DHARMADHATU

The wisdom of kindness

by VASANA CHINVARAKORN, Bangkok Post, Jan 28, 2007

 

Despite spending most of her life pursuing enlightenment, Ani Tenzin Palmo, one of the first Westerners to be ordained as a Tibetan Buddhist nun, gives remarkably straightforward advice

Bangkok, Thailand -- This scene could be a projection of the mind - a cut from an on-going movie that has been recycled again and again. But to have Ani Tenzin Palmo playing a role in it, with an immaculately clean kitchen filled with nuns and lay women at Suan Mokkh forest monastery as the setting, makes this a scenario no film director could have conceived or even dreamed of.

<< Tenzin Palmo

And yet here she is, sitting snugly on a plastic chair, chatting, gesturing and laughing her hearty, joyous laugh.

Although there are differences in language and robe colour of the "cast", the 63-year-old Tibetan Buddhist nun seems to be mingling well with her new Thai friends. This is not surprising given these friends share Tenzin Palmo's gender and, more importantly, her aspiration to attain enlightenment - if not in this lifetime then in one of the numerous sequels they believe are likely follow.

That's exactly the message that the venerable bhikkuni (female monk) repeated throughout her recent whirl-wind tour of Thailand. "Don't waste your time," she urged the different groups she spoke to, be they Thais or foreigners meditating at Suan Mokkh, business people in Bangkok, Mae Chi students at Mahapajapati Buddhist College for nuns in Nakhon Ratchasima or the general public at retreats held in Nakhon Nayok and Chiang Mai. To all she stressed the importance of nurturing a constant state of mindfulness.

"Don't waste your human birth, for if you do, the opportunity may not come again for many, many lifetimes.

"When I discovered the Buddha-dharma through a course [which was] actually on Thai Buddhism, when I was 18, I recognised immediately that this is the only thing in the world that is important. Therefore, I decided I should try to lead a life that would not distract me from the main point of Buddha-dharma: To attain enlightenment as much as one can in one's lifetime in order to benefit others, because what else could matter?"

Tenzin Palmo has lived her life in pursuit of what she now teaches. In 1964, aged 20, she left her home in London to undertake a spiritual journey in India. A year later, shortly after meeting her Tibetan guru, the late eighth Khamtrul Rinpoche, Tenzin Palmo was ordained as a novice. (She received full bhikkuni ordination in 1973.) In the following years she diligently studied both Tibetan Buddhist philosophy and the myriad rituals and meditation techniques of Vajrayana Buddhism. At one time, she was the only nun practicing at a temple of 100 monks.

Her journey has been far from easy. Cave in the Snow, Tenzin Palmo's biography, written by journalist Vicki Mackenzie, details the patriarchal atmosphere within the Tibetan monastic community (a situation found in many Buddhist countries). In 1970, she received permission from her guru to move to another temple in the Himalayan valley of Lahaul.

After spending six years at that snow-bound land, Tenzin Palmo took a radical step on her quest for enlightenment: She began a solitary retreat in a cave 4,000 metres above sea level. For 12 years, the final three in strict isolation, she led a rugged, precarious existence surviving on basic foods in the sparsest conditions while enduring the extreme weather of the Himalayas.

Now, in the dimmed light of the kitchen at Suan Mokkh, such a legendary feat seems a lifetime away. But is it really? The topics of Tenzin Palmo's chats with the nuns and upasikas (lay practitioners) here range from Hollywood movies like Groundhog Day (she thinks it's a very Buddhist film) and The Matrix (much too violent), to how to achieve a balance between spiritual retreats and community work and whether living in a cave really helps get rid of one's ego.

Tenzin Palmo's serene, light-hearted persona belies her incredible internal strength. Despite her frail health and the packed schedule of her recent visit - almost every day she had to travel, give dharma lectures and answer difficult questions on spirituality - Tenzin Palmo maintains her lucid sharpness. And her immense kindness also. Every now and then, when she senses anguish or a need for solace, she approaches one of the women she's chatting with and gives them a bear hug. This motherly embrace is the manifestation of kalayanamitta (true friendship).

"That's why you need a female monk," she says after hugging a woman in tears. "Because [male] monks can't do that."

In serenity there is liveliness - Tibetan    >>
Buddhist nun Tenzin Palmo stresses that the true, original nature of the mind is `luminous, vast and cognitive'. The realisation of this truth, she says, will enlighten one to the interconnectedness of life and to the value of putting others before oneself.

This casual giving of love is mixed with an indescribable sense of non-attachment, an awareness of space that enables Tenzin Palmo to accommodate others but never cling to them. During her lecture at Suan Mokkh (where she was offered the prestigious speaker's seat once occupied by the monastery's late founder, Buddhadasa Bhikkhu), Tenzin Palmo told a story about her mother's love as an example of a love that does not bind.

"When I was 19 years old, I wanted to go to India to find a spiritual teacher. Finally, I got an invitation letter. I remember running along the road to meet my mother as she was coming from work and saying to her 'I'm going to India!' And she replied 'Oh yes dear, when are you leaving?' Because she loved me, she was happy for me to leave her."

She went on to explain the moral of the story. "We mistake love and attachment. We think they are the same thing, but actually, they are opposites. Love is 'I want you to be happy.' Attachment is 'I want you to make me happy."'

Tenzin Palmo's dharma talks are simple yet moving because every word she says is tinged with sincerity. As she speaks, her words seem to spring from within through a process as natural as breathing. In a way she is like a tree, sucking in pollution and harm and releasing it as positive energy.

How does she maintain this crisp state of awareness? To be "in" but not "of" the world? One analogy Tenzin Palmo often uses is to compare one's existence to a movie. Most people let themselves become completely immersed in the drama that is their life. But if you take a step back, you can see a completely different picture.

"What you've got, really, is just a projector of light and in front of that light are little transparent frames that are moving very, very fast. And that projects what looks like reality. When we see that it's just a movie, we can still enjoy it, but we don't have to take it so seriously."

The cultivation of mindfulness, she says, can enable us to see "through" the rapid movement of those "frames of thought". Once we master this practice, the "mind moments" will become remarkably slower, slow enough for us to catch the gaps between each frame.

And what lies beneath the illusory "truth" of the mind? Tenzin Palmo describes the presence of the true, original mind ("Buddha nature") as the sky stripped of clouds or a mirror without dirt. Something clear, luminous, and infinite. "It's always there, it belongs to everybody. There is no 'I', no centre."

But for most of us most of the time, we are trapped in our relative mind. A mind that "naturally makes a division between the thinker and everyone outside the thinker. That thinks in terms of past, present and future.

"The point is to get some glimpses of the clear blue sky behind the clouds or the mirror beneath the dirt. So even though there's thick layers of clouds or dirt, you know that it's not the real thing and that there's something beyond that.

"When we are completely in this state of naked primordial awareness all the time, 24 hours a day, whether we are awake or asleep, we become Buddha. Until then, we are still on the path."

But do we all have to cocoon ourselves in a cave in order to seek enlightenment? From her experience, Tenzin Palmo describes intense solitary retreat as a "a pressure cooker. It gives you the chance to really look inwards." But, if the practitioner becomes addicted to the quiet atmosphere or thinks they have become superior to others, then "the practice has gone wrong", she says.

For Tenzin Palmo, true dharma is found in daily life. It is the ability to "be here and now and put others before oneself. This helps us to overcome our innate selfishness and our innate concern with only me, me, me."

One story she often shares tells of an invaluable piece of advice she received from a Catholic priest. Asked if he thought Tenzin Palmo should resume her retreat or undertake the far more formidable task of starting a nunnery , the priest straight away recommended the second option.

"He said we are like rough pieces of wood. If we rub ourselves with silk or velvet, it may be nice, but it won't make us smooth. To become smooth, we need sandpaper."

Minutes pass into hours. At some point, Tenzin Palmo closed her eyes while still sitting in the same plastic chair. It has been an exhaustingly long day for her. But is the venerable monk sleeping? Or is she meditating like she did for most of her time in the mountains 20 years ago? The two frames of possibility almost merge, almost transcend the boundaries of space and time. Which is real? And which is just a projection from the perpetually rolling film of the mind?

DISCOVERING OUR TRUE BUDDHA NATURE

VENERABLE TENZIN PALMO'S TEACHINGS DISCOVERING OUR TRUE BUDDHA NATURE

(Part 1)Edited Dharma talk given by Ani Tenzin PalmoCambridge Zen Center, Cambridge, U.S.A., 1st June, 1997

We own our Minds As I'm sure you know the essence of the Buddhist path is mind training, which in the West is known as meditation.  In the Buddhadharma it takes the central place, everything else revolves around it.  And this is as it should be because in one way the mind is the only thing we have.  Apart from it, we cannot experience anything either within ourselves or without.  If the consciousness goes, we're like a log, we're just a corpse, or a vegetable if our heart is still beating.The essential problem in our lives is our own Minds.It is very important to appreciate that the essential problem in our lives is our own minds.  As long as we are always blaming things on the outside - our upbringing and our parents, our environment, our workplace, our spouse, or the district or the country or the world, or Samsara, we will always be going outwards, trying to mend little bits here and there, applying stickers and Band-Aids over our problems.  But the basic dissatisfaction, the basic problems, don't go away no matter how hard we try.We try so hard to arrange things on the outside, so that they fit in with our ideas of what would make us happy and content.  But it doesn't work.  We are like that proverbial rodent on the wheel, just going round and round and round, exhausting ourselves and going nowhere.  Sooner or later we realize this.  Then we start looking for answers to our problems.  Why are we dissatisfied?  Why are we not happy?  That is when people begin to turn inward and look for an inner answer to their problems.  As soon as we do this, as soon as we turn our attention away from all the external problems and turn it into ourselves and see that basically our problems stem from our own responses to life, then we should feel enormous relief.  After all, if all the problems come from the outside, or if all the problems stem from our infancy, which, after all, is gone and irrevocable, then there's not much hope.  But if the real answer lies in the present, right now, within us, then there's enormous hope.  Therefore Dharma practitioners should always be very joyful and not look so solemn!We need to tame and cultivate our own minds.Shantideva, an Indian scholar and practitioner of the 7th century, points out that the world is covered with thorns and thistles and stones and pebbles and that if we walk barefoot across that kind of path, we will always be stubbing our toes and hurting ourselves.  So what are we going to do?  Are we going to carpet the earth?  That's not possible.  But if we take just two pieces of leather and put them under our feet as sandals, or shoes then we can walk anywhere and we are protected.  But like trying to carpet the earth, if we try to make the whole world, our entire external environment, perfect and smooth and without conflict, we'll find that's impossible too.  We are always going to meet people who annoy us.  We are always going to meet situations that don't come up to our expectations.  This is the way things are.  And if we hope that we can somehow create an external environment which will always come up to our expectations, then we are always going to be sadly disappointed.  But we don't need to do that because if we learn how to tame and cultivate our own mind, then we can deal with everything outside.We can change Ourselves!This is wonderfully good news because we do own our minds.  We cannot always change the external environment.  We certainly cannot change many or most of the people we encounter.  But we can change ourselves and once we are changed, everything changes.  Things are still going to happen to us that we can't prevent, but how we respond to those situations that we can deal with will then profoundly influence the results of whatever situation we are in.  This is so important because how we respond to situations will not only change those situations but also create our future.  Our lives are basically in our own hands.  We have so much responsibility but this is a wonderful thing - our life in our own hands.  We don't have to give it away to anyone else.  We don't have to blame anyone else.  We don't have to blame ourselves either.  How we respond moment to moment to moment creates our life for us.  This is why different people meeting with very much the same kind of situation react differently - some are broken, some are exalted.  Same situation, different mindset.

VENERABLE TENZIN PALMO'S TEACHINGSDISCOVERING OUR TRUE BUDDHA NATURE

(Part 2 of 3)Edited Dharma talk given by Ani Tenzin PalmoCambridge Zen Center, Cambridge, U.S.A., 1st June, 1997

Our Untamed Mind is Causing us MiserySo the Buddhadharma says that all things are mind. What it means by this is not that there is no external reality, but that we cannot know that external reality except through our minds. Even our senses - our eyes, our nose, our ears, our taste, and our touch - are conditioned by our human body. Everything that we see is only how it is brought into us through our senses and then interpreted to us by our minds. Beyond that we cannot know anything. Even modem physics says that everything that appears so extremely solid is really mostly space with just a few little atoms whirling around in it. In just one cell, the distance between the nucleus and the rest of the neutrons and electrons moving around is the same as the distance between the planets and the stars - a vast amount of space with very, very little in it. Yet to us things are very solid. If I hit somebody with something, that person would certainly feel it. So it's not that it's all our illusion on that level. Nevertheless, how something is and how it appears to us are two different things. Therefore we should learn not to take things so concretely.We tend to think everything is so real. The people that we meet also seem so real. We ourselves are so real, and along with that, our thoughts and our emotions are so real. They seem so solid. So when we think something, when we have an idea, we absolutely believe it. We think that it is really true because it's what we believe. It doesn't matter that everyone else is telling us we're crazy. I know because this is my thought. The same is so with our emotions. We believe so deeply in our happiness, our sorrows, our anger, our greed, our jealousies, and our joys. We think they are really true. When we're down, we're down, and we're going to be down forever. When we're up, we're up and that's it - we're never coming down again. We're completely encased in our thoughts and our emotions. It's as though there's no distance, as though we're completely suffocated. It's like being in the middle of a big ocean and the waves rolling over us are our emotions, our thoughts and our beliefs. And there's no separation. This is me. That's why people are suffering. Even when we remember something that happened when we were children and caused us a lot of distress, we totally identify with it - even to the present day. We cannot drop it. We think this is me, this is who I am. And it causes us so much grief. Presumably many of you have realized this and that is why you are all sitting here now because we realize that the mind, untamed and untrained, is causing at least 98 percent of our misery. We'll give a little two percent to the external environment but if our minds were really together, we would be able to deal with that too.How much Attention do we Give our Minds?When we look at our mind, what do we have? Usually it's utter chaos. We all sit here looking very much like a lot of Arahats and Bodhisattvas but I wonder, if we had a microphone attached and everybody could hear through a loudspeaker what we were thinking, wouldn't it be a revelation? And wouldn't we have an incentive to train our minds?So the problem is that we give so much time and attention in our culture to taking care of our bodies, to training them, to making sure we're very healthy and that we eat the right kinds of food and keep ourselves clean and decently dressed. Of course, in itself it's important but how much attention do we give to the mind? How much exercise do we do for the mind? How much cleansing? Do we adorn the mind with beautiful thoughts? If we could open up our mind, would it look like a beautiful palace or temple, or would it look like a junk heap? Only each one of us can know how it is. And if we wouldn't want to live in a garbage site, we should realize that as long as our minds are untrained, that is exactly where we are living because the closest thing we have, the only place where we can actually live, is within our mind. That's our home. It doesn't matter if you're living here in Cambridge or if you go to India or Korea or Japan or wherever. It doesn't matter what external environment you have, the one thing you take with you is your mind. How much attention do we give to that?Integrate Practice into our Daily LivesSo, then, you come here and you sit. And while you are sitting you are able to see what is going on inside. Most people don't even have a clue what is going on. They've never even asked. So already you have a wonderful advantage in that you at least have the desire to look inside, because that's the last place most people would want to look. So I congratulate you on that. However, as I'm sure you're all very aware, merely coming together every day to sit is not enough. It's not enough because the Buddhist path is a path of transformation. It's about taking our untamed, unenlightened minds and turning them into our genuine Buddha nature. There are many other things that need to be done in order to create this inner transformation. Now, there are many, many things one could say about this but I'll limit myself to two main points. One is that it is essential to have a practice that completely integrates one's sitting and one's everyday life.One of the things which is extremely admirable about the Zen tradition - one among many things - is that it has this appreciation that everyday life is practice. This is so important, to realize that every single action we do throughout the day, if done in a state of presence, of really being totally with the action in the moment, being completely aware in a non-conceptual presence, is the essence of the practice. Therefore, whatever one is doing, if one does it with this non-conceptual awareness, it is the same as if one is sitting in meditation.Be Aware of the Presence of our MindsThe essence of the practice is to develop a mind which is totally present, totally vast, spacious and conscious, instead of our ordinary, untrained mind, which is just chatter, chatter, chatter. Unless you are really very well trained, normally what happens is that when you are doing one thing you are thinking about a hundred other things. The one thing you are usually not thinking about is what you are really doing. This is why people always have this sense of frustration about the state that they can get into while they're sitting and then their everyday life. Sometimes the deeper the practice of sitting, the further one seems to be from the practice of our everyday consciousness. The only way to link the two is by carrying, as much as possible, that sense of presence into everything we do.This kind of presence does not need to be very tight and narrow. There are times when our attention needs to be one-pointed. When one is driving, for example, one has to concentrate to a certain extent on what one is doing. When one is doing anything very, very precise - for example, a surgeon who is operating - one needs to be very, very one-pointed. The surgeon does not need at the point of operating to have a very panoramic awareness. Nonetheless, for much of the time, it is important to know how to develop this very spacious mind - not a tight, hard kind of mind which at the end of the day would lead one to feel completely exhausted, but a mind which is very open but completely aware, completely poised and attentive. It looks very casual, very relaxed even, but it's very precise.I think it was Suzuki Roshi who said that the way to control your cow is to give it a vast pasture You don't have to put a rope on it and tether it with about two feet of space. Give it a wide pasture and why would it go? Likewise, if we try to keep the mind too tight it's going to rebel or get exhausted and stressed. But if we allow our mind to become very vast but we are nonetheless aware of what the mind is doing in any moment, then the mind becomes naturally relaxed and quiet. It quietens down, but we are present with what we are doing in the moment.The example that comes to mind about this is the following. When I was living in India, I lived up in the Himalayas at about 12,0000 feet in a small cave. In the summertime, sometimes a shepherd would go by with his flocks. He would just go by, there was a meadow below the cave. One day a teenaged boy came up. He had obviously never been with the sheep before so he was terrified of losing even a single one, especially the goats, which were always running off. He was very, very nervous. He knew that if he lost any sheep he'd get a big beating when he got back, so he was keeping them tightly together in the flock. All day long, whenever I looked out, he was sending them over here and he was sending them over there, keeping them very tightly together, with the result that at the end of the day the sheep were extremely nervous. They hadn't really had anything to eat and the boy was completely exhausted. The next day the regular shepherd came back up. He was an old guy and he did what he always did which was to take the sheep down to the meadow, leave them alone, go and sit up on the little hillock, lie out there with his bottle of beer, and just watch them. So, of course, the sheep wandered about and there was plenty to eat, so they ate. Then, after a while, they just sat down. The shepherd spent the whole day just watching them, keeping an eye on them. At the end of the day he rounded them up and took them back down and everyone was happy.Keep a Relaxed and Mindful Mind This is a perfect example of what I'm talking about. If we try to keep our minds too rigid, too controlled, all that happens is that we get very stressed and uptight. I'm sure you've seen that happening. People try so hard to be perfect and good and not lose anything and keep their minds the way they're supposed to, but all that happens is that they end up with a kind of nervous condition in the body that the Tibetans call Rlung, where the prana in the body, the energy or Qi, goes completely crazy. It's because we try too hard, and all that happens is that we end up very nervous. Instead, what we should try to do is keep the mind very relaxed, very spacious. Not relaxed, spacious, half asleep and losing it, or just chattering away and loose, but a very spacious mind in which the central awareness is absolutely poised so that whatever is going on in the body, with the feeling, in the mind, or in the environment, we know. We're not lost in our memories of what was happening yesterday or last year or when we were children. We're not lost in our thoughts and anticipations of what's going to happen next or tomorrow or next year. We're not commenting, we're not judging. We're not carrying on our usual fantasies and mental chatter. We are with what is happening in the moment, just with it, that is all.Now, if our minds can sustain that presence then whatever happens we have the space to deal with it. Whatever comes into the mind, we recognize it, we accept it and we let it go. We don't hold onto it. We don't identify with it because, coming back to what I said before, our problem is that we try to identify. We identify with our memories, our thoughts, our feelings, our emotions. We think this is me, and therefore we suffer. We need to see that memories are just mental states, emotions are just states, feelings are just states, the thoughts that come into our minds are just mental states. They're like bubbles. They arise, they expand and they burst, to be replaced by other bubbles. This is not who we are.

VENERABLE TENZIN PALMO'S TEACHINGSDISCOVERING OUR TRUE BUDDHA NATURE

(Part 3 of 3)Edited Dharma talk given by Ani Tenzin PalmoCambridge Zen Center, Cambridge, U.S.A., 1st June, 1997

Discover the True Nature of Our MindsThe nature of the mind is like the vast sky, like a huge, blue endless sky, very clear, very, very deep and stretching in all directions. It's vast and infinite and clear and empty and transparent and luminous. That is the nature of the mind. Our thoughts and feelings and memories are the clouds appearing in the sky. Sometimes the clouds are white and fluffy and we're happy. Sometimes they're big and black and there's thunder and lightning and we're utterly distraught. But either way, they don't affect the nature of the sky. However black they are, the sky is not solid. However light and pretty they are, the sky is not any more beautified. You cannot make the sky any purer or dirtier. The sky is just something that is, and it's transparent and luminous and clear. So why not identify with the sky rather than with the transitory clouds? If we realized that all the thoughts and emotions that come up in our minds are just the play of the mind and that the mind is a vast ocean, to use another metaphor, and that these thoughts and feelings are just waves that rise and sink back into the ocean again, we would realize that we should not take them too seriously.When you sit and meditate, if you sit with sincerity, then you are definitely able to at least glimpse this transparent nature of the mind and from that, at least, touch who you truly are which is something infinite and vast. Usually, because we identify with the transitory personalities we happen to be assuming in this lifetime, we seem to be such little solid masses, one against the other. It's me and everything that is non-me. Everyone else is out there, and then there's me. Everyone is thinking me, me, me. But when we touch the nature of the mind, which is our true nature, our Buddha nature, then we see that, of course, we are actually all completely connected. The sky is not one sky and then there's another sky and then another. There's just sky, and it is infinite and vast. It is not my sky versus your sky. It is not my Buddha nature versus your Buddha nature. It's just Buddha nature. There's just mind. Therefore, we are all very intricately interconnected with each other.When we realize this, then we realize that just as we wish only to receive kindness, respect and love from others, so also others would like to receive these things from us because others are us at a very profound level. Which brings me to the second point which is that it is very important in our practice to not simply develop through the head, through the intellect, to learn how to clarify the mind, but also to learn how to open up the heart.Buddhahood consists of the unity of wisdom and compassion, wisdom and love. Wisdom alone is not enough. It's like the two wings of a bird. You cannot have one wing without the other wing. You need both wings in order to fly. When our minds become a little settled, a little more peaceful, a little clearer, then we are able to see things more clearly, with less confusion, with less self-reference. We begin to see things as they really are. And when we begin to see things as they really are, one of the first things of which we become aware is the pain of others.Now, most of us go around - successfully or unsuccessfully - putting on a brave front, trying to be as cheerful and look as competent as we can. But scratch the surface a little and you come across this enormous mass of confusion and pain and uncertainty and hurt which so many people carry around and don't know what to do with. Now, just as we, when we are suffering, need someone to at least look at us with kindness, so all beings want that. It's not that we all want to immediately rush off and join Mother Teresa. But at least in our lives, in our everyday lives, meeting the people with whom we meet, we should treat each one with respect and kindness. Is that too much to ask? Again and again, one finds that when people take up a Buddhist practice, they become very cold. I wonder why. There is so much talk about compassion. But often it ends up being rather intellectual. It doesn't seem sometimes to percolate down into people's hearts. So people are not spontaneously kinder, are not necessarily the sorts of people that one would actually go to with one's problems. Even in Sanghas, people are polite with one another, but are they kind? After all, if you are in a Sangha, you are each other's family. If you're not nice to each other, then to whom can you be nice?When we talk about our practice we say that we are practicing the Bodhisattva path and the Bodhisattva path is to save all sentient beings. But just who are these sentient beings? I mean, it's nice and easy to sit on one's carpet and say, 'Well, I'm going to save all sentient beings.' It's very comfortable to feel altruistic and think that. But then you go home and you meet your husband or your wife or your mother or your father or whomever and they do something to annoy you and you completely blow up. The fact is that for all our talk about love and compassion, we must look at ourselves and say, 'Are we actually nicer people for all this? Have we actually become kinder? Is our heart really warmer than it was when we started?' If it is, then very good, keep going. If it isn't, then we're in trouble.Our practice has to be from the heart. If our practice isn't from the heart, it has no validity. The head is the computer, but the genuine mind is at a much profounder level than that. When we talk about mind in Buddhism, we don't just mean the intellectual side of it but the whole emotional part, the intuitive, the very deep level of our being which does not reside up in the head. So if our sitting practice is all up in this computer part of the brain there will never be any very profound transformation. We have to bring our practice downwards. It has to permeate through our whole body, every cell of our body. This is a very, very crucial point.We are very head-oriented in the West. Those of you who have been meditating for any length of time have, I'm sure, experienced moments when the mind, or the computer, fell away and you were in another state of consciousness, one much clearer and vaster than our normal state of consciousness. This is the consciousness we have to connect with. When we connect with this consciousness our hearts open up and genuine love and compassion appear. When we have this genuine profound insight  which is completely linked and combined with spontaneous love and compassion - even if only for just a short time - then we know we are genuinely on the Buddhist path. Until then, as long as our practice is still basically theoretical, or basically still head-oriented, we have quite a long way to go. Once we genuinely reach to the profound levels of our Buddha nature then we can really start to meditate.Of course, insight into our true nature is not the end of the path; it's the beginning. Therefore, while it's important, and wonderful, to sit every day, it's also important to bring that quality of mind as much as possible into your everyday life. At the same time, cultivate a softness, a kindness, realizing that every being in front of you is trapped just as you are in Samsara, and like yourself, needs a little kindness. If you cannot manage that much, then why are you saying that you are doing this for all sentient beings? Those beings include your family, your colleagues, people that you meet in your everyday lives, when going to work and in your social lives. It is very important that you realize that each person in front of you is unique and uniquely important because they are the one person in front of you. Therefore, they are, at that moment, your Dharma practice. Where else is your Dharma practice?-

Venerable Tenzin Palmo was raised in London and while in her teens she became a Buddhist. In 1964, at the age of twenty, she decided to go to India to pursue her spiritual path. There she met her Guru, His Eminence the eighth Khamtrul Rinpoche and became one of the first Westerners to be ordained as a Tibetan Buddhist nun. She remained with Khamtrul Rinpoche and his community in Himachal Pradesh, northern India, for six years and then he directed her to the Himalayan valley of Lahaul in order to undertake more intensive practice. Tenzin Palmo stayed in a small monastery there for several years, remaining in retreat during the long winter months. Then, seeking for more seclusion and better conditions for practice, she found a nearby cave where she remained for another 12 years, the last 3 years in strict retreat. She left India in 1988 and went to stay in Italy where she taught at various Dharma centres. Before H.E. Khamtrul Rinpoche passed away in 1980, he had on several occasions requested Tenzin Palmo to start a nunnery. In 1993, the Lamas of the Khampagar monastery at Tashi Jong in Himachal Pradesh again made this request. This time Tenzin Palmo was ready to take on the formidable task and committed herself to this project. Tenzin Palmo now lives for most of the year at Tashi Jong where she has established Dongyu Gatsal Ling Nunnery in temporary accommodation until the building of the nunnery nearby is completed. She travels for 3 months each year to teach and raise funds for the nunnery project.

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Lama Gangchen on sickness and health

 

 

 

 

 

Lama Gangchen Tulku Rinpoche

Question 1. According to Buddhist view, the cause of all sicknesses is not  always mental. Some times the cause is connected with previous life. How can we discover this ? Is the Tantric medicine the solution ?

Answer:  Generally, ignorance is the cause of sickness and all  problems in our lives. Even our very natural mind which is in a pure crystal-like state is covered by the cloud of ignorance. The cause of the experience we are presently having need not necessarily have been created in the present time or even in the near past. For example, the result of what we did in the earlier part of our lives will produce the effect in the part of this or even later lives. From this example, we can draw the conclusion that there is a connection between the cause which could have been created in any part of this life or even earlier. 

Question 2. You believe that happiness in life is the best medicine  against sicknessess. Why ?

Answer: Unhappiness itself is a manifestation of a sick mind,  therefore happiness or being happy means absence of sickness or is a manifestation of a healthy mind.

Question 3.  What you mean when you say that it is necessary to prepare  ourselves for dying in comfortable and creative way ?

Answer: It is very important for all of us to prepare to die a in  comfortable and creative way because, as everybody could understand, it would be a very painful and fearful experience if one is not prepared in advance. Mind in a state of fear is a negative mind and such a negative mind will produce a negative result. Besides, nobody would like to die in a state of fearfulness, pain, discomfort. At that juncture, it would be very difficult to encounter the uncertain situation. Hence one should learn the process of dying and making the process a very enjoyable and creative one.

 

Question 4. Why you think a dialogue between science and religion is a necessary condition for the human development ?

Answer: We human beings of the present age have a lot of  unanswered questions pertaining to various aspects of our lives which need urgent and satisfying answers. Religion and science separately could not address these pressing questions till now. Hence the necessity of joining both science and religion in finding satisfactory answers and solutions to the manifold problems being faced by us human beings. Both science and religion should not only join but also need to have a flexible perspective and also reorientation in their direction of application.

Question 5 Why do you think a dialogue between all religions and  spriritual groups is important for this world ? What this dialogue has to propose ?

Answer. The mental set up of the present generation is totally  different from earlier generations and the human society has been going through many centuries of evolution. Even within one society or culture, people have many different predispositions and preferences. Therefore, one set of cultural or religious solution does not satisfy the needs of the human beings. Therefore, if the all religions and spiritual traditions are to serve the human need, they should be able to come together to offer varieties of satisfying solutions for the specific need of all human beings of the multi-cultured society of this small planet. Through open dialogues between all religions and spiritual traditions and joint researches, the present human society could be offered a satisfying solution for transforming the present culture of stressful, competitiveness, violent lifestyles into a new culture of stressless, peaceful, all-sharing and non-violent living.

Inner peace and World Peace

Now and forever

By all human beings attention

By all holy beings blessings

By Guru Shakyamuni Buddha’s blessings

Lama Gangchen Rinpoche was born in western Tibet in 1941.
He was recognised at an early age to be a reincarnate Lama healer and was enthroned at Gangchen Choepeling Monastery at the age of five.
When he reached the age of twelve he received the "Kachen" degree which is usually conferred after twenty years of study. Between the ages of thirteen and eighteen, he studied medicine, astrology, meditation and philosophy in two of the major monastic universities of Tibet: Sera and Tashi Lhumpo.

He also studied in Gangchen Gompa, Tropu Gompa and Neytsong Monastery. He was disciple of some of the most important Gelugpa Lamas like H.H. Trjichang Rinpoche. In 1963, he went into exile to India where he continued his studies for the next seven years at the Varanasi Sanskrit University in Benares. In 1970, he received the Geshe Rigram degree (similar to a Ph. D.) from Sera Monastic University situated in South India.

After his graduation, he worked as a Lama healer among the Tibetan communities in Nepal, India and Sikkim, during which time he saved the lives of many people and was named private physician to the Royal Family. In 1981, Lama Gangchen visited Europe for the first time and has since become a resident and Italian citizen. In the same year, he also established his first European center: Karuna Choetsok in Lesbos, Greece, where he planted a bodhi tree in the 'Buddha Garden', and where he consecrated what was to become the first in a long line of World Peace Buddha Statues, thankas and images.

Since 1982, he has travelled extensively, both healing and teaching worldwide, leading many pilgrimages to some of the most important holy places of different religious and spiritual denominations in the world. Since many years Lama Gangchen promotes a very important project: the integration between Tibetan Medicine (an incredible and unlikely still unknown treasure of humankind) with allopathic medicine.

Lama Gangchen Rinpoche is the holder of an ancient and unbroken lineage of Tantric Masters dating from the time of Shakyamuni Buddha. His Ngalso Tantric Selfhealing is based on Buddha's teaching but it's suitable for modern people.

At present he has more than 100 Inner Peace Education centres or Self-Healing Study Groups worldwide.

On peace

The Inner and the Outer Culture of Peace:
Transforming the world for the betterment of humanity

International Conference on a Culture of Peace
King Juan Carlos University, Madrid-Spain
11-13 December 2000

Lecture by Lama Gangchen Rinpoche

Excellencies, Ladies and Gentlemen:
Let us first invoke ‘peace’ with a minute of silence.
Let us use this moment of silence to link into the deepest statements of peace: our own inner peace.

(SILENCE)

My friends:

The Great Paradox

The greatest paradox facing humanity today - and this gathering in particular - is the fact that while we are here to promote “the culture of peace”, we are at the same time experiencing major wars and conflicts in today’s world. Just think about Africa and the Middle East.

I see myself around this table surrounded by souls who are “converted”, who are seekers of peace, or who understand the real importance of a peaceful world, rather than a world in a state of conflict.

It seems that the choice we have is a simple one: we all want to live at peace and in peace.

Yes, all of us belong to this club that groups together those who are already converted.
With your permission, I would like to take this opportunity and my intervention as a vehicle and as a conduit to reach:

the hearts and souls of those who, in practice, do not believe in peace; those that are not at peace with themselves;

the hearts and souls of those who are the major promoters of conflicts through partisan politics, selling and buying weapons, covering up major realities of human existence in the name of democracy, religion, and ethnicity; and

the hearts and souls of those who are denying that conflict is the major disease affecting humanity today. My friends:

I want to reach those millions of children who are in combat today and who have become heads of household because of the death of their parents.

I want to reach those innocent lives lost as casualties in so many conflicts in this world.

I want to speak to those who are at the negotiation table taking ‘grand stands’ in the name of winning the war rather than of establishing everlasting peace.

They are not here, although they should be here, and share their personal testimony. But, we all know that they are either the architects of conflict and war, or, clearly, they are the victims of major destruction. Simply said, right now, they are at war somewhere else in the world.

They are the ones who need our peace energy, our peace hearts, ad our peace souls.

The Culture of Peace

The culture of peace, if ever applied in practice, is the most revolutionary paradigm that humanity has ever put forth on the table of each and every household in the world.

A paradigm that touches the rich and the poor, the north and the south, the developed and developing countries, all different races and communities in the world, governments, private sector, NGOs, and so on. The key to this revolution is a fundamental change in the existing value system so dominated by economics, excessive consumption, exclusion and marginalisation. All of these are happening in a world that globalises so rapidly, and sees that poverty is increasing at an ever high rate.

The culture of peace is not a title, or another theoretical proposition, but a totally new way of life on this planet.
A planet that is getting smaller and smaller, as billions of people search for co-existence and betterment.

The culture of peace is, and should be, the foundation of everything we do.

From economics and finance to equality and an acceptable form of distribution of productive assets. From social imperatives in our societies to cultural and institutional sustainability. From the human dimensions of progress and change to the moral and ethical dimensions of life and our human existence.

It is the culture of peace that provides the substantive elements to close the existing gap of a notion of economic development that is practised today within a major ethical and moral vacuum.
But we seem to be far from having adopted this culture of peace. We seem to talk about it rather than to identify the true transformational instruments and actions that will actually provoke the changes we are all looking for.

Three fundamental steps

The way forward requires three fundamental steps.

The first fundamental step is the basic distinction between our outer peace and inner peace.

Most of what humanity and leadership is doing to attain some acceptable level of peace is to grab the elements of outer peace. What looks like a world without conflict. Physical conflict, I must say. But the absence of conflict is NOT tantamount of a state of peace. Lack of physical conflict is simply “the lack of physical conflict”.

And in doing so, we are using more sophisticated weapons of mass destruction, so some can neutralise others who are prepared to create more conflict. This happens within countries, between countries and all over the world. Thus, instead of addressing crime, we train more police officers, we expand the space under the prison system, so we can keep more and more people inside those facilities; we create an industry of alarm systems and anti-alarm systems that is now in the trillions of dollars,..., all in the name of outer peace. All in the name of maintaining a world without apparent conflicts.

We have seldom gone beyond the management of physical conflict, despite the fact that we know that there are so many other forms of conflict. These remain totally unattended. Of course, the results are clear: very high suicide rates in teenagers, increased trafficking and prostitution of young girls, of highly illegal drug, ad so on.

Peace, on the other hand, is a state of consciousness. An inner state in each of us, with individual and social connotations.
We simply cannot buy peace. There is no supermarkets for peace. There is no level of material wealth that will be capable of buying everlasting peace either for a person or for a nation.

Therefore, if any progress is to be made in the practice and materialisation of a culture of peace, we must focus on its inner values, its inner dimensions, and its inner realities rather than on its outer elements.
This approach will demand a different discourse, a different attitude, a different system of education, a different way of facing life in all its dimensions within this planet.

The second fundamental step is to recognise the importance of what I call the “presence factor”.

Many of our meetings and many of our institutions are filled with people who advocate and promote peace, but who are not at peace within themselves.
Many people have never experienced the state of inner peace. As long as you have not done so, everything tends to stay in a state of abstraction. We simply cannot promote that which we do not know what it is.

How can we allow those who are not at peace with themselves to sit at the table to negotiate a peace treaty? How can we trust architects who are in deep inner conflict to construct a world of peace?
This is an element we must understand and strive for in the next few years. This is particularly the case in children who have been taught how to kill through the media, films and toys. Our children have been trained to take the life of another human being.

Yes, the future leaders of the world, some, who should have been here today, may become the most effective machines of destruction.
This is simply not acceptable.
This presence factor also applies to our teachers, our political and spiritual leaders, and to everyone who is in an influential position.

We must take massive steps to assist and contribute to the peace of those who are making decisions that affect each and everyone of us. We must get closer to them now. We must approach them with huge respect and compassion, but with a firm and unequivocal message that peace is the objective and not just the elimination of conflict.

The third fundamental step is to bring in action.
Peace must be an intrinsic element of all we do. We must have peace in ourselves and among ourselves. We must have peace with all of the elements and constituents of nature. We must have peace within every institution and organisation, as a coherence factor as well as a performance factor. We must have peace with all religions, with all ethnic groups, with all possible communities of interest.

This is a step we all feel comfortable with, although it has proven to be the most difficult one to attain in practice.

Peace in action means peace in every step of the way of our existence. Peaceful thoughts. Peaceful actions. Peaceful goals and commitments. Peaceful instruments. Peaceful forms of exchange. Peaceful politics. Peaceful business. And so on.

Our public commitment

My friends:

This cannot be just another meeting. This cannot become just yet another self-congratulatory event. This cannot be the platform of speeches that have no transformational implications or that remain in one book of proceedings for historians to decide if we made it or not.

This meeting must be the new beginning of a massive concerted effort to transform the world into a world of peace, once and for all.
My personal commitment is to go out of this door with my heart and soul full of that peaceful light and that peaceful energy that will be able to transform everyone I see, everyone I touch, everyone I think of. My personal commitment is to go out of this room and create the level of awareness that this problem deserves before more people get killed on the streets of so many cities in the world. My personal commitment is to heal those who have been affected by war and conflict and those whose wounds go far beyond the physical body.

But what is our collective commitment?
What actions are we planning to take here and now so the impacts of our existence touches every corner of the world?
In this regard, I would like to propose only one simple idea: the opening of the international bilateral or multilateral dialogues - anywhere they happen - into a debate that takes due account of human, spiritual, cultural, ethical and moral values.

We have gone too far in promoting material welfare. It is time we promoted spiritual welfare.
In practical terms, I have called this idea the creation of a Spiritual Forum in every instance of public policy making. This is practical and do-able, if we are in the vein of transformational change, and if we would like to reach far beyond political or allegorical declarations.

Let us stand up for peace.
The choice is really ours.

MAHAMUDRA TEACHINGS

*** MAHAMUDRA TEACHINGS ***
 
by Ven. Kalu Rinpoche

- This is a very condensed and precious explanation of what Buddhism is all
about. So take your time to read this text bit by bit and repeatingly. When
you clearly analyze and feel able to accept the meaning, you more or less
hold the key to understand most other Buddhist texts and (very important!):
the main purpose or goal of meditation, whatever technique or method is used
(e.g. shine, deity yoga, awareness). This teaching by HH. Kalu Rinpoche
should be printed in gold letters and illuminated with sparkeling rainbows of
enlightenment! So download this text at the bottom of this page and digest at
home :-)

  The Mahamudra.(1).experience and approach is perhaps the quintessence of
all Buddhadharma.(2). In order for this quintessential approach to be
effective, we must have some understanding of the nature of the mind that we
are attempting to discover through the Mahamudra techniques.

  Mahamudra has three aspects: foundation, path, and fruition. Foundation
Mahamudra is the understanding which is based on our appreciation of the
nature of mind. This must be augmented by the process of path Mahamudra
which is direct experience and acclimatization to that nature of mind through
meditation. Finally, there is the fruition or result aspect of Mahamudra,
which is the actualization of the potential inherent in the nature of mind.
This actual aspect of transcending awareness includes the Dharmakaya.(3),
Sambhogakaya.(4), and Nirmanakaya.(5).as the facets of completely enlightened
experience. It is not beneficial to speak of Mahamudra lightly; we must not
ignore any of these three aspects of the Mahamudra approach.

  Foundation Mahamudra implies a deep appreciation and understanding of the
nature of mind. When we say that this is the correct view, we do not use the
phrase in a casual sense. Very often, we say, "Well, in my view, such and such
is the case," but this does not necessarily mean that we have understood it at
all. We may say, "I believe in previous existences," or, "I don't believe in
future existences," but very often our talk is not based on experience and
appreciation, but merely on an idea to which we give lip service. What is meant
in foundation Mahamudra is a thorough appreciation of the nature of mind
itself, the mind with which we are working, and the mind which we are
attempting to discover.

  To get a deeper understanding of the nature of mind itself, we can quotes the
authority of enlightened masters of the lineage as a guide. The third Karmapa,
Rangjung Dorje), wrote a prayer of aspiration for the realization of Mahamudra
in which he said, "It is not existent because even the Buddha could not see it,
but it is not nonexistent because it is the basis or origin of all samsara.(6)
and nirvana.(7)." It does not constitute a contradiction to say that mind
neither exists nor does not exist; it is simultaneously existent and nonexistent.

  Let us consider the first part of the statement that the mind does not exist.
We take into account that the mind is intangible. One cannot desscribe it or
find it. There is no fixed characteristic that we normally ascribe to things
which we can ascribe to mind. Consciousness does not manifest with any
particular color, shape, size, form or location. None of these qualities has
anything to do with the nature of mind, so we can say that the mind is
essentially empty of these limiting characteristics.

  Even the fully enlightend Buddha Shakyamuni.(8).could not find any thing that
is mind, because the mind does not have identifying characteristics, This is
what Rangjung Dorje meant when he said, "It does not exist because even the
Buddha could not see it."

  So, then, is mind nonexistant? No, not in the sense that there is nothing
happening. That which experiences confusion, suffering, frustration and all the
complexity of samsaric existance is mind itself. This is the origin of all
unenlightened experience; it is within the mind that all unenlightened
experience happens.

  On the other hand, if the individual attains enlightenment, it is mind
which is the origin of the enlightened experience, giving expression to the
transcending awareness of the various kayas.(9).

  This is what Rangjung Dorje meant when he said, "One cannot say that is does
not exist, because it is the basis for all samsara and nirvana." Wether we are
talking about an enlightened state of being or an unenlightened one, we are
speaking about the state of experience that arises from mind and is experienced
by the mind. What remains if mind neither exists nor does not exist?
According to Rangjung Dorje, this is not a contradiction, but a state of
simultaneity. Mind exhibits, at one and the same time, qualities of
nonexistance and qualities of existance. To state naively that mind exists is
to fall into one error; to deny the existance of anything at all is to fall
into another error. This gave rise to the concept of what is called the Middle
Way or Madhyamika. Finding a balance between those two beliefs, where there
is simultaneous truth to both, is the correct view, according to the Buddha's
description of the nature of mind.

  When we hear a guru make the statement, "Mind does not exist; mind does not
not exist; but it is at the same time existent and nonexistent, and this is
the middle view," we may say, "Fine, I can accept that," but that is not
enough. It is an idea that may appeal to us, a concept with which we are
comfortable, but that kind of understanding lacks any real spirit or depth.
It is like a patch you put on your clothes to hide a hole. One day the patch
will fall off. Intellectual knowledge is rather patchy in that way. It will
suffice for the present but it is not ultimately beneficial.

  This is not to say that intellectual knowledge is unimportant. It is
crucial because it is that which gives us the ability to begin to develop
personal experience of what is being discussed. However, mere understanding
on a superficial or intellectual level should not be mistaken for the direct
experience. We can only arrive at that through meditation and the continued
analysis of our own experience. The value of intellectual knowledge is that
it is a springboard to deeper, more intuitive experience.

  First, then, we say that mind is essentially empty, that is not describable
as some thing. Other than using the label mind., there is no thing that could
be further described in terms of form, shape, size, color or any
distinguishing characteristic.

Beyond this essential emptiness, we can make the statement that mind is
like space. Just as space is all-pervasive, so is consciousness. The mind
has no problem conceiving of any particular place or experience. While we
have attempted to describe the indescribable by saying that mind is
essentially empty, that is not the complete picture. We are speaking of
something that is obviously qualitatively different from simple space. We
need to remember that when we are using these terms, we are attempting to
describe something that is indescribable. However, that does not mean that
it cannot be directly experienced. The person who is mute is still able
to experience the sweetness of sugar without being able to describe it to
anyone else. Just as the mute person has trouble describing the taste of
sugar, we have trouble describing the nature of mind. We search for examples
and metaphors that will give us some idea of what is being experienced.

  Another aspect of the nature of mind is its luminosity. Normally we think
of this term in a visual sense. We think of a luminous body like the sun or
the moon which shines and gives off light. However, this is merely a
metaphor to give us some idea of what is being hinted at. To say that the
mind is luminous in nature is analogous to saying that space is illuminated.
For example, we can have empty space and there might be no illumination;
then the space would be obscured. There is space, but no ability to see
clearly; there is no direct experience possible in complete darkness.
Just as there is clear vision in illuminated space, so in the same way,
while mind is essentially empty, it exhibits the potential to know, which
is its luminosity. This is not a visual experience per se, but the ability
of mind to know, perceive and experience.

  In our continuing attempt to describe the nature of mind, to describe the
indescribable, we next speak of the unimpeded or unobstructed dynamic nature
of mind. It will be useful to divide this element of unimpededness into a
subtle and a gross aspect. The most subtle or fundamental level of the
unimpeded quality is an awareness of the emptiness and luminosity of the
mind. The mind is essentially empty and has this illuminating potential to
know and experience.

  The coarse of gross aspect of the unimpeded dynamic manifestation of mind
is conscious experience, which does not depart from emptiness and
luminosity, but is the experience of, for example, seeing and recognizing
form as form, hearing and recognizing sound as sound, and so forth. This is
the ability of mind to experience the phenomenal world, to make
distinctions, to make value judgments based upon that discrimination.

  We may utilize a metaphor here. The Emptiness of mind is the ocean; the
luminosity of mind is the sunlit ocean; and the unimpeded dynamic quality of
mind is the waves of the sunlit ocean. When we take the waves of the sunlit
ocean as an event or situation, it is not as though we are trying to seperate
ocean from waves from sunlight; they are three aspects of a single
experience. The unity of these three aspects forms the seed or potential
for enlightenment. They are the pure nature of mind; the impurity of
obscurations, ignorance and confusion overlays what is inherently the
nature of mind itself.

  There has always been the pure nature of mind and there has always
been fundamental ignorance in the mind. The essential empty nature of mind
has never been recognized for what it is; the luminous nature of mind has
ever been experienced for what it is; and the unimpeded or dynamic
manifestation of mind, this consciousness, this awareness, has never been
directly experienced for what it is. Because this level of ignorance is so
subtle and so fundamental, and because it is co-existent with mind itself,
it has been valid as long as mind itself has been valid. We speak of it as
co-emergent ignorance.

  Just as there are subtle and gross aspects to the dynamic awareness of
mind that we noted earlier, there are subtler and coarser aspects to the
ignorance of mind. We have already spoken of the fundamental level of
co-emergent ignorance, the lack of direct experience of the empty, clear
and unimpeded nature of mind itself, and this is the subtle aspect of
co-emergent ignorance.

  There is second level of ignorance that we might distinguish which is
termed labelling ignorance; it is a more conventional or relative ignorance.
Not only do we lack direct experience of the essential emptiness of mind,
for example, but we substitute the self or ego for that experience. The
individual mind as something ultimately real is a distortion that has taken
place, due to a lack of direct experience, and this is an example of
labelling or relative ignorance. Likewise, due to a lack of direct
experience of the clarity and luminosity of mind, there is a projection of
something other than the mind, an object other than the subject. This is
again a relative level of ignorance. Rather than being a simple lack of
direct experience, there has been a distortion into some.thing.

  So the second level of obscuration in the mind is the aspect of ignorance
which begins to label things as I and other. Lacking direct experience,
the distortion takes place on a coarser level of dualistic fixation between
subject and object.

  Once we have this dualistic framework, of coarse, emotionality develops
and action takes place. Karmic tendencies are reinforced by actions based
on the emotional confusion which springs from dualistic clinging. All of it
is based upon the fundamental ignorance which is the lack of direct
experience of the nature of the mind itself.

  The nature of mind is like empty space, like the sky, which at present is
filled with clouds and fog and mist and periodically has all kinds of
activity such as hailstorms, snowstorms, rainstorms and thunder and
lightning. This activity does not change the fact that the empty space is
still present, the sky is still there. However it is temporarily obscured
by all these activities. The reason the Buddha presented his teachings,
which encourage basic moral choices between virtuous and nonvirtuous
actions and encourage the practice of meditation, is to eliminate the
obscuring and confusing aspects of our experience. This permits the
inherently pure nature of mind to become more obvious and be discovered,
just as the sun becomes more obvious as the clouds begin to dissipate.

  As the most effective means to bring about that transformation rappidly
and directly, the Mahmudra approach has no equal. It gives us the most
powerful methods to turn the balance, to eliminate obscurations and allow
that manifestation to take place. Our present situation as unenlightened
beings is due to the victory of ignorance over intrinsic awareness;
Mahamudra speeds the victory of awareness over ignorance.

  When we are concerned with foundation Mahamudra, then, we first and
foremost need to be exposed to ideas. This should take place in the
presence of a teacher who holds the transmission and can accurately
introduce us to the concepts which are the theoretical underpinnings of
the Mahamudra approach. After we receive the teachings and understand
what is being said, we take them home with us and begin to apply them
to our own experience. We say to ourselves, "Well, mind is empty,
clear and unimpeded. What do I experience when I experience mind? Does
it exist; does it not exist?" We check with our own experience. That
is very beneficial for developing a kind of mental construct from which
we can work, though it is not the ultimate experience. Conceptual
understanding is only a springboard, because the theme of Mahamudra is
spontaneity and uncontrivedness, and it is still a very contrived
situation to.think.of the mind as being empty. To directly experience
the nature of mind itself requires meditation.

  So on this foundation level of Mahamudra, the analytical approach is
followed by, and interwoven with, the more intuitive approach of relaxing
the mind in its own natural state. The particular skill required is that
it must be a state of total relaxation which is not distracted or dull.
It is not an objective experience of looking for the mind or looking at
the mind. On the other hand, it is not a blind process; we are not
unaware. There is seeing without looking; there is dwelling in the
experience without looking at the experience. This is the keynote of the
intuitive approach.

