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Working Model
(Draft)

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Working Model (Draft)

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Care and Conduct Initiative

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Shambhala Care and Conduct

Conducting ourselves and caring for each other
Summary
1. Commitment to enlightened society
2. Conflicts within the community
3. Complaints against practitioners
4. Misconduct by Shambhala Office holders
5. Informal Resolutions
6. Reporting to the Shambhala Community
This edition of Shambhala Care and Conduct is dated:
19 January 2005

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PRESIDENT OF SHAMBHALA

Dear Shambhala Centre Director or group leader,
Shambhala Care and Conduct
Richard Reoch
President
19 January 2005
NOTICE
Shambhala Care and Conduct

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Shambhala Care and Conduct

Conducting ourselves and caring for each other
Summary
1. Commitment to enlightened society
2. Conflicts within the community
3. Complaints about practitioners
4. Complaints about Shambhala Office holders
5. Informal Resolutions
6. Reporting to the Shambhala Community
REVISED 10 JULY 2007


The Assembly

The Noble Assembly

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Worldwide

The Venerable Assembly

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Worldwide


The Three Pillars

The Church

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All Shambhala International (Vajradhatu) Centers and Groups Worldwide

The 8,000 Shambhala members recorded on the Shambhala database are spread across 47 countries, in addition to many more “friends of Shambhala”. There are currently 214 Shambhala centres and groups (including our major practice centres) worldwide.

Canada

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Mexico

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United States

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Europe & the World

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The Government

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Worldwide

The Military

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Worldwide

The Moralis Codicis

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Worldwide


The Docket

“When teachers break the precepts, behaving in ways that are clearly damaging to themselves and others, students must face the situation, even though this can be challenging, criticize openly, that’s the only way.”

~ His Holiness the 14th Dalai Lama, Tenzin Gyatso

The Noble Assembly vs. Lodro Sertso

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The Noble Assembly vs. Lodro Sertso
FORMAL MISCONDUCT COMPLAINT

Simon La Haye
Desung General
Shambhala International (Vajradhatu)
Dechen Choling
Mas Marvent
87700 St Yrieix sous Aixe, France
simon_lahaye@dechencholing.org

RE: FORMAL MISCONDUCT COMPLAINT

4.0.0 The complaints against said Office Holder constitute Misconduct by an Office Holder of Shambhala International (Vajradhatu);

4.1.0 Summary of Complaint (EXHIBIT DA);

4.2.0 Instances of misconduct involving drugs, sex and alcohol (EXHIBIT DB);

4.3.0 Instances of misconduct involving harassment;

4.3.1 Instances of harassment by threat, duress and coercion (EXHIBIT DC);

4.3.2 Instances of harassment by defamatory publication (EXHIBIT DD);

4.3.3 Instances of harassment by undermining strategy and alliances (EXHIBIT DE);

4.3.4 Instances of harassment by jackalism (EXHIBIT DF);

4.4.0 Observations and analysis EXHIBIT DG;

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The Noble Assembly vs. Lodro Sertso
TRANSACTION STATEMENTS

A. Censure

Noble sirs, may the Community listen to me. This Ngakmo Lodro Sertso is a maker of strife, quarrels, disputes, dissension, issues in the Community. If the Community is ready, it should impose a censure transaction on Ngakmo Lodro Sertso. This is the motion.

The Community has imposed a censure transaction on Ngakmo Lodro Sertso. This is agreeable to the Community, therefore it is silent. Thus do I hold it.

B. Further Punishment

Noble sirs, may the Community listen to me. This Ngakmo Lodro Sertso, having been accused of an offense, admits it after denying it, denies it after admitting it, evades the issue, tells a conscious lie. If the Community is ready, it should impose a transaction of further punishment on Ngakmo Lodro Sertso. This is the motion.

The Community has imposed a transaction of further punishment on Ngakmo Lodro Sertso. This is agreeable to the Community, therefore it is silent. Thus do I hold it.

C. Demotion

Noble sirs, may the Community listen to me. This Ngakmo Lodro Sertso is a maker of strife, quarrels, disputes, dissension, issues in the Community. If the Community is ready, it should impose a demotion transaction on Ngakmo Lodro Sertso, [saying,] “You are to live in dependence.” This is the motion.

The Community has imposed a demotion transaction on Ngakmo Lodro Sertso, [saying,] “You are to live in dependence.” This is agreeable to the Community, therefore it is silent. Thus do I hold it.

D. Banishment

Noble sirs, may the Community listen to me. This Ngakmo Lodro Sertso is endowed with bodily and verbal wrong livelihood. If the Community is ready, it should perform a transaction banishing Ngakmo Lodro Sertso from (place), [saying,] “Ngakmo Lodro Sertso is not to live in (place).” This is the motion.

The Community has performed a transaction banishing Ngakmo Lodro Sertso from (place), [saying,] “Ngakmo Lodro Sertso is not to live in (place).” This is agreeable to the Community, therefore it is silent. Thus do I hold it.

E. Reconciliation

Noble sirs, may the Community listen to me. This Ngakmo Lodro Sertso strives for the material loss of (layperson’s name). If the Community is ready, it should impose a reconciliation transaction on Ngakmo Lodro Sertso, [saying,] “You are to ask forgiveness of (layperson’s name).” This is the motion.

The Community has imposed a reconciliation transaction on Ngakmo Lodro Sertso, [saying,] “You are to ask forgiveness of (layperson’s name).” This is agreeable to the Community, therefore it is silent. Thus do I hold it.

