Showing posts with label Thrangu Rinpoche. Show all posts
Showing posts with label Thrangu Rinpoche. Show all posts

 Interesting that Thrangu Rinpoche attained rainbow body/Buddhahood. I enjoy reading his teachings very much.


From an email I received:


     

 

Thrangu Rinpoche's Passing

   

Namo Buddha Publications

The Miracle of Thrangu Rinpoche's Passing

Thrangu Rinpoche was in the hospital in June, 2023 and being quite ill, he asked to return to his Namo Buddha Monastery. There he went into meditation posture and passed away on June 4th doing the Rainbow Body (jalung) which is done only by advanced practitioners. His heart and breathing stopped and he remained in this position for four days. His skin was fresh and there were no signs of deterioration. There are two kinds of Rainbow Body: one in which the lama vanishes into thin air leaving behind only hair and fingernails, and the other is for the body to shrink. Thrangu Rinpoche's body began to shrink in perfect proportion, which included his bones, to less than his half size. These are pictures that I took at Thrangu Rinpoche's cremation on November 4, 2023.

1VRL  Entrance to Namo Buddha complex Photo 1&2. Namo Buddha is about 20 miles from Kathmandu, the capital of Nepal. Thrangu Rinpoche had his attendant, Lekshe buy the land from a Nepali farmer. Namo Buddha is the third most sacred Buddhist spot in all of Nepal where a previous Buddha gave his flesh to a starving tigress.

 

2VR. Namo Buddha  Thrangu Rinpoche's monastery is very large with a large shrine room quarters of over 100 monks. This dining hall is to the left. There were 2,000 persons from all over the world attending the cremation

3VR. Front of Shrine Room Photo 3: This is the large shrine room at Namo Buddha where practitioners went up and made offerings and bowed their head on the edge of the shrine. The kundun with yellow curtains is where Rinpoche’s body is the square box on the shrine which is about two feet square and three feet high.

4VR. Closeup of Kundun Photo 4: This is a close up of the kundun and the yellow brocade was lifted a little on the last day when I took this picture.

 

5VR. Cremation ground Outside Photo 5 This is the outside of the area where the cremation took place. The white coverings were to protect the audience and the four Rinpoche’s from the four lineages who sat in each of the four directions of the crematorium. This stadium had over a 1,000 chairs. This area specially prepared held 2,000 people and was just a short walk from the monastery. You can see trees covering the whole mountain that Vajra Vidya is on.

 

6VR.  Cremation Ground inside Photo 6 I did my knowledgeable estimation of the number who attended and came up with 2,000 people. A staff member who said that is what they also estimated.

 

7VR. Crematorum Photo 7and 8. This is the crematorium which had four opening in each direction. There was a procession of high lamas and monks carrying the kundun in and then placing Rinpoche’s body in the crematorium.

 

8VR. Placing Body in creamatorum Here we can see one of the lamas helping place the body in the crematorium.

9VR. Burning of body Photo 9. At 10:30 the fire was lit and sacred grass, oils, and precious substances were added to the burning body. It burned for about an hour. 3 days later the ashes will be recovered to see if there are any relics among them.

 

10. Body in Crematorium Photo 10: Through one of the four holes in the crematorium, you can see Thrangu Rinpoche’s body. My camera is not that good, but it looks to me like he is facing (north) toward us and has an elaborate headdress on.

 

11VR. Mahkala Rock decorated hoto 11: I almost forgot. There was a large black rock that Thrangu Rinpoche identified as being Mahakala or representing Mahakala (I am not sure) but they dug it up and turned it over and displayed it very prominently at the cremation.

 

It is important that we Buddhist share what we know. If you are really interested, you can email me and I will send you 43 pictures that are 20 inches long and 13 inches wide and of high quality for printing (300DPI) along with 4 short videos (total of 1.6 gigs).

 

Clark Johnson

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John Tan/Thusness talked positively about Thrangu Rinpoche's teachings since the very first year I talked with him, back in 2004. He also recommended me to read his books.

2007:

(10:39 PM) Thusness: there are so many good articles and clarity in writings and explanations by some tibetan guru.

