Shambhala Training is a secular approach to meditation and a new religious movement developed by Tibetan Buddhist teacher Chögyam Trungpa Rinpoche and his students. It is based on what Trungpa calls Shambhala Vision, which sees enlightened society as not purely mythical, but as realizable by people of all faiths through practices of mindfulness/awareness, non-aggression, and sacred outlook.
120-515: Chögyam Trungpa Rinpoche arrived in North America in 1970, and began teaching Western students from within the Kagyu and Nyingma lineages of Tibetan Buddhism . These students formed a growing spiritual community, which incorporated as Vajradhatu (now Shambhala International ) in 1973. Beginning in 1976, Trungpa Rinpoche presented a series of teachings known as the "Shambhala teachings" to
240-588: A 19th-century Nyingma lama after whom Sakyong Mipham Rinpoche took his name, wrote about many of these practices and concepts as well. Some, such as the "stroke of Ashé", have no known precedents. Trungpa Rinpoche was deeply influenced by his friend Shunryu Suzuki Roshi, a Japanese Zen master who was central to the introduction of Zen Buddhism to America. As a result of this influence, certain attributes of form in Shambhala are derived from Zen, rather than Tibetan Buddhism. The shrine rooms in Shambhala, reflecting
360-560: A Bend 折 ( pinyin : zhé ). For example, an initial Shù followed by an abrupt turn right produces [REDACTED] ( Shù Zhé ). In the same way, an initial Shù followed by an abrupt turn right followed by a second turn down produces [REDACTED] ( Shù Zhé Zhé ). However, their inherited names are "Vertical–Horizontal" and "Vertical–Horizontal–Vertical". We need not to use "Bend" in the inherited names. Nearly all complex strokes can be named using this simple scheme. Organization systems used to describe and differentiate strokes may include
480-436: A compound stroke. Thus, they are not in themselves individual strokes. Note, the basic stroke Diǎn "Dot" is rarely a real dot . Instead it usually takes the shape of a very small line pointing in one of several directions, and may be long enough to be confused with other strokes. A compound stroke (also called a complex stroke) is produced when two or more basic strokes are combined in a single stroke written without lifting
600-705: A discrete application of the writing implement . The modern sense of discretized strokes first came into being with the clerical script during the Han dynasty . In the regular script that emerged during the Tang dynasty —the most recent major style, highly studied for its aesthetics in East Asian calligraphy —individual strokes are discrete and highly regularized. By contrast, the ancient seal script has line terminals within characters that are often unclear, making them non-trivial to count. Study and classification of strokes
720-544: A kingdom of 300,510 followers of the Mlechha religion, some of whom worshiped the Sun. He is said to have expelled 20,000 people from his domain who clung to Surya Samadhi (solar worship) rather than convert to Kalachakra (Wheel of Time) Buddhism. After realizing these were the wisest and best of his people and how much he was in need of them, he later asked them to return and some did. Those who did not return are said to have set up
840-654: A large number of independent sub-schools and lineages. The principal Kagyu lineages existing today as independent schools are those which stem from Milarepa's disciple, Gampopa (1079–1153), a monk who merged the Kagyu lineage with the Kadam tradition. The Kagyu schools which survive as independent institutions are mainly the Karma Kagyu , Drikung Kagyu , Drukpa Lineage and the Taklung Kagyu . The Karma Kagyu school
960-487: A lesser extent, Trungpa Rinpoche incorporated other elements into Shambhala tradition. From the Bön religion, the lhasang ceremony is performed; other elements of shamanism play a role. From Confucianism comes a framework of heaven, earth, and man for understanding the proper relationship between different elements of compositions of all kinds. From Taoism comes the use of feng shui and other incorporations. The Dorje Kasung
1080-400: A lineage holder of Ra Lotsawa . Stroke (Chinese character) Strokes ( simplified Chinese : 笔画 ; traditional Chinese : 筆畫 ; pinyin : bǐhuà ) are the smallest structural units making up written Chinese characters . In the act of writing, a stroke is defined as a movement of a writing instrument on a writing material surface, or the trace left on the surface from
1200-561: A male partner in the Colorado congregation, who in turn unknowingly infected his female partner. Tendzin, who was HIV-positive, knowingly had sex with students for three years without disclosing his infection. He had a delusion that his enlightened status protected himself and others from AIDS. It eventually came out that the Vajradhatu board of directors had known of the problem for more than two years and had done nothing about it. After
1320-421: A mountain deity to "increase his fortune like the galloping of a horse and expand his prosperity like the boiling over of milk ( rlung ta ta rgyug/ kha rje 'o ma 'phyur 'phyur/ ). Namkhai Norbu Rinpoche elaborates on the traditional understanding and etymology of drala : In many ancient Bön texts the name 'Drala' is spelt sgra bla , which literally means ' la of sound', where la (soul or vitality) stands for
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#17327869081591440-458: A number of Shambhala texts throughout his life, and also received a number of them as terma . Long-time students and members of his Nalanda Translation Committee elaborated on his reception of terma in a 2006 newsletter: At the first Kalapa Assembly in the fall of 1978, during one of our translation sessions with the Vidyadhara, Larry Mermelstein engaged him in an interesting discussion about
1560-445: A numeric or alpha-numeric nominal number according to a designed numbering scheme . Organizing strokes into a hierarchy aids a user's understanding by bringing order to an obtuse system of writing that has organically evolved over the period of centuries. In addition, the process of recognizing and describing stroke patterns promotes consistency of stroke formation and usage. When organized by naming convention, classification allows
1680-679: A parallel set of Gesar chants that mix religions in the same way." As Kornman writes, one such typical chant is "a careful combination of Buddhism according to the Nyingma sect with local religion." According to Kornman, "In the Na volume of Mipham's collected works one finds numerous very short supplications to Gesar ...Trungpa Rinpoche lifted the above supplications from Mipham's Gesar cycle and gave them to his advanced students to chant." Kornman asserts that Trungpa "wrote his Epic of Lha [his first Shambhala tradition text] within this tradition, conscious of
