Author Topic: Venerable Gonsar Tulku Rinpoche of Switzerland  (Read 5899 times)

thaimonk

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Venerable Gonsar Tulku Rinpoche of Switzerland
« on: September 28, 2010, 02:38:26 AM »

Ven. Gonsar Tulku Rinpoche --------------------------------------------------------------------------------

The Venerable Gonsar Rinpoche was born in Shigatse, Tibet in 1949. When he was three years old he was recognized as the fifth incarnation of the Gonsar lineage and was confirmed as such by HH the Dalai Lama. At the age of six his traditional education began in Sera Monastery under the guidance of the Venerable Geshe Rabten Rinpoche. Gonsar Rinpoche received many teachings and transmissions from HH the Dalai Lama and many other masters, particularly his root gurus Trijang Rinpoche and Geshe Rabten.

In 1959 he flew from the Chinese together with his teacher and many other Tibetans. In India he was able to continue his studies under the care of Geshe Rabten despite the hardships they had to endure for many years while living first at a refugee camp in Buxa, and later in Dharamsala. As part of his studies, he learned English and Hindi.

In 1969 he began translating Geshe Rabten's teachings into English for Western students. Due to many requests on part of Geshe Rabten's Western students, in 1974 he and Gonsar Rinpoche came to Switzerland, where they founded The Center for Higher Tibetan Studies Rabten Choeling. After the death of Geshe Rabten in 1986 the guidance and responsibility for Rabten Choeling as well as for the affiliated centers in Austria, Germany and Italy was assigned to Gonsar Rinpoche. He is also the abbot of Zongkar Choede, a small monastery in South India. In Winter 1996, Gonsar Rinpoche visited the city of Bloomington, Indiana, where he gave teachings on Lam Rim (Stages of the Path).

Gonsar Rinpoche is a co-founder of Dagom Gaden Tensung Ling Monastery which he inaugurated on July 5th, 1998. Rinpoche's teachings are exceedingly clear, precise and logical and his presence is invaluable. He is the only Tibetan spiritual master currently giving teachings in three languages: English, German and Tibetan.

The first Gonsar Rinpoche, who lived in the times of 7th Dalai Lama, was famous for his particularly wise and comprehensive teachings about the complete path to enlightenment. All Gonsar Rinpoches are significant yogis of the Hayagriva Tantra. The present Gonsar Rinpoche is reknowned as one of the few living masters capable of transmitting every aspect of Buddha's teachings as a clear and moving experience to Western and Tibetan students alike.

Gonsar Tulku Rinpoche During the time of the 7th Dalai Lama, a young man from Amdo requested acceptance at the house of his countrymen in the Sera monastery near Lhasa. His appearance was so poor and shabby, that he was refused. Turning away from the house he met an old woman in the grounds of the monastery who suggested that he request admittance to Chadrel House and ensured him that he would be accepted there. He did as he was told, and after joining the monastery he showed great enthusiasm in his studies. Soon the extraordinary qualities of a great master became apparent. He became famous as Master Ngawang Thöndrup and extensively served the teachings of the Buddha as Abbot of the Sera Je monastery and as one of the tutors of His Holiness the 8th Dalai Lama.

He spent a lot of time in meditation in a cave in the mountains near Lhasa, where later the Gonsar retreat monastery was built. When the people of Lhasa observed the new monastery they immediately started to call him ‘Gonsar’ which in Tibetan means ‘the lama of the new monastery'. This name has remained with the lineage of the Gonsar Rinpoches until today. The old woman that had led the first Gonsar Rinpoche to his college came to be known as an emanation of Palden Lhamo.

The fourth Gonsar Rinpoche, the previous incarnation to the present one, also studied in Sera monastery. After completing his studies with the Geshe examinations in his early twenties, he travelled to Mongolia and became one of the greatest masters amongst the later Buddhist masters of Mongolia. Teaching there for more than thirty years and frequently showing supernatural powers, he was greatly cherished by the population and almost all of the contemporary masters of Mongolia became his disciples. He returned to Tibet at the outbreak of the Bolshevik revolution and continued his vast activities there.

