https://www.rigpawiki.org/api.php?action=feedcontributions&user=Kent&feedformat=atomRigpa Wiki - User contributions [en]2024-03-29T01:36:08ZUser contributionsMediaWiki 1.40.1https://www.rigpawiki.org/index.php?title=Buddhahood&diff=94596Buddhahood2024-03-18T18:12:32Z<p>Kent: Tibetan.</p>
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<div>'''Buddhahood''' (Tib. སངས་རྒྱས་ཀྱི་གོ་འཕང་, ''sangye kyi gopang'', [[Wyl.]] ''sangs rgyas kyi go 'phang'') is also called "state of [[enlightenment]]" or simply "enlightenment". It is the ultimate goal of the Buddhist path attained when we become a [[buddha]]. <br />
<br />
[[Category: Key Terms]]<br />
[[Category:Paths and Stages]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Seven_riches_of_the_absolute&diff=94517Seven riches of the absolute2024-03-05T00:18:08Z<p>Kent: Tibetan.</p>
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<div>'''Seven riches of the absolute''' or the '''seven bountiful attributes of absolute truth''' (Tib. དོན་དམ་དཀོར་བདུན་, ''döndam kor dün'', [[Wyl.]]''don dam dkor bdun'') — the [[absolute truth]] according to the [[Mahayoga]]. They are:<br />
<br />
#enlightened body<br />
#enlightened speech<br />
#enlightened mind<br />
#[[enlightened qualities]] <br />
#[[enlightened activity]] <br />
#[[dharmadhatu]]<br />
#[[primordial wisdom]]<br />
<br />
==Alternative Translations==<br />
*seven wealths of genuine truth (Light of Berotsana)<br />
<br />
[[Category:Mahayoga]]<br />
[[Category:Enumerations]]<br />
[[Category:07-Seven]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Shuddhavasa&diff=94509Shuddhavasa2024-03-02T21:57:47Z<p>Kent: Phonetics.</p>
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<div>'''Shuddhavasa''' (Skt. ''Śuddhāvāsa''; Tib. གནས་གཙང་མ་, ''netsangma'', [[Wyl.]] ''gnas gtsang ma'') is the name for the five highest levels of existence within the [[form realm]].<ref>84000 Translating the Words of the Buddha.</ref><br />
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==References==<br />
<small><references/></small><br />
<br />
[[Category: Places]]<br />
[[Category: Form realm]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Truly_existent_nature&diff=94508Truly existent nature2024-03-02T19:14:43Z<p>Kent: Phonetics</p>
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<div>'''Truly existent nature''' (Skt. ''pariniṣpanna-svabhāva''; Tib. ཡོངས་གྲུབ་མཚན་ཉིད་, ''yongdrub tsennyi'', [[Wyl.]] ''yongs grub mtshan nyid'') ― the third of the [[three natures]] presented in the [[Mind Only]] school. Truly existent (Skt. ''pariniṣpanna''; Tib. [[ཡོངས་གྲུབ་]], ''yongdrub'', Wyl. ''yongs grub'') when affixed to 'nature', connotes on the objective side the nature an object has when it is thoroughly understood. On the subjective side, it connotes the nature apparent to one who is fully accomplished intellectually and meditatively. It represents the highest and most complete understanding of a phenomenon.<ref>From an article by Jay L. Garfield on [[Vasubandhu]]’s ''[[Treatise on the Three Natures]]'' in ''Buddhist Philosophy: Essential Readings'', Oxford University Press 2009, ISBN: 978-0-19-532817-2</ref><br />
<br />
[[Vasubandhu]] describes the truly existent nature as "the continual absence of the [[imputed nature]] within the [[dependent nature]]".<br />
<br />
==Alternative Translations==<br />
*Perfect nature (Karl Brunnhölzl)<br />
*Consummate nature (Jay L. Garfield)<br />
*Absolute (Lama Chökyi Nyima)<br />
*Perfected nature<br />
*Truly established<br />
*Perfectly established<br />
<br />
==References==<br />
<small><references/></small> <br />
<br />
[[Category:Philosophical Tenets]]<br />
[[Category:Three Natures]]<br />
[[Category:Chittamatra]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Imputed_nature&diff=94507Imputed nature2024-03-02T19:13:56Z<p>Kent: Phonetics - take two.</p>
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<div>'''Imputed nature''' (Skt. ''parikalpita-svabhāva''; Tib. ཀུན་བརྟགས་མཚན་ཉིད་, ''küntak tsennyi'', [[Wyl.]] ''kun brtags mtshan nyid'') ― the first of the [[three natures]] presented in the [[Mind Only]] school. Imputed or imaginary (Skt. ''parikalpita''; Tib. [[ཀུན་བརྟགས་]], ''küntak'', Wyl. ''kun btags''), in this sense, does not mean to be hallucinatory as opposed to being real, it is to be constructed as an object by the operation of the mind.<ref>From an article by Jay L. Garfield on [[Vasubandhu]]’s ''[[Treatise on the Three Natures]]'' in ''Buddhist Philosophy: Essential Readings'', Oxford University Press 2009, ISBN: 978-0-19-532817-2</ref><br />
<br />
==Subdivisions==<br />
The imputed is divided into:<br />
*"the imputed lacking identity" and <br />
*"the nominally imputed." <br />
Examples of the former include the horns of a rabbit, the child of a barren woman, and flowers in the sky. The latter includes such things as pillars and vases.<ref>[[Khenpo Ngakchung]], ''[[Zindri]]'' (Shambhala, 2004), page 206.</ref><br />
<br />
==Alternative Translations==<br />
*Imaginary nature (Karl Brunnhölzl)<br />
*Imagined nature (Jay L. Garfield)<br />
<br />
==References==<br />
<small><references/></small><br />
<br />
[[Category:Philosophical Tenets]]<br />
[[Category:Three Natures]]<br />
[[Category:Chittamatra]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Imputed_nature&diff=94506Imputed nature2024-03-02T19:13:11Z<p>Kent: Tibetan phonetics</p>
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<div>'''Imputed nature''' (Skt. ''parikalpita-svabhāva''; Tib. ཀུན་བརྟགས་མཚན་ཉིད་, "küntak tsennyi", [[Wyl.]] ''kun brtags mtshan nyid'') ― the first of the [[three natures]] presented in the [[Mind Only]] school. Imputed or imaginary (Skt. ''parikalpita''; Tib. [[ཀུན་བརྟགས་]], ''küntak'', Wyl. ''kun btags''), in this sense, does not mean to be hallucinatory as opposed to being real, it is to be constructed as an object by the operation of the mind.<ref>From an article by Jay L. Garfield on [[Vasubandhu]]’s ''[[Treatise on the Three Natures]]'' in ''Buddhist Philosophy: Essential Readings'', Oxford University Press 2009, ISBN: 978-0-19-532817-2</ref><br />
<br />
==Subdivisions==<br />
The imputed is divided into:<br />
*"the imputed lacking identity" and <br />
*"the nominally imputed." <br />
Examples of the former include the horns of a rabbit, the child of a barren woman, and flowers in the sky. The latter includes such things as pillars and vases.<ref>[[Khenpo Ngakchung]], ''[[Zindri]]'' (Shambhala, 2004), page 206.</ref><br />
<br />
==Alternative Translations==<br />
*Imaginary nature (Karl Brunnhölzl)<br />
*Imagined nature (Jay L. Garfield)<br />
<br />
==References==<br />
<small><references/></small><br />
<br />
[[Category:Philosophical Tenets]]<br />
[[Category:Three Natures]]<br />
[[Category:Chittamatra]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Imputed_nature&diff=94505Imputed nature2024-03-02T19:12:27Z<p>Kent: Tibetan.</p>
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<div>'''Imputed nature''' (Skt. ''parikalpita-svabhāva''; Tib. ཀུན་བརྟགས་མཚན་ཉིད་, küntak tsennyi, [[Wyl.]] ''kun brtags mtshan nyid'') ― the first of the [[three natures]] presented in the [[Mind Only]] school. Imputed or imaginary (Skt. ''parikalpita''; Tib. [[ཀུན་བརྟགས་]], ''küntak'', Wyl. ''kun btags''), in this sense, does not mean to be hallucinatory as opposed to being real, it is to be constructed as an object by the operation of the mind.<ref>From an article by Jay L. Garfield on [[Vasubandhu]]’s ''[[Treatise on the Three Natures]]'' in ''Buddhist Philosophy: Essential Readings'', Oxford University Press 2009, ISBN: 978-0-19-532817-2</ref><br />
<br />
==Subdivisions==<br />
The imputed is divided into:<br />
*"the imputed lacking identity" and <br />
*"the nominally imputed." <br />
Examples of the former include the horns of a rabbit, the child of a barren woman, and flowers in the sky. The latter includes such things as pillars and vases.<ref>[[Khenpo Ngakchung]], ''[[Zindri]]'' (Shambhala, 2004), page 206.</ref><br />
<br />
==Alternative Translations==<br />
*Imaginary nature (Karl Brunnhölzl)<br />
*Imagined nature (Jay L. Garfield)<br />
<br />
==References==<br />
<small><references/></small><br />
<br />
[[Category:Philosophical Tenets]]<br />
[[Category:Three Natures]]<br />
[[Category:Chittamatra]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Truly_existent_nature&diff=94504Truly existent nature2024-03-02T19:11:29Z<p>Kent: Tibetan.</p>
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<div>'''Truly existent nature''' (Skt. ''pariniṣpanna-svabhāva''; Tib. ཡོངས་གྲུབ་མཚན་ཉིད་, yongdrub tsennyi, [[Wyl.]] ''yongs grub mtshan nyid'') ― the third of the [[three natures]] presented in the [[Mind Only]] school. Truly existent (Skt. ''pariniṣpanna''; Tib. [[ཡོངས་གྲུབ་]], ''yongdrub'', Wyl. ''yongs grub'') when affixed to 'nature', connotes on the objective side the nature an object has when it is thoroughly understood. On the subjective side, it connotes the nature apparent to one who is fully accomplished intellectually and meditatively. It represents the highest and most complete understanding of a phenomenon.<ref>From an article by Jay L. Garfield on [[Vasubandhu]]’s ''[[Treatise on the Three Natures]]'' in ''Buddhist Philosophy: Essential Readings'', Oxford University Press 2009, ISBN: 978-0-19-532817-2</ref><br />
<br />
[[Vasubandhu]] describes the truly existent nature as "the continual absence of the [[imputed nature]] within the [[dependent nature]]".<br />
<br />
==Alternative Translations==<br />
*Perfect nature (Karl Brunnhölzl)<br />
*Consummate nature (Jay L. Garfield)<br />
*Absolute (Lama Chökyi Nyima)<br />
*Perfected nature<br />
*Truly established<br />
*Perfectly established<br />
<br />
==References==<br />
<small><references/></small> <br />
<br />
[[Category:Philosophical Tenets]]<br />
[[Category:Three Natures]]<br />
[[Category:Chittamatra]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Three_natures&diff=94503Three natures2024-03-02T19:09:48Z<p>Kent: Fixed Tibetan.</p>
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<div>[[image:Vasubandhu.JPG|thumb|[[Vasubandhu]], author of ''[[Treatise on the Three Natures]]'']]<br />
'''Three natures''' (Skt. ''trilakṣana'' or ''trisvabhāva''; Tib. མཚན་ཉིད་གསུམ་, ''tsennyi sum'', [[Wyl.]] ''mtshan nyid gsum'' or རང་བཞིན་གསུམ་, ''rangshyin sum'', Wyl. ''rang bzhin gsum'') — the three categories into which the followers of the [[Mind Only]] school divide all [[phenomena]]:<br />
<br />
#[[Imputed nature|Imputed]] (Skt. ''parikalpita''; Tib. [[ཀུན་བརྟགས་]], Wyl. ''kun btags'')<br />
#[[Dependent nature|Dependent]] (Skt. ''paratantra''; Tib. [[གཞན་དབང་]], Wyl. ''gzhan dbang'')<br />
#[[Truly existent nature|Truly Existent]] (Skt. ''pariniṣpanna''; Tib. [[ཡོངས་གྲུབ་]], Wyl. ''yongs grub'')<br />
<br />
==Explanation==<br />
The [[Buddha]] states in the ''[[Samdhinirmochana Sutra]]'':<br />
*[The imputational character of phenomena] is that which is imputed as a name or symbol in terms of the own-being or attributes of phenomena in order to subsequently designate any convention whatsoever.<br />
*[The other-dependent character of phenomena] is simply the [[dependent origination]] of phenomena. It is like this: Because this exists, that arises; because this is produced, that is produced. It ranges from: 'Due to the condition of [[ignorance]], [[formations|compositional factors]] [arise],' up to: 'In this way, the whole great assemblage of [[suffering]] arises.'<br />
*[The thoroughly established character of phenomena] is the suchness of phenomena. Through [[diligence]] and through proper mental application, [[bodhisattva]]s establish realization and cultivate realization of [the thoroughly established character]. Thus it is what establishes [all the stages] up to unsurpassed, complete, perfect enlightenment.<ref>John Powers, ''Wisdom of Buddha'' (Dharma Publishing, 1995), pages 81-82.</ref><br />
<br />
[[Andy Karr]] writes:<br/><br />
One way to summarize [the three natures] would be to say that what is imagined by names, thoughts, and so on is the imaginary nature. What is not imagined by names and thoughts but appears due to causes and conditions is the dependent nature. The dependent nature’s emptiness of the imaginary nature is the perfectly existent nature. This is a basic Chittamatra presentation.<ref>Karr, page 99-110.</ref><br />
<br />
==Alternative Translations==<br />
*Imaginary, other-dependent & perfect (Karl Brunnhölzl)<br />
*Imaginary, other-dependent & actual (Buddhavacana Translation Group)<br />
*Imagined, other-dependent & consummate (Jay L. Garfield)<br />