F. Suspension For Not Seeing An Offense

Noble sirs, may the Community listen to me. This Ngakmo Lodro Sertso, having fallen into an offense, is not willing to see it. If the Community is ready, it should impose a suspension transaction on Ngakmo Lodro Sertso for not seeing an offense, so that she has no communion with the Community. This is the motion.

The Community has imposed a suspension transaction on Ngakmo Lodro Sertso for not seeing an offense, so that she has no communion with the Community. This is agreeable to the Community, therefore it is silent. Thus do I hold it.

G. Suspension For Not Making Amends For An Offense

Noble sirs, may the Community listen to me. This Ngakmo Lodro Sertso, having fallen into an offense, is not willing to make amends for it. If the Community is ready, it should impose a suspension transaction on Ngakmo Lodro Sertso for not making amends for an offense, so that she has no communion with the Community. This is the motion.

The Community has imposed a suspension transaction on Ngakmo Lodro Sertso for not making amends for an offense, so that she has no communion with the Community. This is agreeable to the Community, therefore it is silent. Thus do I hold it.

H. Suspension For Not Relinquishing An Evil View

Noble sirs, may the Community listen to me. This Ngakmo Lodro Sertso will not relinquish an evil view. If the Community is ready, it should impose a suspension transaction on Ngakmo Lodro Sertso for not relinquishing an evil view, so that she has no communion with the Community. This is the motion.

The Community has imposed a suspension transaction on Ngakmo Lodro Sertso for not relinquishing an evil view, so that she has no communion with the Community. This is agreeable to the Community, therefore it is silent. Thus do I hold it.

I. Rescinding Disciplinary Acts

Noble sirs, may the Community listen to me. This Ngakmo Lodro Sertso, having had a censure transaction imposed on her by the Community, has behaved properly, has lowered her hackles, has mended her ways. If the Community is ready, it should rescind Ngakmo Lodro Sertso’s censure transaction. This is the motion.

Noble sirs, may the Community listen to me. This Ngakmo Lodro Sertso, having had a censure transaction imposed on her by the Community, has behaved properly, has lowered her hackles, has mended her ways. The Community is rescinding Ngakmo Lodro Sertso’s censure transaction. He to whom the rescinding of Ngakmo Lodro Sertso’s censure transaction is agreeable should remain silent. He to whom it is not agreeable should speak.

A second time… A third time I speak about this matter. Noble sirs, may the Community listen to me… He to whom it is not agreeable should speak.

J. Overturning The Bowl

Noble sirs, may the Community listen to me. Lodro Sertso strives for the material loss of Ngakmos. If the Community is ready, it should overturn the Community’s bowl to Lodro Sertso so that she has no communion with the Community.

The Community has overturned the Community’s bowl to Lodro Sertso so that she has no communion with the Community. This is agreeable to the Community, therefore it is silent. Thus do I hold it.

Access to Insight. (2009). (Thanissaro Bhikkhu Trans.). Original work published (n.d.). (Adaptation).

Lodro Sertso, et al.


Lodro Sertso, et al.

Lodro Sertso, et al. 2


Lodro Sertso, et al. 2

Samaya 卍 卍 卍 !

The Noble Assembly vs. Osel Tendzin


The Noble Assembly vs. Osel Tendzin
FORMAL MISCONDUCT COMPLAINT

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Board of Directors
Statement to Osel Tendzin
December 29, 1988

(Corporate Logo)

VAJRADHATU

Buddhist Church of Canada
L’Eglise Buddhiste du Canada

Board of Directors
Vidyadhara the Venerable
Chogyam Trungpa
President

Vajra Regent Osel Tendzin
Executive Vice President

David I. Rome
Executive Secretary

Lodro Dorje Holm
Head of Practice and Study

Samuel Bercholz
James J. Gimian
Kenneth H. Green
Jeremy J. Hayward
Martin Janowitz
Mitchell M. Levy
Charles G. Leif
Michael A. Root
John W. Roper
Karl G. Springer
Ronald C. Stubbert

Vajradhatu U.S.A.

1345 Spruce Street
Boulder, Colorado 80302

Vajradhatu Europe

Zwetschenweg 23
3550 Marburg Germany

Major Centers

Karma Dzong
1084 Tower Road
Halifax
Nova Scotia B3H 2Y5

Gampo Abbey
Pleasant Bay
Nova Scotia B0E 2P0

Dharmadhatus
Edmonton, Alb.
Montreal, P.Q.
Nelson, B.C.
Ottowa, Ont.
Vancouver, B.C.

An Ontario
Non-Profit
Corporation

STATEMENT TO THE VAJRA REGENT OSEL TENDZIN

The three jewels, gurus of the lineage, herukas, dakinis,
dharmapalas, lokapalas, guide us, inspire us.

Sir, at this time the future of our sangha and the
continuation of the Vidyadhara’s teachings are in great
danger because of your actions.

You have engaged in unprotected sexual activity after
knowing you had HIV disease and AIDS illness, with
individuals whom you did not inform of your condition.

You have used your position as Vajra Regent in order to
induce others to fulfill your sexual desires.

Also, you have in our view engaged in the three main
symptoms of corruption described in the Court Vision:

“The first is pleasure-seeking, love of luxury and sexual
indulgence; the second is love of power and indulgence in
the abuse of one’s subordinates; the third is
infatuation with one’s charisma and intelligence.”

These violations have become the source of great pain,
confusion, and loss of heart in our sangha. You have lost
the trust and confidence of your colleagues, the
Directors of Vajradhatu and the Nalanda Foundation, and of a
large number of students of the Vidyadhara. Even now, your
attempt to continue in power is causing further pain and
divisiveness in our world. By all these transgressions, you
have clearly violated your oath as Director of the First
Class of Vajradhatu.

