Dzongsar Khyentse Rinpoche

Download Liner Notes in pdf to see what’s inside…

Dakini Music , an audio publishing project of Chagdud Gonpa, is happy to announce the release of the English MP3 edition of Dzongsar Khyentse Rinpoche, The Way of the Bodhisattva (Brazil).

In these teachings, Khyentse Rinpoche gives a stanza by stanza commentary on Shantideva’s eighth century classic, the Bodhicharyavatara which remains to this day in the curricula of Buddhist monastic shedras and monasteries.

Now in English MP3 CD and in MP3 download:

www.siddharthasintent.org/Vancouver-Teachings.html

http://www.siddharthasintent.org/Vancouver-Teachings.html

Audio: English and Portuguese
Track titles: English
Liner notes: English

MP3 download = 45 audio CDs /460 tracks /

The Buddha Before He Was Buddha, Dzongsar Khyentse Rinpoche, The Way of the Bodhisattva, Vol. I, CD5, Track 5

When our Buddha, Shakyamuni, before he became the Buddha; when he was not even a bodhisattva, he was a completely ordinary being. This was many, many aeons before.

He met—I am not so sure, there are a thousand Buddhas so I am mixing this up a little bit, but part of the story I am quite sure—I think it was Dipamkara, the first Buddha.  He wanted to take the bodhisattva vow and when he approached Dipamkara and asked to take the bodhisattva vow, Dipamkara said, “You have to give me something.  You have to perform something to accumulate merit.”

Shakyamuni was so poor that he didn’t even have clothes to wear; so he didn’t have anything to offer. But Dipamkara was a potter, he made pots.  So when Shakyamuni (I think he was the one) when he took the bodhisattva vow for the first time, he offered a service of kneading clay and based on that merit he planted the bodhichitta.

Uma Versaõ em Português:

O Buda Antes, Dzongsar Khyentse Rinpoche, O Caminho do Bodisatva, Vol. I, CD5, Faixa 5

O Buda Shakyamuni, antes de ele ser, nas suas vidas pregressas, antes de ele ser quem ele foi, antes mesmo de ele ser um bodisatva, quando ele era um ser ordinário… e o Rinpoche falou que ele não tem certeza absoluta dos detalhes porque são mil os budas. Então, talvez ele esteja trocando aqui alguma bola, mas de qualquer forma, ele sabe que o sentido geral da historia é correto. Talvez, naquela época, aquele ser ordinário depois veio a se transformar no Buda Sakyamuni muitas e muitas vidas depois, encontrou o Buda daquela era, o que era o Buda Dipamkara, que era o segundo Buda que apareceu. Então, aquele ser ordinário se aproximou do Buda Dipamkara dizendo que ele gostaria tomar os votos de bodisatva.

O Buda Dipamkara disse que aquele ser ordinário teria que fazer a ele uma oferenda. Porque assim ele iria acumular um mérito e aquilo era necessário.

Sakyamuni era tão pobre que ele não tinha nem o roupa adequada para vestir. Mas Dipamkara era um oleiro, quem faz cerâmica. Ele fazia jarros de barro.

O Buda Sakyamuni quando ele foi tomar os votos de bodisatva, a oferenda que ele fez ao Buda Dipamkara foi o seu trabalho. Ele ofereceu ficar por um determinado tempo amassando a argila que Dipamkara usava para moldar os seus jarros.

Com base nesse mérito, foi nele plantada a semente da boditchita.

Manjushri and the Monk, Dzongsar Khyentse Rinpoche, The Way of the Bodhisattva, Vol. I, CD1, Track 7

There is a story, Manjushri and a monk. A Theravadan monk is supposed to do ugliness meditation to detach himself from all sorts of worldly desire, specially women. And there was one particular monk, he was very good at this meditation, so Lord Manjushri who was the embodiment of all the buddhas’ wisdom — he wanted to test this monk.

So he transformed himself into a beautiful girl and went to this monk and tried all ways to seduce him. At first, the monk was quite good; later, he was beginning to loose his concentration. Well, how can you blame him? He has the challenge of the embodiment of all the wisdom. If Manjushri does not know the art of ultimate seduction, then no one knows!

So the monk ran and the girl chased him. And the monk ran everywhere and then finally he collapsed. He was so paranoid he thought, “This is it!” Any moment the girl must be hugging him, embracing him.

So, nothing happened. He was closing his eyes because he was so paranoid and when he opened his eyes Manjushri was right in front of him in his original form and he said, “If you think somebody is beautiful, yes, that is a concept, that is an idea. But if you also think that somebody is ugly, that is also a concept, that is also an idea so you have to go beyond that.”

What I want to point out is that ugliness meditation is actually a very popular meditation taught by the Buddha himself also. Now this tells us that methods are infinite and the greatest method that is praised by many masters throughout many centuries is the method of compassion and the bodhichitta.

