Tuesday, January 31, 2017

Tulku: Wikipedia

Having met many many Tibetan Buddhist Tulkus in both America and India and Nepal the best way to describe Tulkus would be to say they are literally "Living Buddhas". So, in this sense they are divine beings with supernatural gifts that come to earth like the Saints and Jesus to save mankind from themselves. Their understanding and supernatural gifts change everyone they meet or are near. They would be called both Living Buddhas and Living Dharma. My experiences with them have permanently changed my life and spun my Dharma Wheel into the future in ways beyond which I can ever usefully even speak about properly. In other words my experience of all this has changed not only me but anyone I come within 100 to 1000 miles of in making their lives better in amazing amazing ways. many americans and westerners live in a mechanical world and have no idea what kinds of people actually live here on earth or on other planets. But, after traveling to India and Nepal and hiking in the Himalayas for a week through about 50 miles up to 10,000 feet where there are no roads for hundreds of miles I do understand likely more than 99% of humanity do about all this ever since. The four months there with my family from December 1985 until April 1986 permanently changed my life and my families lives in ways that are beyond my ability to usefully even talk or write about.

By God's Grace

tülku

Tulku

From Wikipedia, the free encyclopedia
  (Redirected from Tülku)
For the 2009 film, see Tulku (film).
Part of a series on
Tibetan Buddhism
Vajra
A tulku (Tibetan: སྤྲུལ་སྐུ, Wylie: sprul sku, ZYPY: Zhügu, also tülku, trulku) is a custodian of a specific lineage of teachings in Tibetan Buddhism who is given empowerments and trained from a young age by students of his predecessor.
High-profile examples of tulkus include the Khyentses, the Kongtruls, the Dalai Lamas and the Karmapas.

Contents

Nomenclature and etymology

The word སྤྲུལ or 'sprul' (Modern Lhasa Tibetan [ʈʉl]) was a verb in Old Tibetan literature and was used to describe the བཙན་པོ་ btsanpo ('emperor'/天子) taking a human form on earth. So the 'sprul' idea of taking a corporeal form is a local religious idea alien to Indian Buddhism and other forms of Buddhism (e.g. Theravadin or Zen). Over time, indigenous religious ideas became assimilated by the new Buddhism; e.g. 'sprul' became part of a compound noun, སྤྲུལ་སྐུ་'sprul.sku' ("incarnation body" or 'tülku', and 'btsan', the term for the imperial ruler of the Tibetan Empire, became a kind of mountain deity). The term tülku became associated with the translation of the Sanskrit philosophical term nirmanakaya. According to the philosophical system of trikaya or three bodies of Buddha, nirmanakaya is the Buddha's "body" in the sense of the bodymind (Sanskrit: nāmarūpa). Thus, the person of Siddhartha Gautama, the historical Buddha, is an example of nirmanakaya. In the context of Tibetan Buddhism, tülku is used to refer to the corporeal existence of enlightened Buddhist masters in general.
In addition to Tibetans and related peoples, Tibetan Buddhism is a traditional religion of the Mongols and their relatives. The Mongolian word for a tulku is qubilγan, though such persons may also be called by the honorific title qutuγtu (Tib: 'phags-pa and Skt: ārya or 'superior', not to be confused with the historic figure, 'Phags-pa Lama or the script attributed to him, 'Phags-pa script), or hutagt in the standard Khalkha dialect. According to the Light of Fearless Indestructible Wisdom by Khenpo Tsewang Dongyal: designates one who is "noble" (or "selfless" according to Buddha's usage) and used in Buddhist texts to denote a highly achieved being who has attained the first bhumi, a level of attainment which is truly egoless, or higher.
The Chinese word for tulku is huófó (活佛), which literally means "living Buddha" and is sometimes used to mean tulku.

