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IMPRIMER

Enseignements de Serkong Dorje Chang Rinpoche (9 - 12 août)

Du 9 au 12 août 2012, au Jardin des Accomplissements spontanés,

il nous est donnée l’occasion unique de nous relier à une lignée d’Êtres éveillés

en recevant une transmission du Guru Yoga de Kalachakra directement de SERKONG DORJE CHANG Rinpoche, émanation de MARPA, le maître de MILAREPA.

SERKONG DORJE CHANG RINPOCHE

Emanation de MARPA, le maître de MILAREPA, et dont la précédente incarnation fut un maître réalisé de Kalachakra donnera à l’invitation de SUNGJANG RINPOCHE une transmission explicative du GURU YOGA DE KALACHAKRA

du Jeudi 9 août 17h au dimanche 12 août 2012 15h
Au JARDIN DES ACCOMPLISSEMENTS SPONTANES
45 rue Alfred de Musset – Hameau de Lorey
27640 BREUILPONT

PROGRAMME DETAILLE

Jeudi 9 AOUT
Accueil à partir de 17H
19H Dîner
20H Pratique en groupe du Guru Yoga de Kalachakra

Vendredi 10 AOUT
7H Pratique en groupe du Guru Yoga de Kalachakra et prosternations
8H30 Petit-déjeuner
10H-12H Enseignements de Serkong Dorje Chang Rinpoche
12H30 Déjeuner
15H – 17H30 Enseignements de Serkong Dorje Chang Rinpoche
18H Dîner
20H Session de Questions/Réponses suivie de la pratique du Guru Yoga de Kalachakra

Samedi 11 AOUT
7H Pratique en groupe du Guru Yoga de Kalachakra et prosternations
8H30 Petit-déjeuner
10H-12H Enseignements de Serkong Dorje Chang Rinpoche
12H30 Déjeuner
15H – 17H30 Enseignements de Serkong Dorje Chang Rinpoche
18H Dîner
20H Session de Questions/Réponses suivie de la pratique du Guru Yoga de Kalachakra

Dimanche 12 AOUT
7H Pratique en groupe du Guru Yoga de Kalachakra et prosternations
8H30 Petit-déjeuner
10H-12H enseignements de Serkong Dorje Chang Rinpoche
12H30 Déjeuner
14H – 16H30 Session de Questions/réponses suivie d’un Tsok et d’une libération d’animaux.
Prières de Conclusion

INSCRIPTIONS CLOSES LE 6 août Renvoyer un e-mail de confirmation.

VIVRE ENSEMBLE AU JARDIN DES ACCOMPLISSEMENTS SPONTANES :

Nuits fraîches à la campagne, prévoir des lainages. Apporter textes et objets de pratique, protection des mains pour les prosternations, chaussures d’intérieur, serviette de toilette et sac de couchage.

Dans le village, pas de pharmacie ni supermarché ni distributeur de billets. Pas de connexion internet sur place. Les enfants sont sous la responsabilité de leurs parents. Pour la tranquillité de tous, les animaux de compagnie ne sont pas admis. Afin de ne pas déranger les êtres subtils qui habitent les lieux, merci de fumer en dehors de l’enceinte et de garer les voitures à l’extérieur.

Participation-donation pour l’enseignement : 40 € par jour + 10€ frais de session – bienfaiteurs : 108 € par jour

Hébergement possible sur place en pension complète incluant 3 repas, boissons et collations : 50 € par jour (nourriture végétarienne, bio autant que possible).

Prise en charge en gare de Bueil : 5 € par personne et par trajet. Contacter Bernadette bernadettelsf@gmail.com et 06 59 27 84 00

Les difficultés financières ne doivent pas être un obstacle, nous consulter.

Serkong Dorje Chang

Le 1er Serkong Dorje Chang (1856-1918) fut l’un des plus grands maîtres du 13ème Dalaï-lama et l’un des principaux détenteurs de la lignée de Kalachakra.

Le 2ème Serkong Dorje Chang (1920–1979) vécut en exil dans le monastère de Swayambhunath au Népal et Lama Zopa Rinpoche considère ce yogi comme l’un de ses Gurus, l’émanation de Yamantaka (voir texte de lama Zopa Rinpoche ci-dessous).

Né en 1981, le 3ème Serkong Dorje Chang a été reconnu lors de l’initiation de Kalachakra donnée par Sa Sainteté le Dalaï-lama en 1985 à Bodhgaya. A 9 ans, il reçut du Dalaï-lama l’ordination de moine novice au monastère de Gaden en Inde du Sud où il étudia et mémorisa les traités de la Cognition valide, de la Perfection de la Sagesse et des Anuttara Yoga Tantras. A 19 ans, Sa Sainteté lui conféra l’ordination plénière et à 29 ans il reçut le titre de Geshe Lharampa.

Rinpoché réside principalement au Serkong Monastery de Swayambhunath et a commencé à donner des enseignements en Occident. Il enseignera en France cet été pour la première fois et Sungjang Rinpoché lui a demandé de donner une transmission de Kalachakra puisque Tatsang Ling « le Jardin des Accomplissements spontanés » doit accueillir un Stupa de Kalachakra béni par Sa Sainteté et dédié à la Responsabilité universelle.