(10:39 PM) AEN: icic like who

(10:39 PM) Thusness: thrangu rinpoche

(10:40 PM) Thusness: there are quite a few but i forgotten who..

(10:40 PM) Thusness: read them b4 on the web.


    Soh Wei Yu
    Jan
    03
    All Thrangu Rinpoche 58 Books at $35 (only 60 cents per book!)
    Tan Jui Horng shared a link.
    Admin
    · tg6678a8063oshlu ·
    Can't remember if this deal was already around when the website was mentioned sometime back. But you can get all of Thrangu Rinpoche's books for $35 now in pdf. Incredible
    ALL 58 OF THRANGU RINPOCHE'S BOOKS (ON SPECIAL DOWNLOAD) [PDF02] - $35.00 : Namo Buddha Publications
    Namo Buddha Publications ALL 58 OF THRANGU RINPOCHE'S BOOKS (ON SPECIAL DOWNLOAD) [PDF02] - Thrangu Rinpoche is author of 60 books on Buddhism. You need only to peruse this book section to see all the different topics Thrangu Rinpoche has taught on. We have made PDFs of each of these books and made...
    2 Comments
    Soh Wei Yu
    Admin
    Thrangu Rinpoche materials are all highly recommended.
    See also Kyle Dixon’s recommendation: https://www.reddit.com/.../best_resources_for_vajrayana.../
    User avatar
    level 1
    krodha
    · 2 mo. ago
    Thrangu Rinpoche’s Pointing out the dharmakāya is good.
    Also Dakpo Tashi Namgyal’s Clarifying the natural state and the associated commentary Crystal clear.
    3
    May be an image of text
    ·
    (Soh's comments: I highly recommend reading the three books recommended by Krodha at least - "
    Thrangu Rinpoche’s Pointing out the dharmakāya is good.
    Also Dakpo Tashi Namgyal’s Clarifying the natural state and the associated commentary Crystal clear.")
    Reply
    · 7h
    Kyoshu Okan Özaydin
    Soh Wei Yu pointing out the Dharmakaya is really great.
    1
    ·
    Reply
    ·
    · 48m
    Labels: Books and Websites Recommendations, Mahamudra, Thrangu Rinpoche |
    Namo Buddha Publications , Namo Buddha Publications Source of Thrangu Rinpoche's teachings
    NAMOBUDDHAPUB.ORG
    Namo Buddha Publications , Namo Buddha Publications Source of Thrangu Rinpoche's teachings
    Namo Buddha Publications , Namo Buddha Publications Source of Thrangu Rinpoche's teachings

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    Love Koh
    Soh Wei Yu Hi Mr Soh 🙏 , Thankyou very much for sharing 👍💎👑✨💟🙏








  • Ugi Müller
    Wow, great to hear! Thanks for sharing. Just checked my mails and found it as well 🙂

    • Reply
    • Edited

  • Norge Leone
    Interesting that there was no real rainbow body witnessed in this century?


    Soh Wei Yu
    Norge Leone Thrangu Rinpoche attained real rainbow body, and several others this century and the last.


  • Love Koh
    Norge Leone There is , in the early 90's , during Dilgo Khyentse Rinpoche's parinirvana , he manifested the sign of the rainbow body in which his body shrink in size , due to his Compassionate Bodhicitta to save & benefit sentient being , he has return to his world as the young Khyentse Yangsi Rinpoche 🙏

    • Reply
    • Edited

  • Norge Leone
    Soh Wei Yu no, you obviously don't know what is rainbow body, read the text again. This one is a 'small' rainbow body like all others in this century.


  • Soh Wei Yu
    Norge Leone Dzogchen teacher Acarya Malcolm Smith said before, "Rainbow body where the body shrinks and disappears is a sign of incompletely finishing the fourth vision in this life." " A body disappearing does not equal rainbow body. Often, when people realize rainbow body, their bodies just shrink."
    But as far as I know, all are still rainbow body, regardless of the type. They are all Buddhahood.