Meaning of "tulku"

Any Vajrayana practitioner can be reborn as a tulku, if they fail to reach Buddhahood or a Pure Land in the bardo of dying, bardo of dharmata or bardo of becoming.[1]

Finding a successor

Pamela Logan outlines a general approach for finding a successor:
When an old tulku dies, a committee of senior lamas convenes to find the young reincarnation. The group may employ a number of methods in their search. First, they will probably look for a letter left behind by the departed tulku indicating where he intends to be born again. They will ask the close friends of the departed to recall everything he said during his last days, in case he may have given hints. Often, an oracle is consulted. Sometimes a prominent lama has a dream that reveals details of the child's house, parents, or of geographical features near his home. Sometimes heaven presents a sign, perhaps a rainbow, leading the search party to the child.[2]

Training

Logan describes the training a tulku undergoes from a young age:
He is brought up inside a monastery, under the direction of a head tutor and a number of other teachers or servants. He must study hard and adhere to a strict regimen. He has few if any toys or playmates, and is rarely allowed outside. Early on, he learns to receive important visitors, take part in complicated rituals, and give blessings to followers and pilgrims. Sometimes one or both parents are allowed to live near the young tulku. Older brothers are sometimes inducted into the monastery as monk-companions for the holy child. Yet his elderly tutors are the most influential people in his life, and they become his de facto parents.[3]
The academic atmosphere is balanced by unconditional love:
Countering the bleak academic regimen is an atmosphere of overwhelming, unconditional love. During the tulku's every waking moment, monks, family members, and awed, adoring visitors, shower the youth with love.
If you visit a child tulku, you will probably notice that his quarters are pervaded by a wonderful glow. Everyone beams at the tulku. The tulku beams back. If he asks for something, he is given it immediately, and if he errs, he is corrected just as immediately. Western visitors to the young 14th Dalai Lama commented on “the extraordinary steadiness of his gaze.” Even when quite young, the boys have remarkable poise; they sit calmly without fidgeting, even through ceremonies that may last all day.[4]

History

The tulku system of preserving Dharma lineages did not operate in India. The first tulku line of Tibet is the Karmapas. After the first Karmapa died in 1193, a lama had recurrent visions of a particular child as his rebirth. This child (born ca. 1205) was recognized as the second Karmapa, thus beginning the Tibetan tulku tradition.[citation needed]

Tulku lineages

Main article: List of tulku lineages
Some examples:
  • Dodrupchen tulkus are the main custodians of Longchen Nyingthig.
  • Dudjom tulkus are the main custodians of Dudjom Tersar.
  • Chokling tulkus are the main custodians of Chokling Tersar.
  • Khyentse tulkus are the main custodians of Jamyang Khyentse Wangpo
  • Kongtrul tulkus are the main custodians of the Jamgon Kongtrul.
Tibetologist Françoise Pommaret estimates there are presently approximately 500 tulku lineages found across Tibet, Bhutan, Northern India, Nepal, Mongolia, and the southwest provinces of China.[5]

Criticism

In the 2009 documentary film Tulku, Dzongsar Jamyang Khyentse Rinpoche states the tulku system may not work in present day:
And now, I personally think that to hold that culture, institutionalized Tulku. That culture is dying; it’s not going to work anymore. And even if it… And if it doesn’t work, I think it’s almost for the better because this tulku, it’s going to… If the Tibetans are not careful, this Tulku system is going to ruin Buddhism. At the end of the day Buddhism is more important [than] Tulku system, who cares about Tulku... [and] what happens to them.[6]

Documentaries

See also

References


  • Khenpo Ngawang Pelzang. A Guide to the Words of My Perfect Teacher. Boston: Shambhala. 2004. ISBN 978-1-59030-073-2. "This form of transference is practiced by beginners on the path of accumulating who have received empowerment and respected the samayas, have a good understanding of the view, and have practiced the generation phase as the path but have not mastered it. Although they lack the necessary confidence to be liberated in the clear light at the moment of death or in the intermediate state of absolute reality, by taking refuge and praying to their teacher in the intermediate state they can close the way to an unfavorable womb and choose a favorable rebirth. Propelled by compassion and bodhichitta, they depart to a pure buddhafield or, failing that, take birth as a tulku born to parents who practice the Dharma. In that next life they will be liberated."
    1. Dzongsar Khyentse interviewed in the movie Khyentse Rinpoche, Dzongsar Jamyang. Tulku: Diving Birth, Ordinary Life part 4/4. 21 September 2010. Online Video Clip. Youtube. Accessed 16 May 2011.