*Imputation, dependence & the absolute ([[Lama Chökyi Nyima]])<br />
*The three own-beings: the constructed, the interdependent, and the fulfilled (Anacker)<br />
<br />
==Canonical Literature==<br />
===Sutras===<br />
*''[[Lankavatara Sutra]]''<br />
*''[[Samdhinirmochana Sutra]]'', chapters 6 & 7<br />
===Shastras===<br />
*Ch 3 of ''[[Distinguishing the Middle from Extremes]]'' by [[Maitreya]]<br />
*''[[Summary of the Mahayana]]'' by [[Asanga]]<br />
*''[[Treatise on the Three Natures]]'' by [[Vasubandhu]]<br />
<br />
==References==<br />
<small><references/></small><br />
<br />
==Further Reading==<br />
*Garfield, Jay L. 'Vasubandhu's Treatise on the Three Natures' in ''Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation'', Oxford University Press, 2002<br />
*Karr, Andy. ''Contemplating Reality'' (Boston: Shambala Publications, 2007), Chapter 9<br />
<br />
<br />
[[Category:Philosophical Tenets]]<br />
[[Category:Three Natures| ]]<br />
[[Category:Chittamatra]]<br />
[[Category:Enumerations]]<br />
[[Category:03-Three]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Analysis_of_the_Five_Skandhas&diff=94328Analysis of the Five Skandhas2024-01-31T21:20:10Z<p>Kent: typo.</p>
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<div>[[image:Vasubandhu.JPG|frame|'''Vasubandhu''']]<br />
'''''Analysis of the Five Skandhas''''' (Skt. ''Pañcaskandhaprakaraṇa''; Tib. ཕུང་པོ་ལྔའི་རབ་ཏུ་བྱེད་པ་, ''pungpo ngé rabtu jepa'', [[Wyl.]] ''phung po lnga'i rab tu byed pa'') — a text on the [[Five aggregates|five skandhas]] written by [[Vasubandhu]]. <br />
<br />
Commentaries by [[Sthiramati]], [[Gunaprabha]] and Prithivibandhu are preserved in the Tibetan [[Tengyur]].<br />
<br />
==Translations==<br />
===In English===<br />
*Artemus B. Engle, ''The Inner Science of Buddhist Practice: Vasubhandu's Summary of the Five Heaps with Commentary by Sthiramati'' (Ithaca: Snow Lion, 2009)<br />
*Stefan Anacker, ''Seven Works of Vasubandhu: The Buddhist Psychological Doctor'' (Delhi: Motilal Banarsidass, 1984)<br />
<br />
===In French===<br />
*Philippe Cornu, ''Vasubandhu, Cinq traités sur l'esprit seulement'' (Paris: Fayard, 2008) <br />
*J. Dantinne, ''Le traité des cinq agregats: Pañcaskandhaprakaraṇa de Vasubandhu'', Bruxelles 1980<br />
<br />
[[Category:Texts]]<br />
[[Category:Abhidharma]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Khyenrab_Ch%C3%B6j%C3%A9&diff=92352Khyenrab Chöjé2022-06-12T21:01:08Z<p>Kent: Tibetan</p>
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<div>'''Khyenrab Chöjé Rinchen Khyenrab Chokdrup''' (Tib. མཁྱེན་རབ་ཆོས་རྗེ་རིན་ཆེན་མཁྱེན་རབ་མཆོག་གྲུབ་, [[Wyl.]] ''mkhyen rab chos rje rin chen mkhyen rab mchog grub'') (1436-1497) was the first Chogye Trichen. He received the [[Lamdré]] teachings at [[Ngor Monastery]] from [[Ngorchen Kunga Zangpo]]. He succeeded [[Rongtön Sheja Kunrig]] as the head of [[Nalendra Monastery]].<br />
<br />
==Further Reading==<br />
*David P. Jackson, ''The Early Abbots of 'Phan-po Na-lendra: The Vicissitudes of a Great Tibetan Monastery in the 15th Century'', Wien, 1989, pp. 27-28<br />
<br />
==External Links==<br />
*{{TBRC|P3102|TBRC Profile}}<br />
<br />
[[Category:Sakya Masters]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Pegyal_Lingpa&diff=92317Pegyal Lingpa2022-05-18T21:18:19Z<p>Kent: Tibetan.</p>
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<div>[[Image:Pedgyal Lingpa.png|thumb|350px|Pegyal Lingpa]]<br />
'''Pegyal Lingpa''' (Tib. པད་རྒྱལ་གླིང་པ་, [[Wyl.]] ''pad rgyal gling pa'') (1924-1988) was a contemporary [[tertön]] from Tibet who settled later in Bhutan. He became a student of [[Dudjom Rinpoche]] and was also very close to [[Chagdud Tulku Rinpoche]].<br />
<br />
==Birth, Family and Recognition==<br />
Pegyal Lingpa was born 1924, the wood-rat year of the 15th Rabjung Tibetan cycle, in [[Golok]] Serta, of Eastern Tibet, among the clan of Chok tsang of Mukpo clan. His father was Pema Jigme and his mother Sherab Tshomo<Ref>Information provided from Ewam Ku Sum Ling.</Ref>.<br />
<br />
Pegyal Lingpa was later recognized as an incarnation of [[Nupchen Sangye Yeshe]] <Ref>Pegyal Lingpa was recognized as the direct incarnation of Namchak Tsasum Lingpa, a recent tertön, who was himself an incarnation of Nupchen Sangye Yeshe. It is said that Nupchen Sangye Yeshe successively reincarnated thirteen times as a tertön. One of his last reincarnations was in the form of Namchak Tsasum Lingpa, also known as Garwang Rigzin Namchak Dorje, who travelled extensively to every part of Tibet and was renowned for having discovered more than 72 different [[terma]]s. The following incarnation was Pegyal Lingpa. It is said that Namchak Tsasum Lingpa liberated countless [[sentient beings]] in the same manner as [[Guru Rinpoche]] did.</Ref>. Oral stories recount that from childhood Pegyal Lingpa was extraordinary and that he could perform all of the different tantric rituals even while he was playing. <br />
<br />
==Training==<br />
Pegyal Lingpa was trained in Tibet.<br />
<br />
==Activity==<br />
Pegyal Lingpa left Tibet with the diaspora and spent time first in [[Pemakö]], India. Later, he settled and lived mainly in Bhutan, where most of his students where.<br />
<br />
He revealed both [[sater]] and [[gongter]]. Most of Pegyal Lingpa's gongter were revealed in Tibet, and so almost all of these texts were lost during the political events in the 1960’s.<Ref>Tulku Sang-gnak recently transmitted a [[Guru Drakpo]]/[[Vajrakilaya]] gongter which was revealed by Pegyal Lingpa in Tibet.</Ref><br />
<br />
One of the termas of Pegyal Lingpa is the '''Kusum Gongdu'''. This cycle, known as the ‘Union of Enlightened Intent of the Three Kayas’, was revealed by Pegyal Lingpa in Pemakö in 1960. The inner [[sadhana]] of this cycle is the '''Pema Sangwai Thigle''' aka '''Red Vajrasattva''' practice, which is widely practised as a [[drubchen]] within the sangha of Chagdud Tulku Rinpoche.<br />
<br />
Chagdud Tulku Rinpoche and Gochen Tulku Sang-ngag Rinpoche are among the major dharma holders of Pegyal Lingpa’s terma lineage.<br />
<br />
===Students===<br />
Among Pegyal Lingpa’s students are:<br />
*[[Chagdud Tulku Rinpoche]]<br />
*Tsewong Sithar Rinpoche<br />
*Tulku Sang-gnak, the 6th Gochen Tulku Namchak Sang Ngak Tenzin Rinpoche<br />
<br />
==Final Years==<br />
Pegyal Lingpa passed away in 1988, shortly after having revealed the Kusum Gongdu.<br />
<br />
==Publications==<br />
*Tertön Pegyal Lingpa, ''Taking Happiness and Suffering Along the Path & Twenty-One Encouragements to Be Earnest'', published by Tulku Kunga, Tekchog Chöling.<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
[[Category:Nyingma Teachers]]<br />
[[Category:Contemporary Teachers]]<br />
[[Category:Tertöns]]<br />
[[Category:Dudjom Tersar Teachers]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Nedren&diff=92247Nedren2022-04-13T00:04:10Z<p>Kent: Tibetan.</p>
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<div>'''Nedren''' (Tib. གནས་འདྲེན་, [[Wyl.]] ''gnas 'dren'') — a 'guidance' practice intended to help guide the deceased to [[enlightenment]] by purifying the various [[six realms|realms of samsara]] and granting [[empowerment]]. <br />
<br />
The nedren that Rigpa upholds and practices for the deceased is based on ''[[Dukngal Rangdrol]]'', ''the Natural Liberation of Suffering'' an [[Avalokiteshvara]] practice of the ''[[Longchen Nyingtik]]''.<br />
<br />
==Teachings Given to the [[About Rigpa|Rigpa]] Sangha==<br />
*[[Khenchen Pema Sherab]], 9-10 April 2022<br />
<br />
[[Category:Prayers and Practices]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Eighty_indicative_conceptions&diff=92230Eighty indicative conceptions2022-04-08T23:45:45Z<p>Kent: Tibetan.</p>
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<div>'''Eighty indicative conceptions''' (Tib. རང་བཞིན་བརྒྱད་ཅུ‘ཨི་ཀུན་རྟོག, ''rangshyin gyechu i küntok'', [[Wyl.]] ''rang bzhin brgyad cu‘i kun rtog'') — various emotional and cognitive states. They are divided into three groups: <br />
*the ''first group'' (which are states resulting from [[anger]]) has '''thirty-three''', <br />
*the ''second'' (which are states resulting from [[desire]]) has '''forty''', and <br />
*the ''third'' (which are states resulting from [[ignorance]]) has '''seven''' types of conceptualization.<br />
<br />
==In Detail<ref>Based on Tsele Natsok Rangdrol, ''Mirror of Mindfulness'', pages 32-34.</ref>==<br />
===33 thought states related to anger===<br />
#[ordinary] detachment<br />
#medium detachment<br />
#intense detachment<br />
#mental engagement <br />
#mental disengagement<br />
#lesser sadness<br />
#medium sadness<br />
#intense sadness<br />
#peace<br />
#conceptualization <br />
#fear <br />
#medium fear <br />
#intense fear<br />
#craving<br />
#medium craving<br />
#intense craving<br />
#grasping<br />
#nonvirtue<br />
#hunger<br />
#thirst<br />
#sensation<br />
#medium sensation<br />
#intense sensation<br />
#cognizing <br />
#fixation-basis for cognizing<br />
#discrimination <br />
#conscience<br />
#compassion<br />
#love<br />
#medium love<br />
#intense love<br />
#attraction <br />
#jealousy<br />
<br />
===40 thought states related to desire===<br />
===7 thought states related to ignorance===<br />
==Alternative Translations==<br />
*eighty inherent thought states<br />
<br />
==Further Reading==<br />
*Glossary in [[Tsele Natsok Rangdrol]], ''Lamp of Mahamudra'' (Boston & Shaftesbury: Shambhala, 1989), pages 83-84. <br />
*[[Dalai Lama]], ''Vision of Enlightenment'', page 264 and 300.<br />
*[[Sogyal Rinpoche]], ''[[The Tibetan Book of Living and Dying]]'' (revised and updated edition, Harper San Francisco, 2002), 'The Inner Dissolution', page 258.<br />
*[[Tsele Natsok Rangdrol]], ''Mirror of Mindfulness'' (Boston & Shaftesbury: Shambhala, 1989), pages 32-34.<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Internal Links==<br />
*[[Three appearances]]<br />
<br />
[[Category: Bardos]]<br />
[[Category: Enumerations]]<br />
[[Category: 80s-Eighties]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Siddhaikavira&diff=92078Siddhaikavira2022-03-15T21:20:14Z<p>Kent: image</p>
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<div>[[image:Siddhaikavira-1.jpg|frame|'''Siddhaikavira''']] '''Siddhaikavira''' (Skt. ''Siddhaikavīra''; Tib. དཔའ་བོ་གཅིག་པུ་གྲུབ་པ་, [[Wyl.]] ''dpa' bo gcig pu grub pa'', ''pawo chikpu drubpa'' , Eng. 'Solitary Hero' or 'Accomplished Hero') is another form of the wisdom deity [[Manjushri]], white in colour. In this form, his right hand is in the [[mudra of supreme generosity]] holding the stem of a blue [[utpala]] flower; Akshobhya is protruding from his hair, and he is surrounded by eight wrathful ones.<ref>Philippe Cornu, ''Dictionnaire encyclopédique du bouddhisme'', page 367.</ref><br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Internal Links==<br />
*''[[The Tantra of Siddhaikavira]]''<br />
<br />
[[Category: Buddhas and Deities]]<br />
[[Category: Manjushri]]</div>Kenthttps://www.rigpawiki.org/index.php?title=File:Siddhaikavira-1.jpg&diff=92077File:Siddhaikavira-1.jpg2022-03-15T21:19:19Z<p>Kent: From Himalayan Art.</p>
<hr />
<div>== Summary ==<br />
From Himalayan Art.</div>Kenthttps://www.rigpawiki.org/index.php?title=Siddhaikavira&diff=92076Siddhaikavira2022-03-15T21:16:12Z<p>Kent: Tibetan</p>
<hr />
<div>'''Siddhaikavira''' (Skt. ''Siddhaikavīra''; Tib. དཔའ་བོ་གཅིག་པུ་གྲུབ་པ་, [[Wyl.]] ''dpa' bo gcig pu grub pa'', ''pawo chikpu drubpa'' , Eng. 'Solitary Hero' or 'Accomplished Hero') is another form of the wisdom deity [[Manjushri]], white in colour. In this form, his right hand is in the [[mudra of supreme generosity]] holding the stem of a blue [[utpala]] flower; Akshobhya is protruding from his hair, and he is surrounded by eight wrathful ones.<ref>Philippe Cornu, ''Dictionnaire encyclopédique du bouddhisme'', page 367.</ref><br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Internal Links==<br />
*''[[The Tantra of Siddhaikavira]]''<br />
<br />
[[Category: Buddhas and Deities]]<br />
[[Category: Manjushri]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Sukchen_Tago_Gompa&diff=91984Sukchen Tago Gompa2022-03-08T05:05:21Z<p>Kent: Tibetan</p>
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<div>'''Sukchen Tago Gompa''' (Tib. ཤུགས་ཆེན་སྟག་མགོ, [[Wyl.]] ''shugs chen stag mgo'') — a gompa founded by the [[First Dodrupchen]] Rinpoche in 1799, at the request of Akyongza Paldzom, the lady chieftain of Upper Do Valley, [[Golok]]. It is about 10 miles down from the present [[Dodrupchen Monastery]].<br />
<br />
[[Category: Places]]<br />