1800-565: A pattern of abuse of power. In September 2020, an investigative report detailed a culture of abuse dating back to early days of the Shambhala organization. In Shambhala: The Sacred Path of the Warrior , Chögyam Trungpa Rinpoche wrote: I am honoured and grateful that in the past I have been able to present the wisdom and dignity of human life within the context of the religious teachings of Buddhism. Now it gives me tremendous joy to present
1920-514: A statement with their own reports of witnessing abuse while in their roles. The organization's stated purpose for utilizing the military format is not to propagate war, but "to take advantage of the discipline and energy of military forms to embody and communicate compassion." Maitri is a therapeutic program that works with different styles of neurosis using principles of the Five Buddha Families . Mudra practice, first explored by
2040-562: A stroke name with the sequence of letters indicating the basic strokes or stroke components used to create the CJK stroke. This system is used in the Unicode standard when encoding CJK stroke characters. In a basic stroke example, H represents the stroke [REDACTED] named 横 ( Héng ); in a compound example, HZT represents 横折提 ( Héng zhé tí ). While no consensus exists, there are up to 12 distinct basic strokes that are identified by
2160-495: A stroke. Because this can require subjective interpretation, CJK strokes cannot be placed into a single definitive classification scheme because stroke types lack a universal consensus on the description and number of basic and compound forms. CJK strokes cannot be placed into a single definitive categorization scheme due to visual ambiguity between strokes, and therefore cannot be segregated into mutually exclusive groups. Other factors inhibiting organization based on visual criteria are
2280-546: A type of individual energy that is also endowed with a protective function. In more recent texts, notably those of the Buddhist tradition, we find the spelling dgra lha, 'deity of the enemy', a term which has been interpreted to mean a warrior deity whose task is to fight one's enemies. [...] Other authors, interpreting the term in the sense of 'deity that conquers the enemy's la' have instead spelt it dgra bla, 'enemy's la'. [...] The spelling sgra bla ('la of sound') found in
2400-477: A unique radical. There are many CJK compound strokes, however there is no consensus for sequence letter naming of compound strokes using the basic strokes. The following table demonstrates one of the CJK stroke naming convention: Besides, some strokes have been unified or abandoned in Unicode: Note that some names in the list do not follow the rules of controlled vocabulary. For example, stroke P ( Piě)
2520-433: A user to find a stroke quickly in a large stroke collection, makes it easier to detect duplication, and conveys meaning when comparing relationships between strokes. When organized by numbering scheme, categorization aids a user in understanding stroke differences, and makes it easier to make predictions, inferences and decisions about a stroke. Strokes are described and differentiated using the criteria of visual qualities of
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#17327869081592640-617: A vow of devotion to the guru , a position currently held by Sakyong Mipham Rinpoche . The concept of Shambhala is part of the lore of Tibetan Buddhism, and is described in the Kalachakra tantra. The Kalachakra tantra was presumably introduced to Tibet still in the 11th century, the epoch of the Tibetan Kalachakra calendar . In the Kalachakra narrative, King Manjuśrīkīrti is said to have been born in 159 BC and ruled over
2760-522: Is lam ’gro, which also means luck." In his 1998 study The Arrow and the Spindle, Karmay traces several antecedents for the windhorse tradition in Tibet. First, he notes that there has long been confusion over the spelling because the sound produced by the word can be spelt either klung rta (river horse) or rlung rta (wind horse)--the first letter is silent in both cases. In the early twentieth century
2880-573: Is a categorisation method where similar strokes are grouped into categories labeled by nominal numbers. Category numbering may be an index of numbers of types, with sub-types indicated by a decimal point followed by another number or a letter. The following table is a common numbering scheme that uses similar names as the Roman letter naming convention, but the stroke forms are grouped into major category types (1 to 5), which further break down into 25 sub-types in category 5. Some strokes are not included in
3000-486: Is a paramilitary group that was formed by Chogyam Trungpa Rinpoche to provide security services, provide driving and personal assistance to the teachers, and address any issues of conflict or health that arise in the community. The training and model of the Dorje Kasung are based on military forms, such as hierarchy, uniforms, and drills. After the reports of misconduct became public, sixteen senior-level Kasung released
3120-412: Is a residential program of less than two weeks' duration. These weekends are intended to be completed in order. Windhorse and Drala are sometimes exchanged in the sequence. Students may then continue onto an intensive nine- to fourteen-day-long residential retreat called Warriors Assembly. Practices and root texts are made available as students complete the prerequisite study and practice stages. However, it
3240-411: Is a single calligraphic mark moving in one direction across a writing surface. The following table lists a selection of basic strokes divided into two stroke groups: simple and combining. "Simple strokes" (such as Horizontal / Héng and Dot / Diǎn ) can be written alone. "Combining strokes" (such as Bend / Zhé and Hook / Gōu ) never occur alone, but must be paired with at least one other stroke forming
3360-485: Is a standard character set of 4,808 characters issued by Taiwan's Ministry of Education. The stroke numbers of characters range from 1 to 32 strokes. The 11-stroke group has the most characters, taking 9.297% of the character set. On the average, there are 12.186 strokes per character. The List of Frequently Used Characters in Modern Chinese ( 现代汉语常用字表 ) is a standard character set of 3,500 characters issued by
3480-454: Is believed to increase the strength in the supplicator of the four nag rtsis elements mentioned above. Often the ritual is called the risang lungta , (wylie: ri bsang rlung ta ), the "fumigation offering and (the throwing into the wind or planting) of the rlung ta high in the mountains." The ritual is traditionally "primarily a secular ritual" and "requires no presence of any special officiant whether public or private." The layperson entreats
3600-459: Is claimed by Shambhala adherents that much of their content is found in the book Shambhala: The Sacred Path of the Warrior and others. During the Sacred Path weekends and Warriors Assembly, students study Shambhala texts composed by Chögyam Trungpa, as well as practices such as that of the stroke of ashé . The stroke of ashé was first produced on the night of October 25, 1976, while Trungpa
