dorje 1243-1303 Kumaraja 1266-1343 Longtschen Rabjam 1308-1363 Jigme Lingpa 1729-1798 Jigme Gyalwe Nyugu 1765-1843 Jamyang Khyentse Wangpo 1820-1892 Osel Natsog Rangdrol 1842-1924 Jigme Tenpe Nyima 1865-1926 Jamyang Tschokyi Lodro 1893-1959 Khyentse Do Ngag Lingpa 1910-1991

During the great "Dolma Naljorma" initiations in Rumtek in the year 1971, the 16th Karmapa brought several times together Hannah and Ole Nydahl and the Drikung Lama Ayang Tulku. Karmapa stated that a cooperation would become very useful, as long as it would happen in his power-field. Hannah and Ole Nydahl offered to support Lama Ayang Tulku's work for the Kagyus in the secret refugee camps in South-India, and he gratefully invited them to go there with him. There he learnt the Phowa and helped many people than. In the fall of 1987 Lama Ole Nydahl taught the Phowa for the first time in Graz/Austria to 130 friends. At that time it took seven days before all had obtained the outer signs - nowadays only 2-3 days are necessary. Often about a third to half of those present already have strong experiences during the transmission of the text (tib.: Lung). One can really say, that the Phowa power-field, already in 1971 wished for and started by Karmapa, has been growing tremendously in the West. Power Circle_ Mandala Powerfield_ Mandala Pratyekabuddha_ Small Way PrajnaparamitaThe perfection of wisdom, a name for the body of _ Great Way Sutras expounding the Doctrine of _ Emptiness. Among the most famous of these are the _ Heart Sutra and the Diamond Sutra. Also, the name of the female Buddha who represents perfect wisdom. Preliminary Practices[Tib. Ngondro] Four are general and four are special. First comes a thorough self-motivation through the understanding of four basic facts about our life: The rarity and preciousness of our present existence, that we can use it to reach liberation and enlightenment. Impermanence, that one should use it now. Karma - cause and effect - that we create our own lives. And the fact that enlightenment is the only lasting joy. The latter are a set of four repetitive but intensely rewarding practices which create masses of good imprints in one's subconscious. These work deeply in our minds, give increasing joy, and remove the causes of future suffering. The Ngondro is the basis for recognizing mind both through its nature as energy and as awareness. Furthermore, there are four other distinct steps of preparation, each step leading to very specific results, they are: Prostrations, Diamond-Mind (Dorje Sempa-) Meditation, Mandala-Offerings, and Meditation on the Teacher (Guru-Yoga).

Prostrations_ Preliminary Practices (Ngondro) ProtectorThere are three kinds: Unenlightened energy-fields - Jigtenpas - believing in a "self" are better avoided; they may be very difficult customers. If controlled by yogis like Guru Rinpoche and the Karmapas, they become Damzigpas, held positive by the promise not to harm beings. They often look somewhat "unusual" and, gradually becoming _ Bodhisattva, manifest a vertical wisdom-eye in their foreheads. The most important protectors are direct emanations of the Buddhas: male Mahakalas and female Mahakalis. They are harmonious in outer appearance and are always from the eighth Bodhisattva-level and up. From the taking of Buddhist _ Refuge they ensure that every experience becomes a part of the Practitioner's way towards Enlightenment. PujaMeditation sung in Tibetan. An invocation with ritual offerings. Pure LandPure lands are manifested by enlightened Buddhas. These are not places that can be located geographically, but spaces of the mind. As a human being, you can experience them here and now through meditating. For people who have not reached liberation, it means _ Realm of Great Joy - the pure land of the _ Buddha of Limitless Light. It is possible to reach this level of awareness through practicing certain meditations and by making strong wishes. Pure RealmA Buddha's field of consciousness. It is experienced as continual blissful growth in a palace of energy and light. This again arises from the thirty-seven perfect qualities.Q

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Rangjung Dorje[1284 - 1339] The Third Karmapa, Rangjung Dorje was born in Dingri Langkor, startling those present by sitting up and proclaiming himself to be the Karmapa. Three years later he renewed his assertions by making himself a black hat and again declaring himself to be the Karmapa. Two more years were to pass before he met Drubtop Urgyenpa who recognised the child as the reincarnation of Karma Pakshi, and gave him the actual Black Crown, all the possessions of the second Karmapa, and - not least - all the Kagyu teachings. Not content with this, Rangjung Dorje sought out masters of all the Buddhist traditions of the time, studying with Trophu Kunden Sherab and Nyenre Gendun Bum among others. As a result, he achieved great fame, and attracted any disciples. A practical man, he built bridges as well as meditation centres, benefiting his countrymen's daily life as well as their spiritual one. For posterity, he wrote many texts and commentaries, preserving many of the teachings in a form we use today. His two main disciples were Gyalwa Yungton Dorje Pal, who was to become the next lineage holder, and the first Shamarpa, _ Khaydrup Drakpa Senge. The Shamarpa lineage is the second line of reincarnates in history of the Tibetan tradition (the Karmapas being the first), and began when Rangjung Dorje presented Khaydrup Drakpa Senge with a ruby-red crown, and the title Shamarpa (Holder of the Red Crown). The Red Crown is an exact replica of the Black Crown worn by the Karmapas, and exemplifies the close relationship between them. These crowns are symbols of activities that benefit beings, and in no way denote separate lineages. Both the "Black Hat Lama" and the "Red Hat Lama" are of the Karma Kagyu Lineage.The Shamarpa is also known as a manifestation of Amithaba, the Buddha of Limitless Light. Rangjung Rigpe Dorje[1924-1981] The sixteenth Karmapa, Rangjung Rigpe Dorje, was born at Denkhok in Derge province in east Tibet. Jampal Tsultrim, the fifteenth Karmapa's personal attendant, had been entrusted by his master with a letter setting forth the circumstances of his new incarnation. Jampal Tsultrim now handed this letter to the authorities at Tsurphu monastery, who - having had Beru Khyentse, Sit