  While the mind is poised in the state of bare awareness, there is no
directing the mind. One is not looking within for anything; one is not
looking without for anything. One is simply letting the mind rest in its
own natural state. The empty, clear and unimpeded nature of mind can be
experienced if we can rest in an uncontrived state of bare awareness
without distraction and without the spark of awareness being lost. The
pure nature of mind calls to mind an image such as the sun or the moon,
a luminous body. The unimpeded nature of mind permits the act of
thinking of this form in the first place, and we can rest in the bare
perception of that form without any further elaboration; we dwell in the
bare awareness of that form.

  Thus one's approach in developing the foundation aspect of Mahamudra
is, at times, an analytical or conceptual approach of examining the mind
from the point of view or trying to locate it, describe it or define it,
and at other times an intuitive approach of dwelling in the experience of
total relaxation of mind, an uncontrived state of bare awareness which
allows the experience of the nature of mind to arise.

  The third Karmapa wrote a prayer in which he said that confidence comes
of clearly establishing the parameters of practice by defining the nature
of mind precisely. Then the confidence of actually experiencing and
appreciating it on an intuitive level completes the foundation. The prayer
describes meditation as remaining true to that experience by refining
through continual attention to and absorption in that experience. Path
Mahamudra is the refining of and attending to the basic experience of the
nature of mind and refine it, then at a certain point, an automatic
quality arises; the experience happens without one generating it or
discovering it. The mind is subject to very little distraction at all.
When this occurs, one has entered into the level of path Mahamudra which
is termed.one-pointedness.or focus on a single thing. In this case, the
focus is on a single aspect of experience, the experience of mind nature.
Traditionally there are three degrees of this one-pointed experience:
a lesser degree of intensity, an intermediate, and a very intense degree.

  As meditation continues, the next clearly definable stage is a certain
spontaneity, where the experience is no longer the result of any particular
effort; to think of meditation is to have the experience. One begins to
discover the incredible simplicity of the nature of mind, absolutely free
from any complication and this, in fact, is the name given to the second
phase of experience,.simplicity, the freedom from complication.
Traditionally this phase also has three degrees of intensity; a lesser
degree, an intermediate degree, and a very intense degree.

  In the beginning, one is meditating for short and frequent periods of
time rather than attempting long periods of forcing the mind. But as
experience accumulates and simplicity arises, one's meditation naturally
begins to be longer and longer duration. Soon the phase termed.one flavor
arises, which is the experience of the essential quality of all aspects
of phenomenal experience. Soon, seeing form, hearing sounds, smelling
smells, tasting tastes, feeling textures, thinking thoughts, formless
states of awareness and form states of awareness all have the same flavor.
One perceives the underlying essential nature of these experiences, rather
than being concerned with the superficial content. This is the third phase
of the experience of path Mahamudra, the unique flavor of all aspects of
one's experience, and again, it has different degrees of intensity forming
a spectrum of experience, rather than clearly defined steps.

  The spontaneity of the experience will take over completely so that there
seems no need to meditate at all. The experience arises without there being
any particular thought of meditating. This is a glimpse which itensifies
further to become the actual experience of the nature of mind without there
being any thought of meditation. The most intensive degree of this stage is
that meditation and being become one. At that point there is no longer any
distinction between meditating and not meditating because one is always
meditating. The full experience of this is the most intense degree of the
fourth phase of path Mahamudra which is termed.beyond meditation..The
sustained experience of this phase is the result of all one's efforts,
Mahamudra. It is the quintessential experience, the pinnacle experience in
terms of the attainment of enlightenment and realization.

  It is important to identify the context of the Mahamudra experience.
Tradition assures us that any approach, other than one's own efforts at
purifying and developing oneself and the blessing that one receives from an
authentic and qualified guru.(10), is stupid. Of course, at a certain
point, the practice becomes spontaneous and the efforts to purify oneself
and to develop devotion to receive blessings from one's guru become second
nature. However, this does not become spontaneous until the intense level
of the simplicity experience, the second phase of Mahamudra practice, when
the practice of meditation becomes one's purification, one's development
and the receipt of blessing from one's guru. The fundamental identity of
the guru's mind and one's own mind begins to be directly perceptible;
one's deepening awareness assures further development of merit and the
further purification of obscurations and negativity; there is no necessity
to formally supplicate one's guru, meditate upon one's guru or generate
devotion in order to receive blessing, because the meditation practice
carries one along.

  Up to that point, however, the efforts that we make to purify ourselves,
to develop our devotion and open ourselves to the guru's blessing are
absolutely crucial. Only present exertions will convey us to the time when
they are no longer necessary; the practice of meditation becomes the process
of purification, the process of development and the process of receiving
blessing.

- This teaching was given by Ven. Kalu Rinpoche at a meditation retreat in
Marcola, Oregon, USA, in 1982 and edited from tapes by a team of
translators. It is part of the book: H. E. Kalu Rinpoche 'The Foundations
of Tibetan Buddhism' (Snow Lion Publications, Ithaca, NY USA).

- Some Annotations
(1).Mahamudra = Great Seal (Sanskrit) ~ (2) Buddhadharma = teachings
(dharma) of the Buddha ~ (3) Dharmakaya = enlightened mind  of pure light
and emptiness (our immament etheric Buddha nature of light and sound; the
formless and  non-dualistic 'reality') ~ (4) Sambhogakaya = the mind in a
various dreamlike form-body's (like during sleep or having visions of e.g.
deities, ghosts, various magical emanations) ~ (5) Nirmanakaya = the mind
in a physical body (physical 'reality') ~ (6) Samsara = world of illusion,
ignorance and karmic restrictions (our obvious 'reality'). In the Buddhist
view even the worlds of highly realized gods and goddesses are not free of
illusion and karmic restrictions ~ (7) Nirvana = state of emptiness
(beyond illusion, ignorance and coarse karmic restrictions / our hidden
'reality') ~ (8) Buddha Shakyamuni = the historical Buddha ~ (9) kayas =
embodyments/states (Nirmanakaya, Sambhogakaya, Dharmakaya) ~ (10) guru =
spiritual friend, experienced practitioner and teacher (p.s. in case you
don't find such a person, try to visualize a radiant golden Buddha in front
of you or sitting on top of your head, blessing you with radiating golden
or rainbow-colored light, becoming your personal guru, and by melting into
your heart).

- Thank you for your interest!

Lama Mipham Rinpoche on bodhicitta

Yachen Monastery

                                                                                                                               

The bridge connects the two sides of the river.

In side the monastery

                                   

Located in an isolated valley 4000m above sea level in Pelyul (Baiyu) County, Garze (Ganzi), Sichuan,

Yachen Monastery ( "Yaqing Si" in Chinese) is a Nyingma Sect. Gar built in 1985. With more than 10,000 Sangha

members now, it's the largest concentration of nuns and monks in the world. Most of the Sanghas are nuns.

Having such a huge Sangha population, the place is severely lacking in lodgings and retreat facilities.

Food,water and clothes are in extremely short supply, electric power is only available from 7pm to 10pm every day...

Though living in such a miserable conditions and having been frequented by illnesses, the Sanghas have shown

remarkable powers of endurance and perseverance. They diligently practice the Buddha Dharma and seek

liberation from Samsara.

A Fundraising Project was initiated by some philanthropists to reconstruct the nuns' quarters and improve the

living facilities of the monastery.

The current Chief Abbot His Holiness Achuk Rinpoche, is an incarnation of the great terton Longsal Nyingpo (1625-1682)

of Kathok Monastery who was an incarnation of Amitabha Buddha. He is the head of the Nyingma Sect in China and

now the foremost person of great holiness and virtue in all Tibet. Born in 1927 in Eastern Tibet, Achuk Rinpoche

has spent 43 years in retreat with his master, Tulku Arik Rinpoche. As a realized Buddhist master,

Achuk Rinpoche is regarded as one of the world's greatest living exponents of the Great Perfection Teaching.

For regular travelers, Yachen Monastery is definitely not a good place for sightseeing,
unless you want to experience absolute isolation and buddhism atmosphere without
being afraid of the adverse conditions.

Sword of Liberation

Sword of Liberation
Cutting the roots of anger

Teachings with Amnyi Trulchung Rinpoche

Instant communication, rapid transit and dial-up-20-minute-delivery-or-a-free-pizza;
it's easy to get impatient when things don't happen when we expect them to.
Impatience is the first step to one of society's biggest problems–anger.
Anger destroys our happiness and the happiness of those around us.
It wrecks relationships on all levels and results in guilt and remorse.
The way to counteract anger is to develop patience.
In six classes over the weekend, Amnyi Trulchung Rinpoche will help us discover,
through observation and analysis of our own experience, the compelling reasons why
we should develop patience, then, step by step,
learn how to develop it and lay the foundations of a happy life.

Saturday May 30
10am–12pm & 2–4 pm

Sunday May 31
10am–12pm & 2–4 pm

Monday June 1
10am–12pm & 2–4 pm

€10 per class
Proceeds go to Rinpoche's
Vista Project in Tibet

Contact Elisa
tel: 0612565989
email: elisa@vistaproject.org

www: amnyitrulchung.org

Lichtcentrum, Schiekade 50
Rotterdam The Netherlands

RINPOCHE TEACHES ALSO IN TILBURG :

The 10th Panchen Lama

Amnyi Trulchung Rinpoche

Patience The antidote to anger

Teachings with Amnyi Trulchung Rinpoche

Teaching by Amnyi Trulchung Rinpoche

Patience is a gentle skill. Like all skills, we need to practice if we hope to be good at it. When we are offended or mistreated, our habitual response, too frequently, is to meet the negative with more negative. We lash out verbally or physically or else we hold a hurt resentment inside. Our feelings of anger are painful and give way to more hurt—remorse, guilt, confusion and anxiety.

The way to counteract anger is to change our habits and develop patience. Amnyi Trulchung Rinpoche will help us discover, through observation and analysis of our own experience, compelling reasons why we should develop patience. Step by step we can learn how to develop it and lay the foundations of a happy life.

Biography of Amnyi Trulchung Rinpoche

The Fifth Amnyi Trulchung Rinpoche, born in 1975, is the Abbot of Ju Mohor Monastery in Sershul County [Kham], the home monastery of the famous Nyingma scholar-monk, Ju Mipham Rinpoche, regarded as a direct emanation of Manjushri.

Amnyi Trulchung Rinpoche received his spiritual education from Adzom Drukpa Rinpoche and the last great Dzogchen master of old Tibet still alive, Achuk Rinpoche of Yachen Gar. After being enthroned as abbot when he was 18 years old, he went on to study with Khenchen Terton Jigme Phuntsok Rinpoche, the incarnation of Lerab Lingpa who founded Larung Gar, the great centre of Buddhist learning in Sertar County [Golok]. At the age of 25 Amnyi Trulchung Rinpoche returned to Ju Mohor Monastery to resume his duties as Abbot and community leader, as the traditional Ponpo [Lama-Minister] of his community.

In 2001 he made the hazardous journey to India to meet his spiritual leader, H.H. Dalai Lama, where he received the teaching on Ngagsim Chenmo, The Vast Stages of Tantra, and further teachings in India and Nepal . Altogether he has received and practised the many empowerments, oral transmissions and pith instructions of the secret Nyingmapa kama and terma traditions of his Longchen Nyingtik Dzogchen lineage.

In 2002, in order to find support for his monastery and community, and to further the reconstruction of his monastery, which was destroyed during the Cultural Revolution, Rinpoche accepted an invitation to teach in New Zealand. Here he gathered a group of students and formed the Rigdzin Bumtsog Trust. In 2003, he established a Buddhist centre in Nelson, New Zealand, and then returned to India in November 2003 to meet with His Holiness the Dalai Lama, who gave the name, Dhö Nyak Ösel Ling (The Abode of the Clear Light of the Sutra and Tantra) for his centre. Rinpoche has since travelled and taught in the UK, Holland, Spain, Luxembourg, Hong Kong, Singapore, Nepal and Australia.

In 2004 Rinpoche began his annual summer visits back to his monastery and nomadic community in Tibet, taking with him a group of overseas students and volunteers. In 2005 he established The VISTA Project [www.vitstaproject.org]. By providing literacy and vocational education, and micro-financial loans for small business initiatives, VISTA aims to revitalize and preserve Tibetan culture, and improve social and economic opportunities for nomadic people in the modern Chinese economy. In this way VISTA is demonstrating a new way for Tibetan monasteries to keep alive their spiritual culture, while serving the needs of the wider community.

VISIT TO TILBURG THE NETHERLANDS 15TH MAY

A TIBETAN BUDDHIST VISION ON THE
PRECIOUSNESS OF HUMAN LIFE

LAMA AMNYI TRULCHUNG RINPOCHE is the abbot of the Ju Mohor
monastery in Tibet. He is also the spiritual director of the vista project in Kham
, Tibet. The subject of His talk will be the preciousness of human life, a central
thesis in Buddhist philosophy. He is a fully qualied Buddhist teacher
educated in traditional Tibetan Buddhist teaching. Amnyi Trulchung
represents the old tradition of Tibetan buddhism that accentuates the
common similarities between traditions of the different schools. An evening
with surprising spiritual views from an ancient culture. Amnyi Trulchung
speaks in english.

MAY 15TH 2009
STILTECENTRUM
TILBURG UNIVERSITY
The Netherlands

Amnyi Trulchung Rinpoche

Good heart, warm feelings, kindness...
this is the essence of the teachings

Location :
Stiltecentrum Tilburg University
Start : 18.30 uur
Free entrance

Donations are appreciated
For more info check : jampa.web-log.nl

Rinpoche will also be in Amsterdam May 10th and in Venlo June 14th

Liberation in the Palm of Your Hand

(From The introduction to Liberation in the Palm of Your Hand - A Concise Discourse on the Path to Enlightenment By Pabongka Rinpoche Edited by Trijang Rinpoche Translated by Michael Richards Wisdom 1991.

Trijang Dorjechang

His kindness is without equal.

He was — and now I shall give his name in view of my purpose — Jetsun Jampa Taenzin Trinlae Gyatso Paelzangpo. (Pabongka Rinpoche) Although people like me are immature, uncultured and unregenerate, there was a time when I feasted on his oral instructions into the Mahayana [the Supreme or Great Vehicle] at Chuzang Hermitage, a lonely place that was blessed by the presence of great meditators.

He started the following informal teaching on the thirtieth day of the seventh month of the Iron Bird Year [1921], and it lasted twenty-four days.

People braved great hardships to get there from the three major monasteries in Lhasa, from the Central Province, from Tsang, Amdo and Kham to taste the nectar of his oral teachings, as the thirsty yearn for water.

There were about thirty lamas and reincarnations of lamas, and many upholders of the three baskets of the teachings - in all a gathering of over seven hundred.

The informal teaching he gave combined various traditions on the  Lam-rim - the stages of the path to enlightenment.

Je Pabongka

There were the two oral lineages related to the Lam-rim text Manjushn’s Own Words. One of these lineages was quite detailed and had developed in the Central Province; another lineage of a briefer teaching flourished in the south of Tibet. He also included the concise teaching, the Swift Path Lam-rim; and in the part of the Great Scope section that deals with the interchange of self and others, he taught the seven-point mind training.

Each part of the teaching was enriched by instructions taken from the confidential oral lineages. Each section was illustrated by analogies, conclusive formal logic, amazing stories, and trustworthy quotations. The teaching could easily be understood by beginners, and yet was tailored for all levels of intelligence. It was beneficial for the mind because it was so inspiring. Sometimes we were moved to laughter, becoming wide awake and alive. Sometimes we were reduced to tears and cried helplessly. At other times we became afraid or were moved to feel, ‘I would gladly give up this life and devote myself solely to my practice.’ This feeling of renunciation was overwhelming. These are some of the ways in which all of his discourses were so extraordinary.

 

Trijang Rinpoche and Zong Rinpoche

How could I possibly convey all this on paper! Yet what a pity if all the key points contained in these inspiring instructions were lost. This thought gave me the courage to write this book. As my precious guru later advised me, ‘Some of the people present could not follow the teaching. I’m afraid I do not trust all the notes people took during the classes. I therefore ask you to publish a book. Put in it anything you feel sure of.’

In this book I have accurately recorded my lama’s teachings in the hope that this substitute for his speech will be beneficial to my friends who wish to succeed in their practice

"Our childish minds were unfit for so vast an ocean of teachings"

Trijang Dorjechang

Prasdrin pararia syaklutaki yanta,
Tray am guhyanatd tigolama eka,
Sudhi vajradharottarah muni aksha,
Prayachchha tashubham valdruga kota.

O Lama Lozang Dragpa, One with Shakyamuni and Vajradhara, O sum of every perfect refuge, O mandala-guise complete With three mysteries of enlightenment, rain upon us ten million goodnesses.

(About Pabongka Rinpoche) O my guru, my protector, who, through the Supreme Vehicle, vanquished the extreme of selfish peace, who, unattached to worldly comforts, upheld the three high trainings and the teachings of the Victor, whose noble good works remained untarnished by the eight worldly concerns.

Kyabje Pabongka

You were the very fountain-head of goodness. Everything you said was medicine to drive out hundreds of diseases;

Our childish minds were unfit vessels for so vast an ocean of teachings,

So precious a source of qualities. How sad if these teachings were forgotten!

Here, I have recorded but a few. Immeasurable, countless numbers of Buddhas have come in the past. But unfortunate beings such as myself were not worthy enough to be direct disciples even of Shakyamuni, the best of protectors, who stands out like a white lotus among the thousand great Buddhas, the saviours of this fortunate aeon. First we had to be forced into developing even a moment’s wholesome thought; this took us to the optimum physical rebirth as a human.

We have been taught this most unmistaken path, which will lead us to the level of omniscience, at which time we shall gain our freedom. But, to be brief,

I was saved time and time again from infinite numbers of different evils, and was brought closer to an infinity of magnificent things.

My glorious and holy guru did this.

His Eminence Trijang Dorjechang Losang Yeshe

Kyabje Trijang Rinpoche

His Holiness Kyabje Trijang Dorje Chang was one of the foremost Tibetan Buddhist Masters of our time, taking birth at the turn of the twentieth century and passing away in 1981 at the age of eighty-one.

Not only had he followed in age exactly the example of the Enlightened Buddha, but also through his precious activities and in particular through his extraordinary method and capacity of teaching he fulfilled the purpose of countless beings and the teachings of the Buddha, particularly the tradition of Je Tsong Khapa. All the great Masters and the followers of this tradition were brought up by his compassionate spiritual guidance.

Kyabje Trijang Dorje Chang served His Holiness the Dalai Lama first as philosophical assistant, then as personal tutor, together with Kyabje Ling Dorje Chang, for altogether fifty years.

Trijang Rinpoche (Right) with Ling Rinpoche (Left) and their disciple, the present Dalai Lama (center)

Not only did he offer to His Holiness studies from the elementary level up to the highest tantric transmissions, he was also the backbone of the struggle against the Chinese occupation at the most difficult and confused time of Tibetan history. The escape of His Holiness the Dalai Lama from Tibet in 1959 was also thanks to the wisdom and efforts of Kyabje Trijang Dorje Chang.

Up to the end of his life Trijang Rinpoche continuously turned the Wheel of Dharma for the sake of all sentient beings. The flourishing of Dharma in the West is also directly and indirectly connected with him, because of his own teachings as well as the precious activities of his disciples, such as Kyabje Zong Rinpoche, Ven. Geshe Rabten, Ven. Geshe Kelsang Gyatso, Ven. Lama Yeshe and many more. Without him the situation of Tibetan Buddhism in the West would be completely different.

Lama Zopa Rinpoche said

The (present) incarnation of Kyabje Dorje Chang, His Holiness Trijang Rinpoche, is His Holiness the Dalai Lama’s guru and the lama of all the Tibetan people…. In his previous life (as Trijang Dorjechang Losang Yeshe) he performed incredibly holy actions; therefore, his present incarnation has the potential to spread Dharma in both the East and the West like the rising sun spreads light.

Trijang Rinpoche receives offerings at Monlam

Geshe Kelsang Gyatso has likened Kyabje Trijang Rinpoche to      

“a vast reservoir from which all Gelugpa practitioners of the present day received ‘waters’ of blessings and instructions.”

He held many important positions within the Gelug School including Ganden Tripa, the head of Gelugpa tradition. He was the Lama most responsible in his generation for spreading the Dorje Shugden practice, especially to the west. Trijang Rinpoche was also responsible for editing the classic Lam Rim text Liberation in the Palm of Your Hand, by Kabje Pabongka Rinpoche, from which the following quotations are drawn.

`It was in his private quarters at the Tashi Chuling hermitage that I first met Pabongka Rinpoche`

(From the Forward to The Principal Teachings of Buddhism by Tsongkhapa, with a commentary by Pabongka Rinpoche, translated by Geshe Lobsang Tharchin, Mahayana Sutra and Tantra Press, 1998)

Meeting Je Pabongka….

Je Pabongka      It was in his private quarters at the Tashi Chuling hermitage that I first met Pabongka

Je Pabongka

Rinpoche. He had been away on an extended teaching tour in eastern Tibet, and just returned. I was still the wild teenager and had been stuck with the distasteful job of nyerpa for Gyalrong House—this means I was a kind of quartermaster and had to make sure there was enough firewood and food to keep the house kitchen going for several hundred monks. Since the Rinpoche was a member of Gyalrong, we were supposed to send a committee over to the hermitage to welcome him back and present him gifts. As nyerpa I was expected to arrange some supplies and help carry them along.

In private conversation Pabongka Rinpoche was in the habit of constantly attaching “Quite right! Quite right!” to everything he said. So I distinctly remember when I came into his presence, and he put his hand on my head, and he said “Quite right! Quite right! Now this one looks like a bright boy!”

From that day on I felt as though I had received his blessing, and some special power to pursue my studies.

On the Power of Je Pabongkha’s speech…..

 

The effects on his audience were striking and immediate.

I remember particularly the case of Dapon Tsago, a member of the nobility who held a powerful position equivalent to Minister of Defense. Public teachings in Tibet were as much social as religious affairs, and aristocrats would show up in their best finery, often it seemed not to hear the dharma but rather to put in an appearance. So one day this great general marches in to the hall, decked out in silk, his long hair flowing in carefully tailored locks (this was considered manly and high fashion in old Tibet).

A great ceremonial sword hung from his belt, clanging importantly as he swaggered in. By the end of the first section of the teaching he was seen leaving the hall quietly, deep in thought—he had wrapped his weapon of war in a cloth to hide it, and was taking it home. Later on we could see he had actually trimmed off his warrior’s locks, and finally one day he threw himself before the Rinpoche and asked to be granted the special lifetime religious vows for laymen. Thereafter he always followed Pabongka Rinpoche around, to every public teaching he gave.

On Je Pabongka’s meditation hermitage…..

Jetsun Khen Rinpoche Geshe Lobsang Tharchin

The Rinpoche had never spent much time at the small monastery atop the Pabongka rock, and his fame Jetsun Khen Rinpoche Geshe Lobsang Tharchin Jetsun Khen Rinpoche Geshe Lobsang Tharchin soon reached such proportions that the Ngakpa College of Sera Monastery offered him a large retreat complex on the hillside above Pabongka. The name of this hermitage was Tashi Chuling, or “Auspicious Spiritual Isle.” There were some sixty Buddhist monks in residence there, and as I remember about sixteen personal attendants who helped the Lama with his pressing schedule: two monk-secretaries, a manager for finances, and so on.

The Rinpoche would divide his time between his quarters here and a small meditation cell built around the mouth of a cave, further up the side of the mountain. The cave was known as Takden, and it was here that Pabongka Rinpoche would escape for long periods to do his private practice and meditations. The central chamber had a high vaulted ceiling, so high that the light of a regular fire-torch could not even reach it, and the darkness seemed to go up forever.

In the center of the ceiling there was an odd natural triangle in the rock, which looked exactly like the outer shape of one of the mystic worlds described in our secret teachings. In the corner of this wonderful cave, an underground spring flowed froma rock—and above it was another natural drawing, this one just like the third eye that we see painted on the forehead of one of our female Buddhas.

Buddhist "Angel"

By the way, this “third eye” you hear about is  largely metaphorical, and stands for the spiritual understanding in one’s heart. We believed the cave was home for a dakini—sort of a Buddhist angel—because people often said they saw a wondrous lady come from the cave, but no one had ever seen her enter.

`He displayed tremendous abillities as a public teacher `

(From the Forward to The Principal Teachings of Buddhism by Tsongkhapa, with a commentary by Pabongka Rinpoche, translated by Geshe Lobsang Tharchin, Mahayana Sutra and Tantra Press, 1998 )

Pabongka Rinpoche was actually the second Pabongka, for it was finally agreed to announce that he had been recognized  as the reincarnation of the Kenpo (or abbot) of the small monastery atop the rock.

Dakpo Gompa- Where Je Pabongka is said to have attained enlightentment

For this reason he was sometimes referred to as “Pabongka Kentrul,” or the “reincarnation of the abbot of Pabongka.” Pabongka Rinpoche’s full name, by the way, was Kyabje Pabongkapa Jetsun Jampa Tenzin Trinley Gyatso Pel Sangpo, which translates as the “lord protector, the one from Pabongka, the venerable and glorious master whose name is the Loving One, Keeper of the Buddha’s Teachings, Ocean of the Mighty Deeds of the Buddha.” He is also popularly known as “Dechen Nyingpo,” which means “Essence of Great Bliss” and refers to his mastery of the secret teachings of Buddhism. We Tibetans feel that it is disrespectful to refer to a great religious leader with what we call his “bare” name—such as “Tsongkapa” or “Pabongka”—but we have tried here to simplify the Tibetan names to help our Western readers.

Pabongka Rinpoche’s career at Sera Mey College was not outstanding; he did finish his geshe degree, but reached only the “lingse” rank, which means that he was examined just at his own monastery and did not go on for one of the higher ranks such as “hlarampa.” …It was only after his graduation fromSera Mey, and the success of his teaching tours through the countryside outside the capital, that Pabongka Rinpoche’s fame started to spread.

Gradually he began to build up a huge following and displayed tremendous abilities as a public teacher.

Khen Rinpoche Lobsang Tharchin

He was not tall (as I remember about my height, and I am only 5′6″), but he was broadchested and seemed to fill the entire teaching throne when he climbed up on it to begin his discourse. His voice was incredibly powerful. On many occasions he would address gatherings of many thousands of people, yet everyone could hear him clearly (in those days in Tibet we had never heard of microphones or loudspeakers). Part of the trick of course was to pack the audience in Tibetan-style, crosslegged on the floor, with the lama on an elevated platform. Still the audience would flow out onto the porch of the hall, and sit perched above on the roof, watching through the steeple windows.

Pabongka Rinpoche had an uncanny ability to relate to his audience, and for this reason he became a teacher for the common man as well as for us monks.

The Rinpoche’s great accomplishment was that he found a way to attract and lead listeners of every level. His most famous weapon was his humor. Public discourses in Tibet could sometimes go on for ten hours or more without a break, and only a great saint could keep his attention up so long. Inevitably part of the audience would start to nod, or fall into some reverie. Then Pabongka Rinpoche would suddenly relate an amusing story or joke with a useful moral, and send his listeners into peals of laughter. This would startle the day-dreamers, who were always looking around and asking their neighbors to repeat the joke to them.

Sermey Jetsun Khen Rinpoche Losang Tharchin

Khen Rinpoche Geshe Lobsang Tharchin was born in Lhasa, Tibet in 1921 and entered Sera Monastery there at

Khen Rinpoche

an early age. He proceeded through the rigorous 25 year program of monastic studies under the guidance of Pabongka Rinpoche and Kyabje Trijang Rinpoche. Upon successful completion of public examination by the best scholars of the day, Rinpoche was awarded the highest degree of Hlarampa Geshe (Doctor of Theology) with honors, and is one of the last living Hlarampa Geshes educated in Tibet. He proved to be the best debater of his graduation year in all of Tibet, making him the “First among the First.”

Khen Rinpoche then entered Gyu Mey Tantric College, where he completed its course of advanced tantric studies and attained a high-ranking administrative position. In 1959 Rinpoche escaped from Tibet into India along with His Holiness the Dalai Lama. He became actively involved in resettlement, and compiled a series of textbooks used in the Tibetan refugee schools.

Khen Rinpoche came to the United States in 1972 and became Abbot of Rashi Gempil Ling Temple in New Jersey. After going to South India in 1991 and serving as Abbot of Sera Mey monastery for some time, he returned to the United States. Khen Rinpoche Geshe Lobsang Tharchin was a lifetime director and an abbot emeritus of Sera Mey monastery. Khen Rinpoche passed on from this life on Je Tsongkapa Day, Dec. 7, 2004

Like Ribur Rinpoche, Khen Rinpoche was an actual disciple of Je Pabongka, so his words are very precious, giving us a direct impression of this extraordinary master….

(From the Forward to The Principal Teachings of Buddhism by Tsongkhapa, with a commentary by Pabongka Rinpoche, translated by Geshe Lobsang Tharchin, Mahayana Sutra and Tantra Press, 1998)

….the sage foretold that if the child were placed in Gyalrong House, something wonderful would happen with him in the future.

It was at this time that the glorious Pabongka Rinpoche, the author of the commentary you are about to read, came into my life. Like me he had as a young man taken his course of studies at the Sera Mey College of Sera Monastery; in fact, he was from the same house, Gyalrong. Pabongka Rinpoche was born in 1878, at a town called Tsawa Li in the Yeru Shang district of the state of Tsang, north of Lhasa.

Later on, the youngster was found to be a reincarnation of the Changkya line, which included the illustrious scholar Changkya Rolpay Dorje (1717-1786). The lamas of this line had done much teaching in the regions of Mongolia and China—even in the court of the Chinese emperor himself—and the name “Changkya” had very strong Chinese connotations. Already in those days the Tibetan government and people were sensitive to the pressures put on us by our powerful neighbor to the east, so the name “Changkya” was ruled out, and the boy declared to be “Pabongka” instead. Pabongka, also known as Parongka, is a large and famous rock-formation about three miles’ walk from our Sera Monastery. The very word “pabong” means in our language a large boulder, or mass of rock.

His family were of the nobility and owned a modest estate called Chappel Gershi. As a child he exhibited unusual qualities and in his seventh year was taken before Sharpa Chuje Lobsang Dargye, one of the leading religious figures of the day. The lama felt sure that the boy must be a reincarnated saint, and even went so far as to examine him to see if he were the rebirth of his own late teacher. He was not, but the sage foretold that if the child were placed in the Gyalrong House of Sera Mey College, something wonderful would happen with him in the future.

Zong Rinpoche on Je Pabongka

"If we lose faith in the lineage, we are lost....."

(From: Chod in the Ganden Tradition The Oral Instructions of Kyabje Zong Rinpoche By Kyabje Zong Rinpoche Snow lion 2006 .)

“Once, returning from Chamdo, Kyabje Phabongka taught at a “dzong,” a fortified monastery. A member of his audience had a vision of Kyabje Phabongka with four arms.

On another occasion, teaching at Lhasa, thirty-two incarnate lamas attended his lamrim discourses. Tapu Dorje Chang traveled from Kham to Lhasa specifically to receive Dharma teachings from Kyabje Phabongka. Tapu Dorje Chang could hear statues of Avalokiteshvara andTara speak, and saw visions of multi-armed yidams. Kyabje Phabongka was Tapu Dorje Chang’s disciple also.

Once Kyabje Phabongka invoked the wisdom beings of Heruka’s mandala to enter into a statue of Heruka Chakrasamvara. Heruka then offered nectar to Kyabje Phabongka, and prophesied that seven generations of his disciples would be protected by the body mandala of Heruka. Kyabje Trijang Dorje Chang is cared for by Heruka Chakrasamvara, as are his disciples.

Kyabje Trijang Rinpoche and Kyabje Ling Rinpoche were tutors to His Holiness the Dalai Lama. They taught His Holiness everything from basic teachings to advanced levels.

Kyabje Phabongka passed all of his lineages to Kyabje Trijang Dorje Chang. He often said this in discourses. The purpose of this detailed exposition is to affirm the power of the lineage.

If we lose faith in the lineage, we are lost.

We should remember the biographies of past and present teachers. We should never develop negative thoughts towards our root and lineage gurus. If we do not keep the commitments after having received teachings, this is a great downfall. After giving teachings, the guru should act in accordance with the capacities of disciples and their requests. If the disciples see the guru’s actions as pure, this is proper practice. The guru should not act in contradictory ways.”

Kyabje Zong Rinpoche on Je Pabongka

About Zong Rinpoche….

 

Zong Rinpoche- “Kyabje Phabongka had such vast qualities that it is difficult to comprehend them”

Zong Rinpoche was one of the foremost Lamas of his generation, and a life-long Dorje Shugden practitioner besides…

“(Zong) Rinpoche was born in Kham in 1905. He went to Lhasa when he was eleven years old to study at Shartse. He studied effortlessly and became renowned as a powerful and irrefutable debater. A learned geshe at that time said that ‘even if Shri Dharmakirti had been present, he would not have been able to debate better than that.’

After graduating as a high ranking Lharampa geshe at the age of twenty-five he moved on to the Tantric College of Gyuto. In 1937 he was appointed abbot of Shartse, a position he held for nine years.

Rinpoche was known as a strong, detached and wrathful lama. He had impeccable knowledge of all rituals, art and science, and he never hesitated to give reasons to others why this action or that painting was wrong.

He was renowned for his ‘many actions of powerful magic,’ as a result of which ‘the most marvellous, indescribable signs occurred.’”

-Wisdom: Magazine of the FPMT, Number 2, 1984.

“In 1916 ( Zong Rinpoche) went to Lhasa to study the dharma at Shartse college (of Ganden Monastery), where he studied the sutras of the Prajnaparamita, Madhyamika, the Abidharma and the Vinaya. He quickly became famous as a sharp analyst and master of philosophical debate. In 1929 he successfully completed his geshe examinations and was awarded with the highest degree, the Geshe Lharampa title …. in 1937 he became abbot of the Shartse college.

So his name spread all over the country of being a powerful tantrika and he gave many empowerments and teachings on those subjects with a special emphasis on the tantras of Heruka, Hayagriva, Yamantaka, Gyelchen Shugden, Guhyasamaja, Vajrayogini, Green Tara, Mahakali, White Tara, Vaishravani and others. …

He was one of the last teachers of the old generation with the aura of authority and a kind of aristrocratic touch or vajra pride. In his teachings he followed very strictly the original texts. But, concerning his age, he was very open and patient to us Westerners, always kind, polite and helpful to answer our many questions concerning detailed tantra explanations.”

-From the Biography of Zong Rinpoche by Hans Taeger (http://www.iol.ie/~taeger/bio/zong.htm)

Zong Rinpoche On Je Pabongka

(From: Chod in the Ganden Tradition The Oral Instructions of Kyabje Zong Rinpoche By Kyabje Zong Rinpoche Snow lion 2006)

Vast qualities…

Kyabje Phabongka had such vast qualities that it is difficult to comprehend them. Sincere and pure practitioners should consult the birth stories of this high lama. Je Phabongka was an emanation of Krishnapada. Krishnapada was a great mahasiddha, a scholar and realized being …

An actual bodhisattva…

…When he was young, he received lamrim teachings from Dagpo Lama Jampel Lhundrub, and when the customary ritual for generation of bodhichitta was held at the end of the teachings, he actually generated bodhichitta. When this happened, Jampel Lhundrub ordered a throne to be set up for the young Phabongka. On hearing the Sevenfold Cause-and-Effect instructions for the first time, his mind was greatly moved, and he wept.

Je Pabongka was Heruka himself….

Kyabje Phabongka was also an emanation of Heruka Chakrasamvara, but degeneration of the times and jealousy of ordinary beings have made it difficult to become aware of his tremendous qualities. There are many biographies of Kyabje Phabongka that make his realized qualities very clear.

A Dalai Lama acknowledges a great teacher…

The thirteenth Dalai Lama requested Kyabje Phabongka to give the yearly lamrim teachings in 1925, instead of asking the Ganden throneholder, as was customary. Usually these teachings lasted seven days, but these lasted for eleven days. These were my first teachings from Kyabje Phabongka. Kyabje Trijang Dorje Chang was also present at these teachings.

Ribur Rinpoche on Je Pabongka

Ribur Rinpoche- "The only thing that matters to me is that I was a disciple of Pabongka Rinpoche."

More Wonderful Quotations about Je Pabongka
from Ribur Rinpoche’s Pabongka Rinpoche: A Memoir

(Published in Liberation in the Palm of Your Hand By Pabongka Rinpoche, Wisdom Publications 1991)

Gentle Protector…

Many times there would be long lines of people waiting for blessings, but rinpoche would ask each one individually how they were and tap them on the head. Sometimes he dispensed medicine. He was always gentle. All this made him very special.

Main Qualities….

I would say he had two main qualities: from the tantric point of view, his realization and ability to present Heruka, and from the sutra point of view, his ability to teach Lam-rim.

On Humility….

Whenever he visited his lama’s monastery, Rinpoche would dismount as soon as it appeared in view and prostrate all the way to the door — which was not easy because of his build; when he left he would walk backwards until it was out of sight.

Relics (not found in the cremation fires of ordinary beings)….

Je Pabongka's ringsel (cremation fire relics)

(After rinpoche passed away,) an incredible reliquary was constructed but the Chinese demolished it. Nevertheless, I was able to retrieve some of Rinpoche’s relics from it and I gave them to Sera-mae Monastery. You can see them there now.

The Only Thing that Matters…

I have had some success as a scholar, and as a lama I am somebody, but these things are not important. The only thing that matters to me is that I was a disciple of Pabongka Rinpoche.

Venerable Ribur Rinpoche

More Wonderful Quotations about Je Pabongka from Ribur Rinpoche’s
Pabongka Rinpoche: A Memoir

 

(Published in Liberation in the Palm of Your Hand By Pabongka Rinpoche, Wisdom Publications 1991)

Kyabje Pabongka reacts to having a beautiful residence built for him…

Rinpoche’s chang-dzoe (attendant) was a very fierce looking man said to be the emanation of a protector. Once, when Rinpoche was away on a long tour, out of devotion the chang-dzoe demolished the old small building in which Rinpoche lived and constructed a large ornate residence rivaling the private quarters of the Dalai Lama. When Rinpoche returned he was not at all pleased and said, “I am only a minor hermit lama and you should not have built something like this for me. I am not famous and the essence of what I teach is renunciation of the worldly life. Therefore I am embarrassed by rooms like these.”

Something very special inside….

I took Lam-rim teachings from Pabongka Rinpoche many times. The Chinese confiscated all my notes,

KyabjePabongkaRinpoche

but as a result of his teachings I still carry something very special inside. Whenever he taught I would feel inspired to become a real yogi by retreating to a cave, covering myself with ashes and meditating. As I got older I would feel this less and less, and now I don’t think of it at all. But I really wanted to be a true yogi, just like him.

On Visiting Pabongka Rinpoche…

Visiting Pabongka Rinpoche was what it must have been like to visit Lama Tsongkapa when he was alive. When he taught he would sit for up to eight hours without moving. About two thousand people would come to his general discourses and initiations and fewer to special teachings, but when he gave bodhisattva vows up to ten thousand people would show up.

Kyabje Pabongka gives the initiation of Heruka…

Heruka

When he gave the Heruka initiation he would take on a special appearance. His eyes became very wide and piercing and I could almost see him as Heruka, with one leg outstretched, the other bent. It would get so intense that I would start crying, as if the deity Heruka himself was right there. It was very powerful, very special.

The Most Important Tibetan Lama of All…..

To my mind he was the most important Tibetan lama of all. Everybody knows how great his four main disciples were (these include Trijang Dorjechang and Ling Rinpoche, the two tutors of the Dalai Lama)— well, he was their teacher. He spent a great deal of time Thinking about the practical meaning of the teachings and coming to an inner realization of them, and he had practised and accomplished everything he had learned, right up to the completion stage. He didn’t just spout words, he tried things out for himself. Also, he never got angry; any anger had been completely pacified by his bodhichitta.

TEACHING FROM GREAT MASTERS

Meeting with His Eminence T.Y.S. Lama Gangchen Rinpoche in Albagnano, Italy.

From : NoMoreCaves Magazine Malaysia

When he met Lama Gangchen Rinpoche in the splendour of the Swiss Alps, Andreas Uetz discovered how Dharma teachings can foster great reflections in our own minds about our own Dharma practice. With the train gliding out of the belly of the alps and into the open Italian plains there was the old familiar sweet melancholy – here the earth sings of heaven and the skies dance down to kiss the soil: this must have once been the Shangri-la of the West, where St. Francis’ bare feet crossed the hills of Umbria, preaching to birds and humans… H.E. Lama Gangchen Rinpoche’s personal assistant picked me up at the tiny railway station and in an old black Mercedes we disappeared slowly uphill. I was going to meet His Eminence on one of his rare not-so-extremely- busy days at his enchanting retreat centre, enveloped by forests of chestnut and oaks and overlooking Lago Maggiore where all the birds tell you that Shangri-la ‘east’ and ‘west’ join here. In his living room Rinpoche received me very kindly and told me how they had worried and prayed for us when the Tsunami hit and no one knew where we were.

In his personal prayer room I was allowed to sit with him and his kind assistant and be blown away by the stories he told me (and thangkas he showed me in huge historical books) of our Spiritual Mentor Tsem Tulku Rinpoche’s incarnation lineage, of his attainments and activities; the silver stream of births of compassion lined up like beads on a rosary… …and realising as if in half-dream that this very rosary – the sum total of so many lives dedicated to relieving the suffering of others by teaching the methods to achieve true happiness – is what we now hold in our hands, quite literally!! We have all we need: the teachings, the place, and the teacher. We should realise how lucky we are. Why it is that I still don’t take responsibility to do what needs to be done so our Dharma Teacher can do what he was born to do? ...To teach Dharma! (Literally because, as Rinpoche told us many, many times, a teacher is only as effective as those surrounding and assisting him. Only through this will it allow him, by creating conditions conducive for him, to reach people and TEACH… …in a rare flash of clarity I realised my utter unworthiness, not because I’m bad by nature but simply because I haven’t developed the awareness and openness to recognise the gift I have been given. I am very much like a monkey with a diamond the size of the Hotel Ritz who thinks, “Can I eat it ?” This sacred rosary, do I want to use it in sacred ways, revolve it in prayer? Cherish it? Or throw it to the pigs with the rest of my good intentions… Will I ever realise that putting these prayers into action or not is exactly the difference between heaven and hell? Or do I still think I can make it on my ‘own terms’ – my life, my philosophy, my world and all the other things that can be taken away in less than one second? When my pretty face turns into a frown? When the truck rolls over me? When the cobra of death strikes ?) I was invited to join in singing the daily Lama Chopa Tsog offering at the beautiful Tibetan-style Gompa (including a huge three-dimensional Kalacakra Mandala) that evening and attend a Dharma talk by Gangchen Rinpoche in which he said that although we are living in Kali Yuga where everything sacred degenerates, we have all we need: the teachings the place, and the teacher. We should realise how lucky we are. What’s more, we should generate the merits for these conditions to remain by committing whole-heartedly to helping the Lama and the centre to benefit all beings. He said that his plans are for centuries, not just for a few years. He spoke movingly to the warm colorful international Sangha present about our Lama Tsem Tulku Rinpoche, elucidating how he is a Tulku (a reincarnated Lama) who has shown very deep Dharma imprints from earliest childhood, of his kind good heart and his profound Dharma knowledge. If we stop… and contemplate the eminence of the speaker (and the sufferings our Teacher has gone through to be here with us now), it might just break our hard little hearts! Because we’ve seen Chenrezig, we’ve heard Manjushri, it’s just that maybe we had more “important” things to do right then… It made me think, standing on the balcony outside my cute, clean guestroom that night, watching the stars build luminous cathedrals over the dark lake, why it is that I still don’t take responsibility to do what needs to be done so our Dharma Teacher can do what he was born to do? ...To teach Dharma! Touch people’s hearts like he has touched mine! Save them from misery with no end!

The next day Cosy (Gangchen Rinpoche’s assistant) and her sweet black chariot drove me back to the station. She gave me 50 ringgit to buy a nice big cheesecake for Rinpoche and said we are all welcome to visit. I could hardly carry the bag with books Lama Gangchen had given me to offer to Rinpoche; plus an envelope of cash for a Tibetan in need who would wait at the station and who would, of course, turn out to be someone I’d known for years without knowing his story… Cosy had told me while we rode back from ‘Shangri la’ down to ‘Babylon’, “You know, Rinpoche just can’t say no if anybody asks him for anything. That’s why he said there’s always too much work and not enough people and money…” Sound familiar? The train wound its way into the tunnel towards the other side of the alps and as I sat by the window, joking about the customers with a Catholic nun, I thought I’d like to share this with you all. Thank you His Eminence, T.Y.S. Lama Gangchen Rinpoche. Thank you Cosy (Lama’s assistant who never eats or sleeps…) Thank you dear Sangha for your beautiful hospitality, Gabriella, Caroline, Siena, Lotsawa Sherab, the Dutch gardener and all of you.

May the Guru live long. May we pray and accumulate the merits so that such a great being may stay with us for a long time yet. Your holy body, my Guru, and my body full of desires; Your pure speech, my Guru, and my vulgar speech; Your liberated mind resting in great Peace, my Guru, and my restless, suffering mind; By your Blessing, may they become ONE.

H.E.Lama Gangchen Rinpoche is a living Mahasiddha and an embodiment of the Healing Buddha. His illustrious list of incarnations includes King Sailendra of Java who built the stupa of Borobodur; Mahasiddha Laksminkara, a princess from Odhyiana who attained the siddhis of Vajrayogini, living at a cemetery instead of a castle; Drukpa Kunley, the infamous much-loved ‘crazy’ Mahasiddha, as well as Princess Mayadevi of Sri Lanka. His root Guru is H.H.Kyabje Trijang Dorje Chang.

He has made accessible the hidden teachings (termas) of a tantric self healing method called NgalSo for our generation and is taking care of over a hundred centres dedicated to inner and outer peace worldwide. Most of the time he is on the road, advocating goodwill between cultures and religions and, very importantly, between Mother Earth and all her children. He has a very strong connection to Shambala. When His Eminence met our Teacher, Tsem Tulku Rinpoche, in India he spontane ously recognised him as a Tulku and told him the names of several of his past incarnations. He also prophesised the immense mission and work that lay ahead of him. May we find many ways to repay their kindness.

Gangchen Rinpoche

Autobiography of His Eminence Choyang Duldzin Kuten Lama

Choyang Duldzin Kuten Lama

His Eminence Choyang Kuten Lama.

This is a story how a common nomad boy became an Oracle Lama, a high position in the Tibetan hierarchy, and how he served his countrymen in difficult times in Tibet and in refugee camps in India. His Eminence's presentation is a unique contribution to the documentation of Tibetan modern history.

Foreword by Choyang Kuten (1917- 2002)

The following account is a response to repeated questions asked of me and it is my sincere wish that what I have said will be truly understood.
Apart from that, at present in this wide world, there are many biographies said to be mine, told independently for whatever reasons great or small, among which are several which are discordant with the real story. Thus keep this account at the heart of your memory.
- Choyang Kuten 1988

Region of birth and childhood

First of all I shall explain in a few words about my native country, Tibet. Tibet is divided into four major provinces. I was born in U-Tsang province, in Toepa region which is in the western part of Tibet. My birthplace is Khele, a village whose name means 'corner of the mountain'. It is near a larger town called Yenchoetenkar. My mother's name was Lhagpa. In Tibet there was no tradition to record the date of birth except for aristocratic families or high lamas. I was born in Earth-Sheep year 1917, 15 Rapchung, according to Tibetan system. I was born on Tuesday (Sa Migmar), so I was called Migmar Tsering, my original name.
At seven I was admitted to a large monastery called Ngamring. There were three main monasteries in my native region; Lhatse, Ngamring and Phuntsog-ling. All were part of Tashi Lhunpo Monastery. I studied there until I was thirteen, going through all the basic training and rituals of that monastery. At thirteen I went to see my parents during the vacation. My parents were nomadic farmers so they travelled like merchants. I joined them on a merchant journey to Phagri.
Phagri Monastery
Phagri is a very strategic area, only an hour's journey from Bhutan. It is also close to India. In that area was a monastery which was a branch of Shartse Collage that had been established by Geshe Palden Tendar. He was a great scholar and practitioner who came second in his final examination above thousands of other monks. After his arrival in Phagrim he established the monastery, and engaged tantric retreats. On arrival in Phagri I left my relatives to join this monastery.
It was the custom of a monastery of another tradition in that area to receive geshes from upper Tantric College every three years, and so Geshe Palden Tendar came to Phagri. At the end of his three years Geshe Palden Tendar did not leave, but stayed in the area to benefit all beings there. He established a monastery and built a retreat hermitage in the mountains, engaging in Yamantaka retreats many times. It is through his activities and those of Dromo Geshe Rinpoche that the Gelugpa tradition was established in this remote part of Tibet. The dharmapala of both Dromo Geshe Rinpoche and Geshe Palden Tendar was Gyalchen Dorje Shugden, the Vajra Mighty One.
[NOTE: Dromo Geshe Rinpoche is an extremely eminent lama. You can read more abouthim in the famous book ‘The Way of the Whie Clouds’ by Lama Anagarika Govinda] t
The influence of these two great lamas reached India, to Darjeeling and Kalimpong, for example. Dromo Geshe Rinpoche left messages placing all responsibility for his monastery with Trijang Dorje Chang (1901-1981), who later became tutor to the present Dalai Lama, and also with His Holiness the Thirteenth Dalai Lama. He also gave instructions for how his body should be treated and how the stupa containing his relics should be built. Kyabje Trijang Dorje Chang came to Phagri to fulfil these instructions and from that time many lamas came to the area to teach.
Therefore the flourishing of the Gelugpa tradition in these areas is due to the kindness of Dromo Geshe Rinpoche, Geshe Palden Tendar and Kyabje Trijang Dorje Chang.
Generally, all monks studying in the two tantric colleges belong to one of the 'Three Great Seats'. Geshe Palden Tendar belonged to Ganden Shartse College. Due to the requests of local people he engaged in intensive retreats in the Phagri area and then built a monastery with a large Maitreya statue. He also obtained copies of the Tibetan Canon. On the advice of His Holiness the Thirteenth Dalai Lama, he gave this monastery's administration to Shartse College. They sent a geshe every three years to run the monastery as an abbot.
Geshe Palden Tendar was held in high esteem in that province. He was constantly consulted by lay people and by the monks of the monastery. He personally gave me instructions to look after my body and health carefully, and left instructions to elder monks to care for me because I could prove to be of benefit to beings in the future. I remained in that monastery from the age of thirteen to seventeen. Sometimes I moved to Dromo Geshe Rinpoche's monastery for climatic reasons.