3720-506: Is in order regarding the two forms Dkar brgyud pa and Bka' brgyud pa. The term Bka' brgyud pa simply applies to any line of transmission of an esoteric teaching from teacher to disciple. We can properly speak of a Jo nang Bka' brgyud pa or Dge ldan Bka' brgyud pa for the Jo nang pa and Dge lugs pa sects. The adherents of the sects that practice the teachings centering around the Phyag rgya chen po and
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3840-572: Is not found in the compound stroke PN. The name "PN" comes from 平捺 (pinyin: Píng Nà ), not 撇捺 (pinyin: Piě Nà ). The meaning of 平 (pinyin: Píng ) is "flat", and it should be called "BN" 扁捺 (pinyin: Biǎn Nà) if the rules are to be followed closely. The letter "Z" in stroke SWZ means 左 (pinyin: Zuǒ ), not 折 (pinyin: Zhé ). The meaning of 左 is "left", and it is not defined in the naming convention. Moreover, some 折 (pinyin: Zhé ) strokes are far more than or far less than 90°, such as stroke HZZZG, stroke HZZP and stroke PZ. Some strokes are not included in
3960-405: Is one of the main schools ( chos lugs ) of Tibetan (or Himalayan) Buddhism . The Kagyu lineages trace themselves back to the 11th century Indian Mahasiddhas Naropa , Maitripa and the yogini Niguma , via their student Marpa Lotsawa (1012–1097), who brought their teachings to Tibet. Marpa's student Milarepa was also an influential poet and teacher. The Tibetan Kagyu tradition gave rise to
4080-562: Is prophesied for the year 2424 or 2425 (in the 3304th year after the death of Buddha ). Shambhala Training is administered worldwide by Shambhala International . Shambhala Training is presented in a series of paid weekend programs, the first five of which are called "The Heart of Warriorship", and the subsequent seven "The Sacred Path". The Warrior Assembly is the final program in the Shambhala Training Sacred Path, after which students must take vows of devotion to
4200-437: Is still and often mistakenly taken to mean only the actual flag planted on the roof of a house or on a high place near a village. In fact, it is a symbol of the idea of well-being or good fortune. This idea is clear in such expressions as rlung rta dar ba, the 'increase of the windhorse,' when things go well with someone; rlung rta rgud pa , the 'decline of windhorse,' when the opposite happens. The colloquial equivalent for this
4320-671: Is the largest of the sub-schools, and is headed by the Karmapa . Other lineages of Kagyu teachings, such as the Shangpa Kagyu , are preserved in other schools. The main teachings of the Kagyus include Mahamudra and the Six Dharmas of Naropa . Strictly speaking, the term bka' brgyud "oral lineage", "precept transmission" applies to any line of transmission of an esoteric teaching from teacher to disciple. There are references to
4440-463: Is the number of strokes making up a character. Stroke count plays an important role in Chinese character sorting, teaching and computer information processing. Stroke numbers vary dramatically from characters to characters, for example, characters 丶 , 一 and 乙 have only one stroke, while the character 齉 has 36 strokes, and 龘 (a composition of 龍 in triplicate) has 48. The Chinese character with
4560-465: Is the primeval human man, in a misguided attempt to avenge his daughter. The nyen then is made to see his mistake by a mediator and compensates Khri-to's six sons with the gift of the tiger, yak, garuda, dragon, goat, and dog. The first four brothers then launch an exhibition to kill robbers who were also involved with their mother's death, and each of their four animals then becomes a personal drala (wylie: dgra bla , "protective warrior spirit") to one of
4680-412: Is used for: When writing Han radicals, a single stroke includes all the motions necessary to produce a given part of a character before lifting the writing instrument from the writing surface; thus, a single stroke may have abrupt changes in direction within the line. For example: All strokes have direction. They are unidirectional and start from one entry point. As such, they are usually not written in
4800-465: Is useful for understanding Chinese character calligraphy , ensuring character legibility. identifying fundamental components of radicals , and implementing support for the writing system on computers. The terminals of the individual marks in ancient character forms are often unclear, and it is sometimes nontrivial to count them. The modern motion of discretized strokes did not fully emerge until clerical script : The study and classification of strokes
4920-549: The Dharmakāya Buddha Vajradhara and this was transmitted only through Nāropa to Marpa. The "distant lineage" of Mahāmudrā is said to have come from the Buddha in the form of Vajradara through incarnations of the bodhisattvas Avalokiteśvara and Mañjuśrī to Saraha , then from him through Nagarjuna, Shavaripa , and Maitripada to Marpa. The Mahāmudrā teachings from Saraha that Maitripa transmitted to Marpa include
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5040-539: The Four Lineages of Instructions ( Wylie : bka' babs bzhi ), which he passed on to Nāropa who codified them into what became known as the Six Doctrines or Six Dharmas of Naropa . These instructions consist a combination of the completion stage (Skt. sampannakrama ; Tib. rdzogs rim ) practices of different Buddhist highest yoga tantras (Skt. Anuttarayoga Tantra ; Wylie : bla med rgyud ), which use
5160-619: The Nā ro chos drug are properly referred to as the Dwags po Bka' brgyud pa because these teachings were all transmitted through Sgam po pa. Similar teachings and practices centering around the Ni gu chos drug are distinctive of the Shangs pa Bka' brgyud pa. These two traditions with their offshoots are often incorrectly referred to simply as Bka' brgyud pa. Some of the more careful Tibetan scholars suggested that
5280-590: The Three Jewels , or the wish fulfilling jewel . Its appearance is supposed to bring peace, wealth, and harmony. The ritual invocation of the wind horse usually happens in the morning and during the growing moon. The flags themselves are commonly known as windhorse. They flutter in the wind, and carry the prayers to heaven like the horse flying in the wind. The garuda and the dragon have their origin in Indian and Chinese mythology , respectively. However, regarding
5400-415: The energy-winds (Skt. vāyu , Wylie : rlung ), energy-channels (Skt. nāḍi , Wylie : rtsa ) and energy-drops of the subtle vajra -body in order to achieve the four types of bliss, the clear-light mind and realize the state of Mahāmudrā. The Mahāmudrā lineage of Tilopa and Nāropa is called the "direct lineage" or "close lineage" as it is said that Tilopa received this Mahāmudrā realisation directly from
