buddhist summer school 2019 - nyima tashi€¦ · traleg kyabgon rinpoche ix. judgements and not on...

BUDDHIST SUMMER SCHOOL 2019

presents

22th February - 25th February 2019, Auckland

We warmly invite you to mark your calendars, and to bring your inquiring minds to the 7th Annual Buddhist Summer School, to be hosted at Nyima Tashi, Auckland between 22nd February to 25th February 2019.

In disseminating Buddhist teachings in the West, Traleg Kyabgon Rinpoche actively engaged in integrative dialogue with scientists, psychologists, artists and philosophers. Rinpoche was known for his remarkable ability to preserve the heart and profundity of Buddhist teachings, while opening minds to the ways Dharma can bring illumination and wisdom to the nuances of modern knowledge, dispositions and lifestyles.

In continuing Rinpoche’s commitment to vibrant teachings for our times, this 7th Annual Buddhist Summer School brings together distinguished Buddhist scholars, teachers and philosophers from the traditions of Theravada, Zen and Tibetan Buddhism.

For more information go to: www.nyima-tashi.org.nz or contact Jangchub at [email protected]

Ph: +64 9 376 6113Fax: +64 9 376 6116

[email protected] Pollen street, Grey Lynn,

Auckland, 1021 www.nyima-tashi.org.nz

www.facebook.com/NyimaTashiKagyuBuddhistCentre

The Great Kagyu master and Scholar Traleg Kyabgon Rinpoche passed away on the 24th July 2012.

We celebrate His Life , His legacy and immeasureable compassion.

Through His teachings He remains intimately

entwined in the hearts and minds of those that were fortunate to have met him.

The display of his wisdom mind remains as a continual source of refuge,guidance and

nourishment for the poverty stricken samsaric mentality.

It is with joy that we offer you HEALTHY MENTAL FACTORS

by 9th Traleg Kyabgon Rinpoche.

In memory of Traleg Kyabgon Rinpoche IX

judgements and not on unexamined prejudices or biases and things of that kind.

If we use our sense of awareness, mindfulness, and the discriminating skill we can develop through prajna or panna, insight meditation practice, we would be able to separate those things that we should treat as having real worth, real value, from the things that are not of ultimate value. For example, material wealth – if one thinks material wealth is the source of everything and believes only in material accumulation or consumption that does not lead to wellbeing but does the opposite.

From the Buddhist point of view, if we hold values that are beneficial both for oneself and others... This is how it is put – something that is beneficial for oneself should be beneficial for others as well. How do we judge whether something is really valuable or not? If something is valuable only for others but not valuable for oneself, that is also not complete – that is not a value that one could subscribe to. On the other hand, if something is good for oneself, brings some benefit, but doesn’t bring benefit to others or even brings harm to others that is also not valuable. It shows that neither of these values is good in a proper sense. Whatever is really good should bring benefit to both oneself and others equally.

For example, if we go to teachings we should value teachings that teach things that would bring benefit both to oneself and others. Anything that brings benefit to oneself and others – that kind of teaching is worthwhile. Of course, in Buddhism we think of the Dharma as having that value. As a consequence we think of the Buddha as being an object of reverence precisely because the Buddha expounded that kind of Dharma.

So in Buddhism whatever conviction we have has to be based on that kind of understanding. Not to have any conviction is like a ship cast on the sea without a compass, without a rudder. That is very important because otherwise we leave ourselves open to cynicism, pessimism, nihilism, not believing in anything. If we

“When we are practising meditation, when we are cultivating mindfulness, we are practising mindfulness in order to aid us to develop positive thoughts, positive emotions, positive feelings. I think this is an important point.”

- Traleg Kyabgon Rinpoche IX

To do these practices properly they have to be supported by healthy mental factors which include healthy emotions, healthy thoughts, healthy feelings. In the Buddhist teachings they are known as kusala. Kusala means wholesome, healthy; akusala means non-healthy, unhealthy. Kusala mental factors contribute towards our sense of wellbeing and akusala mental factors do the opposite.

