terça-feira, 2 de janeiro de 2018

sábado, 30 de dezembro de 2017

book 2017 The Life and Times of Jamyang Khyentse Chökyi Lodrö

Introdution: "1893 was quite a year. In Scotland, Dundee Football Club was founded;
in South Africa, the young Indian lawyer Mohandas Gandhi committed
his first acts of civil disobedience; Pyotr Ilich Tchaikovsky died in St.
Petersburg; the New York Stock Exchange crashed; and the United States
Supreme Court declared the tomato to be a vegetable. It was also the year
Khyentse Chökyi Lodrö was born in a tiny village in the far east of a country
forbidden to foreigners, which lay concealed behind the most majestic and
formidable of all mountain ranges.
1910 was another extraordinary year. The Thirteenth Dalai Lama fled
from the Chinese to take refuge in British India; the Portuguese overthrew
their monarchy to establish the First Portuguese Republic;
Akira Kurosawa,
the Japanese filmmaker, was born; Leo Tolstoy, the Russian novelist,
died; the earth passed through the tail of Halley’s Comet; and Kyabje Dilgo
Khyentse Rinpoche was born. Tibet, the Land of Snows, was the birthplace of both the author and the
subject of this book.
They both aspired to truly help all suffering beings,
and their every action was dedicated towards keeping the blessings of all
lineages alive as a way of ensuring the preservation and proliferation of the
Buddha’s teachings. Decades after they passed away, the fruit of their work
continues to be practiced in Dharma centers in Paris, Berlin, New York,
and all around the world."_Dzongsar Jamyang Khyentse Rinpoche
November 2015
East Bhutan
diz o editor Shambhala:

The Life and Times of Jamyang Khyentse Chökyi Lodrö

The Great Biography by Dilgo Khyentse Rinpoche and Other Stories
By Dilgo Khyentse Rinpoche and Orgyen Tobgyal
Translated under the guidance of
Dzongsar Khyentse Rinpoche,
Jigme Khyentse Rinpoche, and Orgyen Tobgyal Rinpoche by Drubgyud Tenzin Rinpoche and Khenpo Sonam Phuntsok
Shambhala Publications
Pages: 632
 - Hardcover
 Size: 6 x 9
ISBN: 9781611803778
The foremost torchbearer of the ecumenical Rime movement, Jamyang Khyentse Chökyi Lodrö (1893–1959) dedicated his life to the study, practice, and propagation of all the schools and lineages that are collectively known as Tibetan Buddhism. The staggeringly long list of teachings he received and transmitted in turn testifies to the depth of his appreciation of all aspects of the Dharma, and the roster of his eminent students reveals how his extraordinary influence transcended sectarian boundaries.
The first half of this volume presents informal stories by many of Chökyi Lodrö’s teachers, students, friends, and relatives, collected by Orgyen Tobgyal Rinpoche and translated here into English for the first time. Intimate, funny, and utterly down-to-earth, these stories—supplemented by sixty-one photographs—paint a tender picture of the man behind the great master, introducing readers to the characters and events in his life, and especially the challenges he faced living under the Chinese occupation of Tibet.
The second half comprises an English translation of the spiritual biography, or namtar, by Dilgo Khyentse, one of Chökyi Lodrö’s closest and most brilliant students. In the process of recounting the life and liberation of his beloved guru, Dilgo Khyentse reveals how he saw Chökyi Lodrö as the Buddha in the flesh and provides, essentially, a blueprint of the entire path to enlightenment.