5520-416: The zhe ('bend') category. In this classification, a new category gou ( 钩 'hook'), which include all the strokes with hooks, is divided out from the original bend category; then, together with the six types of plane strokes, an eight-category system is formed: Because the character 永 ( yǒng ; 'forever') happens to contain strokes similar to each of these eight types, this classification
5640-623: The " Atiśa kagyu" for the Kadam or to "Jonang kagyu" for the Jonang and "Ganden kagyu" for the Gelug sects. Today, however, the term Kagyu almost always refers to the Dagpo Kagyu and, less often, to the Shangpa Kagyu . In his 1970 article Golden Rosaries of the Bka' brgyud schools , E. Gene Smith discusses the two forms of the name, Wylie : bka' brgyud and Wylie : dkar brgyud : A note
5760-511: The "Essence Mahāmudrā" ( Wylie : snying po'i phyag chen ) where Mahāmudrā is introduced directly without relying on philosophical reasoning or yogic practices. According to some accounts, on his third journey to India Marpa also met Atiśa (982–1054) who later came to Tibet and helped found the Kadam lineage Marpa established his "seat" at Drowolung ( Wylie : gro bo lung ) in Lhodrak in southern Tibet just north of Bhutan . Marpa married
5880-753: The "Fivefold Profound Path of Mahāmudrā" ( Wylie : lam zab mo phyag chen lnga ldan ). Since the 15th century the Drikung Kagyupa received influence from the "northern terma " ( Wylie : byang gter ) teachings of the Nyingma tradition. Lingre Kagyu refers to the lineages founded by Lingrepa Pema Dorje ( Wylie : gling ras pa padma rdo rje ) [1128-1188] also known as Nephupa after Nephu monastery (sna phu dgon) he founded near Dorje Drak (rdo rje brag) in Central Tibet (dbus) . Lingrepa's teachers were Gampopa 's disciple Phagmo Drupa Dorje Gyalpo ; Rechungpa's disciple Sumpa Repa; and Ra Yeshe Senge,
6000-469: The "close lineage" of mahāmudrā and tantric teachings, and Maitrīpāda - from whom he received the "distant lineage" of mahāmudrā. Together Marpa, Milarepa and Gampopa are known as "Mar-Mi-Dag Sum" ( Wylie : mar mi dwags gsum ) and together these three are considered the founders of the Kagyu school of Buddhism in Tibet. Marpa's guru Nāropa (1016–1100) was the principal disciple of Tilopa (988-1089) from East Bengal. From his own teachers Tilopa received
6120-425: The "ideal horse" ( rta chogs ) with swiftness and wind. On prayer flags and paper prints, windhorses usually appear in the company of the four animals of the cardinal directions, which are "an integral part of the rlung ta composition": garuda or kyung , and dragon in the upper corners, and tiger and snow lion in the lower corners. In this context, the wind horse is typically shown without wings, but carries
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#17327869081596240-1080: The Black Ashe , Letter of the Golden Key that Fulfills Desire , Golden Sun of the Great East , and the Scorpion Seal of the Golden Sun , in long and short versions. Trungpa Rinpoche is believed by his students to have received these teachings directly from Gesar of Ling , an emanation of Padmasambhava , and the Rigden kings. Their terma status was endorsed by the Nyingma teacher Dilgo Khyentse Rinpoche . The Shambhala dharma practices derived entirely or in part from these texts include those of werma , drala , Wind Horse (Tib. lungta ), and meditations on four "dignities of Shambhala": tiger (Tib. tak ), lion (Tib. seng ), garuda (Tib. kyung ) and dragon (Tib. druk ). Jamgon Ju Mipham Gyatso ,
6360-530: The Chinese idea of the lung ma, "dragon horse," because in Chinese mythology dragons often arise out of rivers (although druk is the Tibetan for dragon, in some cases they would render the Chinese lung phonetically). Thus, in his proposed etymology the Chinese lung ma became klung rta which in turn became rlung rta. Samtay further reasons that the drift in understanding from "river horse" to "wind horse" would have been reinforced by associations in Tibet of
6480-672: The Drikung Kagyu and Drukpa Kagyu, became more important and influential than others. One of the most important of the Kagyu sects still remaining today, the Drikung Kagyu (འབྲི་གུང་བཀའ་པརྒྱུད་པ) takes its name from Drigung Monastery founded by Jigten Sumgön, also known as Drikung Kyopa. The special Kagyu teachings of the Drikung tradition include the "Single Intention" ( Wylie : dgongs gcig ), "The Essence of Mahāyāna Teachings" ( Wylie : theg chen bstan pa'i snying po ), and
6600-462: The English names are used in the naming system. The controlled vocabulary can be divided into two groups. The first group is the abbreviated forms of the basic strokes. The second group is the abbreviated forms of deformations used to form compound strokes. “Zag” can be omitted in the naming system. The following table demonstrates the English abbreviation naming convention: A numbering scheme
6720-470: The Four Commissioners" ( ka-bab-shi'i-gyu-pa ). This four-fold lineage is Kagyu begins in Tibet with Marpa Lotsawa (1012–1097) a Tibetan householder who trained as a translator with lotsawa Drogmi Shākya Yeshe (993–1050), and then traveled three times to India and four times to Nepal in search of religious teachings. His principal gurus were the siddhas Nāropa - from whom he received
6840-497: The Kagyu schools can only be traced back as far as Kongtrul's and other's writings (19th century). The Tibetan terminology "che chung", literally "large (and) small," does not reflect the size or influence of the schools, as for instance the Drikung school was in the 13th century probably the largest and most influential of them, although it is, according to Kongtrul, "secondary".Or it can be taken as early and later schools. The Drubgyu Karma Kamtsang, often known simply as Karma Kagyu,
6960-469: The Kagyu tradition passed down via Naropa as we know it today. The other main lineage of the Kagyu is the Shangpa Kagyu , passed down via Niguma. Gampopa's main contribution was the establishment of a celibate and cenobitic monastic Kagyu order. This was in sharp contrast to the tradition of Marpa and Milarepa which mainly consisted of non-monastic householder or hermit yogis practicing in solitary locations or hermitages. According to John Powers, Marpa "saw
7080-634: The Lady Dagmema, and took eight other concubines as mudras. Collectively they embodied the main consort and eight wisdom dakini in the mandala of his Yidam , Hevajra . Marpa wanted to entrust the transmission lineage to his oldest son, Darma Dode, following the usual Tibetan practice of the time to transmit of lineages of esoteric teachings via hereditary lineage (father-son or uncle-nephew), but his son died at an early age and consequently he passed his main lineage on through Milarepa . Darma Dode's incarnation as Indian master Tiphupa became important for
7200-801: The Ministry of Education of the People's Republic of China. The stroke numbers of characters range from 1 to 24 strokes. The 9-strokes characters are the most, taking 11.857% of the character set. On the average, there are 9.7409 strokes per character. The Unicode Basic CJK Unified Ideographs is an international standard character set issued by ISO and Unicode, the same character set of the China national standard 13000.1. There are 20,902 Chinese characters, including simplified and traditional characters from China, Japan and Korea (CJK). The stroke numbers of characters range from 1 to 48 strokes. The 12-strokes group has