The kusala mental factors are faith, sometimes translated as conviction; shame; embarrassment; non-attachment; non-hatred; non-ignorance; effort; pliancy of body and mind; conscientiousness; equanimity; and non-harmfulness. As I said, the main point of having these lists is so that, by remembering the list, we would remember to cultivate the appropriate mental attitude or thoughts and emotions in us.

1. Conviction, shraddha. We have to think about having conviction. The idea is that even though, according to Buddhist teachings, everything is subject to change, everything is impermanent, nothing remains the same – that does not mean that we should not have some kind of stable conviction in things. We cannot be fickle, we cannot be unreliable, we cannot be untrustworthy. We have to have some kind of conviction in certain things in terms of the values that we hold. The values that we hold should be values that are worth upholding. That is also extremely important in terms of bringing about a sense of wellbeing. A tremendous sense of insecurity, a feeling of loss, a feeling of uncertainty, a feeling of doom and gloom, extreme forms of scepticism, cynicism, nihilism – all these things contribute towards a lack of wellbeing. The convictions that we have, of course, have to be based on sound

Healthy mental factors Ven. Traleg Rinpoche

to one, having some kind of general paranoia, thinking that people are not to be trusted because they always mean harm, one has to watch out for oneself – or thinking that one has to do harm to others before they do it to you. If one thinks like that then this is based on a totally wrong way of thinking and will bring only misery to oneself. One will be robbed of a sense of wellbeing.

As I mentioned this morning, it doesn’t mean not to have any feeling of anger at all – not like that. But in terms of a general attitude, one’s attitude about life, about other people, it shouldn’t be like that. It should not be based on a feeling of hostility. If one’s vision is coloured by this kind of thing this leads to a state of ‘ill-being’ rather than wellbeing.

6. Non-ignorance, amoha. This means that we should always be inquisitive. We should always enquire, investigate and not be lazy with our mind. We should exercise our mind, try to keep it alert and use it properly otherwise the mind also becomes very lethargic. Ignorance, in this case, also has the connotation of ‘unusable’ mind so the mind becomes very dull and loses its alertness and resilience.

One of the symptoms of that condition is everything becomes hard, like a major task. Just like the body – if the body is not exercised, if the body doesn’t get any work then it becomes very heavy and everything, any little task, becomes extraordinarily difficult to do. Little by little, we should try to train the mind: reading books on meditation, worthwhile things. Reading Cleo magazine does not count. It doesn’t exercise the mind.

7. The next one is effort, vigour, virya. We should not fall into complacency and become indifferent towards things. It’s, again, bad for our experience of wellbeing to be lethargic, to be lazy, to not have any energy to do things.

From the Buddhist point of view, we should try to do that little by little. If we are feeling lethargic it’s a matter of degree – as we already talked about. Our mind is governed by a dualistic way of thinking – it’s like either we have energy or we don’t. But it’s not like that. We can have a little bit more energy if we put in a little bit of effort. Even if it’s not much, it will build up, we can build on that.

So one has to have an optimistic attitude and not think that a little effort doesn’t go anywhere. One should think that a little effort goes a long way. We should also realise that laziness only begets laziness. It does not make us feel more rested, as we sometimes assume. We think it’s too hard to make the effort. We think: ‘If I make the effort it will be so tiring. I will have used up all my energy and then there will be none left. I will be exhausted’.

don’t believe in anything, if nothing is of any value, life has no real meaning. There have to be some values that we live by, that we inculcate. That’s very important and helpful.

2. Hri means shame in Sanskrit, ngo tsha ba in Tibetan. ‘Shame’ I know in English has a certain connotation that may not be thought of as being healthy but, in this particular instance, what it is referring to is that we have some sense of modesty, if you like, or something akin, something similar to that. Basically, we have to feel something that would stop us from being careless and reckless otherwise there would be nothing to restrain us. There has to be something to stop us engaging in careless activities that would bring ruin to us and others. That is another thing that we need to have to experience wellbeing. So this relates to oneself.