Browse Inside

nota de tradução: we also enjoyed some wonderfully
illuminating moments of clarity. For example, Jigme Khyentse
Rinpoche suggested that “an emanation of the boundless display of compassion”
(Wyl. thugs rje yas sprul ) could be translated as “the very manifestation
of pure compassion,” which not only was a beautiful and brilliant
solution, it also encouraged us to allow our imaginations to soar a little.
Early on in the process, Dzongsar Khyentse Rinpoche took the trouble
to adjust our rather pedestrian translation of the opening few pages:
The marvelous and perfect example of your life, as rare as the
udumbara flower,
Pervades throughout Jambudvipa like the light of the sun and
the moon.
“‘Pervades’? It’s more like ‘spreads.’ Is there a better word for spread?” he
asked. “It’s like this . . .” And he poured the water from his glass onto the
table. “The water has ‘spread,’” he said, “but the connotation is that it is
effortless and unstoppable. Like a flood.”
And so the lines have become
The marvelous and immaculate example of your life, as rare as an
udumbara flower,
Like sun and moon, floods Jambudvipa with a blaze of light.
Concentrate on getting the meaning across, said Jigme Khyentse Rinpoche.
Start by making sure that, however rough it looks in English, every
single Tibetan word has been translated. Only once you’re satisfied that
you’ve fully translated the meaning of each and every word should you
then polish the language. Ultimately, the text must sound as though it
were originally written in English—don’t leave it half-boiled.
Use as man literal translations of the Tibetan as you can, but if being literal conveys
the wrong meaning or makes the text unreadable or dull, change it. At the
same time, try to remove as little as possible. But make sure the end result
is good English.
In addition to offering advice about the practical act of translating the
text, Pema Wangyal Rinpoche recommended that we pray to Dilgo Khyentse
Rinpoche inseparable from Manjushri for inspiration, and then start
work. He pointed out that the never-read
books gathering dust on umpteen
library shelves around the world were often written by scholars who
didn’t write from the inspiration of bodhichitta. And for this translation
to be beneficial and readable, he said, it must be inspiring; to just grind out
a text conceptually won’t work. “What you need is inspiration, because it’s
inspiration that opens something up within you. Then you need the guts
to dig the translations out of your mouths—to make a real effort, based on
genuine renunciation and the courage to attempt to expose the meaning.”

Pema Wangyal Rinpoche also recommended that we arouse bodhichitta
before we started work, focus our attention as we translated or edited without
falling victim to distraction, and then dedicate the merit towards the
enlightenment of all sentient beings. In this way, he said, our work would
become a spiritual practice, and however long the translation took to finish,
ultimately it would help others.

Jigme Khyentse Rinpoche then turned to the issue of how to translate
quotations from the tantras. He felt that the words should be set down
quite literally, “just as they are,” because there’s no way of knowing if a
“meaning” translation is correct or not. He explained that in Tibetan, tantric
language is so wrapped up in poetic devices that even Tibetan readers
can’t understand it. Literate Tibetans might be able to read the individual
words of the namtar, and some may even appreciate the rare grace of the
language, but few are able to understand what it truly means—which is why
Tibetans usually rely on the commentaries. Whatever the language, poetry
by its very nature is enigmatic, so the English translation of a Tibetan verse
is likely to be just as obscure as the original. The important thing, both Rinpoches
agreed, is that the lyricism—the poetry—should be retained, even if
it appears to obfuscate the meaning. If readers really want to know what the
verse is about, they should ask their teachers to explain it to them."

quinta-feira, 19 de outubro de 2017

A origem da alegria | Mingyur Rinpoche

Durante uma série de ensinamentos em São Paulo e no Rio de Janeiro, Mingyur Rinpoche nos ofereceu uma entrevista de meia hora, que será publicada em 9 vídeos — este é o primeiro deles. Yongey Mingyur Rinpoche nasceu em 1975 no Nepal. Assim como aconteceu com Matthieu Ricard, com base em pesquisas de neurociência, a imprensa o chamou de "a pessoa mais feliz do mundo". Sua experiência de sofrimento com síndrome do pânico e seu frequente diálogo com cientistas tornam sua sabedoria ainda mais acessível. É um dos mais hábeis professores de meditação e muitas vezes apresenta, sem contexto religioso, diversos métodos de treinamento da atenção, cultivo de compaixão e investigação das emoções. Recentemente realizou um retiro pouco convencional por quatro anos e meio. Saiba mais: http://tergar.org/about/mingyur-rinpo...  