7320-563: The Mudra Theater Group, is based on traditional Tibetan monastic dance training and the teachings on mahamudra . Shambhala Teaching also appropriates various meditation techniques of traditional Tibetan Buddhist lineages, including shamatha/vipashyana, zazen, madhyamaka , mahamudra and Dzogchen , tonglen , Lojong , traditional yidam practices such as Vajrayogini , Chakrasamvara , Vajrakilaya , Jambhala, Gesar , Tara , Manjushri , and Vajrasattva . Chogyam Trungpa wrote
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#17327869081597440-674: The Scorpion Seal Retreat. In turn, Warrior Assembly became a prerequisite for attending the Seminary. The Rigden Abhisheka enters the student into the practice of the Werma Sadhana. It is open to graduates of Shambhala Vajrayana Seminary who have completed their Shambhala ngöndro and to students who have already received the Werma Sadhana and completed their Kagyü Ngöndro. Certain Shambhala practices derive from specific terma texts of Trungpa Rinpoche's such as Letter of
7560-507: The Shambhala teachings, Rinpoche exclaimed: “Gesar is the vanguard of Shambhala.” (...in other contexts, the Vidyadhara indicated that the Shambhala terma had originated with the Rigden kings, Shiwa Ökar , or Gesar of Ling.) In Tibet, a distinction was made between Buddhism ( Lha-cho , wylie: lha chos, literally "religion of the gods") and folk religion ( Mi-cho , wylie: mi chos , literally "religion of humans"). Windhorse (wylie: rlung ta )
7680-431: The Shambhala tradition is founded on the sanity and gentleness of the Buddhist tradition, at the same time it has its own independent basis, which is directly cultivating who and what we are as human beings. The teachings cover art, society, and politics and the goal of creating an enlightened society. This is thought of not only as a social and political process but a practice requiring individuals to develop an awareness of
7800-469: The Unicode standard, such as [REDACTED] , [REDACTED] , [REDACTED] , [REDACTED] , [REDACTED] , [REDACTED] , etc. In Simplified Chinese, stroke TN [REDACTED] is usually written as [REDACTED] (It was called "stroke DN", but Unicode has rejected it ). There is another naming convention that use abbreviated forms of the English names for CJK strokes. The first letter of
7920-485: The Vidyadhara whether these texts originated with Padmakara, the source of the vast majority of treasure teachings, at that time we didn’t know that other teachers also hid dharma as termas. So when Rinpoche replied that these texts were more likely from Gesar, we were understandably puzzled. But after a long pause Rinpoche added, “And of course Gesar was an emanation of Padmakara, so that should take care of things for you!” When we asked about what meaning Gesar had in terms of
8040-502: The Zen aesthetic of Kanso (簡素) or simplicity, tend to be sparsely furnished and decorated, whereas traditional Tibetan Buddhist shrine rooms are elaborate, ornate, and colorful. As in Zen but unlike Tibetan Buddhist practice, meditators engage in group practice of shamatha-vipashyana. In addition, Shambhala have adopted the practices of kyūdō , ikebana (kado), tea ceremony , oryoki , calligraphy , and other traditional Japanese arts. To
8160-450: The ancient texts as a matter of fact is based on a very deep principle characteristic of the most authentic Bön tradition. Sound, albeit not visible, can be perceived through the sense of hearing and used as a means of communication, and is in fact linked to the cha (the individual's positive force, the base of prosperity), wang tang (ascendancy-capacity), and all the other aspects of a person's energy, aspects that are directly related with
8280-420: The authoritative institution should be consulted. If two strokes are connected at the endpoints, whether they are separated into two strokes or linked into one stroke can be judged by the following rules: An important prerequisite for connecting two strokes into one stroke is: the tail of the first stroke is connected with the head of the second stroke. Chart of Standard Forms of Common National Characters
8400-508: The basic goodness and inherent dignity of themselves, of others, and of the everyday details of the world around them. This is facilitated by cultivating gentleness and bravery. Some key concepts presented in Shambhala Training include: The basic meditation technique initially presented in Shambhala Training includes sitting with legs loosely crossed, taking good posture, leaving the eyes slightly open, and focusing attention on
8520-531: The beginning of each group are called main stroke shapes; and the following strokes are called subordinate stroke shapes, or secondary strokes. The name of a category is the name of the main stroke. For example, category heng include main stroke heng and secondary stroke ti . There are disputes over the classification of the vertical hook stroke ( 亅 ) among the five types of strokes. In the currently effective national standards, 亅 belongs to category shu , but some language scholars argue that it should be put in
8640-407: The book Shambhala: The Sacred Path of the Warrior , which gives a detailed presentation of the core Shambhala teachings. In 1987, Trungpa died of illnesses related to his long-term alcohol abuse. He was 47. After Trungpa's death, Vajra Regent Ösel Tendzin became spiritual head of Vajradhatu until around 1989. Citing an AIDS -related infection, allegations arose that Tendzin had passed HIV to
8760-554: The boundaries of the mandala, the private society of his personal students who share the initiatory mysteries, to the entire nation. This was the theory of the relationship between religion and society that Trungpa Rinpoche elaborated in the West. Its metaphysics was based on the philosophical syncretism of the Eclectic [Rime] movement, which evolved an almost Neoplatonic emanational version of Buddhist mysticism. The mythological machinery,
8880-425: The city of Shambhala. Manjuśrīkīrti initiated the preaching of the Kalachakra teachings in order to try to convert those who returned and were still under his rule. The Kalachakra tantra prophesies that when the world declines into war and greed, and all is lost, the 25th Kalki king Maitreya will emerge from Shambhala, with a huge army to vanquish Dark Forces and usher in a worldwide Golden Age . This final battle
9000-496: The community. These teachings presented the principle of basic goodness , and a secular rather than religious approach to enlightenment. In 1977, Trungpa Rinpoche first trained senior students to teach Shambhala Training, a series of weekend meditation programs offered widely throughout the community, and in 1978, Trungpa Rinpoche conducted the first annual Kalapa Assembly, an intensive training program for advanced Shambhala teachings and practices. In 1984, Trungpa Rinpoche published