3. The next one is embarrassment – again, that’s a very poor translation. This has to do with others. Shame, modesty, has to do with personal dignity. It has to do with dignity in oneself – not cheapening oneself, for instance, or not compromising oneself unnecessarily, not being reckless, which I mentioned. Embarrassment has to do with others. One doesn’t do certain things which are harmful because it may have a bad impact on other people’s perception of you which, according to Buddhism, is an important part of leading a life with a sense of wellbeing. If other people have a poor opinion of one then one would always be in a state of anxiety or conflict in relation to others. Then there would be no sense of wellbeing. This is called khrel yod pa in Tibetan, which relates to the feeling that it would be embarrassing or that other people would think badly.

4. Non-attachment, alobha. In Buddhism attachment has a narrower connotation than is normally the case, which means being obsessed with our material possessions, for example. That would be attachment. If one sacrifices one’s family or the welfare of one’s children for material gain, that is a form of attachment that will only bring more misery and suffering upon oneself. If there is any kind of obsessive clinginess, as it is called, graspiness – all these are Buddhist terms – then we know that attachment has turned unhealthy and so that’s not a good thing.

If we are extremely miserly, hoard things, do not share or give anything, this will contribute towards lack of wellbeing. One would be unhappy in oneself and in relation to others there would be unhappiness as well – other people would see that particular person as being stingy, mean, mean-spirited and so on. Therefore there would be conflict and so one would not be at ease.

5. Non-hatred is the next one, advesha. This means not having some kind of hostile attitude towards others, not thinking that others are always out there to do harm


to do them properly with a sense of conscientiousness and so on – which will come up in a second.

8. Pliancy of body and mind means we have to make sure our mind is flexible and our body is light. That is what pliancy of body and mind means. It says in the traditional literature that the body should be light as a ball of cotton. It just means when the body’s pliancy is not there the body feels heavy. We feel like everything becomes heavy. It’s hard to lift our limbs, it’s hard to walk, it’s hard to stand up, it’s hard to move around – not because there is anything wrong with our body but because the body itself has lost its pliancy. Doing pranayama – breathing practices – yoga and things of that kind, along with the practice of meditation, would help the body regain its pliancy.

The mind also has to have pliancy. This is achieved through exercising mindfulness and awareness as often as possible so that the mind’s inveterate tendencies are not given the chance to overwhelm our ongoing mental states. We can see things with a sense of sharpness, detect change and see multiple perspectives. Instead of only seeing things from one’s own perspective which is very well-established, entrenched, gradually one begins to see things – tries to see a situation, for example, from many different perspectives and also tries to see things from another person’s perspective. All of these things would help the mind to regain pliancy.

The mind, due to habit, has become very entrenched in its own ways. Then the mind becomes very unworkable. With the practice of mindfulness and awareness we can make the mind become more resilient. The idea is that if the mind is resilient, even when bad things happen the mind does not get crushed. If the mind does not have pliancy, even when something upsetting, a small thing happens, the mind becomes crushed. It has no resilience to bounce back, just like when the body hasn’t got pliancy then every little thing causes much discomfort – even a little lump in the bed becomes something of tremendous proportion. So shin sbyangs is a very important practice – pliancy of body and mind. This is essential to enjoy a sense of wellbeing.

9. Conscientiousness is the next one, apramada. Conscientiousness means doing everything with a sense of gentleness and dignity so that we do not behave in a very gross and coarse and vulgar manner. Doing so disturbs the mind and the body and others and, again, leads to conflict between oneself and others. Behaving with disregard to others’ feelings or needs and so on will only invite their anger and wrath.