Uma Versão em Português:

Manjushri and the Monk, Dzongsar Khyentse Rinpoche, O Caminho do Bodisatva, Vol. I, CD1, Faixa 7

Existe uma historia de Manjushri, a deidade da sabedoria, e um monge. Dentro do caminho Theravada, os monges fazem uma meditação tendo por objeto aquilo que é feio. Eles contemplam o que é feio, e o objetivo dessa meditação é dar ao praticante [um meio de se] descolar de preocupações mundanas, desejos mundanos, [uma forma de praticar o] desapego. Especialmente, se o monge é um homem, então, a meditação é sobre os aspetos feios da mulher.

E essa nossa história, ela fala de um monge que era muito bom nesse tipo de meditação.

O senhor Majushri que é a corporificação da sabedoria de todas as budas, um dia resolveu testar esse monge. Majushri se transformou numa moça muita formosa. Ele se aproximou, essa moça se aproximou do monge e tentou de muitas e muitas formas seduzir o monge.

De inicio, o monge se deu bastante bem. Mais tarde, porém, ele foi perdendo a concentração. Mas como culpar esse monge que tem como seu oponente aquele que é a corporificação da sabedoria de todas os budas. Então, se o Manjushri não tem o refinamento total da arte do seduzir quem é vai ter?

Ei aí, esse monge, para escapar da situação, saiu correndo. E a moça saiu correndo atrás dele. O monge correu para todos os lados até enfim ele caiu por terra.

O monge falou “Bom, agora aqui tudo acabou. O caso está perdido. A qualquer momento essa moça vai estar me abraçando.

Mas, nada aconteceu. Ele estava completamente paranóico, com olhos fechados.

Quando o monge abriu os olhos, ele viu o senhor Manjushri na sua frente com a aparência habitual dessa deidade. E Majushri disse a ele, “Se você pensa que alguém é bonito, isso é uma idéia, isso é um conceito, mas se você pensa que alguém é feio, isso também é uma idéia, também é um conceito, e você precisa aprender a ir adiante dos conceitos.

A Story about Patrul Rinpoche and Nyoshul Lungtog (Dzongsar Khyentse Rinpoche, Ngondro, CD2, trk 2)

(A variation on a classic story from Patrul Rinpoche’s, The Words of My Perfect Teacher)

Nyoshul Lungtog complained to Patrul Rinpoche saying, “What’s the nature of the mind? I don’t understand this.”

Patrul Rinpoche said, “Oh, that’s easy. Come with me. At night.”

Near Dzongchen monastery, there’s a big field and they went there. And Patrul Rinpoche said, “Ok, let’s lie down on our backs and look at the sky.” Lungtog Nyoshul did.

Then, Patrul Rinpoche said, “Can you see the stars?”

And Lungtog Nyoshul said, “Yes.”

Patrul Rinpoche asked, “Can you hear the dogs barking?”

Nyoshul Lungtog said, “Yes.”

And then, Patrul Rinpoche said, “Ok, that’s it. That’s the nature of the mind.” And Patrul Rinpoche just left.

For Nyoshul Lungtong, from then on, a big shift happened in his life. A shift. Especially, for the next seven days, there was a big, strong shift.

Versão em Português (Tradução, Manoel Vidal)

A história sobre Patrul Rinpoche e Nyoshul Lungtok de Dzongsar Khyentse Rinpoche, Ngondro, CD2.2

(Uma variação de As palavras do meu professor perfeito)

Nyoshul Lungtog se queixou a Patrul Rinpoche, “Que história é essa de natureza da mente? Eu não estou entendo isso.”

Patrul Rinpoche disse, “Ah, isso é fácil. Venha comigo. À noite.”

Havia como que um prado perto do monastério de Dzogtchen. Eles foram até lá.

Patrul Rinpoche disse, “Vamos deitar aqui, de costas, olhando para o céu.”

E Nyoshul Lungtog fez isso.

Patrul Rinpoche perguntou, “Você consegue ver as estrelas?”

E Nyoshul Lungtog disse, “Sim.”

Patrul Rinpoche disse, “Você consegue ouvir o latido dos cachorros?”

A resposta foi, “Sim.”

Patrul Rinpoche disse, “Então, é isso aí. Essa é a natureza da mente.” E Patrul Rinpoche foi embora.

A partir daí uma grande mudança aconteceu na vida de Nyoshul Lungtog. Uma mudança. Especialmente durante os dias que se seguiram imediatamente, houve essa mudança de ponto de vista muito forte dele.

A Story about Atisha: “You Should Practice the Dharma” from Dzongsar Khyentse Rinpoche, Ngondro, CD1, track 10

(A variation on a classic story from Patrul Rinpoche’s, The Words of My Perfect Teacher)

When Atisha Dipamkara  was in Tibet, he told one of his students who was circumabulating a stupa and said, “Well, circumambulating a stupa is very, very adorable, venerable but you should practice the Dharma.”

So this guy thought, “Well, maybe my lama means meditating.”