9120-429: The container of a new lineage known as Shambhala Buddhism. In the following years, the Shambhala and Buddhist curricula were merged, and Shambhala versions of practices such as Ngöndro were developed. In 2018, Sakyong Mipham was accused of multiple counts of sexual misconduct and abuse of power and temporarily stepped back from teaching. Further investigation found enough of the accusations to be credible and established
9240-468: The cosmology of his system, was based on the most complex of all of the Buddhist tantras, the Kalachakra (Wheel of Time) Tantra. But textually it was based on the Tibetan oral epic of King Gesar of Ling, which deployed a non-Buddhist divine machinery based on native Inner Asian shamanistic and animistic religion. The “back text” of Trungpa’s socioreligious system was the Gesar epic. This meant that his model for
9360-412: The creation of his Shambhala teachings as follows: The philosopher king and the political leadership of his idealized society were people who ruled by virtue of private mystical realizations. The one who sees the phenomenal world as mere appearance and reality as a transcendent other, rules the country and introduces the citizens to his private mystical world. To use tantric terminology, the leader expands
9480-437: The death of Ösel Tendzin in 1990, Trungpa Rinpoche's eldest son, Ösel Rangdröl Mukpo, became spiritual and executive head of the Vajradhatu community. In 1995, Ösel Rangdröl Mukpo was endorsed by Penor Rinpoche , head of the Nyingma lineage, as the reincarnation of Ju Mipham , and enthroned as Sakyong Mipham Rinpoche. Beginning in 2000, Sakyong Mipham Rinpoche moved to enclose the previously secular teachings of Shambhala within
9600-594: The dignities in place of the windhorse. In this context the snow lion, garuda and dragon represent the Ling (wylie: Gling ) community from which Gesar comes, while the tiger represents the family of the Tagrong (wylie: sTag rong ), Gesar's paternal uncle. The windhorse ceremonies are usually conducted in conjunction with the lhasang (wylie: lha bsang , literally "smoke offering to the gods") ritual, in which juniper branches are burned to create thick and fragrant smoke. This
9720-465: The five categories of strokes, and stipulate the heng – shu – pie – dian – zhe ( 横竖撇点折 ) stroke-group order. This order is consistent with the stroke order of the character 札 ( zhá ): ㇐㇑㇓㇔㇟, and as such is called the " 札 order". In Hong Kong and Taiwan among other places, people also use the group order of dian – heng – shu – pie – zhe ( 點橫豎撇折 ) The five basic strokes of heng ( 一 ), shu ( 丨 ), pie ( 丿 ), dian ( 丶 ), and zhe ( 𠃍 ) at
9840-533: The founder of the Jonang school who systematized the shentong teachings . The Karmapas continue to be the heads of the Karma Kagyu order today and remain very influential figures. According to Reginald Ray: Although in the diaspora the sixteenth Karmapa was considered the “head” of the Kagyu lineage, in Tibet the situation was more decentralized. In spite of the titular role of the Karmapa, even in exile
9960-497: The four brothers. The brothers who received the goat and dog choose not to participate, and their animals therefore do not become drala. Each of the brothers represents one of the six primitive Tibetan clans ( bod mi'u gdung drug ), with which their respective animals also become associated. The four animals (with the snow lion replacing the yak) also recur frequently in the Gesar epic , and sometimes Gesar and his horse are depicted with
10080-565: The future development of Kagyu in Tibet. Marpa's four most outstanding students were known as the "Four Great Pillars" ( Wylie : ka chen bzhi ): Other important students of Marpa include: Jamgon Kongtrul (1813–1899) collected the initiations and sadhanas of surviving transmissions of Marpa's teachings together in the collection known as the Kagyu Ngak Dzö ( Tibetan : བཀའ་བརྒྱུད་སྔགས་མཛོད་ , Wylie : bka' brgyud sngags mdzod , "Treasury of Kagyu Tantras"). Gampopa (1079–1153), who
10200-614: The great scholar Ju Mipham felt compelled to clarify that in his view rlung rta was preferable to klung rta , indicating that some degree of ambiguity must have persisted at least up to his time. Karmay suggests that "river horse" ( klung rta ) was actually the original concept, as found in the Tibetan nag rtsis system of astrology imported from China. The nag rtsis system has four basic elements: srog (vital force), lu (wylie: lus, body), wangtang (wylie: dbang thang , "field of power"), and lungta (wylie: klung rta, river horse). Karmey suggests that klung rta in turn derives from
10320-498: The guru if they wish to continue. During Warrior Assembly, students study the Shambhala terma text, The Golden Sun of the Great East, and receive the practices of the "stroke of ashé " (said to be a terma through Trungpa) and lungta . The Satdharma community, established by Trungpa's appointed regent and Dharma heir Ösel Tendzin (Thomas Rich), offers a comparable "Shambhala Education" course of training in Ojai, California . After
10440-485: The human mind—at rest, open, alert." Though Shambhala Training is a personal, ongoing practice of meditation and engaged activities, the Shambhala Training curriculum is presented in a series of progressive weekend programs, and then longer retreats. "The Heart of Warriorship" curriculum consist of five weekend programs with each weekend followed by a corresponding 'Everyday Life' class. The latter seven weekends are called "The Sacred Path," as follows: The Warrior Assembly
10560-654: The main branch: The Barom Kagyu was founded by Gampopa's disciple Barompa Darma Wangchuk ( Wylie : ' ba' rom pa dar ma dbang phyug , 1127–1199–1200), who established the Nak River Barom Riwoche Monastery ( Wylie : nag chu 'ba' rom ri bo che ) in 1160. This school was popular in the Principality of Nangchen in Kham (modern Nangqên County , Yushu Tibetan Autonomous Prefecture , southern Qinghai) where it has survived in one or two pockets to
10680-423: The matter: "In some later 'Brug pa texts the written form 'Dkar brgyud' indeed appears, because Mar pa , Mi la , Gling ras, and others wore only white cotton cloth. Nevertheless, it is fine if [they] are all called Bka' brgyud." At Thu'u kwan's suggestion, then, we will side with convention and use the term "Bka' brgyud." One source indicates: [T]he term "Kagyu" derives from the Tibetan phrase meaning "Lineage of
10800-470: The monastic life as appropriate only for people of limited capacities." Gampopa on the other hand, founded Daklha Gampo Monastery ( Dwags lha sgam po ) and thus allowed the Kagyu teachings to have established training centers and study curricula in a structured monastic setting which was well suited to the preservation of tradition. Most of the major Kagyu lineages in existence today can be traced through Gampopa. Following Gampopa's teachings, there evolved
