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"I prostrate to the Perfect Buddha, the best of teachers, who taught that whatever is dependently arisen is unceasing, unborn, unannihilated, not permanent, not coming, not going, without distinction, without identity, and free from conceptual construction." -- Arya Nagarjuna, "Mulamadhyamakakarika"

Ven. Lhundrub Jinpa
Lhundrub.Jinpa@spl.at



From the bottom of my heart I pay homage to my Holy Enlightened Gurus, I fully prostrate to Them with my body, speech and mind

His Holiness Tenzin Gyatso the XIVth Dalai Lama of Tibet
Ven. Lama Thubten Zopa Rinpoche
Ven. Lama Geshe Lobsang Jamyang Khenrinpoche of Sera Mey
Ven. Lama Tenzin Osel Rinpoche
Ven. Lama Geshe Michael Roach Rinpoche
His Holiness the Sakya Trizin
His Holiness the XVIIth Gyalwa Karmapa Ugyen Thinley Dorje
Vidyadhara Chögyam Trungpa Rinpoche
Ven. Lama Khensur Denma Locho Rinpoche
His Holiness Ling Rinpoche (the presently living incarnation)
Ven. Geshe Lhundrub Sopa Rinpoche (my ordination Master)
His Holiness the IXth Khalkha Jetsun Dhampa Rinpoche
Ven. Shiwalha Rinpoche, Tenzin Nueden Lobsang Choephel Jigme Wangchuk Taksham
The XIIIth Zasep Tulku Rinpoche
His Eminence Chogye Trichen Rinpoche
Ven. Tulku Lobsang Jamyang Lekshe Gyaltsen Rinpoche
Ven. Geshe Lhundrub Rigsel Khenrinpoche of Kopan Monastery
Ven. Khandro Rinpoche
Ven. Geshe Thubten Ngawang
Ven. Geshe Lobsang Doga


Without their immeasurable Compassion, Wisdom, blessings, direct help, and spiritual guidance, I would not have been a Gelugpa monk. And from the bottom of my heart I express most heart-felt gratitude to my Mother - Anna, and to my friends for their warm-hearted support that has helped me to survive on this meaningful, beautiful monastic path to Enlightenment for the benefit of all sentient beings

Zbigniew Modrzejewski, born in Poland in 1964, ordained ( according to spiritual guidance of Ven. Lama Zopa Rinpoche, with direct encouragement and blessings of Khensur Denma Locho Rinpoche ) by Geshe Sopa Rinpoche as getsul (novice) Lhundrub Jinpa in the Gelug tradition of Lama Tsong Khapa on the 26th of November 2000, year of the Iron Dragon at Kopan Monastery in Kathmandu, Nepal.

Ven. Lhundrub Jinpa
Thubten Shedrup Ling Monastery
RMB 1530
Sandhurst Town Road
Eaglehawk ( Bendigo City )
Victoria 3556
A U S T R A L I A

According to spiritual guidance of my Ven. Holy Root Guru Kyabje Zopa Rinpoche, I have been a resident Sangha memeber of Thubten Shedrup Ling Monastery since Losar of the Water Sheep year ( March 2003 ).


Lama Tsongkhapa
BIOGRAFIA
( w języku polskim! )
tłumaczyła Marta Trojanowska




Arya Shantideva

The IXth incarnation of Arya Shantideva,
the Ven. Shiwalha Tenzin Nueden Lobsang Choephel Jigme Wangchuk Taksham, e-mail: sangye@libero.it




Ven. Lama Geshe
Lobsang Jamyang
Khenrinpoche

Ven. Lama Geshe Lobsang Jamyang Khenrinpoche was born near Lithang in Eastern Tibet in 1933. He attended Sera Mey Monastic University in Lhasa. After the Chinese invasion of Tibet in 1959, he followed His Holiness the Dalai Lama into exile and continued his studies at the same university, then re-established in South India, in Karnataka state. There he received the coveted degree of Geshe Lharampa. He is also an honoured graduate of Gyume Tantric Monastery. In 1996, he was appointed by the Dalai Lama to be the Abbot of Sera Mey Monastery.