The family of His Holiness the 14th Dalai Lama also belongs to his distinguished disciples. The present Gonsar Rinpoche was born in 1949 in Shigatse, Tibet, to an aristocratic family known to be descendants of the ancient Tibetan kings. At that time his father was governor of the province Tsang, in western Tibet. At the age of three Gonsar Rinpoche was recognized as the fifth incarnation in the line of the Gonsar Rinpoche’s, which was confirmed by His Holiness the Dalai Lama.

At the age of six he entered Sera monastery, the second largest Monastic University of Tibet at that time. From the very beginning he was raised and tutored under the kind care of Venerable Geshe Rabten. Gonsar Rinpoche received a great number of teachings and transmissions from His Holiness the Dalai Lama and many other masters, in particular from his root gurus Kyabje Trijang Dorje Chang and the Venerable Geshe Rabten.

In 1959, when Tibet fell under the power of Red China, Gonsar Rinpoche fled with his master to India and continued his studies there. At the same time he learnt English and Hindi. In 1969 he started to translate into English the Buddhist teachings given to western students by his master Geshe Rabten. Ever since the Venerable Geshe Rabten passed away in 1986, Gonsar Rinpoche, after spending thirty-three years as his closest disciple, has continued his master's activities. At present Gonsar Rinpoche is director of the center ‘Rabten Choeling’ in Mont Pèlerin, as well as the centers in Austria and Germany. He gives regular teachings directly in French, English, German or Tibetan. The first Gonsar Rinpoche was famous for his particularly vast and profound teachings on the complete path of mental development to full enlightenment. The present Gonsar Rinpoche is renowned as one of the very few contemporary masters capable of transmitting every aspect of the Buddha's teachings as a clear and moving experience to Western as well as Tibetan audiences. 

One of Gonsar Tulku's emmanations as Yeshe Yang (ye shes dbyangs) was a lay disciple of Padmasambhava, counted among the twenty-five disciples (rje ’bangs nyer lnga). He is credited with transcribing many of Padmasambhava’s treasures, and concealing many of them himself, thus earning his name Ba (sba, conceal) Yeshe Yang. He is said to have received the knowledge of the secret script directly from the dakinis, having traveled to their realm in a state of meditation.

He lived for a number of years at forested mountainsides with Sogpo Lhapel (sog po lha dpal), when one day he flew into the sky and disappeared.

I believe Gonsar Tulku, who provided shelter and education for Kyabje Trijang Choktrul Rinpoche is immeasurably qualified as his Tutor, contrary to what Lama Zopa may think.


From guestbook posted by Thomas Canada

Mana

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Re: Venerable Gonsar Tulku Rinpoche of Switzerland
« Reply #1 on: September 28, 2010, 11:44:39 AM »


This site encourages posts such as this. We are very happy to learn up on the activities of great Tulkus and Lamas. We pray their activities further increases.

Mana

DSFriend

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Re: Venerable Gonsar Tulku Rinpoche of Switzerland
« Reply #2 on: September 30, 2010, 03:18:00 PM »
How kind lamas like Gonsar Rinpoche, not only did he dedicate his life to study, meditation, prayers, teachings, rituals, but also to learn different languages so that he can communicate and teach in a language we understand!

When we are abandoned, looked down upon, ostracized by our own, by people whom we seek comfort from, may we have the merits to be protected and guided by the Buddhas. Reading Gonsar Rinpoche's bio truly uplifts my spirit.

Helena

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Re: Venerable Gonsar Tulku Rinpoche of Switzerland
« Reply #3 on: September 30, 2010, 07:58:34 PM »
I agree with  you, DS Friend.

Reading stories about great Masters and Lamas truly uplifts one's spirits and motivates me to do more. At least, more than what I am currently doing. It is amazing how much they have endured and can go on enduring for the love of Dharma.