[[Category: Tibet]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Four_Noble_Truths&diff=91366Four Noble Truths2021-12-19T18:08:32Z<p>Kent: fixed broken link</p>
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<div>[[Image:Four Noble Truths.JPG|thumb|Buddha Turning the Wheel of Dharma for the first time]]The '''Four Noble Truths''' (Skt. ''catvāryāryasatyā''; Tib. འཕགས་པའི་བདེན་པ་བཞི་, ''pakpé denpa shyi'', [[Wyl.]] '' 'phags pa'i bden pa bzhi'') or the Four Realities of the [[Arya]]s, were taught by [[Buddha Shakyamuni]] as the central theme of the so-called [[Three turnings|first turning]] of the wheel of the [[Dharma]] after his attainment of [[enlightenment]]. They are:<br />
<br />
*the truth (or reality) of [[suffering]] (Skt. ''duḥkha-satya''; Tib. སྡུག་བསྔལ་གྱི་བདེན་པ་) which is to be understood,<br />
*the truth (or reality) of the [[origin]] of suffering (Skt. ''duḥkha-samudaya-satya''; Tib. ཀུན་འབྱུང་བའི་བདེན་པ་), which is to be abandoned,<br />
*the truth (or reality) of [[cessation]] (Skt. ''nirodha-satya''; Tib. འགོག་པའི་བདེན་པ་), which is to be actualized, and<br />
*the truth (or reality) of the [[path]] (Skt. ''mārga-satya''; Tib. ལམ་གྱི་བདེན་པ་), which is to be relied upon.<ref>{{:Quotations: Maitreya, Sublime Continuum, Suffering must be understood, it's cause eliminated, cessation realized and the path relied upon}}</ref><br />
<br />
==Meaning of the Term==<br />
In his ''[[Clear Words]]'' commentary, [[Chandrakirti]] says:<br />
:Therefore, since it is true only for the noble ones, it is called the truth of the noble ones.<ref>Tib. དེའི་ཕྱིར་འཕགས་པ་རྣམས་ཁོ་ན་ལ་དེ་བདེན་པའི་ཕྱིར་འཕགས་པའི་བདེན་པ་ </ref><br />
<br />
In his ''[[General Topics]]'' commentary on the ''[[Abhisamayalankara]]'', [[Patrul Rinpoche]] explains:<br />
:The ''Compendium on Determinations''<ref>The second section of the ''[[Yogacarabhumi|Yogacharabhumi]]''</ref>says:<br />
<br />
:What is the meaning of "truth"? It has the characteristic of not being in discord with the teachings, <br />
:And when seen it becomes the cause for complete purity. That is the meaning of "truth".<br />
<br />
The meaning of the first line refers to the object, that is, exactly as the Tathagata has taught [objects] to be impermanent and so on, that is how they are. The latter refers to the subject, that is, when [objects] are seen exactly as they are, an unmistaken mind is produced. That is the meaning of the term "truth" by itself. <br /><br />
As for the meaning of "the truths of the noble ones", since the noble ones see the truths exactly as the truths are, both their mind and the object [perceived] are true. Therefore they are [the truths] of the noble ones. <br /><br />
For childish beings, although in reality things are "true", since their minds do not realize this [reality], it is not presented as truth.<br />
<br />
==Cause & Effect==<br />
The four truths can be divided into two pairs of cause and effect, known as the cause and effect of '[[thorough affliction]]' or [[samsara]], and the cause and effect of '[[complete purification]]' or [[nirvana]].<br />
<br />
==[[Sixteen Aspects of the Four Noble Truths]]==<br />
{{:Sixteen Aspects of the Four Noble Truths}}<br />
<br />
==Tibetan Texts==<br />
We find the classical presentation of these four truths embedded in no fewer than seven individual works in the [[Kangyur]]<ref>Dharmachakra Translation Committee, {{84000|http://read.84000.co/translation/UT22084-072-037.html|The Sūtra of the Wheel of Dharma}}, Introduction</ref>:<br />
*''The Chapter on Schism in the Sangha'' (Skt. ''Saṅghabhedavastu''), [[Toh]] 1-17.<br />
*''Foundations of the Minor Monastic Discipline'' (Skt. ''Vinayakṣudrakavastu''), Toh 6.<br />
*''The Sutra on Going Forth'' (Skt. ''Abhiniṣkramaṇasūtra''), Toh 301.<br />
*''[[The Sutra of the Wheel of Dharma]]'' (Skt. ''Dharmacakrasūtra''), Toh 337. <br />
*''The Sutra of the Turning of the Wheel of Dharma'' (Skt. ''Dharmacakrapravartanasūtra''), Toh 31, translated from the [[Pali Canon]]. <br />
*''[[The Hundred Deeds]]'' (Skt. ''Karmaśataka''), Toh 340. <br />
*''[[The Play in Full]]'' (Skt. ''Lalitavistara''), Toh 95.<br />
<br />
==Oral Teachings Given to the [[About Rigpa|Rigpa]] Sangha==<br />
*His Holiness [[Sakya Trizin]], Paris, 15 September 1996<br />
*[[Ringu Tulku Rinpoche]], [[Dzogchen Beara]], Ireland, 31 May-3 June 2002<br />
*[[Sogyal Rinpoche]], Haileybury retreat, UK, 9-11 April 2013<br />
*[[Chagdud Khadro]], [[Dzogchen Beara]], 25-27 May 2018<br />
<br />
==Further Reading==<br />
*[[Chögyam Trungpa]], ''The Truth of Suffering and the Path of Liberation'' (Shambhala, 2009)<br />
*[[The Dalai Lama]], His Holiness, ''Buddha Heart, Buddha Mind: Living the Four Noble Truths'' (The Crossroad Publishing Company, 2000)<br />
*[[The Dalai Lama]], ''The Four Noble Truths'' (Thorsons, 1998)<br />
*[[The Dalai Lama]], ''Kindness, Clarity and Insight'' (Snow Lion Publications, 2006), pages 29-34 <br />
*[[The Dalai Lama]], ''Lighting the Way'' (Snow Lion Publications, 2004), Chapter 1<br />
*[[The Dalai Lama]], ''The Middle Way'' (Wisdom Publications)<br />
*Dharmachakra Translation Committee, {{84000|http://read.84000.co/translation/UT22084-072-037.html|The Sūtra of the Wheel of Dharma}}, Introduction<br />
*[[Geshe Tashi Tsering]], ''The Four Noble Truths'' (Wisdom, 2005)<br />
*[[Jamgön Mipham Rinpoche]], ''Gateway to Knowledge, VOL II'' (Hong Kong, Boudhanath & Esby: Rangjung Yeshe Publications, 2000)<br />
*[[Jamyang Drakpa]], 'Appendix 2' of ''The Light of Wisdom, Volume 1'' (Rangjung Yeshe Publications, 1999)<br />
*[[Kangyur Rinpoche]], ''Treasury of Precious Qualities'' (Boston & London: Shambhala, 2001), pages 67-84 & 'Appendix 3'.<br />
*[[Mingyur Rinpoche]], ''Joyful Wisdom'' (Harmony Books, April 2009)<br />
*[[Ringu Tulku]], ''Daring Steps Towards Fearlessness: The Three Vehicles of Buddhism'' (Snow Lion, 2005), pages 22-55<br />
*[[Samdhong Rinpoche]], ''Uncompromising Truth for a Compromised World'', (World Wisdom, 2006), pages 182-188<br />
*[[Thich Nhat Hanh]], ''The Heart of the Buddha's Teaching'' (Rider, 1999), 'Part One: The Four Noble Truths', pages 3-50. <br />
*[[Thrangu Rinpoche]], The Venerable Khenchen, ''The Life of the Buddha and the Four Noble Truths'' (Namo Buddha Publications, Boulder 2001), Ch 2. Available [http://www.rinpoche.com/fornob.html here]<br />
*Walpola Rahula, ''What the Buddha Taught'' (Grove Press, Revised ed. 1974)<br />
<br />
==Notes==<br />
<small><References/></small><br />
<br />
==Internal Links==<br />
*[[The Sutra of the Wheel of Dharma]]<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/khenpo-pema-vajra/brief-overview-three-turnings|''A Brief Overview of the Three Turnings and the Mantra Pitaka of the Vidyadharas'' by Khenpo Pema Vajra}}<br />
*[http://www.dalailama.com/webcasts/post/2-the-four-noble-truths Teachings from His Holiness the Dalai Lama]<br />
*{{84000|https://read.84000.co/translation/toh337.html| The Sūtra of the Wheel of Dharma}}<br />
<br />
[[Category:Key Terms]]<br />
[[Category:Four Noble Truths]]<br />
[[Category:Enumerations]]<br />
[[Category:04-Four]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Detailed_Commentary_on_the_Lama_Gongd%C3%BC&diff=91278Detailed Commentary on the Lama Gongdü2021-12-01T02:29:58Z<p>Kent: Tibetan.</p>
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<div>'''''Detailed Commentary on the Lama Gongdü''''' (Tib. དགོངས་འདུས་རྣམ་བཤད་, ''gongdü namshé'', [[Wyl.]] ''dgongs 'dus rnam bshad'') — a commentary written by [[Jikmé Lingpa]] on the [[Lama Gongdü]] cycle of practices revealed by [[Sangyé Lingpa]].<br />
<br />
[[Category:Texts]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Karmapa&diff=91157Karmapa2021-11-10T22:51:42Z<p>Kent: External links heading</p>
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<div>[[File:Dusum Khyenpa.png|thumb|[[Düsum Khyenpa]]]]<br />
'''Karmapa''' (Tib. ཀརྨ་པ་, [[Wyl.]] ''karma pa'') — the seniormost [[lama]] of the [[Karma Kagyü]] school, the largest branch of the [[Kagyü]]. In Tibet he resided at [[Tsurpu Monastery]]. In exile, the home monastery of the Karmapa is [[Rumtek Monastery|Rumtek]] which is near Gangtok in Sikkim. The [[Sixteenth Karmapa]] passed away in 1981, and there are are currently two incarnations who hold the title of Seventeenth Karmapa:<br />
*[[Ogyen Trinley Dorje]] (b. 1985) and<br />
*Trinley Thaye Dorje (b. 1983).<br />
<br />
==Internal Links==<br />
*[[Karmapa Incarnation Line]]<br />
<br />
==External Links==<br />
*[https://treasuryoflives.org/incarnation/Karmapa Karmapa Biographies at Treasury of Lives]<br />
<br />
[[Category:Historical Masters]]<br />
[[Category:Kagyü Masters]]<br />
[[Category:Karma Kagyü Masters]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Karmapa&diff=91156Karmapa2021-11-10T22:50:56Z<p>Kent: bios at Treasury of Lives</p>
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<div>[[File:Dusum Khyenpa.png|thumb|[[Düsum Khyenpa]]]]<br />
'''Karmapa''' (Tib. ཀརྨ་པ་, [[Wyl.]] ''karma pa'') — the seniormost [[lama]] of the [[Karma Kagyü]] school, the largest branch of the [[Kagyü]]. In Tibet he resided at [[Tsurpu Monastery]]. In exile, the home monastery of the Karmapa is [[Rumtek Monastery|Rumtek]] which is near Gangtok in Sikkim. The [[Sixteenth Karmapa]] passed away in 1981, and there are are currently two incarnations who hold the title of Seventeenth Karmapa:<br />
*[[Ogyen Trinley Dorje]] (b. 1985) and<br />
*Trinley Thaye Dorje (b. 1983).<br />
<br />
==Internal Links==<br />
*[[Karmapa Incarnation Line]]<br />
*[https://treasuryoflives.org/incarnation/Karmapa Karmapa Biographies at Treasury of Lives]<br />
<br />
[[Category:Historical Masters]]<br />
[[Category:Kagyü Masters]]<br />
[[Category:Karma Kagyü Masters]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Karma_Pakshi&diff=91155Karma Pakshi2021-11-10T22:37:19Z<p>Kent: Biography at Treasury of Lives</p>
<hr />
<div><br />
[[image:KarmaPakshi-1.jpg|frame|'''Karma Pakshi, Second Karmapa''']] '''Karma Pakshi''' (Tib. ཀརྨ་པཀྵི་, [[Wyl.]] ''karma pak+Shi'') (1204-1283) was the second [[Karmapa]]. He is regarded as the first [[tulku]] in Tibet, and was a teacher of Kublai Khan (1215-1294) and Möngke Khan (1209–1259), the Mongol Emperors. <br />
<br />
==Further Reading==<br />
*Martin, Michele. ''Music in the Sky - Biography of the 17th Karmapa Ogyen Trinley Dorje'' (Ithaca: Snow Lion, 2003), p. 278-279.<br />
*Charles E. Manson, ''Introduction to the Life of Karma Pakshi'' (1204/6-1283), Bodleian Library, Oxford University, Bulletin of Tibetology<br />
<br />
==Internal Links==<br />
*[[Karmapa Incarnation Line]]<br />
<br />
==External Links==<br />
*{{TBRC|P1487|TBRC profile}}<br />
*[https://treasuryoflives.org/biographies/view/Karma%20Pakshi/2776 Biography at Treasury of Lives]<br />
<br />
<br />
[[Category:Kagyü Masters]]<br />
[[Category:Karma Kagyü Masters]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Karma_Pakshi&diff=91154Karma Pakshi2021-11-10T22:35:32Z<p>Kent: image</p>
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<div><br />
[[image:KarmaPakshi-1.jpg|frame|'''Karma Pakshi, Second Karmapa''']] '''Karma Pakshi''' (Tib. ཀརྨ་པཀྵི་, [[Wyl.]] ''karma pak+Shi'') (1204-1283) was the second [[Karmapa]]. He is regarded as the first [[tulku]] in Tibet, and was a teacher of Kublai Khan (1215-1294) and Möngke Khan (1209–1259), the Mongol Emperors. <br />
<br />
==Further Reading==<br />
*Martin, Michele. ''Music in the Sky - Biography of the 17th Karmapa Ogyen Trinley Dorje'' (Ithaca: Snow Lion, 2003), p. 278-279.<br />
*Charles E. Manson, ''Introduction to the Life of Karma Pakshi'' (1204/6-1283), Bodleian Library, Oxford University, Bulletin of Tibetology<br />
<br />
==Internal Links==<br />
*[[Karmapa Incarnation Line]]<br />
<br />
==External Links==<br />
*{{TBRC|P1487|TBRC profile}}<br />
<br />
[[Category:Kagyü Masters]]<br />
[[Category:Karma Kagyü Masters]]</div>Kenthttps://www.rigpawiki.org/index.php?title=File:KarmaPakshi-1.jpg&diff=91153File:KarmaPakshi-1.jpg2021-11-10T22:34:23Z<p>Kent: From HimalayanArt.org</p>
<hr />
<div>== Summary ==<br />
From HimalayanArt.org</div>Kenthttps://www.rigpawiki.org/index.php?title=Third_Degyal_Rinpoche&diff=91152Third Degyal Rinpoche2021-11-10T22:30:43Z<p>Kent: Tibetan.</p>
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<div>[[Image: Third Degyal Rinpoche .jpg |thumb|350px|Third Degyal Rinpoche]]<br />