Therefore, as Directors of Vajradhatu and the Nalanda
Foundation and as Ministers of the Realm empowered by the
Vidyadhara and bound by our oaths to him – and also as your
vajra brothers, fellow students and friends – we find it
necessary to clearly censure all these violations – both to
yourself and to the sangha. We find that for the spiritual
welfare and psychological well-being of our communities, in

1084 Tower Road Halifax, Nova Scotia B3H 2Y5 (902) 425-1118

order not to encourage factions and divisions in the sangha,
and to provide the best opportunity for the continuation of
the Vidyadhara’s teachings it would be best for you to
voluntarily withdraw yourself at this time from all
activities of leadership, teaching and administration in the 3
spheres of Vajradhatu, the Nalanda Foundation and the
Kingdom of Shambhala.

Acknowledging our appreciation for your generosity and great
service in the past, to the dharma and to the sangha, we make
this statement with sadness.

We pledge our continuing support for your personal welfare
and that of your family.

With humility and deep devotion to the dharma and the Great
Eastern Sun vision, for the sake of all beings, this
statement has been composed and agreed to at Dorje Dzong,
Halifax, on the 29th day of December, 1988.

(Signatures)

David I. Rome
Loppon Lodro Dorje (Eric Holm)
Jeremy J. Hayward W.O.G.S.
Kenneth H. Green O.G.S.
John W. Roper O.G.S.
Charles G. Leif O.G.S.
Samuel Bercholz O.G.S.
Michael A. Root
Mitchell M. Levy
Kasung Dapon James J. Gimian
Kasung Dapon Martin Janowitz

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Osel Tendzin
Letter to the Sangha
January 17, 1989

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Osel Tendzin
Letter to the Sangha
November 28, 1989

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During this painful time, the family received no apologies; in fact they were often asked if they were sure this young man contracted AIDS from the Regent. There was much discussion about his past sexual history, as if he were a case study rather than an innocent. False and irrelevant allegations such as one of his old girlfriends used needles, this one was promiscuous, an uncle had recently died of AIDS, etc, abounded. Rather than embracing this family with loving kindness when they needed it most, they were often treated badly and gossiped about.

Leslie Hays
Open Letter
26 February 2006

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The Noble Assembly vs. Osel Tendzin
TRANSACTION STATEMENTS

A. Censure

Noble sirs, may the Community listen to me. This Ngagpa Osel Tendzin is a maker of strife, quarrels, disputes, dissension, issues in the Community. If the Community is ready, it should impose a censure transaction on Ngagpa Osel Tendzin. This is the motion.

The Community has imposed a censure transaction on Ngagpa Osel Tendzin. This is agreeable to the Community, therefore it is silent. Thus do I hold it.

B. Further Punishment

Noble sirs, may the Community listen to me. This Ngagpa Osel Tendzin, having been accused of an offense, admits it after denying it, denies it after admitting it, evades the issue, tells a conscious lie. If the Community is ready, it should impose a transaction of further punishment on Ngagpa Osel Tendzin. This is the motion.

The Community has imposed a transaction of further punishment on Ngagpa Osel Tendzin. This is agreeable to the Community, therefore it is silent. Thus do I hold it.

C. Demotion

Noble sirs, may the Community listen to me. This Ngagpa Osel Tendzin is a maker of strife, quarrels, disputes, dissension, issues in the Community. If the Community is ready, it should impose a demotion transaction on Ngagpa Osel Tendzin, [saying,] “You are to live in dependence.” This is the motion.

The Community has imposed a demotion transaction on Ngagpa Osel Tendzin, [saying,] “You are to live in dependence.” This is agreeable to the Community, therefore it is silent. Thus do I hold it.

D. Banishment

Noble sirs, may the Community listen to me. This Ngagpa Osel Tendzin is endowed with bodily and verbal wrong livelihood. If the Community is ready, it should perform a transaction banishing Ngagpa Osel Tendzin from (place), [saying,] “Ngagpa Osel Tendzin is not to live in (place).” This is the motion.

The Community has performed a transaction banishing Ngagpa Osel Tendzin from (place), [saying,] “Ngagpa Osel Tendzin is not to live in (place).” This is agreeable to the Community, therefore it is silent. Thus do I hold it.

E. Reconciliation

Noble sirs, may the Community listen to me. This Ngagpa Osel Tendzin strives for the material loss of (layperson’s name). If the Community is ready, it should impose a reconciliation transaction on Ngagpa Osel Tendzin, [saying,] “You are to ask forgiveness of (layperson’s name).” This is the motion.

The Community has imposed a reconciliation transaction on Ngagpa Osel Tendzin, [saying,] “You are to ask forgiveness of (layperson’s name).” This is agreeable to the Community, therefore it is silent. Thus do I hold it.

F. Suspension For Not Seeing An Offense

Noble sirs, may the Community listen to me. This Ngagpa Osel Tendzin, having fallen into an offense, is not willing to see it. If the Community is ready, it should impose a suspension transaction on Ngagpa Osel Tendzin for not seeing an offense, so that he has no communion with the Community. This is the motion.

The Community has imposed a suspension transaction on Ngagpa Osel Tendzin for not seeing an offense, so that he has no communion with the Community. This is agreeable to the Community, therefore it is silent. Thus do I hold it.

G. Suspension For Not Making Amends For An Offense

Noble sirs, may the Community listen to me. This Ngagpa Osel Tendzin, having fallen into an offense, is not willing to make amends for it. If the Community is ready, it should impose a suspension transaction on Ngagpa Osel Tendzin for not making amends for an offense, so that he has no communion with the Community. This is the motion.

