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: Greg Seton. Greg delves into working with emotional pain, outlining the process from a ground, path and fruition perspective. Emotional pain or “klesha” in Sanskrit is loosely translated as “affliction”. It causes pain and contaminates our thoughts, feelings and actions. The afflicted ego-mind is the cause of klesha. It is afflicted because it struggles to maintain what it constructs as self-image and becomes attached to that mental image. This fixation is painful and causes one to interpret everything through the ego-image as a stream of thinking, which then sets up false duality. In the path, we need to first learn to recognize our emotions, then apply antidotes. For learning about the relative-based Mahayana approach, Greg recommends reading ‘Light Comes Through’ by Dzigar Kongtrul Rinpoche as it covers the five, self-centered emotions and their antidotes. For the absolute-based Vajrayana approach, he suggests we bring the pain of the emotion into our experience and then stare at it, looking at its basis, seeing its emptiness and luminosity. Thus, the fruitional aspect (the goal of the Mahayana and Vajrayana) is not to end up emotionless but to have one’s nature shine forth with non-dual wisdom and compassion.