'''Third Degyal Rinpoche''' aka '''Mingyour Dechen Dorje''' (མི་འགྱུར་བདེ་ཆེན་རྡོ་རྗེ་, [[Wyl.]] ''mi ‘gyur bde chen rdo rje'') (b.1987) is an incarnation of the [[Second Degyal Rinpoche]]. He was born as the grandson of the Second Degyal Rinpoche, and as the son of [[Gyepa Rinpoche]], himself a son of Second Degyal Rinpoche. He was recognized by [[Dilgo Khyentse Rinpoche]] in 1990. He lives in [[Namkha Khyung Dzong (Nepal)]], in Humla, where he studies the [[Namkha Khyung Dzong Tradition]].<br />
<br />
==Internal Links==<br />
*[[Namkha Khyung Dzong Tradition]]<br />
<br />
[[Category: Nyingma Teachers]]<br />
[[Category: Dudjom Tersar Teachers]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Ch%C3%B6ying_Palmo&diff=91151Chöying Palmo2021-11-10T22:30:02Z<p>Kent: Tibetan.</p>
<hr />
<div>[[Image:Choying Palmo.jpg|thumb|350px|Chöying Palmo, courtesy of Khandro Kunzang]]<br />
'''Chöying Palmo''' (ཆོས་དབྱིངས་དཔལ་མོ་, [[Wyl.]] ''chos dbyings dpal mo'') was a [[Namkha Khyung Dzong Tradition]] practitioner, the wife of [[Lama Kadak]], and the mother of [[Lama Pema Dorje Rinpoche]] and [[Dawa Chödak Rinpoche]].<br />
<br />
Her family was originally from the [[Drikung Kagyü]] tradition. She first studied with Tselung Tsampa, the teacher of Lama Kadak. Later, with her husband, she met and became a student of [[Golok Serta Rinpoche]]. She used to be part of the wandering [[Tröma Nakmo (Dudjom)]] practitioners led by Golok Serta Rinpoche.<br />
In 1951, she gave birth to Lama Dawa in Muktinath, Mustang, Nepal, while doing the Nyensa Chö (Wyl. ''gnyan sa gcod'') practice of performing the [[Chö]] feasts on the 108 [[charnel ground]]s. <br />
In India, in the early 1960’s and later, she received also many teachings from [[Dudjom Rinpoche]]. <Ref>Private conversation with Lama Pema Dorje Rinpoche.</Ref><br />
<br />
==Internal Links==<br />
*[[Namkha Khyung Dzong Tradition]]<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
[[Category: Nyingma Teachers]]<br />
[[Category: Dudjom Tersar Teachers]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Ts%C3%A9gya_G%C3%B6npa&diff=91120Tségya Gönpa2021-11-05T23:10:56Z<p>Kent: Tibetan.</p>
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<div>[[Image: Tségya Gönpa.JPG |thumb|350px| Tségya Gönpa, Western Tibet, courtesy of mt-kailash.ru]]<br />
'''Tségya Gönpa''' (ཙེ་བརྒྱ་དགོན་པ་, [[Wyl.]] ''rtse brgya dgon pa'') was originally a [[Kagyü]] monastery, and is located on the shores of Lake Rakshas Tal, Tibet, close to [[Mount Kailash]].<br />
<br />
It later became the residence of [[Golok Serta Rinpoche]] in the 1930s, and was the birthplace of [[Second Degyal Rinpoche]].<br />
<br />
==Internal Links==<br />
*[[Dudjom Tersar Places of Activity]]<br />
*[[Namkha Khyung Dzong Tradition]]<br />
<br />
[[Category:Places]]<br />
[[Category:Tibet]]<br />
[[Category:Nyingma Monasteries]]<br />
[[Category:Dudjom Tersar]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Drolma_Podrang&diff=91105Drolma Podrang2021-11-03T22:58:33Z<p>Kent: Tibetan.</p>
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<div>[[Image:Dolma podrang.jpg|thumb|400px|'''Drolma Podrang in Tibet]]<br />
'''Drolma Podrang''' (Tib. སྒྲོལ་མ་ཕོ་བྲང་, [[Wyl.]] ''sgrol ma pho brang'') — one of the two remaining branches of the [[Khön family]] lineage of the [[Sakya]] school. It was also the name for its physical residence (or palace, Tib. ''podrang'') in Tibet.<br />
<br />
During the fourteenth century, Tishri Kunga Lodrö Gyaltsen (1299-1327), eldest grandson of [[Sakya Pandita]]'s brother, established four dynastic houses (Tib. ''lhabrang''): <br />
*Shyithok (བཞི་ཐོག, Wyl. ''bzhi thog''), <br />
*Rinchen Gang (རིན་ཆེན་སྒང་, Wyl. ''rin chen sgang''), <br />
*Lhakhang (ལྷ་ཁང་, Wyl. ''lha khang''), and <br />
*Düchö (དུས་མཆོད་, Wyl. ''dus mchod''). <br />
<br />
Only the Düchö Labrang remains to this day. During the eighteenth century, the Düchö Labrang was split into two 'cousin' palaces, by 32nd [[throneholders of the Sakya school|Sakya Trizin]] [[Wangdü Nyingpo]], known as the:<br />
*Drolma Podrang and<br />
*[[Phuntsok Podrang]]. <br />
<br />
The Drolma Podrang was established by Sakya Trizin Jamgön Wangdü Nyingpo's eldest son, [[Pema Düdul Wangchuk]], while the Phunstok Podrang was established by his youngest son, [[Kunga Rinchen]]. <br />
<br />
The leadership in the Khön Family and the [[throneholders of the Sakya school]] have since then alternated between the Drolma and Phuntsok Podrangs.<br />
<br />
H.H. the 41st Sakya Trizin, [[Kyabgon Gongma Trichen Rinpoche]], is the current head of the Drolma Podrang at Rajpur, India, and his son, [[Kyabgon Gongma Trizin Rinpoche]], is the current throneholder of the Sakya school.<br />
<br />
[[Category: Sakya]]<br />
[[Category: Schools and Lineages]]<br />
[[category: Places]]<br />
[[Category: Tibet]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Jets%C3%BCn_Ch%C3%B6kyi_Gyaltsen&diff=91104Jetsün Chökyi Gyaltsen2021-11-03T22:36:47Z<p>Kent: Biography at Treasury of lives</p>
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<div>'''Jetsün Chökyi Gyaltsen''' (Tib. རྗེ་བཙུན་ཆོས་ཀྱི་རྒྱལ་མཚན་, Wyl. ''rje btsun chos kyi rgyal mtshan'') (1469-1544/46) was an influential [[Gelug|Gelugpa]] master whose textbooks (''yig cha'') are studied at [[Sera Je]] and [[Ganden Jangtse]].<br />
<br />
==External Links==<br />
*{{TBRC|P477|TBRC Profile}}<br />
*[https://treasuryoflives.org/biographies/view/Chokyi-Gyeltsen/7240 Biography at Treasury of Lives]<br />
[[Category:Gelugpa Masters]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Anathapindika&diff=90986Anathapindika2021-10-20T23:04:18Z<p>Kent: Tib phonetics</p>
<hr />
<div>'''Anathapindika''' (Pal.; Skt. ''Anāthapiṇḍada''; Tib. [[མགོན་མེད་ཟས་སྤྱིན་]], ''gönmé zé jin'', [[Wyl.]] ''mgon med zas sbyin''), whose name literally means “Giver of alms to those without protection” was a wealthy householder and patron of the [[Buddha]]. He is most famous for having given the Buddha and his monks the famous [[Jetavana]] grove in [[Shravasti]], where one of the first buddhist [[vihara]]s or monasteries was built.<br />
<br />
[[Category:Historical Figures]]<br />
[[Category:Buddha Shakyamuni's Disciples]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Karma_family&diff=90985Karma family2021-10-20T23:03:10Z<p>Kent: added Tibetan.</p>
<hr />
<div>The '''karma family''' or '''action family''' (Skt. ''karmakula''; Tib. ལས་ཀྱི་རིགས་, ''lé kyi rik'', [[Wyl.]] ''las kyi rigs'') is one of the [[five buddha families]] and is linked to the transmutation of [[jealousy]]. [[Amoghasiddhi]] is the central buddha of this family.<br />
<br />
[[Category:Buddhas and Deities]]<br />
[[Category:Buddhas of the Five Families]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Nechung_Oracle&diff=90984Nechung Oracle2021-10-20T23:02:16Z<p>Kent: Added Tibetan.</p>
<hr />
<div>'''Nechung Oracle''' (Tib. གནས་ཆུང་སྐུ་རྟེན་, ''né chung ku ten'', [[Wyl.]] ''gnas chung sku rten'') is the state oracle of Tibet, who communicates with the deity [[Pehar]], usually indirectly, via the lesser deities Dorje Drakden and Shingjachen.<br />
<br />
==Past & Present Oracles==<br />
*The previous oracle, '''Lobsang Jigme''' (1930-1984) was the twelfth state oracle.<br />
<br />
*The present oracle, Ven. '''Thupten Ngodup''' was born in Tibet in 1958 and is a descendant of the famous master, [[Nyang Ral Nyima Özer]] (1136-1204). Following the Chinese invasion, he fled with his parents into exile to India and later joined the [[Nechung Monastery]] as a [[novice monk]] in 1971. In 1987, he was recognized as the true successor of the previous Nechung Oracle, Lobsang Jigme, who passed away in 1984, and was officially enthroned in 1988.<br />
<br />
==Further Reading==<br />
*John F. Avedon, ''In Exile from the Land of Snows'', pp. 193-198, 200-202, 210-212 (referring to the previous oracle, Lobsang Jigme)<br />
*Christopher Bell, ''Nechung: The Ritual History and Institutionalization of a Tibetan Buddhist Protector Deity'', 2013<br />
<br />
[[Category:Contemporary Teachers]]<br />
[[Category:Oracles]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Vajrakilaya_Overpowering_the_Forces_Of_Mara&diff=90983Vajrakilaya Overpowering the Forces Of Mara2021-10-20T23:00:51Z<p>Kent: Added Tibetan.</p>
<hr />
<div>[[Image:Palchen_Dupa_Vajrakilaya_-_cropped.JPG|thumb|Vajrakilaya mandala, courtesy of Mahasiddha.org]]<br />
'''Vajrakilaya Overpowering the Forces Of Mara''' (Tib. ཕུར་པ་བདུད་དཔུང་ཟིལ་གནོན་, ''purpa düpung zilnön'', [[Wyl.]] ''phur pa bdud dpung zil gnon'') — the [[Vajrakilaya]] practice of the [[Longchen Nyingtik]] [[Palchen Düpa]] cycle. <br />
<br />
==Texts==<br />
*'''Vajrakīlaya, Overpowering the Forces Of Mara, from the Ocean of Great and Glorious Kagyé''' (དཔལ་ཆེན་བཀའ་འདུས་རྒྱ་མཚོ་ལས། ཕུར་པ་བདུད་དཔུང་ཟིལ་གནོན་, ''dpal chen bka' 'dus rgya mtsho las/ phur pa bdud dpung zil gnon'')<br />
<br />
==Commentaries==<br />
*[[Dodrupchen Jikme Tenpe Nyima]], '''A Necklace for Those who Wield the Kīla, A Guide to Vajrakilaya Overpowering the Forces Of Mara''' (''phur pa bdud dpung zil gnon gyi zin bris phur thogs mgrin pa'i rgyan''). It was written in the wood dragon year of 1904.<br />
*[[Khenpo Chemchok Döndrup Tsal]], '''A Concise Guide to the Practice of Vajrakilaya''' (''phur ba'i zin bris bsdus pa'')<br />
<br />
==Empowerments Given to the [[About Rigpa|Rigpa]] Sangha==<br />
*[[Yangthang Rinpoche]], [[Lerab Ling]], France, 6 August 2012<br />
<br />
[[Category:Sadhanas]]<br />
[[Category:Longchen Nyingtik]]<br />
[[Category:Termas]]<br />
[[Category:Kagyé]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Ngawang_Y%C3%B6nten_Gyatso&diff=90917Ngawang Yönten Gyatso2021-10-10T03:44:24Z<p>Kent: bio at Treasury of Lives</p>
<hr />
<div>[[image:Ngawang-Yönten-Gyatso-1.jpg|frame|'''Ngawang Yönten Gyatso''']] <br />
'''Ngawang Yönten Gyatso''' (Tib. ངག་དབང་ཡོན་ཏན་རྒྱ་མཚོ་, Wyl. ''ngag dbang yon tan rgya mtsho'') (1902-c.1963) was the 69th abbot of [[Ngor Monastery]]. His teacher, [[Jamyang Khyentse Chökyi Lodrö]], sent him back to Tibet from Sikkim in 1958, saying he was one of only three lamas in [[Kham]] who had the power to stop the Chinese.<br />
<br />
==Further Reading==<br />
*David P. Jackson, ''The 'Bhutan Abbot' of Ngor: Stubborn Idealist with a Grudge against Shugs-ldan'' in ''Lungta 14'', 2001<br />
<br />
==Internal Links==<br />
*[[Throneholders of Ngor Monastery]]<br />
<br />
==External Links==<br />
*{{TBRC|P2DB5980|TBRC Profile}}<br />
*[https://treasuryoflives.org/biographies/view/Druk-Khenpo-Ngawang-Yonten-Gyatso/4820 Biography at Treasury of Lives]<br />
<br />
[[Category:Sakya Teachers]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Ngawang_Tendar&diff=90916Ngawang Tendar2021-10-09T23:40:33Z<p>Kent: </p>
<hr />
<div>'''Ngawang Tendar Lharampa''' (Tib. ངག་དབང་བསྟན་དར་, [[Wyl.]] ''ngag dbang bstan dar'', also named ''Tendar Lharampa'', བསྟན་དར་ལྷ་རམས་པ་, ''bstan dar lha rams pa'') (1759-1831) wrote a commentary on [[Jikmé Lingpa]]'s ''[[Yönten Dzö]]''.<br />
<br />
==External Links==<br />
*{{TBRC|P303|TBRC profile}}<br />
*[https://treasuryoflives.org/biographies/view/Ngawang-Tendar/5338 Biography at Treasury of Lives]<br />
*{{LH|tibetan-masters/ngawang-tendar|Ngawang Tendar Series on Lotsawa House}}<br />
<br />
[[Category:Historical Masters]]<br />
[[Category:Gelugpa Masters]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Ngawang_Tendar&diff=90915Ngawang Tendar2021-10-09T23:40:21Z<p>Kent: Fixed Tibetan format</p>
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<div>'''Ngawang Tendar Lharampa''' (Tib. ངག་དབང་བསྟན་དར་, [[Wyl.]] ''ngag dbang bstan dar'', also named ''Tendar Lharampa'', , བསྟན་དར་ལྷ་རམས་པ་, ''bstan dar lha rams pa'') (1759-1831) wrote a commentary on [[Jikmé Lingpa]]'s ''[[Yönten Dzö]]''.<br />
<br />
==External Links==<br />
*{{TBRC|P303|TBRC profile}}<br />
*[https://treasuryoflives.org/biographies/view/Ngawang-Tendar/5338 Biography at Treasury of Lives]<br />
*{{LH|tibetan-masters/ngawang-tendar|Ngawang Tendar Series on Lotsawa House}}<br />
<br />
[[Category:Historical Masters]]<br />
[[Category:Gelugpa Masters]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Ascertainment_of_the_Three_Types_of_Vows&diff=90840Ascertainment of the Three Types of Vows2021-09-17T20:42:16Z<p>Kent: formatting</p>
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<div>[[Image:NgariPanchenweb.jpg|frame|[[Ngari Panchen]]]]<br />
'''Ascertainment of the Three Types of Vows''' (Tib. སྡོམ་གསུམ་རྣམ་ངེས་, ''Dom Sum'', [[Wyl.]] ''sdom gsum rnam nges'') — an important treatise on the [[three sets of vows]] from a [[Dzogchen]] perspective by [[Ngari Panchen Pema Wangyal]] (1487-1542).<br />
<br />
There are five chapters:<br />
#A Brief Explanation of the Stages of the Main Teaching<br />
#An Explanation of the [[Pratimoksha]]-vinaya<br />