Let’s start with what people can people do to support and cultivate the insights they’ve gained on retreat once the retreat is over?
First, you need to sit in formal meditation every day. It doesn’t have to be for long—perhaps half an hour, depending on your time and willingness. Consider meditating more than what you already do, but don’t promise too much. It’s important to build up the habit, whether ten or thirty minutes, because even if people love meditation, when it comes to regular practice, many do not meditate.
Some people say they don’t like to look at Facebook so often and think that it’s wasting time, but when it comes down to it, they cannot control the habit. In order to end one habit, we need to develop a new one. Building up a new habit will take twenty to thirty days. So set a goal for formal meditation that is doable in your life and keep at it—whether you do or don’t like it—and after thirty days it will become easier to maintain.
You also need to do informal meditation, which you can do anywhere, anytime—while you’re walking, eating, having a meeting, watching TV, or checking Facebook. There’s no need to look for a cushion or have a particular meditation posture; just be aware of your breath, even for a few seconds. Making this practice part of daily life can help maintain the retreat experience.
After a retreat, it can be difficult or even disappointing to go back to everyday life. Why is that? Are our expectations too high?
It depends on your meditation technique while doing the retreat. There is a lot of misunderstanding about meditation—many people think it means to have no thoughts, or just to concentrate or bliss out. If you think the purpose of a retreat is to make your mind calm and peaceful, free of thought and emotion, you may become attached to that state of mind. But the point of meditation is actually to transform, not to look for peace and calm.
Even thought and emotion can transform into meditation. Just as you’re aware of your breath coming and going, so you can watch your thoughts, emotions, and pain come and go. Slowly, everything becomes support for meditation, and the gap between being in retreat and out of retreat lessens.
You endured very difficult conditions during your wandering retreat, and even got quite sick. Yet you have described it as the best time in your life. Why is that?
Ever since childhood, I had wanted to do a wandering retreat in the mountains because I loved mountains and caves. I like to explore, and this was an adventure. I also wanted to go on this retreat to enhance my meditation experience and to learn more about life. I had a fantasy about the wandering retreat, but the reality was quite different.
At the beginning I had some money, about 2,000 rupees, but after three weeks that was all gone, so I lived on the street. The first night was very difficult. I had to beg for food and got sick from something I ate. I had vomiting and diarrhea for three days and thought maybe I was going to die. I was very nervous, wondering whether I should continue or go home. Although I had been practicing meditation for a long time, I still had a lot of attachment and I was trying to let it go, peeling off layers like an onion, but still there were more. After three or four hours I decided, Okay, I’m going to stay, and if I’m going to die, just let it be. I began practicing dying meditation. My body was dissolving, everything decaying. I could not see or hear. My body became paralyzed, but my mind was so clear—beyond time, no inside or outside, like a blue sky with sunshine. I stayed in that state for about six hours.
When I opened my eyes and looked around, everything became precious. The streets felt like my home, and the trees, even the broken walls behind me, looked so nice. I felt such gratitude and happiness. When I finally stood up, I felt a bit thirsty but only walked about two steps before I fell unconscious. Fortunately, someone took me to a hospital. Because I grew up in a nice family and always had good friends and students taking care of me, I had lived in a bit of a cocoon. If I hadn’t done the wandering retreat, I never would have had this experience.
It’s been about a year since you completed your wandering retreat. How did that experience influence you? What has changed for you?
It has greatly benefited my meditation—my meditation before and after retreat are completely different. Also, I now have more confidence, faith, and grounding. Even if there are negative emotions, pain, or problems arising, on a deep level, my mind is at peace.
What would you say to someone who is trying to decide if a retreat is right for them?
Three things are most important: motivation, balance, and not attaching to the meditation experience. Don’t put so much expectation on a retreat. Just think, I’m going to do retreat, whether it will be good or not. As long as I don’t kill anyone during the week, that’s okay. Try your best, and for motivation, think, I’m going to do retreat not only to benefit myself but also my friends, family, colleagues, society, and the world. If you are a Buddhist, think of rousing bodhicitta for the benefit of all sentient beings, so they may recognize their true nature and completely awaken.
Sometimes a retreat is a wonderful experience, and sometimes the mind is wild, full of thoughts and emotions. Don’t concern yourself about whether your experience is peaceful or not. Just try what I call “zero meditation.” Zero meditating means you just try to meditate, not caring if you have an experience of meditation or not. That effort of trying will bring you authentic meditation in the future. So don’t stay with the meditation experience; just stay with the wish to meditate. That’s how you will find balance—try your best, but don’t hold too tightly to the results. If you experience some joyful or clear nonconceptual state, don’t think “I achieved enlightenment” or “This experience will last forever.” That is the mind of grasping and attachment. It’s okay to feel good about your meditation experience, to have gratitude for it. But don’t attach to it. Today you had a wonderful meditation experience; who knows how tomorrow will go?