    Notes

    Further reading

    External links

    Navigation menu

  • Logan, Pamela (2004). "Tulkus in Tibet". Harvard Asia Quarterly 8 (1) 15-23.
  • Logan, Pamela (2004). "Tulkus in Tibet". Harvard Asia Quarterly 8 (1) 15-23.
  • Logan, Pamela (2004). "Tulkus in Tibet". Harvard Asia Quarterly 8 (1) 15-23.
  • Pommaret, Françoise. Bhutan. Passport Books (Odyssey), 1998 (ISBN 0-8442-9966-9)
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    Crazy wisdom as a universal cultural phenomenon

    begin quote from:
      Crazy wisdom as a universal cultural phenomenon

    Crazy wisdom as a universal cultural phenomenon

    Feuerstein lists Zen-poet Han-shan (fl. 9th century) as one of the crazy-wise, explaining that when people would ask him about Zen, he would only laugh hysterically. He also counts Zen master Ikkyu (15th century), the Christian saint Isadora, and the Sufi storyteller Mulla Nasruddin among the crazy wise teachers.[5] Other adepts that have attained "mad" mental states, according to Feuerstein, include the masts and bauls of India, and the intoxicated Sufis associated with shath.[6]
    June McDaniel, in her work on the divine madness of the medieval bhakti saints in Bengal, mentions multiple parallels to this phenomenon in other cultures: Plato in his Phaedrus, the Hasidic Jews, Eastern Orthodoxy, Western Christianity and the Sufi all bear witness to the phenomenon of divine madness.[7] The bhakti divine madness may show itself in a total absorption in the divine, complete renunciation and surrender to divinity and the participation in the deity and divine pastime rather than its aping or imitation.[8] Though the participation in the divine is generally favoured in Vaishnava bhakti discourse throughout the sampradayas rather than imitation of the divine 'play' (Sanskrit: lila), there is the important anomaly of the Vaishnava-Sahajiya sect.[9]
    Divine madness may also be seen in the biography, hagiography and poetry of the Alvars and it has parallels in others religions, such as the Fools for Christ in Christianity, and the Sufis (particularly Malamati) in Islam.[10] The 9th-century Indian philosopher Adi Shankara also described that an enlightened man may act like a Jadvat (an inert thing), a Balvat (child), an Unmat (a manic) or a Pissachvat (ghost).[citation needed]

    See also

    Part of a series on
    Tibetan Buddhism
    Vajra


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    Crazy wisdom: Wikipedia: As defined by Chögyam Trungpa.

    begin quote from:
    Crazy wisdom

    Crazy wisdom

    From Wikipedia, the free encyclopedia
    Crazy wisdom was a term coined by Chögyam Trungpa.[1] Since Trungpa described crazy wisdom in various ways, some scholars have suggested he did not have a fixed idea of crazy wisdom.[1]

    Contents

    Various aspects

    The student

    In his book "Crazy wisdom", the Tibetan tülku Chögyam Trungpa describes the phenomenon as a process of spiritual discovery:
    Instead we explore further and further and further without looking for an answer. [...] We don't make a big point or an answer out of any one thing. For example, we might think that because we have discovered one particular thing that is wrong with us, that must be it, that must be the problem, that must be the answer. No. We don't fixate on that, we go further. "Why is that the case?" We look further and further. We ask: "Why is this so?" Why is there spirituality? Why is there awakening? Why is there this moment of relief? Why is there such a thing as discovering the pleasure of spirituality? Why, why, why?" We go on deeper and deeper and deeper and deeper, until we reach the point where there is no answer. [...] At that point we tend to give up hope of an answer, or of anything whatsoever, for that matter. [...] This hopelessness is the essence of crazy wisdom. It is hopeless, utterly hopeless.[2]