The Community has imposed a suspension transaction on Ngagpa Osel Tendzin for not making amends for an offense, so that he has no communion with the Community. This is agreeable to the Community, therefore it is silent. Thus do I hold it.

H. Suspension For Not Relinquishing An Evil View

Noble sirs, may the Community listen to me. This Ngagpa Osel Tendzin will not relinquish an evil view. If the Community is ready, it should impose a suspension transaction on Ngagpa Osel Tendzin for not relinquishing an evil view, so that he has no communion with the Community. This is the motion.

The Community has imposed a suspension transaction on Ngagpa Osel Tendzin for not relinquishing an evil view, so that he has no communion with the Community. This is agreeable to the Community, therefore it is silent. Thus do I hold it.

I. Rescinding Disciplinary Acts

Noble sirs, may the Community listen to me. This Ngagpa Osel Tendzin, having had a censure transaction imposed on him by the Community, has behaved properly, has lowered his hackles, has mended his ways. If the Community is ready, it should rescind Ngagpa Osel Tendzin’s censure transaction. This is the motion.

Noble sirs, may the Community listen to me. This Ngagpa Osel Tendzin, having had a censure transaction imposed on him by the Community, has behaved properly, has lowered his hackles, has mended his ways. The Community is rescinding Ngagpa Osel Tendzin’s censure transaction. He to whom the rescinding of Ngagpa Osel Tendzin’s censure transaction is agreeable should remain silent. He to whom it is not agreeable should speak.

A second time… A third time I speak about this matter. Noble sirs, may the Community listen to me… He to whom it is not agreeable should speak.

J. Overturning The Bowl

Noble sirs, may the Community listen to me. Osel Tendzin strives for the material loss of Ngagpas. If the Community is ready, it should overturn the Community’s bowl to Osel Tendzin so that he has no communion with the Community.

The Community has overturned the Community’s bowl to Osel Tendzin so that he has no communion with the Community. This is agreeable to the Community, therefore it is silent. Thus do I hold it.

Access to Insight. (2009). (Thanissaro Bhikkhu Trans.). Original work published (n.d.). (Adaptation).

“BY the power and with the blessings of the three jewels, the glorious and authentic root gurus of the Practicing lineage of Kagyu and the Ancient Lineage of Nyingma, the herukas and dakinis, Dharmapalas and lokapalas, I hereby empower and declare Karma Cho-kyi Dawa Legpai Lodro Osel Tendzin Chogle Namgyel, Thomas F. Rich, as DORJE GYALTSAP, VAJRA REGENT to act on my behalf in propagating buddhadharma and the vision of the three yanas throughout the world, and to implement, as a Director of the First Class, the purpose and intentions of Vajradhatu as well as those of the Nalanda Foundation. Proclaimed and sealed at the seat of Vajradhatu in Boulder, Colorado, in America by Vajracarya the Venerable Karma Ngawang Cho-kyi Gyamtso Kunga Sangpo, Trungpa Tulku XI, this 250th year of the Parinirvana, on the 27th day of the Fire Dragon Year of the 16th Rapjung, August 22, 1976. [signed] Trungpa XI [Trungpa Seal]”

~ Chogyam Trungpa, PROCLAMATION, August 22, 1976

Samaya 卍 卍 卍 !


The Transaction Statements

The Noble Assembly vs. Ngagpa (name)

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TRANSACTION STATEMENTS

The Noble Assembly vs. Ngakmo (name)

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TRANSACTION STATEMENTS

The Venerable Assembly vs. Bhikkhu (name)

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TRANSACTION STATEMENTS

The Venerable Assembly vs. Bhikkhuni (name)

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TRANSACTION STATEMENTS


Recensions

Sthaviravada

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GUIDE TO TIPITAKA

Compiled by
Sayagyi U Ko Lay
(Zeyar Maung)
Former Vice-Chancellor
Mandalay University
February, 1984, 2000

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The Rules For Buddhist Monks and Nuns

(Bhikkhu and Bhikkhuni Patimokkhas)
by U. Dhamminda
1990

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BUDDHIST DICTIONARY

MANUAL OF BUDDHIST TERMS AND DOCTRINES
Nyanatiloka
Fourth Revised Edition
Edited by
Nyanaponika
1980

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The Bhikkhu’s Rules

A Guide for Laypeople
The Theravadin Buddhist Monk’s Rules
Compiled and Explained
by
Bhikkhu Ariyesako
1998

Dharmaguptaka

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BRAHMA NET SUTRA
Moral Code of the Bodhisattvas

SUTRA TRANSLATION COMMITTEE OF
THE UNITED STATES AND CANADA
New York – San Francisco – Niagara Falls – Toronto
Jan. 2000

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THE SEEKER’S GLOSSARY OF BUDDHISM

2nd Edition
Updated and Enlarged
1998
Sutra Translation Committee
of the United States and Canada
New York ~ San Francisco ~ Niagara Falls ~ Toronto

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THE BAIZHANG ZEN
MONASTIC REGULATIONS

(Taisho Volume 48, Number 2025)
Translated from the Chinese
by
Shohei Ichimura
Numata Center
for Buddhist Translation and Research
2006

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THE VAIROCANĀBHISAṂBODHI SUTRA

Translated from the Chinese
(Taishō Volume 18, Number 848)
by
Rolf W. Giebel
Numata Center
for Buddhist Translation and Research
2005

Mulasarvastivada

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Root Bodhisattva Vows

~ Je Tsong Khapa (circa 1357-1419 C.E.), An Explanation of Bodhisattvas’ Ethical Discipline: The Main Path to Enlightenment.