The incident at Bodh Gaya and its consequences

At the age of seventeen I went on a pilgrimage to Bodh Gaya in India with my two friends. There were about three hundred monks in Bodh Gaya at this time because it was winter in Tibet yet warm in India. We all made an elaborate offering in front of the main stupa in Bodh Gaya. During this offering I lost consciousness and when I regained consciousness I found that it was deserted around me. There was a commotion and I saw some blood on the ground. I asked someone what had happened. They did not know, and suggested that it had been an epileptic fit or possession. There had been a violent movement of the body which had caused me to hit my nose on the ground.
After that experience I returned to Tibet but whenever I had some leisure time spontaneously I had this terrible experience of a fit of unconsciousness – at Kalimpong for example. When I returned to Phagri everyone expected the cause to be the Dharmapala Dorje Shugden. I was afraid that it was a harmful spirit, even the Dharmapala announced himself many times. Another reason why it was thought to be the Dharmapala is that this region has two major divisions – the upper part is Gelugpa, the lower part is Kagyupa. But Phagri itself has many traditions and Dharmapala Dorje Shugden is protector to all families there, irrespective of their traditions. [That doesn’t sound very sectarian…ifhe wasn’t a protector, would he help everyone?]
Because this experience was so disturbing to myself and others, it made me feel alienated from the monastic community. It was really a difficult situation. So in order to determine whether it was the Dharmapala or a harmful spirit or an illness, the monastery wrote to Kyabje Trijang Dorje Chang. He advised me to go to Lhasa. So I left Phagri to walk to Lhasa with two monks and one horse for the matter to be decided at Ganden Shartse.
Since Phagri Monastery belonged to Shartse College, Kyabje Trijang Dorje Chang did observations and requested other lamas such as Purbuchok Rinpoche and Kyabje Ling Rinpoche (1905-1983), who later became the tutor to the present Dalai Lama, to do such observations also, in order to determine whether it was the presence of the Dharmapala. I was placed in the care of Kyabje Song Rinpoche at Ganden. I had to engage in many purification practices including recitation of 100 000 name mantras of Lama Tsongkapa. Kyabje Trijang Dorje Chang said if all these preparations were done then some signs could show. There were many other oracles of the Dharmapala in Tibet at that time. Observations were also made with the most famous of these at that time, Puti Khangsar Kuten.
The requests for the observations were made by Shartse College headed by Kyabje Trijang Dorje Chang. At one time I was taken to the oracle at Phuti Khangsar. A small throne was set up there for me. When the Dharmapala manifested he offered me a silk scarf and his own tea. He stated that I was an oracle for a manifestation of the Dharmapala and said that if I fulfilled all the requirements then I could prove very beneficial to beings in the future. However there was some doubt expressed as to the suitability of the place. At that time I thought that this referred to Phagri but now I believe it referred to Tibet itself.
Afterwards further observations were made privately by Kyabje Trijang Dorje Chang and Kyabje Song Rinpoche at Kyabje Trijang Dorje Chang's house in Lhasa. I was made to go into a trance and the questions were answered in a way that impressed these high lamas. They felt that if I kept well I could be of great benefit to beings in the future.
I was also taken possession of by the dharmapala of Shartse Monastery, called Setrap (the wrathful form of Buddha Amitayus). Both Kyabje Trijang Dorje Chang and Kyabje Song Rinpoche decided that a final observation should be done by the high lamas to determine my authenticity. The high lamas included the Radeng Regent, Phuchog Jamgong Rinpoche, Kyabje Tadak Rinpoche, Kyabje Ling Rinpoche, Kyabje Trijang Rinpoche and Trukhang Puti Khangsar Dharmapala. The final examination was made in front of all the monks of Shartse College (the year was 1939). The total number of monks at Shartse College at this time was over two thousand. Prior to this ceremony there were seven days of intensive purification practice. As part of the ceremony slips of paper were rolled into pills, one saying that the possessing being was Gyalchen Dorje Shugden, another saying that it was a being who could not gain rebirth from bardo (intermediate) state. There were another three slips of paper rolled into pills for the Dharmapala Setrap. When I went into trance I was offered the first set of pills. I immediately took and ate the one referring to the Dharmapala Dorje Shugden. The same test was made of the Dharmapala Setrap. At that time I threw the other two pills away and pointed to the one left – the one referring to Dharmapala Setrap. Up to that point I had still not been convinced, but this was the final and conclusive test. I was then approved of as an oracle of the two dharmapalas, Gyalchen Dorje Shugden and Setrap.
So, the authenticity of the oracle was tested by rigorous means. I had had to suffer many uncertain years from the age of seventeen to twenty-one, from my first moment of spontaneous possession in front of the stupa at Bodh Gaya. I passed through all my tests, being cared for by Trijang Dorje Chang. I had to perform many purification practices, some in front of the stupa of Je Tsongkhapa. Finally my authenticity was proved in front of thousands of monks and scholars. Such rigorous testing had never happened before to any other oracle of Tibet. [Why? Worth investigating] Amongst the most important incarnate lamas involved in these investigations were Kyabje Trijang Rinpoche and Kyabje Song Rinpoche. Of the many high lamas and scholars who were involved only Lati Rinpoche and Kyabje Zimey Rinpoche remain although of course, Kyabje Trijang Rinpoche has since reincarnated and been recognised again.
I felt the final test to be a turning point in my life. When first entering the hall I had doubts about the authenticity, and so did many other monks, because once in trance whatever happens is without any control on my part. I have no knowledge of the possessing spirit. I was afraid of what would be my fate if I was disproved. Also there was the presence of so many scholars from that great university that worried me.

Kuten Lama, The New Oracle

When the authenticity was proved there were the recognition ceremonies to be done. Offerings were made to me, including tea and scarves by the officials of the monastery. I was offered a secretary and an assistant – altogether seven people to attend my needs. From now on I was to hold the status of oracle, a high position in Tibetan society.
I then returned to Phagri monastery. When I left Phagri it was with two others and one horse. Returning to Phagri I had many attendants, horses and provisions. In Phagri I was received by high officials of the monastery and the lay administration. There was such a celebration, people could not see me for weeks.
Up to the point of my final approval as the Oracle of the Dharmapala I was called by my earlier name Yonden Phunsog. I was then called Kuten Lama, the Tibetan name of the medium of the Dharmapala.
Up to 1950 I remained in Phagri as the well-known oracle of the monastery there. I also served as the oracle of the Dharmapala for laity who sought assistance. In addition, I travelled to Lhasa on the invitation of high lamas and Tibetan aristocratic families. I also had contact with other Tibetans living outside Tibet, in Kalimpong and so on. So that is how I had contact with more and more people who then had a connection with the Dharmapala Dorje Shugden.

The difficult 1950'ties

In 1950 Tibet lost Chamdo to the Chinese, and there were border conflicts. His Holiness the Dalai Lama left Lhasa to go to India but stopped near the frontier, thinking that a negotiated settlement with the Chinese was possible. At that time I was near Lhasa meeting with the famous Geshe Samdrup Rinpoche, who was my root guru. Tibetan officials then asked me to remain in Lhasa. Due to the uncertainty of times, instructions from the Dharmapala and from high high lamas were much needed.
I considered that the only purpose of the Dharmapala is to benefit sentient beings and to help their lives, so I felt that if I remained in Lhasa I might be able to contribute something to Tibet as a nation and to the Tibetan people. I was given a choice of two monasteries to stay in. One was really isolated, the other more accessible, so I chose the latter monastery, Chokor-Yangse. That is how I got the name Choyang Duldzin Kuten. Choyang is the short form of Chokor-Yangtse Monastery, and Duldzin is the peaceful form of the Dharmapala. High lamas at this difficult time sought clearer answers to their questions, so they requested more invocations of the peaceful aspect rather than the wrathful form of the Dharmapala. Up until then I was only taken in trance by the wrathful aspect, especially during the New Year ceremonies. So from that time I was known as the 'peaceful' (Duldzin) Kuten Lama. 'Kuten' means the body that holds the Dharmapala.
After 1950 I remained in Lhasa although the situation was tense. There were many restriction on oracles but I continued as the oracle because I could prove beneficial to many people in this way, fulfilling, the wishes of Tibetans seeking assistance. I was able to contribute to many people fleeing successfully to India during this time.
The Escape to India
In 1959 the situation became so bad that Tibet was threatened as a nation. His Holiness the Dalai Lama then left for India and we followed him into exile. I managed to escape along with Zimey Rinpoche, who also has a special relationship with the Dharmapala. Kyabje Zimey Rinpoche served as a guide and teacher to many Tibetan officials and he himself worked in the government administration education programmes. Due to this activity he was wanted by the Chinese very badly. We fled along with a family who had a close relationship with the Dharmapala and Kyabje Zimey Rinpoche. Their name was Chushur Samkar. They had great wealth in Tibet, both land and livestock, but upon the instructions of the Dharmapala and Kyabje Zimey Rinpoche they left everything behind.
There were twelve members of the family together with Kyabje Zimey Rinpoche and his three attendants in addition to myself. We all escaped together.
Although our escape should have been very difficult due to the size of the family, with the children and elders slowing our party down, the opposite was the case. We constantly consulted Kyabje Zimey Rinpoche for advice. Also, whenever we sensed danger, although we might be travelling, we invoked the Dharmapala asking for directions. In this way our journey was very smooth.

The Buxa community
North India

Finally we reached Buxa in northern India. There we met a Tibetan official called Phala Dronyer Chenmo. At his home he requested Kyabje Zimey Rinpoche to join the Tantric College re-established in Dalhousie. The Chushur Samkhar family was also sent to Dalhousie to a home for displaced people. I was left behind because I was not counted as a lama or an old person. So I stayed in Buxa with about 1500 monks from all traditions, not only Gelugpa.
I stayed at Buxa for ten years at the request of the officials of His Holiness and served as an oracle. Whenever there was a major decision to be made I was consulted, irrespective of any tradition posing the questions. I also served as a representative at many conferences in New Delhi and Dharamsala during this time.
When we first moved to Buxa I did not have many friends but the provisions provided by the Indian Government were abundant and sufficient for livelihood. Gradually I developed friendships with many people. I received many invitations from friends to live with them, because they thought that I had problems with my health at Buxa. However I decided that it would not be fair to leave Buxa community when rations were decreasing. It was getting very hot and the situation was deteriorating there. I thought it would not be appropriate to stay when it was fine but leave when it got difficult, so I carried on with my friends, the other monks, until we all left for a Tibetan Rehabilitation Centre in South India.

South India

When the Buxa community moved to South India, I moved with them despite invitations from my relatives to live with them in Mussoorie and Dharamsala in the north of India. They told me that the life in South India would be hard with field work in the heat. But I decided to stay with the Buxa community. It would not have been fair to leave with them. So since that time I have lived here in South India, serving the community as an oracle.
But I did not remain only as an oracle. I served as a sort of secretary of the monks' society of about 600 monks who came south. There are monks from the four traditions included in this society. I was appointed by election not just because the monks thought I was well educated or efficient but also because, as I am an oracle for the Dharmapala, many people believed in my honesty and my good motivations to help other people. Also, because I am an old Tibetan, people belived in my honesty. This is how I was appointed Secretary of the Co-operative Society.
At that time the structure of the Co-operative Society was such that it depended on the assistance of the Indian government. The settlement itself was poor so every decision had to be made with the Indian administrator responsible. I took my responsibilities for these decisions as my most important activity, and left my duties as the oracle as a sort of side activity. Because of my honesty and contribution to the community I was acknowledged both by the monks and by the Indian official himself. He also offered me a certificate saying that my contribution to the community was very valuable. He offered me a site (which is now the Rest House for Shartse College) and a house for me there. He also wanted to provide me with a livelihood by giving me a well-bred cow. This was given in a special ceremony in front of the other monks of the community here. This official was Katarbe. He acted as the officer for the Indian government for eight years after establishing the community in the Mundgod area.
During my tenure as Secretary I worked very hard for obtaining the funds for the monks' quarters, not only for Ganden but also for Drepung, and the Nyingma and Sakya monks as well [that doesn’t sound very sectarian]. About sixteen quarters have been built, housing twenty monks in each building. Also two good committee halls have been built. In addition many cattle and two tractors were provided. All of these were provided by my appeals to the Indian government for help for funds and for special projects that were recommended strongly by the resident Indian officer here at the time.
In August 1973 I resigned as Secretary of the Co-operative Society but my service was not only confined to the monastic community here alone. I was also appointed to head the regional subcommittee of the Tibetan Freedom Movement, and I was their Vice-President in the Mundgod area.
During my tenure as Vice-President of the R.S.T.M., I took the heavy responsibility of announcing to the Tibetan public in Mundgod the various speeches given by his holiness the Dalai Lama and other official announcements. The Assembly of Tibetan People's Deputies has given me a certificate for my work.

In short, I have been engaged in this active public life, not just living as an oracle. I have tried to contribute as much as possible in many different ways because the situation of the Tibetan Community is very weak. All the responsibility has fallen on His Holiness alone, so I thought it was very important for each individual to make as much contribution as they could.
My companions who escaped to India with me have also contributed greatly to the cause of the Tibetan community. Kyabje Zimey Rinpoche has made great contributions to Tibetan education. When Tibetans first settled in India there was a need for schools, for textbooks, and for teachers adapted to the modern way of learning. All these activities were guided and performed by Kyabje Zimey Rinpoche. Also the Chushur Samkhar family have contributed much. They have only one child born in India. Their other six children have all grown up and are actively working in the service of the Tibetan government, fulfilling the wishes of His Holiness. So it is my personal experience of the evidence of the power of the Dharmapala that if you have a special relationship to the Dharmapala, a close connection with your spiritual guide and you keep commitments purely, then your life is very different from that of an ordinary person.
The re-establishment of the monastic education system outside Tibet (in addition to the lay education system) has come about. It is both sad and unfortunate that such high lamas as Kyabje Trijang Dorje Chang, Kyabje Ling Rinpoche and Kyabje Song Rinpoche have passed away. It is, however, a matter of great consolation that the reincarnations of some of these outstanding high lamas ("H. H. Kyabje Trijang Rinpoche") have already come. This is certainly a source of tremendous hope for the future.

Text © 1989 Choyang Kuten Lama

quote

"Anger and hatred are our real enemies.
These are the forces we most need to confront and defeat,
not the temporary "enemies" who appear intermittently througout life.

H.H. The Dalai Lama

Can You Choose Your Reincarnated Successor?

By MICHAEL POWELL, New York Times, January 31, 2009

New York, USA -- The search for the present Dalai Lama commenced in earnest in 1935 when the embalmed head of his deceased predecessor is said to have wheeled around and pointed toward northeastern Tibet.

CHOSEN ONE A photograph of a painting of the 14th Dalai Lama, who was discovered by Buddhist leaders as a 2-year-old, with the aid of signs.
Photo: Kanwal Krishna, Agence France-Presse

Then, the story goes, a giant, star-shaped fungus grew overnight on the east side of the tomb. An auspicious cloud bank formed and a regent saw a vision of letters floating in a mystical lake, one of which — Ah — he took to refer to the northeast province of Amdo.

High lamas set off at a gallop and found a 2-year-old boy in a distant village. This child, they determined after a series of tests, was the reincarnation of the Dalai Lama.

There is little linear about lama succession in Tibet. And now, as the 14th Dalai Lama journeys into his 74th year, the question of how to pick his successor has come to preoccupy both him and his followers, as Tibet stands at an ever more precarious political pass.

 

Late last year, the Chinese government again rejected the Dalai Lama’s proposal for a rapprochement that would yield greater autonomy for Tibet. In recent days, Chinese troops have raided thousands of homes and detained at least 81 activists ahead of the 50th anniversary in March of the failed uprising that forced the Dalai Lama into exile in India. China seems inclined to tighten its grip and wait out the aging leader, insisting, a bit improbably for a government that is officially atheist, that it has the legal right to designate the Dalai Lama’s next reincarnation.

 

When Tibetan representatives met last autumn at their Parliament in Dharamsala, in the Indian Himalayas, their worries about the future echoed down the corridors. A few argued for a militant line, insisting on independence. A majority heeded the Dalai Lama’s counsel to find a pacifist middle way. But the unanswered question remains: How much longer will Tibetans be able to rely on their charismatic and learned spiritual leader, whose persona is so entwined with the destiny of Tibet?

The Dalai Lama has openly speculated about his next life, his reincarnation, musing that he might upend historical and cultural practice and choose his reincarnation before his death, the better to safeguard his exiled people.

But doubts creep in.

Can even so highly evolved a Buddhist as the Dalai Lama select his reincarnation? Will upending the old way of searching for the Dalai Lama’s incarnation, in which priests search for omens, portents and meteorological signs, undermine the legitimacy of his successor?

Since he fled Chinese rule by foot and horseback over the Himalayas in 1959, the Dalai Lama has traveled restlessly and spoken passionately about Tibet. The fruits of his labors are many: The world is spotted with Tibetan centers, and prayer flags flap from Delhi to London to Zurich to Todt Hill in Staten Island. Tibetan culture is celebrated in Hollywood and in popular art. (Exiles number about 130,000; about six million Tibetans live in Tibet and China).

But a darker vision of Tibet’s future is easily divined. This Dalai Lama dies and his successor is young and inexperienced and holds no sway in the chambers of the powerful. Slowly, ineluctably, the Tibetans become just another of the globe’s landless peoples lost in the shadow of a rising superpower.

“Definitely when someone as charismatic and popular as the Dalai Lama passes away, the Tibetans will suffer from less outside attention,” says Tenzin Tethong, a fellow in the Tibetan Studies Initiative at Stanford University. “We will lose a strong unifying symbol.”

The Dalai Lama, a Nobel Peace Prize winner, is no theocratic traditionalist. Should his people ever reclaim Tibet, he says an elected parliament and prime minister should rule; the Dalai Lama would occupy a religious station.

“He is thinking outside the box about Dalai Lama rule,” said Robert Thurman, a professor of Indo-Tibetan Buddhist studies at Columbia University and author of “Why the Dalai Lama Matters.” “He’s trying to get it through the Chinese heads that he’s helpful to them. Their waiting for him to die is completely misplaced.”

Tibetan Buddhists believe in reincarnation, although not in the sense of an irreducible self passing from body to body. They describe a dying candle lighting a new one; one’s essence passes on.

Typically, when the Dalai Lama dies, the royal court appoints a regent who rules until the next reincarnation comes of age. Over the centuries some regents grew fond of their power and some Dalai Lamas expired prematurely, not to mention suspiciously. The sense of the regency as a time of peril persists.

It is within this context that the Dalai Lama speculates about how to pull off his next reincarnation. Perhaps the four sects that constitute Tibetan Buddhism might form a Tibetan version of the Roman Catholic College of Cardinals and pick a successor. Perhaps he will return as a girl, or as a non-Tibetan.

Or perhaps he will pick his future self.

Professor Thurman offers his own speculation. The Dalai Lama, he says, might declare that a younger lama is the reincarnation of his own long-dead regent. Then the Dalai Lama could die and reincarnate as a new baby, which would be identified after the usual study of portents and signs. “Maybe the one he names as the reincarnation of the regent would transfer the Dalai Lama title back to him when his next reincarnation comes of age,” Mr. Thurman said.

Who could gainsay that?

Politics might pose a challenge as great as metaphysics. The Chinese insist that their army freed Tibetans from theocratic slavery and that Tibet is inseparable from China. They are not shy about enforcing their writ. In 1995, the Chinese government rejected the Dalai Lama’s choice of a 6-year-old boy as the reincarnation of the Panchen Lama, a spiritual leader of Tibetan Buddhism’s dominant sect, and then appointed its own. The child chosen by the Dalai Lama vanished into Chinese custody.

“The thinking is a bit odd,” Mr. Thurman said, “as the Chinese Communists don’t believe in former or future lives and it is illegal to propagate religion in China.”

Still, China’s power grows as the Dalai Lama ages. Han Chinese now crowd out ethnic Tibetans in Lhasa, Tibet’s capital, and exiles are uneasy, some taken again to searching for portents of what’s to come. To find themselves without a transcendent leader at this time is, as D. H. Lawrence once wrote of the Brazilian Indians, to risk being consigned “to the dust where we bury the silent races.”

Bron: www.buddhistchannel.tv

Tsem Tulku Rinpoche

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Lama's brand new approach By JAMIE KHOO

Not all monks are dull, humorless ascetics in saffron robes and here’s Tsem Tulku Rinpoche to prove it.



Tsem Rinpoche giving formal dharma teachings at his centre in Petaling Jaya.


2 am, and I am driving around Kuala Lumpur’s dark, dank Chow Kit streets with Tsem Tulku Rinpoche and some of his students. He’s making us play the “pick game” where we must choose between any two of our most feared or disliked scenarios and people.

So here we are peering out the windows to spot transvestites, prostitutes and the homeless, the people that most of the city is oblivious to, or doesn’t want to know.

Tsem Rinpoche, resident lama (teacher) and spiritual director of Kechara House Dharma centre in Petaling Jaya, often speaks candidly about wanting to bring spirituality to “the people who nobody else wants.”

Much in the spirit of new-generation lamas like the controversial Singa Rinpoche, who was recently banned from entering Taiwan, and Dzongsar Khyentse Rinpoche, who doubled up as director of the internationally-acclaimed movie The Cup, Tsem Rinpoche kicks dharma (spirituality) out of the cave and into the much more vigorous, defiant and hedonistic 21st century world.

He promotes a “brand” of spiritual practice that doesn’t require any compromise on who we really are. His diverse mix of students is evidence enough of that. Dharma talks at Kechara House find local fashion personalities sitting on the floor next to award-winning singers, college students, high-powered business women and KL’s socialites as well as former drug addicts, gamblers, manic depressives and self-confessed bad boys from gangs. With Tsem Rinpoche, you start where you are.

Even the fact that Malaysia does not have a predominantly Buddhist mass consciousness doesn’t faze him. Instead, he actively promotes the strong inter-religious and racial harmony here.
“We are fortunate to live in a country where the Government gives us the freedom to do as we like (as long as) we follow the law.’’

Tsem Rinpoche’s gurus from Gaden Monastery in India sent him to Malaysia in 1992 to teach as they felt it would be most beneficial for people in this region. He currently lives full-time in KL. He started Kechara House in 2000.

“Dharma centres serve as places of education for Buddhists to become better citizens of a country, not to make other citizens Buddhist,” he explains.

In inspiring a younger generation, he is incredibly candid about himself: “Look! Do I look holy? Do I look disciplined? Do I look like a ‘high holy Tibetan lama’? No! I am you; I think like you and have the same problems as you.



Tsem Rinpoche instructing his students in the courtyard of Kopan Monastery in Nepal.


“If you like to eat, then eat! If you like having sex, then have it! If you like nice clothes and jewellery, buy and wear them! I want the freaks, the people who can be themselves. Live with the motivation of being kind, change your minds, but also play computer games, have sex, party. What’s wrong with that? We’re not Buddhas yet,” he points out, realistically. “The important thing is to keep your motivation good, clean, straight.”

Tsem Rinpoche, 41, embodies this balance himself, and is willing to try unconventional methods of reaching out and appealing to people, especially the younger generation.

That was how he became a runway model for about a month in 2004, working with Catwalk Productions (owned by Ming Chan, who is one of his students) and singing in karaoke sessions with his students. He is also on YouTube (which has brought visitors from as far as Australia and America to him in KL).

He cites the Dalai Lama, Mother Teresa and Gandhi as among his favourite people for their outstanding messages of peace and kindness; but also Madonna, Ru Paul (which perhaps explains Tsem Rinpoche’s entertaining diva-like antics during his sermons and talks) and Bette Davis for “their determination and strength.”

Though Tibetan Buddhism is famed for exotic rituals and high tantric empowerment, Tsem Rinpoche prefers to stress on the importance of mind transformation teachings (lojong), focusing most ardently on developing “basic” qualities of compassion, kindness, generosity, patience, effort and wisdom.

His central teachings are based on The Eight Verses of Thought Transformation composed by Tibetan saint and scholar Geshe Langri Tangpa which concentrates on changing our perspectives on the world and people around us.

Tsem Rinpoche will soon be releasing Compassion Conquers All, a book of teachings which deals specifically with the Eight Verses and how to apply it practically within our lives. “Spiritual practice is a change of attitude,” he points out in his book of collected teachings Nothing Changes, Everything Changes, “It has everything to do with us changing – how we perceive people, how we react to people, how we talk, our emotions, happiness, anger, delusions, jealousies, successes, motivations, enthusiasm – and the beauty is that nothing around us changes.”

Often, he speaks of depression and the mental afflictions that so often plague the 21st century, and thus, the corresponding need to apply spiritual transformation and practice to turn our minds towards a more peaceful place.

 


Tsem Rinpoche giving a traditional greeting to Gaden Shartse Monastery Abbot, Ken Rinpoche.





"We have everything that we need – technology, comfort, convenience. Physically, we’re not suffering anymore but so much suffering now happens within our minds.”

The “suffering” he refers to is not necessarily what we commonly regard as great pain, but includes daily frustrations with family, career and relationships, our strong attachment to and expectations of things and people, and the corresponding struggles we face when there is unexpected change or disappointment. The lojong, thus, cut across religion or cultural barriers by offering an alternative philosophy of living that can be applied variously in our lives.

By now, it’s past 3am and the “pick’’ game is over. When I ask him why he never lets us pick between nice things, he replies: “Those things and people aren’t inherently disgusting themselves. They’re only disgusting because you think they’re disgusting. And until you give up those hang-ups, I’ll keep making you pick!”

There are buttons to be pushed, and Tsem Rinpoche makes sure yours are thoroughly flattened. After all, it is only in the truly unexpected that we learn – and just as Chow Kit's roads seem an unlikely lesson, it’s actually just been yet another journey through our own untempered minds.

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Finding his own peace

A young Tsem Rinpoche in the 1980s with his guru, Kyabje Zong Rinpoch.


TSEM Tulku Rinpoche, a US citizen, was born in Taiwan to a Tibetan father and a Mongolian mother. His mother is of royal lineage that has been traced back to Genghis Khan.

When he was just seven months old, monks from a nearby monastery identified him as the reincarnation of a high lama but his mother refused to allow him to be taken for monastic training. She said if that was true, he would find his own way eventually.

That turned out to be prophetic. His parents had separated before he was born, and his mother, who found it difficult to raise him on her own, gave him to a foster family. (He re-established contact with his father 15 years ago but not his mother.)

At the age of six, he emigrated to New Jersey, United States, where he lived with another Mongolian foster family. There, he suffered incredible abuse and continuously faced extreme opposition from his foster parents to his strong inclination towards dharma practice. Going to the temple would often result in physical beatings for days and being banned from socialising with friends.

At 16, after the abuse had led to several attempts at suicide and escape, he eventually ran away, hitchhiking across the United States to Los Angeles, where he finally joined a dharma centre. Still, he enjoyed going out to LA’s hottest clubs, received offers to model and even an opportunity from Paramount Pictures to act.

His guru, Kyabje Zong Rinpoche, advised him that although he would be successful in America, his work and practice would be more beneficial if he went on to study in a monastery. The young man was ordained as a monk by the Dalai Lama. He was just 22 years old. He later went on to study at one of the largest monastic universities in the world, Gaden Monastery, in India.

The many years of training and study have helped him come to terms with his painful past. During a recent talk, he shared with his audience what he went through: “My (foster) mother was full of anger and sometimes she would ignore me for weeks, or she would beat me for hours, first with her fists. When she got tired, she would get out the brooms and mops. It was very scary to live in a house like that with so much anger. And I know she is actually a nice, really kind lady. It’s just that when the other side takes over, she’s very different.

“Later, when I was studying with Geshe Tsultrim Gyeltsen at Thubten Dhargye Ling centre in LA, he taught me that I had to let it go. He told me to call my mother and say sorry. I said, ‘Why?! She abused and beat me! I didn’t do anything.’ “He said, ‘You didn’t do anything now but you must have done something in your previous life time to get this. Either you accept karma or you don’t.

“ ‘If you want to practise dharma, if you want to gain attainments and you want to progress you have to accept that it’s your karma. You have to let it go. You need to look at the positive things and not just the negative. You’re here learning dharma in the centre due to her kindness.’ “After listening to my teacher, I realised that I had created the karma myself. Geshela asking me to apologise was the Buddhist way of healing.”

Throughout his spiritual journey, he has had the good fortune to study under 14 prominent teachers in the Tibetan tradition – including the Dalai Lama, world famous healing Lama Gangchen Rinpoche and Kyabje Zong Rinpoche – and now strives solely to share these teachings with others.
..........................................................................................................
HE Tsem Tulku Rinpoche

- a Mongolian prince and a descendant of Genghis Khan
- 1st incarnation was a great student of Lord Tsongkhapa
- ordained by His Holiness the 14th Dalai Lama in 1987
- recognised as a reincarnation of the Tantric Abbot of Gaden Shartse Monastery

Education:
- Gaden Monastic University, one of the 'great three' Gelugpa university monasteries

Gurus:
- H.H. Kyabje Zong Rinpoche
- H.H. Trijang Rinpoche
- H.H. the 14th Dalai Lama
- H.E. Kyabje Kensur Lati Rinpoche
- H.H. Kyabje Ling Rinpoche
- H.H. Pabongkha Rinpoche
- H.E. Gangchen Rinpoche
- H.E. Lama Zopa Rinpoche
- H. E. Drigung Rinpoche
- H.E. Kensur Jampa Yeshe Rinpoche
- H.E. Denma Locho Rinpoche
- H.E. Dagom Rinpoche
- H. H. Gaden Tri Rinpoche Jetsun Jampal Zhanphen
- H.E. Panang Rinpoche
- Venerable Geshe Tsultrim Gyeltsen
- Sera Mey Kensur Lobsang Tharchin Rinpoche

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Controversies and commendations

OVER the years of teaching in Malaysia, Tsem Tulku Rinpoche has received compliments along with criticism, especially from within the Buddhist community itself.

He finds himself the centre of heated discussion in both local and international Buddhist Internet forums where participants endlessly question why he dresses in lay clothes and why he has hair.

Rumours in circulation include that of him being disrobed, using powerful magic and being kicked out of his monastery. His unconventional “crazy wisdom” teaching methods are constantly under scrutiny, largely because his style is so contrary to what is practised by the Mahayana and Theravaden traditions prominent here.

Feeling the urgent need to explain the phenomenal growth of dharma, lamas, and teachings to the outside world, and to help facilitate the spread of dharma teachings, Tsem Rinpoche recently published Gurus for Hire, Enlightenment for Sale, a book that deals specifically with the issues of dharma centre-and lama-bashing.

In his case, he was given permission by his gurus to wear lay clothes for the simple reason that it would be easier and more effective for doing dharma work in South-East Asia.


Tsem Tulku Rinpoche meets Gangchen Tulku Rinpoche

One of his gurus, prominent healing lama, Gangchen Rinpoche, said during a recent private audience with some of us: “The way a guru acts, talks, dresses is to fit in with everybody here so that we can learn dharma, practise, and laugh together. Even if the great Shakyamuni Buddha appeared today, he wouldn’t appear in his normal guise (but in) the look that pleases people today.

“The teacher must resemble the students. It is not only a physical resemblance but a character, or expressive way of resemblance. This way, it’s much easier for the dharma teachings to go in,” he explains.


Two great Lama's

As further endorsement of his teaching methods, books recently written by Tsem Rinpoche have received forewords from high lamas like Gaden Shartse Monastery Abbot, Ken Rinpoche, and the head of the Gelug school of Buddhism, Gaden Tri Rinpoche who is second only to the Dalai Lama. As dharma teachings and books hold an especially important place in the Buddhist tradition of learning, debate and study, this official support of his work is especially significant.

Tsem Rinpoche rises above all the criticism and tells his students to focus not so much on the outer appearances of the teacher, but on his teachings. “It’s okay if you don’t like the things I do. But listen to the teachings – which come from an unbroken lineage from Buddha – and check whether they can benefit and bring more happiness to your own lives and the people around you,” he advises.

And, as Buddhism so heartily encourages its disciples to check things out for themselves before they take anything on, this makes far more sense than the rumours themselves.

tsem tulku rinpoche

Interview with GESHE NGAWANG SHERAP

GESHE NGAWANG SHERAP

 

An interview conducted during Geshe Sherap's course on'How to Deal with Emotions in Daily Life'held from the 14th to the 25th of August, 2002 at the Albagnano Healing Meditation Center, located in Albagnano di Bee, Verbania, Italy (Geshe Nwagang Sherap was interviewed exclusively by Augusto Bruni and Rubens Turkienicz)

 

 

Question:  Please tell us why are you here and what is your programme.? Geshe  Sherap: Since 1993 I have been traveling regularly to many countries in Asia, Europe, South America and North America. Every year I travel around the world for about six months - during which time I try to share with people about Buddhism and how one can try to become a good human being, a happier human being.

 

My main intention for traveling around is to share with people the message of Buddha and, through that, to understand how we can become good human beings. That is really something very important for all human beings - so I thought that maybe I could contribute a little bit of that to the people I come in contact with. That's why I have been traveling around regularly since 1993.

 

This year I started my journey here in Albagnano and Milano for a few days. Then I went to Venezuela, covering three cities; then to Quito, Ecuador;  after that I visited Chile, Argentina, Uruguay, and then four cities in Brazil.Then I came back here for a short while;  later I spent two weeks in Switzerland - were I visited with my two brothers and their families - and then I came back here on the 12th of August to give this 10-day course on  'How to Deal with our Emotions in Daily Life'.Upon completing this course I will be going to England for one week and, after that, I will be returning to Nepal - thus completing this year's programmed tour.

 

Question:  We understand you are a true globetrotter, one who spreads the teachings of Buddhism to people of many nationalities. We hear that, from a Buddhist perspective, the human mind is always the same wherever one goes and the cultural differences between peoples are merely a varnish that covers the surface, while we are all basically the same. Could  you please talk to us about that - that cultural differences are merely superficial, that the basic functioning of the human mind is always and basically the same?

 

Question: We hear that, from a Buddhist perspective, the mind is one and the same for all human beings; that cultural differences between peoples are just superficial coats of varnish over that same essential core and the same basic functions. Could you please explain that to us?

 

Geshe Sherap: Yes,  that is very true. One thing I very often come across when traveling around the world... Many people ask me the same question: How do you find the different countries and peoples from different cultures, how they interact with their different cultural backgrounds, and that kind of thing. I think it is really difficult to answer that, because, when I try to examine that, what I find is that all of us human beings the world over are no different from each other; as human beings, we are basically the same - with our emotions, mentality, experiences, difficulties, hopes and wishes - these are all the same.Different cultures and different ways of thinking do seem to be what you are saying, just some painting on the same basic background, on the same basic wall - which is no different for all human beings: deep down we all wish to be happy and to avoid suffering, so there is no basic difference at all among human beings. Differences of races [ethnicities], cultures and religions are only the surface; deep down we are all the same as human beings. That is what I have been seeing. During my experience of meeting different people, from many different countries and continents, I really have not seen any [basic] difference.

 

 

Question: Geshe-la, your booklet starts by saying that "Buddhism is a way of life or a philosophy, a guidance for good living which is telling us to search for ways to live a good life by our own efforts. It teaches us to be ourselves and to be responsible for our life and actions. Buddhism teaches us to be aware of the way we live and the environment around us." Could you please tell us why we should bother to control our minds, why bother to train our minds, why do it, what is the use of it?

 

Geshe Sherap: This is an interesting point to raise: Why do we need to bring change to the way we really behave and why we need to bring some kind of control to our mind or our emotions?First of all, because nobody likes to be unhappy, nobody wants to have problems and to suffer. Everyone wants to be happy, everyone wants to have peace and happiness -  this is a fact for every one of us on this Earth.So, wanting to be happy and not wanting to be unhappy are very simple things, and very fundamental too. We cannot become happy simply by wanting it. We cannot avoid being unhappy simply by wanting it. So how to do it, and why?Here comes the question of why first we really need to understand the mind, and then the attitude of the mind - how the mind responds to situations - so as to have a correct response to different situations.We have built-up habits, and these are not things that we actively think about each moment, when we are responding. In our habitual pattern, we react to life. We do not think freshly about that on each moment in which we try to interact with or respond to each situation. If we are able to do that, there is no need to change anything, no need to control our mind.At present, we have had this kind of habit, and, based on this habitual pattern, we just react to each situation that comes in our life - and that brings the difficulties of facing undesirable situations; and, then, because of those undesirable situations, we become either angry or unhappy, we become sad and this kind of undesirable things nonetheless, we still do it.That is a contradiction: on one side, we do not want to be unhappy; on the other hand, we become unhappy because the situation is not what we want [it to be]. That situation is really not good, then why should we react like that? Thus, we need to learn not to behave in the wrong way, to behave in the right way.  Instead of reacting, we learn how to respond to situations. It is crucial for us to understand the difference between reacting and responding to situations.

 

Question: A lot of people, when they hear what you just said, they say "Aha! Here is magic! I want to be rich in order to be happy. So, I will train my mind to be rich. I want to marry a beautiful partner, I want to have a beautiful house - and so on. In Buddhism this attitude is known as Spiritual Materialism. Could you please explain to us how this works? May one just wish for material things and call on spirituality in order to get them? Can Buddhism be a method for achieving material objects?

 

Geshe Sherap: This is a matter of understanding what is happiness and unhappiness.We understand happiness as a state of mind, whether you have material things or not. Happiness is a state that has to be developed by the human mind, how you respond to situations.As to the question you raise about when one wants to become rich, to obtain certain [material] things, to have a good partner, a big house, a big car, etc. - what are all those things for?  This is when we think that happiness depends on material objects. That means that we have not yet understood correctly what is to be happy. First, let us try to understand this. Many people want to be rich in order to be happy. When we examine it, we see that there are many [some?] people in this world who are rich - millionaires and even billionaires who have a lot of money, houses and everything. When we observe them, we notice that they are not necessarily happy. Despite having all the things that they wish for, they are still not happy. That shows that material wealth not necessarily will bring happiness.On the other side, we might think that not having material possessions might make one unhappy - that is another extreme view we may fall into. Furthermore, we may also see many people who are considered materially poor, who do not possess a lot of things.  When we observe them, we see that they are not necessarily unhappy; they manage their lives and at least do not seem to be unhappy.So, not having material possessions not necessarily make one unhappy; possession of material things does not necessarily make one happy.So what? Learning how to be happy is different from possessing material things, or not. Therefore, the question is a little bit different and may be a little difficult for common people to understand.First we have to see that satisfaction - being satisfied - is a clue to being happy. Dissatisfaction is a point that leads us to unhappiness.So, satisfaction - or, in other words, contentment - what is it? That is a very important mental attitude. When you have something, be satisfied with that. We need to learn to be happy, we need to learn - whatever we may have, or not - to be satisfied with that.Not being able to have things has nothing to do with becoming unhappy. When we are not able to have things, when there is no cause and conditions for having things, therefore ... Instead of being unhappy, we need to learn how to meet the cause and conditions for being happy. That means that we must be able to create the conditions for that to happen, and only

 

 

then we may be able to have that thing... But, as we have already said, even when we do have many things, we may not necessarily be happy.Therefore, why should we always run after material things? One can also be happy without material things. One can also be unhappy having all material things. Therefore, this is a matter of how we perceive things in life, how we actually experience life.And that is what the mind does. Some people do not have a very healthy body - and, still, they are not unhappy. Some people have a very healthy body - and, still, they are not happy. Some people are very well known, but they are still not happy. And some people are not well known at all, or even not known by most people, and they are not necessarily unhappy.So, our happiness does not depend on many of these factors - which we might mistakenly think to be necessary to be happy.Therefore, as we examine these points, we begin to see that it is all of question of our attitude towards life. You may have only a few things and be satisfied with that. You may have a few more things, and learn how to be satisfied with that. You could have a lot of things and, even then, if you learn how to be satisfied, it is OK.On the other hand, if you have a lot of things and are still not satisfied, the number of things will never make you happy. That is why billionaires are also unhappy - the number did not make any difference to them, the quantity of their material possessions did not make them happy.  This is something we have to understand very clearly.

 

Question: Jumping to a conclusion, the number of things cannot make us necessarily happy, as you just said. As we look at the modern world, apparently there seems to be an  identification between the available number of goods and happiness. According to this view, the number of things we may buy in this huge supermarket that is present everywhere in the Western world does not necessarily bring us happiness. So, according to the inner mechanism of the Western society - which is to produce goods and to make them available to the highest number of people - seems to be the inner reason for people to be happy.Because of this vision that you are expressing, that a higher number of things/goods not necessarily makes us happy, how can we resolve a lot of the problems present in the world? - simply by sharing the excess of goods available, which can reduce the imbalance between people who have a lot and people who have nothing; or simply acting on the mechanism of reproduction of material things itself?

 

 

Geshe Sherap: First, let us try to understand this.It is the individuals who compose the society. If each individual does not learn to avoid being unhappy, if each one does not learn to be happy by developing an appropriate attitude towards life, then the society as a whole can never become a better society, because the constituents of the society is each individual.Therefore, if we do not focus on the education of the individuals, so that they can understand very clearly what makes them happy, what makes them unhappy... therefore, without educating them, anything developing in the society alone [by itself?] will not bring what we are looking for.While educating the individuals to handle the situation themselves, we need also to bring a change in the society - which means that we must have an equitable distribution of things available.Of course, when we talk about the distribution of things on an equitable basis, it does not mean that everything should be divided equally to each and everyone - that is not possible. But, what we have to see is that there is no exploitation.What we have to see is that we improve the possibility of individuals being able to work for what they need. One thing is to see that there is no exploitation, and the other is to really educate the people to share if they have an excess of possessions. Because the excess of possessions is going to be wasted. Whatever we require, we need to keep and we utilize it. Beyond what is required, we need to really learn to share with other people.Also in economics, whenever there is an excess of production, then it becomes a problem for the economy. Therefore, they try either to reduce production, or they try to keep this in a kind of stock (or even dump away) so that that, whenever there is less production, these can be brought to meet the demand. This is one way of thinking about economics.Reduction of production to safeguard the economy is not a  very healthy practice - because not only price decrease is prevented but also wastage of resources occurs in many cases. So, instead of throwing the excess of products into the sea such products could be beneficially shared with many less privileged people in the neighbouring areas so this is a more positive and realistic attitude than destroying or stopping the production.Secondly, we must develope a healthy attitude in our economics, specially in pricing of commodities because we understand too that the build-up of the prices of products in order to allow certain section of the population to be able to earn even beyond the necessity that is the second negative aspect of our economy.Of course, if you work you will definitely earn. But then why should you earn excessively more than necessary? Because some people become millionaires and billionaires - and what do they do with those wealth? When they leave this life, they have to leave it without taking anything with them. This is the excessive power of some people reflecting on the larger section of the population of the earth ... that is not a healthy balance. So, therefore, we need not really complain against those people who can manage to produce more - we welcome that. It is a very good idea. But then people must also learn to share these things with other people.And, then, suppose that now in many parts of the world there is also the problem

 

                                  

 

of the economy going up and down; one result of it going down is because there is less investment, because people are afraid that they will lose their investment - so they try to take away their investment and, naturally, there is a fall-down of the economy. Because of fear the larger economy itself is let down. Again, this is coming from a selfish attitude of some people... that a lot of the economy itself is affected in a negative way. Therefore, we have to learn to see how we can live a good life trying to share as much as possible, and at least not bringing negative effects on others. Even if one cannot benefit other people, at least one should avoid harming other people. This is the first step. Having good life for oneself, no doubt, is good and one should always make efforts towards that, but such efforts should never contribute towards causing of harm to others in any way.

 

Question: Yes, Geshe-la, this leads us to another very important point: the point of increasing the sense of responsibility all over the world. At least, as you say, there is a positive effect if you stop harming and giving feedback - because just stopping harming reduces the quantity of suffering all over the world and, from that basis can grow a deeper sense of responsibility and a vision of how things are linked together in the world.My question is: now that the word "globalization" has become fashionable - from the Buddhist point of view - I imagine, from what I know - that the world has always been one and globalized, because of the same mental attitude of people all over the world. How can we see this in a broader perspective, that means.....being aware of the consequences on a larger scale than the local one. I am talking about the environment and [how?] things, even [when?] made locally, can affect the whole situation of the whole planet.

 

Geshe Sherap: This is a good way of thinking: how people actually know the essence of that message? But that message is already there. The message is: think globally and act locally. This is a very very good way of thinking. But how far do people really understand the essence of this message?We cannot act globally. Actions can only takes place locally. That's why I started earlier saying that first individuals must start learning to act correctly, therefore the change will come in the society gradually. Without individuals acting correctly and bringing change in their attitude, no kind of change in the society will be possible.Acting locally and thinking globally - because one must understand that what one does has an impact on the society in which one lives, therefore is very appropriate. Consequently one can also understand that if the society is good, one will also be benefited. If the society is going to run in the wrong direction, then, eventually, one is also going to suffer.So, this is also an indicator of what will bring to me, of what will happen also to me in the long run, I will also begin to act correctly. That I will not be affected negatively.Now there is a lot of exploitation of the resources of this earth and some people, without really thinking well about the benefit of the larger community of the world, they try to exploit the resources to the disadvantage of the community as a whole, to the disadvantage of the earth as a whole.Therefore, there is a great imbalance as well as the over  exploitation of the resources.As we go through the different data available, very few [small] percentage of the people on this earth consume more than the majority of the people.  And this shows a total imbalance.And it also shows how these people are not able to feel the responsibility... when they are to consume, if they are able to take advantage of the resources, why don't they also feel the same kind of responsibility to give back to the community, to give back to the earth the resources.So, therefore, we have to also learn to develop this responsibility, and this responsibility is not only individual - this responsibility as individuals as well as a community, the country, the region to the humanity and the Earth as a whole.Therefore, we can give a better kind of word for that, that is, universal responsibility - it is something that we really need to develop. From the Buddhist point of view, when we talk about the Boddhichitta mind that is in the sense of universal compassion and responsibility towards everyone and everything. A Boddhichita mind is that of someone who can understand the needs of the largest majority of the people... That human being is able to understand that "whatever I am doing for myself should never work against others. Even if it does not benefit others, the attitude is... should think not only of not going against others, one should think to bring benefits to the majority.Therefore, we really have to learn how to be a good human being by becoming a sensible and understanding human being.

 

Question: Geshe-la let us take this further. H.H. The Dalai Lama has a text about universal responsibility in which he says that, if each individual in this world would simply follow what is called minimum ethics - not doing unto others what one would not want to have done to oneself - the world would already be a better place.When most people hear that, they say "Why? I am a free person! I make my own destiny. I don't want anybody to tell me what is right and what is wrong, nor the 'musts' and the 'have-to'." Can you please clarify what is the difference between freedom to choose and responsibility to choose?

 

Geshe Sherap: Now, that is again a very important point to ponder about.During the last century or so, we have had this idea of freedom and liberty - and it is a very good idea that we should have freedom and liberty - but, at the same time, we must understand that everyone has freedom and liberty.So, behind my freedom and liberty is also the responsibility of respecting other people's freedom and liberty. So, my freedom is not a one-sided kind of affair; my freedom is something... if others respect it, I can enjoy it; if others don't respect it, I cannot enjoy it. So, to demand or expect that others respect my freedom and liberty, then I must learn to respect their freedom and liberty. So, therefore, without learning about the responsibility and without respecting others' freedom and liberty, we can never enjoy our freedom. So, freedom is not a one-sided affair, it is double-sided.On the other side of the coin of this freedom is also the responsibility. You want to enjoy your freedom of wanting whatever you want; but then, if others don't respect it, what will happen? You will just simply cry and you will complain; and you cannot complain about this, because you didn't respect others, you didn't really respect others' freedom.So, therefore, it comes back to our nose. Freedom also means responsibility. So, therefore, this mistake we have already been making by simply talking only about freedom but never even thinking about responsibility.On the other side, of course, in some cases, we tend to think also of duty when we talk about freedom - rather we should say right and duty. You have the right, but then you also have the duty. So, without paying you can't get anything, you can't buy anything without paying; so, paying is like the duty and gettinging is like the right.So, in relation to right and duty, then freedom and liberty also have another side, which is this feeling of responsibility. That is what we need to really develop, this clear understanding that everything has this other side to them...

 

Question: This leads to another interesting question, because...When we learn how to deal with the environment around us - that means [also?] other people - under the sign of liberty and responsibility, one of the side effects of being aware of this mechanism is the understanding that, after all, the question of need is a kind of mobile order... because... I would say... mobile border...Because, in effect, when you ask somebody "What are your needs?" somebody is just responding in terms that are very different from another being... simply laying on the cultural factors of the place where he has [been] born - means... also to be related to the quantity of material goods that he have [has] - so it is possible that somebody [the person will] answer you "Oh, my needs are to have a big car, a big swimming pool, a big house - these are my basic needs" - while somebody else would even be happy to have water running into his own house. So, in the process of learning how to be a good human being within [...] liberty and responsibility, isn't it more deep to look exactly... what does it mean "need" for each human being - because this is also leads to a lot of misunderstanding... because people that pretend that there is a minimum need for everybody - which is understandable - and somebody else simply denies it?

 

 

Geshe Sherap: OK, now... Need is something that we can understand in general... not by individuals themselves - what they say is a need, need not be a need.Need is something others can also understand as a need. So, simply, individually, making a demand for something as a need... that does not justify it. Need is something others can also understand that it is a need.So, there is a kind of general understanding that has to be developed. Because we must make a distinction between need and want. So, someone may be using the word "need" instead of the word "want", even when it is only a want. So, a big house, a big car... it is not a need; it is a demand or a want. When you have the possibility of having a bigger house, fine... nobody can really deny this...  you are able to have, it is OK, you go ahead and have it. But, when it comes to actually understanding a need, then you have to forget about your want.First we must start from this basic fundamental understanding of need: what is a need for you will also be a need for another person; what is a need for another person can also be a need for you. But what is a want for you need not necessarily be a want for another person.So, therefore, we have to basically understand what we mean by the words we use. We use a beautiful word like "need" covering up your "want" - that is a mistake.

 

Question: Let's talk about karma. Many people use that word to mean something like destiny, some kind of fixed route that our lives must take. Buddhism talks about karmic change all the time - starting with the mind. Can you please explain in simple terms how karma affects everybody's life - does it affect everybody's life?

 

Geshe Sherap: Can you say again what is the last part of it?

 

Question: The question is about karma - understood as action - and about changing karma. Each person faces a certain situation at present, and then there is the future. Some people would say that the future is already pre-determined. Buddhism says "No, no, no! The future is not pre-determined. What we do today will be the cause for what will happen tomorrow." Why does Buddhism say that?