So behaving in a way that would not cause these kinds of disturbances is in our interest. It will promote our sense of wellbeing. It will help us to build our character. If we behave in a very primitive manner, in a very coarse

But if we get submerged in laziness we feel even more exhausted. We feel like we have no energy left and can’t perform any tasks. That’s anathema to our wellbeing so trying to stay a little bit energised is good. Making some effort is energising. Gradually we can learn to enjoy these things more. So from the Buddhist point of view, making a little effort in all different things is a good start. Variety can also keep our interest and inclination alive – we talked about that earlier. Learning to enjoy doing simple tasks – quite a few of those – we would feel like doing things more. We will feel like we have more energy.

As we know, if we really liked doing something when we were young – playing football or something like that – we could play football for hours and hours and we didn’t feel exhausted. In a similar kind of way a lot of tasks that we perform, if we really get into it, we don’t feel exhausted. Energy begets energy just like laziness begetting laziness. We have to feel like that: that being awake, being energised, being enthused is good for one’s wellbeing. It does not lead to exhaustion and depletion of energy, as we assume.

Again, it’s the mind that ruins things sometimes. Sometimes if we make some effort and then immediately think ‘I put in so much effort and it all was wasted – there was no appreciation’ we feel bad about everything and then our energy becomes depleted. We should see the connection, through the practice of mindfulness and so forth, between feeling the depletion of energy and the negative thought-forms that are so discouraging that have suddenly appeared in our mind.

According to Buddhist teachings, we discourage ourselves more than anybody else. If we don’t feel discouraged nobody can cause discouragement. But if we allow ourselves to feel discouraged no amount of pleasant words or encouragement or comfort from other people would be of much help because we do not believe in ourselves to begin with.

From the Buddhist point of view then, the healthy sense of self-image and so on that we spoke about yesterday relates to this notion of staying energised, staying active and not giving in to laziness, apathy, complacency and things like that. Of course, this does not mean doing too many things either. Doing too many things is also seen as a form of laziness, according to Buddhism. We are not finishing tasks properly and are hurrying through, instead of doing things with a sense of conscientiousness, mindfulness, care, with a sense of gentleness, dignity and so on.

So effort, in this instance, does not mean we have to rush around with this big burst of energy. It just means having enough energy to do things, to perform tasks and


don’t harm other beings; it also means we don’t harm ourselves. If we harm ourselves we will harm others. That’s why, according to Buddhism, if we are really practising spirituality and cultivating all the things that are of value then it will bring benefit both to oneself and others.

So not harming has to be applied to oneself as well. If one is harming oneself in some way then even if one tries to help others, bring benefit to others, some harm may be caused instead of real benefit. So harming oneself and harming others, of course, is not beneficial and does not bring a sense of wellbeing.

and vulgar fashion, this corrodes our sense of dignity, our sense of self-worth and so on and eventually it will rob us of our sense of self-appreciation and self-regard.

In Buddhism what is good for others is good for oneself. Conscientiousness, pliancy – all these values are worth having trust in because it works and it is good for both oneself and others. Being conscientious, not being vulgar and so on is not just good for those we have contact with but it’s good for one as well – one’s self-growth, one’s sense of self- significance, self-perception, self-image, things of that kind.

10. Equanimity is the next one – upeksha is the Sanskrit for equanimity. Equanimity means it’s good to learn to control, moderate, our temperament. It doesn’t mean that we should be the same every day, as some people assume, but it does mean that we don’t swing wildly between poles of extreme ecstasy and extreme depression – like a bipolar kind of situation – or extreme anger and extreme love, this kind of thing. One is on a more even keel.

Learning to moderate our temperament is tremendously beneficial for our sense of wellbeing. There is nothing worse than going hot and cold, hot and cold. Sometimes we feel fantastic, great, and other times we feel so bad, so terrible – being like that produces all kinds of disturbances in the body and mind so it’s not beneficial.

If we have an extreme temperament then we will find it very difficult to build friendships with others; it is difficult to have long-term relationships with other human beings; people would find it difficult to be with us – things like that. Again, the value of equanimity is not just restricted to oneself but is beneficial for those who are around us. People would not find it easy to be with somebody who is going from one extreme to the other, being totally unpredictable, having a Jekyll and Hyde persona, personality – and even if it’s not that extreme. As I mentioned, it doesn’t mean that there is no fluctuation at all; it just means there is more evenness and there are no wild swings.