Shree Gaden Dhargay Ling Monastery, Nepal


Ven. Tulku Lobsang Jamyang Lekshe Gyaltsen Rinpoche




Lama Yeshe: "Historically, Dharma never went from one culture to another without changing its external form. Internally, of course, the Dharma never changes; the essence of the Buddhadharma remains pure. But you can’t make Germans or Americans eat tsampa; their stomachs aren’t made for it. They don’t need these external things. From Western society’s point of view, people wearing robes are considered bad human beings, an insult to the rest of society. We should be practical. I am not against your wearing robes. I wear them myself. I’d be sick if I had a negative attitude to what I wear every day. Well, I’m not sick; I’m happy with my robes. But what I’m saying is that when you are in your own country, working with and relating to people in regular society, I think it’s stubborn to insist on wearing robes when people are putting you down and calling you a bad human being. Then they criticize Buddhism: "Buddhism produces bad human beings". That’s what they’re going to say, isn’t it? They’ll say: "Buddhism creates hippies", because they think monks and nuns are not responsible citizens, are socially unacceptable. Then Lord Buddha gets a bad reputation; do you want to give Lord Buddha a bad reputation? When Buddhism went from India to Tibet, the monks’ robes changed completely; there’s nothing Indian left. The same thing happened when Buddhism went to China and Japan, Korea and Vietnam. Of course, there are some similarities, but basically they are different. Why are they different? You cannot say their Dharma is bad Dharma. You cannot say that Tibetan Dharma is better, that it is better to wear Tibetan robes. That would just be an ego trip. Because climates and cultures vary, people compromise and come up with something that suits their environment. Let’s agree that we need to consider making some changes in the robes and that slowly, slowly we’ll check out how to do that. When you are here in Dharamsala, you can wear exactly the same robes as Tibetans wear; Tibetan people will be very happy. But you are not Tibetan; don’t think you are Tibetan. You’re going to spend most of your life in the West, in your own country. Therefore, think about it. For example, the shem-thab. Thai monks don’t wear those as do we Tibetans; they don’t wear zens, either, so what’s the big deal? The most important thing is that the robes you wear should signify, or identify, you as a monk or nun. Ultimately, of course, robes don’t mean anything. We should experiment!"




Tradycyjne szarfy zostały ofiarowane, a bukiety kwiatów odłożone na pobliski stolik. Dalaj Lama długo spoglądał na Osel’a i delikatnie wziął go na ręce. Twarz dziecka zmieniła się w wyraz kompletnego zachwytu. Ześlizgnął się na podłogę i podbiegł do stolika, gdzie spośród stosu kwiatów wygrzebał białą różę. Wrócił do Dalaj Lamy i delikatnie dotknął kwiatem jego policzka. Dalaj Lama roześmiał się, zadowolony. Wszyscy byli zdumieni. Nikt przecież nie powiedział Osel'owi, że biały kwiat miał być darem od niego dla Dalaj Lamy! Dalaj Lama spojrzał na Marię i powiedział, że Osel z wiekiem będzie dawał dalsze dowody swojej prawdziwej tożsamości.

z angielskiego tłumaczyła:
Urszula Chłopicka dolkarmaja@interia.pl





Ven. Lama Zopa Rinpoche:"This will be the largest Stupa in the Western world. Its main purpose is to make the lives of all beings meaningful. For those beings who will see the Stupa, it will help purify their mind; it will help collect merit, which is the cause of all happiness and all success; it will help heal their body and mind through purification specifically due to the power of the Stupa, by meditating on the emptiness of Stupa, and by seeing this holy object."









translated by Marta Trojanowska

"Ten projekt jest rezultatem wielkiej odwagi i determinacji. Pochwalam go z głębi serca. Ślę modlitwy i życzenia, aby mógł ujrzeć światło dzienne dla pożytku i rozkwitu Buddadarmy oraz dla dobra wszystkich czujących istot. Wierzę, że się uda. Chciałbym wyrazić swój szacunek i podziękować tym wszystkim, którzy związali się z organizacją i realizowaniem tego projektu." -- J.Ś. XIV-sty Dalaj Lama Tybetu





Gedhun Choekyi Nyima
The XIth Panchen Lama of Tibet

"The safety of Gedhun Choekyi Nyima and his proper religious training is of particular concern for me. I, therefore, appeal to all governments, religious and human rights organizations for their intervention in ensuring the safety and freedom of the young Panchen Lama." -- His Holiness the XIVth Dalai Lama of Tibet

"Spontaneously Fulfilling All Wishes"
a prayer for the Long Life of the XIth Panchen Lama
by His Holiness the XIVth Dalai Lama of Tibet

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The Buddhist Book Project Poland has three major objectives:

1. Collecting the world literature on Buddhism, including original texts and scholarly works.

2. Creation of an information centre, which will present world's accomplishments in the area of Buddhist studies. This will be accomplished through internet website www.bbpp.eu.org where we provide information about publishing activities, research, and collections of other libraries.

3. Developing activities promoting the project, the book collection, and the philosophy of Buddhism. This goal will be achived through organizing conferences, lectures, exhibitions and publishing activities.

The official inauguration of the project took place in May 2000. It was attended by His Holiness Tenzin Gyatso, the XIVth Dalai Lama of Tibet. In his inauguration speech he said: "I am extremely happy, that this priceless ancient Wisdom finds its home in this magnificent, modern library in Poland." During the inauguration His Holiness donated two sutras: 'The Diamond Cutter Sutra' and 'The Sutra of the Perfection of Wisdom in Eight Thousand Verses'. We hope that this gave birth to the largest Buddhist book collection in Europe. Due to project's dynamic developments we created the Department of Buddhist Studies. This department will collect and make available to the public books from the Buddhist collection.

In the context of European integration, initiatives that tend to increase knowledge of other cultures can be considered a measure of maturity of a democratic society. Szczecin City and the Pomeranian Library have a chance to play an active role in this process.

The book collection is intended to be used by foreign readers also. Geographical location of Szczecin City makes it easily accessable for guests from abroad. This unique book collection creates opportunity for Szczecin City to become a significant European centre of Buddhist studies and research.