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Secondary Bodhisattva Vows

~ Atisha Dipamkara Shrijnana (982-1054 C.E.), Compendium of Trainings.

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Common Root Tantric Vows

~ Geshe Pabongka Rinpoche (1878-1941 C.E.).

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Secondary Tantric Vows

~ Geshe Pabongka Rinpoche (1878-1941 C.E.).

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Kalachakra Root Tantric Vows

~ Je Tsong Khapa (circa 1357-1419 C.E.), An Explanation of Secret Mantra Ethical Discipline: A Cluster of Fruit of Actual Attainments.

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The Shambhala Vow

The Shambhala Vow is an acknowledgement and proclamation that basic goodness is the essential nature of humanity. Further, this vow celebrates one’s connection to the Shambhala community and to the practice of meditation as a way to realize that goodness more fully. It is open to people of any religion who have made such a connection to Shambhala.

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The Enlightened Society Vow

The Enlightened Society Vow goes further, stating that basic goodness is the nature of society itself. Taking this vow is making a commitment to work tirelessly towards realizing a society of greater goodness. More advanced students who have either been to, or are near to attending Sutrayana Seminary or a Warrior Assembly, are welcome to take this vow.


Purpose and History

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PURPOSE AND HISTORY OF THE UPAYA COUNCIL

The necessary and welcome economic growth within our Sangha, in the form of business operations and commercial and domestic investments, has brought along as a by—product an increasing frequency of disagreements and disputes. There is a need for our society to provide resources for the sane, nonagressive resolution of such conflicts in keeping with the principles of Dharma and the Great Eastern Sun. Accordingly I have decided to institute and appoint the Upaya Council. The function of the Upaya Council shall be to mediate and/or arbitrate commercial and domestic disputes among members of the Vajradhatu community, as individuals, groups, or businesses. It shall be the initial task of the Upaya Council to propose to me and my Privy Council a set of guidelines under which it shall operate. There shall be no internal hierarchy within the Upaya Council and each member shall have an equal voice; the findings of the Council shall be arrived at by unanimous consent.

~ Vajracarya the Venerable Chogyam Trungpa, Rinpoche, Spring, 1979.

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Shambhala Edicts on Wholesome Human Conduct

The “Shambhala Edict on Wholesome Human Conduct” was compiled by the first Tibetan dharma king, Songtsen Gampo in the 7th century. It was the first manifestation of of the taming of the Tibetan barbarians by Buddhism and a civilizing influence in terms of establishing a kingdom. Trungpa Rinpoche originally called these “The Sixteen True Warrior Codes,” and he first talked about them at the 1981 Kalapa Assembly a Chateau Lake Louise in Alberta, Canada.

~ Alice Haspray, October 8, 2009.

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UPAYA COUNCIL PROCEDURES

February 11, 1986
In June 1985 nine members of the Upaya Council met with the Vidyadhara. In the meeting, members of the Council had the opportunity to discuss many issues pertinent to the Council’s work. After asking about the Council’s work in some detail, the Vidyadhara gave some illuminating directives about how the Upaya Council should proceed from this point.

Upaya Council Flyer1996-1 Upaya Council Flyer1996-2

WHAT IS THE UPAYA COUNCIL?

The Upaya Council is a mediation and arbitration council which was established and appointed in 1979 by the Vidyadhara Chogyam Trungpa Rinpoche. Its function is to assist members of the Shambhala community to resolve commercial and domestic disagreements which may arise among us from time to time.
Now, many years later, under the direction of Sakyong Mipham Rinpoche, the Upaya Council has adapted to meet the needs of the present time while maintaining its established procedures. The Sakyong has requested that the council revitalize itself and make itself increasingly accesible to members of the Shambhala community.
1996.

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The Upaya Council: Bringing Interpersonal Differences to the Path

“Upaya Council” article for the Shambhala Sun:
The Upaya Council was established in 1979 by Chogyam Trungpa, Rinpoche, to hear and help resolve interpersonal and organizational disputes in the Vajradhatu and Shambhala communities.
Interview with John Roper
April 4, May 30, June 12, 1996.

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Lexington Shambhala Center

Upaya Committee
Terms of Reference
Mission Statement
The Upaya Committee contributes to enlightened society through effective assistance in situations of interpersonal difficulty among sangha members. Intervention is based on Shambhala Buddhist principles and utilizes conflict-resolution techniques that are consistent with these principles.

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Shambhala International (Vajradhatu)

Shambhala International (Vajradhatu)

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The Fourth Shambhala Congress

Halifax, 9 – 11 November 2009
Preliminary report
More than150 Shambhalians from all corners of the world gathered in Halifax, the Shambhala
capital, for the Fourth Shambhala Congress, from 9 to 11 November.

The Congress discussions were based on advance consultation with centres and groups to establish the topics that people most wanted to discuss. The vast majority of the Congress time was devoted to group discussion of these themes:

1. How do we work with conflict and/or differing points of view in our community?

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Articles of Incorporation, Articles of Amendment, Articles of Consolidation, Certificate of Assumed or Trade Name

Articles of Incorporation of
Karma Dzong
A Colorado Nonprofit Corporation
[Filed] January 7, 1971
John Baker, Registered Agent
John Baker, Director
Marvin Casper, Director
Chogyam Trungpa, Director
Roger E. Stevens, Incorporator
Fred Clifford, Incorporator
John Baker, Incorporator
[Signed] January 5, 1971

Articles of Amendment to
Articles of Incorporation of
Karma Dzong
A Colorado Nonprofit Corporation
[Filed] April 29, 1971
John J. Baker, Vice President, Treasurer
Marvin Casper, Secretary
[Signed] April 19, 1971