  • Soh Wei Yu
    Acarya Malcolm Smith:
    “ Most people who achieve realization from Dzogchen do so in the bardo of dharmatā. Only the best of best obtain rainbow body in this life or have small rainbow body.”
    “The body of light aka rainbow body is simply the body reverting back to the five lights of wisdom. The sign of this is that at death the body shrinks to a very small size."
    " Rainbow body is buddhahood. So any standard description of a Buddha's experience of the inexhaustible ornamental wheel of the body, speech, mind, qualities, and activities of the Buddha would apply. "
    " "Rainbow body" is a name for what happens when the elements of body reverts back to their original nature as pristine consciousness as a result of the process of Dzogchen practice or completion stage practice. A key point of Vajrayāna is that there is no buddhahood that is not grounded in the body. Hence, the attainment of rainbow body, or the body of light, is regarded as proof that a practitioner has attained buddhahood. This is never mentioned in sūtra because sūtra has no methods of practice that involve the body as a vehicle for awakening."
    As for the type of Buddhahood that is the rainbow body where body shrinks vs disappear entirely:
    Someone asked, "I have read of two kinds of rainbow bodies: the one where the body shrinks and the second where the body disappears entirely."
    Acarya Malcolm said, "The first is partial rainbow body."
    Tomamundsen: "Is partial rainbow body the 16th bhumi, buddhahood without remainder?"
    Acarya Malcolm said, "No. It is Buddhahood with signs."





  • William Lim
    Are there photos... as mentioned in the text?


    Soh Wei Yu
    William Lim pass me your email and i will forward you

 

 

 

Yin Ling shared:


A very crucial point on why we need to keep meditating, from the  book "ocean of definitive meaning" teaching by Thrangu Rinpoche : 


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If kleshas really existed, if they had true and solid existence, it would require effort to abandon them. But once you see their emptiness, once you see that they are empty, they will gradually disappear. I say “gradually,” because simply seeing the emptiness of one particular klesha on one occasion does not prevent the reoccurrence of kleshas. 


When you practice tranquility meditation, one of the effects is that your kleshas are weakened, but, as you will remember, aside from weakening them, the practice of tranquility does not eradicate them. But when you practice insight meditation, you actually see their nonexistence. Through seeing the nonexistence of a klesha, it is conquered, it is completely pacified. That particular klesha at that moment is pacified and conquered, but that does not prevent a reoccurrence. The reason why simply seeing the emptiness of a klesha once does not prevent its reoccurrence is that we have a strong habit of entertaining kleshas, which we have accumulated throughout beginningless time. For example, you look at your mind and you observe the emptiness of a thought or klesha that is present within it. Then you arise from that meditation and you no longer observe the emptiness of thoughts and kleshas. In other words, simply observing the emptiness of kleshas on one occasion is not the end of the path.


There will also be fluctuations in your experience, which means that some- times you will have a heightened awareness of the emptiness of kleshas, and it will be easy to observe that emptiness directly; and sometimes your aware- ness of emptiness will seem somehow dull or diminished, and it will not serve to enable you to see the emptiness of your kleshas. As long as the habit of indulging kleshas has not been eradicated, there will continue to be the need actually to observe their emptiness again and again.


Although someone has seen dharmata, has directly experienced the nature of mind, this insight has to be further cultivated. In the same way, on the path of mahamudra, if having seen the emptiness of kleshas in experience once, you do not continue to cultivate that insight and you just abandon it, this will not have any effect on the rest of your kleshas. So there is a great deal of difference between what is abandoned simply through being

seen once or a few times, and what has to be abandoned through the path of cultivation. Therefore it has been said by many mahasiddhas, “Our bad habits are like the tendency of a scroll that has been kept rolled up to roll itself back up every time we try to unroll it.” The insight into the nature of one klesha is not the end of the path.


Therefore, even practitioners who have realized the nature of mind must continue practicing meditation. And it need not be said that practitioners who have not realized the nature of mind must also continue practicing. In short, the actual practice of meditation is very important. As was said by Jamgön Kongtrül Lodrö Thayé in The Essence of Generation and Completion, “The achievement of the final fruition depends upon continuous diligent application. This in turn must be carried out throughout both meditation and post- meditation, through the application of both mindfulness and alertness.”


