May bodhicitta, precious and sublime, arise where it has not yet come to be. Where it has arisen may it never fail, but grow and flourish more and more.
Unbroken lineages of wisdom traditions are rare in these times, and Kongtrul Rinpoche descends from a pure lineage of the Dzogpa Chenpo Longchen Nyingtik tradition of Tibetan Buddhism.
We have two main study and practice centers in America: Phuntsok Choling in Colorado and Pema Osel in Vermont. Rinpoche teaches the core MSB programs at these two centers. In addition, MSB has several city centers or groups around the world where people gather for group meditation and study, and to listen to the LINK teachings together.
Browse to any of the calendars to find out more about the teaching schedules of Dzigar Kongtrul Rinpoche, Dungse Jampal Norbu, or Elizabeth Mattis Namgyel. View the upcoming events at Phuntsok Choling, Pema Osel, or find out who is giving the next LINK talk.
MSB is a part of the Longchen Nyingtik and Khyen-Kong-Chok-Sum lineages. (Jamyang Khyentse Wangpo, Jamgon Kongtrul Lodro Thaye, and Terton Chokgyur Lingpa, collectively known as Khyen-Kong-Chok-Sum, were the heart of the Rimé, or nonsectarian, movement, which did so much to preserve and harmonize all schools of Tibetan Buddhism in the nineteenth century.)
Speaker: Jennifer Shippee. To gain liberation from suffering, we need to investigate how our experiences arise from a mistaken understanding of the self. Failing to recognize our Buddha nature, we misperceive the self as separate and solid, a view that gives rise to the desire to protect and cherish ourselves. In turn, the attachment and aversion that arise from self-cherishing generate neurotic tendencies that cause suffering. We can liberate ourselves from this cycle of misperception, affliction, and suffering by noticing how the self manifests in the continual appearance of the “little” things we experience—the moments of tension, reactivity and irritation that reveal self-clinging and self-protection. As we investigate and reflect on the experience of suffering (dukkha), we begin to see precisely how our mistaken view of self generates suffering. From this insight the liberating release of renunciation arises naturally. The four maras, which exemplify the obstacles produced by a deceptive understanding of self, are dispelled once we realize they are illusions produced by our misapprehension of our true nature.