Lopon Osel gyurme was born in the village of Mugom, a region of eastern Nepal at the south face of the Himalayas. His father, Guru Tenzin, a Lama with many years spent in retreat, and his mother, Sherab Lhamo, followed their ancestors in deep devotion to many masters of Buddha Dharma. The family has its roots in Toe in western Tibet. His father was a student of Buddhism under His Holiness Dudjom Rinpoche and His Eminence Serta Rinpoche. His father is a practitioner of the Dudjom Terma and student of Kyabje Dilgo Khyentse Rinpoche.
As a child of around seven or eight years old, Lopon Osel Gyurme had a profound interest in Dharma study, but his families plans were to have him working in family activity and to marry. But eventually Lpon Osel got the permission of his family to become a monk – and was very happy to study the Dharma. At around nine years old, he dedicated himself to the study of the Tibetan grammar with his father. At the age of fifteen, Lopon Osel entered the Shechen Monastery commencing his education of his formal Buddhist education under the direction of Kyabje Dilgo Khyentse Rinpoche.
For many years, Lopon Osel focused his studies on Tibetan grammar along with Buddhist Rituals. At nineteen, Lopon Osel was admitted into the Monastic University of Shechen for Advance Buddhist Studies. Here he studied logic, philosophy, Madyamika, Bodhicharyavatara, the Abhidharma, Vinaya etc. Lopon Osel studied all major texts of the Nyingma Lineage. He received teachings and transmissions directly from Kyabje Dilgo Khyentse Rinpoche on the Nyingma and other Tibetan traditions.
Lopon Osel served as an Assistant Professor of the University for six years beginning in 1994. In 2000, Lopon Osel received the title of Master from His Eminence Shechen Rabjam Rinpoche.
At the request of the Shechen Monastery, Lopon Osel assumed responsibility of teaching the monks. He taught classical texts including Mahayana and Vajrayana teachings. Lopon Osel continued to instruct these students on the teachings and oral transmission lineages of his teachers.
Lopon Osel’s primary teachers include: Kyabjé Khyentse Rinpoche, his root guru from which he received sutra and tantra teachings, empowerments, and oral transmissions; Kyabjé Trulshik Rinpoche, who taught many different terama and kama from four traditions; Kyabjé Dudjom Rinpoche, who gave Lopon Osel the Dudjom Tergsar empowerment;
Kyabjé Minling Trichen Rinpoche, who gave oral transmissions; Kyabjé Penor Rinpoche who taught RinchenTerzod Chenmo, which is the complete collection of Nyingma Pa tradition Terama; Kyabjé Taklung, Tsetrul Rinpoche, who taught the Chang Ter tradition and oral transmission; Shechen Rabjam Rinpoche, who gave many transmissions and taught several texts; Dungse Trinley Norbu Rinpoche, from whom Lopon Osel received the profound instructions and teachings and Khenpo Pentse,Rinpoche who gave the Guriagarba teaching; Khen chen Pema Sherab, teachings of Buddhist philosophy, and many other great and kind Khen chen.
Lopon Osel lived at the Shechen Monastery continuously for nineteen years. He attended the University at Shechen Monastery (Shechen Institute for Advanced Studies of Nyingmapa Buddhist Philosophy) for eleven years.
At the Shechen Monastery, Lopon Osel passed his time listening to, contemplating on, and meditating on the teachings, and in addition, His lif mors times doing retreat. Many people from his town would come to visit him at the Shechen Monastery seeking advice and counsel. He also became a highly sought out counselor to the many western visitors to the Shechen Monastery.
In all situations, he holds in his heart “I pray that my activities benefit of all sentient beings, that I remain in retreat, and that I accomplish the aspirations of my teachers.”
His selfless and compassionate service as teacher, advisor, and counselor continues in Brazil, the United States, and throughout the world as he spreads the Buddha-Dharma for the benefit of all sentient beings and to honor all the great teachers of the Dharma.