Frankly, to me, their stories and journeys demonstrate, truly, in all aspect, the greatness of the human spirit. Because it is not limited to just selfish desires but stems from loving kindness towards all beings. In this respect, I can see how different they are and their lives are.

Thank you, Thai Monk for sharing this story from the guestbook.

This is something I have stumbled on the net while wanting to find out more Gonsar Rinpoche.

Lama Gonsar Rinpoche gave a talk on Medical Ethics and Buddhism. These are some of the words I found to be especially relevant and helpful. I will post the whole excerpt of the talk in a new topic.

The below is just an extract.

Source: http://www.medizin-ethik.ch/publik/medical_ethics_buddhism.htm


Ethics and medicine

According to Buddhism ethics and medicine are two inseparable unities. Ethics, or Shila in Sanskrit, means the right way of living as well as the right attitude of the mind. That is also the very essence of the Dharma or the Teaching. Shila is in itself the ultimate medicine for all the sufferings that exist. The Buddhist Master Shantideva has clearly pointed this out in the following prayer:

That which is the only medicine for the sufferings of the world
That which is the source of all happiness
May the Teaching flourish in the world for a long time
With respect and practice

Since the principal cause, the root of all sufferings including all the physical ailments, lie within one's own mind, the ultimate cure is achieved through bringing about an effective transformation within the individual. The process of such a transformation by means of eliminating negative actions of body, speech and mind and enhancing the positive conducts as well as the positive states of mind is the practice of ethics.

Buddha has often referred to medicine as the most suitable analogy for the Teaching. In the Four Noble Truths, his first Teaching, he clearly pointed out that one should

Know the sickness,
Abandon the cause of the sickness,
Aspire the cure and
Rely upon the medical treatment

In the same way one should

Know the suffering,
Abandon the cause,
Obtain the cessation
And follow the Path

This most fundamental Teaching of the Buddha is the common base of all aspects of Buddhism. Briefly speaking it emphasizes the need to recognize one's suffering state as well as its cause within one-self, then to aspire deeply the attainment of liberation and follow seriously the way or the right method.

The attitude one should have towards the Teacher and the Teaching is explained in medical terms as well. A seeker of Dharma should recognize himself as a patient, the Teaching as the perfect medicine, one's Spiritual Guide as a qualified physician and the intensive practice as the necessary therapy. It also shows clearly that the practice of the Teaching is nothing else than the process of applying the most effective therapy in order to achieve the complete cure from all sufferings. Likewise, the basic Buddhist practice of taking refuge in the Three Jewels Buddha, Dharma and Sangha - Buddha referring to the enlightened beings, Dharma to the Teaching and the realizations, and Sangha to the supreme community - is also explained in a medical sense. The analogy given is that of a patient relying upon the right treatment. It is said:

Take refuge in the Three Jewels,
See Buddha as the most qualified physician,
See the Dharma as a faultless medicine
And the Sangha as medical attendants

Just as in case of a disease, it is crucial for the patient's recovery not to rely just on anybody who may call himself a doctor or healer, but rather to entrust himself to somebody with the necessary qualities and qualifications, so on the spiritual level, too, one should not develop faith or take refuge in anything or anyone just because they are popular. Rather one must thoroughly investigate the person's abilities and qualities such as compassion, wisdom, etc. and only when one has gained a conviction that these qualities are present, then rely upon that person as one's refuge or Spiritual Guide.

Moreover, it is the medicine one takes which is absorbed by the body and then counteracts and overcomes the disease, not the doctor. Simply knowing about the medicine and being surrounded by it has no effect whatsoever. In much the same way, the actual refuge which helps us to overcome the causes of suffering within ourselves is the Dharma. However, Dharma is not only to be learned and understood, rather it is to be applied in practice by integrating it into one's attitude of mind as well as one's behavior.

Just as it is imperative for a patient's recovery to be constantly cared for not only by a qualified physician but also by a complete team including the cleaning personnel, one needs not only the guidance and protection of fully enlightened beings in order to attain enlightenment. One also needs the help, example and inspiration of the Sangha, that is, all those who find themselves on the path.