Articles of Consolidation
Karma Dzong, A Colorado Nonprofit Corporation
Tail of the Tiger, A Vermont Nonprofit Corporation
Consolidating to form Vajradhatu a new Colorado Nonprofit Corporation
[Filed] February 22.1973
Chogyam Trungpa Mukpo, First Class of Directors
Kenneth Green, Second Class of Directors
Frances Lewis, Second Class of Directors
Marvin Casper, Second Class of Directors
Chogyam Trungpa Mukpo, Incorporator
Frances Lewis, Incorporator
Marvin Casper, Incorporator
[Signed] February 22.1973
Karma Dzong
Chogyam Trungpa Mukpo, President
Marvin Casper, Secretary
Tail of the Tiger
Chogyam Trungpa Mukpo, President
Tania Leontov, Secretary

Certificate of
Assumed or Trade Name
Vajradhatu [A Corporation]
Karma Dzong [Assumed or Trade Name]
[Filed] May 27, 1983
Jeremy Hayward, Vice President of Vajradhatu
John W. Roper, Vice President, Secretary of Vajradhatu

.pdf

Amended and Restated Articles of Incorporation

Amended and Restated
Articles of Incorporation of
Shambhala International (Vajradhatu)
Formerly
Vajradhatu
A Colorado Nonprofit Corporation
[Filed] March 2, 2001
Alexander Halpern
Vice President of Vajradhatu
[Signed] February 22, 2000

.pdf

Certificate of Assumed or Trade Name

Certificate of
Assumed or Trade Name
Shambhala International (Vajradhatu) [A Corporation]
Vajradhatu [Assumed or Trade Name]
[Filed] March 2, 2001
Alexander Halpern, Vice President of Vajradhatu


Various

.pdf

Experiencing Community I and II and Facilitating Experiencing Community

This curriculum is based on the Alternatives to Violence Project (AVP) curriculum developed since 1975, originally a project of the Religious Society of Friends (Quakers).
DRAFT June 18 2009 ANR


Bibliography

.pdf .pdf

A guide to the bodhisattva way of life

(Bodhicaryavatara)
by Santideva
Translated from the Sanskrit and Tibetan
By Vesna A. Wallace and B. Alan Wallace

.pdf

THE JEWEL ORNAMENT
OF LIBERATION

The Wish-fulfilling Gem
of the Noble Teachings
by
Gampopa
translated by
Khenpo Konchog Gyaltsen Rinpoche
edited by
Ani K. Trinlay Chodron
Snow Lion Publications
Ithaca, New York
1998

.pdf

Taking the Kalachakra Initiation

Originally published as
Berzin, Alexander. Taking the Kalachakra Initiation. Ithaca, Snow Lion,
1997.

.pdf

ANALYSIS OF THE DULVA,

A PORTION OF THE
TIBETAN WORK ENTITLED THE KAH-GYUR.
BY MR. ALEXANDER CSOMA KOROSI,
SICULO-HUNGARIAN OF TRANSYLVANIA.

.pdf

THE HEART
of
Buddhism

Bibliography
Bhikkhu Pesala

.pdf

A Manual of Abhidhamma

Being
Abhidhammattha Saigaha
of
Bhadanta Anuruddhacariya
Edited In The
Original Pali Text With English
Translation And Explanatory Notes
By Narada Maha Thera,
Fourth revised edition 1979

.doc .rtf .txt

Mipham’s commentary on the Shambhala sections of the Kalachakra Tantra

.pdf

The main topic of research at present:

Whether or not there is a way to ordain bhikshunis (gelongma) in
accordance with the Mulasarvastivada vinaya tradition of Nalanda that
flourished in Tibet
PROPOSED BY:
THE DEPARTMENT OF RELIGION AND CULTURE
Central Tibetan Administration of His Holiness the Dalai Lama
Gangchen Kyishong, Dharamsala
District Kangra (H.P) 176215
Dated: 15 February 2006


Links

Working Model
(Draft)

Upaya Council Working Model

Working Model (Draft)

Most Recent


Care and Conduct Initiative

.pdf

Shambhala Care and Conduct

Conducting ourselves and caring for each other
Summary
1. Commitment to enlightened society
2. Conflicts within the community
3. Complaints against practitioners
4. Misconduct by Shambhala Office holders
5. Informal Resolutions
6. Reporting to the Shambhala Community
This edition of Shambhala Care and Conduct is dated:
19 January 2005

Permalink: http://www.shambhala.org/si/board/CareAndConduct20050119.pdf

.pdf

PRESIDENT OF SHAMBHALA

Dear Shambhala Centre Director or group leader,
Shambhala Care and Conduct
Richard Reoch
President
19 January 2005
NOTICE
Shambhala Care and Conduct

Permalink: http://www.shambhala.org/si/board/CareCentreLetter20050119.pdf

.pdf

Shambhala Care and Conduct

Conducting ourselves and caring for each other
Summary
1. Commitment to enlightened society
2. Conflicts within the community
3. Complaints about practitioners
4. Complaints about Shambhala Office holders
5. Informal Resolutions
6. Reporting to the Shambhala Community
REVISED 10 JULY 2007

Permalink: http://www.shambhala.org/congress/care/documents/CARE_CONDUCT0707_137.pdf


Recensions

Sthaviravada

.pdf .txt

GUIDE TO TIPITAKA

Compiled by
Sayagyi U Ko Lay
(Zeyar Maung)
Former Vice-Chancellor
Mandalay University
February, 1984, 2000