10920-433: The most characters, taking 9.358% of the character set. On the average, there are 12.845 strokes per character. Stroke forms ( 笔形 ; 筆形 ; bǐxíng ) are the shapes of strokes. Different classification schemes have different numbers of categories by which one may classify individual strokes. The strokes of modern Chinese characters can be divided into plane strokes ( 平笔 ) and turning or bent strokes ( 折笔 ) . When
11040-427: The most strokes in the entire Unicode character set is 𪚥 (the aforementioned 龍 in quadruplicate) with 64 strokes. There are effective methods to count the strokes of a Chinese character correctly. First of all, stroke counting is to be carried out on the standard regular script form of the character, and according to its stroke order . And if needed, a standard list of strokes or list of stroke orders issued by
11160-475: The names of the basic strokes, in the writing order. An exception to this applies when a stroke makes a strictly right-angle turn in the Simplified Chinese names. Horizontal [REDACTED] ( Héng ) and Vertical [REDACTED] (Shù) strokes are identified only once when they appear as the first stroke of a compound; any single stroke with successive 90° turns down or to the right are indicated by
11280-600: The nature of the Shambhala texts he was presenting to us. When asked whether they were terma (“treasure teachings” hidden long ago to be discovered at an appropriate time in the future), he replied, “Yes, sort of.” When we asked whether we should include the terma mark to indicate terma in our translations, his response was, “Not yet; maybe later.” In fact, this did not come to pass until after his death, when Dilgo Khyentse Rinpoche instructed us to include this in our future publications of these texts, and he confirmed with no hesitation that they were indeed authentic terma. When we asked
11400-475: The numbering scheme, such as stroke [REDACTED] , [REDACTED] , [REDACTED] , [REDACTED] , [REDACTED] , [REDACTED] , [REDACTED] , [REDACTED] , etc. Besides, there are ways of grouping strokes that are different from the Unicode standard. For example, stroke [REDACTED] is merged into stroke [REDACTED] in Unicode system, while it is merged into [REDACTED] in this numbering scheme. Stroke number or stroke count
11520-512: The origin of the animals as a tetrad, "neither written nor oral explanations exist anywhere" with the exception of a thirteenth-century manuscript called "The Appearance of the Little Black-Headed Man" ( dBu nag mi'u dra chag ), and in that case a yak is substituted for the snow lion, which had not yet emerged as the national symbol of Tibet. In the text, a nyen (wylie: gNyan, mountain spirit) kills his son-in-law, Khri-to, who
11640-568: The other Dagpo Kagyu lineages have been absorbed into one of these three independent schools. Historically, there were twelve main sub schools of the Dagpo Kagyu derived from Gampopa and his disciples. Four primary branches stemmed from direct disciples of Gampopa and his nephew; and eight secondary branches derived from Gampopa's disciple Phagmo Drupa. Several of these Kagyu traditions in turn developed their own branches or sub-schools. The terminology "primary and secondary" (early/later) for
11760-479: The out-breath. A feeling of dissolving accompanies the out-breath but no specific attention is prescribed during the in-breath. The hands are placed face down on the thighs. Thoughts may be labeled neutrally as "thinking" before attention is returned to the out breath. Variations on the technique are taught during the first five "Heart of Warriorship" weekends. Meditation is described in Shambala as "a natural state of
11880-632: The power of the Phagmodrupa declined and they were eclipsed by the Rinpungpa ( Wylie : rin spungs pa ) of Tsang, who patronized the Karma Kagyu. The Phagmo Drupa monastery of Dentsa Thel "was completely destroyed during the Cultural Revolution in 1966-1978" The eight secondary lineages ( zung bzhi ya brgyad or chung brgyad ) of the Dagpo Kagyu all trace themselves to disciples of Phagmo Drupa. Some of these secondary schools, notably
12000-515: The present day. An important early master of this school was Tishri Repa Sherab Senge ( Wylie : ' gro mgon ti shri ras pa rab seng ge , 1164–1236). Tulku Urgyen Rinpoche (1920–1996) was a holder of the Barom Kagyu Lineage. The Tshalpa Kagyu was established by Zhang Yudrakpa Tsöndru Drakpa ( Wylie : zhang g.yu brag pa brtson 'gru brags pa , 1123–1193), who founded Tsel Gungtang Monastery ( Wylie : tshal gung thang ). Lama Zhang
12120-445: The principles of Shambhala warriorship and to show how we can conduct our lives as warriors with fearlessness and rejoicing, without destroying one another... I have been presenting a series of "Shambhala teachings" that use the image of the Shambhala kingdom to represent the ideal of secular enlightenment, that is, the possibility of uplifting our personal existence and that of others without the help of any religious outlook. For although
12240-525: The protective deities and entities that every person has from birth. Moreover, sound is considered the foremost connection between the individual himself and his la . From all this we can easily understand the deep meaning of the word sgra bla . The nineteenth century lamas of the Rime movement, particularly the great scholar Ju Mipham , began to "create a systematic interweaving of native shamanism, oral epic, and Buddhist tantra, alchemical Taoism, Dzogchen, and
12360-872: The relationship between religion and society was what he saw in his region of Tibet, the Sino-Tibetan marches of Kham (Eastern Tibet) and Amdo/Qinghai. In particular, he pointed to the Goloks, nomadic pastoralist warriors, who made the mystery religion of Dzogchen, the great perfection, their public religion through, among other things, the propagation of the oral epic. Kagyu Samding Dorje Phagmo New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : The Kagyu school, also transliterated as Kagyü , or Kagyud ( Tibetan : བཀའ་བརྒྱུད། , Wylie : bka' brgyud ), which translates to "Oral Lineage" or "Whispered Transmission" school,
12480-525: The reverse direction by native users. Here are some examples: CJK strokes are an attempt to identify and classify all single-stroke components that can be used to write Han radicals. There are some thirty distinct types of strokes recognized in Chinese characters , some of which are compound strokes made from basic strokes. The compound strokes comprise more than one movement of the writing instrument, and many of these have no agreed-upon name. A basic stroke
12600-438: The six plane strokes of “heng (横, ㇐), ti (提, ㇀), shu (竖, ㇑), pie (撇, ㇓), dian (点, ㇔), na (捺, ㇏)” are classified into four categories by putting "ti" into category heng , and na into dian , then together with the bent stroke category, a five-category system is formed: Current national standards of PRC such as Stroke Orders of Commonly-used Standard Chinese Characters and many reference works published in China adopt
