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.)
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We have come to cling to our body, speech and mind as our own—as “me” and “mine.” No one really recalls the point at which one begins to consider oneself as “me.”
We have adopted this habit, and given it a name so we can distinguish it. But, then we forget it is just a designation, and come to think of this “me” as some kind of real object. The idea of a “singular self” is really just a projected phenomenon. It doesn’t truly exist like that, it’s just a functional convenience.
Along with a sense of self, there naturally arises a sense of caring and cherishing of the self. If this sense of self is applied to our idea of this small, singular self then our inherent confusion will give rise inevitably to neurosis and attachments, separated and in conflict with others.
But, when we do not separate ourselves as this singular self, if our idea of “self” includes all others in our natural care and cherishing, then there will be loving-kindness present instead of attachment. There will be compassion instead of aggression.
This kind of self is the “big self.” It includes everyone. Though still a mere functional designation, this way of thinking will allow us to relate to ourselves in a reasonable way, free of the narrow habituation which creates our attachment and aggression.
Excerpt from NSS 2013. Talk 7, July 16.
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