As we know, these things have a tendency to get worse and worse so if we don’t try to do something about it, it just gets worse and worse. If we have a problem with anger, let’s say, if we don’t do anything about it to manage it, to modify it or whatever, then it will only get worse. So that is another thing that is valuable, something that we should cultivate if we desire a sense of wellbeing.

11. Non-harmfulness is ahimsa, not harming. Mahatma Gandhi made this kind of value famous. This, again, is practised in relation both to oneself and others. Ahimsa does not apply only to others. It doesn’t just mean we



We are pleased to present our panel of summer school teachers for 2019:

Traleg Khandro

Traleg Khandro, long-time student and wife to the late Traleg Kyabgon Rinpoche IX, is the President of E-Vam Buddhist Institute USA, and the Director of Rinpoche’s publishing arm Shogam Publications. Khandro studied Buddhism under Traleg Rinpoche’s guidance for 30 years and has undertaken numerous long meditation retreats. At Rinpoche’s request Khandro also received traditional LuJong (Tibetan Yoga) training and is a qualified Hatha Yoga instructor. Khandro gives teachings on Buddhism and LuJong in Australia, New Zealand, U.K., Europe, United States and South East Asia. Khandro has a degree in Psychology.

Doko Hatchett

Doko Hatchett (Doko-san) was born in 1970 and is the Abbot of Dochu-an and Shumpu-an Zen Hermitages in Northern NSW Australia, where he trains monastics, lay disciples, and lay trainees. He is also the guiding teacher of Little Zen Sangha, Hobart Australia. In 1989 while recovering from a brain aneurysm, he was introduced to Zen by a friend and began to do some zazen instead of thinking so much. A few years later in 1991, Doko met Master Hogen Yamahata, Dharma heir to Master Tangen Harada of Bukkokuji. Doko became a monk with Hogen-san in 1994 and received Dharma-heir transmission to teach in 2008. In January 2009 he was granted full transmission as a successor and new ancestor in the lineage. He lives in Mullumbimby NSW with his wife, disciples, and three children.

Anthony Norrie

Anthony Norrie has worked as an Osteopath for 30 years, trained in England, America and Australia , with a particular interest in the field of Cranial Osteopathic Paediatrics.

These journeys and the need to provide appropriate training in OCFin Australasia prompted the establishment of the Sutherland Cranial Teaching Foundation of Australia and New Zealand (SCTF of ANZ) of which Anthony was a founding member and within which he still con-tinues to teach.

His Dharma experience has signficantly enriched and influenced both his clinical practise and personal life.


Fay Clark

Fay Clark has been a student of Traleg Rinpoche since 2006 and during this time has been an integral part of the Nyima Tashi sangha. She is also a student of Jigme Khyentse Rinpoche. She currently works in Auckland as a natural therapeutics practitioner.

Each course has a corresponding code in the course timetable. Use the time table to organise your day and find out which courses to attend.


Program Timetable:

Opening Forum - All Are Welcome

DH Doko Hatchett: Swords and Teacups - Zen and the Classical Aesthetics of Japan. (course consists of 4 sessions)

FORUM

Fay Clark: What’s the Point of Practice (course consists of 2 sessions) FC

AN Anthony Norrie: Applications of Shamatha Meditation (course consists of 2 sessions)

TK Traleg Khandro: Pursuing an Integrated life (course consists of 4 sessions)

Calling the Guru From Afar - All welcome * Please Note: This session will begin immediately after the final course of the summer school

TR

22ND Feb FRIDAY

9:00amto10:30am

23RD Feb SATURDAY

24TH FEB SUNDAY

25TH Feb MONDAY

FORUM

11:00amto12:30pm

7:00pmto8:30pm

3:00pm to4:30 pm

5:00pmto6:30pm

TR

TK

TK

TK

TK

DH

DH

DH

DH

AN

AN

FC

FC


Opening ForumThe Opening Forum provides a platform where differing views are welcomed and expressed, as panel and participants engage, challenge, and learn from each other. We invite you to come and see how the pure water of Dharma manifests and mixes within these various containers.