#The [[Bodhisattva Vow]]s<br />
#[[Secret Mantra]]<br />
#An Explanation of How to Practise the Three Vows Together without Conflict<br />
<br />
==Tibetan Text==<br />
* {{TBRCW|O1JT2627|O1JT26272JT1727$W19229|རང་བཞིན་རྫོགས་པ་ཆེན་པོའི་ལམ་གྱི་ཆ་ལག་སྡོམ་པ་གསུམ་རྣམ་པར་ངེས་པ་ཞེས་བྱ་བའི་བསྟན་བཅོས།, ''rang bzhin rdzogs pa chen po'i lam gyi cha lag sdom pa gsum rnam par nges pa zhes bya ba'i bstan bcos/''}}, ''dom sum nam ngé'', Ascertainment of the three vows.<br />
<br />
==Translations==<br />
*Ngari Panchen, ''Perfect Conduct: Ascertaining the Three Vows'', with commentary by Dudjom Rinpoche (Boston: Wisdom Publications 1996), ISBN 978-0861710836<br />
<br />
==Commentaries==<br />
*[[Minling Terchen Gyurme Dorje]], ''sdom gsum rnam nges kyi 'grel pa dpag bsam snye ma'', སྡོམ་གསུམ་རྣམ་ངེས་ཀྱི་འགྲེལ་པ་དཔག་བསམ་སྙེ་མ།<br />
*[[Khenpo Yönga]], ''sdom gsum rnam par nges pa'i mchan 'grel rig pa 'dzin pa'i 'jug ngogs'', སྡོམ་གསུམ་རྣམ་པར་ངེས་པའི་མཆན་འགྲེལ་རིག་པ་འཛིན་པའི་འཇུག་ངོགས་ཞེས་བྱ་བ་བཞུགས་སོ། [https://library.bdrc.io/show/bdr:WA23221?tabs=bdr:MW23221,bdr:W23221 Commentary on Ascertainment of the Three Types of Vows: The Branch Paths of The Self-Nature Great Perfection]<br />
*[[Tulku Tsultrim Zangpo]], ''sdom gsum rnam nges kyi rnam bshad paN chen dgongs pa rab gsal bai DUr dkar po’i ‘od snang skal bzang ‘jug ngogs kyi snga dum''<br />
:{{TBRCW|O1PD36463|O1PD364632DB25931$W1PD26799|སྡོམ་གསུམ་རྣམ་ངེས་ཀྱི་རྣམ་བཤད་པཎ་ཆེན་དགོངས་པ་རབ་གསལ་བཻ་ཌཱུར་དཀར་པོའི་འོད་སྣང་སྐལ་བཟང་འཇུག་ངོགས་ཀྱི་སྔ་དུམ།, ''sdom gsum rnam nges kyi rnam bshad paN chen dgongs pa rab gsal bai DUr dkar po'i 'od snang skal bzang 'jug ngogs kyi snga dum/''}}, ''gsum 'bum'' Vol 5, p.3.<br />
* [[Dudjom Rinpoche]], A word by word commentary to the ''sdom gsum rnam nges'', verse work on the three disciplines by [[Ngari Panchen Pema Wangyal]]<br />
:{{TBRCW|O2DB72891|O2DB728912DB72900$W20869|སྡོམ་གསུམ་རྣམ་ངེས་འབྲུ་འགྲེལ།, ''sdom gsum rnam nges 'bru 'grel/''}}, Dudjom Rinpoche ''gsum 'bum'', Vol 4, p.7.<br />
<br />
[[Category:Texts]]<br />
[[Category:Vows and commitments]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Yungt%C3%B6n_Dorje_Pal&diff=90837Yungtön Dorje Pal2021-09-15T18:05:02Z<p>Kent: Tibetan</p>
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<div>'''Yungtön Dorje Pal''' (Tib. གཡུང་སྟོན་རྡོ་རྗེ་དཔལ་, [[Wyl.]] ''g.yung ston rdo rje dpal '') (1284-1365) — a [[Nyingma]] teacher who wrote a well known commentary on the ''[[Secret Essence Tantra]]''. <br />
<br />
==External Links==<br />
*{{TBRC|P1454|TBRC Profile}}<br />
*[https://treasuryoflives.org/biographies/view/Yungton-Dorje-Pel/2740 Biography at Treasury of Lives]<br />
<br />
[[Category:Historical Masters]]<br />
[[Category:Nyingma Masters]]</div>Kenthttps://www.rigpawiki.org/index.php?title=D%C3%B6ndrup_Dorje&diff=90812Döndrup Dorje2021-09-12T00:40:10Z<p>Kent: Tibetan.</p>
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<div>'''Döndrup Dorje''' (Tib. དོན་གྲུབ་རྡོ་རྗེ་, [[Wyl.]] ''don grub rdo rje''), aka '''Uncle''', is the uncle of [[Ringu Tulku Rinpoche]], whom he often accompanies on teaching tours. He is from [[Lingtsang]], one of the former independent kingdoms in Eastern Tibet.<br />
<br />
[[Category:Contemporary Teachers]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Throneholders_of_Ngor_Monastery&diff=90762Throneholders of Ngor Monastery2021-07-22T00:27:09Z<p>Kent: Note about the throne holder sharing at Ngor Monastery, added Tharse Khen Rinpoche.</p>
<hr />
<div>[[File:Ngorchen.png|frame|[[Ngorchen Kunga Zangpo]]]]<br />
Throneholders of [[Ngor Monastery]]:<br />
<br />
#[[Ngorchen Kunga Zangpo]] (1430-1456)<ref>The dates for the early throneholders correspond to the years during which they were at the head of Ngor Monastery.</ref><br />
#[[Müchen Könchok Gyaltsen]] (1456-1462)<br />
#Jamyang Sherab Gyatso (1462-1465)<br />
#Kunga Wangchuk (1465-1478)<br />
#Khedrup Palden Dorje (1478-1482)<br />
#[[Gorampa Sönam Senge]] (1482-1486)<br />
#Könchok Pelwa (1486-1501)<br />
#Sangye Rinchen (1501-1516)<br />
#Lhachok Senge (1516-1535)<br />
#[[Könchok Lhundrup]] (1535-1557)<br />
#Sangye Senge (1557-1569)<br />
#Konchok Pelden (1582-1590)<br />
#Namkha Palzang (1579-1595)<br />
#Jampa Kunga Tashi (1595-1603)<br />
#Kunga Sonam Lhundrup (1603-1618)<br />
#Palden Döndrup (1618-1622)<br />
#Namkha Sangye (1622-1625)<br />
#Sherab Jungne (1625-1653)<br />
#Namkha Rinchen (1653-1657)<br />
#Ngawang Sonam Gyaltsen (1657-1658)<br />
#Sonam Gyatso (1658-1667)<br />
#Pelchok Gyaltsen (1667-1671)<br />
#Namkha Palzang (1671-1672)<br />
#Lhundrup Palden (1672-1686)<br />
#Sangye Phuntsok (1686-1689)<br />
#Sangye Tendzin (1689-1693)<br />
#Sherab (or Sheja?) Zangpo (1695-1703)<br />
#Jampa Tsultrim Palzang (1703-1710)<br />
#Sonam Palden (1710-1713)<br />
#Jampa Sonam Zangpo (1713-1722)<br />
#Tashi Lhundrub (1722-1725)<br />
#Tsultrim Lhundrup (1725-1730)<br />
#Jampa Namkha Samdrup (1730-1733)<br />
#[[Palden Chökyong]] (1733-1740)<br />
#Sangye Palzang (1740-1741)<br />
#Jampa Sonam Lhundrup (1741-1745)<br />
#Mingyur Gyaltsen (1746-1751)<br />
#Jamyang Sangye Yeshe (1751-)<br />
#Könchok Drakpa (1751-)<br />
#Ngawang Chökyong Zangpo (-)<br />
#Sangye Drakpa (-)<br />
#Phuntsok Döndrup (-)<br />
#Kunga Sonam (-1787)<br />
#[[Jampa Namkha Chimé]] (1789-1793)<br />
#Ngawang Damchö (1793-1804)<br />
#Jampa Sonam Paljor (1804-1811)<br />
#[[Jampa Kunga Tendzin]] (1811-1821)<br />
#Ngawang Lodrö Zangpo (1821-1823)<br />
#Palden Chöky Gyaltsen (1823-1829)<br />
#Jampa Palden Zangpo (1830-1835)<br />
#[[Naljor Jampal Zangpo]] (1835-1842)<br />
#Ngawang Lodrö Tenpa (1842-1849)<br />
#Kunga Tenpé Lodrö (1849-1851)<br />
#[[Jampa Kunga Tenpé Gyaltsen]] (1851-1859)<br />
#Ngawang Sonam Gyaltsen (1859-1866)<br />
#Jamyang Sherab Gyatso (1866-1870)<br />
#Palden Lodrö Drakpa (1870-1876)<br />
#Jamyang Rinchen Dorje (1876-1881)<br />
#Ngawang Lodrö Nyingpo (1881-1890)<br />
#Ngawang Khyenrab Jampal Nyingpo (1890-1895)<br />
#Ngawang Kunga Tenpé Gyaltsen (1895-1898)<br />
#Jampa Palden Chödzé (1898-1904)<br />
#Jamyang Kunzang Tenpe Gyaltsen (-)<br />
#Jamyang Kunzang Thubten Gyaltsen (-)<br />
#Khangsar Dampa Rinpoche [[Ngawang Lodrö Shenpen Nyingpo]] (1921-1924)<br />
#Thartse Jamyang Kunzang Thupten Chökyi Gyaltsen (1924-1926)<br />
#Ngawang Lodrö Tekchok Tenpe Gyaltsen (1930-1933)<br />
#[[Ngawang Yönten Gyatso]] (1933-1934)<br />
#Ngwang Khedrup Gyatso (1948-1951)<br />
#Jampa Namkha Kunzang Tenpe Gyaltsen (1939-1940)<br />
#Jamyang Thupten Lungtok Gyatso (1942-1945)<br />
#Ngawang Khyentse Thupten Nyingpo (1957-1959)<br />
#Jamyang Kunga Tenpe Gyaltsen (1951-1954)<br />
#Jamyang Kunga Tenpe Nyima (1954-1957)<br />
#[[Luding Khenchen Rinpoche]] (1957-2000)<br />
#[[Luding Khen Rinpoche]] (2000-present day)<br />
# Thartse Khen Rinpoche (2000-present day)<ref>The Ngor abbot throne is nowadays shared every two years between Ngor abbot throne holders.</ref><br />
<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Further Reading==<br />
*David Jackson, 'Sources on the Chronology and Succession of the Abbots of Ngor E-waṃ-chos-ldan', Berliner Indologische Studien. Band 4/5: 49-93, 1989.<br />
* [https://treasuryoflives.org/en/institution/Ngor-Ewam-Choden Treasury of Lives - Ngor Ewam Choden]<br />
<br />
[[Category:Lists of Abbatial Succession]]<br />
[[Category:Sakya Masters]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Throneholders_of_Ngor_Monastery&diff=90719Throneholders of Ngor Monastery2021-06-22T12:37:31Z<p>Kent: Link to Treasury of Lifes Ewam Choden page.</p>
<hr />
<div>[[File:Ngorchen.png|frame|[[Ngorchen Kunga Zangpo]]]]<br />
Throneholders of [[Ngor Monastery]]:<br />
<br />
#[[Ngorchen Kunga Zangpo]] (1430-1456)<ref>The dates for the early throneholders correspond to the years during which they were at the head of Ngor Monastery.</ref><br />
#[[Müchen Könchok Gyaltsen]] (1456-1462)<br />
#Jamyang Sherab Gyatso (1462-1465)<br />
#Kunga Wangchuk (1465-1478)<br />
#Khedrup Palden Dorje (1478-1482)<br />
#[[Gorampa Sönam Senge]] (1482-1486)<br />
#Könchok Pelwa (1486-1501)<br />
#Sangye Rinchen (1501-1516)<br />
#Lhachok Senge (1516-1535)<br />
#[[Könchok Lhundrup]] (1535-1557)<br />
#Sangye Senge (1557-1569)<br />
#Konchok Pelden (1582-1590)<br />
#Namkha Palzang (1579-1595)<br />
#Jampa Kunga Tashi (1595-1603)<br />
#Kunga Sonam Lhundrup (1603-1618)<br />
#Palden Döndrup (1618-1622)<br />
#Namkha Sangye (1622-1625)<br />
#Sherab Jungne (1625-1653)<br />
#Namkha Rinchen (1653-1657)<br />
#Ngawang Sonam Gyaltsen (1657-1658)<br />
#Sonam Gyatso (1658-1667)<br />
#Pelchok Gyaltsen (1667-1671)<br />
#Namkha Palzang (1671-1672)<br />
#Lhundrup Palden (1672-1686)<br />
#Sangye Phuntsok (1686-1689)<br />
#Sangye Tendzin (1689-1693)<br />
#Sherab (or Sheja?) Zangpo (1695-1703)<br />
#Jampa Tsultrim Palzang (1703-1710)<br />
#Sonam Palden (1710-1713)<br />
#Jampa Sonam Zangpo (1713-1722)<br />
#Tashi Lhundrub (1722-1725)<br />
#Tsultrim Lhundrup (1725-1730)<br />
#Jampa Namkha Samdrup (1730-1733)<br />
#[[Palden Chökyong]] (1733-1740)<br />
#Sangye Palzang (1740-1741)<br />
#Jampa Sonam Lhundrup (1741-1745)<br />
#Mingyur Gyaltsen (1746-1751)<br />
#Jamyang Sangye Yeshe (1751-)<br />
#Könchok Drakpa (1751-)<br />
#Ngawang Chökyong Zangpo (-)<br />
#Sangye Drakpa (-)<br />
#Phuntsok Döndrup (-)<br />
#Kunga Sonam (-1787)<br />
#[[Jampa Namkha Chimé]] (1789-1793)<br />
#Ngawang Damchö (1793-1804)<br />
#Jampa Sonam Paljor (1804-1811)<br />
#[[Jampa Kunga Tendzin]] (1811-1821)<br />
#Ngawang Lodrö Zangpo (1821-1823)<br />
#Palden Chöky Gyaltsen (1823-1829)<br />
#Jampa Palden Zangpo (1830-1835)<br />
#[[Naljor Jampal Zangpo]] (1835-1842)<br />
#Ngawang Lodrö Tenpa (1842-1849)<br />
#Kunga Tenpé Lodrö (1849-1851)<br />
#[[Jampa Kunga Tenpé Gyaltsen]] (1851-1859)<br />
#Ngawang Sonam Gyaltsen (1859-1866)<br />
#Jamyang Sherab Gyatso (1866-1870)<br />
#Palden Lodrö Drakpa (1870-1876)<br />
#Jamyang Rinchen Dorje (1876-1881)<br />
#Ngawang Lodrö Nyingpo (1881-1890)<br />
#Ngawang Khyenrab Jampal Nyingpo (1890-1895)<br />
#Ngawang Kunga Tenpé Gyaltsen (1895-1898)<br />
#Jampa Palden Chödzé (1898-1904)<br />
#Jamyang Kunzang Tenpe Gyaltsen (-)<br />
#Jamyang Kunzang Thubten Gyaltsen (-)<br />
#Khangsar Dampa Rinpoche [[Ngawang Lodrö Shenpen Nyingpo]] (1921-1924)<br />
#Thartse Jamyang Kunzang Thupten Chökyi Gyaltsen (1924-1926)<br />
#Ngawang Lodrö Tekchok Tenpe Gyaltsen (1930-1933)<br />
#[[Ngawang Yönten Gyatso]] (1933-1934)<br />
#Ngwang Khedrup Gyatso (1948-1951)<br />
#Jampa Namkha Kunzang Tenpe Gyaltsen (1939-1940)<br />
#Jamyang Thupten Lungtok Gyatso (1942-1945)<br />
#Ngawang Khyentse Thupten Nyingpo (1957-1959)<br />
#Jamyang Kunga Tenpe Gyaltsen (1951-1954)<br />
#Jamyang Kunga Tenpe Nyima (1954-1957)<br />
#[[Luding Khenchen Rinpoche]] (1957-2000)<br />
#[[Luding Khen Rinpoche]] (2000-present day)<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Further Reading==<br />
*David Jackson, 'Sources on the Chronology and Succession of the Abbots of Ngor E-waṃ-chos-ldan', Berliner Indologische Studien. Band 4/5: 49-93, 1989.<br />
* [https://treasuryoflives.org/en/institution/Ngor-Ewam-Choden Treasury of Lives - Ngor Ewam Choden]<br />
<br />
[[Category:Lists of Abbatial Succession]]<br />
[[Category:Sakya Masters]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Throneholders_of_Ngor_Monastery&diff=90718Throneholders of Ngor Monastery2021-06-22T12:35:38Z<p>Kent: Fixed list of abbots.</p>
<hr />
<div>[[File:Ngorchen.png|frame|[[Ngorchen Kunga Zangpo]]]]<br />
Throneholders of [[Ngor Monastery]]:<br />
<br />
#[[Ngorchen Kunga Zangpo]] (1430-1456)<ref>The dates for the early throneholders correspond to the years during which they were at the head of Ngor Monastery.</ref><br />
#[[Müchen Könchok Gyaltsen]] (1456-1462)<br />
#Jamyang Sherab Gyatso (1462-1465)<br />
#Kunga Wangchuk (1465-1478)<br />
#Khedrup Palden Dorje (1478-1482)<br />
#[[Gorampa Sönam Senge]] (1482-1486)<br />
#Könchok Pelwa (1486-1501)<br />
#Sangye Rinchen (1501-1516)<br />
#Lhachok Senge (1516-1535)<br />
#[[Könchok Lhundrup]] (1535-1557)<br />
#Sangye Senge (1557-1569)<br />
#Konchok Pelden (1582-1590)<br />
#Namkha Palzang (1579-1595)<br />
#Jampa Kunga Tashi (1595-1603)<br />
#Kunga Sonam Lhundrup (1603-1618)<br />
#Palden Döndrup (1618-1622)<br />
#Namkha Sangye (1622-1625)<br />
#Sherab Jungne (1625-1653)<br />
#Namkha Rinchen (1653-1657)<br />
#Ngawang Sonam Gyaltsen (1657-1658)<br />
#Sonam Gyatso (1658-1667)<br />
#Pelchok Gyaltsen (1667-1671)<br />
#Namkha Palzang (1671-1672)<br />
#Lhundrup Palden (1672-1686)<br />
#Sangye Phuntsok (1686-1689)<br />
#Sangye Tendzin (1689-1693)<br />