 

Geshe Sherap: Now... One thing we have to clearly understand is that Buddhism is not something that has  come out as a revealed [revelation], this kind of thing. It [Buddhism] is not a revealed truth, it is an understanding arrived at; and this understanding arrived at can also be ... each one of the living beings can get to that understanding. So, it is not something that is imposed on us, [something] that we can't do anything about.So, Buddhism is the realization or the understanding arrived at by... for instance, in our understanding, by Siddharta Gautama - who became a Buddha, an enlightened one, 2500 years ago. As Siddhartha searched for the truth... and then as he found, he began to share.it saying that "this is how I saw it." And he said: "Please go over the same kind of experiment as I went through. So do it yourself. When you see it and you will confirm it, then there will be no need to say "do it or dont do  it." It will be entirely up  to the individual. The Buddha very emphathetically stated that one must examine and  analyse his teachings as would a gold smith analyse gold and accept the points thereafter but not out of respect for him.This is what the Buddha said, and this is a very challenging statement any teacher of truth has made. This signifies the essential quality of the Buddhas teachings.OK, so, among the great amount of teachings the Buddha has left with us, the principle of karma - that is the principle of the actions and their consequences also referred to as the the cause and effect principle - is one of the basic and fundamental teachings. Of course, the word "karma" means action in Sanskrit in the sense of intented action, physical or verbal or mental action out of volition, any action for which one had an intention for whatever reason. So, this kind of action is said to be a karma.Any activity would not necessarily be understood as karma; for instance, any reflexive movement of the hand without intention to do so. Such movement though a physical kind of action, will not be understood as a karma in the true sense as no intention has preceded it.Therefore, now what we need to understand is that for each action there would definitely be a corresponding effect. So, such effect as a consequence may be experienced by the  doer of that action in another time whenever the appropriate causes and conditions aggregate.So, therefore, whatever we experience in our life, it is not something which is has been pre-determined for us like a kind of destiny. If everything were determined by someone else, then why should we be doing any kind of activity? - instead we could be doing nothing or just simply be enjoying most of the time like  on the beach wheather it is sunny or very cold.So, therefore, our understanding of karma should be that, whatever we experience, it is of our own doing. If we are able to experience a good life, that is also our responsibility. And, if we experience something undesirable, painful, whatever, that is also of our own making.So, therefore, understanding our life experiences in this way will make things more clear. So, instead of complaining that "I do not want to go through this experience", we need to understand that, if I don't like this kind of experience, I must know that this kind of experience is brought by what kind of actions which in turn initiated by what kind of thoughts. And, therefore, I must be able to modify my actions in order to avoid that which I do not want to experience; and be able to act on those which will bring on a desirable effect. So, therefore, again, it is a matter of our own responsibility, it is a matter of our own choice. Here we can also say that it is a matter of our freedom and liberty in chosing the kind of life that we would like to experience.Then, therefore, we must understand first that, when we talk about karma, there are four fundamental aspects of karma.First of all, the relation between a particular action and a particular effect: in general terms, let us say that a positive action will necessarily bring a corresponding positive result; a positive action will never bring a negative result - so, therefore, the first idea or fundamental point in relation to karma is the certainty of the relationship - it is definate, it is an established fact that a positive cause will bring a positive result, and that a negative cause will bring a negative result. This is the first fundamental point in respect of karma principle.The second aspect is that, if one has not done a particular negative action one will never go through the experience of the consequence. No one will experience the consequence of an action not committed. So, that means that, if one is going through an unpleasant experience now, one can never deny that one is responsible for that consequential experience. One comes to this understanding: "I have this unpleasant experience. So, what must be the cause of it? How did I bring about that?" One can't complain to an outside agency or agent. So, for our experience, we can't blame anyone else. We must accept the responsibility for that.The third aspect of the karma principle is that... if one has committed an action, even if the resultant effect does not manifest now, the result will never go to waste. It is a matter of time. Whether it is a positive or negative action, the corresponding effect will eventually be experienced - no matter how long there may occur time gap between the action and the result unless it is purified by proper means. So, therefore, if we have been doing good things, we should not be dissatisfied because the result does not seem to be coming right now - because everything does notcome in a short time, as it takes time for for aggregation of causes and conditions. Suppose you are going to plant a tree: it takes at least some years for the tree to grow - likewise one should have the patience to understand that it takes time for a certain action to manifest its result, so there is a time taken.The fourth point is that unless and until we intentionally try to remove those results, by any some means that is through purification process,. by themselves they will not vanish away even after lapse of any length of time till they find the necessary conditions to manifest. Any action committed will necessarily have an]effect, unless intentional effort is made and acted consciously to remove the not yet manifested effect. And this means the practice of purification in four stages is important if one is concerned to bring a control on the undesirable consequences of any karma.Now, when we talk about purification, we definitely don't have to think about the purification of something good done. Nobody really wants to destroy the positive results of any effort one manages make.Now we are talking about negative karma the consequences of which we would not like to experince; at that point of time when committed such karma we didn't know the likely consequences or we didnt care about and therefore we acted as per our whims but later we become more aware of the nature and the consequences of our actions and so we don't want to go through the experience of the negative effect. Therefore, we have to learn to see how I can avoid the experince of the consequences of yet to materialise effects of our negative karma.The first point of the purification process is the recognition of that action as wrong or negative from the depth of ones heart.The second point is regreting, feeling remorse for such wrong action.The third requirement is thinking of not wanting to repeat  this kind of action any more in the future - for whatever reason; and then, also, correspondingly, as a side action, acting on the positive side.And finally, the fourth requirement of purification process, to make it a true purification, one must recall all possible witnesses  - and in many cases one doesn't even know against whom one has committed the negative actions - so therefore, one must recall all enlightened and sentient beings. So, by calling upon all of them and must feel and even verbally say "I am very very sorry, I recognize what I have done wrongly. I feel regret and remorse, so, therefore, I will never act in such ways any more." Then, if one does it truly honestly, from the depth of ones heart, then there should be no doubt of not being able to purify any negative karma one might have.accummulated in time. One must be able to practice this kind of purification long enough to gain real satisfaction and confidence in the purification practice.So, this is the kind of understanding in relation to the karma one must develope. Whatever we experience good or bad, in our live, that is the effect of the karma that we would definitely have accummulated during ones existence.Then one also needs to understand that sometimes one works and becomes successful but sometimes one fails even though one works equally good - in such circumstances, one must understand that due  to some of the components necessary causes and conditions not being completely aggregated, the desired results may not materialise. It is important to know that for any result to materialise all necessary components of the cause and conditions be complete...If one doesnt like certain things to happen, then one must know and be sure that there are no causes and conditions that may bring about such happening.So, this is the meaning of karma, as understood in Buddhism, explained in short and simple language.

 

Question: Geshe-la, one last question - not to abuse of the time you very kindly gave us. Nowadays there are many media available that potentially could be used by anybody. Buddhism always makes a point in saying that whatever has meaning to a person must be acquired by their own experience - it doesn't come from the outside, as you have explained.So... question applied to the new technologies and  especially something which I know is also close to your heart: computers, Internet, software, all kinds of digital appliances and facilities that we have nowadays... how can they be used for each individual, and allindividuals, to acquire their own experience  which will lead them in a positive direction?

 

Geshe Sherap: Actually, now this kind of technology that we are having is not much different from the things that we have been using. Only thing... this kind of technologies advance and much more ... can be utilized much more effectively.So, this is not a totally new thing. It is something we already know about - like the telephone we have been using, the television we have been using, and the communications systems that we have.The only difference we have here with computers, the Internet and this kind of thing is that they have a much more... capability of integrating many things. Now you can integrate sounds, visuals, this kind of thing. So, this is a very very useful kind of communicating system made available to us. Now, as a human being, we need to also utilise whatever best things are available to us, actively and in a good way.So, here, the importance is to use these available tools for our benefit, not to bring us harm in a long-term process... we have to check that this does not bring us harm in a disguised way. This is something we need to know, otherwise it is a very very useful tool [through] which, within a very short span of time, we can really communicate with other people and all the information available can be shared with a lot of people around the world, without any kind of boundaries - and this is the best part of it.The only thing I have to say about this thing is that we should be able to benefit by this thing and we should see that this kind of tool does not become another additional source of suffering and the creation of negativity.

 

Question: Geshe-la, this is a request now. Since you spend all of your life teaching and helping others to learn how to help themselves and the world - how can we help you do this?

 

Geshe Sherap: (laughter) OK...By using the technology of computers, Internet and this kind of thing, by utilizing the hardwares and softwares and all the integration interfaces .... of course, whatever is there available for sharing with people, if we are able to present them to research tools, the maximum number of people will be easily accessible to this kind of resources - that is the best part of it.And here it is not only the texts you see, [but] you hear the sounds, you see the images, and the active [interaction] is there, people can also ask questions, people can see the answers, all this kind of thing ... the facility is there.So if it is utilized, I think it can be a very very influential and beneficial [tool?], and, therefore, I would like to take advantage of this thing. What I would like to share with people... I will be very happy to share through this technique.

 

Question: Thank you very much.

 

24 August 2002 Interview with: GESHE NGAWANG SHERAPconducted during Geshe Sherap's course on'How to Deal with Emotions in Daily Life'held from the 14th to the 25th of August, 2002 at the Albagnano Healing Meditation Centre.

 

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Lama Gangchen Peace work

INTERVIEW WITH HH THE DALAI LAMA

INTERVIEW WITH HH THE DALAI LAMA

TEXT :

The voyage to France of Tenzin Gyatso, better known as the Dalai Lama, has drawn plenty of comment, good and bad. Loved or loathed, at 73, the Nobel Peace Prize winner likes to present himself as a simple Buddhist monk. But he has become a global celebrity. Before heading back to India, his home in exile for 50 years, the Dalai Lama spoke to euronews, and explained some of his views on life.

Dalai Lama: Tibet is something mysterious. Someone from that land is a curiosity. And, perhaps because of the explosion of information, more and more people are showing an interest in some of my ideas. My main sort of message, or idea, is naturally every human being has a right to a happy life and a happy family. Yet generally, in order to achieve that, we simply pay attention to money, to material values. We don’t pay adequate attention to our inner values. Another thing is the harmony among different religious traditions. Some Christian friends describe me as a good Christian. We have a common experience, a common practice in spite of a different philosophy. And then, perhaps some people say to me they love my smile!

euronews: The Olympic Games are coming to an end, nations are celebrating their champions. Meanwhile, you say Tibet is still enduring a new cultural revolution. What is the situation now as we speak in Tibet?

Dalai Lama: Basically, things are very tense. A lot of army, a lot of security personnel everywhere. And everywhere in the Tibetan community, according to reports, officials are starting the construction of military barracks. That means the military presence will now be permanent. That indicates the aggressive policy will continue.

euronews: Do you plan any changes in your approach, in the middle way approach, or any concessions to the Chinese, who don’t trust you when you say you don’t want indpendence? Who do not recognise your government-in-exile, who do not recognise the Tibetan flag, the anthem? Are there any sacrifices, any concessions you would be ready to make?

Dalai Lama: Because it is in our interest, we are fully-committed to remaining in the People’s Republic of China. Because Tibet is a materially-backward, landlocked coutnry with a small population, therefore it is in our interest to remain within the People’s Republic of China. In the meantime, we have our own language, and with that a sophisticated cultural heritage and and a particularly rich Buddhist tradition. It is not only the six million Tibetan people concerned, but also a large number of people in that part of the world who share the same Buddhist culture. The best way of preserving a culture, and also of taking maximum care for the environment, is that, except in foreign affairs and defence, the education and economy and of course religious matters, all this should be handled by Tibetans themselves. So, autonomy. Actually, the Chinese constitution provides all Tibetan ethnic groups with the status of autonomy. And also, according to the Chinese white paper on rights for minorities, on paper, the points mentioned are very good. But they are not implemented!

euronews: There are divisions amongst the Buddhist community and the Tibetan Buddhists. Some of the younger generation, for instance, disagree with the middle way, and are getting impatient. Do you fear more violence?

Dalai Lama: I don’t think! Even the youth organisation, the Tibetan youth organisation, as far as the non-violent principle is concerned, they fully support that. Then, regarding independence, the other political stance, right from the beginning they want complete independence. We are fully-committed to democracy. So, different voices, different views, different ideas are most welcome.

euronews: The American President, George Bush, in Europe Angela Merkel and Gordon Brown, they have all met you this year. But you will not meet President Sarkozy who is also the current President of the European Commission, but M Bernard Kouchner and Mme Carla Bruni-Sarkozy are seeing you. Are show business personalities more useful to Tibet than political leaders?

Dalai Lama: For publicity perhaps! But of course, the French government, the President and also the Foreign Minister right from the beginning, immediately after the 10th March crisis, they publically expressed their concern.

euronews: What do you expect from world leaders?

Dalai Lama: China is the most populous nation and a very important nation. So good relations with that nation are very, very important. Meantime, China should be brought into the mainstream of world democracy. Democracy, the rule of law, openness, free information, free media, these are very important, And, of course, human rights and religious freedom, these are universal values. And in these principles, all concerned people or governments should stand firm.

euronews: And when political leaders such as, again, the French President, go to the Olympic Games’ opening ceremony, sell two nuclear reactors to China, and do not meet you, do you think that helps democracy?

Dalai Lama: You have to judge!

euronews: You have suggested in your meetings this week that maybe the European Union headquarters should go to a place like Poland, or that Russia should join NATO and its headquarters should be in Moscow. Do you have a problem with Brussels?

Dalai Lama: No! No, no, no! I’m one of the admirers of the European Union. I always praise that. My point is that the European Union spirit must extend. And now, unfortunately, although the Soviet Union has changed in the Russian Federation it seems the old thinking, all sort of old tendencies or habits are now returning! It is not good! So the great nation of Russia must be brought into the world and European community. And in order to reduce distance and fear, NATO should move to Moscow! And Russia be welcomed by the member states. Then fear will go! That’s my reason. Not at all that I am angry with Brussels. No! Never!

euronews: Compassion is central in your philosphy. Can it apply to every situation in the world? Can it apply where terrorism is concerned for instance?

Dalai Lama: Oh yes! Compassion means towards the person, not the action. Now, for example, terrorism. When a terrorist as a person is concerned, we should show our concern, our compassion. They are also human beings. If we keep compassion towards them, there is real possibility of change. Because of their behaviour. If we keep hatred towards them, that means increasing terrorists. Today, one bin Laden; next ten bin Ladens. After that, a hundred bin Ladens is possible. So, in order to stop that, compassion is the only force. But only as far as you keep compassion to this wrong-doer. As far as their actions are concerned, we have to oppose.

euronews: People speculate and wonder about your succession. You talk about retirement quite often, but you are full of energy. So, what would really make you retire?

Dalai Lama: My main commitments, two commitments, are the promotion of human values, and promotion of religious harmony. Then, the third commitment is about the Tibetan struggle. So, when the Tibetan struggle is concerned, it is the people’s struggle. As long as I remain, I have to make a contribution. I have to help serve them. But the real responsibility must be carried by people themselves. So the Lama’s rule is now outdated. In case the Tibetan people feel this institution is no longer relevant, OK if that feeling comes, then the Dalai Lama institution will cease. I would prefer that! Because the 14th Dalai Lama is not the best Dalai Lama. But of course, he is not the worst Dalai Lama! He’s quite popular! So, if at that stage, the Dalai Lama institution ceases, then this Dalai Lama will cease or go with grace. It’s much better! Another re-incarnation can eventually become a disgrace, that is the worst!

Teachings by HH the Dalai Lama

HH the XIV Dalai Lama on a mural in the Potala Palace, Lhasa Tibet

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Teachings by HH the Dalai Lama

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Words of Truth

A Prayer Composed by:

His Holiness Tenzin Gyatso The Fourteenth Dalai Lama of Tibet

 

Honoring and Invoking the Great Compassion
of the Three Jewels; the Buddha, the Teachings,
and the Spiritual Community

O Buddhas, Bodhisattvas, and disciples
of the past, present, and future:
Having remarkable qualities

Immeasurably vast as the ocean,

Who regard all helpless sentient beings
as your only child;
Please consider the truth of my anguished pleas.

 

Buddha's full teachings dispel the pain of worldly
existence and self-oriented peace;
May they flourish, spreading prosperity and happiness through-

out this spacious world.

O holders of the Dharma: scholars
and realized practitioners;
May your ten fold virtuous practice prevail.

 

Humble sentient beings, tormented
by sufferings without cease,
Completely suppressed by seemingly endless
and terribly intense, negative deeds,
May all their fears from unbearable war, famine,
and disease be pacified,
To freely breathe an ocean of happiness and well-being.

And particularly the pious people

of the Land of Snows who, through various means,
Are mercilessly destroyed by barbaric hordes
on the side of darkness,
Kindly let the power of your compassion arise,
To quickly stem the flow of blood and tears.

 

Those unrelentingly cruel ones, objects of compassion,
Maddened by delusion's evils,
wantonly destroy themselves and others;
May they achieve the eye of wisdom,
knowing what must be done and undone,
And abide in the glory of friendship and love.

 

May this heartfelt wish of total freedom for all Tibet,
Which has been awaited for a long time,
be spontaneously fulfilled;
Please grant soon the good fortune to enjoy
The happy celebration of spiritual with temporal rule.

 

O protector Chenrezig, compassionately care for
Those who have undergone myriad hardships,
Completely sacrificing their most cherished lives,
bodies, and wealth,
For the sake of the teachings, practitioners,
people, and nation.

 

Thus, the protector Chenrezig made vast prayers
Before the Buddhas and Bodhisativas
To fully embrace the Land of Snows;
May the good results of these prayers now quickly appear.
By the profound interdependence of emptiness
and relative forms,
Together with the force of great compassion
in the Three Jewels and their Words of Truth,
And through the power
of the infallible law of actions and their fruits,
May this truthful prayer be unhindered
and quickly fulfilled.

This prayer, Words of Truth, was composed by His Holiness Tenzin Gyatso, the Fourteenth Dalai Lama of Tibet, on 29 September 1960 at his temporary headquarters in the Swarg Ashram at Dharamsala, Kangra District, Himachal State, India. This prayer for restoring peace, the Buddhist teachings, and the culture and self-determina-tion of the Tibetan people in their homeland was written after repeated requests by Tibetan government officials along with the unanimous consensus of the monastic and lay communities.

HISTORY OF THE DALAI LAMAS

Dalai Lama Visits Nantes in France

Dear Dharma friends,

You may know that His Holiness the Dalai lama is scheduled to give teachings in France from August the 15th to the 20th.

The full event will be webcast and translated in 8 languages:

  - French;
  - English;
  - German;
  - Spanish;
  - Italian;
  - Portuguese;
  - Chinese;
  - Vietnamese.

The webcast will be available both as a LIVE and also on-demand (archives viewable in streaming).

The URL at which the webcast can be seen is:

Dalai Lama Webcast Nantes 2008

In Dharma,

                         Océan de Sagesse – Nantes 2008

Tibetan Buddhism in the West

               

Tibetan Buddhism in the West
                  

 

Dzongsar Khyentse Rinpoche

A friend of mine from New York recently sent me an email article titled "Is Tibetan Buddhism Working in the West?" Although my immediate reaction was somewhat defensive, I have to admit that the author made several worthwhile points. It might appear futile for me to add yet another point of view to this seemingly endless debate, but long before modern civilization celebrated free speech, the Buddha stressed respect for reasoning, and emphasized that we should examine a path rather than following it blindly.

 

Yet, one can't help noticing that even in this so-called "modern age," blind faith is not only alive but kicking, even to the extent of people giving up their lives just because some priest has guaranteed their passage      to heaven. It is not only important for us to exercise this freedom to examine the path and its authority, but we must also watch out for the cultural baggage that accompanies it. How much of this culture does one    have to buy into? Does being a Westerner mean that one lacks the attributes to be a Buddhist? Or do the gurus have to compromise their teachings to fit into the West? These were some of the questions brought up in the email I received.

 

For years, Tibetan lamas have won the hearts and minds of many in the West, mainly because of the sophisticated wisdom of the Buddha that they embody, but also because many of them appear gentle and easily amused. The fact that they are an endangered species helps, too, and if some of them do not         project sufficient saintliness, there are always a handful of genuine masters that can be put up as window dressing. But the initial infatuation is ending; moreover, some Westerners are beginning to realize that there is a big difference between Buddhism and Tibetan culture. As societal attitudes change, aided by modern media, the scrutiny of public figures and scepticism towards so-called spiritual paths has intensified. For     the first time, Tibetans in general and lamas in particular have been forced to savour the bittersweet taste of free society, where freedom comes with responsibility and scrutiny. For some, it's becoming a painful         realization that popularity and success come at a price.

 

Also, reluctantly, Tibetans are accepting that attempts to impose what they see as a superior  way of living are not working. But like many in the East, Tibetans still clutch firmly to all of their culture as the ultimate answer to everything, including some of it that they could beneficially do without. As if that were not enough, many have insisted that their Western followers adopt the whole cultural package along with Buddhism. It is this hodgepodge of Tibetan culture and Buddhism that many are having a hard time digesting.Even basic Buddhist teachings such as refuge are now being taken theistically because of inadequate explanation. When we chant prayers like "I  take refuge in the Buddha," we barely mention - and we therefore ignore - its essential meanings, such as knowing that one's ultimate nature is the Buddha. Given this, it is little wonder that the author of the article refers to the gurus and sangha as her captors, instead of her liberators.

 

Because lamas have the role of bringing the Dharma to the West, they have a bigger responsibility for the teachings than do the Western students who are interested but unfamiliar with them. However, instead of making the teachings accessible, some Tibetan lamas have created a huge divide with Westerners through  a combination of their superiority complex, their fundamental lack of respect towards Westerners and an inadequate interest in Western thinking.The classic Buddhist analogy of patient, doctor and treatment states that for different patients with different problems, doctors should apply the appropriate cures. Yet, if Tibetan lamas ridicule the culture and habits of their Western students as a total waste of time, how will the remedy ever take effect? Are they really suggesting that Westerners should be given the same teachings as illiterate Tibetan nomads? This lack of respect towards Westerners by Tibetans is not something recent; they have a long-held assumption that Westerners are barbaric.

 

Even before 1959, many visitors to Tibet were denied entry simply because they were foreigners. One could even argue that Tibetans themselves are mostly to blame for the loss of their country because of their extreme xenophobia and their disdain and rejection of everything foreign as unholy. Despite this, many Westerners are charmed by Tibetan hospitality, politeness and friendliness, little knowing that they originate more from social obligation than sincerity. Behind most of those smiling faces, there is still the      underlying reality that you are a Westerner. The few sincere smiles could well originate with the hope that you could be a sponsor or, more recently,help obtain a green card.

 

Another of the author's remarks that can't be dismissed is that the lamas' complaint is so familiar that it invokes a yawn. Besides seeing the Western pursuit of Dharma as superficial and fickle, Tibetans regard it as merely testing the waters, forgetting that the Buddha himself encourages this analytical  attitude. The more that you examine Buddhism, the more you will discover its greatness. Moreover, for Tibetans to label Westerners as materialistic is more than a little ironical, since material pursuit has become one of the top priorities among Tibetans in general and certain lamas in particular.Big Tibetan settlements compete over everything from the largest monasteries to the latest and most prestigious brands of car. If some high lamas were just to sell their gold and silver teacup holders, they could feed hundreds of starving Ethiopians for days.

 

It is true that Tibetans think that Westerners shop for Dharma, and they can't keep the tantric teachings secret; but are they to blame if the lamas themselves turned the Dharma into a travelling show, including performances such as the sand mandala and the lama dances? It would be better if we could discover all these downfalls of the Tibetans sooner rather than later.Because otherwise, we might become disillusioned, and that might be a reason for giving up the Dharma.

 

But detecting these downfalls is no easy task. Generations of experience in being hypocritical have left lamas rather subtle and sophisticated. One example is how many Westerners fall for the almost annoying theatre of the lamas' humility,little seeing that behind the curtain is a fierce fight for who gets the         highest throne. This maneuvering becomes especially dramatic when the occasion involves a large crowd, and even more so, if there are potential big donors present, especially those from Taiwan, who seem to judge the value of lamas solely by their rank, or how many letters "H" precede their names. The image of Gautama with a begging bowl and bare feet walking humbly on the streets of Maghada seems to have become a mere myth.

 

The lamas' influence and dominance in Tibet have not only weakened many secular aspects of Tibetan life such as art, music and literature, in which the lamas have little interest, but in some cases degraded the Dharma as well. If it were not for Buddhism's fundamental view of non-theism, the rule of the more narrow-minded lamas could be as tyrannical as that of the Taliban.        

 

Despite their emphasis on an ecumenical attitude, many lamas encourage sectarianism by guarding their Tibetan disciples possessively and discouraging them from studying teachings from other traditions. Of course, they have a convenient excuse: their students will become too confused if they do this. Thus, many Tibetan students from one school have absolutely no idea of the other traditions; but that doesn't seem to stop them slandering the others. As if it were not enough that they are doing this with Tibetans, the lamas have also coached Westerners in this sectarian game and they have been shockingly successful. They have also jealously guarded their Dharma centres in the West, although many are merely vehicles to generate financial support for the lamas and their monasteries back home. Supporting those Westerners who are genuinely pursuing the Dharma, or facilitating their studies, are not their primary interests. So, the question remains: Is Tibetan Buddhism ever going to work in the barbaric West? Of course, it will.

 

The fact that Buddhism could be imported and flourish in then-barbaric Tibet proves that despite the many misdemeanours of its personalities and its alien culture, Buddhism can and does still work for all kinds of nationalities, genders and cultural backgrounds. Discarding Buddhism, as the author seems to have done, merely because of the misbehaviour of a few Tibetans or their seemingly complex and colourful way of life, does not seem wise.It is important to remember that it took many decades and generations of courage and devotion to firmly establish Buddhism among Tibetans. Why should we expect that it would be any different in the West? Moreover, measuring the value of Dharma from a materialist perspective or judging it with the arrogance of a so-called objective view is dangerous. It may be obvious that planes fly and boats don't sink, but who is to say whether a person is enlightened or not? Similarly, we should be cautious when         comparing social systems.

 

The author's comment that the social governance of the U.S. is far superior to that  of King Trisong Detsun's is ill-judged. During his reign, the U.S. had  yet to massacre many thousands of Native Americans, let alone have a sense of social governance. By contrast, King Trisong had the vision to see the social value of Buddhism. He brought it to Tibet from India, a country with which Tibet had little in common, and he brought it despite countless hardships such as hostility from the sacrifice-loving Bon religion. Were it not for his initiative, Tibet might have adopted the bloodthirsty lifestyle of the local tribes or the so-called civilization of sycophantic Confucianism from neighbouring China. Furthermore, by asserting that the West has a         very good understanding of what it means to be a Bodhisattva and comparing this with concepts such as humanitarianism or social activism, the author is completely missing the point of the Bodhisattva's path. The aspiration of a Bodhisattva transcends mere sympathy for needy or helpless beings.Having that kind of compassion invariably leads one to become co-dependent, insecure and eventually egoistic, because one ends up defining oneself by the extent to which one has helped.

 

By contrast, Bodhisattvas are not attached to their acts of help or the result. Their aim is to liberate beings from the traps of life and the myth of freedom.So one might wonder how should a Bodhisattva be? Gentle? Serene? Humble?Ascetic? These qualities might appear universally good, and it may be easy to condemn the lamas' materialistic misdemeanours but, believe it or not, it is even easier to fall prey to their seemingly wholesome simplicity.Such hypocrisy is a universal masquerade. I can't help but feel utterly hypocritical on many occasions, as I can easily see myself as the type of lama the author was disillusioned by.

 

Despite having written this, I know that I will not give up any of my perks, whether high thrones or branded shoes, or even 49 Rolls Royce automobiles (if someone were to give them to me). It may appear sacrilegious and corrupt to see supposedly renunciant lamas dwelling in luxury and enjoying every imaginable privilege. Similarly, it doesn't look right when a supposedly compassionate and skillful master manifests as tyrannical and narrow-minded.But one must be aware that an appearance of simple living can be deceptive.It may sound ironical but just as some would find it hard to give up worldly goods, others could be frantically worried about losing their carefully constructed image of being a simple renunciant and couldn't-care-less crazy wisdom guy. Isn't it fruitless and painful if one foregoes worldly pleasures just to keep up an image of humility and simplicity? Not only is one not advancing on the spiritual path, but also in the process, one is missing out on a lot of worldly delight.

 

Given this, we should not condemn the few lamas or practitioners who are seemingly worldly, if when it comes to benefitting beings, they display little or no selfishness. We should venerate and emulate such lamas' absolute indifference towards others' opinions - such as praise for their simplicity or condemnation of their worldliness - and venerate, too, their lack of concern about gaining disciples by being humble or losing them from their behaviour.At least we should admire them for not being hypocritical.

 

Unlike them, I feel that I am far from overcoming this hypocrisy of false humility and attaining a genuine indifference. For me, renunciation, humility and non-worldliness are still the guiding principles for my path, but not because I have seen the futility of worldly life. It is only because I am a Tibetan Buddhist lama, and this is what the masses think it is right for a lama to do. And what people think still seems to matter to me.

 

Yet, no matter how often we judge, it is always in vain. This is not to say that being judgmental is morally or politically incorrect, but simply that subjectivity is at the very core of all judgment.

Dudjom Rinpoche

Read this
Essential Buddhadharma
It is wonderful !

FEEDING YOUR DEMONS

Tsultrim Alione

Tsultrim Alione brings an eleventh-century Tibetan woman's practice to  the West for the first time with FEEDING YOUR DEMONS, an accessible and  effective approach for dealing with negative emotions, fears, illness,  and self-defeating patterns. Allione-one of only a few female Buddhist  leaders in this country and comparable in American religious life to  Pema Chodron-bridges this ancient Eastern practice with today's Western  psyche. She explains that if we fight our demons, they only grow  stronger. But if we feed them, nurture them, we can free ourselves from  the battle. Through the clearly articulated practice outlined in  FEEDING YOUR DEMONS, we can learn to overcome any obstacle and achieve  freedom and inner peace.

What is a Demon?

"With a loving mind, cherish more than a child The hostile gods and demons of apparent existence,And tenderly surround yourself with them"

Machig Labdrön (1055 - 1145)                                                                                                                          

Demons in  the sense that we are using the word are not ghosts, goblins, or minions of  Satan. When Machig Labdrön was directly asked by her son Tönyon Samdrup to define  demons, she replied this way: “That which is called a demon is not some great  black thing that petrifies whoever sees it. A demon is anything that obstructs  the achievement of freedom…. There is no greater devil than this fixation to a  self. So until this ego-fixation is cut off, all the demons wait with open  mouths. For this reason, you need to exert yourself at a skillful method to  sever the devil of ego-fixation.”
         
Machig's  understanding of demons was remarkably sophisticated.  She asked, What is the real evil? What are  the real demons?  Isn't egocentricity,  whether on a personal or collective level, the real demon?

      

Fears,  obsessions, addictions are all parts of ourselves that have become “demonic” by  being split off, disowned, and battled against. When you try to flee from your  demons, they pursue you. By struggling with them, you become weaker and may  even succumb to them completely. For example, someone who struggles with the  demon of alcoholism may eventually die of liver disease. Someone who struggles  with the demon of depression may eventually commit suicide. We need to  recognize the futility of this struggle and begin to accept and even love those  parts of ourselves.
      

An Example of a Demon and the Demon Process   

The following example is an excerpt  from the book:
         
        Kate had very critical parents who,  indirectly, were always telling her she was not worthy of love. Not  surprisingly, she began to hate herself. Although she grew up and married,  eventually her husband left her. Kate couldn't keep a job. She felt deeply  unworthy of love, and acted self-destructively.
        Her inner voice constantly told her  she was not good enough, that she was a loser, and that she should just give up  on life. This was her “self-hate demon,” which was running rampant. Although  she remained unaware of how much it influenced her, it disrupted everything.  The voice did, however, provide a kind of negative security, familiar but  toxic. Here, in brief, is how Kate dealt with her self-hate demon.
       
        Step 1. Find the Demon
        After generating an altruistic  intention for her practice, Kate closes her eyes and sinks into awareness of  her body, trying to locate the feeling of worthlessness and self-loathing. She  remembers an intense attack of negativity that triggered her self-loathing.  After being fired from a promising job, she had called her mother hoping for  sympathy, but instead of supporting Kate, her mother blamed her for losing the  job. Filled with anger and self-hatred, Kate had cut her arms for the first  time. Recalling this event she suddenly feels an intense sensation in her  heart. She experiences it as cold, blue-purple, and lacerating, like a shard of  shattered glass. It’s piercing and painful. Her heart aches.
       
        Step  2. Personify the Demon and Find Out What It Needs
        Kate now imagines the embodiment of  this feeling. It takes the form of a tall, thin male figure. He’s ice blue and  his bony arms end in claws. He’s looking at her with disdain. His teeth are  pointed and yellow, and his mouth opens as if he’s going to bite her. His eyes  are small and fierce. When she takes a second look, she notes that the surface  of his body is covered with fine, spiky blue thorns.
        Kate asks him aloud:
        “What do you want?”
        “What do you need?”
        “How will you feel if you get what  you need?”
       
        Step  3. Become the Demon
        Before he answers, she changes  places with him, occupying the chair opposite her own, and takes a moment to  become the demon, to live in his skin. She pauses a moment to share what he is  feeling before answering the question. Inhabiting his body she realizes that  he’s incredibly bitter, and he feels threatened and battered himself. To the  question, "What do you want?" he replies, "I want you to suffer,  because you are so worthless and stupid."
        To the question, "What do you  really need?" he answers, “I need you to be with me, and to stop trying to  escape from me. I need you to accept me and love me.”
        To the question, "How will you  feel if you get what you need?" he answers: "I'll be able to relax.  I'll feel love."
       
        Step 4. Feed the Demon and Meet the Ally
        Returning to her original seat Kate  sees the self-hate demon in front of her. She now knows she needs to feed him  love. She imagines her body melting into an infinite ocean of loving nectar,  and then imagines that the demon takes this nectar in through every pore of his  icy blue body all at once.
        As he absorbs the nectar, the  demon’s appearance changes. His body softens and his color fades. After a while  he turns into a gray horse with soft nostrils and gentle, dark eyes.
        Kate asks the gray horse if it is  the ally. When it nods its noble head she asks how he will help her in the  future, how he will protect her, and what pledge he will make to her. She then  changes places with him, and becomes the gray horse. She hears herself reply,  “I will carry you to places you haven't been before, where you can't go alone.  I will lend you my strength to do things in the world. When things are  difficult, come see me and rest your head on my neck. I will protect you by  giving you strength in yourself.”
        Kate returns to her seat and,  gazing at the horse in front of her, receives his strength and takes in his  pledge. As it flows into her, she feels joy rising inside her heart. Eventually  the horse itself dissolves into her completely, and she feels a vast surge of  strength within herself. Then she and the ally both dissolve into emptiness.
       
        Step 5. Rest
    At this point Kate feels peace. She  rests, allowing herself to relax in that state of open awareness. She doesn't  need to "practice" the fifth step, even though she doesn't normally  meditate. This is not a state that she thinks herself into; it is the natural  spaciousness that comes with the dissolution of the demon and the integration  of the ally.

More ? Kapala Training

HH Karmapa on one-ness

More Sakyong Mipham Rinpoche

Lama Mipham Rinpoche on compassion

Long Life and Guru Puja for Lama Gangchen

Dear Noble Friend,
Please join me and all our friends throughout the world to celebrate and honor Lama Gangchen Rinpoche on Saturday February 16, 2008. This day is also celebrating Losar, the lunar Tibetan New Year, 2008 is the Earth Mouse Year.
Lama Gangchen Rinpoche is the kindest and most compassionate person, teacher, humanitarian, master and healer. In fact, the word  Rinpoche means “precious one.” He works tirelessly for our benefit, travels thousands of miles every year to each continent to bring his message of peace and nonviolence, assist the poor and disadvantaged, preserve the ancient wisdom culture of Tibet, and take care of the environment. He helps  each one of us with the “inner transformations “ to help us become more compassionate, peaceful and joyous people. He is so precious and rare, a man with no personal agenda. A living Buddha, whose only purpose is to help us to be free from all suffering.

I know you have been touched by Lama’s amazing healing energy, so please set aside February 16th to pray for Lama and his good health and long life. He is getting on in years and will turn 67 this year. So let’s collectively send him our love and wishes for his excellent health and that he stay with us in this world for a very long time.  
If we all pray together on this day along with all the lamas, monks and nuns in Nepal and Tibet who will be celebrating by doing a full Long Life and Guru Puja for Lama Gangchen, then we could have thousands of people praying for him all on the SAME DAY and it could be like a HOLY energetic BLAST OF PEACE AND LOVE RIGHT INTO OUR PRECIOUS LAMAS HEART!!!
Let’s reach thousands of people throughout the world!! Lama Gangchen Day Campaign!!! Please spread the word to all your friends and organize pray groups in your area. If you live near one of our centers or study groups throughout the world, please join together with others to practice the Guru Puja and Long Life Puja and send your special love and devotion to him.
Here in the USA , we’ll be honoring him with a celebration:
What: Lama Gangchen Day ~ Long Life Puja and Meditation

Where: Lelia O’Connor’s/ Lama Gangchen Int’l  Foundation USA
415  East 37th Street New York City
212-779-3292
When: Saturday,  February 16th 3:00p.m. -6:00p.m.
Please RSVP and to get further details about what to bring
ALSO SAVE THE DATE: SUNDAY MARCH 2, 2008  OUR ANNUAL NEW YEARS 1000 LIGHTS AND FLOWERS FESTIVAL. Details to follow

My prayers for peace and our Lamas long life,
Lelia

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Yongey Mingyur Rinpoche

Yongey Mingyur Rinpoche is one of the rising young stars of Tibetan Buddhist meditation masters. A reincarnate lama trained in Nepal and India, he has received an extraordinary education modern science from some of the greatest minds in the Western world. Only 30 years old, he has reached audiences of thousands across Asia, Europe and North America, and is revered by luminaries such as Richard Gere, Lou Reed, and Julian Schnabel. In 2002, he was hand picked by the Dalai Lama to participate in a groundbreaking neuroscientific study on the effects of meditation on the brain, some of which he recounts in his first book, The Joy of Living -- which uses the lessons of neuroscience and quantum physics to explain why the practices of Tibetan Buddhism are so effective in combating a number of social, emotional, psychological, and physical issues.

Lessons by Mingyur Rinpoche

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Dalai Lama on compassion

 

Nirvana may be the final object of attainment, but at the moment it is difficult to reach. Thus the practical and realistic aim is compassion, a warm heart, serving other people, helping others, respecting others, being less selfish.
By practising these, you can gain

benefit and happiness that remain longer.
If you investigate the purpose of life and, with the motivation that results from this inquiry, develop a good heart - compassion and love. Using your whole life this way, each day will become useful and meaningful.
Every human being has the same potential for compassion; the only question is whether we really take any care of that potential, and develop and implement it in our daily life. My hope is that more and more people will realise the value of compassion, and so follow the path of altruism. As for myself, ever since I became a Buddhist monk, that has been my real destiny - for usually I think of myself as just one simple Buddhist monk,
no more and no less.

HH the XIVth Dalai Lama of Tibet

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HE Gangchen Rinpoche and the Shugden affair

A very devoted disciple of His Holiness Kyabje Zong Rinpoche and Kyabje Trijang Rinpoche, is HE Gangchen Rinpoche. HE Gangchen Rinpoche has been true to the lineage of Zong Rinpoche and faithfully practices Dorje Shugden. He is open and honest about it. For this he is considered an enemy of Tibetans by the Tibetan Government in exile. And for his practice of Dorje Shugden he has been expelled from Sera Mey Monastery of which he has brought much financial benefit in the past. What a shame  !

Rinpoche has his own illustrious Monastery in Tibet very nearby Tashi Lhunpo also which is rebuilt. His current and previous incarnations are very close to the line of Panchen Lamas. He has tremendous healing powers and his line of incarnations are known to be powerful healers. When Rinpoche built his current healing and meditation centre in Nepal, there was no water. Upon Rinpoche's arrival at the site, a spring naturally sprung forth  and until this day providing water for the whole meditation and healing centre. They make their own medicines their, they have a free school, guest house, also traditional Tibetan furniture making premises.

He has many teachings, videos and books out that Rinpoche has authored specifically for modern day healing incorporating ancient tantric meditations with modern excercises. Rinpoche mentioned that before he started these healing excercises he consulted Dorje Shugden through his medium. Dorje Shugden said it would be very beneficial and that he should definitely make known these practices.  Speak, teach and write regarding these practices. That it would benefit many. With that, Rinpoche has embarked on his highly successful body and mind tantric healing excercises that the Tibetan Government in exile vehemently ridicules, and discourages on their 'official' websites. How sad, as such a powerful incarnate lama if the Tibetan Government (a political organisation !) makes 'friends' with would be to their benefit. HE Gangchen Rinpoche's only 'crime' is that he practices Dorje Shugden. But he is only committed to his vows given by his lineage masters.

The Tibetan Government also criticizes him for going to Beijing to 'pay respects' to the Chinese endorsed Panchen Lama. When asked why Gangchen Rinpoche does that, he says, don't antagonize China further. We are a small group of people against the might of all China. We cannot win, so it is better to make friends with them.  The important issue is to have some autonomy in Tibet to save the culture, and the spiritual practices while there is time otherwise it will be lost Rinpoche mentions. So Rinpoche's motive to meet the China endorsed Panchen lama is to make China 'happy' so their stance in Tibet would be less harsh. He mentions he has no intention of disrespect toward HH the Dalai Lama or the Panchen Lama that HH Dalai Lama endorses.

Gangchen Rinpoche mentions that HH the Dalai Lama is the guru of all Tibet, how can we go 'against' him. Why would we?  We would not think of that. But he has commitments to do his Dorje Shugden practice as recieved by HH Kyabje Trijang Dorje Chang.  His practice of Dorje Shugden is not meant as something against HH the Dalai Lama. Gangchen Rinpoche believes that Trijang Rinpoche gave that practice to help spiritual practitioners to overcome their heavy kaliyuga obstacles not something to harm HH the Dalai Lama. Trijang Rinpoche would have no such intentions. Dorje Shugden practices originally was not intended for that purpose at all. And it remains the same now.

Also to stop a practice given by a lama, you must ask the permission of the lama you received it from. Any lama CANNOT OVERRIDE THE COMMAND OF YOUR lama or any other lama from whence you recieved the practice from. Since Trijang Rinpoche gave the practice and he has passed, Gangchen Rinpoche wouldnt have the chance to ask Trijang Rinpoche to be excused from it. But since HH the Dalai Lama is advising not to worship, and he is alive, then it would make more sense that Gangchen Rinpoche requests the Dalai Lama to allow him to practice to continue practicing.

Gangchen Rinpoche comes from a long line of Healing lamas. His lineage started originally from the Indian Mahasiddha Darikapa. Those of you who have great fortune should recieve healing practices from the Lord of the healing Yogis, His Eminence Gangchen Rinpoche of Sera Mey and Gangchen Monastery Tibet DIRECTLY. It is highly efficacious and powerful. Having a strong body, and long life can very much allow us freedom to practice the holy dharma. From time to time for those fortunate to request, HE Gangchen Rinpoche also bestows the life entrustment initiation of Dorje Shugden. He will conferr upon request. It is best you have one of the annutaratantra initiations prior as a prerequesite to recieve.

Gangchen Rinpoche is also famous and a reknowned practitioner of the kurukulle, Oserchenma, Kalachakra, Yamantaka, Heruka and Vajra Yogini tantras among many practices. He is a master of the construction of their mandalas. If one has the great fortune to be in Italy, one must visit Rinpoche at his retreat centre there situated near a lake. He has very special connection to the healing practices for many types of diseases. His practices that he has conferred to people in the past has expedited the healing of certain cancers among other diseases. He is famous for his pills and healing skin pills also for skin ailments.

Being in Rinpoche's presence, one can feel great love, high wisdom and one of the last masters trained in Tibet. How fortunate Rinpoche's powerful incarnation is among us.

PLEASE HAVE A LOOK AT Plant a tree to help the planet

Dongyu Gatsal Ling Nunnery

Dongyu Gatsal Ling Nunnery

Dongyu Gatsal Ling Nunnery was founded by Venerable Tenzin Palmo in 2000 following a commitment she made to His Eminence 8th Khamtrul Rinpoche, head lama of the Khampagar Monastery, in order to provide an environment where young women from Tibet and the Himalayan border regions could come together to study and practise in accordance with the Drukpa Kargyu tradition of Tibetan Buddhism.
Traditionally in Tibetan Buddhism there was little opportunity for the nuns to study Dharma, especially the philosophical texts. In Tibet many nuns were sincere and accomplished practitioners, but lacking an academic background they were unable to become teachers or to write books and so forth. Thus they had no voice. In the Himalayan border regions such as Ladakh, Nepal, Kinnaur and Spiti, the situation for nuns was even more dire. In these regions the nuns were not only uneducated but also worked as menials within their own families or as servants for the monasteries. They hoped that by leading a virtuous life they could be reborn in a male body and thus become monks finally able to study the Dharma.
DGL Nunnery accepts girls from Tibet and the Himalayan regions from the age of 15 to 25 years. Some of these girls have already attended a secular school and some have received almost no education. All come from simple rural backgrounds either in remote villages or as nomads. Our aim is to give a balanced training for these young nuns through study, meditation and service. At present their programme consists of philosophical study, meditation retreats, ritual, Tibetan language and writing, English language and other skills. The nuns also come together for daily ceremonies and meditation.
The special aim of this nunnery is to re-establish a precious lineage of yogic practice particularly emphasised in the Drukpa Kargyu lineage. Although there are still a few monk exemplars of this yogic tradition presently residing at the Khampagar Monastery, it seems that the female line was discontinued during the Cultural Revolution in Tibet. As this is an oral tradition handed down from master to disciple, it is essential that this rare and precious practice is passed on while there are still living masters. The yogins or togdens of Khampagar Monastery have agreed to train some of our nuns who show the necessary qualities and potential, once the nuns have completed their studies and preliminary meditation practices.
Aims & Aspirations
The emphasis of this nunnery is -
to provide a programme of study, meditation and service that will allow women realise their intellectual and spiritual potential.
To train women in integrating their daily life and work with Dharma principles.
To encourage a life based on monastic vows and communal harmony and
eventually to reintroduce the bhikshuni [higher] ordination.
To re-establish the precious togdenma (yogini) tradition of the Drukpa
Kagyu lineage and train the nuns as teachers in meditation.

Training Programme
For at least the first 6 years there will be a study programme of Buddhist philosophy and general subjects. Every year the nuns spend 2 months in retreat so that intellectual knowledge may be enhanced by experiences and realizations.In this way, there is a balanced training of study and meditation.
At the completion of the first 6 year philosophical study programme the nuns may either enter into a long retreat, continue higher studies, or develop further skills of benefit to the nunnery. Eventually some nuns who undertake long retreat and who display the necessary qualities, aptitude and dedication may be selected to train as togdenma (yoginis) if they so wish. It is hoped that in the future some of the nuns undertaking higher studies will become teachers themselves.
Sponsorship (please visit Tenzing Palmo for more info.

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Panchen Lama and Gangchen Rinpoche

H.H. the Great Panchen Lama is the undisputed second in rank to the Dalai Lama in Tibet. In the Dalai Lama's absence, only the Panchen Lama is the universal lama that all Tibetans in Tibet would listen to. It was said by the Dalai Lama that he took care of Tibetans outside of Tibet while Panchen Lama took care of Tibetans within Tibet. HH Panchen Lama, the holder of all vast and profound lineages of sutra/tantra and Gaden Ear whispered lineage spoke for Buddhism and preservation of Buddhist culture until his death. He was kept under torture and prison for more than ten years but his incredible spirit could not be broken.

H.H. Panchen Lama was another great practitioner of Gyelchen Dorje Shugden. A Lama of his attainments and caliber practicing Dorje Shugden and having a chapel in his own Tashilunpo Monastery to this great protector which is active today cannot be mistaken. Dorje Shugden's practice is held in high esteem by highly attained lamas of the highest rank such as Panchen lama. Pujas to Dorje Shugden are carried out in Tashilunpo Monastery everyday until now.  The previous Panchen lamas have been the tutors to the previous Dalai Lamas many times. The Dalai Lama and Panchen Lama have had lama disciple relationships for many lifetimes.
Here above H.E. Gangchen Rinpoche is pictured with Panchen Rinpoche. Gangchen Rinpoche's personal Monastery is very nearby Tashi lunpo in Shigatse.

Gangchen Gompa

Gangchen Rinpoche is a great disciple of Panchen lama and they were very close. They would offer golden drink (serkyem) to Dorje Shugden together for the welfare of practitioners. Gangchen Rinpoche himself comes from a long illustrious line of incarnations stemming from Mahasiddha Darikapa in India.
Gangchen Rinpoche has developed a set of incredible healing techniques that are very appropriate for modern times. The techniques use the four elements of the body, 5 chakras, light, chanting, hand and body mudras, the kalacakra tantra and visualizations on the 5 dhyani Buddhas. They are very effective to bring balance to the body, restore vigor, enhance meditations, heal sicknesses, heal depression, overcome anxiety and fear. Many people have attested to it and its popularity has grown tremendously among Rinpoche's followers in Europe, South America and Asia. You can see more on Gangchen Rinpoche's website. And there are fantastic videos available.

 

The incredible part is that prior to Rinpoche revealing the practices to his students, he consulted Dorje Shugden directly via the oracle. Dorje Shugden came in his peaceful form and spoke to Gangchen Rinpoche in the form of Dulzin. Dulzin said to proliferate this ancient healing technique. He was pleased and encouraged this practice. Lama Gangchen Rinpoche has tirelessly taught this practice many times. It is on video and in books. It is very powerful, easy, adaptable and yet based on the ancient healing tantras of Tibet.

Gangchen Rinpoche also produces very powerful blessing pills one can soak in water to drink or insert into creams to rub on affected areas that are very efficacious in healing. Very much sought after by Tibetans and other practioners alike. Rinpoche has the Kalacakra festival yearly also in his beautiful Northern retreat centre in Albagnano, Italy. In this festival yearly he passes down ancient oral transmissions, teachings and commentaries on Kalacakra and related.

In Rinpoche's personal Monastery Kalacakra is highly esteemed. It is very fortunate that HE Gangchen Rinpoche continues to teach, travel and proliferate the dharma.He spreads a powerful message of inner and outer peace to peoples of all cultures. He is the Lama of Pure Love !

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three verses from the Eight Verses of Training the Mind

Teaching by His Holiness the XIV Dalai Lama

By thinking of all sentient beings as even better than the wish-granting gem for accomplishing the highest aim may I always consider them precious.

These four lines are about cultivating a sense of holding dear all other sentient beings. The main point this verse emphasizes is to develop an attitude that enables you to regard other sentient beings as precious, much in the manner of precious jewels. The question could be raised, "Why do we need to cultivate the thought that other sentient beings are precious and valuable?"

In one sense, we can say that other sentient beings are really the principal source of all our experiences of joy, happiness, and prosperity, and not only in terms of our day-to-day dealings with people. We can see that all the desirable experiences that we cherish or aspire to attain are dependent upon cooperation and interaction with other sentient beings. It is an obvious fact. Similarly, from the point of view of a practitioner on the path, many of the high levels of realization that you gain and the progress you make on your spiritual journey are dependent upon cooperation and interaction with other sentient beings. Furthermore, at the resultant state of buddhahood, the truly compassionate activities of a buddha can come about spontaneously without any effort only in relation to sentient beings, because they are the recipients and beneficiaries of those enlightened activities. So one can see that other sentient beings are, in a sense, the true source of our joy, prosperity, and happiness. Basic joys and comforts of life such as food, shelter, clothing, and companionship are all dependent upon other sentient beings, as is fame and renown. Our feelings of comfort and sense of security are dependent upon other people's perceptions of us and their affection for us. It is almost as if human affection is the very basis of our existence. Our life cannot start without affection, and our sustenance, proper growth, and so on all depend on it. In order to achieve a calm mind, the more you have a sense of caring for others, the deeper your satisfaction will be. I think that the very moment you develop a sense of caring, others appear more positive. This is because of your own attitude. On the other hand, if you reject others, they will appear to you in a negative way. Another thing that is quite clear to me is that the moment you think only of yourself, the focus of your whole mind narrows, and because of this narrow focus uncomfortable things can appear huge and bring you fear and discomfort and a sense of feeling overwhelmed by misery. The moment you think of others with a sense of caring, however, your mind widens. Within that wider angle, your own problems appear to be of no significance, and this makes a big difference. If you have a sense of caring for others, you will manifest a kind of inner strength in spite of your own difficult situations and problems. With this strength, your problems will seem less significant and bothersome. By going beyond your own problems and taking care of others, you gain inner strength, self-confidence, courage, and a greater sense of calm. This is a clear example of how one's way of thinking can really make a difference.