12720-555: The so-called "Four Major and Eight Minor" lineages of the Dagpo (sometimes rendered "Tagpo" or "Dakpo") Kagyu School. This phrase is descriptive of the generation or order in which the schools were founded, not of their importance. The principle Dagpo Kagyu lineages that exist today as organized schools are the Karma Kagyu , Drikung Kagyu and the Drukpa Lineage . For the most part, the teachings and main esoteric transmissions of
12840-518: The strange, vast Kalachakra tantra ," and the folk traditions were increasingly given Buddhist connotations and used in Buddhist contexts. Mipham's edition of the Epic of Gesar , which Robin Kornman, a Tibetan Buddhist scholar and student of Chogyam Trungpa, saw as the cornerstone of Trungpa's Shambhala teachings, "was a hybrid of Buddhist and local idea. He made sure it would be read this manner by writing
12960-456: The synthesis his gurus had effected. He became in effect the chief spokesman in the West for this syncretic system." The Dzogchen Ponlop Rinpoche, a younger colleague of Trungpa Rinpoche, notes that Trungpa "introduced many Tibetan cultural practices through the Shambhala teachings, such as the lhasang (purification ceremony), along with practices associated with drala and werma (deities)." Kornman summaries Trungpa's use of antecedent traditions in
13080-449: The term Dkar brgyud pa be used to refer to the Dwags po Bka' brgyud pa, Shangs pa Bka' brgyud pa and a few minor traditions transmitted by Nā ro pa, Mar pa, Mi la ras pa, or Ras chung pa but did not pass through Sgam po pa. The term Dkar brgyud pa refers to the use of the white cotton meditation garment by all these lineages. This complex is what is normally known, inaccuratly, as the Bka' brgyud pa. Thu'u kwan Blo bzang chos kyi nyi ma sums up
13200-422: The use of roman letters, Chinese characters, numbers, or a combination of these devices. Two methods of organizing CJK strokes are by: In classification schemes, stroke forms are described, assigned a representative character or letterform, and may be arranged in a hierarchy. In categorization schemes, stroke forms are differentiated, sorted and grouped into like categories; categories may be topical, or assigned by
13320-494: The variation of writing styles, and the changes of appearance that a stroke undergoes within various characters. A naming convention is a classification scheme where a controlled vocabulary is used systematically to describe the characteristics of an item. The naming convention for a CJK stroke is derived from the path mark left by the writing instrument. In this instance, the first letter of each stroke component - transliterated with pinyin pronunciation - are concatenated to form
13440-414: The various surviving Kagyu subschools maintain a high degree of independence and autonomy. Following the death of Rangjung Rigpe Dorje, 16th Karmapa in 1981, followers came to disagree over the identity of his successor. The disagreement of who holds the current title of Karmapa is an ongoing controversy termed the " Karmapa controversy ". The Karma Kagyu school itself has three sub-schools in addition to
13560-522: The writing instrument from the writing surface. The character 永 ( pinyin : yǒng ) "eternity", described in more detail in § Eight Principles of Yong , demonstrates one of these compound strokes. The centre line is a compound stroke that combines three stroke shapes in a single stroke. In most cases, concatenating basic strokes together form a compound stroke. For example, Vertical / Shù combined with Hook / Gōu produce [REDACTED] (Vertical–Hook / Shù Gōu ). A stroke naming convention sums
13680-408: The year 2000, with the merging of the secular teachings of Shambhala and the teachings of Vajradhatu into Shambhala Teaching, completion of Shambhala Seminary (which requires taking Buddhist refuge and bodhisattva vows, as well as Buddhist samaya vows of devotion to the guru) became a condition for progressing on the path and receiving the most advanced Shambhala teachings, such as those of Werma and
13800-562: Was a Kadampa monk, is an influential figure in the history of the Kagyu tradition. He combined the monastic tradition and the stages of the path ( Lamrim ) teachings of the Kadam order with teaching and practice of the Mahāmudrā and the Six Yogas of Naropa he received from Milarepa synthesizing them into one lineage. This monastic tradition came to be known as Dagpo Kagyu —the main lineage of
13920-600: Was a disciple of Gampopa's nephew Dagpo Gomtsul Tsultim Nyingpo ( Wylie : dwags sgom tshul khrims snying po , 1116–1169). The Tshalpa Kagyu tradition continued to function independently until the 15th century when it was absorbed by the Gelug, who still maintain many of its transmissions. All of the former Tshelpa properties became Gelug possessions under the administration of Sera monastery. The Phagmo Drupa Kagyu ( Tibetan : ཕག་མོ་གྲུ་པ་བཀའ་བརྒྱུད , Wylie : phag mo gru pa bka' brgyud ) or Phagdru Kagyu (ཕག་གྲུ་བཀའ་བརྒྱུད)
14040-440: Was founded by Phagmo Drupa Dorje Gyalpo ( Tibetan : ཕག་མོ་གྲུ་པ་རྡོ་རྗེ་རྒྱལ་པོ , Wylie : phag mo gru pa rdo rje rgyal po , 1110–1170) who was the elder brother of the famous Nyingma lama Ka Dampa Deshek (1122–1192) founder of Katok Monastery . Before meeting Gampopa , Dorje Gyalpo studied with Sachen Kunga Nyingpo (sa chen kun dga' snying po) (1092–1158) from whom he received lamdre transmission. From 1435 to 1481
14160-583: Was founded by one of Gampopa's main disciples Düsum Khyenpa, 1st Karmapa Lama (1110–1193). The figure of Karma Pakshi (1204/6–1283), a student of one of Düsum Khyenpa 's main disciples, was actually the first person recognized as a " Karmapa ", i.e. a reincarnation of Düsum Khyenpa . Rangjung Dorje, 3rd Karmapa Lama , was an important figure because he received and preserved Dzogchen teachings from Rigdzin Kumaradza and taught this along with Kagyu Mahamudra. He also influenced Dolpopa Sherab Gyaltsen ,
14280-488: Was leading a three-month seminary in Land O' Lakes, Wisconsin. It was followed by subsequent texts, some of which were considered to be terma , which were received over the next few years. Shambhala partly derives from Chögyam Trungpa's Shambhala teachings, named after the mythical Tibetan Kingdom of Shambhala . Shambhala in its current form is a new religious movement , the advanced levels of which involve secret teachings and
14400-430: Was predominately a feature of the folk culture, a "mundane notion of the layman rather than a Buddhist religious ideal," as Tibetan scholar Samten G. Karmay explains. However, while "the original concept of rlung ta bears no relation to Buddhism," over the centuries it became more common for Buddhist elements to be incorporated. Windhorse has several meanings in the Tibetan context. As Karmay notes, "the word [windhorse]
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