#Sherab (or Sheja?) Zangpo (1695-1703)<br />
#Jampa Tsultrim Palzang (1703-1710)<br />
#Sonam Palden (1710-1713)<br />
#Jampa Sonam Zangpo (1713-1722)<br />
#Tashi Lhundrub (1722-1725)<br />
#Tsultrim Lhundrup (1725-1730)<br />
#Jampa Namkha Samdrup (1730-1733)<br />
#[[Palden Chökyong]] (1733-1740)<br />
#Sangye Palzang (1740-1741)<br />
#Jampa Sonam Lhundrup (1741-1745)<br />
#Mingyur Gyaltsen (1746-1751)<br />
#Jamyang Sangye Yeshe (1751-)<br />
#Könchok Drakpa (1751-)<br />
#Ngawang Chökyong Zangpo (-)<br />
#Sangye Drakpa (-)<br />
#Phuntsok Döndrup (-)<br />
#Kunga Sonam (-1787)<br />
#[[Jampa Namkha Chimé]] (1789-1793)<br />
#Ngawang Damchö (1793-1804)<br />
#Jampa Sonam Paljor (1804-1811)<br />
#[[Jampa Kunga Tendzin]] (1811-1821)<br />
#Ngawang Lodrö Zangpo (1821-1823)<br />
#Palden Chöky Gyaltsen (1823-1829)<br />
#Jampa Palden Zangpo (1830-1835)<br />
#[[Naljor Jampal Zangpo]] (1835-1842)<br />
#Ngawang Lodrö Tenpa (1842-1849)<br />
#Kunga Tenpé Lodrö (1849-1851)<br />
#[[Jampa Kunga Tenpé Gyaltsen]] (1851-1859)<br />
#Ngawang Sonam Gyaltsen (1859-1866)<br />
#Jamyang Sherab Gyatso (1866-1870)<br />
#Palden Lodrö Drakpa (1870-1876)<br />
#Jamyang Rinchen Dorje (1876-1881)<br />
#Ngawang Lodrö Nyingpo (1881-1890)<br />
#Ngawang Khyenrab Jampal Nyingpo (1890-1895)<br />
#Ngawang Kunga Tenpé Gyaltsen (1895-1898)<br />
#Jampa Palden Chödzé (1898-1904)<br />
#Jamyang Kunzang Tenpe Gyaltsen (-)<br />
#Jamyang Kunzang Thubten Gyaltsen (-)<br />
#Khangsar Dampa Rinpoche [[Ngawang Lodrö Shenpen Nyingpo]] (1921-1924)<br />
#Thartse Jamyang Kunzang Thupten Chökyi Gyaltsen (1924-1926)<br />
#Ngawang Lodrö Tekchok Tenpe Gyaltsen (1930-1933)<br />
#[[Ngawang Yönten Gyatso]] (1933-1934)<br />
#Ngwang Khedrup Gyatso (1948-1951)<br />
#Jampa Namkha Kunzang Tenpe Gyaltsen (1939-1940)<br />
#Jamyang Thupten Lungtok Gyatso (1942-1945)<br />
#Ngawang Khyentse Thupten Nyingpo (1957-1959)<br />
#Jamyang Kunga Tenpe Gyaltsen (1951-1954)<br />
#Jamyang Kunga Tenpe Nyima (1954-1957)<br />
#[[Luding Khenchen Rinpoche]] (1957-2000)<br />
#[[Luding Khen Rinpoche]] (2000-present day)<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Further Reading==<br />
*David Jackson, 'Sources on the Chronology and Succession of the Abbots of Ngor E-waṃ-chos-ldan', Berliner Indologische Studien. Band 4/5: 49-93, 1989.<br />
<br />
[[Category:Lists of Abbatial Succession]]<br />
[[Category:Sakya Masters]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Ultimate_Inexpressible_Confession&diff=90716Ultimate Inexpressible Confession2021-06-21T10:51:15Z<p>Kent: Tibetan.</p>
<hr />
<div>'''Ultimate Inexpressible Confession''' or '''Yeshe Kuchok''' (Tib. བརྗོད་མེད་དོན་གྱི་བཤགས་པ་, ''jömé dön gyi shakpa'', [[Wyl.]] ''brjod med don gyi bshags pa'') — a popular [[confession]] practice that is extracted from the fourth chapter of the ''[[Immaculate Confession Tantra]]'', ''Confession of Discord with the Wisdom Deities''. <br />
<br />
==Text==<br />
*'''The Ultimate Inexpressible Confession, From the Immaculate Confession Tantra''' (''brjod med don gyi bshags pa'')<br />
**English translation: {{LH|words-of-the-buddha/yeshe-kuchokma|''The Ultimate Inexpressible Confession, From the Immaculate Confession Tantra''}}, translated by Adam Pearcey, 2019. <br />
**Colophon: ''From the Fourth Chapter of the Immaculate Confession Tantra, Confession of Discord with the Wisdom Deities.''<br />
<br />
==Commentary==<br />
*[[Katok Yeshe Gyaltsen]]<br />
*[[Jikme Lingpa]], '''Advice for Mantrikas: Illuminating the Ocean of Samayas, A Commentary on the Fourth Chapter of the Confession Tantra''' (''sngags pa la spring ba'i gtam bshags le bzhi pa'i TI ka dam tshig rgya mtsho'i gsal byed'')<br />
*[[Rigdzin Gargyi Wangchuk]], '''Illuminating Wisdom: A Word by Word Commentary on The Ultimate Inexpressible Confession''' (''ye shes sku mchog ma'i 'brul 'grel ye shes snang ba'')<br />
<br />
==Teachings on Ultimate Inexpressible Confession ==<br />
<br />
[[Category:Texts]]<br />
[[Category:Tantras]]<br />
[[Category:Confession and Purification]]<br />
[[Category:Prayers and Practices]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Dependent_nature&diff=90652Dependent nature2021-06-08T16:37:00Z<p>Kent: Tibetan</p>
<hr />
<div>'''Dependent nature''' (Skt. ''paratantra-svabhāva''; Tib. གཞན་དབང་མཚན་ཉིད་, ''shyenwang tsennyi'', [[Wyl.]] ''gzhan dbang mtshan nyid'') ― the second of the [[three natures]] presented in the [[Mind Only]] school. Something that is dependent or other-dependent (Skt. ''paratantra''; Tib. [[གཞན་དབང་]], ''shyenwang'', Wyl. ''gzhan dbang'') exists only in and through dependence on another thing, so in this case, phenomena exist in dependence on the mind and its processes.<ref>From an article by Jay L. Garfield on [[Vasubandhu]]’s ''[[Treatise on the Three Natures]]'' in ''Buddhist Philosophy: Essential Readings'', Oxford University Press 2009.</ref><br />
<br />
==Subdivisions==<br />
The dependent is divided into <br />
*the "pure dependent" and the <br />
*the "impure dependent." <br />
<br />
The impure dependent consists of deluded perceptions caused by distorted thinking, the perception of the universe and its inhabitants as they appear to beings.<br />
<br />
The pure dependent is what appears in the form of illusions and dreams in the postmeditation state of [[arya|sublime beings]] and is called the "mere relative of the postmeditation."<ref>[[Khenpo Ngakchung]], ''[[Zindri]]'' (Shambhala, 2004), pages 206-207.</ref><br />
<br />
==Alternative Translations==<br />
*Other-dependent<br />
*other-powered nature<br />
<br />
==References==<br />
<small><references/></small><br />
<br />
[[Category:Philosophical Tenets]]<br />
[[Category:Three Natures]]<br />
[[Category:Chittamatra]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Shakyashri-bhadra&diff=90597Shakyashri-bhadra2021-05-20T21:14:58Z<p>Kent: image from HAR.</p>
<hr />
<div>[[image:Shakyashri-1.jpg|frame|'''Shakyashri-bhadra''']] '''Shakyashri '''aka '''Shakyashri-bhadra''' (Skt. ''Śākyaśrī-bhadra'') (~1127-1225) aka '''Kaché Panchen''' (Tib. ཁ་ཆེ་པན་ཆེན་, [[Wyl.]] ''kha che pan chen'') was a major Kashmiri [[sutra]] and yoginitantra commentator. Shakyashri travelled together with nine [[pandita]]s to Tibet in 1204 on the invitation of Tropu Lotsawa Rinchen Sengé (''khro phu lo tsA ba rin chen seng+ge'', b. 1173). Shakyashri remained for 10 years in Tibet, during which time he gave many [[empowerment]]s and teachings. Likely around 1204, he met [[Sakya Pandita]] Kunga Gyaltsen (''sa skya paN Di ta kun dga' rgyal mtshan'', 1182-1251). In 1214 Shakyashri returned to Kashmir.<ref name="ftn105">Alexander Gardener, “Śākyaśrībhadra,” on'' Treasury of Lives''<nowiki>, July 2011: </nowiki>[http://treasuryoflives.org/biographies/view/Śākyaśrībhadra/TBRC_P1518], [http://treasuryoflives.org/biographies/view/%C5%9A%C4%81kya%C5%9Br%C4%ABbhadra/TBRC_P1518]</ref> The [[Tengyur]] lists 23 works attributed to Shakyashri as an author.<ref name="ftn106"><nowiki>See Śākyaśrī’s TBRC profile: <<</nowiki>[https://www.tbrc.org/#!rid=P1518] [https://www.tbrc.org/#!rid=P1518]>></ref> Their translation in Tibetan was mainly done by Lotsawa Champa Pal (Wyl. ''Lo tsā ba Byams pa dpal'', 1173-1225)<ref name="ftn107"><nowiki>See Lotsawa Champa Pal’s TBRC profile: <<</nowiki>[https://www.tbrc.org/?locale=en#!rid=P4007 https://www.tbrc.org/?locale=en#!rid=P4007]>> </ref> and Lotsawa Rabchok Palzang (Wyl. ''Rab mchog dpal bzang'').<ref name="ftn108"><nowiki>See Lotsawa Rabchok Palzang’s TBRC profile: <<</nowiki>[https://www.tbrc.org/?locale=en#!rid=P4276 https://www.tbrc.org/?locale=en#!rid=P4276]>> </ref><br />
<br />
==Further Reading==<br />
*Jackson, David. ''Two Biographies of Śākyaśrībhadra: The Eulogy by Khro-phu Lo-tsā-ba and its "Commentary" by Bsod-nams-dpal-bzang-po'', Franz Steiner Verlag (Stuttgart 1990).<br />
* Tucci, Giuseppe. ''Tibetan Painted Scrolls.'' Rome: La Libreria dello Stato, 1949, 334-336.<br />
*van der Kuijp, Leonard. "On the Lives of Śākyaśrībhadra (?-?1225)", ''Journal of the American Oriental Society'', vol. 114, no. 4 (1994), pp. 599-616.<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==External Links==<br />
*{{LH|/indian-masters/shakyashribhadra|Śākyaśrībhadra Series on Lotsawa House}}<br />
*[http://treasuryoflives.org/biographies/view/%C5%9A%C4%81kya%C5%9Br%C4%ABbhadra/TBRC_P1518 Shakyashri's Biography on Treasury of Lives]<br />
<br />
[[Category:Indian Masters]]</div>Kenthttps://www.rigpawiki.org/index.php?title=File:Shakyashri-1.jpg&diff=90596File:Shakyashri-1.jpg2021-05-20T21:14:03Z<p>Kent: From Himalayan Art.</p>
<hr />
<div>== Summary ==<br />
From Himalayan Art.</div>Kenthttps://www.rigpawiki.org/index.php?title=Shakyashri-bhadra&diff=90595Shakyashri-bhadra2021-05-20T21:04:54Z<p>Kent: Tibetan.</p>
<hr />
<div>'''Shakyashri '''aka '''Shakyashri-bhadra''' (Skt. ''Śākyaśrī-bhadra'') (~1127-1225) aka '''Kaché Panchen''' (Tib. ཁ་ཆེ་པན་ཆེན་, [[Wyl.]] ''kha che pan chen'') was a major Kashmiri [[sutra]] and yoginitantra commentator. Shakyashri travelled together with nine [[pandita]]s to Tibet in 1204 on the invitation of Tropu Lotsawa Rinchen Sengé (''khro phu lo tsA ba rin chen seng+ge'', b. 1173). Shakyashri remained for 10 years in Tibet, during which time he gave many [[empowerment]]s and teachings. Likely around 1204, he met [[Sakya Pandita]] Kunga Gyaltsen (''sa skya paN Di ta kun dga' rgyal mtshan'', 1182-1251). In 1214 Shakyashri returned to Kashmir.<ref name="ftn105">Alexander Gardener, “Śākyaśrībhadra,” on'' Treasury of Lives''<nowiki>, July 2011: </nowiki>[http://treasuryoflives.org/biographies/view/Śākyaśrībhadra/TBRC_P1518], [http://treasuryoflives.org/biographies/view/%C5%9A%C4%81kya%C5%9Br%C4%ABbhadra/TBRC_P1518]</ref> The [[Tengyur]] lists 23 works attributed to Shakyashri as an author.<ref name="ftn106"><nowiki>See Śākyaśrī’s TBRC profile: <<</nowiki>[https://www.tbrc.org/#!rid=P1518] [https://www.tbrc.org/#!rid=P1518]>></ref> Their translation in Tibetan was mainly done by Lotsawa Champa Pal (Wyl. ''Lo tsā ba Byams pa dpal'', 1173-1225)<ref name="ftn107"><nowiki>See Lotsawa Champa Pal’s TBRC profile: <<</nowiki>[https://www.tbrc.org/?locale=en#!rid=P4007 https://www.tbrc.org/?locale=en#!rid=P4007]>> </ref> and Lotsawa Rabchok Palzang (Wyl. ''Rab mchog dpal bzang'').<ref name="ftn108"><nowiki>See Lotsawa Rabchok Palzang’s TBRC profile: <<</nowiki>[https://www.tbrc.org/?locale=en#!rid=P4276 https://www.tbrc.org/?locale=en#!rid=P4276]>> </ref><br />
<br />
==Further Reading==<br />
*Jackson, David. ''Two Biographies of Śākyaśrībhadra: The Eulogy by Khro-phu Lo-tsā-ba and its "Commentary" by Bsod-nams-dpal-bzang-po'', Franz Steiner Verlag (Stuttgart 1990).<br />
* Tucci, Giuseppe. ''Tibetan Painted Scrolls.'' Rome: La Libreria dello Stato, 1949, 334-336.<br />
*van der Kuijp, Leonard. "On the Lives of Śākyaśrībhadra (?-?1225)", ''Journal of the American Oriental Society'', vol. 114, no. 4 (1994), pp. 599-616.<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==External Links==<br />
*{{LH|/indian-masters/shakyashribhadra|Śākyaśrībhadra Series on Lotsawa House}}<br />
*[http://treasuryoflives.org/biographies/view/%C5%9A%C4%81kya%C5%9Br%C4%ABbhadra/TBRC_P1518 Shakyashri's Biography on Treasury of Lives]<br />
<br />
[[Category:Indian Masters]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Riwo_Sangch%C3%B6&diff=90591Riwo Sangchö2021-05-17T18:57:13Z<p>Kent: Actually sang offering now</p>
<hr />
<div>[[Image:Jokhang Sunanda Koning.png|thumb|300px|Pilgrims offering juniper branches for a sang offering, at Lhasa's [[Jokhang]] Temple, courtesy of Sunanda Koning]]<br />
'''Riwo Sangchö''' (Tib. རི་བོ་བསང་མཆོད་, [[Wyl.]] ''ri bo bsang mchod''), or literally ‘Mountain Smoke Offering’, is the most famous practice of [[sang offering]] in Tibetan Buddhism. It is a [[terma]] that was hidden by [[Guru Rinpoche]] and revealed in the seventeenth century by the great [[yogin]] and [[tertön]] [[Lhatsün Namkha Jikmé]] (1597-1653), who brought the Dharma to [[Sikkim]], as part of the profound Dharma-cycle of ''[[Rigdzin Sokdrup]]'', ‘''Accomplishing the Life-Force of the Vidyadharas''’. From the many ways, elaborate or condensed, of doing this practice, [[Dudjom Rinpoche]] composed an abbreviated version for daily practice, this is what is followed by the [[About Rigpa|Rigpa]] sangha.<br />
<br />
==Purpose==<br />
The purpose of Riwo Sangchö is to realize the perfection of wisdom, by accumulating merits through two main aspects of practice: offerings, and purification—especially of impurity and of obstructions.<br />
<br />