Calling the Guru From AfarIn the Tibetan tradition it is held that the enlightened minds of great Bodhisattva’s and Buddha’s take birth again and again, for the benefit of all beings. Therefore, Rinpoche’s students join in this aspirational prayer for the swift rebirth of their beloved teacher, as the Tenth Traleg Kyabgon Rinpoche.

In a very practical way, one’s relationship to the Guru is of primary importance, as it is the Guru who holds the profound knowledge of the Dharma, who comes to know our mind, and is capable of guiding us with care and precision upon the spiritual path. It is taught that the ultimate Guru is the enlightened nature of one’s own mind, whereas the outer Guru, our teacher, is the one who assists us to realise that nature. If we have not yet met our spiritual teacher, the prayer of Calling the Guru From Afar represents the acknowledgement of our need and our heartfelt longing to experience such a relationship.

Times:

Cost: Free for all attendees

Session code:

FRIDAY, 22 Feb 7:00pm - 8:30pm

Cost: Free for all attendees

Session code:

MON, 25 Feb - approx. 12:30pm - 1:30pm this session will begin directly after the last session of the summer school

Times:

FORUM

TR

Teachings:


In this course Traleg Khandro will discuss Traleg Kyabgon Rinpoche the Ninth’s teachings on “Integral Buddhism”. As Buddhists, why should we seek to integrate Buddhist philosophy into our lives? Is there any aspect of ourselves that don’t belong on the spiritual path? In these series of teachings Rinpoche encouraged Buddhist practitioners to bring all aspects of oneself onto the spiritual path. As stated by Traleg Rinpoche “ The basic point at the core of the philosophy of Integral Buddhism is the idea that whatever is useful for our growth, for our human prosperity, is something that we need to pursue, no matter what it is.” The course will be based on the book Integral Buddhism: Developing all Aspects of one’s Personhood, by Traleg Kyabgon.

Times:

Session code:

Session 1 SAT, 23 Feb, 9:00am - 10:30am

Cost: $30 per live session at Nyima Tashi $25 per session for a live stream

Session 2 SAT, 23 Feb, 11:00am - 12:30pm

TK

Session 3 SUN, 24 Feb, 15:00pm - 16:30pmSession 4 SUN, 24 Feb, 17:00pm - 18:30pm

Traleg Khandro: Pursuing an Integrated life(course consists of 4 sessions)


In Doko-san’s words “This topic will be my tiny attempt to convey some of the quiet subtleties of Japanese Zen Buddhism as was taught to me through my Master.” Doko-san will be giving us a taste of the way in which he was “more so ‘soaked with’, not really ‘taught’ a beautiful Zen, through my Masters’ deep man-ners, elegance and very, very, few words.”

The pathos and warmth of the Japanese poets, artists, tea masters, craftspeople and thinkers, such as Dogen Zenji, Basho, and Ryokan-san, will be discussed as well as more modern works such as “the Book of Tea” and “In Praise of Shadows.” This is a favourite topic for Doko-san for the surprising power it has in helping us all to see behind the curtain of the famous ‘Zen-aesthetic’ and showing us “just how intimate this life and death can be”. This promises to be a fascinating series of talks for those new to or familiar with Zen as well as a meaningful event for poets, artists and human beings who are interested in this “great matter of life, impermanence, and death”.

Doko Hatchett: Swords and Teacups - Zen and the Classical Aesthetics of Japan(course consists of 4 sessions)

Times:

Session code:

Session 1 SAT, 23 Feb, 15:00pm - 16:30pm



DH

Session 3 SUN, 24 Feb, 9:00am - 10:30amSession 4 SUN, 24 Feb, 11:00am - 12:30pm


Generally speaking within the Buddhist tradition, two different types of meditation are engaged in - the first being Shamatha or meditation of tranquility and the other is called Vipasyana, sometimes referred to as analytical or insight meditation.