The Guide to the Bodhisattva's Way of Life (Bodhicaryavatara) says that there is a phenomenological difference between the pain that you experience when you take someone else's pain upon yourself and the pain that comes directly from your own pain and suffering. In the former, there is an element of discomfort because you are sharing the other's pain; however, as Shantideva points out, there is also a certain amount of stability because, in a sense, you are voluntarily accepting that pain. In the voluntary participation in other's suffering there is strength and a sense of confidence. But in the latter case, when you are undergoing your own pain and suffering, there is an element of involuntariness, and because of the lack of control on your part, you feel weak and completely overwhelmed. In the Buddhist teachings on altruism and compassion, certain expressions are used such as "One should disregard one's own well-being and cherish other's well-being." It is important to understand these statements regarding the practice of voluntarily sharing someone else's pain and suffering in their proper context. The fundamental point is that if you do not have the capacity to love yourself, then there is simply no basis on which to build a sense of caring toward others. Love for yourself does not mean that you are indebted to yourself. Rather, the capacity to love oneself or be kind to oneself should be based on a very fundamental fact of human existence: that we all have a natural tendency to desire happiness and avoid suffering. Once this basis exists in relation to oneself, one can extend it to other sentient beings. Therefore, when we find statements in the teachings such as "Disregard your own well-being and cherish the well-being of others," we should understand them in the context of training yourself according to the ideal of compassion. This is important if we are not to indulge in self-centered ways of thinking that disregard the impact of our actions on other sentient beings. As I said earlier, we can develop an attitude of considering other sentient beings as precious in the recognition of the part their kindness plays in our own experience of joy, happiness, and success. This is the first consideration. The second consideration is as follows: through analysis and contemplation you will come to see that much of our misery, suffering, and pain really result from a self-centered attitude that cherishes one's own well-being at the expense of others, whereas much of the joy, happiness, and sense of security in our lives arise from thoughts and emotions that cherish the well-being of other sentient beings. Contrasting these two forms of thought and emotion convinces us of the need to regard other's well-being as precious.

There is another fact concerning the cultivation of thoughts and emotions that cherish the well-being of others: one's own self-interest and wishes are fulfilled as a by-product of actually working for other sentient beings. As Je Tsong Khapa points out in his Great Exposition of the Path to Enlightenment (Lamrim Chenmo), "the more the practitioner engages in activities and thoughts that are focused and directed toward the fulfillment of others' well-being, the fulfillment or realization of his or her own aspiration will come as a by-product without having to make a separate effort." Some of you may have actually heard the remark, which I make quite often, that in some sense the bodhisattvas, the compassionate practitioners of the Buddhist path, are wisely selfish people, whereas people like ourselves are the foolishly selfish. We think of ourselves and disregard others, and the result is that we always remain unhappy and have a miserable time. The time has come to think more wisely, hasn't it? This is my belief.  At some point the question comes up, "Can we really change our attitude?"

My answer on the basis of my little experience is, without hesitation, "Yes!" This is quite clear to me. The thing that we call "mind" is quite peculiar. Sometimes it is very stubborn and very difficult to change. But with continuous effort and with conviction based on reason, our minds are sometimes quite honest. When we really feel that there is some need to change, then our minds can change. Wishing and praying alone will not transform your mind, but with conviction and reason, reason based ultimately on your own experience, you can transform your mind. Time is quite an important factor here, and with time our mental attitudes can certainly change. One point I should make here is that some people, especially those who see themselves as very realistic and practical, are too realistic and obsessed with practicality. They may think, "This idea of wishing for the happiness of all sentient beings and this idea of cultivating thoughts of cherishing the well-being of all sentient beings are unrealistic and too idealistic. They don't contribute in any way to the transformation of one's mind or to attaining some kind of mental discipline because they are completely unachievable." Some people may think in these terms and feel that perhaps a more effective approach would be to begin with a close circle of people with whom one has direct interaction. They think that later one can expand and increase the parameters. They feel there is simply no point in thinking about all sentient beings since there is an infinite number of them. They may conceivably feel some kind of connection with their fellow human beings on this planet, but they feel that the infinite sentient beings in the multiple world systems and universes have nothing to do with their own experience as an individual. They may ask, "What point is there in trying to cultivate the mind that tries to include within its sphere every living being?" In a way that may be a valid objection, but what is important here is to understand the impact of cultivating such altruistic sentiments.

The point is to try to develop the scope of one's empathy in such a way that it can extend to any form of life that has the capacity to feel pain and experience happiness. It is a matter of defining a living organism as a sentient being. This kind of sentiment is very powerful, and there is no need to be able to identify, in specific terms, with every single living being in order for it  to be effective. Take, for example, the universal nature of impermanence. When we cultivate the thought that things and events are impermanent, we do not need to consider every single thing that exists in the universe in order for us to be convinced of impermanence. That is not how the mind works. So it is important to appreciate this point.

In the first verse, there is an explicit reference to the agent "I": "May I always consider others precious." Perhaps a brief discussion on the Buddhist understanding of what this "I" is referring to might be helpful at this stage. Generally speaking, no one disputes that people--you, me, and others--exist. We do not question the existence of someone who undergoes the experience of pain. We say, "I see such-and-such" and "I hear such-and-such," and we constantly use the first-person pronoun in our speech. There is no disputing the existence of the conventional level of "self" that we all experience in our day-to-day life. Questions arise, however, when we try to understand what that "self" or "I" really is. In probing these questions we may try to extend the analysis a bit beyond day-to-day life--we may, for example, recollect ourselves in our youth. When you have a recollection of something from your youth, you have a close sense of identification with the state of the body and your sense of "self" at that age. When you were young, there was a "self." When you get older there is a "self." There is also a "self" that pervades both stages. An individual can recollect his or her experiences of youth. An individual can think about his or her experiences of old age, and so on. We can see a close identification with our bodily states and sense of "self," our "I" consciousness. Many philosophers and, particularly, religious thinkers have sought to understand the nature of the individual, that "self" or "I," which maintains its continuity across time. This has been especially important within the Indian tradition. The non-Buddhist Indian schools talk about atman, which is roughly translated as "self" or "soul"; and in other non-Indian religious traditions we hear discussion about the "soul" of the being and so on. In the Indian context, atman has the distinct meaning of an agent that is independent of the empirical facts of the individual. In the Hindu tradition, for example, there is a belief in reincarnation, which has inspired a lot of debate. I have also found references to certain forms of mystical practice in which a consciousness or soul assumes the body of a newly dead person. If we are to make sense of reincarnation, if we are to make sense of a soul assuming another body, then some kind of independent agent that is independent of the empirical facts of the individual must be posited. On the whole, non-Buddhist Indian schools have more or less come to the conclusion that the "self" really refers to this independent agent or atman. It refers to what is independent of our body and mind. Buddhist traditions on the whole have rejected the temptation to posit a "self," an atman, or a soul that is independent of our body and mind. Among Buddhist schools there is consensus on the point that "self" or "I" must be understood in terms of the aggregation of body and mind. But as to what, exactly, we are referring when we say "I" or "self," there has been divergence of opinion even among Buddhist thinkers. Many Buddhist schools maintain that in the final analysis we must identify the "self" with the consciousness of the person. Through analysis, we can show how our body is a kind of contingent fact and that what continues across time is really a being's consciousness.

Of course, other Buddhist thinkers have rejected the move to identify "self" with consciousness. Buddhist thinkers such as Buddhapalita and Chandrakirti have rejected the urge to seek some kind of eternal, abiding, or enduring "self." They have argued that following that kind of reasoning is, in a sense, succumbing to the ingrained need to grasp at something. An analysis of the nature of "self" along these lines will yield nothing because the quest involved here is metaphysical; it is a quest for a metaphysical self in which, Buddhapalita and Chandrakirti argue, we are going beyond the domain of the understanding of everyday language and everyday experience. Therefore "self," person, and agent must be understood purely in terms of how we experience our sense of "self." We should not go beyond the level of the conventional understanding of "self" and person. We should develop an understanding of our existence in terms of our bodily and mental existence so that "self" and person are in some sense understood as designations dependent upon mind and body. Chandrakirti used the example of a chariot in his Guide to the Middle Way (Madhyamakavatara).When you subject the concept of chariot to analysis, you are never going to find some kind of metaphysically or substantially real chariot that is independent of the parts that constitute the chariot. But this does not mean the chariot does not exist. Similarly, when we subject "self," the nature of "self," to such analysis, we cannot find a "self" independent of the mind and body that constitutes the existence of the individual or the being. This understanding of the "self" as a dependently originated being must also be extended to our understanding of other sentient beings. Other sentient beings are, once again, designations that are dependent upon bodily and mental existence. Bodily and mental existence is based on the aggregates, which are the psychophysical constituents of beings.

Wherever I go, with whomever I go may I see myself as less than all others, and from the depth of my heart may I consider them supremely precious.

The first verse pointed to the need to cultivate the thought of regarding all other sentient beings as precious. In the second verse, the point being made is that the recognition of the preciousness of other sentient beings, and the sense of caring that you develop on that basis, should not be grounded on a feeling of pity toward other sentient beings, that is, on the thought that they are inferior. Rather, what is being emphasized is a sense of caring for other sentient beings and a recognition of their preciousness based on reverence and respect, as superior beings. I would like to emphasize here how we should understand compassion in the Buddhist context. Generally speaking, in the Buddhist tradition, compassion and loving kindness are seen as two sides of same thing. Compassion is said to be the empathetic wish that aspires to see the object of compassion, the sentient being, free from suffering. Loving kindness is the aspiration that wishes happiness upon others. In this context, love and compassion should not be confused with love and compassion in the conventional sense. For example, we experience a sense of closeness toward people who are dear to us. We feel a sense of compassion and empathy for them. We also have strong love for these people, but often this love or compassion is grounded in self-referential considerations: "So-and-so is my friend," "my spouse," "my child," and so on. What happens with this kind of love or compassion, which may be strong, is that it is tinged with attachment because it involves self-referential considerations. Once there is attachment there is also the potential for anger and hatred to arise. Attachment goes hand in hand with anger and hatred. For example, if one's compassion toward someone is tinged with attachment, it can easily turn into its emotional opposite due to the slightest incident. Then instead of wishing that person to be happy, you might wish that person to be miserable.

True compassion and love in the context of training of the mind is based on the simple recognition that others, just like myself, naturally aspire to be happy and to overcome suffering, and that others, just like myself, have the natural right to fulfill that basic aspiration. The empathy you develop toward a person based on recognition of this basic fact is universal compassion. There is no element of prejudice, no element of discrimination. This compassion is able to be extended to all sentient beings, so long as they are capable of experiencing pain and happiness. Thus, the essential feature of true compassion is that it is universal and not discriminatory. As such, training the mind in cultivating compassion in the Buddhist tradition first involves cultivating a thought of even-mindedness, or equanimity, toward all sentient beings. For example, you may reflect upon the fact that such-and-such a person may be your friend, your relative, and so forth in this life, but that this person may have been, from a Buddhist point of view, your worst enemy in a past life. Similarly, you apply the same sort of reasoning to someone you consider an enemy: although this person may be negative toward you and is your enemy in this life, he or she could have been your best friend in a past life, or could have been related to you, and so on. By reflecting upon the fluctuating nature of one's relationships with others and also on the potential that exists in all sentient beings to be friends and enemies, you develop this even-mindedness or equanimity.

The practice of developing or cultivating equanimity involves a form of detachment, but it is important to understand what detachment means. Sometimes when people hear about the Buddhist practice of detachment, they think that Buddhism is advocating indifference toward all things, but that is not the case. First, cultivating detachment, one could say, takes the sting out of discriminatory emotions toward others that are based on considerations of distance or closeness. You lay the groundwork on which you can cultivate genuine compassion extending to all other sentient beings. The Buddhist teaching on detachment does not imply developing an attitude of disengagement from or indifference to the world or life.

Moving on to another line of the verse, I think it is important to understand the expression "May I see myself lower than all others" in the right context. Certainly it is not saying that you should engage in thoughts that would lead to lower self-esteem, or that you should lose all sense of hope and feel dejected, thinking, "I'm the lowest of all. I have no capacity, I cannot do anything and have no power." This is not the kind of consideration of lowness that is being referred to here. The regarding of oneself as lower than others really has to be understood in relative terms. Generally speaking, human beings are superior to animals. We are equipped with the ability to judge between right and wrong and to think in terms of the future and so on. However, one could also argue that in other respects human beings are inferior to animals. For example, animals may not have the ability to judge between right and wrong in a moral sense, and they might not have the ability to see the long-term consequences of their actions, but within the animal realm there is at least a certain sense of order. If you look at the African savannah, for example, predators prey on other animals only out of necessity when they are hungry. When they are not hungry, you can see them coexisting quite peacefully. But we human beings, despite our ability to judge between right and wrong, sometimes act out of pure greed. Sometimes we engage in actions purely out of indulgence--we kill out of a sense of "sport," say, when we go hunting or fishing. So, in a sense, one could argue that human beings have proven to be inferior to animals. It is in such relativistic terms that we can regard ourselves as lower than others. One of the reasons for using the word "lower" is to emphasize that normally when we give in to ordinary emotions of anger, hatred, strong attachment, and greed, we do so without any sense of restraint. Often we are totally oblivious to the impact our behavior has on other sentient beings. But by deliberately cultivating the thought of regarding others as superior and worthy of your reverence, you provide yourself with a restraining factor. Then, when emotions arise, they will not be so powerful as to cause you to disregard the impact of your actions upon other sentient beings. It is on these grounds that recognition of others as superior to yourself is suggested.

May I examine my mind in all actions and as soon as a negative state occurs, since it endangers myself and others, may I firmly face and avert it.

This verse really gets to the heart of what could be called the essence of the practice of the buddhadharma. When we talk about Dharma in the context of Buddhist teachings, we are talking about nirvana, or freedom from suffering. Freedom from suffering, nirvana, or cessation is the true Dharma. There are many levels of cessation--for example, restraint from killing or murder could be a form of Dharma. But this cannot be called Buddhist Dharma specifically because restraint from killing is something that even someone who is nonreligious can adopt as a result of following the law. The essence of the Dharma in the Buddhist tradition is that state of freedom from suffering and defilements (Skt. klesha, Tib. nyonmong) that lie at the root of suffering. This verse addresses how to combat these defilements or afflictive emotions and thoughts. One could say that for a Buddhist practitioner, the real enemy is this enemy within--these mental and emotional defilements. It is these emotional and mental afflictions that give rise to pain and suffering. The real task of a buddhadharma practitioner is to defeat this inner enemy. Since applying antidotes to these mental and emotional defilements lies at the heart of the Dharma practice and is in some sense its foundation, the third verse suggests that it is very important to cultivate mindfulness right from the beginning. Otherwise, if you let negative emotions and thoughts arise inside you without any sense of restraint, without any mindfulness of their negativity, then in a sense you are giving them free reign. They can then develop to the point where there is simply no way to counter them. However, if you develop mindfulness of their negativity, then when they occur, you will be able to stamp them out as soon as they arise. You will not give them the opportunity or the space to develop into full-blown negative emotional thoughts. The way in which this third verse suggests we apply an antidote is, I think, at the level of the manifested and felt experience of emotion. Instead of getting at the root of emotion in general, what is being suggested is the application of antidotes that are appropriate to specific negative emotions and thoughts. For example, to counter anger, you should cultivate love and compassion. To counter strong attachment to an object, you should cultivate thoughts about the impurity of that object, its undesirable nature, and so on. To counter one's arrogance or pride, you need to reflect upon shortcomings in you that can give rise to a sense of humility. For example, you can think about all the things in the world about which you are completely ignorant. Take the sign language interpreter here in front of me. When I look at her and see the complex gestures with which she performs the translation, I haven't a clue what is going on, and to see that is quite a humbling experience. From my own personal experience, whenever I have a little tingling sense of pride, I think of computers. It really calms me down!

These are the first three verses from the Eight Verses of Training the Mind, and commentary by His Holiness the Dalai Lama that was given on November 8, 1998 in Washington D.C.

Matthieu Ricard on happiness

TED

Reflection and Change

Reflection and Change             

From The Tibetan Book of Living and Dying (Chapter 3) by Sogyal Rinpoche 

 

The Changeless

Impermanence has already revealed to us many truths, but it has a final treasure still in its keeping, one that lies largely hidden from us, unsuspected and unrecognized, yet most intimately our own. 

 

The Western poet Rainer Maria Rilke has said that our deepest fears are like dragons guarding our deepest treasure. The fear that impermanence awakens in us, that nothing is real and nothing lasts, is, we come to discover, our greatest friend because it drives us to ask: If everything dies and changes, then what is really true? Is there something behind the appearances, something boundless and infinitely spacious, something in which the dance of change and impermanence takes place? Is there something in fact we can depend on, that does survive what we call death?

 

Allowing these questions to occupy us urgently, and reflecting on them, we slowly find ourselves making a profound shift in the way we view everything. With continued contemplation and practice in letting go, we come to uncover in ourselves "something" we cannot name or describe or conceptualize, "something" that we begin to realize lies behind all the changes and deaths of the world. The narrow desires and distractions to which our obsessive grasping onto permanence has condemned us begin to dissolve and fall away.

 

As this happens we catch repeated and glowing glimpses of the vast implications behind the truth of impermanence. It is as if all our lives we have been flying in an airplane through dark clouds and turbulence, when suddenly the plane soars above these into the clear, boundless sky. Inspired and exhilarated by this emergence into a new dimension of freedom, we come to uncover a depth of peace, joy, and confidence in ourselves that fills us with wonder, and breeds in us gradually a certainty that there is in us "something" that nothing destroys, that nothing alters, and that cannot die. Milarepa wrote:

 

In horror of death, I took to the mountains, Again and again I meditated on the uncertainty of the hour of death, Capturing the fortress of the deathless unending nature of mind. Now all fear of death is over and done.

 

 

 

Gradually, then, we become aware in ourselves of the calm and sky-like presence of what Milarepa calls the deathless and unending nature of mind.

 

 

 

And as this new awareness begins to become vivid and almost unbroken, there occurs what the Upanishads call “a turning about in the seat of consciousness,” a personal, utterly non-conceptual revelation of what we are, why we are here, and how we should act, which amounts in the end to nothing less than a new life, a new birth, almost, you could say, a resurrection.

 

 

 

What a beautiful and what a healing mystery it is that from contemplating, continually and fearlessly, the truth of change and impermanence, we come slowly to find ourselves face to face, in gratitude and joy, with the truth of the changeless, with the truth of the deathless, unending nature of mind!

 

Great Dzogchen Teachings

Birthday 07-07-07 Lama Gangchen

pictures birthday Rinpoche

Tendrel and more

Lama Gangchen, Lama Michel and Lama Caroline teach us about dependent arising or tendrel in Tibetan
Making peace with the environment
Making peace with the Andes
Making peace with Amazonia

environment

Lama Zopa Rinpoche

HH Dalai Lama said the following about Lama Zopa Rinpoche Jan 2007, after Rinpoche read praises. HH Dalai Lama said - "Rinpoche is someone who follows my guidance sincerely, very expansively and with one hundred percent trust. He possesses unwavering faith and pure samaya; not only has he pure samaya and faith but whatever I instruct, Zopa Rinpoche has the capability to accomplish it. So whatever dedications Lama Zopa Rinpoche makes I also pray to accomplish this and you should do the same thing. Here among the listeners there are many lay and ordained people and people of different races gathered together. We are all the same in being inspired by the kind Buddha's teachings and in wishing to practice as much as we can. With such thoughts we are gathered here today. I am sure with this unifying force of faith and trust, if we pray there will be benefits. The Buddha's teaching is now heading from the 20th into the 21st century. Generally, Buddha's teachings and especially the tradition of the great Nalanda pandits, as preserved by the people of the Land of Snow, are starting to be realized by others, throughout the world. At this time it is becoming more and more recognized that this is a unique tradition in having many benefits supported by reasoning. At this time, I have no ability to do much but as I am a simple monk following the Buddha I always generate the motivation to benefit others as much as I can, for as long as space remains. Particularly, as there are many people who rely on me, the longer I live the more I can practically benefit, so I pray to live long. As Rinpoche made dedication prayers I also pray to accomplish such, and you also do the same. It's very important that we all act with non-duplicitous sincerity and great vision, putting as much determined effort as we can, not just saying mere words and acting only when it's convenient. As long as our activities are beneficial to others we must put effort into them. Rinpoche has inserted many extra words so I need to read this at leisure -- there is no way I can read it immediately. Rinpoche, I am going to read it in a relaxed way (turns to Rinpoche and laughs). I would like to thank all the people working in Rinpoche's organization. Actually we will have a brief meeting later on but you all are working very hard until now. I would like to request you to continue. Rinpoche works with such determination and great sincerity in the service of Buddha's teachings and sentient beings, it's important that we all combine our efforts. Other than that I have nothing special to say."

Transcribed and edited by Ven Thubten Labdron. To read more about Lama Zopa Rinpoche FPMT

Lama Zopa Rinpoche gave his approval of our group "Liberation for Our Brother & Sister Animals" Lobsa

Other related sites -

FPMT 

HH Dalai Lama's Personal Homepage 

Music by Choyling Drolma and Steve Tibbetts. - Songs "Chenrezig" "Padmasambava"

Lama Zopa

Peace Oracle of Lama Gangchen

klik op :

                         Peace Oracle of Lama Gangchen                                                                  

1 First we need to deeply recognise inner peace.
2 Peace is much more then an absence of war.
3 We are choosing peace for our society and for our world.
4 Peace is our basis and our main goal.
5 Peace is the basis of space.
6 Peace is our family and our best friend.
7 Peace is our lover.
8 Peace is our spiritual guide.
9 Peace is always in fashion.
10 Peace is everything.
11 We need to embrace peace in our daily lives.
12 Inner peace makes us intelligent and wise.
13 With inner peace we always succeed in whatever we want to do.
14 Inner peace is the door of liberation from suffering.
15 Inner peace is the essence of all the good things in life.
16 Inner peace is our inner light.
17 Inner peace is the best present we can give to others beings.
18 Inner peace is the true wealth which neither time, death or thieves can steal from us.
19 Inner Peace heals. It is the panacea which can cure the 404 physical diseases and the 84.000 mental diseases.
20 Inner peace is the best way to exercise our inner demons.
21 Inner peace is the best way to become happy and popular.
22 Inner peace is the main product in the good thought supermarket.
23 We need to increase our inner peace from the first moon to the full peace moon of nirvana and enlightenment.
24 Nirvana means peace for ourselves forever. Enlightenment means having the wisdom, compassion and power to continuously share our inner peace with all living beings forever.
25 Practising Tendrel Nyingpo, the essence of dependent arising means choosing peace all the time in every situation. This creates the real "auspicious consciousness" on the energy level.
26 If you do not have peace with your girlfriend or boyfriend, tomorrow they will give you a big problem!

27 When we fly over different countries please wish Peace to this nation, Peace to this land, Peace to this society and healing to all the sick people and animals within it.
28 If you are alone and need a hug, thing "Now I am with peace. Peace is my company."
29 Being a peace messenger gives us more protection from negative energies and keeps our enemies distant.
30 If we become peace messengers we will have the opportunity to positively influence society.
31 Being a peace messenger makes us full of energy; love, bliss happiness and compassion.
32 People like and trust peace messengers and so we will have many friends.
33 As peace messenger we will develop better relationships with our family, friends and enemies.
34 Many saints, angels, Buddhas and lamas are the allies of peace messengers.
35 As peace messengers our inner energies will flow well so we will become physically strong and healthy.
36 Peace messengers are not afraid of anything.
37 Peace messengers are inner space dancers and therefore free from the need to scape.
38 Unpeaceful means being trapped in a very complicated, narrow, boring and limited samsaric reality. Peace means unblocking the inner space in our hearts and heads to open a space much bigger than that of the universe.
39 Without inner space we just follow one system and one view, thus we automatically experience all kinds of problems. Whatever we believe it is science, religion or something else does not matter, we need to make Peace in our life by making our inner space clean and clear. Then whenever someone gives us a problem we not have a nervous reaction.
40 Anger blocks our inner space and causes us to loose our memory and our inner peace. As a result we say many things which make us look foolish. It is better for our image to keep our inner peace.
41 To create peace in our family or at work we either need to ask all our family and friends to be patient or we need to learn to use our inner space.
42 Peace Space is the essence of feminine energy (note that feminine energy and female are different). Bliss is the essence of masculine energy (note that masculine energy and male are different). Everyone, both male or female needs to develop and integrate their inner masculine and feminine energies of bliss and peace. The result is inner peace and love in our personal samsara and the world peace and love spreading throughout our group, society and world.
43 If you embrace your husband, wife or consort with peace you will experience real enjoyment. Both of you will shine like the full moon with inner light and beauty.
44 In life there are so many different things that is possible to lose such as our family, business, money, our health and even our life. These are difficult experiences but not really problems. Problems only come if we lose our inner peace.
45 Inner peace means mind make-up. Inner peace means rediscovering the original beauty of our pure crystal nature.
46 We are all peace messengers. We need to give the peace message to our society and bequeath it to our children and the future generations, who will need it much more then us.
47 We need many things in our life; a girlfriend, boyfriend, money, enjoyment, healing, enlightenment; whatever we need comes to us automatically if we develop inner peace.
48 Inner peace is the pure crystal mind, world peace is the reflections of that mind like a rainbow in the ten directions.
49 We need to keep and continue inner peace regardless of the positive and negative movements of samsara.
50 Make this new year's resolution "I am not going to lose my peace anymore", then the next year will be more successful.
51 Peace is important for everyone and everything in samsara and nirvana.
52 Cure means to eat an aspirin to take away the pain of a headache. Healing means to remove the deep causes of sickness, by changing our emotions, energy and reactions from unpeaceful to peaceful. 53 Negativity does not exist independently, our unpeacefulness creates it. Nirvanic peace and samsaric unpeacefulness are just there, what we experience depends on what we do and what we choose.
54 Unpeacefulness destroys. Peace creates only positive energy.
55 The most important factor for our inner and outer lives, for our daily lives and future lives, for our spiritual and mental lives is mental peace.
56 We spend many hours in the toilet making ourselves up. At the same time we should be looking in our inner mind mirror checking if we have a full moon mind or a very dark moon. If the mind is peaceful the mind is beautiful. If our mind is beautiful our face is beautiful. Inner peace is the best mind make up. 57 With inner peace wrinkles come slowly or not at all. Breath out unpeacefulness with mantras. Then breath in inner peace and join it with our mind and energy.
58 Choosing peace means saying "I am tired of this stupid mind" to ourselves many times during the day.
59 We need change the base of our mind from nervousness and disturbed emotions to peace-space.
60 If we die with a peaceful mind then we will reach whatever, heaven, pure land or positive reincarnation that we wish for and believe in. Even if we do not like religion, if we die with a peaceful mind we will have good experiences and find a good solution.
61 Peace is our outer and inner smile.
62 If we give an expensive present with a negative thought it would have been better to have given a small flower with peace because if we give with peace the good vibration spreads out everywhere.
63 A flower wilts in one day, but if we keep our inner peace well, neither time nor anyone can destroy it. 64 Peace means strength not weakness.
65 Inner peace means lessening our bad habits.
66 If you do not understand peace-space, maybe you understand its opposite. Anger means that we have no peace-space.
67 These days morality is very difficult for us. It is difficult to say what kind of sexual and personal life-styles are right or wrong; however we can at least keep the one main morality of inner peace.
68 It is much easier to take care of our minds than our bodies. If we get physically sick, we can take many medicines, see doctors and follow special diets but the result is not certain. To cure our minds we just need to think "Enough of my mental stupidity, I have finished with shopping in my negative thought supermarket, from now on I will take care of Peace".
69 We have many blockages and many excuses for them; in reality Peace is there each moment, we only need to recognise this.
70 Nowadays we have no time to follow all the essential ancient rules and moralities; consequently we need to take care of the main point: inner peace and world peace.
71 All religions hold their main points secretly and to find them takes so long that most people get tired and bored. Now we need the main point, the big secret of peace, first and quickly.
72 There are many different religious, legal and social moralities and rules, such as the UN declaration of human rights, aimed to the increase of peace, harmony and kindness. Personally we can work for the development of the essence of human rights by developing inner peace, and not harming others.
73 Reciting the mantra OM BISHWA SHANTI HUM and touching our heart means: "Do not loose Inner peace".
74 The basis of both samsara and nirvana is peace, but we need to recognise this and to work with interdependence.
75 Our body, speech and mind are tainted by unpeacefulness. We need to do a little cleaning, harmonising and energising, and then we will discover our original true peaceful nature.
76 We need to keep the basis of peace whatever the situation we are faced with. Without it, even if we have temporary success, later it is doomed to collapse. With a peace basis, everthing that we do is positive.
77 We should watch our peace investment like we do our bank accounts. We may be very rich, but still have an unpeaceful life. If we have inner peace then whether we have a beautiful house and jewels or weather we live in a cave or at a crossroads it is exactly the same, our life is number one.
78 If I were judging a Miss World contest, I would give the prize for the most beautiful girl to the most peaceful one.
79 Peace and unpeacefulness are felt and reflected by our environment. Our Earth likes peace. Check up on the different feelings at the sites of battle grounds and holy places, then you will understand why we need to transform our environment into a peace mandala.
80 Now we have a body, speech, mind, organs, colours, form, self-identity and so on. One day we will die and lose all these gross things; only our subtle mind essence will remain and bear all the responsibility for us. If we take care to mix our small self with peace now, then after our death our life energy will travel well and we will experience nirvana, heaven or the pure lands.
81 Until now we mixed our big and small self with unpeacefulness and negativity, and have had to endure many bad experiences and sicknesses. Now we need to make peace with ourselves. That is why we need to practice Self-Healing. Self-Healing means changing our unpeacefulness to peace.
82 Samsara is very deep and many people are very tired. To cross samsara we need to live all of our experiences with peace, then whatever we do or touch will become positive and lead us to the peace of nirvana. Everyone needs the peace of Nirvana.
83 Tendrel Nyingpo means making all the essence of energy positive and peaceful. It lies at the heart of both science and religion and thus fits within our daily lives and society. We need to develop peace in this way.
84 When we see our friends and colleagues do not just say "Hi", say "Take care of inner peace".
85 Whatever we do in our lives, whether we are working, sleeping, relaxing, driving, talking, eating, making love, whether we are happy, tired, sick, young, old, dying or dead, we need to mix our experience and energy with Peace.
86 Please put peace in the centre of your personal mandala.
87 Peace is our mantra.
88 Inner peace is the way of enlightenment. Whatever we touch with our body, speech and mind, qualities and actions we should touch with peace, then Peace will be reflected everywhere; in our homes, society and in the environment.
89 If we accept our life experiences and situation, it is very easy to make inner peace. Normally our mind is going everywhere, moving through many different and unpeaceful mind states like anger, nervousness, tiredness, non-acceptance and so on. Why not give yourself a break and follow the mind of peace?
90 Peace will be the World Religion in the third millennium.
91 Peace in latin is PAX, which means planting the seed, growing towards the positive.
92 If someone says "You are a piece of garbage" we must think "I am beautiful with peace!" Do not ask "Why am I a piece of garbage?" In this way we keep our inner peace.
93 If we are involved in an argument you should try to remember the following points: 1) My poor friend never recognises peace. 2) Smile and be gentle. 3) Think of a new way to steer our friend towards a different way of thinking.
94 Hope and expectation makes us lose our peace. Normally we always mix our positive actions with fear and doubt. We need to accept that to do our best is beautiful.
95 We can measure how much self-development we have achieved, through how much inner peace we have got.
96 On one level Peace means relaxation, silence, tranquillity. There is nothing moving, just Peace. On another level Peace continue and moves with all our actions. We need both kinds of peace.
97 We need to reach the house of peace and then invite all living beings to come in and relax there with us.
98 We need to develop our peace base and inner beauty first then if we also practise some yoga, recite mantras and sadhanas we will gain realisations and enlightenment very quickly.
99 Peace messengers need to teach inner peace methods to their friends, through talking, dancing, healing, art, singing, books, radio, TV, video, e-mail and so on. Whatever job you do, mix it with a peace message and give that to your colleagues.
100 If we make inner and world peace the seed of our actions, our motivation, then all the branches will be peace manifestations and the results will be peace fruits for many beings to enjoy.
101 To increase the power and peace space of your mind there is an ancient Tibetan technique: link up your inner heart computers with a great holy being such as Jesus, Buddha, God, a great saint or yogi and mix you small mind peace with their great mind peace.
102 Within the mandala there are four actions of:: peace, increase, power and wrath. Without first developing peace, the other actions are not possible. We need to develop all the forms of Peace such as: stable peace, increasing peace, powerful peace and wrathful peace. This is Self-Healing, self-realisation and self-development. By taking the result into the path we can heal and pacify others and to transform the world and its beings into a Peace Mandala.
103 Nowadays for most people it is not possible to live separately from society, an a cave or monastery therefore we need to live our normal busy life, but with peace.
104 To deepen our peace we need to deepen our concentration on peace in all our daily life actions. This is our "preparing shrine".
105 Negativity goes away and all passivity comes in through the open door of peace-space.
106 Peace-space means that we are able to accept many things.
107 Peace is not just something for the government, U.N., political and religious leaders. All of us need to individually recognise our responsibility to create world peace.
108 Inner peace is the cause. World peace is the result.

Lama Gangchen

Dilgo Khyentse Rinpoche

The Spirit of Tibet    (real media)

Dzogchen Practice in Everyday Life

By Dilgo Khyentse Rinpoche

The everyday practice of dzogchen is simply to develop a complete carefree acceptance, an openness to all situations without limit. We should realize openness as the playground of our emotions and relate to people without artificiality, manipulation or strategy.
We should experience everything totally, never withdrawing into ourselves as a marmot hides in its hole.  This practice releases tremendous energy which is usually constricted by the process of maintaining fixed reference points.  Referentiality is the process by which we retreat from the direct experience of everyday life.
Being present in the moment may initially trigger fear.  But by welcoming the sensation of fear with complete openness, we cut through the barriers created by habitual emotional patterns. When we engage in the practice of discovering space, we should develop the feeling of opening ourselves out completely to the entire universe. We should open ourselves with absolute simplicity and nakedness of mind.
This is the powerful and ordinary practice of dropping the mask of self-protection. We shouldn't make a division in our meditation between perception and field of perception.  We shouldn't become like a cat watching a mouse. We should realize that the purpose of meditation is not to go "deeply into ourselves" or withdraw from the world. 
Practice should be free and non-conceptual, unconstrained by introspection and concentration. Vast unoriginated self-luminous wisdom space is the ground of being - the beginning and the end of confusion.  The presence of awareness in the primordeal state has no bias toward enlightenment or non-enlightenment. 
This ground of being which is known as pure or original mind is the source from which all phenomena arise.  It is known as the great mother, as the womb of potentiality in which all things arise and dissolve in natural self-perfectedness and absolute spontaneity.
All aspects of phenomena are completely clear and lucid.  The whole universe is open and unobstructed - everything is mutually interpenetrating. Seeing all things as naked, clear and free from obscurations, there is nothing to attain or realize.  T
he nature of phenomena appears naturally and is naturally present in time-transcending awareness.  Everything is naturally perfect just as it is.  All phenomena appear in their uniqueness as part of the continually changing pattern.  These patterns are vibrant with meaning and significance at every moment; yet there is no significance to attach to such meanings beyond the moment in which they present themselves.
This is the dance of the five elememts in which matter is a symbol of energy and energy a symbol of emptiness.  We are a symbol of our own enlightenment. 
With no effort or practice whatsoever, liberation or enlightenment is already here.
The everyday practice of dzogchen is just everyday life itself. 
Since the undeveloped state does not exist, there is no need to behave in any special way or attempt to attain anything above and beyond what you actually are.  There should be no feeling of striving to reach some "amazing goal" or "advanced state." To strive for such a state is a neurosis which only conditions us and serves to obstruct the free flow of Mind. 
We should also avoid thinking of ourselves as worthless persons - we are naturally free and unconditioned.  We are intrinsically enlightened and lack nothing.
When engaging in meditation practice, we should feel it to be as natural as eating, breathing and defecating.  It should not become a specialized or formal event, bloated with seriousness and solemnity.  We should realize that meditation transcends effort, practice, aims, goals and the duality of liberation and non-liberation. 
Meditation is always ideal; there is no need to correct anything.  Since everything that arises is simply the play of mind as such, there is no unsatisfactory meditation and no need to judge thoughts as good or bad. Therefore we should simply sit.  Simply stay in your own place, in your own condition just as it is.  Forgetting self-conscious feelings, we do not have to think "I am meditating."  Our practice should be without effort, without strain, without attempts to control or force and without trying to become "peaceful."
If we find that we are disturbing ourselves in any of these ways, we stop meditating and simply rest or relax for a while.  Then we resume our meditation.  If we have "interesting experiences" either during or after meditation,  we should avoid making anything special of them.  To spend time thinking about experiences is simply a distraction and an attempt to become unnatural.
These experiences are simply signs of practice and should be regarded as transient events.  We should not attempt to reexperience them because to do so only serves to distort the natural spontaneity of mind.
All phenomena are completely new and fresh, absolutely unique and entirely free from all concepts of past, present and future.  They are experienced in timelessness.
The continual stream of new discovery, revelation and inspiration which arises at every moment is the manifestation of our clarity. 
We should learn to see everyday life as mandala - the luminous fringes of experience which radiate spontaneously from the empty nature of our being.  The aspects of our mandala are the day-to-day objects of our life experience moving in the dance or play of the universe. 
By this symbolism the inner teacher reveals the profound and ultimate significance of being.  Therefore we should be natural and spontaneous, accepting and learning from everything.  This enables us to see the ironic and amusing side of events that usually irritate us.
In meditation we can see through the illusion of past, present and future - our experience becomes the continuity of nowness.  The past is only an unreliable memory held in the present.  The future is only a projection of our present conceptions.  The present itself vanishes as soon as we try to grasp it. 
So why bother with attempting to establish an illusion of solid ground? We should free ourselves from our past memories and preconceptions of meditation.  Each moment of meditation is completely unique and full of potentiality. 
In such moments, we will be incapable of judging our meditation in terms of past experience, dry theory or hollow rhetoric. Simply plunging directly into meditation in the moment now, with our whole being, free from hesitation, boredom or excitement,  is enlightenment.

We are born to be happy

By Parveen Chopra and Swati Chopra

An exclusive interview with His Holiness the Dalai Lama

Policemen in mufti swarm around the plush hotel room in Delhi, crackling wirelesses in hand. Spared routine security checks, we are ushered into an antechamber and politely asked to wait—His Holiness the Dalai Lama is meeting a foreign diplomat. Minutes (that seem like centuries) later, we are led to an inner suite, a temporary abode of the Yeshe Norbu ('Wish fulfilling jewel') of Tibet.
We await him with a mixture of awe and reverence compounded by the presence of his somber attendants. Nothing prepares us for the boisterous, maroon-robed monk who walks in, greeting everyone loudly and shaking hands warmly all around. We are finally face to face with the Presence (Kundun in Tibetan).
The next hour is spent in communion with the man, his beliefs, his faith, and of course, his laughter. It seems that His Holiness has perfected the 'art of laughing', if one may call it that. He uses it to punctuate philosophical debate, at times to bridge the awkward silence as he thinks up a suitable reply to a question, but most of all, to convey his innate joie de vivre. It is infectious and we join in heartily each time his laughter booms out.
We are fortunate to partake of the Dalai Lama's reservoir of loving-kindness, if only for a few fleeting moments.

You seem to exist on numerous planes—as a world figure, the temporal and spiritual head of Tibet, a world-renowned spiritual master. Yet you often refer to yourself as a simple monk. Who is the real you?

I see myself as a monk first, then as a practitioner of the Nalanda (the world reknown Buddhist education center of India, established around 200 B.C.) tradition of wisdom. Masters of Nalanda such as Nagarjuna, Aryadeva, Aryasangha, Dharmakeerti, Chandrakeerti and Shantideva have written the scriptures that we, as Tibetan Buddhists, study and practice. They are all my gurus. I feel that I might have interacted with them in previous lifetimes. When I read their books and meditate upon their names, I feel a connection. At this point, I don't say that I belong to the Hinayana or the Mahayana traditions, but to the lineage of Nalanda.

You are called the 'living Buddha'...?

The term 'living Buddha' is a translation of the Chinese word 'ho fu'. In Tibetan, the operative word is 'lama' which means 'guru'. A guru is someone who is not necessarily a Buddha but is heavy with knowledge. I believe that previous Dalai Lamas were manifestations of Avalokiteshwara (the Buddha of compassion) and the fifth Dalai Lama is believed to be an incarnation of Manjushree. I am fortunate to be the reincarnation of all these great lamas! (laughs)

Can anyone become a Buddha?

Oh yes! All sentient beings have the seed of the Buddha within them. It is also said that eventually all sentient beings will attain Buddhahood? Yes, this is so because all negative emotions of the mind can be eliminated. Once the mind is purified, you are a Buddha.

How would you describe the Buddhist concept of shunyata?

Shunyata is different from Buddhahood. It is the ultimate reality of everything. To purify the mind it is essential to know the nature of reality, which is shunyata. Negative emotions arise from a misconception of reality. In order to remove suffering, you have to meditate on shunyata.

What does our world need to become a better place?

Undoubtedly we need to be more compassionate.

How can we practice compassion?

Through awareness! I think that ignorance and afflictive emotions, called klesh in Sanskrit, give rise to unwanted circumstances. As far as ignorance is concerned, not just Buddhism, every religion recognizes it as the source of suffering. All over the world, much effort is put in education. It is something sacred as it helps to get rid of ignorance. But we have to be careful about the kind of education we impart to our children. Now I see well-educated people who are so unhappy. Sometimes, I think those who use their minds too much are unhappier than the simple people who don't. Why do they become unhappy? It is because of too much desire, hatred, and jealousy. The antidote to weaken that is increasing the right kind of knowledge. I think, perhaps knowledge coupled with a warm heart brings wisdom. Compassion, or karuna, stems from wisdom. For instance, animals with their limited intelligence, are happier and more peaceful than we are. Even so, I have observed that animals become aggressive during the mating season because there is now attachment to the mate. Attachment awakens feelings of klesh within them. Similarly for us, if there is less attachment and jealousy, we are able to focus within. I believe that whether a person follows any religion or not is unimportant, he must have a good heart, a warm heart. This is essential for a happy life, which is much more important than Buddhahood. This is part of what I call 'secular ethics'.

Are we not conditioned by our past karma that may not allow us to be loving and compassionate? How can karma be transcended?

By acting with awareness.

How can we live in awareness?

Analyze! Let's take the example of Mahatma Gandhi. Physically, he was frail. Although he was well educated, there are others who are better educated than he was. Why then did he become a mahatma? It was because of his heart. He did not act for himself or in his own interest; that is karuna. Karuna, I think, is the main element in becoming a good person. Stalin, Lenin, Mao Zedong were powerful leaders. But they lacked karuna and became unpopular. Compassion automatically brings happiness and calmness. Then, even if you receive disturbing news, it will be easier to take, as your mind is still. But if you are agitated, even a minor happening will upset you greatly. How does one bring about calmness? Hatred, jealousy and excessive attachment cause suffering and agitation. I feel that, again, it is compassion that can help you overcome these to move into a calm state of mind. Compassion is not being kind to your friend. That is attachment because it is based on expectation. Karuna is when you do something good without expectations, even without knowing the other person. It is in realizing that the other person is also just like me. That recognition is the basis on which you can develop karuna, not only towards those around you but also towards your enemy. Normally, when we think about our enemy, we think about harming him. Instead, try to remember that the enemy is also a human being. He or she has the right to be happy, just as you do. Talking about myself, maybe I too have some enemies.

Are you talking about China?

No, no! I am talking hypothetically. If one has an enemy, one would want him to suffer. Whenever you feel hatred towards the enemy, think of him as a human being. That is actual karuna because you are feeling it for your enemy. You don't have the other's kindness to base your compassion upon; the other is actually harming you! That is why I say real karuna is unbiased. What we normally feel is biased karuna, as it is mixed with attachment. Genuine karuna flows towards all sentient beings, particularly towards your enemy. You must keep in mind that developing karuna might not benefit the other directly. If I try to develop karuna towards my enemy, he might not even be aware of it. But it will immediately benefit me!

How?

By calming my mind. On the other hand, if I keep thinking how awful everything is, I will immediately lose my peace of mind. And that will help the enemy? It is not necessarily helping the enemy as much as harming yourself. By changing your thoughts, you immediately get inner peace. Many people also think that the practice of karuna benefits others and not oneself. That sort of thinking is a grave mistake. It must be overcome through awareness, which, as I mentioned earlier, comes from analyzing. Even modern medical researchers have come to the conclusion that peace of mind is vital to good health. Experiments show that it is easier for those who practice love and compassion to regain a peaceful state of mind after being agitated. In May this year, I witnessed an experiment performed on a monk at Wisconsin University who was subjected to a loud sound. It had little impact on him and he was able to regain his composure without much difficulty. This goes to prove that the practice of compassion actually calms you down considerably. I am not saying that compassion must be practiced because the Buddha taught it. No. It must be practiced equally by the Buddhist, the Hindu, the Jain, the Christian. It is part of the 'secular ethics' that I talk about. There is nothing sacred or religious about aspiring to a calm mind. People just need to realize that it is good for our health! My approach is to promote values that enable the individual to have a calm mind. Having a calm mind actually works wonders. Recognizing this would help me want to develop it. This has to be made clear to every individual, even to children. It is important to make the child realize that if he loses his temper, he will suffer. If he is able to be more compassionate, he will feel more joy even while playing. If you smile, life becomes sweeter. After all, if I smile at you, you will smile back! Don't you ever experience anger? Oh yes, I do. Negative emotions come and go. I do not think they remain within me for long. If you let anger remain within you, it leads to ill-feeling and hatred.

How do you deal with anger?

Through my clear conviction about compassion. I think negative emotions are part of my mind. It is quite natural to feel angry when faced with problems. But you can change. Can we say that awareness of your emotions helps in dealing with them? If you are able to recognize the moment when anger arises, you will be able to distinguish the part of your mind that is feeling anger. This will divide your mind in two parts-one part will be feeling anger while the other will be trying to observe. Therefore anger cannot dominate the entire mind. You are able to recognize that anger is harmful and maybe develop an antidote to it. View your anger objectively. Try to see the positive side of the anger-causing person or event. All these ideas are not Tibetan inventions, they are Nalanda inventions, your inventions! (laughs uproariously) We Tibetans are the chelas (students) and India is the guru. But today, our guru is getting too materialistic, perhaps becoming too orthodox on one hand and too westernized on the other. I think it is time that Indians get Indianized!

Since you have been stressing 'secular values', would you not prescribe spiritual practices because they owe allegiance to some tradition?

I would recommend what I call 'analytical meditation'. It is scientific, as the main job of a scientist is to analyze. When you meditate, you shift your focus from the external to the internal, emotional world. That's why the Buddha is said to be a great psychologist? Undoubtedly, because he taught the science of the mind. What is the goal of human life? What are we born to achieve? To be happy! What is the purpose of existence? Happiness. Happiness for others or ourselves? Take the example of a plant. What is the goal of its existence? Service to others? May be the plant just is! It doesn't have fixed goals. It just grows. The plant has no mind, so to speak. Animals also seem to have happiness as their aim. Nature never remains static; growth is essential for a human being. Why do we always say 'Happy Birthday' and never 'Happy Deathday'? Because we don't want to see the end. The human mind is attracted to growth, beginning and freshness. Compassion thus is the force of growth and development while anger is destruction. If the goal of life is happiness, where does nirvana fit in? Now you are talking about another level. At the first level, you need to practice basic human values. Then, you can talk of nirvana, which means permanent cessation of suffering. So we come back to happiness!

How can nirvana be made possible?

(Laughs) It is possible because it is possible to eliminate all negative emotions! When Buddha Sakyamuni experienced mahaparinirvana, his mind ceased and he was freed from the karmic cycle of birth and death. Nagarjuna says clearly that the pure mind has no counterforce, and only those that have a counterforce can cease, like matter. The mind, and space too, have no counterforce and so have no reason to cease. In the case of other afflictive emotions, they might end if they have strong positive counter forces. But in case of the mind, we cannot say that it will come to an end, as it is difficult to find a strong antidote that will hinder its existence, as in the case of space. Here, you could argue by saying that in that case, could we put an end to loving-kindness or compassion because they have strong counter-forces? On investigation, we will realize that kindness and love usually accompany wisdom whereas anger and hatred might seem strong but have no praman (proof/basis). Everything that is good and right is the result of valid perception. Based on this, the more you analyze, the more you will be able to hold on to reality. If it is something wrong, however strong it appears, as you analyze it, its falsehood will be revealed. Suppose you feel angry with a person called Gupta, ask yourself: 'Who is Gupta?' 'Is he a body, or is he a mind?' You will see that there is no answer. Immediately, the feeling of hatred subsides, as it has not found a target. But karuna (compassion) is different as it is not dependent on identifying a target. Because of this, Buddhist philosophy refers to karuna as the mind that does not perceive the object. Maitri (amity), karuna and bodhichitta (the matured soul) do not perceive any object. Did you get the point? (laughs) Of course, this is the Buddhist explanation and is very precise. I think it is because of the richness of Sanskrit, which is highly developed in this (metaphysical) aspect.

Aren't the original Buddhist teachings in Pali?

All the Nalanda masters wrote in Sanskrit but Vinaya and Abhidharma teachings are in Pali.

The Buddha was silent on the question of God. What about you? Why did the Buddha not say anything about God?

Because he talked about the law of causality. Once you accept the law of cause and effect, the implication is that there is no 'creator'. If the Buddha accepted the concept of a creator, he would not have been silent; everything would have been God! Who caused the law of causality? About that, the Buddha would say 'the mind', never God or dharmakaya or even the Buddha himself. How did the mind come about? The source of mind is nature. The word that been used for existence is 'interdependent arising'. Talking of God, who created God? There is no point arguing. Dharmakirti and Shantideva debate the existence of God and reach the conclusion that if we believe in a benevolent creator, how do we explain suffering? I remember a funny incident. In Tibetan drama, criticism is allowed and even the Buddha is not spared. There was this man acting on-stage and he was saying that he did not believe in God. If God made us, he said, instead of putting both the eyes in the front, one should be at the back! We would have been more efficient that way. Jokes apart, the idea is not to disrespect any religion but to analyze the nature of reality.

Do you see any common ground between Buddhism and Hinduism?

Historically, Buddha Sakyamuni was a Hindu. So I would like to call Hinduism and Buddhism twin brothers. Then there are common practices like samadhi and vipassana. The demarcation comes in the concept of shunyata. Whereas Hindus believe in atma, Buddhists believe in anatma. In practicing ahimsa, Jains are more thorough than either Buddhists or Hindus.

Aldous Huxley talked of 'perennial philosophy'—the common mystical ground of all religions. Do you believe in that?

That is difficult to say. At one level, all religious traditions have the same aim—to transform the individual into a positive being. At another level, theistic religions do not have the concept of nirvana. You travel all over the world.

Do you think that by and large, the world is moving towards being more positive?