All this shows how closely religion and medicine are linked in Buddhism. The role of a Spiritual Guide and that of a physician are therefore very similar. The one who tries principally to help beings by showing the methods of developing one's mind through overcoming the negative states of the mind and developing the positive potentialities is regarded as a Spiritual Master, and the one who principally takes care of the beings by giving them medical treatment to overcome their physical ailments is refered to as a physician or medical doctor. The nature and the aim of these two activities are, however, identical, that is, to free beings from their sufferings. Therefore the conditions required for someone in such a position are also very similar. The indispensable common base for both is sincere compassion. The second indispensable factor is wisdom or well-mastered knowledge of the methods one applies. Without such compassion and wisdom one's efforts will not bear good and lasting benefits. lf the purpose of one's efforts is limited to one's own benefit such as wealth, position or fame, one actually exploits the suffering beings and one's work turns into mere business. Such an attitude, however, is not suitable in these fields of activity.

Thirdly, the responsible person should himself be someone in a harmonious state of body and mind. A person who is spiritually and physically in a degenerate state is not at all in a position to help others to make progress. Such an attempt would be like the blind leading the blind or a drunkard helping a drunkard.

In both cases the work is of a completely wholesome nature, directly benefiting sentient beings. According to Buddhism it comprises the so-called practice of the Paramitas or perfections. There are six Paramitas:

Dana-Paramita, the perfection of generosity
Shila-Paramita, the perfection of discipline or ethic
Shanti-Paramita, the perfection of patience
Virya-Paramita, the perfection of enthusiastic perseverance
Dhyana-Paramita, the perfection of concentration
Prajna-Paramita, the perfection of wisdom

Fulfilling the task of a Spiritual Guide or a perfect physician requires the practice of these six Paramitas. The work of such a person has to be a combination of these perfections. Although they can be explained on many different levels, at least their conventional level must be present in order to fulfill this task of helping others effectively. Then it will be a real service to all mankind and to the sentient beings, and that way it will also be beneficial to oneself. The help we give to others is the best help we can give to ourselves.

Thus the work of a Spiritual Guide and that of a physician are inseparable. In Tibet many great Masters are also among the most renowned physicians. In the scriptures it is said that a Bodhisattva, that is, someone who is determined to attain enlightenment for the sake of the sentient beings, should master five great sciences These are:

The science of art
The science of medicine
The science of language
The science of logic
The inner science of mental training

The last is the trunk of the tree and the others are like its branches with the same essence. The ideal way is to incorporate all in one, especially medicine and the inner science.
Helena

beggar

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Re: Venerable Gonsar Tulku Rinpoche of Switzerland
« Reply #4 on: October 04, 2010, 02:55:01 PM »
always very uplifting to hear the stories of this new generation of teachers who are bringing many, many of incarnations' teachings, attainments, practices and lineage to the rest of the world. It is great to hear of these paths and lineages going to Switzerland, Italy (Gangchen Rinpoche), France (Dagpo Rinpoche) etc. To think how many thousands and thousands of people are now practising Tsongkhapa's holy teachings and will carry on the legacy of this lineage when all the older generation have passed on, including the Dalai Lama.

How kind the lamas are to brave so much of a world they are not familiar with, just to bring the Dharma to places where it has not been practiced before. Now, it is becoming so much easier to find teachers, centres and communities, and to practice, thanks to these brave and compassionate teachers.

Admin

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Re: Venerable Gonsar Tulku Rinpoche of Switzerland
« Reply #5 on: October 04, 2010, 05:37:46 PM »
Biographies and accounts of this nature enhance everyone's practice and brings benefit to many. We here at dorjeshugden.com encourage these type of posts.

Educational posts are very much welcomed.

This site is dedicated to bringing awareness, understanding of Dorje Shugden, the related issues and lineage to all who are interested.

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