After a few months, Atisha came and said, “Your meditating is incredible. That’s so adorable. That’s amazing but you should practice the Dharma.”

He tried several of things like chanting mantras. Finally he asked Atisha, “I’ve done almost everything! You still keep on telling me to practice the Dharma, what is it that I should do?” Atisha said, “(Tibetan) You should give up the short sighted agenda of this life!”

Versão em Português (Tradução, Manoel Vidal)

A história sobre Atisha: “Você deveria praticar o Darma” de Dzongsar Khyentse Rinpoche, Ngondro, CD1.10

(Uma variação de As palavras do meu professor perfeito)

Quando Atisha Dipamkara estava no Tibet, ele falou a um aluno dele que estava fazendo uma circumambulação em torno de uma estupa. Atisha falou para aquele aluno, “Fazer a circumambulação é uma coisa adorável, uma coisa venerável mas você deveria estar praticando o darma.”

Aquele aluno disse, “Ah, talvez o que o meu lama tenha em mente é que eu deveria estar meditando.”

Passado algum tempo, Atisha apareceu de novo e falou para aquele aluno, “Sua meditação é adorável, é incrível, é extraordinária mas você deveria estar praticando o darma.”

Ele tentou várias coisas como por exemplo, cantar mantras. E finalmente, o aluno disse a Atisha, “Eu já tentei todo tipo de coisa e você continua falando que eu deveria praticar o darma, mas então, o quê que é que você acha que eu devo fazer.”

Atisha disse, “Você deveria abrir mão dessa sua agenda, dessa programação pessoal curta, de curto prazo, que pensa nesta vida.”

Dzongsar Khyentse Rinpoche

The Way of the Bodhisattva
Vols. III & IV:

An Oral Commentary on Chapters
8 to 10 of the Bodhicharyavatara by Shantideva
(Portuguese MP3 Edition)

Foes are as unlimited as space,
They cannot possibly all be overcome;
Yet if you just overcome the thought of hatred
That will be equal to overcoming all foes.

- Shantideva

The Way of the Bodhisattva (in Sanskrit, Bodhicaryavatara) is universally regarded as a quintessential instruction on the practice of the Mahayana path. Its poetic beauty and provocative thought makes for a most expansive presentation of the very heart of Buddhism: the possibility of removing fundamental confusion and uncovering the basic brilliance common to all life.

The extraordinary dimension of this work is reflected in its origin: in the early 8th century the author, Shantideva, was studying at the prestigious Buddhist university of Nalanda. Giving everyone the impression he was a thoroughly unmotivated and lazy student, he was challenged to give a public lecture, to justify his expulsion after presumably proving his lack of learning. To the surprise of all he confidently delivered this original and supremely profound teaching, ‘The Way of the Bodhisattva’, which immediately all recognized as sublime. As Shantideva proceeded to the final sections of the teaching, he is said to gradually have risen into the air, until finally only his voice was heard.

As Buddhism was brought to Tibet, the lineage of practice and realization of ‘The Way of the Bodhisattva’ was continued, and is with us until the present day. H.H. the Dalai Lama frequently quotes this text in his teachings.

Vol. III (Chapter 8, “Meditation”) focuses on the destruction of the ego—the unique tenet of the Bodhisattva path. Vol. IV (Chapters 9 and 10, “Wisdom” and “Dedication”) explains one of the most important expositions in Tibetan Buddhist literature on the doctrine of emptiness.

Topics Include:

• • The Benefits of Exchanging Self for Other
  • Meditation according to Shantideva
  • The Root of Ignorance: the Ego
  • The Way to Study Wisdom: the Two Truths
  • The Debate Between Opposing Philosophical School About Wisdom
  • The Indian Philosophical Schools: Vaibashika,
    Sautrantika, Chittamatra, Shravaka and Samkhya
  • Stories, Examples, Definitions

Vol. III, (Chapter 8, “Meditation”)

Vol. IV, (Chapters 9 and 10, “Wisdom” and “Dedication”)
Stories from Vols. III and IV (Listen here…)

A Story Avalokiteshvara’s Tears from Vol. III, CD9, track 1

A Story about How Ananda Became an Arhat from Vol. IV, CD1, track 8

About Dzongsar Khyentse Rinpoche:

Born in Bhutan in 1961, the son of Thinley Norbu Rinpoche, Dzongsar Khyentse Rinpoche was recognized as the main incarnation of the Khyentse lineage of Tibetan Buddhism. He has studied with some of the greatest contemporary masters, including Dilgo Khyentse Rinpoche, the 16th Karmapa, as well as Dudjom Rinpoche. Rinpoche combines many talents: masterful and dynamic teacher, writer and scholar, award-winning filmmaker (The Cup and Travellers and Magicians).

Audio: English and Portuguese
Track titles: Portuguese
Liner notes: Portuguese

CD tracks are cued to the verses. Recorded live in English and Portuguese. Each volume contains two mp3 cds in a double envelope.

This CD set is currently only available in
Brazil by writing loja@chagdud.org