    Non-duality

    From a particular Buddhadharma spiritual lexicon and perspective, Georg Feuerstein implies nonduality in his equating the essence of Saṃsāra and Nirvāṇa as the root of crazy wisdom: "Crazy wisdom is the articulation in life of the realization that the phenomenal world (Sanskrit: संसार saṃsāra) and the transcendental Reality (Sanskrit: निर्वाण nirvāṇa) share the same essence."[3] Generally, the difference between Sanātana Dharma and Buddhadharma conceptions of "Samsara" and "samsara", respectively, are the former, a proper noun denoting a relative apparent locality, and the latter, an interiority or state of mind, the two are resolvable when understood from a nondual perspective.
    Feuerstein then enters the spiritual lexicon of Advaita Vedanta with what may in an etic Anthropological discourse be proffered as its culturally relative memes, archetypes, literary motifs and cultural tokens of Atman, Brahman, Paramatman and Satcitananda (which Feuerstein glosses to the contraction of Being-Consciousness with bliss implied or transcended) to identify the root of crazy wisdom:
    Seen from the perspective of the unillumined mind, operating on the basis of a sharp separation between subject and object, perfect enlightenment is a paradoxical condition. The enlightened adept exists as the ultimate Being-Consciousness but appears to inhabit a particular body-mind. In the nondualist terms of the Indian teaching known as advaita vedanta, enlightenment is the fulfillment of the two truths: the innermost self (atman) is identical with the transcendental Self (parama-atman); and the ultimate Ground (brahman) is identical with the cosmos in all its manifestations, including the self.[3]

    Avadhuta

    Feuerstein frames how the term Avadhuta (Sanskrit: अवधूत avadhūta) came to be associated with the mad or eccentric holiness or "crazy wisdom" of some antinomian paramahamsa who were often "skyclad" or "naked" (Sanskrit: digambara):
    The appellation "avadhuta," more than any other, came to be associated with the apparently crazy modes of behaviour of some paramahamsas, who dramatize the reversal of social norms, a behaviour characteristic of their spontaneous lifestyle. Their frequent nakedness is perhaps the most symbolic expression of this reversal.[4]
    Feuerstein equates the Avadhuta with the "sacred fool":
    The crazy wisdom message and method are understandably offensive to both the secular and the conventional religious establishments. Hence crazy adepts have generally been suppressed. This was not the case in traditional Tibet and India, where the "holy fool" or "saintly madman" [and madwoman] has long been recognized as a legitimate figure in the compass of spiritual aspiration and realization. In India, the avadhuta is one who, in his [or her] God-intoxication, has "cast off" all concerns and conventional standards.[4]

    Crazy wisdom as a universal cultural phenomenon

    Feuerstein lists Zen-poet Han-shan (fl. 9th century) as one of the crazy-wise, explaining that when people would ask him about Zen, he would only laugh hysterically. He also counts Zen master Ikkyu (15th century), the Christian saint Isadora, and the Sufi storyteller Mulla Nasruddin among the crazy wise teachers.[5] Other adepts that have attained "mad" mental states, according to Feuerstein, include the masts and bauls of India, and the intoxicated Sufis associated with shath.[6]
    June McDaniel, in her work on the divine madness of the medieval bhakti saints in Bengal, mentions multiple parallels to this phenomenon in other cultures: Plato in his Phaedrus, the Hasidic Jews, Eastern Orthodoxy, Western Christianity and the Sufi all bear witness to the phenomenon of divine madness.[7] The bhakti divine madness may show itself in a total absorption in the divine, complete renunciation and surrender to divinity and the participation in the deity and divine pastime rather than its aping or imitation.[8] Though the participation in the divine is generally favoured in Vaishnava bhakti discourse throughout the sampradayas rather than imitation of the divine 'play' (Sanskrit: lila), there is the important anomaly of the Vaishnava-Sahajiya sect.[9]
    Divine madness may also be seen in the biography, hagiography and poetry of the Alvars and it has parallels in others religions, such as the Fools for Christ in Christianity, and the Sufis (particularly Malamati) in Islam.[10] The 9th-century Indian philosopher Adi Shankara also described that an enlightened man may act like a Jadvat (an inert thing), a Balvat (child), an Unmat (a manic) or a Pissachvat (ghost).[citation needed]