segunda-feira, 11 de setembro de 2017

Dilgo Khyentse Rinpoche’s “Heart of Compassion” into Arabic

em 2009: Tulku Pema Wangyal Rinpoche: "They are the Buddha’s words. 
And that great wisdom
is the result of hundreds of years of research. It’s a treasure
and heritage of mankind that needs to be preserved and
translated into other languages. I used to think there must be
original Kangyur and Tengyur texts available in Sanskrit, but
there’s hardly anything in the library. My teacher said there’s
an important reason to translate these texts into other
languages, so we can preserve these teachings. It’s not just
the heritage of one tradition or one civilisation or one nation
– it’s the heritage of the world. There’s so much world
heritage and the UN protects old sites and buildings, but the
real world heritage is Kangyur and Tengyur, which will
contribute to the future of mankind. And everything in the
Kangyur is directed towards bringing happiness and ultimate
freedom – there’s no mention of how to start a war. We’re all
looking for peace and happiness, and the Kangyur and
Tengyur will really contribute to the happiness, peace and
freedom of all mankind.I really hope we
can bring together a result, a fruit that can be shared with all
mankind. Our first target language might be English, but I
believe many people don’t read English, for example in Latin
America and other countries they speak languages such as
Spanish, Portuguese and French. We should also be able to
translate into other languages, so that this work will be an
incredible contribution for mankind. And we should also
translate into Arabic languages. Dzongsar Khyentse
Rinpoche said he studied the Koran, and there’s a need for
dharma translated into Arabic languages – it’ll bring
harmony and peace to world. Now with computers and
Internet, English is the international language. But it’s also
very important to translate into other languages.
Also, as many scholars have mentioned, it’s urgent to
translate now." site : http://84000.co/

em 2017:
In 2016, Khyentse Foundation funded Arjuna Pranidhi’s project of translating Dilgo Khyentse Rinpoche’s “Heart of Compassion” into Arabic. After a year of hard work, the project was recently wrapped up and the book is now available online for free.
The members of an online Arab Buddhist community have collected the funds to print the book in Beirut, Lebanon. The book will be available in October 2017 in book stores in Beirut and Damascus at a nominal price, just enough to cover printing expenses with a margin to secure a second print.