I would like to quote Britain's Queen Mother on this. On her 96th birthday, I asked her the same question. She said that it was becoming better because when she was young, for instance, nobody was concerned about the environment, human rights or the right to self-determination. Today, these have become universal values. When Gandhiji implemented ahimsa, I think everyone took it as a sign of weakness. Now the entire world, except perhaps China, accepts nonviolence and practices it, like Nelson Mandela. India has not only given birth to great religious tradition like Hinduism, Buddhism, Sikhism but has also sheltered many, like Zoroastrianism, Islam, Christianity. The religious tolerance we see around the world is also an Indian tradition.

Do you think that China is changing?

Yes, I think China is also in the process of changing.

Any message for the readers of Life Positive?

Life can be pleasant or miserable. To lead a fruitful life, and to make it positive, practice analytical meditation. And remember that calmness and compassion are an important part of human life. I hope that all Life Positive readers will pay greater attention to inner valu

Forsaking a Guru

(Advice given 4 April 1998)
A student wrote to Lama Zopa Rinpoche saying that he had forsaken one of his gurus, Geshe Kelsang Gyatso*. The student said that he was not keeping his vows and was aware of the negative karma that could result from these actions. Rinpoche answered as follows.

Once you have made a Dharma connection with the virtuous friend, your guru, you cannot give up this relationship unless the guru himself or herself says, “Don’t come,” or “Don’t regard me as your guru.” By giving up Geshe Kelsang Gyatso, you have created heavy negative karma in this life. Since you haven’t given me up, I suggest that you confess to Geshe Kelsang Gyatso about what happened, and devote yourself again to this virtuous friend. According to guru devotion practice, no matter how many gurus you have, you should look at all of them as one being, one mind, and that is Dharmakaya. That view must come from the disciple’s side. You look at them as one mind in different bodies, acting in different ways, according to the karma of sentient beings and their ordinary mistaken minds. This is what one should practice, if one wants profit and not loss. So, change your attitude and apologize to Geshe Kelsang Gyatso. Confess to him and follow him again, unless he says, “No”. This will help lighten your heaviest negative karma. In this world, people are so afraid of getting cancer or AIDS, but they don’t think about eons of suffering in the hell realms. There is such great suffering in the lower realms that cancer and AIDS or whatever suffering one can encounter in the human realm seems a great comfort and pleasure by comparison. Causing heresy and anger and giving up the virtuous friend is much worse than killing and waging wars. This is because the object is very powerful. One’s guru is the most powerful among all powerful objects, such as buddhas. The karma from forsaking one’s guru is worse than the karma generated by Hitler and Mao Tse Tung. Mao Tse Tung caused harm to many holy beings, but they were not his gurus. In the world, someone who kills many millions of people can still achieve enlightenment in that same lifetime. But generating heresy toward the virtuous friend and giving up one’s devotion to the virtuous friend makes it difficult to achieve enlightenment, even if one practices tantra with much hardship. It will be like taking a rebirth in hell. Therefore, what I am saying is this: In the world, actions such as killing and waging war have very bad repercussions and are terrible, but the karma from these actions is mild compared to heresy and giving up one’s guru. You can see in the outline in the lam rim, even if one commits the five heinous crimes—killing one’s father, killing one’s mother, drawing blood from a Buddha, causing schism in the Sangha, and killing an Arhant—one can still achieve enlightenment, but not based on mistaken devotion to the virtuous friend. If you read Liberation in the Palm of Your Hand, or Essential Nectar, particularly the lam rim outline on guru devotion, you will understand. I advise you to make your negative karma smaller by apologizing with regret. Practicing Buddhism is basically your choice. If you want to be free from suffering and its causes, delusion and karma, this is what you need to do: practice the Buddhist path and the Four Noble Truths. If you don’t want to be free from suffering and its causes, then there is no need to practice Buddhism. If you don’t want happiness, then don’t practice virtue.

*Geshe Kelsang Gyatso, a teacher in the UK, who continues to engage in and encourage the Dorje Shugden Protector practice.

Compassion and the Individual

Compassion and the Individual by H.H. the Fourteenth Dalai Lama

The Purpose of Life

One great question underlies our experience, whether we think about it consciously or not: What is the purpose of life? I have considered this question and would like to share my thoughts in the hope that they may be of direct, practical benefit to those who read them. I believe that the purpose of life is to be happy. From the moment of birth, every human being wants happiness and does not want suffering. Neither social conditioning nor education nor ideology affect this. From the very core of our being, we simply desire contentment. I don't know whether the universe, with its countless galaxies, stars and planets, has a deeper meaning or not, but at the very least, it is clear that we humans who live on this earth face the task of making a happy life for ourselves. Therefore, it is important to discover what will bring about the greatest degree of happiness. How to achieve happiness For a start, it is possible to divide every kind of happiness and suffering into two main categories: mental and physical. Of the two, it is the mind that exerts the greatest influence on most of us. Unless we are either gravely ill or deprived of basic necessities, our physical condition plays a secondary role in life. If the body is content, we virtually ignore it. The mind, however, registers every event, no matter how small. Hence we should devote our most serious efforts to bringing about mental peace. From my own limited experience I have found that the greatest degree of inner tranquility comes from the development of love and compassion. The more we care for the happiness of others, the greater our own sense of well-being becomes. Cultivating a close, warmhearted feeling for others automatically puts the mind at ease. This helps remove whatever fears or insecurities we may have and gives us the strength to cope with any obstacles we encounter. It is the ultimate source of success in life. As long as we live in this world we are bound to encounter problems. If, at such times, we lose hope and become discouraged, we diminish our ability to face difficulties. If, on the other hand, we remember that it is not just ourselves but everyone who has to undergo suffering, this more realistic perspective will increase our determination and capacity to overcome troubles. Indeed, with this attitude, each new obstacle can be seen as yet another valuable opportunity to improve our mind! Thus we can strive gradually to become more compassionate, that is we can develop both genuine sympathy for others' suffering and the will to help remove their pain. As a result, our own serenity and inner strength will increase. Our need for love Ultimately, the reason why love and compassion bring the greatest happiness is simply that our nature cherishes them above all else. The need for love lies at the very foundation of human existence. It results from the profound interdependence we all share with one another. However capable and skillful an individual may be, left alone, he or she will not survive. However vigorous and independent one may feel during the most prosperous periods of life, when one is sick or very young or very old, one must depend on the support of others. Interdependence, of course, is a fundamental law of nature. Not only higher forms of life but also many of the smallest insects are social beings who, without any religion, law or education, survive by mutual cooperation based on an innate recognition of their interconnectedness. The most subtle level of material phenomena is also governed by interdependence. All phenomena, from the planet we inhabit to the oceans, clouds, forests and flowers that surround us, arise in dependence upon subtle patterns of energy. Without their proper interaction, they dissolve and decay. It is because our own human existence is so dependent on the help of others that our need for love lies at the very foundation of our existence. Therefore we need a genuine sense of responsibility and a sincere concern for the welfare of others. We have to consider what we human beings really are. We are not like machine-made objects. If we were merely mechanical entities, then machines themselves could alleviate all of our sufferings and fulfill our needs. However, since we are not solely material creatures, it is a mistake to place all our hopes for happiness on external development alone. Instead, we should consider our origins and nature to discover what we require. Leaving aside the complex question of the creation and evolution of our universe, we can at least agree that each of us is the product of our own parents. In general, our conception took place not just in the context of sexual desire but from our parents' decision to have a child. Such decisions are founded on responsibility and altruism—the parents' compassionate commitment to care for their child until it is able to take care of itself. Thus, from the very moment of our conception, our parents' love is directly involved in our creation. Moreover, we are completely dependent upon our mother's care from the earliest stages of our growth. According to some scientists, a pregnant woman's mental state, be it calm or agitated, has a direct physical effect on her unborn child. The expression of love is also very important at the time of birth. Since the very first thing we do is suck milk from our mother's breast, we naturally feel close to her, and she must feel love for us in order to feed us properly; if she feels anger or resentment her milk may not flow freely. Then there is the critical period of brain development from the time of birth up to at least the age of three or four, during which time loving physical contact is the single most important factor for the normal growth of the child. If the child is not held, hugged, cuddled or loved, its development will be impaired and its brain will not mature properly. Since a child cannot survive without the care of others, love is its most important nourishment. The happiness of childhood, the allaying of the child's many fears and the healthy development of its self- confidence all depend directly upon love. Nowadays, many children grow up in unhappy homes. If they do not receive proper affection, in later life they will rarely love their parents and, not infrequently, will find it hard to love others. This is very sad. As children grow older and enter school, their need for support must be met by their teachers. If a teacher not only imparts academic education but also assumes responsibility for preparing students for life, his or her pupils will feel trust and respect and what has been taught will leave an indelible impression on their minds. On the other hand, subjects taught by a teacher who does not show true concern for his or her students' overall well-being will be regarded as temporary and not retained for long. Similarly, if one is sick and being treated in hospital by a doctor who evinces a warm human feeling, one feels at ease and the doctor's desire to give the best possible care is itself curative, irrespective of the degree of his or her technical skill. On the other hand, if one's doctor lacks human feeling and displays an unfriendly expression, impatience or casual disregard, one will feel anxious, even if he or she is the most highly qualified doctor and the disease has been correctly diagnosed and the right medication prescribed. Inevitably, patients' feelings make a difference to the quality and completeness of their recovery. Even when we engage in ordinary conversation in everyday life, if someone speaks with human feeling we enjoy listening, and respond accordingly; the whole conversation becomes interesting, however unimportant the topic may be. On the other hand, if a person speaks coldly or harshly, we feel uneasy and wish for a quick end to the interaction. From the least to the most important event, the affection and respect of others are vital for our happiness. Recently I met a group of scientists in America who said that the rate of mental illness in their country was quite high around twelve percent of the population. it became clear during our discussion that the main cause of depression was not a lack of material necessities but a deprivation of the affection of others. So, as you can see from everything I have written so far, one thing seems clear to me: whether or not we are consciously aware of it, from the day we are born, the need for human affection is in our very blood. Even if the affection comes from an animal or someone we would normally consider an enemy, both children and adults will naturally gravitate towards it. I believe that no one is born free from the need for love. And this demonstrates that, although some modern schools of thought seek to do so, human beings cannot be defined as solely physical. No material object, however beautiful or valuable, can make us feel loved, because our deeper identity and true character lie in the subjective nature of the mind. Developing compassion Some of my friends have told me that, while love and compassion are marvelous and good, they are not really very relevant. Our world, they say, is not a place where such beliefs have much influence or power. They claim that anger and hatred are so much a part of human nature that humanity will always be dominated by them. I do not agree. We humans have existed in our present form for about a hundred thousand years. I believe that if during this time the human mind had been primarily controlled by anger and hatred, our overall population would have decreased. But today, despite all our wars, we find that the human population is greater than ever. This clearly indicates to me that love and compassion predominate in the world. And this is why unpleasant events are "news"; compassionate activities are so much a part of daily life that they are taken for granted and, therefore, largely ignored. So far I have been discussing mainly the mental benefits of compassion, but it contributes to good physical health as well. According to my personal experience, mental stability and physical well-being are directly related. Without question, anger and agitation make us more susceptible to illness. On the other hand, if the mind is tranquil and occupied with positive thoughts, the body will not easily fall prey to disease. But of course it is also true that we all have an innate self-centeredness that inhibits our love for others. So, since we desire the true happiness that is brought about by only a calm mind, and since such peace of mind is brought about by only a compassionate attitude, how can we develop this? Obviously, it is not enough for us simply to think about how nice compassion is! We need to make a concerted effort to develop it; we must use all the events of our daily life to transform our thoughts and behavior. First of all, we must be clear about what we mean by compassion. Many forms of compassionate feeling are mixed with desire and attachment. For instance, the love parents feel for their child is often strongly associated with their own emotional needs, so it is not fully compassionate. Again, in marriage, the love between husband and wife—particularly at the beginning, when each partner still may not know the other's deeper character very well—depends more on attachment than genuine love. Our desire can be so strong that the person to whom we are attached appears to be good, when in fact he or she is very negative. In addition, we have a tendency to exaggerate small positive qualities. Thus when one partner's attitude changes, the other partner is often disappointed and his or her attitude changes too. This is an indication that love has been motivated more by personal need than by genuine care for the other individual. True compassion is not just an emotional response but a firm commitment founded on reason. Therefore, a truly compassionate attitude towards others does not change even if they behave negatively. Of course, developing this kind of compassion is not at all easy! As a start, let us consider the following facts: Whether people are beautiful and friendly or unattractive and disruptive, ultimately they are human beings, just like oneself. Like oneself, they want happiness and do not want suffering. Furthermore, their right to overcome suffering and be happy is equal to one's own. Now, when you recognize that all beings are equal in both their desire for happiness and their right to obtain it, you automatically feel empathy and closeness for them. Through accustoming your mind to this sense of universal altruism, you develop a feeling of responsibility for others: the wish to help them actively overcome their problems. Nor is this wish selective; it applies equally to all. As long as they are human beings experiencing pleasure and pain just as you do, there is no logical basis to discriminate between them or to alter your concern for them if they behave negatively. Let me emphasize that it is within our power, given patience and time, to develop this kind of compassion. Of course, our self-centeredness, our distinctive attachment to the feeling of an independent, self-existent "I: works fundamentally to inhibit our compassion. Indeed, true compassion can be experienced only when this type of self-grasping is eliminated. But this does not mean that we cannot start and make progress now. How we can start We should begin by removing the greatest hindrances to compassion: anger and hatred. As we all know, these are extremely powerful emotions and they can overwhelm our entire mind. Nevertheless, they can be controlled. If, however, they are not, these negative emotions will plague us—with no extra effort on their part!—and impede our quest for the happiness of a loving mind. So as a start, it is useful to investigate whether or not anger is of value. Sometimes, when we are discouraged by a difficult situation, anger does seem helpful, appearing to bring with it more energy, confidence and determination. Here, though, we must examine our mental state carefully. While it is true that anger brings extra energy, if we explore the nature of this energy, we discover that it is blind: we cannot be sure whether its result will be positive or negative. This is because anger eclipses the best part of our brain: its rationality. So the energy of anger is almost always unreliable. It can cause an immense amount of destructive, unfortunate behavior. Moreover, if anger increases to the extreme, one becomes like a mad person, acting in ways that are as damaging to oneself as they are to others. It is possible, however, to develop an equally forceful but far more controlled energy with which to handle difficult situations. This controlled energy comes not only from a compassionate attitude, but also from reason and patience. These are the most powerful antidotes to anger. Unfortunately, many people misjudge these qualities as signs of weakness. I believe the opposite to be true: that they are the true signs of inner strength. Compassion is by nature gentle, peaceful and soft, but it is also very powerful. It is those who easily lose their patience who are insecure and unstable. Thus, to me, the arousal of anger is a direct sign of weakness. So, when a problem first arises, try to remain humble and maintain a sincere attitude and be concerned that the outcome is fair. Of course, others may try to take advantage of you, and if your remaining detached only encourages unjust aggression, adopt a strong stand. This, however, should be done with compassion, and if it is necessary to express your views and take strong countermeasures, do so without anger or ill-intent. You should realize that even though your opponents appear to be harming you, in the end, their destructive activity will damage only themselves. In order to check your own selfish impulse to retaliate, you should recall your desire to practice compassion and assume responsibility for helping prevent the other person from suffering the consequences of his or her acts. Thus, because the measures you employ have been calmly chosen, they will be more effective, more accurate and more forceful. Retaliation based on the blind energy of anger seldom hits the target. Friends and enemies I must emphasize again that merely thinking that compassion and reason and patience are good will not be enough to develop them. We must wait for difficulties to arise and then attempt to practice them. And who creates such opportunities? Not our friends, of course, but our enemies. They are the ones who give us the most trouble. So if we truly wish to learn, we should consider enemies to be our best teacher! For a person who cherishes compassion and love, the practice of tolerance is essential, and for that, an enemy is indispensable. So we should feel grateful to our enemies, for it is they who can best help us develop a tranquil mind! Also, it is often the case in both personal and public life, that with a change in circumstances, enemies become friends. So anger and hatred are always harmful, and unless we train our minds and work to reduce their negative force, they will continue to disturb us and disrupt our attempts to develop a calm mind. Anger and hatred are our real enemies. These are the forces we most need to confront and defeat, not the temporary "enemies" who appear intermittently throughout life. Of course, it is natural and right that we all want friends. I often joke that if you really want to be selfish, you should be very altruistic! You should take good care of others, be concerned for their welfare, help them, serve them, make more friends, make more smiles. The result? When you yourself need help, you find plenty of helpers! If, on the other hand, you neglect the happiness of others, in the long term you will be the loser. And is friendship produced through quarrels and anger, jealousy and intense competitiveness? I do not think so. Only affection brings us genuine close friends. In today's materialistic society, if you have money and power, you seem to have many friends. But they are not friends of yours; they are the friends of your money and power. When you lose your wealth and influence, you will find it very difficult to track these people down. The trouble is that when things in the world go well for us, we become confident that we can manage by ourselves and feel we do not need friends, but as our status and health decline, we quickly realize how wrong we were. That is the moment when we learn who is really helpful and who is completely useless. So to prepare for that moment, to make genuine friends who will help us when the need arises, we ourselves must cultivate altruism! Though sometimes people laugh when I say it, I myself always want more friends. I love smiles. Because of this I have the problem of knowing how to make more friends and how to get more smiles, in particular, genuine smiles. For there are many kinds of smile, such as sarcastic, artificial or diplomatic smiles. Many smiles produce no feeling of satisfaction, and sometimes they can even create suspicion or fear, can't they? But a genuine smile really gives us a feeling of freshness and is, I believe, unique to human beings. If these are the smiles we want, then we ourselves must create the reasons for them to appear. Compassion and the world In conclusion, I would like briefly to expand my thoughts beyond the topic of this short piece and make a wider point: individual happiness can contribute in a profound and effective way to the overall improvement of our entire human community. Because we all share an identical need for love, it is possible to feel that anybody we meet, in whatever circumstances, is a brother or sister. No matter how new the face or how different the dress and behavior, there is no significant division between us and other people. It is foolish to dwell on external differences, because our basic natures are the same. Ultimately, humanity is one and this small planet is our only home. If we are to protect this home of ours, each of us needs to experience a vivid sense of universal altruism. It is only this feeling that can remove the self-centered motives that cause people to deceive and misuse one another. If you have a sincere and open heart, you naturally feel self-worth and confidence, and there is no need to be fearful of others. I believe that at every level of society—familial, tribal, national and international—the key to a happier and more successful world is the growth of compassion. We do not need to become religious, nor do we need to believe in an ideology. All that is necessary is for each of us to develop our good human qualities. I try to treat whoever I meet as an old friend. This gives me a genuine feeling of happiness. It is the time to help create a happier world.

Up in the sky

The Sky Dragon's Profound Roar Up in the sky's expanse, true being, unborn, forever pure Beautiful is the world below me--how many colors do I see
But when I look I can't find anything that's born or has a root
So the time has come to meditate on true reality, of ego-clinging free All my possessions, all that I enjoy, are like rainbows in the sky
Even their smallest parts have no essence--they don't exist at all
So when I enjoy illusory pleasures, empty-appearing tea and beer It's time to rest in mind's full moon--empty awareness, radiant clarity
The stages of practice of the Tathagata's view and meditation
Are skillful methods that clear away ordinary thoughts
So I train in appearance and mind being without base or root
When sickness and death suddenly strike, I'll be ready, without regret In the pattern that the world and life's appearances weave
Visions of parents, relatives and friends are like illusions and dreams
Like morning mist, they are fleeting, and at the time they dissolve
That's the time to search for unborn confused mind's basic reality In the baseless, rootless and empty confused appearances of life
We suffer from heat and from cold and from so many other things
But diligence in Secret Yana's practices, so powerful Makes fox-like cowardice be free all by itself--the time has come!
To what we beautify with hats and clothing--to this heap of elements
We offer tasty food and many other things--whatever we may find pleasing
But the carelessness and craziness of this life will end one day
So be ready to be fearless of the judgement of the mighty Lord of Death
From the country of great snow mountain--a realm of Dharma
Having crossed many hills and valleys and now flying through the sky I purify illusory flesh and blood into empty-appearing deity Paths and bhumis' realizations self liberated--in this I train Ha Ha! Dechen Rangdrol's conduct that's attachment-free A Ho!
It's time to fly in the expanse of sky of spacious Mother

Composed by Khenpo Tsultrim Gyamtso Rinpoche. Translation © 1998 Marpa Translation Committee.

Science at the Crossroads

By Tenzin Gyatso, the Dalai Lama

This article is based on a talk given by the Dalai Lama at the annual meeting of the Society for Neuroscience on November 12, 2005 in Washington DC

The last few decades have witnessed tremendous advances in the scientific understanding of the human brain and the human body as a whole. Furthermore, with the advent of the new genetics, neuroscience's knowledge of the workings of biological organisms is now brought to the subtlest level of individual genes. This has resulted in unforeseen technological possibilities of even manipulating the very codes of life, thereby giving rise to the likelihood of creating entirely new realities for humanity as a whole. Today the question of science's interface with wider humanity is no longer a matter of academic interest alone; this question must assume a sense of urgency for all those who are concerned about the fate of human existence. I feel, therefore, that a dialogue between neuroscience and society could have profound benefits in that it may help deepen our basic understanding of what it means to be human and our responsibilities for the natural world we share with other sentient beings. I am glad to note that as part of this wider interface, there is a growing interest among some neuroscientists in engaging in deeper conversations with Buddhist contemplative disciplines.
Although my own interest in science began as the curiosity of a restless young boy growing up in Tibet, gradually the colossal importance of science and technology for understanding the modern world dawned on me. Not only have I sought to grasp specific scientific ideas but have also attempted to explore the wider implications of the new advances in human knowledge and technological power brought about through science. The specific areas of science I have explored most over the years are subatomic physics, cosmology, biology and psychology. For my limited understanding of these fields I am deeply indebted to the hours of generous time shared with me by Carl von Weizsacker and the late David Bohm both of whom I consider to be my teachers in quantum mechanics, and in the field of biology, especially neuroscience, by the late Robert Livingstone and Francisco Varela. I am also grateful to the numerous eminent scientists with whom I have had the privilege of engaging in conversations through the auspices of the Mind and Life Institute which initiated the Mind and Life conferences that began in 1987 at my residence in Dharamsala, India. These dialogues have continued over the years and in fact the latest Mind and Life dialogue concluded here in Washington just this week.
Some might wonder "What is a Buddhist monk doing taking such a deep interest in science? What relation could there be between Buddhism, an ancient Indian philosophical and spiritual tradition, and modern science? What possible benefit could there be for a scientific discipline such as neuroscience in engaging in dialogue with Buddhist contemplative tradition?"
Although Buddhist contemplative tradition and modern science have evolved from different historical, intellectual and cultural roots, I believe that at heart they share significant commonalities, especially in their basic philosophical outlook and methodology. On the philosophical level, both Buddhism and modern science share a deep suspicion of any notion of absolutes, whether conceptualized as a transcendent being, as an eternal, unchanging principle such as soul, or as a fundamental substratum of reality. Both Buddhism and science prefer to account for the evolution and emergence of the cosmos and life in terms of the complex interrelations of the natural laws of cause and effect. From the methodological perspective, both traditions emphasize the role of empiricism. For example, in the Buddhist investigative tradition, between the three recognized sources of knowledge - experience, reason and testimony - it is the evidence of the experience that takes precedence, with reason coming second and testimony last. This means that, in the Buddhist investigation of reality, at least in principle, empirical evidence should triumph over scriptural authority, no matter how deeply venerated a scripture may be. Even in the case of knowledge derived through reason or inference, its validity must derive ultimately from some observed facts of experience. Because of this methodological standpoint, I have often remarked to my Buddhist colleagues that the empirically verified insights of modern cosmology and astronomy must compel us now to modify, or in some cases reject, many aspects of traditional cosmology as found in ancient Buddhist texts.

Since the primary motive underlying the Buddhist investigation of reality is the fundamental quest for overcoming suffering and perfecting the human condition, the primary orientation of the Buddhist investigative tradition has been toward understanding the human mind and its various functions. The assumption here is that by gaining deeper insight into the human psyche, we might find ways of transforming our thoughts, emotions and their underlying propensities so that a more wholesome and fulfilling way of being can be found. It is in this context that the Buddhist tradition has devised a rich classification of mental states, as well as contemplative techniques for refining specific mental qualities. So a genuine exchange between the cumulative knowledge and experience of Buddhism and modern science on a wide-ranging issues pertaining to the human mind, from cognition and emotion to understanding the capacity for transformation inherent in the human brain can be deeply interesting and potentially beneficial as well. In my own experience, I have felt deeply enriched by engaging in conversations with neuroscientists and psychologists on such questions as the nature and role of positive and negative emotions, attention, imagery, as well the plasticity of the brain. The compelling evidence from neuroscience and medical science of the crucial role of simple physical touch for even the physical enlargement of an infant's brain during the first few weeks powerfully brings home the intimate connection between compassion and human happiness.
Buddhism has long argued for the tremendous potential for transformation that exists naturally in the human mind. To this end, the tradition has developed a wide range of contemplative techniques, or meditation practices, aimed specifically at two principal objectives - the cultivation of a compassionate heart and the cultivation of deep insights into the nature of reality, which are referred to as the union of compassion and wisdom. At the heart of these meditation practices lie two key techniques, the refinement of attention and its sustained application on the one hand, and the regulation and transformation of emotions on the other. In both of these cases, I feel, there might be great potential for collaborative research between the Buddhist contemplative tradition and neuroscience. For example, modern neuroscience has developed a rich understanding of the brain mechanisms that are associated with both attention and emotion. Buddhist contemplative tradition, given its long history of interest in the practice of mental training, offers on the other hand practical techniques for refining attention and regulating and transforming emotion. The meeting of modern neuroscience and Buddhist contemplative discipline, therefore, could lead to the possibility of studying the impact of intentional mental activity on the brain circuits that have been identified as critical for specific mental processes. In the least such an interdisciplinary encounter could help raise critical questions in many key areas. For example, do individuals have a fixed capacity to regulate their emotions and attention or, as Buddhist tradition argues, their capacity for regulating these processes are greatly amenable to change suggesting similar degree of amenability of the behavioral and brain systems associated with these functions? One area where Buddhist contemplative tradition may have important contribution to make is the practical techniques it has developed for training in compassion. With regard to mental training both in attention and emotional regulation it also becomes crucial to raise the question of whether any specific techniques have time-sensitivity in terms of their effectiveness, so that new methods can be tailored to suit the needs of age, health, and other variable factors.
A note of caution is called for, however. It is inevitable that when two radically different investigative traditions like Buddhism and neuroscience are brought together in an interdisciplinary dialogue, this will involve problems that are normally attendant to exchanges across boundaries of cultures and disciplines. For example, when we speak of the "science of meditation," we need to be sensitive to exactly what is meant by such a statement. On the part of scientists, I feel, it is important to be sensitive to the different connotations of an important term such as meditation in their traditional context. For example, in its traditional context, the term for meditation is bhavana (in Sanskrit) or gom (in Tibetan). The Sanskrit term connotes the idea of cultivation, such as cultivating a particular habit or a way of being, while the Tibetan term gom has the connotation of cultivating familiarity. So, briefly stated, meditation in the traditional Buddhist context refers to a deliberate mental activity that involves cultivating familiarity, be it with a chosen object, a fact, a theme, habit, an outlook, or a way of being. Broadly speaking, there are two categories of meditation practice - one focusing on stilling the mind and the other on the cognitive processes of understanding. The two are referred to as (i) stabilizing meditation and (ii) discursive meditation. In both cases, the meditation can take many different forms. For example, it may take the form of taking something as object of one's cognition, such as meditating on one's transient nature. Or it may take the form of cultivating a specific mental state, such as compassion by developing a heartfelt, altruistic yearning to alleviate others' suffering. Or, it could take the form of imagination, exploring the human potential for generating mental imagery, which may be used in various ways to cultivate mental well-being. So it is critical to be aware of what specific forms of meditation one might be investigating when engaged in collaborative research so that complexity of meditative practices being studied is matched by the sophistication of the scientific research.
Another area where a critical perspective is required on the part of the scientists is the ability to distinguish between the empirical aspects of Buddhist thought and contemplative practice on the one hand and the philosophical and metaphysical assumptions associated with these meditative practices. In other words, just as we must distinguish within the scientific approach between theoretical suppositions, empirical observations based on experiments, and subsequent interpretations, in the same manner it is critical to distinguish theoretical suppositions, experientially verifiable features of mental states, and subsequent philosophical interpretations in Buddhism. This way, both parties in the dialogue can find the common ground of empirical observable facts of the human mind, while not falling into the temptation of reducing the framework of one discipline into that of the other. Although the philosophical presuppositions and the subsequent conceptual interpretations may differ between these two investigative traditions, insofar as empirical facts are concerned, facts must remain facts, no matter how one may choose to describe them. Whatever the truth about the final nature of consciousness - whether or not it is ultimately reducible to physical processes - I believe there can be shared understanding of the experiential facts of the various aspects of our perceptions, thoughts and emotions.
With these precautionary considerations, I believe, a close cooperation between these two investigative traditions can truly contribute toward expanding the human understanding of the complex world of inner subjective experience that we call the mind. Already the benefits of such collaborations are beginning to be demonstrated. According to preliminary reports, the effects of mental training, such as simple mindfulness practice on a regular basis or the deliberate cultivation of compassion as developed in Buddhism, in bringing about observable changes in the human brain correlated to positive mental states can be measured. Recent discoveries in neuroscience have demonstrated the innate plasticity of the brain, both in terms of synaptic connections and birth of new neurons, as a result of exposure to external stimuli, such as voluntary physical exercise and an enriched environment. The Buddhist contemplative tradition may help to expand this field of scientific inquiry by proposing types of mental training that may also pertain to neuroplasticity. If it turns out, as the Buddhist tradition implies, that mental practice can effect observable synaptic and neural changes in the brain, this could have far-reaching implications. The repercussions of such research will not be confined simply to expanding our knowledge of the human mind; but, perhaps more importantly, they could have great significance for our understanding of education and mental health. Similarly, if, as the Buddhist tradition claims, the deliberate cultivation of compassion can lead to a radical shift in the individual's outlook, leading to greater empathy toward others, this could have far-reaching implications for society at large.
Finally, I believe that the collaboration between neuroscience and the Buddhist contemplative tradition may shed fresh light on the vitally important question of the interface of ethics and neuroscience. Regardless of whatever conception one might have of the relationship between ethics and science, in actual practice, science has evolved primarily as an empirical discipline with a morally neutral, value-free stance. It has come to be perceived essentially as a mode of inquiry that gives detailed knowledge of the empirical world and the underlying laws of nature. Purely from the scientific point of view, the creation of nuclear weapons is a truly amazing achievement. However, since this creation has the potential to inflict so much suffering through unimaginable death and destruction, we regard it as destructive. It is the ethical evaluation that must determine what is positive and what is negative. Until recently, this approach of segregating ethics and science, with the understanding that the human capacity for moral thinking evolves alongside human knowledge, seems to have succeeded.
Today, I believe that humanity is at a critical crossroad. The radical advances that took place in neuroscience and particularly in genetics towards the end of the twentieth century have led to a new era in human history. Our knowledge of the human brain and body at the cellular and genetic level, with the consequent technological possibilities offered for genetic manipulation, has reached such a stage that the ethical challenges of these scientific advances are enormous. It is all too evident that our moral thinking simply has not been able to keep pace with such rapid progress in our acquisition of knowledge and power. Yet the ramifications of these new findings and their applications are so far-reaching that they relate to the very conception of human nature and the preservation of the human species. So it is no longer adequate to adopt the view that our responsibility as a society is to simply further scientific knowledge and enhance technological power and that the choice of what to do with this knowledge and power should be left in the hands of the individual. We must find a way of bringing fundamental humanitarian and ethical considerations to bear upon the direction of scientific development, especially in the life sciences. By invoking fundamental ethical principles, I am not advocating a fusion of religious ethics and scientific inquiry. Rather, I am speaking of what I call "secular ethics" that embrace the key ethical principles, such as compassion, tolerance, a sense of caring, consideration of others, and the responsible use of knowledge and power - principles that transcend the barriers between religious believers and non-believers, and followers of this religion or that religion. I personally like to imagine all human activities, including science, as individual fingers of a palm. So long as each of these fingers is connected with the palm of basic human empathy and altruism, they will continue to serve the well-being of humanity. We are living in truly one world. Modern economy, electronic media, international tourism, as well as the environmental problems, all remind us on a daily basis how deeply interconnected the world has become today. Scientific communities play a vitally important role in this interconnected world. For whatever historical reasons, today the scientists enjoy great respect and trust within society, much more so than my own discipline of philosophy and religion. I appeal to scientists to bring into their professional work the dictates of the fundamental ethical principles we all share as human beings.

© Copyright 2005 Mind and Life Institute, Boulder, CO, USA. All rights reserved.

Moderate Muslims Seek Help From the Dalai Lama

San Francisco, USA, 16 April 2006 (By Louis Sahugan, L.A. Times) - Prominent Muslim dignitaries on Saturday met for the first time with the world's most influential Buddhist, the Dalai Lama, enlisting his help in quelling fanatical ideologies within Islamic communities and improving the faith's declining image in the West.

The summit was a measure of the desperate concern among moderate Muslim leaders and scholars about religious extremism and increasingly negative views of their faith arising from Western concerns about terrorism. Indeed, Islam traditionally has not recognized Buddhism.

"The main issue of this conference is to provide a platform to teach that there is no room today to say or invest in anything but love," said Imam Mehdi Khorasani of Marin County, who had extended the invitation to the Dalai Lama. "We are happy and grateful for His Holiness' decision to lend his energy to this cause."

Appearing comfortable and jovial in his maroon and saffron robe before a crowd of about 600, the Dalai Lama, 71, was true to his image as one of the world's most avid advocates for peace.

"Some people have an impression that Islam is militant," he said, seated in lotus position on a center-stage baronial chair at the InterContinental Mark Hopkins hotel. "I think that is totally wrong. Islam is one of the world's great religions and it carries, basically, a message of love and compassion." He pointed to his homeland of Tibet as an example of a place where Buddhists and Muslims have existed together in peace for centuries.

In an interview earlier, the Nobel laureate and religious leader of Tibetan Buddhism said, "Promoting the genuine message of Islam and the proper impression of the Muslim world — that is my hope.

"Some of my Muslim friends have told me that those people who claim to be Muslims, if they create bloodshed, that is not genuine Islam," he said. "Those few mischievous ones do not represent the whole Muslim community."

Some of those in attendance suggested that the open display of mutual support might not play well with more extreme members of either Islam or Buddhism.

"It's a brave thing for imams to reach out to the Dalai Lama — it's likely to be seen in some circles as an act of weakness and undignified of their own traditions," said Caner Dagli, assistant professor of religion at Roanoke College in Salem, Va.

"The Dalai Lama is also putting himself out on a limb by standing with his Muslim brothers and sisters," he said. "But I'm happy about all that. It's right that they should be allies."

One difference is that although the Dalai Lama holds an unquestioned position as spiritual and temporal leader of Tibet, Islam has no similar central authority uniting its members. Hence, Muslims around the globe interpret the faith quite differently and are more divided among themselves.

That the meeting came together at all was remarkable, coming near the date of the prophet Muhammad's birthday, as well as during Passover and Easter weekend. It also followed the release last week of the recorded sounds of struggle and panic when Sept. 11 hijackers took control of United Airlines Flight 93 and screamed, "Allah is the greatest," as the plane went down.

But the Dalai Lama, who normally books his appearances seven years in advance, and the Muslim leaders and scholars from around the world broke their holiday commitments to attend the hastily organized event.

"This meeting had to happen," said Dan Kranzler, a philanthropist and one of the gathering's sponsors.

"The 90% of the Muslim world that is moderate and peace-loving wants to overcome the radical ideologies of the rest," said Kranzler, who is Jewish but refers to himself as a "universalist." "If there is anyone in the world who can cheat the odds and make that happen it's the Dalai Lama."

Organizers called it an extraordinary convergence.

Essentially, Muslim leaders were seeking the Dalai Lama's rock-star status, broad appeal and skills as a neutral conciliator in dealing with divisiveness within their faith, deepened by worldwide media attention. Even moderate Muslims, who make up most believers, are not united enough to impose their visions of peace and tolerance on those who are intolerant or promote violence.

Shaykh Hamza Yusuf, founder of the Zaytuna Institute in Hayward, which is dedicated to reviving the sciences of classical Islam, pointed out another reason for wanting the Dalai Lama on their side.

"Buddhism gets the best press of any religion in the world," he said. "Islam gets the worst press because it's associated with war and belligerence.

"When a recent Gallup Poll asked Americans what they respected about Islam, 38% answered not a thing, and 12 % said they weren't sure," he said. "Yet one-fifth of humanity is Muslim.

"So we are delighted that the Dalai Lama wants to understand how we view this situation and assess what his own community can do to alleviate the problems," he said.

Under tight security, the Dalai Lama initially met privately with 40 leaders, including Mahmud Kilic, a professor of Sufism and president of the Turkish and Islamic Art Museum in Istanbul; Sayyid M. Syeed, head of the Islamic Society of North America, the largest umbrella organization of Islamic centers in the United States; and Ahmad Al-Hashimi, president of the Ihsan Muslim Heritage Society of Ontario, Canada.

One proposal that emerged from the discussions was a possible visit by the Dalai Lama to Saudi Arabia.

Later, on stage, he was flanked by religious leaders and scholars including Huston Smith, emeritus professor of religion at UC Berkeley; Thomas Cleary, a Harvard professor whose interpretation of the ancient Chinese "Art of War" became a bestseller; and Robert Thurman, a Columbia University professor known as the Billy Graham of Buddhism.

In an interview, Smith said the meeting was in direct response to the violent exploitation of one of the great traditions.

"The world is in flames. We are at war with Islam," he said. "The Muslim leaders here wanted to talk to the Dalai Lama about what they could do to persuade terrorists that their terrorism only increases terrorism."

Though Muslim leaders called for the gathering, it was organized and funded by a coalition that included film producer Steven Reuther and Kranzler, who made his fortune in the computer software industry.

In an effort to make Muslim guests feel as comfortable as possible in their daily prayers, the organizing team determined the exact direction of Mecca from the Nob Hill hotel — 15 degrees east of north. Receptions were alcohol-free and vegetarian, in keeping with practices of Islam and Buddhism. Dozens of participants wore white scarfs that had been draped around their necks by the Dalai Lama in private sessions.

Geshe Ngawang Sherap

Been born in Lhasa, Tibet ,the 1 of July of 1948.
When He was 7 years old, He enter the Monastery of Sera to receive a monástyc education. He arrives at India in 1960, where He continue with his modern and Buddhist education in the University of Sanskrit, Varanasi and the Central Institute of High Tibetans Studies, in Sarnath.
He obtained masters on Sciences of the Information in the University of Delhi, India. It is in addition Geshe (PhD) in Buddhist Philosophy in the University of Mey of the Sera Monastery Sera, which was relocated in the South of India.
He is a International recognized lecturer.
From 1993 has dictated conferences and dissertations in Buddhist Philosophy, Psychology, Development of the understanding of the mind, as well as, of the Quality of life and the relationships at all levels.
He was Head Librarian of the Central Institute of Tibetan´s Studies in Varanasi (1981-1996), developing it like a library of modern and specialized investigation in Buddhist and Tibetan studies.
Director of the Central School for Tibetans in Simla, one of the first residential schools established by H.H. the Dalai Lama in its administration of 1976-1979.
Director of the Tibetan School of Jawalakhel, Kathmandu, Nepal (1972-1974).
Secretary of the Gelugpa Cultural Society , India (1968-1974). Secretary of the Tibetans Center of Craftsmen in Simla, India (1967-1968)
Actually He Gives lectures in India, Nepal, Bhutan, Mongolia, Tibet, Thailand, Malaysia, Singapur, Indonesia, Sri Lanka, Switzerland, Germany, Italy, Denmark, Sweden, Spain, Holland, Belgium, France, England, Greece, Argentina, Brazil, Chile, Peru, Uruguay, Venezuela, the United States and Canada, and continues receiving invitations of different centers around
the world.

Kiabje Zong Rinpoche

Zongtrul Jetsun Losang Tsondu Thupten Gyaltsen, or Venerable Kyabje Zong Rinpoche, as popularly known to his innumerable ordained and lay disciples, was born in 1904 in Mangsang in the Kham province of Tibet. He entered Ganden Shartse Monastery at the age of twelve.

The late HH Kyabje Trijang Rinpoche, who was then fourteen years old, helped the new incarnate lama by going with him through his first lesson in elementary dialectics. He studied effortlessly and became renowned as a powerful and irrefutable debater. A learned geshe at that time said that 'even if Shri Dharmakirti had been present, he would not have been able to debate better than that.'

At twenty five Zong Rinpoche entered the geshe examinations of the famous Lhasa Monlam ceremonies. He was extremely successful. The Great 13th Dalai Lama, who had been present during one of these examinations, remarked, "Zong Lama has studied excellently. He deserves the first or second rank Geshe Lharampa of this year." This would be followed by an equally successful examination at Gyuto Tantric College. After these crowning achievements, which marked the completion of his studies, Kyabje Zong Rinpoche's name as an accomplished scholar became firmly established.

Some months following his studies, Zong Rinpoche was appointed abbot of Ganden Shartse Monastery, the seat of which he held for nine years. His abbotship is still remembered for many remarkable achievements, among others, Ganden Shartse gained new heights of exemplary monastic discipline (which he held closest to his heart) and scholarship. Also noteworthy was the definite improvement in the administrative structure of the monastery. Stung early by the difficulties the poorest members faced, he successfully introduced reforms that went a long way to improve their lot.

After resigning from the seat of Abbot after serving the monastery for more than nine years, Rinpoche went on a long pilgrimage to Tsari, one of the places where Tsongkhapa went for penance. Intermittently, from these times onwards, reports could be heard of how he removed difficulties from the the lives of innumerable people through low key demonstrations of tantric power. The well known Geshe Rinpoche Tenzin Choephel, whose defects in eyes deprived him of his movement, invited him in the hopes of possible cure; after several ablutions by Rinpoche, it became possible for him to dispense with his cane and work unaided.

At Gaden and its adjacent lower lands, Dechen, Maldo, Chheka, Zibuk-in all these places and many other areas of Tibet he quietly and successfully converted many powerful local spirits haunting livestock and human inhabitant. His power to bring and stop rain and hailstorms came to be recognized by everyone. At one time he made a frog model out of clay and filled with mantra scrolls and blessed it from his tantric power. When the hailstorms came,this clay-made frog model moved (as it had a life) and directed its face towards hailstorms thus stopping its destruction.

Rinpoche was known as a strong, detached and wrathful lama. He had impeccable knowledge of all rituals, art and science, and he never hesitated to give reasons to others why this action or that painting was wrong.
He was renowned for his 'many actions of powerful magic, as a result of which the most marvelous, indescribable signs occurred.'

Rinpoche spent the years after 1946 and until his exile in 1959 traveling to many monasteries, 'removing hindrances, doing rituals, and giving many initiations, transmissions and commentaries, and instruction in the profound and extensive Dharma.'
There were many incidents where he showed different levels of spiritual powers (which cannot be include in this short profile) thus showing us that the world is not just confined to materialism.

In the aftermath of the suppression of his land in 1959, complying with repeated requests from his disciples, Zong Rinpoche left Tibet and sought asylum in India along with numerous survivors of the Chinese invasion. There, amidst many hardships, he gave his disciples a countless number of teachings, thus rekindling the flame of the Buddhist doctrine outside his country. Upon request from the newly established Government in exile, Zong Rinpoche thereafter became the principal of the newly formed Tibetan Teachers Training Program.
After his retirement from public life, as the years passed, his fame spread to many countries outside India. Invitations poured in requesting him to come to the West.

Upon repeated invitations from many Western Dharma centers, he visited them on three occasions. These trips included visits to Britain, Switzerland West Germany, Italy, France, Spain, the U.S., Canada. Max Comfort, Greta's husband, said that Song Rinpoche 'had tremendous presence and always command and respect. In the West he was always fascinated with procedure, how things were made and how they worked. And he was so incredibly skillful with his hands, he knew how to do things.'

On a visit to the Tower of London, Max remembers, 'he captivated a crowd of tourists with his detailed and accurate explanation of the workings of an ancient blunderbuss.
Zong Rinpoche's ripe wisdom and penetrating insights on everything he taught touched his listeners to the core of their very being. Apart from all these facts, Kyabje Zong Rinpoche should be remembered primarily as the first Tibetan master to seriously bring his Western listeners face to face with the most profound aspects of Tibetan Buddhism.

Owing to his vast knowledge (he was sometimes called a moving dictionary of Buddhism) on Sutra and Tantra his disciple includes most of the abbot and ex-abbots of Gelugpa monasteries, adepts and tulkus. Some of his foremost disciples in our monastery are Kyabje Zemey Rinpoche, Kyabje Lati Rinpoche, Ven. Khensur Jampa Yeshi, late Sharpa Choeje Lobsang Nyima, present Sharpa Choeje Lungrig Namgyel, Ven Khensur Achok Rinpoche are few to mention here.

To the profound grief of his Tibetan and Western students, Venerable Zong Rinpoche passed away on November 15th, 1984, without manifesting any signs of illness.
The most interesting thing is that Rinpoche had marked the date of his death and the date of cremation in his personal dairy prior to his death. But this became noticeable to his disciples only later on when they consult astrology for the cremation date confirmation. On the morning of the 24th, members of Zong Labrang headed by ven. Kyabje Zemey Rinpoche opened the cremation hearth.

Among his ashes they found his skull, unburned and completely intact. This was only the beginning however; between the two hollow pans placed upon the other back to the back in the lower side of the hearth (the outer rim of the upper pan cemented to the inner walls of the hearth while the lower pan was upturned to cover the sand mandala beneath) they found a large quantity of relic pills. Finally, when the lower pan was removed, everyone present, including some o fKyabje Rinpoche's Western disciples, saw in the sand mandala two unmistaken thumb-size foot prints complete with the toes and heels. The discovery of these extraordinary signs made everyone sigh with relief; they reaffirmed their faith in Kyabje Zong Rinpoche and assured them of his swift return.

True to the above signs, his new incarnation was born in the Kullu valley (place in Northern India), later on duly recognized by His Holiness the Dalai Lama and enthroned at Ganden Shartse monastery in India. Like his previous incarnation he also shows many heart moving signs confirming that he is the real Zong Rinpoche and has only changed his physical outlook. It is remarkable that one of the things the previous Zong Rinpoche did during his last visit to the United States was to buy a bag of children's toys. The present Zong Rinpoche is 15 years old. He is currently fully engaged in the study of Sutra and Tantra at Ganden Shartse Monastic University under the care of Khensur Lati Rinpoche.

(This page and all of its contents © Zong Labrang ,Gaden Shartse Monastery, Mundgod, India - 2000, 2001)

Kiabje Trijang Rinpoche

His Holiness Kyabje Trijang Dorje Chang was the foremost Tibetan Buddhist Master of our time. He was born at the turn of the last century and passed away in 1981 at the age of eighty-one.

All the great Masters and the followers of Je Tsongkhapa tradition, such as Kyabje Song Rinpoche, Ven. Geshe Rabten Rinpoche, Ven. Lama Yeshe and many more were brought up by his compassionate spiritual guidance. It is possible to say, without exsagerating that He was the root master of the most part of the Ghelugpa Lamas.

The most outstanding among his disciples is His Holiness the Dalai Lama himself. Kyabje Trijang Dorje Chang served His Holiness first as philosophical assistant, then as personal tutor, together with Kyabje Ling Dorje Chang, for altogether fifty years. He offered to His Holiness studies from the elementary level up to the highest tantric transmissions.

The flourishing of Dharma in the West is both directly and indirectly connected with His Holiness Kyabje Trijang Dorje Chang, because of his own teachings as well as the precious activities of his great disciples. All the great Rinpoches and Geshes of Gelug tradition who are responsible for the propagation of the Dharma in the West are his disciples.

Within one year after his passing away, with very precise investigations, out of hundreds of candidates, his reincarnation was found, and at the age of three, recognized, officially confirmed and offered the name Tenzin Losang Yeshe Gyatso by his Holiness Dalai Lama.

Already from his early age he clearly manifested all the signs of a holy Master and reassured all his disciples with the conviction of the unmistaken reincarnation of the unsurpassable precious Guru. At the age of six he officially entered into Shartse College of Gaden Monastic University. At the age of eight he took the precepts of novice (shraminera) ordination from His Holiness. From the very moment of his confirmation on he began his studies of Dharma and received teachings and transmissions from various Masters, in particular from His Holiness Dalai Lama and his private tutor, the Ven. Lati Rinpoche.

Seven Point Cause and Effect

Seven Point Cause and Effect
Meditation

1 - Recognising all beings having been our mothers

(from Geshe Wangyal's Door of Liberation)

To conceive the spirit of enlightenment, you first must develop equanimity toward all beings, and then contemplate the sevenfold cause-and-effect spiritual instruction given by Maitreya to Asanga. First imagine before you a being who has neither helped you nor harmed you. Think, "From his own point of view, he wants happiness and does not want suffering, just like everybody else. I will free myself from attraction and aversion. I will not feel close to some and help them while feeling distant from others and harming them. I will develop equanimity toward all beings. Lamas and gods, enable me to do this!"
Once you feel equanimity toward that neutral person, imagine a person who attracts you. Try to feel equanimity toward that person. Think, "My Partiality is due to my attraction. Since I have always desired attractive beings, I have been reborn constantly in the miserable life-cycle." Thus restrain your desire and meditate.
Once you feel equanimity toward that attractive person, imagine an unattractive person. Try to feel equanimity toward him. Think, "Because there has been discord between us, I have developed an aversion to him so lack equanimity. Without it, I cannot conceive the spirit of enlightenment ment! " Thus restrain your aversion and meditate.
When you feel equanimity toward that unattractive person, imagine both persons together. Think, "These two are the same in that each, from her own viewpoint, wants happiness and doesn't want misery. From my viewpoint, this one who seems so close now has been reborn as my enemy countless times. This one toward whom I feel hostile has been reborn as my mother countless times and has cared for me with love. Which one should like? Which one should I hate? I will feel equanimity and free myself from attachment and aversion. Lamas and gods, please enable me to do this!"
When you feel such equanimity, extend it to all beings. "All beings a the same. Each wants happiness and doesn't want misery. All beings are relatives. Therefore I will learn equanimity and be free from attachment and aversion to near and far, helping some and harming others. Lamas and gods, help me to accomplish this!"
Once you have developed the mind of equanimity, implement the first of the seven causal instructions for attaining the spirit of enlightenment. Visualize the lamas and gods before you and contemplate: "Why are all beings my relatives? As there is no beginning to the life-cycle, there has also been no beginning to my rebirths. In passing through these countless lives there is no form of life which I have not adopted countless times, and there is no country or realm in which I have not been born. Of all beings, there is not one who has not been my mother innumerable times. Each has been my mother in human form countless times, and will become my mother many times again."