La lignée de Serkong Dorje Chang présenté par Lama Zopa Rinpoche :

Serkong Dorje Chang who lived in Nepal—the incarnation of the Serkong Dorje Chang who lived in Tibet and was also a lharampa geshe. A lharampa geshe is like the most highly qualified professor, a great scholar, but in this case not merely a scholar of words but also in experience of the path. Later he became one of the few lamas to be officially recognized by His Holiness the Thirteenth Dalai Lama to have attained high enough levels of the tantric path to be allowed to practice with a wisdom mother consort. The incarnation who lived in Nepal passed away some years ago and has been reborn and is now studying at Ganden Monastery in south India.

Normally my mind is full of doubt and superstition, but every time I would go to see him I would have no doubt that when I was in his presence, I was in the presence of Yamantaka. Not a single hesitation that Serkong Dorje Chang was Yamantaka, an enlightened being, the most wrathful aspect of Manjushri, the buddha of wisdom. I was always one hundred percent certain that he was Yamantaka.

Serkong Dorje Chang was exactly the same as those ancient Indian yogis like Tilopa and Naropa, the forerunners of the lineage continued by Marpa and Milarepa, but living in the present time. Actually, one day, he himself told a monk that he was the embodiment of Marpa. That would happen, sometimes. On a good day—I don’t mean weatherwise —when the time was right, Rinpoche would say many interesting things. At the end of the monks’ annual summer retreat, yar-ne, as part of the traditional vinaya practice, the monks from his monastery would go for gag-ye, release from the retreat. Usually it would be a picnic, where Rinpoche would tell the monks many interesting stories.

Sometimes Rinpoche and some monks would go to do pujas at benefactors’ houses in Kathmandu. When it was over they would return to their monastery on Swayambhunath mountain, which tourists call the “monkey temple” because there are so many monkeys on it. One of his monks was from our college, Sera-je. He was an assistant umdze, assistant leader of prayers—usually there are a few other monks who support the chant leader ; he was one of those. So one day when they were all walking back to the monastery, Serkong Dorje Chang said to this monk, “In reality, I’m actually Marpa.”

Serkong Tsenshab Rinpoche, who lived in Dharamsala and was one of His Holiness the Dalai Lama’s gurus—he gave His Holiness a commentary on Atisha’s Lamp for the Path to Enlightenment and some other teachings as well—is also one of my gurus and has been exceptionally kind to me. Even though from my side I am very lazy and lacking in ability, from Rinpoche’s side he would always teach me anything I asked for. He always looked after me, guided me and was really so very kind.

Serkong Tsenshab Rinpoche’s father was the Serkong Dorje Chang who lived in Tibet—the one who after becoming a lharampa geshe attained the highest levels of tantra and practiced with a wisdom mother consort. Serkong Tsenshab Rinpoche was his son, and later, when Serkong Dorje Chang was reborn, Serkong Tsenshab Rinpoche became his teacher, the teacher of his father’s incarnation. Serkong Dorje Chang also told the Sera-je monk that Serkong Tsenshab Rinpoche was Marpa’s son, Tarma Dode, and another incarnate lama, Tsechog Ling Rinpoche, was Milarepa. So Serkong Dorje Chang said, “In reality, we are like this.”

His Holiness Serkong Tsenshab Rinpoche always used to say, “Oh, Serkong Dorje Chang—those ancient yogis were something like that.”

He wouldn’t say many words, didn’t tell any stories, but would just kind of label, like that. Once Serkong Dorje Chang was traveling to Bodh Gaya—perhaps on pilgrimage or for teachings from His Holiness the Dalai Lama—and his monks’ robes, the required yellow ones, were left in a taxi in Patna. Later, when his attendant told Rinpoche that they had been lost, stolen, he said, “Oh, that’s very good,” meaning that he was happy that the thieves might get some use out of them, that it was worthwhile that they’d been stolen.

Even though I never received any initiations or oral transmissions of texts from beginning to end from Serkong Dorje Chang, I regard him as one of my gurus. Basically, that’s what he is. When Lama Yeshe and I arrived in Nepal, we stayed outside Kathmandu at the Gelug monastery at Boudhanath, near the precious great stupa. It was the only Gelug monastery at Boudha, and at that time might have been the only Tibetan monastery with monks. We stayed upstairs there for about a year. Every year during the fourth Tibetan month, at Saka Dawa, they would do nyung-nä. The year we were there it was sponsored by a benefactor who had a connection with another lama from Swayambhunath, Drubtob Rinpoche, not Serkong Dorje Chang. According to his devotion, the benefactor wanted Drubtob Rinpoche to give the ordination of the eight Mahayana precepts. But the Gelug monks weren’t so interested in him.

They wanted Serkong Dorje Chang because Drubtob Rinpoche practiced the Most Secret Hayagriva deity that our Sera-je College practices and they didn’t—they thought it was a Nyingma deity or something like that. So for this kind of reason there was some conflict.