According to [[Dodrupchen Jikmé Tenpé Nyima]]<Ref> Dodrupchen Jikmé Tenpé Nyima, ‘Guide to Sang Practice’, translated by Adam Pearcey.</Ref><br />
:It is by making illusory offerings through illusory practice that we can complete the gathering of illusory accumulations. Through this cause—namely the accumulation of merit—we can gain the result, which is the perfection of wisdom. Four such methods which involve very little difficulty and yet are exceptionally meaningful and beneficial are the offerings of sang, water tormas, sur[ and one’s own body. The individual who practises these regularly and diligently will gather the accumulations, purify the obscurations, and, in particular, will pacify any obstacles and factors that prevent the accomplishment of the Dharma and awakening in the present lifetime, becoming free of them like the sun emerging from the clouds. Since they also support our progress along the path leading to the supreme attainment of Dzogpachenpo, it makes sense for us to put our energy into practising them.<br />
<br />
According to [[Gyalsé Shenpen Tayé]]<Ref> Gyalsé Shenpen Tayé, The Gentle Rain of Benefit and Joy—An Explanation of the Practice of Sang Offering, translated by Adam Pearcey.</Ref>:<br />
:[…] The four naturally pure universal elements—earth, water, fire and wind—provide numerous methods for purifying or cleansing the stains of both temporary and ultimate obscuration… This practice [of sang offering] could be described as a method using the element of fire in particular in order to purify obscurations until all temporary and ultimate defilements have been cleared away.<br />
<br />
According to [[Shenphen Dawa Rinpoche]]<Ref> Shenphen Dawa Rinpoche, ‘Instructions on Sang Offering’, email communication, Yeshe Nying Po.</Ref><br />
:This practice of Sang has two major parts. One part is recognizing one’s faults and confessing these. The second part is doing something about the obscurations created by such faults through purifying them. One of the main points of the Sang is to increase ones Lungta and to bring spirits and planetary influences to work on your behalf. It will increase prosperity, open up good fortune and strengthen the essential elements of one’s practice. This Sang practice is one of the quickest ways to repay our [[karmic debt]]s and it also acts to repair whatever breaches of Samaya we have made knowingly or unknowingly. Sang is also used for purifying the space, environment and personal possessions which may have been contaminated.<br />
<br />
According to [[Lama Tharchin Rinpoche]]<Ref>Lama Tharchin Rinpoche, ‘Instructions on The Mountain Smoke Offering, email communication, Vajrayana Foundation</Ref><br />
:Riwo Sangchö, The Mountain Smoke Offering’, comes from the viewpoint of Dzogchen. It is really the best practice to remove obstacles and fulfil both temporary and long-term wishes. The smoke offering is made to all wisdom beings, to the Three Jewels, the Three Roots and Dharma Protectors, and the Three Kayas. Offering to the wisdom beings helps us to accumulate merit and wisdom. This brings short-term happiness and ultimate enlightenment. We also offer to all demonic beings who are actually manifestations of our karmic debt. These karmic debtors cause obstacles of all kinds, both temporary in this life and also long-term obstacles to enlightenment. Through this offering, karmic debtors are repaid, removing all of these obstacles. This is really the best technique. <br />
<br />
According to [[Sogyal Rinpoche]]:<br />
:Riwo Sangchö means ‘An unceasing offering to the mountain gods’, but it is much more than that. It is a practice of generosity and offering that frees your heart and inspires your generosity to others. It is a practice of prosperity that also brings you confidence. It is a practice of healing through which you repay all your karmic debts and heal your relationships. Riwo Sangchö is also practice of purification in which all your obscurations are purified and burned away in the sang offering. You purify the outer pollution (environmental degradation, disharmony, and physical sickness) ; You purify the inner pollution (negative emotions, blockages in your channels and imbalances in our energy) ; You purify the secret pollution (fundamental ignorance). Riwo Sangchö is also and especially a practice that enhances your energy and your [[lung ta]], thus making your [[rigpa]] more vivid to you.<br />
<br />
According to [[Orgyen Topgyal Rinpoche]]<Ref> A Guide to Vajrayana Practice for the Rigpa Sangha, Section 3. Riwo Sangchö (based on teachings by Orgyen Tobgyal Rinpoche and commentaries by Gyalsé Shenpen Tayé and Dodrupchen Jikmé Tenpé Nyima), The Tertön Sogyal Trust, 2006.</Ref>:<br />
:When we pray to Guru Rinpoche and invoke his blessing, offer sang and engage in other practices that cause the flourishing of lung ta, we awaken the clarity aspect of the mind. We awaken our rigpa, so that it is more perceptible to us. The ultimate point of such practice is to awaken the clarity aspect of our minds, to bring us into closer contact with our own rigpa. We may even discover the enlightened intent of kadak or ‘primordial purity’, where neither suffering nor even the concept of suffering remain to be dealt with.<br />
<br />
==Content==<br />
[[Image:Lhatsun_Namkha_Jikme.jpg|thumb|300px|[[Lhatsün Namkha Jikmé]]]]<br />
The practice of the Riwo Sangchö has three sections:<br />
===1. The Preliminaries===<br />
#Taking refuge<br />
#Generating the awakened mind, the heart of Bodhichitta<br />
#Seven branch offering<br />
#[Self visualization] <Ref>According to Sogyal Rinpoche, ‘This section was not in the original Terma, it was added by Dudjom Rinpoche.’</Ref> <br />
#[Purification and blessing of the sang offering]<Ref>According to Orgyen Topgyal Rinpoche, ‘For this version of the Riwo Sangchö, Dudjom Rinpoche selected text fro the self-visualization from Rigdzin Sokdrup, the terma of Lhatsün Namkha Jikmé, which is included in the Rinche Terdzö, in the section on sang and sur offerings. In fact, the prayers that Dudjom Rinpoche added for visualization, the purification and blessing of the sang offring were all composed before his time. He did not ‘invent’ anything himself.</Ref><br />
===2. The Main Part===<br />
#Blessing the offering substances<br />
#The recipients of the offerings<br />
#How the offering is made<br />
===3. The Conclusion===<br />
#Dedication<br />
#Aspiration<br />
#Requesting activity<br />
<br />
==Revelation of the Terma==<br />
Lhatsün Namkha Jikmé (1597-1656) was an incarnation of both [[Vimalamitra]] and [[Longchenpa]]. His most important teachers were the two great vidyadharas [[Jatsön Nyingpo]] (1585-1656) and [[Rigdzin Düddul Dorje]]. <br />
In 1646, at their urging, following a prophecy that to do so would be of great benefit for the Dharma throughout the Himalayas, Lhatsün Namkha Jikmé went on foot to Lhari Ösel Nyingpo in Sikkim. There, he founded a temple and hermitage, establishing it as one of the most sacred places of pilgrimage in the Himalayas. In accordance with an earlier prophetic declaration of the dakinis, the famous cycle of terma teachings called Rigdzin Sokdrup, ‘Accomplishing the Life-Force of the Vidyadharas’, emerged in a pure vision while he was in retreat in the cave of Dhaki-hying near Tashiding. These teachings, of which Riwo Sangchö form the mengak or ‘innermost instruction’, are unsurpassed instructions on Dzogchen Atiyoga.<Ref>Riwo Sangchö and Lung Ta, Essential Guides to the Daily Sadhana Practices of the Rigpa Sangha.</Ref><br />
<br />
==Propagation==<br />
===Throughout Sikkim during the 17th===<br />
Through his practice of Riwo Sangchö since 1646, Lhatsün Namkha Jikmé was able to remove all human and non-human obstacles to the Dharma in Sikkim, and opened it as a ‘secret land’ of the teachings. Because of this, he was able to teach Dzogchen very widely there and established an unbroken lineage that continues to this day, known simply as “Sikkim Dzogchen’. Rigdzin Sokdrup, ‘Accomplishing the Life-Force of the Vidyadharas’, continues to be transmitted and practised throughout Tibet and particularly in Sikkim.<br />
<br />
===Throughout the Himalayas during the 18th,19th and 20th century===<br />
While there exist many other sang offering practices, the Riwo Sangchö became maybe the most widely practiced within all different lineages of Tibetan Buddhism.<br />
<br />
===In the West since the 1970’s===<br />
In the West, during the 1970’s, Dudjom Rinpoche made an arrangement of the original practice of Riwo Sangchö and practiced it daily, encouraging all his students to do so.<br />
<br />
==Signs==<br />
Through his practice of Riwo Sangchö, Lhatsün Namkha Jikmé was able to remove all human and non-human obstacles to the Dharma in Sikkim, and opened it as a ‘[[hidden-land]] of the teachings. Because of this, he was able to teach Dzogchen very widely there and established an unbroken lineage that continues to this day, known simply as “Sikkim Dzogchen’. Rigdzin Sokdrup, ‘Accomplishing the Life-Force of the Vidyadharas’, continues to be transmitted and practised throughout Tibet and particularly in Sikkim.<br />
Lama Tharchin Rinpoché said ‘Dudjom Rinpoche did this practice all the time and recommended it to all of his students. In my life, I have had such success with this practice of Riwo Sangchö, and recommend it to all my spiritual friends and vajra brothers and sisters.’<Ref>Lama Tharchin Rinpoche, ‘Instructions on The Mountain Smoke Offering, email communication, Vajrayana Foundation</Ref><br />
<br />
According to Sogyal Rinpoche, "Dudjom Rinpoche always used to do this practice every morning. This is an incredible and powerful practice. Everything is dissolving into rainbow light. You need to feel that in your practice."<br />
<br />
==Translation and Commentaries==<br />
* {{LH|tibetan-masters/nyingma-masters/lhatsun-namkha-jikme/mountain-smoke-offering|Root text: ''Mountain Smoke Offering''}}, revealed by [[Lhatsün Namkha Jikmé]] from ''Accomplishing the Life Force of the Vidyadharas''<br />
* {{LH|tibetan-masters/nyingma-masters/gyalse-shenpen-taye/gentle-rain|''The Gentle Rain of Benefit and Joy—An Explanation of the Practice of Sang Offering'' by Gyalsé Shenpen Tayé}}<br />
* {{LH|tibetan-masters/nyingma-masters/dodrupchen-III/guide-sang-practice|''Guide to Sang Practice'' by Dodrupchen Jikmé Tenpé Nyima}}<br />
<br />
==Further Reading==<br />
*''A Guide to Vajrayana Practice for the Rigpa Sangha'', Section 3. Riwo Sangchö (based on teachings by [[Orgyen Tobgyal Rinpoche]] and commentaries by [[Gyalsé Shenpen Tayé]] and [[Dodrupchen Jikmé Tenpé Nyima]]), The Tertön Sogyal Trust, 2006<br />
<br />
==Oral Teachings Given to the Rigpa Sangha==<br />
[[Sogyal Rinpoche]]'s main teachings on Riwo Sangchö:<br />
*Tuncurry, Australia, 10-11 March 2011<br />
*[[Kirchheim]], Germany, 1 January 2009<br />
*[[Myall Lakes]], Australia, 9-10 February 2008<br />
*[[Lerab Ling]], France, 24 April 2007<br />
*[[Lerab Ling]], France, 19 & 22 August 2006<br />
<br />
Other teachers:<br />
*[[Ian Maxwell]]: [[Kirchheim]], 1 January 2004 and [[Lerab Ling]], 24 August 2003.<br />
<br />
===Edited Teachings of Sogyal Rinpoche===<br />
*''Riwo Sangchö and Tendrel Nyesel—Making your Practice Meaningful'' (available in English, French and German, DVE 500)<br />
*Dzogchenlinks July & September 2011, ''The Deep Significance of Riwo Sangchö Practice (Parts 1 & 2)'' [based on Sogyal Rinpoche's teachings in Tuncurry, Australia, 2012]<br />
*Dzogchenlink, Nov. 2007, ''The Practice of Riwo Sangchö part 2''<br />
*Dzogchenlink, Sept. 2007, ''The Practice of Riwo Sangchö part 1''<br />
*Dzogchenlink, Nov. 1998, ''The Practice of Riwo Sangchö''<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Internal Links==<br />
*[[Drakkar Tashiding]]<br />
<br />
==External Links==<br />
*{{LH|topics/sang-offering|Sang Offering series on Lotsawahouse}}<br />
<br />
[[Category:Prayers and Practices]]<br />
[[Category:Sadhanas]]</div>Kenthttps://www.rigpawiki.org/index.php?title=Riwo_Sangch%C3%B6&diff=90590Riwo Sangchö2021-05-17T18:56:25Z<p>Kent: Fixed broken link.</p>
<hr />
<div>[[Image:Jokhang Sunanda Koning.png|thumb|300px|Pilgrims offering juniper branches for a sang offering, at Lhasa's [[Jokhang]] Temple, courtesy of Sunanda Koning]]<br />