2 - Recalling the kindness of others

When you have fully experienced this truth, contemplate the kindness which living beings have shown you when they were your mother. Visualise the lamas and gods before you, and imagine clearly your mother of this life, when she was young and as she grew old. "Not only is she my mother this life, but she has cared for me for lives beyond number. In this lifetime, she lovingly sheltered me in her womb, and when I was born she lovingly put me on soft pillows and cradled me in her arms. She held me to the warmth of her breasts, and suckled me with her sweet milk. She welcomed me with loving smiles and looked at me with happy eyes. She cleaned my snotty nose and wiped away my excrement. My slightest ailment gave her worse misery than the thought of losing her own life. Scorning all affliction, torments, and abuse, not considering herself at all, she provided me as she could with food and shelter. She gave me infinite happiness and benefit, and protected me from measureless misery and harm." Contemplate her very great kindness. Then, in the same way contemplate the kindness of your father and others close to you, for they have also been your mother countless times.
When you have fully experienced this truth, meditate on beings toward whom you feel impartial. "Though it now seems that they have no relationship to me, they have been my mother times beyond number, and in those lives they protected me with love and kindness." When you have experienced this truth, meditate on those beings who are now your adversaries. imagine them clearly in front of you, and think: "How can I now feel that these are my enemies? As lifetimes are beyond number, they have been my mother countless times. When they were my mother they provided me with measureless happiness and benefits and protected me from misery and harm. Without them I could not have lasted even a short time and without me they could not have endured even a short time. We have felt such strong attachment countless times. That they are now my adversaries is due to bad evolutionary actions. At another time in the future they will again be my mother who protects me with love." When you have fully experienced this truth, meditate on the kindness of all beings.

3 - Resolving to repay the kindness of others

Then meditate on repaying the kindness of all beings, your mothers. Visualize the lamas and deities before you and contemplate: "From beginningless time these mothers have protected me with kindness. Yet as their minds are disturbed by the demons of addictive passions, they have not obtained independence of mind, and are crazed. They lack the eye to see either the path to the high states of humans and gods or the path to Nirvana, the supreme good. They are without a spiritual teacher, the one who is the leader of the blind. Continually pummeled by the discord of wrong deeds, they slip toward the edge of the terrifying abyss of rebirth in the life-cycle, especially its lower states. To ignore these kind mothers would be shameless. To return their kindness I will free them from the misery of the life-cycle and establish them in the bliss of liberation. Lamas and gods, enable me to do this."

4 - Affectionate Love

Then meditate love. Imagine a person to whom you are strongly attached, such as your mother. "How can she have undefiled happiness when she does not even have the defiled happiness of the life-cycle? What she now boasts of as happiness slips away, changing to misery. She yearns and yearns, strives and strives, desiring a moment's happiness, but she is only creating the causes of future misery and rebirths in lower states of being. In this life as well, weary and exhausted, she creates only misery. She definitely does not have real happiness. How wonderful it would be if she possessed happiness and all the causes of happiness! May she possess them! I will cause her to possess happiness and all its causes. Lamas and gods, Please enable me to do this!"
When you have gained experience of this, continue to meditate, first imagining other persons who are close to you, such as your father, then imagining a person toward whom you feel impartial, then an adversary, and finally all beings.

5 - Compassion

Then do the meditation of great compassion and universal responsibility: "My kind fathers and mothers, whose number would fill the sky, are helplessly bound by evolutionary actions and fettering passions. The four rivers, the river of desire, existence, ignorance, and fanaticism, sweep them helplessly into the currents of the life-cycle, where they are battered by the waves of birth, old age, sickness, and death. They are completely tied up by the tight and hard to break bonds of various kinds of evolutionary actions. From beginningless time they have entered into the iron cage of holding the concepts 'I' and 'mine' in the center of the heart. This cage is very difficult for anyone to open. Enshrouded by the great darkness of ignorance, which obscures judgment of good and evil, they do not even see the path leading to the happy states of being. Much less do they see the path leading to liberation and enlightenment.

6 - The Special Intention

"These wretched beings are ceaselessly tortured by the suffering of misery, the suffering of change, and the all-pervasive suffering of creation. I have seen all beings, my mothers, wretched, engulfed in the ocean of the life-cycle. If I do not save them, who will? If I were to ignore them, I would be shameless, the lowest of all. My desire to learn the Mahayana would be only words, and I could not show my face before the Buddhas and Bodhisattvas. Therefore, no matter what, I will develop the ability to pull all my kind sad mothers from the ocean of the life-cycle and to establish them in Buddhahood."
Think this and generate a very strong and pure universal responsibility.

7 - Spirit of Enlightenment

Finally, meditate the spirit of enlightenment. Ask yourself whether or not you can establish all beings in Buddhahood, and reflect, "I do not know where I am going; how can I establish even one being in Buddhahood? Even those who have attained the positions of disciple or hermit Buddha can accomplish only the minor purposes of beings, and cannot establish beings in Buddhahood. It is only a perfect Buddha who can lead beings to full enlightenment. Therefore, no matter what, I will obtain peerless and completely perfect Buddhahood for the sake of all beings. Lamas and gods, please enable me to do this!"

Developing Samadhi

Developing Samadhi

Lama Gelek Rinpoche

Lama Tsong Khapa (1357-1419) taught that we should practice both contemplative meditation and concentration meditation. In the former of these we investigate the object of meditation by means of contemplating it in all its details, whereas in the latter we focus single-pointedly on one aspect of the object and hold the mind there without movement.
Samadhi is a meditative power that is useful in general application to either of these two types of meditation. However, in order to develop samadhi itself we must cultivate principally concentration meditation. In terms of practice this means that we must choose an object of concentration and then meditate single-pointedly on it every day until the power of samadhi is attained.
The five great obstacles to samadhi are laziness, forgetfulness, wandering mind or depression, not correcting any of the above problems when they arise, and applying meditative opponents to problems when in fact the problems are not there, that is they are purely imaginary.
The actual antidote to laziness is an initial experience of the pleasure and harmony of body and mind that arise from meditation. Once we experience this joy, meditation automatically becomes one of our favorite activities. However, until we get to this point we must settle for a lesser antidote to laziness. We require something to counteract our laziness and to encourage us in practice until the experience of meditative ecstasy comes to us. This lesser antidote is contemplation of the benefits of having the power of samadhi, by hard work and by desire.
What are the benefits of having samadhi? One can attain the siddhis very quickly, one is able to read others' minds, one can see into the future, one can remember one's own past incarnations, and one is able to perform magical acts such as flying and levitating: these are some of the advantages gained. Another important benefit is that one's sleep is transformed into profound meditation. By contemplating these benefits, laziness disappears.
The second obstacle to samadhi is forgetfulness. One simply loses awareness of the object of meditation. When this happens, concentration is no longer present. Nagarjuna gave an illustration of the samadhi process in which the mind is likened to an elephant to be tied by the rope of memory to the pillar of the object of meditation. The meditator also carries the iron hook of wisdom with which to spur on the lazy elephant.
What should we choose as the object of our meditation? One can select anything—a stone, fire, a piece of wood, a table, and so on. However, we should not choose an object which arouses delusions such as desire or aversion within us, or an object which has no qualities specifically significant to our spiritual path. Some teachers have said that one should begin with fire, then later change to swirling clouds and so forth. This is not an effective approach. We should choose one object and stick with it.
Many people choose the symbolic form of a buddha or a meditational deity as their object. The former has many benefits and is a great blessing; the latter provides a special preparation for higher tantric practice. In the beginning we can place a statue or painting of the object of meditation in front of us and look at it as we concentrate. But as it is our mind, not our eyes that we want to develop, this should be done only until familiarity with the object is gained. The most important point is to settle on one object and not change it. There are stories of great saints who chose the form of a yak as their object, but generally it is better to select an object of greater spiritual value. Then do not change until at least the first of the four levels of samadhi is attained.

Consistency in practice is also important. Once you begin you should continue each day until the goal is reached. If all conditions are perfect, this can be done in three months or so. But to practice an hour a day for a month and then miss a day or two will produce minimal progress. Constant steady effort is necessary. You have to fix a daily schedule of meditation and then follow it.
Let's say our object of concentration is the symbolic form of Buddha. The first problem is that we cannot immediately visualize the form clearly. The advice is this: don't be concerned with details; just get a sort of yellow lump and hold it in mind. At this stage you can use an external image as an aid, alternating between looking at the object and then trying to hold it in mind for a few moments without looking. Forgetfulness, the second of the obstacles, is very strong at this point and you must struggle against it. Get a mental picture of the object and then hold it firmly. Whenever it fades away, bring it back as forcefully as a glass image held in the hand.
This forceful holding of the object gives rise to the third problem. When we try to hold the object in the mind, the tension of the effort produces either agitation or depression. The forced concentration produces a heaviness of mind, and this in turn leads to sleep. The sleep itself is a coarse form of depression. The subtle form of depression is experienced when one is able to hold the object in mind for a prolonged period of time, yet without any real clarity. Without this clarity the meditation lacks strength. To illustrate this with an example: when a man in love thinks of his beloved, her face immediately appears radiantly in his mind and effortlessly remains with clarity. A few months later, however, when they are in the middle of a fight, he has to strain to think of her in the same way. When he had the tightness of desire the image was easy to retain clearly. This tightness is called nye-shak in Tibetan, or "close placement" (Sanskrit: satipatana). When this close placement is lost, the image eventually disappears and subtle depression sets in. It is very difficult to distinguish between proper meditation and meditation characterized by subtle depression, and remaining absorbed in the latter can create many problems.
Secondly, mentally wandering away from the object of meditation must also be guarded against. Most people sit down to concentrate on an object, but their mind quickly drifts away to thoughts of the activities of the day, or to a movie or television program that recently was seen. Pabongka Rinpoche, root guru to both tutors of the present Dalai Lama, told a story of a very important Tibetan government official who would always put a pen and a notebook beside his meditation seat whenever he would do his daily practices. The official used to say that his best ideas came from mental wandering in meditation. The mind wanders off on some memory or plan and we don't even realize that it is happening; we think we are still meditating, but suddenly realize that for half an hour our mind has been elsewhere. This is the coarse level of the wandering mind. When it is overcome we still have to deal with subtle wandering: one factor of the mind holds the object clearly but another factor drifts away. We have to develop the ability to use the main part of our mind to concentrate on the object and another part to watch that the meditation is progressing correctly. This side part of the mind is like a secret agent. Without this secret agent we can become absorbed in incorrect meditation for hours without knowing what we are doing. The thief of mental wandering or depression comes into the house and steals away our meditation.
We have to watch, yet not over-watch. Over-watching can create another problem. It is like when we hold a glass of water: we have to hold it, hold it tightly, and also watch to see that we are holding it correctly and steadily, without allowing any water to spill out. Holding, holding tightly and watching: these are three keys in samadhi meditation. The fourth problem is failing to correct problems that arise. By not correcting any depression or wandering that arises, we fall under the fourth obstacle. How do we correct these two fundamental problems? The antidote to depression is tightening the concentration and the antidote to wandering is loosening the concentration.
When depression arises and you don't counteract it with tightness, the fourth obstacle is produced. On the other hand, too much tightness on the object created by a lack of natural desire to meditate is also to be avoided. We must balance tightness with relaxation. Sometimes when we try to counteract depression with tightness the mind gets too tight. When this happens, just relax within the meditation. If that does not work, forget the object for a while and concentrate on happy thoughts, such as the beneficial effects of bodhicitta, until the mind regains its composure. Then return to the object. This has an effect similar to washing the face in cold water. If even contemplating a happy subject does not pick you up, visualize that your mind takes the form of a tiny seed at your heart. Then visualize shooting the seed out of the crown of your head into the clouds above; leave it there for a few moments and then bring it back. Should even this not help, just take a break from the meditation for awhile.
Similarly, when mental wandering arises you can think of an unpleasant subject, such as the suffering nature of samsara. When the mind is low we change to a happy subject which brings it up again; for mental wandering we change to an unpleasant subject in order to bring the mind down out of the sky and back to earth.
The fifth obstacle arises by applying antidotes to depression or wandering which in fact are not present, or by overly watching for problems. This obstructs the development of meditation.
In brief, these are problems to be overcome in the development of samadhi meditation. Next I'd like to speak of the meditation posture, or the seven-point posture of Buddha Vairochana. On a comfortable cushion sit in the vajra posture, with both feet crossed and the soles upturned. The Indians call this the lotus posture; we Tibetans translate it as the vajra posture. This sitting posture is the first of the seven characteristics of the Vairochana posture. If this or any other of the seven points are overly difficult for whatever reason, sit as is most convenient and comfortable. The seven-point posture is actually the most effective for meditation once one develops familiarity and comfort with it, but, until then, any of the points that are too difficult may be substituted by something more within one's reach. One should try to keep one's back straight and head leaning slightly forward with the eyes cast down along the line of the nose. If the eyes are cast too high, mental wandering is encouraged; if too low, depression easily sets in. The eyes should not be closed; they should be cast along the line of the nose to an imaginary point five feet or so in front. In order not to be distracted by environmental objects, many meditators sit facing a blank wall. The shoulders should be held level, the teeth lightly closed and the tip of the tongue placed against the hard palate. This latter point prevents thirst from developing when one engages in prolonged meditation.

We can open our meditation sessions with a prayer to the lineage gurus in connection with a visualization. Then go directly to concentrating on the chosen object, such as a buddha image. At first the main difficulty is to get hold of the mental image. Even getting a blurred image is difficult. You have to persist at trying to create the image. Once this is accomplished you have to cultivate clarity and correct tightness, while guarding against problems such as wandering, depression and others. Just sit and pursue the meditation while watching for distortions. Sometimes the object becomes too clear and we break into mental wandering, or it becomes dull and we lose it to sleep or torpor. In this way, using the six powers and the four connecting principles, we can overcome the five obstacles and climb up the nine stages to shamatha, where we can meditate effortlessly and ecstatically for as long as we want. In the beginning our main struggle is against wandering and depression. Just look for the object and as soon as a problem is noticed, correct it. On the ninth stage one can concentrate effortlessly for a great length of time, but samadhi is not yet attained. First one must also develop a certain sense of pleasure and harmony within both the body and mind. One concentrates until a great pleasure begins to arise within the head and spreads down, feeling like the gentle invigorating warmth of a hot towel held against the face. The pleasure spreads throughout the body until one feels as light as cotton. One meditates within this physical pleasure, which gives birth to mental ecstasy. Then when you meditate you have a sense of inseparability with the object. Your body seems to disappear in meditation and you sort of become one with the object. You almost want to fly away in your meditation. After this you can fix the mind on any object of virtue for as long as desired. This is the preparatory stage or the first level of samadhi. Meditation is light and free, like a humming bird in mid-air drinking honey from a red flower.
Beyond this you can either remain in samadhi meditation and cultivate the four levels of samadhi or, as advised by Lama Tsong Khapa, turn to searching for the root of samsara. No matter how high one's samadhi, if the root of samsara is not cut one must eventually fall. Tsong Khapa likened samadhi to the horse ridden by a warrior, and the wisdom that cuts the root of samsara to the warrior's sword. When you gain the first level of samadhi you have found the horse and can then turn to the sword of wisdom. Unless you gain the sword of wisdom, your attainment of samadhi is prone to collapse. You can take rebirth in one of the seventeen realms of the gods of form, but eventually you will fall. On the other hand, if we develop basic samadhi and then apply it to the development of wisdom, we cut samsara's root as quickly as a crow knocks out the eyes of an enemy. Once this root is cut, we are beyond falling.

Lama Gelek Rinpoche studied at Drepung Monastery in Tibet and later in India, where he gained the geshe degree. He has held several teaching and other positions in India and has also taught abroad several times. He has been the most regular teacher at Tushita, and we are most grateful for his kindness. The following has been edited from his discourse of April 25, 1980 one of the many lam-rim teachings he has given us.

From Teachings at Tushita, edited by Nicholas Ribush with Glenn H. Mullin, Mahayana Publications, New Delhi, 1981. A new edition of this book is in preparation. Tushita Mahayana Meditation Centre is the FPMT centre in New Delhi, India.

Compassion and the Individual

His Holiness the Fourteenth Dalai Lama

The Purpose of Life

One great question underlies our experience, whether we think about it consciously or not: What is the purpose of life? I have considered this question and would like to share my thoughts in the hope that they may be of direct, practical benefit to those who read them.

I believe that the purpose of life is to be happy. From the moment of birth, every human being wants happiness and does not want suffering. Neither social conditioning nor education nor ideology affect this. From the very core of our being, we simply desire contentment. I don't know whether the universe, with its countless galaxies, stars and planets, has a deeper meaning or not, but at the very least, it is clear that we humans who live on this earth face the task of making a happy life for ourselves. Therefore, it is important to discover what will bring about the greatest degree of happiness.

How to achieve happiness

For a start, it is possible to divide every kind of happiness and suffering into two main categories: mental and physical. Of the two, it is the mind that exerts the greatest influence on most of us. Unless we are either gravely ill or deprived of basic necessities, our physical condition plays a secondary role in life. If the body is content, we virtually ignore it. The mind, however, registers every event, no matter how small. Hence we should devote our most serious efforts to bringing about mental peace.

From my own limited experience I have found that the greatest degree of inner tranquility comes from the development of love and compassion.

The more we care for the happiness of others, the greater our own sense of well-being becomes. Cultivating a close, warmhearted feeling for others automatically puts the mind at ease. This helps remove whatever fears or insecurities we may have and gives us the strength to cope with any obstacles we encounter. It is the ultimate source of success in life.

As long as we live in this world we are bound to encounter problems. If, at such times, we lose hope and become discouraged, we diminish our ability to face difficulties. If, on the other hand, we remember that it is not just ourselves but everyone who has to undergo suffering, this more realistic perspective will increase our determination and capacity to overcome troubles. Indeed, with this attitude, each new obstacle can be seen as yet another valuable opportunity to improve our mind!

Thus we can strive gradually to become more compassionate, that is we can develop both genuine sympathy for others' suffering and the will to help remove their pain. As a result, our own serenity and inner strength will increase.

Our need for love

Ultimately, the reason why love and compassion bring the greatest happiness is simply that our nature cherishes them above all else. The need for love lies at the very foundation of human existence. It results from the profound interdependence we all share with one another. However capable and skillful an individual may be, left alone, he or she will not survive. However vigorous and independent one may feel during the most prosperous periods of life, when one is sick or very young or very old, one must depend on the support of others.

Interdependence, of course, is a fundamental law of nature. Not only higher forms of life but also many of the smallest insects are social beings who, without any religion, law or education, survive by mutual cooperation based on an innate recognition of their interconnectedness. The most subtle level of material phenomena is also governed by interdependence. All phenomena, from the planet we inhabit to the oceans, clouds, forests and flowers that surround us, arise in dependence upon subtle patterns of energy. Without their proper interaction, they dissolve and decay.

It is because our own human existence is so dependent on the help of others that our need for love lies at the very foundation of our existence. Therefore we need a genuine sense of responsibility and a sincere concern for the welfare of others.

We have to consider what we human beings really are. We are not like machine-made objects. If we were merely mechanical entities, then machines themselves could alleviate all of our sufferings and fulfill our needs. However, since we are not solely material creatures, it is a mistake to place all our hopes for happiness on external development alone. Instead, we should consider our origins and nature to discover what we require.

Leaving aside the complex question of the creation and evolution of our universe, we can at least agree that each of us is the product of our own parents. In general, our conception took place not just in the context of sexual desire but from our parents' decision to have a child. Such decisions are founded on responsibility and altruism—the parents' compassionate commitment to care for their child until it is able to take care of itself. Thus, from the very moment of our conception, our parents' love is directly involved in our creation.

Moreover, we are completely dependent upon our mother's care from the earliest stages of our growth. According to some scientists, a pregnant woman's mental state, be it calm or agitated, has a direct physical effect on her unborn child.

The expression of love is also very important at the time of birth. Since the very first thing we do is suck milk from our mother's breast, we naturally feel close to her, and she must feel love for us in order to feed us properly; if she feels anger or resentment her milk may not flow freely.

Then there is the critical period of brain development from the time of birth up to at least the age of three or four, during which time loving physical contact is the single most important factor for the normal growth of the child. If the child is not held, hugged, cuddled or loved, its development will be impaired and its brain will not mature properly.

Since a child cannot survive without the care of others, love is its most important nourishment. The happiness of childhood, the allaying of the child's many fears and the healthy development of its self- confidence all depend directly upon love.

Nowadays, many children grow up in unhappy homes. If they do not receive proper affection, in later life they will rarely love their parents and, not infrequently, will find it hard to love others. This is very sad.

As children grow older and enter school, their need for support must be met by their teachers. If a teacher not only imparts academic education but also assumes responsibility for preparing students for life, his or her pupils will feel trust and respect and what has been taught will leave an indelible impression on their minds. On the other hand, subjects taught by a teacher who does not show true concern for his or her students' overall well-being will be regarded as temporary and not retained for long.

Similarly, if one is sick and being treated in hospital by a doctor who evinces a warm human feeling, one feels at ease and the doctor's desire to give the best possible care is itself curative, irrespective of the degree of his or her technical skill. On the other hand, if one's doctor lacks human feeling and displays an unfriendly expression, impatience or casual disregard, one will feel anxious, even if he or she is the most highly qualified doctor and the disease has been correctly diagnosed and the right medication prescribed. Inevitably, patients' feelings make a difference to the quality and completeness of their recovery.

Even when we engage in ordinary conversation in everyday life, if someone speaks with human feeling we enjoy listening, and respond accordingly; the whole conversation becomes interesting, however unimportant the topic may be. On the other hand, if a person speaks coldly or harshly, we feel uneasy and wish for a quick end to the interaction. From the least to the most important event, the affection and respect of others are vital for our happiness.

Recently I met a group of scientists in America who said that the rate of mental illness in their country was quite high around twelve percent of the population. it became clear during our discussion that the main cause of depression was not a lack of material necessities but a deprivation of the affection of others.

So, as you can see from everything I have written so far, one thing seems clear to me: whether or not we are consciously aware of it, from the day we are born, the need for human affection is in our very blood. Even if the affection comes from an animal or someone we would normally consider an enemy, both children and adults will naturally gravitate towards it.

I believe that no one is born free from the need for love. And this demonstrates that, although some modern schools of thought seek to do so, human beings cannot be defined as solely physical. No material object, however beautiful or valuable, can make us feel loved, because our deeper identity and true character lie in the subjective nature of the mind.

Developing compassion

Some of my friends have told me that, while love and compassion are marvelous and good, they are not really very relevant. Our world, they say, is not a place where such beliefs have much influence or power. They claim that anger and hatred are so much a part of human nature that humanity will always be dominated by them. I do not agree.

We humans have existed in our present form for about a hundred thousand years. I believe that if during this time the human mind had been primarily controlled by anger and hatred, our overall population would have decreased. But today, despite all our wars, we find that the human population is greater than ever. This clearly indicates to me that love and compassion predominate in the world. And this is why unpleasant events are "news"; compassionate activities are so much a part of daily life that they are taken for granted and, therefore, largely ignored.

So far I have been discussing mainly the mental benefits of compassion, but it contributes to good physical health as well. According to my personal experience, mental stability and physical well-being are directly related. Without question, anger and agitation make us more susceptible to illness. On the other hand, if the mind is tranquil and occupied with positive thoughts, the body will not easily fall prey to disease.

But of course it is also true that we all have an innate self-centeredness that inhibits our love for others. So, since we desire the true happiness that is brought about by only a calm mind, and since such peace of mind is brought about by only a compassionate attitude, how can we develop this? Obviously, it is not enough for us simply to think about how nice compassion is! We need to make a concerted effort to develop it; we must use all the events of our daily life to transform our thoughts and behavior.

First of all, we must be clear about what we mean by compassion. Many forms of compassionate feeling are mixed with desire and attachment. For instance, the love parents feel for their child is often strongly associated with their own emotional needs, so it is not fully compassionate. Again, in marriage, the love between husband and wife—particularly at the beginning, when each partner still may not know the other's deeper character very well—depends more on attachment than genuine love. Our desire can be so strong that the person to whom we are attached appears to be good, when in fact he or she is very negative. In addition, we have a tendency to exaggerate small positive qualities. Thus when one partner's attitude changes, the other partner is often disappointed and his or her attitude changes too. This is an indication that love has been motivated more by personal need than by genuine care for the other individual.

True compassion is not just an emotional response but a firm commitment founded on reason. Therefore, a truly compassionate attitude towards others does not change even if they behave negatively.

Of course, developing this kind of compassion is not at all easy! As a start, let us consider the following facts:

Whether people are beautiful and friendly or unattractive and disruptive, ultimately they are human beings, just like oneself. Like oneself, they want happiness and do not want suffering. Furthermore, their right to overcome suffering and be happy is equal to one's own. Now, when you recognize that all beings are equal in both their desire for happiness and their right to obtain it, you automatically feel empathy and closeness for them. Through accustoming your mind to this sense of universal altruism, you develop a feeling of responsibility for others: the wish to help them actively overcome their problems. Nor is this wish selective; it applies equally to all. As long as they are human beings experiencing pleasure and pain just as you do, there is no logical basis to discriminate between them or to alter your concern for them if they behave negatively.

Let me emphasize that it is within our power, given patience and time, to develop this kind of compassion. Of course, our self-centeredness, our distinctive attachment to the feeling of an independent, self-existent "I: works fundamentally to inhibit our compassion. Indeed, true compassion can be experienced only when this type of self-grasping is eliminated. But this does not mean that we cannot start and make progress now.

How we can start

We should begin by removing the greatest hindrances to compassion: anger and hatred. As we all know, these are extremely powerful emotions and they can overwhelm our entire mind. Nevertheless, they can be controlled. If, however, they are not, these negative emotions will plague us—with no extra effort on their part!—and impede our quest for the happiness of a loving mind.

So as a start, it is useful to investigate whether or not anger is of value. Sometimes, when we are discouraged by a difficult situation, anger does seem helpful, appearing to bring with it more energy, confidence and determination.

Here, though, we must examine our mental state carefully. While it is true that anger brings extra energy, if we explore the nature of this energy, we discover that it is blind: we cannot be sure whether its result will be positive or negative. This is because anger eclipses the best part of our brain: its rationality. So the energy of anger is almost always unreliable. It can cause an immense amount of destructive, unfortunate behavior. Moreover, if anger increases to the extreme, one becomes like a mad person, acting in ways that are as damaging to oneself as they are to others.

It is possible, however, to develop an equally forceful but far more controlled energy with which to handle difficult situations.

This controlled energy comes not only from a compassionate attitude, but also from reason and patience. These are the most powerful antidotes to anger. Unfortunately, many people misjudge these qualities as signs of weakness. I believe the opposite to be true: that they are the true signs of inner strength. Compassion is by nature gentle, peaceful and soft, but it is also very powerful. It is those who easily lose their patience who are insecure and unstable. Thus, to me, the arousal of anger is a direct sign of weakness.

So, when a problem first arises, try to remain humble and maintain a sincere attitude and be concerned that the outcome is fair. Of course, others may try to take advantage of you, and if your remaining detached only encourages unjust aggression, adopt a strong stand. This, however, should be done with compassion, and if it is necessary to express your views and take strong countermeasures, do so without anger or ill-intent.

You should realize that even though your opponents appear to be harming you, in the end, their destructive activity will damage only themselves. In order to check your own selfish impulse to retaliate, you should recall your desire to practice compassion and assume responsibility for helping prevent the other person from suffering the consequences of his or her acts.

Thus, because the measures you employ have been calmly chosen, they will be more effective, more accurate and more forceful. Retaliation based on the blind energy of anger seldom hits the target.

Friends and enemies

I must emphasize again that merely thinking that compassion and reason and patience are good will not be enough to develop them. We must wait for difficulties to arise and then attempt to practice them.

And who creates such opportunities? Not our friends, of course, but our enemies. They are the ones who give us the most trouble. So if we truly wish to learn, we should consider enemies to be our best teacher!

For a person who cherishes compassion and love, the practice of tolerance is essential, and for that, an enemy is indispensable. So we should feel grateful to our enemies, for it is they who can best help us develop a tranquil mind! Also, it is often the case in both personal and public life, that with a change in circumstances, enemies become friends.

So anger and hatred are always harmful, and unless we train our minds and work to reduce their negative force, they will continue to disturb us and disrupt our attempts to develop a calm mind. Anger and hatred are our real enemies. These are the forces we most need to confront and defeat, not the temporary "enemies" who appear intermittently throughout life.

Of course, it is natural and right that we all want friends. I often joke that if you really want to be selfish, you should be very altruistic! You should take good care of others, be concerned for their welfare, help them, serve them, make more friends, make more smiles. The result? When you yourself need help, you find plenty of helpers! If, on the other hand, you neglect the happiness of others, in the long term you will be the loser. And is friendship produced through quarrels and anger, jealousy and intense competitiveness? I do not think so. Only affection brings us genuine close friends.

In today's materialistic society, if you have money and power, you seem to have many friends. But they are not friends of yours; they are the friends of your money and power. When you lose your wealth and influence, you will find it very difficult to track these people down.

The trouble is that when things in the world go well for us, we become confident that we can manage by ourselves and feel we do not need friends, but as our status and health decline, we quickly realize how wrong we were. That is the moment when we learn who is really helpful and who is completely useless. So to prepare for that moment, to make genuine friends who will help us when the need arises, we ourselves must cultivate altruism!

Though sometimes people laugh when I say it, I myself always want more friends. I love smiles. Because of this I have the problem of knowing how to make more friends and how to get more smiles, in particular, genuine smiles. For there are many kinds of smile, such as sarcastic, artificial or diplomatic smiles. Many smiles produce no feeling of satisfaction, and sometimes they can even create suspicion or fear, can't they? But a genuine smile really gives us a feeling of freshness and is, I believe, unique to human beings. If these are the smiles we want, then we ourselves must create the reasons for them to appear.

Compassion and the world

In conclusion, I would like briefly to expand my thoughts beyond the topic of this short piece and make a wider point: individual happiness can contribute in a profound and effective way to the overall improvement of our entire human community.

Because we all share an identical need for love, it is possible to feel that anybody we meet, in whatever circumstances, is a brother or sister. No matter how new the face or how different the dress and behavior, there is no significant division between us and other people. It is foolish to dwell on external differences, because our basic natures are the same.

Ultimately, humanity is one and this small planet is our only home. If we are to protect this home of ours, each of us needs to experience a vivid sense of universal altruism. It is only this feeling that can remove the self-centered motives that cause people to deceive and misuse one another. If you have a sincere and open heart, you naturally feel self-worth and confidence, and there is no need to be fearful of others.

I believe that at every level of society—familial, tribal, national and international—the key to a happier and more successful world is the growth of compassion. We do not need to become religious, nor do we need to believe in an ideology. All that is necessary is for each of us to develop our good human qualities.

I try to treat whoever I meet as an old friend. This gives me a genuine feeling of happiness. It is the time to help create a happier world.

BODHICITTA

Bodhicitta

Geshe Rabten Rinpoche

The Graduated Path to Liberation

Yana is not the carrier or what is carried—it is the carrying. Thus Hinayana means "carrying the smaller load," and Mahayana, "carrying the great load."

Hinayana practitioners are those who find samsara unbearable and want to escape from it into the state of nirvana. They help others enormously by renouncing the world and striving to obtain freedom, but their main thought is personal liberation from samsara. An arhat—one who has completed this path of personal liberation—has many spiritual powers, and can give spiritual teaching and aid to many beings, but still has to remove jneyavarana. The attainment of nirvana will prove not to be sufficient and the arhat will then have to enter the bodhisattva path and progress through the ten levels to the final, complete buddhahood.

Those who practise Mahayana also renounce samsara and want to escape from it. But because they identify with all other beings in samsara, Mahayanists do not want merely personal liberation. Through their great concern for others, Mahayanists' all-motivating wish is to give complete happiness to all beings. They understand first that all beings in samsara—insects, devas and the rest—are equal in that they all want happiness and do not want suffering. They also perceive that none of these beings has the satisfaction of complete happiness. For this reason, they develop the great wish to take all beings out of suffering. This wish, which is also a kind of caitta, is called mahakarunika, "the great compassionate one." Mahayana practitioners realize that all beings in samsara, though they may have transitory happiness, do not have true, lasting, happiness.

The next wish, that of giving all beings the ultimate happiness of buddhahood is called mahamaitreya, "the great wish of active love." These wishes are stronger than the dissatisfaction of the Hinayana follower. Before this stage of aspiration is reached, there are many other practices that have to be developed so that Mahayanists can fully realize the suffering of beings.

At first they want to bring all beings to enlightenment without any help. This is called adicinta, "the first thought." Then, when they examine themselves to see if they have enough power to do so alone, they find that the same defilements that other beings have exist within themselves as well. Thus they try to find who does have the power to help others in this way. Through this they find that only a buddha can do so, and develop the wish to reach the buddha stage quickly. This is bodhicitta , "the mind dedicated to enlightenment."

When one has practised this a great deal, mahakarunika, mahamaitreya, adicinta and bodhicitta become part of the person's very nature. At this point the practitioner becomes a bodhisattva, though not yet an arya-bodhisattva—a very advanced bodhisattva, who has seen emptiness clearly. When the practitioner reaches the high state of a bodhisattva, all the devas pay respect. Once bodhicitta has arisen, the seed of Dharma will continue to grow whether the person is awake or asleep, and even very harmful karma can be prevented from ripening.

Usually, people can remove mental defilements only by meditation on emptiness. Bodhicitta makes meditation on emptiness much more powerful. When a soldier is fighting an enemy he needs to use his weapon, but he also needs to have good food; bodhicitta is like this food.

To reach the final goal we need two instruments: prajna (wisdom), and upaya (right means), which contains both compassion and compassionate activity. Mahakarunika, mahamaitreya, adicinta and bodhicitta are all included in upaya. Prajna is seeing things as they really are. A bodhisattva must have both of these. Arhats, who have completed the Hinayana path, are out of samsara and have attained the lowest level of nirvana, are strong in prajna—in the realization of emptiness—but weak in upaya. They have compassion (karuna), but not the great compassion of mahakarunika. They have active love (maitri), but not mahamaitreya. The main difference between their path and that of the Mahayana is on the side of upaya. Eventually, arhats will have to develop it.

Pandit Shantideva, in his Bodhicaryavatara, mentioned all the different virtues of bodhicitta, for those interested in knowing more about the mind dedicated to enlightenment.

TOBACCO

TOBACCO
'the guide that leads the blind
on a false path which ends in a precipice'

by
Kyabjé Jigdrèl Yeshé Dorje, Düd'jom Rinpoche

Introduction by Ngala Rig'dzin Dorje My Root Lamas, Ngak'chang Rinpoche and Khandro Déchen, urgently requested that I should make this text available to as many people as possible.They had been searching for this text for some years, and I was fortunate enough to be able to procure it for them - after long research.They also asked me to introduce the text on the basis of my knowledge of the ways in which Western people think. I am extremely happy to say that I have been able to provide an increasing number of people with Tibetan purification medicine and guidance for the purpose of giving up smoking. I sincerely hope that the wider circulation of this text by His Holiness Düd'jom Rinpoche will provide a turning point for anyone who is seriously interested in Vajrayana practice - because to smoke and imagine oneself to be a practitioner is a sad contradiction. Vajrayana would appear to be unique in considering tobacco, as well as narcotics, not simply harmful to physical health but also severely damaging with regard to spiritual health. It is particularly damaging with regard to the rTsa-rLung system and renders any kind of formless practices worthless. Ngak'chang Rinpoche once said: "Those smokers who engage in silent sitting, merely sit in a cloud of smoke of which they are entirely unaware - and in which they remain entirely unaware." In this crucial essay* on the subject, HH Düd'jom Rinpoche explains the non-ordinary visionary history which illuminates the deleterious nature of these poisonous substances, according to gTérma revelations. To help Vajrayana practitioners understand the danger of smoking, HH Düd'jom Rinpoche collected major salient pronouncements of Padmasambhava concerning tobacco and narcotics for those who regard these sacred revelations as their refuge. Warnings about tobacco and narcotics have been revealed as gTérmas since early on in Tibet, by the great gTértöns, and so no authentic Nyingma practitioner need assume that what is presented here is not applicable to them.Warnings about tobacco and narcotics actually cross the spectrum of Vajrayana lineages, and advice on the subject is voluminous. The visionary accounts presented here deal with demonic intentionality, and ideas such as these may be 'difficult' for some people who are new to the practice of Vajrayana. We would therefore ask anyone who has difficulty in relating with such revelations to consider why this warning has not been more widespread within the Buddhist world. It cannot be that HH Düd'jom Rinpoche is not widely known and universally respected within the Tibetan Buddhist world. We would also ask why it is that, in the face of massive medical evidence, people still smoke - and why governments who are happy to legislate against all manner of things, find themselves unable to ban this substance. How can this be, in view of the fact that the very same governments have made it mandatory for tobacco products and tobacco advertising to carry a health warning? Is there any other non-medically prescribed substance on the open market which carries a health warning - let alone such dire warnings as are found with regard to tobacco? How is it that this substance remains legal? How is it that children can be exposed to cigarette fumes without this being regarded as 'child abuse' - when it has been shown that 'secondary smoke' is as harmful as direct smoking? We live in societies where social agencies have become extremely sensitive to such issues - so why is there not as much concern about injury from smoking with regard to children as there is concern over firearms? Surely death is death - whatever the cause, and a demon is a demon by any other name. The 'demonic quality' of tobacco is evident whether or not one perceives the 'demon'. The important fact here, for anyone who has respect and devotion for HH Düd'jom Rinpoche, is that smoking destroys one's practice and one's samaya. HH Düd'jom Rinpoche is the Lama whom most other Nyingma Lamas alive today venerate as the epitome of all that is inspiring - so those who have not yet been convinced as to the effects of smoking, please take this opportunity to rid yourself of its corrupting influence. * The following essay was originally translated (with the benefit of explanations by Khenpo Pema Shérab) by Könchog Ten'dzin in 1979. This current translation was produced by the translation committee of the Confederate Sanghas of Aro in 1999 with advice from Ngak'chang Rinpoche and Khandro Déchen.Tobacco: 'the guide that leads the blind on a false path which ends in a precipice'OM SWASTI: With supreme appreciation and deep respect for Padmasambhava - wisdom manifestation of all Buddhas and union of the Buddha families - I shall relate the history of tobacco. Approximately a hundred years after Buddha Shakyamuni's parinirvana, a Chinese demon maddened with obsession, spoke these dying words: "Through my body I wish to lead the beings of this earth to lower realms. Bury my body intact and eventually a plant, different from all others, will grow out of my remains. Merely by smelling it, people will experience pleasure in body and mind, far more joyful than the union of male and female. It will spread far and wide until most of the beings on this earth will enjoy it." At present the actual fruition of this wish is clearly evident. Opium and other related intoxicants are taken by mouth or nose, neither help quench thirst or satisfy hunger. They do not possess a taste which is delicious, and they are bereft of anything which promotes health or which strengthens one's life force. These substances serve to increase nervousness and blood pressure. They also cause cancer and pulmonary disease. At this time, many people, from all levels of society, develop irresistible attraction for these substances and proceed to consume them without control - and thus demonic intentionality has borne fruit. In the gTérma of Chögyal Ratna Lingpa it is stated: 'Padmasambhava bound the Nine Demonic Brothers under oath, but they were breakers of samaya , and the youngest of them found a way to undermine their commitment to protect beings. He told his kindred: "Brothers, do not despair, listen to me. I shall manifest myself in the country of China as tobacco; the name of this toxin will be 'the black poison'. It will grow in the border lands, from whence it will spread to Tibet. The people of Tibet will consume this enjoyable substance. By the strength of this, the five neurotic poisons will increase. Rejecting the ten positive actions, people will practise the ten negative ones. The lives of the lineage holders will become precarious, and they will depart for the Buddha Fields. The smoke of this poison, penetrating the earth, will annihilate hundreds of thousands of cities of the kLu . Rain will not fall, harvest and livestock will not thrive, there will be civil unrest, plagues, and calamities. The poison's smoke rising into the sky will destroy celestial dimensions, untimely eclipses and comets will appear. The essential fluids and veins of those who smoke will dehydrate. It causes the four hundred and four diseases to arise. Whomever smokes will be reborn in the lower realms. If one smokes and others inhale the odour, it will be as if one were ripping out the hearts of six million beings.'According to the gTérma of Sang-gyé Lingpa: 'In this decadent age people will indulge in unwholesome behaviour. In particular, rather than eating nourishing food, people will consume the substances which are poisonous and evil smelling. Interrupting what they are doing, they will consume the poison. They will need to spit, their noses will run, their health and complexion will fade.'The gTérma of Rig'dzin Go'dem predicts: "In the ultimate decadent age people will absorb poisonous vomit, food of dri za'i . Merely smelling it, one will go to the Mar-med Myal-wa. For this reason give it up right now."From the predictions discovered by Düd'dül Dorje: 'Practitioners will enjoy inhaling the smoke of these plants and sniffing their powder and the country will be invaded by samaya breakers. They will be deceived by illusion and experience the arising of obsessive characteristics. As a sign of the exhaustion of merit they will have causes for tears which will flow uncontrollably.'The gTérmas of Longsel reveal: 'The time when people smoke these vile substances is also the time when close friends will poison each other's minds.'The gTérma of Thugchog Dorje specify: 'Because of the five neurotic poisons, the obsessions, animosities, strife, arguments, and miseries of beings will blaze like an inferno. As the ten good qualities are discarded, negativity will rage like a storm. Wholesome behaviour will be neglected, while perverse practices will be promulgated. In this degenerate age the Protectors will vanish as demonic beings assume power. People will inhale tobacco smoke, and the spatial-veins of discriminative wisdom will become blocked, whilst agitation and distorted emotions become intensified. The central channel will be obstructed and the clarity of awareness dies. Exhaustion of energy will cause agitation around the world. Religious artifacts, the objects of veneration, will deteriorate; perverted ideologies and false religions will spread. The Protectors will turn aside and look only towards Mount Méru. Foreigners will invade Tibet, and Tibetans will be forced to stray in the border lands. Doctrines of Illusion will spread and the world will become a dimension of hell.'The gTérma of Dro'dül Lingpa predicted: 'By merely smelling the odour of these herbs, grasses and leaves will spring from demonic blood, one will find oneself in Vajra Hell.'A prediction of Ma-gÇig Labdrön states: 'In the final period of disputation a substance will appear which one ingests orally, and it will aggravate all five neuroses . It will originate in China, extend to Mongolia and Tibet. Wherever it travels it will be consumed, and wherever it is consumed - rainfall will become irregular, accompanied by severe frost and hail. If practitioners consume this substance, even were they to practise for a hundred æons - they will not realise their yidams. In future lives, they will wander incessantly in the three lower realms, where even the compassion of the Buddhas will have no power to help them.'There are innumerable other predictions concerning tobacco - the use of which has been particularly forbidden by accomplished masters of both Sarma and Nyingma traditions. The vajra words of Padmasambhava were not given to deceive practitioners, so do not entertain doubts as to: 'how can so many problems arise from smoking a natural plant?' Aconite is also a plant, yet eating a small quantity of it can be lethal. If this should be the case with a plant, at the physical level, why couldn't the fruit of the demonic intentionality cause spiritual death? Understanding this, the wise will render themselves a great kindness by renouncing tobacco and narcotics. In doing so, may the honourable and wise who avoid the path to the precipice have the good fortune of finding respite in the ecstatic garden of liberation.This was written at the request of Golok Gé-rTa Jig'mèd, by Dorje Yeshé (His Holiness Düd'jom Rinpoche)Sarwa Mangalam.

TURNING THE WHEEL OF THE DHARMA

Gen Rinpoche teaches Bodhicitta, the Mind of Enlightenment

Teaching given by the Most Venerable Geshe Ngawang Dhargyey at the
Dhargyey Buddhist Centre, Dunedin, Sunday 18th December 1994.
It has been edited by Ven. Ani S&ouml;nam
Ch&ouml;kyi from the oral translation by Losang Dawa. copywrite
Dhargyey Buddhist Centre.

Today is the last teaching of 1994 so it is time to review what you
have done during the year. If you discover that your year has been
positive, that you have done lots of practices, learned a lot and
meditated a lot, now is the time to appreciate yourself and
congratulate yourself on being so successful in spiritual terms, and
it is also the time to rededicate yourself to practice, study and
meditation in the coming year. On the other hand, if you find that
you have been irregular in doing practices and coming to classes,
and that you have not actually done anything much that you have
more-or-less wasted a year of this precious human life now is the
time to feel regret and sadness about it. But being sad about it is
not enough this sadness must also become a force impelling you to
do better. So now is the time to determine that you will change for
the better in the coming year.

Bodhicitta is like the supreme gold-making elixir,
For it transforms the unclean body we have taken
Into the priceless jewel of a Buddha-Form.
Therefore firmly seize this Awakening Mind.

We need to practise, and practise all the time. The practice
we most need to undertake is the most wholesome practice of all
the practice in which we work wholeheartedly to develop bodhicitta,
the state of mind that sincerely and fervently wants to achieve
full enlightenment for the sake of all beings. Nothing is as
wholesome as concentrating on this mind. It is said that if all the
Buddhas of the three times were to put their heads together and
discuss what would be most beneficial for suffering beings, giving
them happiness in the short-term and in the long-term, they would
not find anything more magical than the mind of enlightenment,
bodhichitta, for it is the panacea of all ills.

This mind of bodhicitta is of crucial importance, for it is
this mind which determines whether or not our practice carries us to
the state of enlightenment. For instance if a person were to go
away to the mountains, find a suitable cave for meditation and
completely seal themselves inside the cave with the strong
determination not to come out or see anyone, but to dedicate their
entire life to concerted practice, if this person did not have
bodhicitta, no matter what practice he or she might do inside the
sealed cave, nothing much would come of it in terms of achieving
enlightenment.

Thus we must realize the importance of this precious mind of
enlightenment. Our efforts to achieve the state of enlightenment
must be constant and steady, therefore we need the precious mind of
enlightenment continuously. Although you are going to have a
month-and-a-half's break for the summer holidays, never have a break
from generating bodhicitta.

As Jamg&ouml;n Lama Tsongkapa says, if one has the alchemists'
elixir one can transmute base metal into gold; in the same way, if
you have this precious mind of enlightenment, this bodhicitta, this
jewel of all minds, it will transmute all your small and seemingly
insignificant good deeds into a means by which you will reach the
state of enlightenment.

The great Indian Buddhist master Shantideva says something very
similar: If we have this mind of enlightenment, although at the
moment we have a human body that originally came into being from the
sperm and egg of our parents and is thus basically undesirable,
impure and unattractive in itself, the elixir of the mind of
enlightenment will transform this human body of gross, impure human
material into the glorious, magnificent, enlightened body of a
Buddha.

If even the thought to relieve
Living creatures of merely a headache
Is a beneficial intention
Endowed with infinite goodness,

What need is there to mention
The wish to dispel their inconceivable misery,
Wishing every single one of them
To realize boundless good qualities?

The Tibetan master Dzogchen Patrul Rinpoche says, I have been
to many lamas of all four traditions of Tibetan Buddhism, I have
studied the many tenets and views of Buddhist philosophy and
practice. None of the lamas or the texts say that there is a mind
that is superior to the precious mind of enlightenment. They all
have the same view with regard to the supreme significance of this mind.

Normally we understand the esoteric Buddhist practice of tantra
as a very powerful and speedy way of achieving enlightenment so
powerful and so speedy that through its means certain people are
able to achieve the state of enlightenment in one lifetime even
though normally it takes millions of eons to travel the path.
However without bodhicitta, even the practice of tantra, so powerful
and speedy, will not help a person reach the state of enlightenment
in one lifetime.

If you really want to know how to engage in extensive merit-gathering
practice in a simple way, the secret is bodhicitta. If you manage
to develop bodhicitta, then even if you do no more than offer one
butter-lamp, one candle, that simple practice of offering one light
will gather an enormous amount of merit a universe full of merit
so that however much merit is used up the store of merit will never
run out. However if you were to engage in extensive offerings
without bodhicitta offering ten thousand butter lamps for
instance the merits would not be as great as in the first case the
merit would only be as great as the number of lamps offered.

During Buddha's own time there was an Indian king called
Prasenajit. On many occasions he invited the Buddha and his
followers, offering them meals for weeks together. On one of these
occasions the Buddha asked the king, To whom should we dedicate the
merits? The king requested the Buddha to say the prayers of
dedication to whoever had the greatest merits. Assuming that he
himself would have the greatest merits because he was offering so
much food, the King thought that the Buddha would dedicate the
merits to him. However the king didn't have the most merit. Also
present was a beggarly monk called Surata who felt so good about the
king's generosity in offering food to the Buddha and his followers
for weeks and weeks, that he rejoiced sincerely in the king's
generosity and thus, through his pure heart, gathered more merits
than the king who had incurred a great deal of expense.

For the one who has perfectly seized this mind
With the thought never to turn away
From totally liberating
The infinite forms of life,

From that time hence,
Even while asleep or unconcerned,
A force of merit equal to the sky
Will perpetually ensue.

For two or three weeks the king didn't get any dedications at
the end of the meals he was offering to the Buddha and his many
followers. Because it was the custom to say prayers at the end of
the meal, and the Buddha and the Sangha didn't dedicate the merits
to him, the king felt unhappy and had a very long face. One of his
ministers asked him, Lord, is something bothering you? The king
answered, Buddha has been here for weeks now. I have been offering
food all this time and all this time the beggar Surata has received
the dedication. So the minister resorted to a dirty trick. Because
the beggar continued to rejoice with a pure heart in the king's
generosity, thus unwittingly gathering more merits, the minister
decided to have someone chase the beggar so that he would have no
chance to feel good about the king's generosity. Because poor
Surata had to run for his life, he didn't have time to rejoice, and
that day it was found that the king had more merits. Thus that day
he got the dedication he wanted!

There is another small anecdote about this poor beggar,
Surata. Though he was a beggar in material terms, in spiritual
terms he was already quite developed. He is said to have offered
one butter lamp with bodhicitta motivation, praying, With this
butter lamp may I achieve the state of enlightenment for the sake of
all sentient beings, and it is said that the butter lamp was so
brilliant that when someone tried to put it out they were unable to
do so.

So with the precious mind of enlightenment, even if you burn
only one incense stick and offer the fragrance to the holy objects
and so on, the merit you will gather will be enormous. If, before
you light the incense stick and offer the fragrance, you say to
yourself, Today I offer this incense stick to the gurus and the
Buddhas may I achieve the state of enlightenment for the sake of
all sentient beings, saying it not in a jaded, mechanical way but
with full sincerity, you will gather as many merits by burning this
one incense stick as there are sentient beings throughout the
universe.

This intention to benefit all beings,
Which does not arise in others even for their own sake,
Is an extraordinary jewel of the mind,
And its birth is an unprecedented wonder.

Now that I have told you about the need for and importance of
bodhicitta, about the magical power of bodhicitta, please
dwell in bodhicitta. Remember this: Bodhicitta is the
supreme object of meditation, bodhicitta is the supreme object of
any practice ... Bodhicitta is supreme for it includes the
interests of all sentient beings, which is the greatest of all
practices. Bodhicitta is called rinchen sem chog, meaning the
precious jewel of all minds. It is the core practice the central
practice of all bodhisattvas. Ask any bodhisattva, What do you
mainly practise? and you will hear nothing other than, I have tried
to practise bodhicitta. They will be unanimous in their
answer.