Within the West, Shamatha may be simply viewed as the poor cousin of the meditation family but the reality is far from this. Shamatha provides the very ground in order for Vipasyana and other meditative forms to develop. From the Shamatha perspective, as discursive thoughts subside, the mind goes into different levels of absorption. Once one has perfected Shamatha, if one then engages in analytical/insight meditation, then thinking no longer gives rise to conceptual distortions, as it normally does, but it gives rise to different insights.

In these lectures different applications of Shamatha will be explored with the intention that a better understanding and more consistent experience of meditation develops.

Anthony Norrie: Applications of Shamatha Meditation(course consists of 2 sessions)

Times:

Session code:



Session 2 MON, 25 Feb, 11:00am - 12:30pm

AN


The more immediate goal of happiness and the longer term goal of attaining enlightenment, both depend on our understanding of what it is we need to work with in our practice in order to realise these results.Buddhism has a rich tradition of psychology, known as Abhidharma. In this case ‘Abhi’ means to make obvious and ‘Dharma’ in this context, refers to ones mental and physical states, so it is to make obvious that which is unseen.What are the states of mind that prevent us from gaining knowledge and insight, and therefore act as a veil between us and our goals?

Fay Clark: What’s the Point of Practice(course consists of 2 sessions)

Times:

Session code:

Session 1 SUN, 24 Feb, 19:00pm - 20:30pm


Session 2 MON, 25 Feb, 11:00 am - 12:30pm

FC

Registration

Online summer schoolThis year The Auckland Buddhist Summer school is once again available for online viewing as we are live streaming all lectures,if one is unable to view the live feeds at the appointed time, which take place according to New Zealand time, we are also able to offer a link to the Teachings which will be available for viewing two weeks after Summer School has concluded. These links are kept on file for 3 months, allowing the purchaser to recapture the experience of the Teachings at a more leisurely and opportune time. We offer a 15% reduction on all live feeds, with a 25% reduction on feeds produced 2 weeks after summer school has concluded.

To register and view the details go to: http://www.nyima-tashi.org.nz/summer-school-2019/

Cancellation PolicyApplication for course refunds are required to be submitted by February 4th. Cancellations incur a deduction of 20% for administration charges.

All course offerings may be subject to change without notice at the discretion of the Summer School organisers.

Session times are mornings: 9:00am to 10:30 am and 11:00 am to 12:30pm, and afternoons 1:30pm to 3:00pm, 4:00pm to 5:30pm and 7:00pm to 8:30pm.

It is possible to attend individual sessions at proportionate costs.

To register online go to: http://www.nyima-tashi.org.nz/summer-school-2019/

To register offline call or email our office on:Phone: +64 9 376 6113Email: [email protected]


Nyima Tashi Kagyu Centre Expresso BarNyima Tashi has a new addition to the centre in the form of an Expresso Bar/Deli/Take out. The café will open between the hours of 8:30 am - 2:00pm throughout Summer school.


Accomodation in AucklandNyima Tashi is now offering several stylish & comfortable rooms as accommodation for your Auckland stay. Whether you are partaking in teachings at the Centre or if you are simply visiting Auckland for busi-ness or holiday you are invited to visit booking.com to view the available rooms and current rates.You will find us by searching for Nyima Tashi Buddhist Centre, Auckland.The Centre is just a short stroll from Ponsonby Road. Rooms include free Wifi and SKY TV and there is a shared kitchen with breakfast items for guests.


Getting to Nyima Tashi Nyima Tashi Buddhist Centre is situated at:

30b Pollen Street,Ponsonby,Auckland,1021,New Zealand

Ph: +64 9 376 6113Fax: +64 9 3766-116nyimatashi.nz@gmail.comwww.nyima-tashi.org.nzwww.facebook.com/NyimaTashiKagyuBuddhistCentre

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