'''Riwo Sangchö''' (Tib. རི་བོ་བསང་མཆོད་, [[Wyl.]] ''ri bo bsang mchod''), or literally ‘Mountain Smoke Offering’, is the most famous practice of [[sang offering]] in Tibetan Buddhism. It is a [[terma]] that was hidden by [[Guru Rinpoche]] and revealed in the seventeenth century by the great [[yogin]] and [[tertön]] [[Lhatsün Namkha Jikmé]] (1597-1653), who brought the Dharma to [[Sikkim]], as part of the profound Dharma-cycle of ''[[Rigdzin Sokdrup]]'', ‘''Accomplishing the Life-Force of the Vidyadharas''’. From the many ways, elaborate or condensed, of doing this practice, [[Dudjom Rinpoche]] composed an abbreviated version for daily practice, this is what is followed by the [[About Rigpa|Rigpa]] sangha.<br />
<br />
==Purpose==<br />
The purpose of Riwo Sangchö is to realize the perfection of wisdom, by accumulating merits through two main aspects of practice: offerings, and purification—especially of impurity and of obstructions.<br />
<br />
According to [[Dodrupchen Jikmé Tenpé Nyima]]<Ref> Dodrupchen Jikmé Tenpé Nyima, ‘Guide to Sang Practice’, translated by Adam Pearcey.</Ref><br />
:It is by making illusory offerings through illusory practice that we can complete the gathering of illusory accumulations. Through this cause—namely the accumulation of merit—we can gain the result, which is the perfection of wisdom. Four such methods which involve very little difficulty and yet are exceptionally meaningful and beneficial are the offerings of sang, water tormas, sur[ and one’s own body. The individual who practises these regularly and diligently will gather the accumulations, purify the obscurations, and, in particular, will pacify any obstacles and factors that prevent the accomplishment of the Dharma and awakening in the present lifetime, becoming free of them like the sun emerging from the clouds. Since they also support our progress along the path leading to the supreme attainment of Dzogpachenpo, it makes sense for us to put our energy into practising them.<br />
<br />
According to [[Gyalsé Shenpen Tayé]]<Ref> Gyalsé Shenpen Tayé, The Gentle Rain of Benefit and Joy—An Explanation of the Practice of Sang Offering, translated by Adam Pearcey.</Ref>:<br />
:[…] The four naturally pure universal elements—earth, water, fire and wind—provide numerous methods for purifying or cleansing the stains of both temporary and ultimate obscuration… This practice [of sang offering] could be described as a method using the element of fire in particular in order to purify obscurations until all temporary and ultimate defilements have been cleared away.<br />
<br />
According to [[Shenphen Dawa Rinpoche]]<Ref> Shenphen Dawa Rinpoche, ‘Instructions on Sang Offering’, email communication, Yeshe Nying Po.</Ref><br />
:This practice of Sang has two major parts. One part is recognizing one’s faults and confessing these. The second part is doing something about the obscurations created by such faults through purifying them. One of the main points of the Sang is to increase ones Lungta and to bring spirits and planetary influences to work on your behalf. It will increase prosperity, open up good fortune and strengthen the essential elements of one’s practice. This Sang practice is one of the quickest ways to repay our [[karmic debt]]s and it also acts to repair whatever breaches of Samaya we have made knowingly or unknowingly. Sang is also used for purifying the space, environment and personal possessions which may have been contaminated.<br />
<br />
According to [[Lama Tharchin Rinpoche]]<Ref>Lama Tharchin Rinpoche, ‘Instructions on The Mountain Smoke Offering, email communication, Vajrayana Foundation</Ref><br />
:Riwo Sangchö, The Mountain Smoke Offering’, comes from the viewpoint of Dzogchen. It is really the best practice to remove obstacles and fulfil both temporary and long-term wishes. The smoke offering is made to all wisdom beings, to the Three Jewels, the Three Roots and Dharma Protectors, and the Three Kayas. Offering to the wisdom beings helps us to accumulate merit and wisdom. This brings short-term happiness and ultimate enlightenment. We also offer to all demonic beings who are actually manifestations of our karmic debt. These karmic debtors cause obstacles of all kinds, both temporary in this life and also long-term obstacles to enlightenment. Through this offering, karmic debtors are repaid, removing all of these obstacles. This is really the best technique. <br />
<br />
According to [[Sogyal Rinpoche]]:<br />
:Riwo Sangchö means ‘An unceasing offering to the mountain gods’, but it is much more than that. It is a practice of generosity and offering that frees your heart and inspires your generosity to others. It is a practice of prosperity that also brings you confidence. It is a practice of healing through which you repay all your karmic debts and heal your relationships. Riwo Sangchö is also practice of purification in which all your obscurations are purified and burned away in the sang offering. You purify the outer pollution (environmental degradation, disharmony, and physical sickness) ; You purify the inner pollution (negative emotions, blockages in your channels and imbalances in our energy) ; You purify the secret pollution (fundamental ignorance). Riwo Sangchö is also and especially a practice that enhances your energy and your [[lung ta]], thus making your [[rigpa]] more vivid to you.<br />
<br />
According to [[Orgyen Topgyal Rinpoche]]<Ref> A Guide to Vajrayana Practice for the Rigpa Sangha, Section 3. Riwo Sangchö (based on teachings by Orgyen Tobgyal Rinpoche and commentaries by Gyalsé Shenpen Tayé and Dodrupchen Jikmé Tenpé Nyima), The Tertön Sogyal Trust, 2006.</Ref>:<br />
:When we pray to Guru Rinpoche and invoke his blessing, offer sang and engage in other practices that cause the flourishing of lung ta, we awaken the clarity aspect of the mind. We awaken our rigpa, so that it is more perceptible to us. The ultimate point of such practice is to awaken the clarity aspect of our minds, to bring us into closer contact with our own rigpa. We may even discover the enlightened intent of kadak or ‘primordial purity’, where neither suffering nor even the concept of suffering remain to be dealt with.<br />
<br />
==Content==<br />
[[Image:Lhatsun_Namkha_Jikme.jpg|thumb|300px|[[Lhatsün Namkha Jikmé]]]]<br />
The practice of the Riwo Sangchö has three sections:<br />
===1. The Preliminaries===<br />
#Taking refuge<br />
#Generating the awakened mind, the heart of Bodhichitta<br />
#Seven branch offering<br />
#[Self visualization] <Ref>According to Sogyal Rinpoche, ‘This section was not in the original Terma, it was added by Dudjom Rinpoche.’</Ref> <br />
#[Purification and blessing of the sang offering]<Ref>According to Orgyen Topgyal Rinpoche, ‘For this version of the Riwo Sangchö, Dudjom Rinpoche selected text fro the self-visualization from Rigdzin Sokdrup, the terma of Lhatsün Namkha Jikmé, which is included in the Rinche Terdzö, in the section on sang and sur offerings. In fact, the prayers that Dudjom Rinpoche added for visualization, the purification and blessing of the sang offring were all composed before his time. He did not ‘invent’ anything himself.</Ref><br />
===2. The Main Part===<br />
#Blessing the offering substances<br />
#The recipients of the offerings<br />
#How the offering is made<br />
===3. The Conclusion===<br />
#Dedication<br />
#Aspiration<br />
#Requesting activity<br />
<br />
==Revelation of the Terma==<br />
Lhatsün Namkha Jikmé (1597-1656) was an incarnation of both [[Vimalamitra]] and [[Longchenpa]]. His most important teachers were the two great vidyadharas [[Jatsön Nyingpo]] (1585-1656) and [[Rigdzin Düddul Dorje]]. <br />
In 1646, at their urging, following a prophecy that to do so would be of great benefit for the Dharma throughout the Himalayas, Lhatsün Namkha Jikmé went on foot to Lhari Ösel Nyingpo in Sikkim. There, he founded a temple and hermitage, establishing it as one of the most sacred places of pilgrimage in the Himalayas. In accordance with an earlier prophetic declaration of the dakinis, the famous cycle of terma teachings called Rigdzin Sokdrup, ‘Accomplishing the Life-Force of the Vidyadharas’, emerged in a pure vision while he was in retreat in the cave of Dhaki-hying near Tashiding. These teachings, of which Riwo Sangchö form the mengak or ‘innermost instruction’, are unsurpassed instructions on Dzogchen Atiyoga.<Ref>Riwo Sangchö and Lung Ta, Essential Guides to the Daily Sadhana Practices of the Rigpa Sangha.</Ref><br />
<br />
==Propagation==<br />
===Throughout Sikkim during the 17th===<br />
Through his practice of Riwo Sangchö since 1646, Lhatsün Namkha Jikmé was able to remove all human and non-human obstacles to the Dharma in Sikkim, and opened it as a ‘secret land’ of the teachings. Because of this, he was able to teach Dzogchen very widely there and established an unbroken lineage that continues to this day, known simply as “Sikkim Dzogchen’. Rigdzin Sokdrup, ‘Accomplishing the Life-Force of the Vidyadharas’, continues to be transmitted and practised throughout Tibet and particularly in Sikkim.<br />
<br />
===Throughout the Himalayas during the 18th,19th and 20th century===<br />
While there exist many other sang offering practices, the Riwo Sangchö became maybe the most widely practiced within all different lineages of Tibetan Buddhism.<br />
<br />
===In the West since the 1970’s===<br />
In the West, during the 1970’s, Dudjom Rinpoche made an arrangement of the original practice of Riwo Sangchö and practiced it daily, encouraging all his students to do so.<br />
<br />
==Signs==<br />
Through his practice of Riwo Sangchö, Lhatsün Namkha Jikmé was able to remove all human and non-human obstacles to the Dharma in Sikkim, and opened it as a ‘[[hidden-land]] of the teachings. Because of this, he was able to teach Dzogchen very widely there and established an unbroken lineage that continues to this day, known simply as “Sikkim Dzogchen’. Rigdzin Sokdrup, ‘Accomplishing the Life-Force of the Vidyadharas’, continues to be transmitted and practised throughout Tibet and particularly in Sikkim.<br />
Lama Tharchin Rinpoché said ‘Dudjom Rinpoche did this practice all the time and recommended it to all of his students. In my life, I have had such success with this practice of Riwo Sangchö, and recommend it to all my spiritual friends and vajra brothers and sisters.’<Ref>Lama Tharchin Rinpoche, ‘Instructions on The Mountain Smoke Offering, email communication, Vajrayana Foundation</Ref><br />
<br />
According to Sogyal Rinpoche, "Dudjom Rinpoche always used to do this practice every morning. This is an incredible and powerful practice. Everything is dissolving into rainbow light. You need to feel that in your practice."<br />
<br />
==Translation and Commentaries==<br />
* {{LH|tibetan-masters/nyingma-masters/lhatsun-namkha-jikme/mountain-smoke-offering|Root text: ''Mountain Smoke Offering''}}, revealed by [[Lhatsün Namkha Jikmé]] from ''Accomplishing the Life Force of the Vidyadharas''<br />
* {{LH|tibetan-masters/nyingma-masters/gyalse-shenpen-taye/gentle-rain|''The Gentle Rain of Benefit and Joy—An Explanation of the Practice of Sang Offering'' by Gyalsé Shenpen Tayé}}<br />
* {{LH|tibetan-masters/nyingma-masters/dodrupchen-III/guide-sang-practice|''Guide to Sang Practice'' by Dodrupchen Jikmé Tenpé Nyima}}<br />
<br />
==Further Reading==<br />
*''A Guide to Vajrayana Practice for the Rigpa Sangha'', Section 3. Riwo Sangchö (based on teachings by [[Orgyen Tobgyal Rinpoche]] and commentaries by [[Gyalsé Shenpen Tayé]] and [[Dodrupchen Jikmé Tenpé Nyima]]), The Tertön Sogyal Trust, 2006<br />
<br />
==Oral Teachings Given to the Rigpa Sangha==<br />
[[Sogyal Rinpoche]]'s main teachings on Riwo Sangchö:<br />
*Tuncurry, Australia, 10-11 March 2011<br />
*[[Kirchheim]], Germany, 1 January 2009<br />
*[[Myall Lakes]], Australia, 9-10 February 2008<br />
*[[Lerab Ling]], France, 24 April 2007<br />
*[[Lerab Ling]], France, 19 & 22 August 2006<br />
<br />
Other teachers:<br />
*[[Ian Maxwell]]: [[Kirchheim]], 1 January 2004 and [[Lerab Ling]], 24 August 2003.<br />
<br />
===Edited Teachings of Sogyal Rinpoche===<br />
*''Riwo Sangchö and Tendrel Nyesel—Making your Practice Meaningful'' (available in English, French and German, DVE 500)<br />
*Dzogchenlinks July & September 2011, ''The Deep Significance of Riwo Sangchö Practice (Parts 1 & 2)'' [based on Sogyal Rinpoche's teachings in Tuncurry, Australia, 2012]<br />
*Dzogchenlink, Nov. 2007, ''The Practice of Riwo Sangchö part 2''<br />
*Dzogchenlink, Sept. 2007, ''The Practice of Riwo Sangchö part 1''<br />
*Dzogchenlink, Nov. 1998, ''The Practice of Riwo Sangchö''<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Internal Links==<br />
*[[Drakkar Tashiding]]<br />
<br />
==External Links==<br />
*{{LH|topics/sang-offering|Riwo Sangchö series on Lotsawahouse}}<br />
<br />
[[Category:Prayers and Practices]]<br />
[[Category:Sadhanas]]</div>Kent