Permalink: http://www.buddhanet.net/pdf_file/tipitaka.pdf

Permalink: http://www.archive.org/stream/guidetotipitaka029042mbp/guidetotipitaka029042mbp_djvu.txt

.pdf .txt

The Rules For Buddhist Monks and Nuns

(Bhikkhu and Bhikkhuni Patimokkhas)
by U. Dhamminda
1990

Permalink: http://www.dhammaweb.net/books/DVEMATIK.PDF

.pdf

BUDDHIST DICTIONARY

MANUAL OF BUDDHIST TERMS AND DOCTRINES
Nyanatiloka
Fourth Revised Edition
Edited by
Nyanaponika
1980

Permalink: http://www.buddhanet.net/pdf_file/palidict.pdf

.pdf

The Bhikkhu’s Rules

A Guide for Laypeople
The Theravadin Buddhist Monk’s Rules
Compiled and Explained
by
Bhikkhu Ariyesako
1998

Permalink: http://www.buddhanet.net/pdf_file/bhkkrule.pdf

Dharmaguptaka

.htm

BRAHMA NET SUTRA
Moral Code of the Bodhisattvas

SUTRA TRANSLATION COMMITTEE OF
THE UNITED STATES AND CANADA
New York – San Francisco – Niagara Falls – Toronto
Jan. 2000

Permalink: http://www.ymba.org/bns/bnsframe.htm

.pdf

THE SEEKER’S GLOSSARY OF BUDDHISM

2nd Edition
Updated and Enlarged
1998
Sutra Translation Committee
of the United States and Canada
New York ~ San Francisco ~ Niagara Falls ~ Toronto

Permalink: http://www.buddhanet.net/pdf_file/budglossary.pdf

.pdf

THE BAIZHANG ZEN
MONASTIC REGULATIONS

(Taisho Volume 48, Number 2025)
Translated from the Chinese
by
Shohei Ichimura
Numata Center
for Buddhist Translation and Research
2006

Permalink: http://www.numatacenter.com/digital/dBET_T2025_Baizhang_2006.pdf

THE VAIROCANĀBHISAṂBODHI SUTRA

Translated from the Chinese
(Taishō Volume 18, Number 848)
by
Rolf W. Giebel
Numata Center
for Buddhist Translation and Research
2005

Permalink: http://www.bdkamerica.org/digital/dBET_T0848_Vairocana_2005.pdf

Mulasarvastivada

.pdf

Root Bodhisattva Vows

modified, March 2002, from
Berzin, Alexander. Taking the Kalachakra Initiation. Ithaca, Snow Lion,
1997.

Permalink: http://www.berzinarchives.com/web/x/pdf/?type=pdf&path=/web/x/prn/p.html_1670202483.html&__locale=en

.pdf

Secondary Bodhisattva Vows

Alexander Berzin
August 1997

Permalink: http://www.berzinarchives.com/web/x/pdf/?type=pdf&path=/web/x/prn/p.html_1644091757.html&__locale=en

.pdf

Common Root Tantric Vows

modified, April 2002, from
Berzin, Alexander. Taking the Kalachakra Initiation. Ithaca, Snow Lion,
1997.

Permalink: http://www.berzinarchives.com/web/x/pdf/?type=pdf&path=/web/x/prn/p.html_1341782187.html&__locale=en

.pdf

Secondary Tantric Vows

August 1997
parts published in
Berzin, Alexander. Taking the Kalachakra Initiation.
Ithaca, Snow Lion, 1997
modified, April 2002

Permalink: http://www.berzinarchives.com/web/x/pdf/?type=pdf&path=/web/x/prn/p.html_1813476307.html&__locale=en

.pdf

Kalachakra Root Tantric Vows

modified, April 2002, from
Berzin, Alexander. Taking the Kalachakra Initiation. Ithaca, Snow Lion,
1997.

Permalink: http://www.berzinarchives.com/web/x/pdf/?type=pdf&path=/web/x/prn/p.html_918347225.html&__locale=en


Purpose and History

.pdf

The Fourth Shambhala Congress

Halifax, 9 – 11 November 2009
Preliminary report

More than150 Shambhalians from all corners of the world gathered in Halifax, the Shambhala
capital, for the Fourth Shambhala Congress, from 9 to 11 November.

The Congress discussions were based on advance consultation with centres and groups to establish the topics that people most wanted to discuss. The vast majority of the Congress time was devoted to group discussion of these themes:

1. How do we work with conflict and/or differing points of view in our community?

Permalink: http://www.shambhala.org/community/documents/CongressReport_09.pdf


Various

.htm

Behavioral Emergencies at Dharma Centers:

A Compassionate, Mindful Response
Though rare, it does happen from time to time that unstable individuals engage in disruptive, possibly frightening, or even dangerous behavior at Dharma centers, on retreats, or in interactions with teachers or sangha members. After experiencing such an incident last year, Dan Peterson of the Shambhala Meditation Center of Seattle created a detailed protocol to help other teachers and sangha leaders prepare themselves and their Dharma groups in case a difficult situation should arise.
The complete document, “Working with Behavioral Emergencies at Dharma Centers” will be available soon on the Northwest Dharma interactive forum, TeacherSpace. Introductory comments and other excerpts from the protocol follow.

Permalink: http://news.northwestdharma.org/News_PDFs/2009_Mar-Apr_Northwest_Dharma_News.pdf


Bibliography

Contemporary Perspectives on Buddhist Ethics

Contemporary Perspectives on Buddhist Ethics, Columbia University, October 6th and 7th, 2011.