As for what the result of practice is, it has been said by many teachers, “The sign of having heard the dharma is to be peaceful and subdued. The sign of having meditated is to have no kleshas.” It is said that you can tell whether or not you have genuinely heard the teachings and understood their point by whether or not you are tame and peaceful in your conduct. And you can tell whether or not your meditation is effective by whether or not your kleshas are diminishing. Ideally, someone should finally have no kleshas what- soever. But even on the way to that klesha-free state, your kleshas and thoughts should diminish. Therefore, I think that it is of far greater impor- tance than the experience of dramatic instantaneous pointing out that peo- ple be taught mahamudra as a full system of instruction that they can implement on their own gradually through diligent application using either one of the three texts by the Ninth Gyalwang Karmapa—The Ocean of Defin- itive Meaning, Dispelling the Darkness of Ignorance, or Pointing Out the Dhar- makaya—or one of the texts by Dakpo Tashi Namgyal—either Moonbeams of Mahamudra or The Clarification of the Natural State.


In short, I think it is of far more importance that people receive this kind of complete and systematic instruction so that they can gradually develop experience on their own, than that some kind of dramatic pointing-out pro- cedure be done.



    Jachym Jerie
    Totally agree especially this:
    In short, I think it is of far more importance that people receive this kind of complete and systematic instruction so that they can gradually develop experience on their own, than that some kind of dramatic pointing-out pro- cedure be done.


    Yin Ling
    it is a very good book, alongside pointing out the dharmakaya.
    Thrangu rinpoche wisdom is deep
    I just bought and downloaded 58 books of his after loving this one so much ahahaha


  • Oskar Melkeraaen Aas
    Bullseye, thanks for sharing🙏☺️ l think it is a huge problem these days that one have one or two breakthrough and then think the work is over, l think especially for those who do not have a teacher this happens and it causes alot of confusion regarding what is enlightenment among the common man and in spiritual circles.
    Nature of mind has to be unintereupted, kleshas has to be destroyd 🙂


  • Stian Gudmundsen Høiland
    > If kleshas really existed, if they had true and solid existence, it would require effort to abandon them. But once you see their emptiness, once you see that they are empty, they will gradually disappear. I say “gradually,” because simply seeing the emptiness of one particular klesha on one occasion does not prevent the reoccurrence of kleshas.
    > When you practice tranquility meditation, one of the effects is that your kleshas are weakened, but, as you will remember, aside from weakening them, the practice of tranquility does not eradicate them. But when you practice insight meditation, you actually see their nonexistence. Through seeing the nonexistence of a klesha, it is conquered, it is completely pacified.
    Wonderful, wonderful! Like MMK. And like this excerpt I really like which was discussed elsewhere some time ago:
    *
    In the Questions of Adhyāśaya Sūtra (Adhyāśayasaṃśōdana Sūtra), the Buddha makes this point in a dialogue with a disciple (CTB 161):
    "For example, during a magical display, a man sees a woman created by a magician and desire arises in him. His mind becomes ensnared with desire, and he is frightened and ashamed in front of his companions. Rising from his seat, he leaves and later considers the woman to be ugly, impermanent, unsatisfactory, and selfless. O child of a good lineage, what do you think? Is that man behaving correctly or incorrectly?"
    "Blessed One, he who strives to consider a nonexistent woman to be ugly, impermanent, unsatisfactory, and selfless behaves incorrectly."
    The Blessed One said, "O child of a good lineage, you should similarly view those bhikṣus, bhikṣuṇīs, laymen, and laywomen who consider unproduced and unarisen phenomena to be ugly, impermanent, unsatisfactory, and selfless. I do not say that these foolish persons are cultivating the path; they are practicing in an incorrect manner."
    ~ Searching for the Self, p. 233-234, Dalai Lama & Thubten Chodron

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    • Edited

    Stian Gudmundsen Høiland
    André, do you remember where we started a discussion about this earlier?



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