    See also

    Part of a series on
    Tibetan Buddhism
    Vajra

    Notes


  • Divalerio, David (2015). The Holy Madmen of Tibet. Oxford: Oxford University Press. p. 239.
    1. Horgan (2004) 53; McLeod (2009) 158-165.

    References

    Ardussi, J.; Epstein, L. (1978). James F. Fisher (ed.). "The Saintly Madman in Tibet". Himalayan Anthropology: The Indo-Tibetan Interface. Paris: Mouton & Co.: 327–338. ISBN 9027977003. Archived from the original on 2016-01-14.
    Dimock, Edward C. Jr. (1966). The Place of the Hidden Moon: Erotic Mysticism in the Vaisnava-Sahajiya cult of Bengal. Chicago: University of Chicago Press. ISBN 8120809963.
    Feuerstein, Georg (1991). Holy Madness: The shock tactics and radical teachings of crazy-wise adepts, holy fools, and rascal gurus. Yoga Journal. New York: Paragon House. ISBN 1557782504.
    Horgan, John (2004). Rational Mysticism: Dispatches from the Border Between Science and Spirituality. New York: Houghton Mifflin. ISBN 061844663X.
    Kakar, Sudir (2009). Mad and Divine: Spirit and Psyche in the Modern World. Chicago: University of Chicago Press. ISBN 0226422879.
    McDaniel, June (1989). The madness of the saints: ecstatic religion in Bengal. Chicago: University of Chicago Press. ISBN 0-226-55723-5.
    Mcleod, Melvin (2009). The Best Buddhist Writing 2009. Boston: Shambhala Publications. ISBN 1590307348.
    Nydahl, Ole (2004). "Verrückte Weisheit: und der Stil des Verwirklichers". Buddhismus Heute. 37: 48–57. Retrieved 2012-12-14.
    Nydahl, Ole (2003). "Crazy Wisdom". Diamond Way Time. 1: 48–54. Retrieved 2012-12-14.
    Phan, Peter C. (2004). Being Religious Interreligiously: Asian Perspectives on Interfaith Dialogue (PDF). Maryknoll: Orbis Books. ISBN 1-57075-565-5.
    Ray, Reginald (2005). Fabrice Midal (ed.). "Chögyam Trungpa as a Siddha". Recalling Chögyam Trungpa. Boston: Shambhala Publications. ISBN 1590302079.
    Trungpa, Chögyam (2001). Crazy Wisdom. Judith L. Lief, Sherab Chödzin (eds.). Boston: Shambhala Publications. ISBN 0-87773-910-2.
    Simmer-Brown, Judith (2001). Dakini's Warm Breath: The Feminine Principle in Tibetan Buddhism. Boston: Shambhala Publications. ISBN 1-57062-720-7.

    Navigation menu

  • Trungpa (2001) 9-10.
  • Feuerstein (1991) 70.
  • Feuerstein (1991) 105.
  • Feuerstein (1991) 69.
  • Feuerstein (2006) 15f; 28-32.
  • McDaniel (1989) 3-6. See also the lead section of this article. See the article on theia mania for more information regarding Plato's views.
  • McDaniel (1989) 7.
  • Dimock (1966).
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