The monks prevailed, and Serkong Dorje Chang was invited to give the ordination of the eight Mahayana precepts in the early morning. So Rinpoche came in carrying the precepts text, opened it, and said, “If your guru tells you to lick fresh, hot kaka, get down on the ground immediately and lick it !” Then with his tongue outstretched and making a slurping sound, he imitated a dog licking up excrement. “That’s how to practice Dharma,” he said. Then he left. That was his motivation for taking the precepts. But he didn’t actually give them—he just gave that advice and left. It was like an atomic explosion—a very powerful teaching.

It really moved the mind. Just on the basis of that instruction, I took him as a guru. That’s all he taught that morning. But he’s someone who knows everything ; a great yogi, as Serkong Tsenshab Rinpoche said.

Serkong Dorje Chang would often circumambulate the precious stupa at Swayambhunath, the main, original holy object in Kathmandu.

To people who didn’t know who he was or the qualities he embodied, he would appear as a very simple monk. They’d think he knew nothing—a simple monk, mala in hand, circumambulating the stupa. That’s how he appeared to ordinary people. He might have appeared like he knew nothing, but in reality, he knew everything.

Sometimes he’d be circumambulating with all the other people and if the time was right, if it was their lucky day, he’d suddenly turn to a complete stranger and say, “You don’t have much longer to live,” or “You’re going to die in a month” ; “Better do prostrations to the Thirty-five Buddhas.” Something like that. Rinpoche would make predictions and advise the people what to do. But if the time wasn’t right, if it was not the day of your good fortune, even if you asked him something directly, he would say, “Oh, I know nothing. I’m completely ignorant.”

I first heard about Serkong Dorje Chang when I was in Buxa—stories about his suddenly disappearing and reappearing somewhere else and his attendants having to go look for him ; many stories like that. Therefore, soon after we arrived in Nepal we went very anxiously to Swayambhunath to meet him. He was staying at a benefactor’s house because he didn’t have his own monastery at that time and had been kicked out of the monastery where he was staying due to some political problem. It was a Nepalese house and he was staying upstairs. When we arrived, this very simple monk came down the steps and we asked him, “Where’s Serkong Dorje Chang ?” He told us to wait and went back inside the house through another door, not the one he’d come out of. Then we went upstairs to Rinpoche’s room, and the simple monk we’d seen downstairs was sitting on the bed. It was Serkong Dorje Chang.

Our first Western disciple, who had already been ordained a nun, Princess Zina Rachevsky—she was descended from Russian nobility— was with us at the time. Serkong Dorje Chang had a big pile of texts next to his bed, so she just blurted out, “Please read us something from those.” Normally you don’t ask like that ! In fact, usually when we took her to see high lamas we’d help her prepare the Dharma questions she was going to ask. Anyway, that’s what she said, and Serkong Dorje Chang replied, “No, no, no. I know nothing, I know nothing.” But then Rinpoche gave some unbelievably profound teachings. I can’t remember what they were ! I didn’t make it ! But unbelievably profound ; really deep.

All I can remember is the essence, which was, “If your guru is sitting there on the floor, you must think that it is Guru Shakyamuni Buddha who is sitting there.” I can’t remember the exact words, which were much more than that, but that was the essence of Rinpoche’s advice to her.

One of Rinpoche’s supporters was a Tibetan from Amdo. He was the monastery’s biggest benefactor. Every year he would invite Rinpoche and his monks to his house to recite the Praises to the Twenty-one Taras 100,000 times and they would stay there for however many weeks it took to do that. Serkong Dorje Chang would be there for the duration.

This major benefactor built all the monks’ rooms at the monastery ; something significant like that. One day he came to the monastery to see Rinpoche and Rinpoche said, “And who are you ?” pretending not to know him. Then Rinpoche’s attendant explained who he was, but Rinpoche still didn’t show any signs of recognition. This man was a big businessman and used to sell buddha statues in order to support his family.

He must have done something really negative just before coming to see Rinpoche, so perhaps as a sign of that obscuration, Rinpoche manifested the aspect of not knowing who he was. There’s no way he could have forgotten him.

The monastery used to have this really big pot for making tea and food for all the monks. One day it was stolen, but when the monks told Rinpoche about it, he said, “Invite the thieves here and offer them a khatag to thank them for taking it.” But I’m not sure that the monastery followed through on that !

Once the bodhisattva Togme Zangpo, author of The Thirty-seven Practices of Bodhisattvas, was invited to a monastery to give teachings or attend a puja, and received many offerings. Soon after leaving the monastery he and his party were held up by robbers, who tied them up and stole all the offerings. I don’t know if they beat them as well, but they certainly took everything. Before they could leave, the bodhisattva Togme Zangpo asked them to wait so that he could dedicate to them everything they had taken. Of course, they’d already taken everything physically, but he insisted on making prayers for their well-being. Then he advised them to avoid going near the monastery when they left, otherwise the monks would see that they’d stolen the offerings and would beat them up !




Buddhaline

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