CARTA DE APRECIAÇÃO POR DZARONG TRULSHIK SHATRUL RINPOCHE
Lopon Oser recebeu o grau de Acharya, possuidor do Tesouro das Escrituras Corretas e Secretas no Shedra do Monastério de Shechen, no Nepal, construído pelo Grande Vidhyadara Kyabjé Dilgo Khyentse em pessoa, o Ornamento da Coroa da doutrina do nosso Professor compassivo, em geral, e, especificamente, o ornamento da coroa do Ngagyur Nyingma Vajrayana. Ele é aluno do anteriormente citado Khyentse Pema Garwang Do-ngate Lingpa. Ele detém a linhagem e é a glória temporária e absoluta tanto dos ensinamentos quanto do aprendizado dos ensinamentos gerais de amigos espirituais verdadeiros, como o Tesouro de Instruções Essenciais, as Escrituras Emanadas, etc, recebidos de mim. E, especificamente, possui a conexão com as termas profundas de Kyabje Khyentse Do-ngak Lingpa.
Aquele chamado Trulshik Sha-de-spa, monge Shyakya Ngawang Chokyi Lödro, escreveu isso no 13º dia do 10º mês do ano do carneiro de água, 2003.
No Brasil, país onde o budismo tibetano ainda é, relativamente, pouco difundido, Lama Osel tem um
Lopon Osel’s Activities in Brazil
In Brazil, where Tibetan Buddhism is relatively unknown, Lama Osel has the aspiration to translate the pure traditional Dharma texts into Portuguese. With these sacred texts, more people may know and benefit from the teachings of the Buddha. During this time in Brazil, Lama Osel spends his time giving teachings, initiations, and oral transmissions including the Terma of the Nyingma Lineage, the extensive commentaries, and the sadhanas always with the aspiration to benefit all sentient beings.
If you want more information, are interested in making donations, or in becoming a sponsor, please email oselgyurme@yahoo.co.in
The following is from an interview with the Ven. Lama Osel in “Revista Ser Feliz Faz Bem à Saúde” with professor Eloìsa Conde:
Eloísa Conde: How can one find happiness?Lopon Osel: Buddha said even the smallest beings want to have happiness. In fact, all beings are looking for happiness. This is the wish that abides in everyone’s mind: To have happiness. But we do not really know what to do. This is why, even when we have the intention to attain happiness, we many times engage in wrong activities such as stealing, killing, and lying. Even if in our mind our final objective is to be happy, even if we have the idea of happiness, we do negative and harmful actions to other beings and ourselves with our body and speech
This happens because we do know about cause and effect. We can begin to understand cause and effect by observing nature: When you plant a rice seed, for example, what finally grows is always rice. This is the effect. Have you ever seen a potato plant come from a rice seed?
In Buddhism, we give this relationship between cause and effect, the name karma. Karma can be positive or negative depending on our actions. How much more negative karma, the greater you will experience suffering. How much greater positive karma, the greater is your happiness.
We speak of two kinds of interdependence: external interdependence and internal interdependence. External interdependence corresponds to exterior aspects, like the example we just mentioned with the rice seed. Internal interdependence is inside your mind.
Buddhism call the five poisonous thoughts: anger, desire, ignorance, pride, and jealousy. It is these poisonous thoughts that are the cause of our suffering, and also [the condition of] others suffering. We do not understand this. Further, all the luminous qualities we have in our minds come from the correct motivation to help other beings through love, compassion and patience. These are in reality the seeds of our happiness as well as [the condition of] others happiness.
Should a person live their life constantly fighting and creating confusion, others around them do not want to be close because they will also suffer. On the other hand, if a person promotes love and happiness, everyone wants to be close to them. Others feel comfortable and know that with them they need not be afraid. Unfortunately, with our habitual tendencies acquired over many lives, we easily commit negative actions. We do not need any training from a teacher for this. We seem to fully know this when we are born.
To become a positive person, however, is a difficult process and requires lots of work. The result is a positive and better life, a result for which it is worth working hard.
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