“Such a treasure would not have been available to us without your support and the support Shechen, which gave permission,” said Pranidhi, who coordinated the translation.  “To all the team of Khyentse Foundation in the name of the emerging Arab Buddhist community, many thanks for your generosity.  I can’t find enough words to express my deep gratitude, thank you all!”


terça-feira, 5 de setembro de 2017

Mestre Hsing Yun

O Caminho Para a Felicidade – Entre a Ignorância e a Iluminação Vol. 1

Neste livro, o Venerável Mestre Hsing Yün partilha a sua sabedoria, compaixão e experiência de vida connosco através de artigos que publicou na imprensa. Exorta-nos e ensina-nos a transformarmos as nossas vidas presentes numa ponte entre a ignorância e a iluminação e, assim, num “caminho para a felicidade”. link

"O mosteiro onde viveu tinha cerca de 400 monges que comiam apenas arroz com um pouco de tofu e alguns legumes, pois eram tempos difíceis, que contrastam com a riqueza actual, da nossa sociedade em geral. 
Daí vem a vontade do Mestre de que hoje em dia ninguém nos templos passe fome, e assim, as cozinhas de Fo Guang Shan tem sempre comida para servir a quem quer que apareça no templo.

O seu Mestre ensinou-lhe também que a crença fatalista de que “a vida é sofrimento”, devia ser substituída pela atitude positiva que afirma que a vida é valiosa (preciosa). O Mestre Hsing Yun fez o voto de revitalizar o Budismo Humanista utilizando a comunicação como uma ferramenta, por isso escreveu muitas obras, seja em jornais locais, e publicações budistas. 

Para ele a palavra impressa é um espanador com o qual limpa as manchas e obstáculos da mente. No livro “Budismo significados profundos” afirma: “Minha maior ambição sempre foi disseminar o Darma por meio de textos: apenas a palavra escrita sobrevive ao tempo. As verdades contidas no Darma transcendem as palavras; apesar disso, a linguagem é o meio utilizado para se transmitirem essas verdades.”

Breve Biografia do Venerável Mestre Hsing Yun de Conceição Gomes
no livro O caminho para a felicidade

sábado, 19 de agosto de 2017


Canto de MILAREPA à sua família que o maltratou: "Tendo morrido nosso pai, deixou uma mãe viúva e dois órfãos. Tu tia, roubas-te todas as nossas riquezas e ficamos na miséria, o desespero tirou-me a voz. Tal como ervilhas batidas pelo cajado tu separaste-nos rompendo o laço familiar. O demónio vive no corpo de maus parentes. Foram mais cruéis do que meus inimigos.
Procurei a religião e nela encontrei o meu refúgio. Não preciso de ver ninguém que não se dedique a uma vida religiosa." 

terça-feira, 15 de agosto de 2017

Confessions of a Gypsy Yogini: Marcia Schmidt Amazon.com: Books

Confessions of a Gypsy Yogini is a tale of experience through mistakes, learning the hard way. It is a guidebook to help find ourselves, offering a fresh approach to traditional teachings in a non-adulterated way, adapted to modern characters. Presented within the Buddhist framework, it will draw the reader closer to seeing things as they truly are, assisting in ascertaining and validating our inherent beauty and combating any feeling of worthlessness while acknowledging anxiety as a part of the path. To overcome negative perceptions, we need to study our confusion and find tools to clear some of it away. Learning how to meditate begins the road to healing and training in various simple formulas directs us to becoming better people. We can meet life’s challenges with humor and triumph over them.

Included are several opinions of major Tibetan Teachers:
Confessions of a Gypsy Yogini is a vivifying account of the ambrosia-like Buddhist path with brilliant imagery and clear voices of many renowned Masters recorded by the author, who lived at the feet of one of the greatest Tibetan Masters of meditation for 17 years at the epicenter of unfolding events of Dharma that crossed many oceans. May this volume reach many to ignite the light of love and wisdom - the true meaning of Dharma - in the hearts of many.
Tulku Thondup Rinpoche

Marcia [Dechen Wangmo] has followed many great lamas, some of the best of this century. Her account of her experience as an American amidst this older generation of lamas is quite important for Dharma students from the West.

Dzongsar Khyentse Rinpoche

Confessions of a Gypsy Yogini: Marcia Schmidt,September 17, 2010: Amazon.com: Books