Permalink: http://www.cbs.columbia.edu/buddhist_ethics/

International Conference on Vinaya

His Holiness the Dalai Lama’s opening address at the International Conference on Vinaya, Central Unversity for Tibetan Studies, Sarnath, India, January 17th, 2011.

Permalink: http://www.dalailama.com/webcasts/post/163-international-conference-on-vinaya—opening-address

.pdf

A guide to the bodhisattva way of life

(Bodhicaryavatara)
by Santideva
Translated from the Sanskrit and Tibetan
By Vesna A. Wallace and B. Alan Wallace

Permalink: http://www.jamchen.com.au/files/PDF%20Files/19361420-A-Guide-to-the-Bodhisattvas-Way-of-Life.pdf’

.pdf

THE JEWEL ORNAMENT
OF LIBERATION

The Wish-fulfilling Gem
of the Noble Teachings
by
Gampopa

Permalink: http://www.amnyitrulchung.org/teachings/materials/pdf/Gampopa%20-%20Jewel%20Ornament%20of%20Liberation%20-%20Complete.pdf

.pdf

Taking the Kalachakra Initiation

Originally published as
Berzin, Alexander. Taking the Kalachakra Initiation. Ithaca, Snow Lion,
1997.

Permalink: http://www.berzinarchives.com/web/x/pdf/?type=pdf&book=true&path=/web/x/prn/p.html_57387645.html&__locale=en

.pdf

ANALYSIS OF THE DULVA,

A PORTION OF THE
TIBETAN WORK ENTITLED THE KAH-GYUR.
BY MR. ALEXANDER CSOMA KOROSI,
SICULO-HUNGARIAN OF TRANSYLVANIA.

Permalink: http://www.archivum.kcst.hu/studies/01-studies_175-227.pdf

.pdf

THE HEART
of
Buddhism

Bhikkhu Pesala
Bibliography

Permalink: http://www.aimwell.org/assets/The%20Heart%20of%20Buddhism.pdf

.pdf

A Manual of Abhidhamma

Being
Abhidhammattha Saigaha
of
Bhadanta Anuruddhacariya
Edited In The
Original Pali Text With English
Translation And Explanatory Notes
By Narada Maha Thera,
Fourth revised edition 1979

Permalink: http://www.buddhanet.net/pdf_file/abhidhamma.pdf

.doc .rtf .txt

Mipham’s commentary on the Shambhala sections of the Kalachakra Tantra

Permalink: http://kalachakranet.org/teachings/shammipd.zip

Permalink: http://kalachakranet.org/teachings/shammipr.zip

Permalink: http://kalachakranet.org/teachings/shammipt.zip

.pdf

A SEMINAR TO BE ORGANISED BY THE
DEPARTMENT OF RELIGION AND CULTURE OF THE
CENTRAL TIBETAN ADMINISTRATION
TOPIC:

Whether or not there is a way to give bhikshuni (dge slong ma) ordination
to Tibetan nuns (rab byung btsun ma) in accordance with the vinaya of the
Mulasarvastivada tradition that flourished in Tibet, the tradition practised
in Nalanda Buddhist University in India.
DATE:
22nd to 24th May 2006

Permalink: http://www.thubtenchodron.org/BuddhistNunsMonasticLife/agenda_for_the_seminar.pdf

.htm

The Ngakpa Tradition: an Interview with Khetsun Sangpo Rinpoche

“Buddhist monks take pratimoksa vows, of which there are two hundred fifty-three. But ngagpas, with their tantric vows and the samayas [commitments], there are a hundred thousand they have to keep in their mental level. It’s about practice in every single moment to keep all this and not engage in non-virtuous things.”

~ The Venerable Khetsun Sangpo Rinpoche (1921- 2009 C.E.)

Permalink: http://www.snowlionpub.com/pages/N76_1.php

.htm

THE BIG NO

Chapter 12 from
GREAT EASTERN SUN,
The Wisdom of Shambhala
by Chogyam Trungpa

Thirty years ago (January 8, 1979 to be precise) Trungpa Rinpoche proclaimed the Big No. Here to commemorate thirty years of NO, is Chogyam Trungpa’s commentary on the event and its meaning from Chapter 12 of GREAT EASTERN SUN, THE WISDOM OF SHAMBHALA.

“You cannot destroy life. You cannot by any means, for any religious, spiritual, or metaphysical reasons, step on an ant or kill your mosquitoes—at all. That is Buddhism. That is Shambhala. You have to respect everybody. You cannot make a random judgment on that at all. That is the rule of the king of Shambhala, and that is the Big No. You can’t act on your desires alone. You have to contemplate the details of what needs to be removed and what needs to be cultivated.”

~ Vajracarya the Venerable Chogyam Trungpa, Rinpoche, January 8, 1979.

Permalink: http://www.chronicleproject.com/stories_117.html

.htm

Shaolin Temple

Shaolin Temple’s official website, featuring all the latest news and information on Chinese Chan Buddhism and Kungfu. Welcome to join the Shaolin Family!

“To elaborate, we are not clear about the difference between what is right and what is wrong, the difference between good and evil, even the difference between black and white, and the difference between the proper and the deviant.”

“Creating karma means that we create wholesome karma or unwholesome karma. We go up into the heavens by creating wholesome karma. We fall into the various hells by creating unwholesome karma. Since we cannot tell the difference, we create the karma of killing, stealing, sexual misconduct, lying, taking intoxicants, etc. The difference only lies in degree.”

~ Venerable Master Hsuan Hua, The Five Precepts & the Ten Goodnesses, 2011-11-24

Permalink: http://www.shaolin.org.cn/en/index.aspx


Contact

A Shambhala Spring!


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