I could keep on reciting the many teachings about bodhicitta
given by the Buddha himself in the Sutras, as well as by Indian
masters and scholar practitioners. In his great work
Bodhicharyavatara (A Guide to the Bodhisattva's Way of Life)
Shantideva says that if someone simply has the good heart to want to
relieve another person of a headache, the merit from that good
intention cannot be estimated. There is a true story about this.
It is the story of Dza.khaumlin Pumo (literally Potter's Daughter,
though the person was a man). Dza.khaumlin Pumo had been forbidden
by his mother from going to distant islands in the high seas to
fetch jewels for his father's trade. Because her husband had lost
his life at sea, Dza.khaumlin Pumo's mother didn't want her son to
follow in his father's footsteps since she didn't want to lose the
only male remaining in the family. In order to stop him, his mother
could do nothing more than lie down on the threshold of their house,
hoping that out of respect for her he would not jump over her.
However he lost his temper and not only walked over his mother's
body but also kicked her head.

Dza.khaumlin Pumo sailed for a long time in the company of
others. Eventually, as his mother had feared, the boat capsized.
They were washed up on the beach of an island and as he walked along
the beach trying to find his way, he came upon an iron house and
went in. Inside the house he saw a terrible sight: a person whose
head was being drilled by a wheel so that brains and blood were
oozing out. He was suffering tremendously. Dza.khaumlin Pumo
asked him, What is the reason that you have this terrible
suffering? He answered, I think it must be because of the dreadful
way I behaved towards my mother, walking over her and treating her
cruelly. Dza.khaumlin Pumo thought to himself, I am in the same
situation, driven by karma to suffer the same consequences of the
same actions. The moment he realized that he was there due to the
force of karma, a voice from above said, May one who is bound be
liberated and one who is free be bound, and he found that the wheel
had left the other man's head and was busily drilling into his own.
However even while he was suffering the agony of being drilled by
the wheel, he was able to feel sympathy for others who might be
undergoing the same suffering, thinking to himself, May all other
people who are suffering the same consequence through disobedience
and walking over their mothers' heads, be free of their suffering:
may the sufferings I undergo be sufficient for them too. As soon as
he had generated this good-hearted empathy for others, the wheel
jumped off his head.

I bow down to the body of the one
In whom the sacred precious mind is born.
I seek refuge in that source of joy
Who brings to happiness even those who harm him.

Dza.khaumlin Pumo, this Potter's Daughter, was in fact the
historical Buddha Shakyamuni in one of his earlier lives, as a
bodhisattva on the way to enlightenment. The reason he was called
Potter's Daughter was that before his birth, his mother had had many
boys but they had all died. Then the parents thought, If we have a
boy next time, let's try giving him a girl's name. They did so, and
it worked!

One of the ways of generating universal altruism, bodhicitta, is
equalizing and exchanging self for others. In equalizing, one
recognizes that oneself and others are the same; in exchanging self
for others one mentally exchanges one's own position for that of
others. This very powerful practice of equalizing and exchanging
can be traced back to the experience of the Buddha as the
bodhisattva Dza.khaumlin Pumo.

If, like Dza.khaumlin Pumo, you have bodhicitta, although you
might be temporarily reborn in a bad state of existence due to some
unfortunate past action, you won't be there for as long as is
usually the case you will pay for your bad karma briefly.

As Shantideva says, if somebody has the kindness and good heart
to want to help relieve someone else's headache, and if that
kindness and goodness of heart gathers great merit, is there any
need to say that if someone generates the good heart wanting to
liberate and to work for the ultimate enlightenment of all sentient
beings, that that person will gather much greater merits?

Today, please meditate on bodhicitta by way of understanding that
you yourself and others are the same, and then trying to exchange
your cherishing of self for cherishing of others. In other words,
your sense of self-cherishing must be displaced by a strong,
selfless sense of cherishing others. Let such an attitude develop
in your mind. This is one of the ways of generating bodhicitta,
universal altruism.

Notes:
The verses quoted above are from Chapter One of Shantideva's
Bodhicharyavatara as translated by Stephen Batchelor in A Guide to
the Bodhisattva's Way of Life. Gen Rinpoche quoted phrases and
lines from Bodhicharyavatara many times during the teaching.

The Sanskrit word bodhicitta, (in Tibetan jang.chub.kyi
sem), means literally awakening mind and mind of enlightenment.
It is sometimes presented in English as altruistic attitude or
universal altruism. It has been described as a mind infused with
the aspiration to attain the state of Buddhahood for the sake of
all sentient beings. This is the entrance to and the motivation
behind the Bodhisattva's way of life. (Stephen Batchelor, A Guide
to the Bodhisattva's Way of Life, page 178.)

Buddhist Tantra

Buddhist Tantra: Some Introductory Remarks
His Holiness Sakya Trizin

There is a common misconception among many non-Buddhists (and even among certain
Buddhists) that the Tantras are late and corrupt additions to the Buddha's Teachings. This is
false. The Tantras are genuine teachings of the Lord Buddha, and they occupy a paramount
position withtin the overall flamework of Buddhist doctrine.
Some of the misconceptions about the Tantras stem from their esoteric nature. Since the
time of the Buddha the Tantras were always taught secretly and selectively. For their correct
understanding they have always required the oral instructios of a qualified master; without such
explanations they can easily be misunderstood in wrong and harmful ways. In order to uphold
this tradition I am prevented from discussing most aspects of Tantra here. But it is perhaps
permissible here to say a few general things about Buddhist Tantra and about how it is related
to other systems of Buddhist and non-Buddhist thought and practice. I shall base myself on the
teachings of our tradition such as the Rgyud sde spyi'i rnam gzhag ("General System of the
Tantras") of Lobpon Sonam Tsemo.

WHAT IS TANTRA?

In Tibetan tradition the word Tantra (rgyud) nomrally refers to a special class of the
Buddha's teachings like the Kriya, Carya, Yoga and Anuttarayoga Tantras, and more
specifically to the scriptures that embody it, such as the Hevajratantra, the Kalacakratantra,
and the Guhyasamajatantra. But contrary to its English usage, the word does not usually
refer to the whole system of Tantric practice and theory. For the doctrinal system of Tantra,
the terms Mantrayana ("Mantra Vehicle") and Vajrayana ("Vajra" or "Adamantine Vehicle")
are used instead.
In its technical sense the word Tantra means "continuum". In particular, Tantra refers to
one's own mind as non-dual Wisdom (jnana); it exists as a continuum because there is an
unbroken continuation of mind from beginningless time until the attainment of Buddhahood.
This continuum, moreover, has three aspects or stages; the causal continuum, the continuum
involved in applied method, and the resultant continuum. Sentient creatures in ordinary cyclic
existence (samsara) are the "causal continuum". Those who are engaged in methods of
gaining liberation are the "continuum involved in the method". And those who have achieved
the ultimate spiritual fruit, the Body of Wisdom, are the "resultant continuum". The causal
continuum is so called because there exists in it the potential for producing a fruit is not actually
manifested. It is like a seed kept in a container. "Method" is so called because there exists
means or methods by which the result latent in the cause can be brought out. "Method" is like
the water and fertilizer needed for growing a plant. "Fruit" or "result" refers to the actualization
of the result that was latent in the cause. This is like the ripened flower that results when one
has planted the seed and properly cultivated the plant.

THE PLACE OF TANTRA IN THE BUDDHIST TEACHINGS

In His infinite compassion, wisdom and power the Lord Buddha gave innumerable different
teachings aimed at helping countless beings of different mentalities. These teachings can be
classified into two main classes: 1) the Sravakayana (which includes the present Theravada),
and 2) the Mahayana. The Sravakayana (sometimes also called the Hinayana) is mainly aimed
at individual salvation, which the Mahayana stresses the universal ideal of the Bodhisattva ("the
Being intent upon Enlightenment") who selflessly strives for the liberation of all beings, vowing to
remain in cyclic existence until all others are liberated. The Mahayana or Great Vehicle can also
be divided into two: 1) the Paramitayana ("Perfection Vehicle") which we also call the "Causal
Vehicle" because in it the Bodhisattva's moral perfections are cultivated as the causes of future
Buddhahood, and 2) the Mantrayana ("Mantra Vehicle"), which is also known as the "Resultant
Vehicle" because through its special practices one realizes the Wisdom of Enlightenment as
actually present.

THE SPIRITUAL FRUIT TO BE ATTAINED THROUGH TANTRA

The spiritual fruit that is aimed at in both branches of Mahayana practice is the Perfect
Awakening or Enlightenment of Buddhahood. A Perfectly awakened Buddha is one who
has correctly understood the status of all knowable things in ultimate reality, who possess
consummate bliss that is free from the impurities, and who has eliminated all stains of the
obscurations. The latter characteristic - the freedom from the obscurations - is a cause for
other features of Buddhahood. It consists of the elimination of three types of obscurations
or impediments: those defilements such as hatred and desire, those that obscure one's
knowledge of reality as it is and in its multiplicity, and those that pertain to the meditative
attainments.

THE PATH THAT LEADS TO THE FRUIT

We speak of a method of spiritual practice as a "path" because it is a means by which one
reaches the spiritual destination that one is aiming at. There are two types of path. One consists
of the common paths that lead to inferior results, and the other is the extraordinary path that
leads to the highest goal.

INFERIOR PATHS

Some religions or philosophical traditions while claiming to yield good results actually lead
their practitioners to undesirable destinations. For instance, the inferiors Tirthikas (non-Buddhist
Indian schools) as well as those who propound Nihilism only lead their followers to rebirths in
the miserable realms of existence. The higher Tirthikas can lead one to the acquisition of a
rebirth in the higher realms, but not to liberation. And even the paths of Sravakayana and
Pratyekabuddhayana are inferior, for they lead only to simply liberation, and not to complete
Buddhahood.

THE SPECIAL PATH

The special path is the Mahayana. It is superior to both non-Buddhist paths and the lower
Buddhist paths for it alone is the means by which perfect Buddhahood can be attained. It is
superior to all other paths for four particular reasons. It is a better means for removing suffering,
it is without attachment to cyclic existence, as a method of liberation it is the vehicle of
Buddhahood, and it does not desire only liberation for it is the path of existence and quiescence
equally, in which emptiness and compassion are taught as being non-dual.

THE DIVISIONS OF THE MAHAYANA

The Mahayana itself has two major divisions. As mentioned above, these are the Perfection
Vehicle and the Secret-Mantra Vehicle. The first of these is also termed the general Mahayana
because it is held in common with both Mahayana divisions, whereas the second is termed the
particular because its special profound and vast doctrines are not found withtin the general
tradition. The two vehicles derive their names from the practices predominating withtin them.
In the Perfection Vehicle the practices of the Bodhisattva's perfections (paramita)predominate,
and in the Secret-Mantra Vehicle the practices of mantra and related meditations, such as the
two stages of Creation and Completion in visualizing the Mandala and the Deity, the mantra
recitation and various secret and profound yogas, predominate.
One essential difference between the two Mahayana approaches can be explained by way
of their approach to the sensory objects which are the basis for both cyclic existence and
Nirvana. In the Perfection Vehicle one tries to banish the five classes of sensory objects outright.
One first restrains oneself physically and verbally from overt misdeeds regarding the objects
of sense desire, and then through texts and reasoning one learns about their nature. Afterwards
through meditative realization one removes all of one's attachment to them. This is done on the
surface level through meditatively cultivating the antidote to the defilements, such as by cultivating
love as antidote to anger, and a view of the repulsiveness of the sense objects as the antidote to
desire. And on the ultimate level one removes one's attachment through understanding and
meditatively realizing that all of these objects in fact are without any independent self-nature.
In the Mantra Vehicle too one begins by restraining oneself outwardly (the essential basis
for one's conduct is the morality of the Pratimoksa and Bodhisattva), but in one's attittude
toward the sense objects one does not try to eliminate them directly. Some will of course
object that such objects of sensory desire can only act as fetters that prevent one's liberation,
and that they must be eliminated. Though this is true for the ordinary individual who lacks
skilful methods, for the practitioner who possesses skilful means those very sense objects
will help in the attainment of liberation. It is like fire which when out of control can cause great
damage, but when used properly and skilfully is very beneficial. While for lower schools the
sense objects arise as the enemies of one's religious practice, here they arise as one's teachers.
Moreover, sense objects do not act as fetters by their natures, rather, one is fettered by the
erroneous conceptual thoughts that are based on them.

THE SUPERIORITY OF VAJRAYANA OVER PARAMITAYANA

The Secret-Mantra Vehicle is superior to the Perfection Vehicle from several points of view,
but its superiority primarily rests in the greater efficacy and skilfulness of its methods. Through
Mantrayana practices, a person of superior faculties can attain Awakening in a single lifetime.
One of midding faculties can attain Awakening in the after-death period (bardo). And one of
inferior faculties who observes the commitments will attain enlightenment in from seven to sixteen
lifetimes. These are much shorter periods than the three "immeasurable" aeons required through
the Paramitayana practices. But even though the Mantra Vehicle is thus superior in skilful
methods, its view of ultimate reality is identical with the Madhyamika view of the general
Mahayana. For both schools the ultimate reality is devoid of all discursive developments or
elaborations (nisprapanca). One view cannot be higher than the other since "higher" and "lower"
are themselves but discursive developments or conceptualizations.

PREPARATIONS AND PREREQUISITES FOR TANTRIC PRACTICE

The foregoing has been a general introduction to a few of the basis ideas of Buddhist Tantra.
The real question is how to apply these theoretical considerations in a useful way, that is how to
practice them. The practice of Mantrayana and further in-depth study of its philosophy requires
first of all a special initiation from a qualified master.

IMPORTANCE OF THE GURU

One must seek an carefully choose a Guru who has all the qualifications to teach the Tantras;
for instance he himself must have received all the necessary initiations and explanations from a
qualified Teacher, done long retreats, and learned all the rituals, mudras, drawing of Mandalas,
etc. He must also have received signs of spiritual attainments. It is also very important to find a
Guru with whom one has a connection by karma. In any case it is imperative to find a Guru, and
one should not practise without a teacher, especially withtin the Vajrayana. One cannot get any
result by merely studying a text. It is said in the Tantras that the Guru is the root and source of
all the siddhis and of all realization.

QUALITIES OF THE DISCIPLE

Before one can be initiated one will first examined by the teacher who will ascertain whether
one is a fit receptable for the teachings. The main qualities required are faith, compassion and
Bodhicitta (the Enlightenment Thought). A major empowerment is never given to those who
have not developed Bodhicitta to a higher degree. In this way both the student and the teacher
must examine each other carefully.

IMPORTANCE OF THE TRANSMISSION

When the right Guru is found, one should then request him for initiation and explanations.
In Vajrayana it is necessary to receive the Wangkur (Empowerment or Initiation), the
transmission or permission to practice the Tantra, without which one cannot practise anything.
The transmission is particularly important in Vajrayana and the Lama (Guru) assures the
continuity of a line of direct transmission through a succession of teachers. This line of
transmission has been unbroken since the Lord Sakyamuni Buddha set into motion the Wheel
of Dharma. Not only must there be this line of Transmission, but also there must be a line of
practice, that has kept the lineage alive.

VOWS AND PRACTICE

After one has been led into glorious mandala by the master, one begins one's practice,
carefully observing the various vows and commitments of the Vajrayana. These vows are
primarily mental, and such they can be even difficult than those of the Pratimoksa and
Bodhisattva systems. One must also devote oneself to further study, and to practising the
specialized visualizations and yogas according to the master's instructions.

BUDDHIST VERSUS HINDU TANTRA

Buddhist Tantra is thus distinguished from the other branches of Mahayana by its special
methods. It is, however, identical to the Mahayana Madhyamika in its ultimate view, and it is
the same as all Mahayana schools regarding its aim and motivation. Hindu Tantra by contrast
has different philosophical basis and motivation, even though it shares some of the same
practical methodology. Some persons must have suggested that Buddhist Tantra must not
belong to pure Buddhism because it shares many elements of practice within the Hindus.
This is specious reasoning because certain methods are bound to be shared by different
religious traditions. Suppose we had to abandon each and every element of practice shared
with Hindu traditions. In that case we would have to give up generosity, morality, and much
more!
There are of course many further differences between Buddhist and Hindu Tantra in their
meditative practices, and so forth. But I shall not attempt to explicate them since my own
first-hand knowledge is limited to the Buddhist tradition. Here it will be enough to stress that
Buddhist Vajrayana presupposes the taking of refuge in the Buddha, Dharma and Sangha (and
the Guru as the embodiment of those three), the understanding of Emptiness (sunyata), and the
cultivation of love, compassion and Bodhicitta (the Enlightenment Thought). And I must again
underline the importance of Bodhicitta, which is the firm resolve to attain perfect Buddhahood
in order to benefit all sentient creatures, through one's great wish that they be happy and free
from sorrow. These distinguishing features are not found in the non-Buddhist Tantras.

CONCLUSION

The study of Tantra can only be fruitful if one can apply it through practice, and to do
this one must find, serve and carefully follow a qualified master. If one finds one's true
teacher and is graced by his blessings one can make swift progress towards the goal,
Perfect Awakening for the benefit of all creatures. In composing this account I am mindful
of my own immeasurable debt of gratitude of my own kind masters. Here I have tried to
be true to their teachings and to those of the other great masters of our lineage without
divulging that which is forbidden to be taught publicly. I will consider my efforts to have
been worthwhile if some harmful misunderstandings have been dispelled.
May all beings come to enjoy the true happiness of Buddhahood!

RELATING TO CONFUSED EMOTIONS

The essence of samsara [confused existence] is found in the misunderstandings of bewilderment, passion, and aggression, so the situation also provides the possible means of eliminating their aggravations. Unless you relate to these as path—understanding them, working with them, treading on them—you do not discover the goal. So therefore, as Buddha says, "Suffering should be realized, the origin should be overcome and, by that, cessation should be realized because the path should be seen as the truth." Seeing the truth as it is, is the goal as well as the path. For that matter, discovering the truth of samsara IS the discovery of nirvana [liberation], for truth does not depend on other formulae or alternative answers. The reality of samsara is equally the reality of nirvana. This truth is seen as one truth without relativity.

From: "The Wheel of Life" in THE COLLECTED WORKS OF CHOGYAM TRUNGPA, Volume Two, page 483.

THE PROTECTORS

A Teaching Given By
His Eminence Shenpen Dawa Rinpoche
In Los Angeles, California
September, 1988
SECRET : ONLY INITIATED PRACTIONERS

The first protector I will speak about is Shenpa. Shenpa is very important for His Holiness' swift rebirth, because he is the main protector of the Nyingma lineage. Shenpa is the main guardian for all of our practices: Troma, Phurba, etc. He is one of the divine protectors that Guru Rinpoche entrusted the terma teachings with, and basically he controls most of the terma teachings.
An interesting thing about Shenpa is that my father met him several times. I'll tell you about one incident.
Normally, Shenpa was in very close contact with my father all the time, and really served him. It was very difficult for us to even see Shenpa's face, because he was very wrathful, and he doesn't show his face as easily as other dharmapalas do. Shenpa is very conservative. Also, it isn't easy to call on Shenpa to do things, but he could manifest to Rinpoche in person.
Shenpa was the one who brought my mother and father together. Shenpa had gone to my mother's father in person. My maternal grandfather was a military commander named Shig Go Tey. He was governor of the province called Shig Go Tey, which is very large. My grandfather was also the 13th Dalai Lama's personal cabinet advisor. He was an aristocrat, but at the same time he was also a minor terton, connected with Guru Rinpoche's teachings. He would always carry a phurba in his chuba.
At one time my grandfather was looking for a particular text in the area of Lhasa when Shenpa appeared to him in person. He told him that the text could be found with Dudjom Rinpoche, who was in Lhasa at the time. My maternal grandfather had never heard of Dudjom Rinpoche. Shenpa told him where Dudjom Rinpoche was staying and said, "Send your daughter to request the text." Before he left, he told him, "I have a present for you." He gave him a bow and arrow, then walked away from the room and disappeared.
My grandfather was so caught up with talking to Shenpa that he forgot that he was in his inner chamber, which was inaccessible to anyone. The chambers are constructed in such a way that the inner chamber is private, and there is an outer chamber where servants guard the inner chamber so that no one enters. Immediately after Shenpa left he realized that there was no way for this person to enter, and he thought, "How did this person get into my inner chamber?" He rushed out to where his servants were guarding him and asked them where was the man who had just given him the bow and arrow. The servants said there was no such person, that they had been there the whole time and hadn't let anyone in. That night my grandfather had a very positive indication that he would meet Dudjom Rinpoche and receive teachings from him.
That same night, Shenpa went to Dudjom Rinpoche and told him, "I am going to get the consort for you, so tomorrow morning, let whoever comes in to see you. Set up an auspicious offering on the table, and tomorrow a person will come who will be your future wife."
Most of Dudjom Rinpoche's servants at that time were monks, so the next day Rinpoche told them, "If anyone comes today, no matter who they are, I want to see them. A woman will come to see me so don't stop her from seeing me." Later that day Rinpoche met my mother.
After that, Dudjom Rinpoche went to my mother's house and asked my grandfather for her. It was at that time that my grandfather showed Rinpoche the gift that Shenpa had given him, because he felt that the person who had given it to him was a protector. Rinpoche recognized that the bow and arrow was the same bow and arrow that he had placed in his monastery for the protectors. Shenpa had taken the bow and arrow all the way to Lhasa to give to my grandfather. My grandfather then became Rinpoche's disciple.
Shenpa is a wisdom being with very high realization. My name, "Shenpen," means "benefactor of others," but "Shenpa" means "the hunter" --he hunts for human life.
The reason we pray to Shenpa is because he was in such close contact with Rinpoche. Shenpa gives tremendous blessing and protection to students who are in retreat, and for all practitioners of the Tersar lineage. Shenpa vowed that he would continue to benefit people until the next Buddha comes so that the Tersar lineage, its protectors and blessings wouldn't be lost. So this is a direct prediction and prophecy of Shenpa.
Shenpa came to my father many times like this to help him. Once, when Rinpoche was traveling from one part of Tibet to another --a dangerous thing to do since there are bandits everywhere -- he wasn't able to get where he wanted to by nightfall. My father, mother, and three or four servants, that's all the people who were in the group, got stuck on a hill. Suddenly they looked up on the hill and saw 30 or 40 bandits.
My mother was very worried. There were no other travelers in sight, and she thought they would all be robbed and killed by those bandits. Bandits do that kind of thing. They were completely desperate. The bandits were howling and making all kinds of noises and coming down the mountain when all of a sudden, out of nowhere, another band of 30 to 40 riders appeared and started riding up from the ravine below, carrying guns and bows and arrows. The bandits coming down from above were frightened and retreated because they were outnumbered.
The group of riders from below then came up to Rinpoche, and the leader got off his horse asking him, "Oh ho, where are you traveling?" Rinpoche answered, "I am traveling to Lhasa. Where are you going?" He replied, "The next village." Rinpoche thanked him for coming at just the right moment. The leader asked him, "Who are you?" Rinpoche replied, "Oh, I'm a padma guru, I've been recognized as Pedma Guru. My name is Dudjom Rinpoche." Then the leader said, "I've heard a lot about you. Aren't you the terton Gillay Terton's reincarnation?" Rinpoche said, "Yes, I have been recognized as such." So immediately the leader made prostrations to Rinpoche. Rinpoche asked him, "Do I know you?" The leader replied, "Yes, you know me, but it isn't important for you to remember me at this moment, but I know you." That person was Shenpa.
Later that night, at 3:00 a.m. in the morning, Rinpoche had a dream. Shenpa appeared to him and said, " I came to serve you. Forgive me if I fooled you. That was not my intention. You were traveling in a dangerous place, so I came to serve you. You have commanded me many times to come in times of need." The next morning, when Rinpoche got up, he made a very elaborate offering to the dharmapalas to thank them for making the bandits go away.
Now he was able to complete his journey safely. The chieftain, or Shenpa, had looked familiar to Rinpoche. He felt he had seen him before, but he couldn't figure out where. He was completely disguised as a bandit, but when Rinpoche looked at his feet, he saw he was barefoot. People don't ride barefoot, so it occurred to Rinpoche later on that that was a subtle sign of the protector.
Shenpa serves Rinpoche's disciples too. One time there was a disciple who went into retreat in Kongbo during the winter, and this disciple was completely cut off by snow and dying of starvation. Right in front of his retreat house someone dragged the body of a dead deer. The disciple was meditating inside when a voice said to him, "I've brought you food down there. Eat it." When he went outside and looked, he saw the dead deer and brought it inside, and he was able to do another three months of retreat. Later on, Shenpa told Rinpoche, "One of your students was dying, so I took him deer meat."
The activity of the dharmapalas is incredible. Dharmapalas are wisdom beings that can help you attain realization. Needless to say, there are other protectors, like Trod Gyel Harmo, Tseringma, and other protectors and protectresses that protect the lineage, but Shenpa is the main protector of the Dudjom Tersar lineage. When Dudjom Lingpa discovered a certain terma, Shenpa was there to help him, taking the terma from the rock. Shenpa is committed to the Dudjom lineage and to whoever practices in the lineage. If a practitioner calls on him, he will be there to answer. This doesn't mean he will answer all the small detailed things, but if there is crucial need, he will be there. So Shenpa practice is important.
Then, along with this practice, you can add one more practice. It starts with: Kung Jo! Kung Tu Zang Mo Ying Gee Yum. This is the prayer for Mamo Ekadzati, Dorje Legpa and Ralchigma. Sometimes, if you do the Dam Cheen Chi Tor, then you can just recite the Ma Za Dor Sum. That would be great.
If you make the dharmapala offerings, and do dharmapala practice like Ma Za Dor Sum or Shenpa practice, it is important to keep count of your repetitions. You can't just say it two or three times and just leave it. Unfortunately, we have never done an intensive dharmapala practice together. When I practice, if I have time, sometimes I will recite one mala, but not less than 21 times. It's very important to invoke them.
What dharmapalas really are is our confidence. They support our confidence to be able to reach out and help others. In fact, if we lack confidence, dharmapalas have a way of subtly communicating with us to bring our confidence back. Confidence is the right way of respecting the teachings, the right way of benefiting people. That is the confidence it will bring up in us.
In fact, dharmapala is the subtle communication of the Buddha in the sambhogakaya realm in which we have developed the fine perception of seeing them, so if you see the form of the dharmapala, you have also seen the form of the Buddha in the dharmakaya realm. Dharmapalas are the subtle communications between these two levels.
Dharmapalas will manifest in an ordinary way because our understanding is ordinary, but when we purify our perception, they manifest in an extraordinary way. It depends on our perception. Dharmapalas are the real communication of a subtle body, and through them we can experience our subtle body in a way that we have never experienced before. Through the dharmapala, we can experience the subtle body immediately in our everyday situations. So these two practices, Shenpa and Ma Za Dor Sum, are important.
The third dharmapala is optional, and it is that of my protectress, Kong Jhyo. When I was young she saved me many times from death. I was very naughty when I was young, and I gave my parents a lot of problems. My protectress, Kongsen Denma, came to me several times and saved me. I've seen her several times from childhood to adulthood, and whenever I have a problem, she always comes up. Rinpoche, my father, would always say: "Don't forget to appease her, and don't forget to always make offerings to her." But in spite of that, I've always been more involved with protectors like Shenpa. Somehow, I never include her in my practice. It's just recently that things have been pointing out that she is the real one I should be concerned with, so I have been taking more interest in doing her practice. She is my birth goddess. I was born in Kongbo, and she became my protectress.
So this practice is optional. If you do do that practice, she will create more favorable circumstances for me to be able to come and help you all more fully. Also, she will create a situation where you will find time to practice as well.
You have this practice, it starts with Kay Sha Shu Pa Ja Jung Pa Zon Zhu Sho Shu Kay Su Yidam ___ Tum Mo Che. I will give you all the oral transmissions straight away, so you'll have that.
Normally, when you are doing a tsog puja or a dharmapala practice as a group, it is good to do this practice of Kongsen Denma. It's not something you have to do every day. It is good to do it collectively as a group. As I said, in my own experience, she has really come and helped me many times.
Normally, as far as your daily practice goes, if you have a dharmapala initiation it is good to do the practice. Why? Because it opens your confidence. Also, your confidence is opened when you are able to relate to the sambhogakaya wisdom body of these deities. These dharmapalas are the protectors of the dharmakaya buddhas that are in the active field - not in the depth of meditation.
Protectors are willing to show their divine form to you, and will show it to you in a way that you can relate to, but they remain behind because we are not subtle enough, and we don't realize it, and we don't evoke them enough. But somehow, when the time of need arises, these protectors and protectresses will come and help.
In the Nyingma lineage, and in the whole buddhadharma, one of the most complex things to explain is the dharmapalas. The reason for this is because we must be spoken to on our individual levels of realization; otherwise, it becomes a gross fabrication of a very, very subtle complex. The explanation can also be very difficult and terrifying, because the dharmapalas arise from the vapors of our blood. There are so many levels of protectors: there are local palas, dharmapalas, wisdom protectors, there is a whole heirarchy of protectors. It is like a comprehensive government of dharmapalas.
If you understand the dharmapala practice, you understand the working mind of the Buddhas. The dharmapalas are the main working force of all the Buddhas, because they communicate the process of our mind. If there is an enemy, what is the enemy? How should we view the enemy? If there is something harming us, how do we defeat it?
It is important to do the dharmapala practice at the beginning and end of each empowerment or wang, and if you are doing a retreat, you must also begin and end with a dharmapala practice. There is no time that you can ever exclude these wisdom beings.
The dharmapala initiation is called "Tsogmay Tsogthig" which means "empowerment giving you the life force of the protectors." Once you have received the initiation, you must do the practice every day or they will harm you. It's a commitment, a very serious contract. This empowerment will explain exactly what the protectors are, and how they dwell in our system and energize you.
A general dharmapala practice you can do as a group, even if you haven't had the initiation, is the Tsomig Tsogthig. It's a special transmission which I don't think is being given, unless you are a tulku or really committed to spending the rest of your life in practice. It is a very difficult and risky transmission to give, and it has a very heavy samaya.
So those are the three dharmapala practices I recommend: Shenpa, the three deities, and Kongsen Denma. After that, if there are other protectors you wish to include, then include them, but these three are the root protectors in your practice.
The "Dam Chen Chi Tor" practice contains the entire magnitude of the protectors, and is a complete protector prayer for all lineages. The Dam Chen Chi Tor is so complete that once you have finished it, you have fulfilled the samaya to all the lineages. All protectors for all practices come from there. Once you have done this, you can go to the other protector prayers to pay special respect to individual protectors.
Whenever you pour a liquid as an offering to a protector, you must wear a scarf over your mouth so you don't breathe into the protectors. The thing about the dharmapalas is that they are very disciplined wisdom Buddhas. They won't accept any of your faults at all. They will discipline you. If, for example, you breathe into what you are pouring, they will slap you back, and in the same way, if your practice is done correctly and well, you will have a positive reaction back, straight away.
It is good to offer red wine to the dharmapalas, but the best offering is whiskey. Whiskey is expensive, but when you make an offering to the dharmapalas, and to the wisdom Buddhas, you don't want to be cheap, you should want to offer something good. If you cannot afford whiskey, drop down to wine, and if you cannot afford wine, then offer tea. If you cannot afford tea, what can I say?
Along with the liquid that you offer in the dharmapala cup, you should also offer beef heart. The dharmapala offering is a symbol of activating the heart core. The chanting and beating of the drum that we do in the dharmapala practice vibrates the Buddha's heart. From that heart vibration, our heart vibrates. So they vibrate together, which produces the energy that produces the different phenomena. Within the beef heart, all essences are together. If you can' t afford heart , offer a small piece of meat. If you can't afford heart or meat, then offer a biscuit, or a little rice.
Basically, the offering should be whiskey, heart, the five kinds of meat, and at last one grain of rice. If you are doing a long practice, cut many pieces of meat, and continue to add heart and whiskey as if to say, "Please have, please have."
Now it is not just whiskey and meat, but it is nectar we are offering. This offering is a symbol of our heart being opened to the dharmapala and saying, "Have this." If you have an enemy, the offering symbolizes their heart, as if you were saying, "Please subjugate my enemy." When you say "subjugate" you don't mean kill. Subjugate means you want them to see the wisdom of not harming you. It is a means to bring wisdom to that person.
Many times, if someone seeks to harm you, and you are doing dharmapala ractice, that person will suddenly change their mind and decide not to hurt you. Why? Because the dharmapala changes their mind about the benefits of harming you.
Normally, when we make our offering, the power of the five meats and the five nectars increases the offering in an infinite way, like space, but since we don't have the meditative power to increase it the way it should be increased, if we add a little dudtsi or amrita inside the bottle of whiskey, because the dudtsi has been blessed by the power of meditation, the whiskey will have the strength of meditation. The amrita has the power to make your dharmapala practice successful.
You must have either the power of the practice of relying on your yidam, your meditation, or the substance. The dudtsi contains all three powers, and alone can fulfill all three requirements. It is really powerful. I do that, by the way. You can feel the difference when you add dudtsi to the whiskey. The vibration in the room changes straight away. The protectors come.
In the Nyingma lineage, the key to making dudtsi is knowing how to prepare the nectars. Dudtsi contains five gems, five meats, five nectars, and the relics of all the Buddhas and tertons. It also contains the combination of all the earth that Rinpoche has collected from different areas.
When we make dudtsi, we combine relic upon relic, and concentrate it with the 21-day practice of day and night. The practice goes on for 21 days and nights, without interruption. It is an awesome, overwhelming process. The mantra must continue 24 hours a day. Herbs are mixed with the dudtsi, and all of these ingredients, these king medicines, are mixed together. Then the mixture is sealed all around. Bell and dorje are placed in different quarters to symbolize the blessing. The medicine that is prepared must be kept in a mandala, so a whole mandala must be prepared. It must be constantly attended to, with offering lamps and light. And with the practice of Dorje Sempa, Vajrsattva, Phurba, or Avalokitesvara, the lama empowers the medicine with his mind, again and again.
It is an extremely complex process to prepare dudtsi. Throughout the practice tsog is offered. When His Holiness Dudjom Rinpoche prepared it, in the end, as a symbolic thing, people would see rainbows coming out of the dudtsi. Rainbows would cross each other in the air in the room where he worked, and other things like that. Even with an ordinary lama, due to the strength of the blessings, the skull cup will boil over and radiate light on the ceiling. There are always miraculous signs when dudtsi is being prepared. Always.
If you are sick, or have samaya contamination or anything like that, if you eat a little dudtsi it will purify your channels. Dudtsi is really to purify channels. If you add a little to the whiskey, it will make up for whatever you lack in reliance on yidam, meditation, or the power of the substance.
When you practice alone, place the protector offering on your table, not the altar, so you can keep feeding it . Make the offering very carefully, and place a bumpa or water bowl here with a little saffron in it, and keep purifying the protector offering with the water as well. Also, you can turn the incense around the offering.
You must be very diligent, very conscientious of what you are doing. It is very bad if any dirt gets into the offering. The offering receptacle must be washed thoroughly, and make sure your hands are washed too. If you sit down and touch the floor after washing your hands, you might think your hands are washed, but they aren't. Be careful.
The best way of disposing of a protector offering is in the river or ocean. It is also good to keep it in a high place where birds can eat it, like on a post, or in a tree, or put it on clean ground, blocked by a fence or stone, away from where you walk. If you are in retreat, you can collect it in a plastic garbage bag.
Don't give the remains to domesticated dogs, cats, or other animals that comprise your extended family. If they are other people's animals, and strays, it's not great but it is okay. It is okay for wild animals to consume the offerings. It is good to make the offering every day, especially toward the evening.
Q. I don't believe in the dharmapalas. Everything else about dharma makes sense, but dharmapalas don't make sense to me.
A. Everybody has a problem with the dharmapalas. They ask, "Who are they? I don't believe in them." And, my dear, I must say two things to you: First, just because you don't visually see or understand something doesn't mean it doesn't exist. Remember this one. Second, what you don't see is your limitation, not an expansion of your awareness.
The reason it is so hard to relate to the teaching of the dharmapalas is because this teaching is so very, very sophisticated. When you go through all the elaboration of the practice, through all the blood, guts, pus and everything spilling out, and you look at the various vapors that rise up, then you begin to understand. Understanding the dharmapala is really understanding how your blood and your heart beat relate to your practice. We say your heart is the drum of the dharmapala. The pumping of the blood is the offering to the protectors, and the beating of the heart is their drum.
You must be brought up in the context of being with them, or having seen them or the local protectors. If you can't see the local protectors, how can you hope to see the dharmapalas? If you can't see your ancestors who have died on this land, how can you hope to see a local protector, let alone a dharmapala? The level of energy is very high, very subtle. Once your energy is very subtle, then you want to name the subtleness of the protectors. This is what you want to come to.
For example, once, in His Holiness' temple, a man named Pedma Longdu used to beat the dharmapala drum every evening and make offerings. He had made a commitment to His Holiness to perform this offering ritual, and it was his routine. One night he got drunk and didn't make the offering. He went to sleep. In the middle of the night my mother woke up, maybe around 2:00 a.m., when the dharmapala drum began beating on its own. She woke up my father and asked him, "Did you ask for a special extension of the practice? What is going on?" Rinpoche just got up and smiled, and said, "It doesn't matter. No, it doesn't matter."
The drum beat the whole night, and all the people surrounding the temple could not sleep. The dharmapala had become very violent, hitting the drum, because the offering had not been put there.
The next morning Rinpoche called Pema Longdu, who is now the head lama of the Buddha Monastery in Kaleekoh, and asked him, "Why didn't you do the dharmapala practice last night?" The lama became arrogant and said, "If I miss one day's practice, are they going to get so hungry?"
The next day Pema Longdu was hit by a fever, becoming violently ill and almost losing his life. This was because he talked about the protectors as if they were hungry for an offering, and were so attached to that offering that they couldn't go even one day without it. Right after he said that his blood started warming up. He couldn't sleep all night, and his heart kept on beating, beating, beating. The next morning, he started vomiting blood. So Rinpoche told him to go straight away into the temple and make prostrations to the protectors, or they would take his life.
The protectors can take your life force. It really is in their hands. Why? The life force we are talking about in the Chi Med Tsog Thig is the protector. There is nothing other than that. It wasn't that the dharmapalas missed the offering. They just showed him that he had lost his discipline in the training of his mind. That is why the dharmapala showed its hand. It can be a very costly affair.
Let me tell you another story about the dharmapalas. The reason my father, Dudjom Rinpoche, was never angry towards any particular person is because once he had a bad experience, and he vowed never to get angry again. I'll explain what happened, but we should not talk about it to anyone.
When Rinpoche was young, he had some financial difficulties, as all of us do have at one time or another. Rinpoche was sponsoring many things, and his finances weren't so good. So he borrowed quite a large sum from these three brothers, because Rinpoche was always borrowing money. He was going to pay it back, but in Tibet it is horrible to borrow money because the interest is so high. You cannot believe it. After one or two years, if you can't repay a loan, your interest is four or five times the amount you borrowed.
Rinpoche couldn't pay the loan back the first year. He had started building a monastery and just couldn't pay it. So in the second or third year one of the brothers became very angry. Rinpoche said, "Please wait. I think my situation will soon be a little bit better." Rinpoche was already making payments, but he had borrowed quite a large amount of money.
One day Rinpoche was teaching, and in those days lamas would teach very casually, sitting in front of the house in the garden letting people come and go as they wanted, when all of a sudden this brother turns up and says, "Give me the money right now." Rinpoche said, "I don't have it." So the brother said, "Then what you need is a whack," and he grabbed Rinpoche by the throat and dragged him out.
Now all of his disciples were warriors, because as you know Tibetans are fighters, so his disciples were dragging their swords out, and Rinpoche was screaming, "Don't touch him, don't touch him." Everyone there had a knife and gun and were prepared to kill this brother straight away, but Rinpoche stopped them. So the angry brother kicked him two or three times, and Rinpcohe felt really bad, but he said, "He's right. It is his money that I haven't been able to give him. It is true."
Early one morning, before the dawn light, Rinpoche was doing his practice around 3:00 or 4:00 a.m. In the middle of his practice, someone came in and put something on the table in front of him, and made a big noise in the dark.
So Rinpoche goes looking for a torch -- batteries were brought from Lhasa, and from there they came from China, so who could afford them? -- finds it, and lighting it he finds a fresh head cut off, with the brains intact. He immediately realizes that it is the head of the brother who grabbed him by the neck. The protector could not bear to see him humiliated, so he lopped that person's head off and brought it to Rinpoche.
From that time on Rinpoche swore never to feel any emotion, or show any emotion. He had been thinking, "Why did that man treat me so badly?" He deserved it, but not in this way. Two days later, another brother went completely crazy and stabbed himself. Soon afterward, the third brother was riding his horse and fell. Once a protector gets angry, he won't stop until he cuts the entire family line. You might ask, "What logic is there in hurting family members?", but I'm trying to tell you it goes beyond logic.
So immediately, Rinpoche had to stop this, because it was spreading to the other family members. So he told the parents and relatives to come to the monastery and do prostrations in the temple and ask for forgiveness. Rinpoche accepted their petitions for forgiveness, then it was cut. It didn't get the father and mother, but next it would have been the uncles.
The wisdom mind of the dharmapalas is such that when people are cut, they are also liberated. Don't forget this. It is not that they are suffering. The dharmapalas have the right to take the life force away. The life force we are talking about is a vitality which is in the grasp of the dharmapalas.
The truth is contained in this awareness. It is very difficult to understand at this moment, but the more you do dharmapala practice, the more you will be able to see many things you did not see before.
Rinpoche felt very bad that he showed a little emotion, because he felt that it was that emotion which transformed into the activity of the dharmapalas. It doesn't make sense to say the dharmapalas felt anger, because they are the wisdom deities, and are beyond anger. But when you violate a holy body, the dharmapala is sworn to protect that, so they will come into action.
Regarding the lamas who are being killed in Tibet, as I said, the dharmapalas are sworn to protect the body of divine truth --not outside, but inside. Physically speaking, these lamas still have to go through the same experiences of birth, old age, sickness and death, just like anyone else. They have chosen to go through these challenges, which is why they are called bodhisattva. Bodhisattva means accepting the challenge to come back into samsara and go through the same poisons and training, again and again. But innerly they will perceive their sickness differently. They will stay in the dharmakaya perception, and when they die, they will dissolve into light. It is only because our perception is impure that we see them suffering in an outer way. That is the difference.
Now that you have been given the explanation of the dharmapalas, if you don't have respect for that explanation, then you are in serious trouble. Then you won't practice as you should. If you haven't had enough explanation, and you do the practice a little wrong, that is a little okay, but once you've had the explanation, and you do it any other way, then you break your commitment. What is more, there is the difficult matter of all the levels of the protectors, arising from intangibility, from that which is unseen. It is very complex.
I've seen thousands of examples of what the protectors can do. When you do their practices, you will find your confidence. As you move toward realization, the thing you will lack is the protectors. That is when the protectors arise.
What we have not understood so far is the strength of the blood, the strength of the heart, and the strength of the flesh. This means we haven't really understood the dharmapalas at all. If you practice consistently, then the dharmapalas have to reveal themselves to you. Their qualities will reveal in the depth of you -- in the breath, in the blood vapor, in the nerve vapor -- and you will be able to see them for the first time. Then you will begin to understand what is called "the unhindered action of the Buddhas."
Right now, the closest you will come to seeing the perfect enlightened mind of the Buddhas is from the point of view of the protectors. It is very complex. You need to do a one month retreat of the dharmapala before you can realize, through the beat of the drum, just whose heart it is that is beating. The drum beat is not your heartbeat, it is the heartbeat of the dharmapalas. And when you begin to understand that, fear begins to rise, because without beating the drum, the drum is still beating. Then more fear will arise. That is how you go about looking for the protectors. If you see the protectors, you might just faint. Sometimes, the life force will just run away.
When you pray for protection, you probably think you are praying to be protected from something, but though it is isn't written, what you are really praying for is the protection of the dharmapalas. The dharmapala is the manifestation of the wisdom activity of the Buddhas. Suppose you are doing practice and someone wants to kill you, but you are saved. Who saved you? It was the dharmapalas. The bridge between the intellect and the wisdom mind is the dharmapalas.
The dharmapalas are implicit in all dharma practices. Only through the dharmapalas do you explicitly bring up the full range and magnitude of the activity of the Buddhas. You practice with wishful thought, but when you do dharmapala practice, that wishful thought translates into action.
Every time something happens to you that brings a change or realization in your life, or gives you strength to live again, that is the activity of the dharmapalas. It is not just happening by accident; it is the movement of the dharmapala. The heartbeat is the heartbeat of the dharmapala.
For example, sometimes they manifest as a person, blocking you from going a certain way, and later on you see that someone going that way was hit by a car, or they go into another person's mind and block you so you will be safe, or physically manifest so that you are saved. These are all common activities of the dharmapala. They push you from this to that until you make the auspicious connection. It just depends on how you understand it.
Non-physical things which happen to you, which are good for you, are also the dharmapala. If you think the person or situation that was good for you, and continue to practice, someday the dharmapala will come and say, "Yes, I did that for you. I gave you that situation a long time ago." That is the way it is.
The dharmapalas can be violent, but they can be peaceful too. They can be a butterfly, they can be warmth, they can be anything. They don't have to be just one particular form. The activity aspect is dharmapala.
To tell the truth, even for myself:, the complexity of the dharmapalas is such that sometimes I say to myself, "What am I doing?" When you practice, you will understand, but when you don't, then it is difficult. It doesn't matter whether you've seen them or not, if you continue to do your protector practices, different situations will arise from that.
Somehow, what I always see is the wrathful. When I was small I couldn't sleep. When I grew up I was constantly seeing the movement of the dharmapala. I remember my father saying, "Ah, these are things practitioners wish to see but can't. These are your protectors."
At that time I couldn't understand what these protectors were, though in my depth I could. They had three eyes, six eyes, and I couldn't relate to them. And the words they spoke weren't words a small kid could understand like, "I love you." Instead they would say, "Give me your heart. I want to eat you," or something like that. Those were their exact words, and I was only five or six years old. I couldn't sleep. I would see their translucent bodies, and they would come and grab me.
In the daytime, I couldn't play either. My eldest sister would never play with me because I would see these things, and when I would point them out to her, she would see the same things. And my servants, the young men who were looking after me, none of them would take responsibility for me at night. That is how bad it was.
In the daytime, I would be playing a game like hide and seek, and sometimes I would be running and all of a sudden I would fall into a gigantic lap. When I would look up I would see this horrible face, and then I'd faint. Most of my childhood was spent in either a fainting or unconscious state. I've always been like that. I had a difficult life as a kid.
My mother and father would sleep together and put me in the middle between them, and as soon as they fell asleep, someone would shake me. I'm not joking. The protector would shake me so I would wake up, and then I would see on the ceiling this deity with three heads, tongue rolled up, guts hanging out, one hand holding a knife, saying, "Come, come, I want to just cut your neck."
It helped that Rinpoche told me it was good that I had these protectors, and that they were the wisdom deities. As a child I could relate to something nice, but seeing something like that just scared the hell out of me. I couldn't understand why they would do that, why they would frighten me. And later in my life, I didn't understand why they didn't have the wisdom to know I was just a child.
Rinpoche would be doing a tsog, and I would look inside the tsog offering and see a whole host of non-existent people. Sometimes they would bring dead people to Rinpoche for his blessing. I would see that person walk in, sit down and observe. I saw many things that terrified me.
My mother would fight with my father, saying, "If this continues a long time, you will have no son left." It was true. Anything that moved, I was frightened. She wanted him to seal off my mind so I wouldn't see these visions. Rinpoche had a way of sealing this vision off, totally. My father said no, we must leave it as it is, that it was really beneficial for me. I couldn't understand how it was beneficial. But later, after a big fight with my mother, he sealed it.
Rinpoche called me in to him and said, "It is very unfortunate what I am going to do, but I am going to seal your vision completely." I was maybe seven or eight years old. There was an altar set up with some nectar on it. He told me to put it on my eyes. So I put it on my eyes and forehead, and he said, "From today on, I've sealed this one." Truly speaking, after that I never saw them again. I could feel them move for another year, but the vision aspect was gone. Now I think it was a great mistake.
My mother should have listened to Rinpoche, because he was talking from his wisdom mind. I'm sure I wouldn't have died, but I was so happy when my mother requested that. Believe me, my servants couldn't bear to be with me. At night they wouldn't go out with me, because just like with my sister, if I pointed the dharmapalas out, they would see them too.
I would be sitting in a room, and the door curtains would start moving, and something would catch my eye and I would see this gigantic finger saying, "Come, come. " I wouldn't want to look at it, so I'd tell my sister, "there, there," and she would see the same gigantic finger saying, "Come, come," and then she'd start screaming. It is no wonder I had no one to play with. If it had been a dream, I would have understood it as a dream, but it wasn't a dream. I really saw it. I couldn't hide in any corner.
The only time I felt secure that nothing was going to come was when I would sit right next to my father or mother when they were doing things. Even then, when I looked around, I would see things, but they wouldn't frighten me because my mother or father was there.
Rinpoche told me that later on my vision would reopen on its own, but I think it was good for my health that he sealed it off; otherwise, I don't know what would have happened to me. It was a terrible part of my life.
So when you ask about the dharmapala, I've had the same kinds of questions, like why would they scare the hell out of me? If they had just showed themselves to me once, I would have said, " I've had an experience," but showing me again and again, daytime, evening, nighttime, whenever I played they were running after me, attacking me. And their words were not sweet or gentle, they were always, "I want to chop you," or "I want to eat your heart." The only gentle thing I've seen is Kongsen Denma, and she's important to me. She always appears in the most beautiful form.
One day I was playing outside in the field and suddenly this beautiful lady came and said, "I'll take you to the main garden in Lhasa." I said, "Yes, I want to go." So I just held her hand and went. I saw everything in the lingka. I'd never been to the lingka before. I was lost for seven hours.
My mother was worried , and she went to my father and he said, "No, no. There is nothing wrong with him. He'll come back home. It looks alright." During the seven hours I was lost, my memory was that I went to this lingka and had a nice time. I watched all the fish in the water. Then, all of a sudden, I was back in front of the gate, and a servant came and grabbed me and dragged me in, because all the servants were out looking for me. I didn't know what had happened. I didn't realize I had been gone for seven hours. It had seemed just a few minutes to me. The beautiful lady had said, "Go back. I'll come and visit you again."
My mother asked me what happened, and where had I been, and who took me, so I told her. The lingka is a 1/2- day's horse ride from my house. Rinpoche knew nothing was wrong. He could see everything was intact, that I hadn't been taken by a demon or a spirit. Rinpoche said most probably it must have been one of his protectors.
So she was the only elegant lady with all the ornaments saying, "come" with gentle words. The rest I've seen were all (he makes a grimace). That's what I mean when I say dharmapalas.
(The two stories about laying down on the road and letting the Chinese Trucks roll over him, and Falling in the Well were not translated.)

Medium Zes Zittingen Guru Yoga

Kyabje Pabongka Rinpoche Lozang Tenzin schreef deze sterk ingekorte sadhana voor hen die
niet in staat zijn de lange Zes Zittingen Guru Yoga te beoefenen.

Toevlucht nemen en Opwekken van Bodhichitta

Kon-chok sum-la nying-na kyab su chi //
Uit mijn hart neem ik toevlucht tot de drie juwelen

Dro kun dzok jang top chir jang chup sem
Ik zal alle transmigrerende wezens bevrijden van lijden en hen in eeuwigdurende gelukzaligheid plaatsen.

D'ei la dzok jang top chir jang chup sem
Terwijl ik de Verlichtingsgeest heb opgewekt

Key na gyal sa cho la lap par gyi
zal ik vanaf dit moment tot ik Verlichting bereik de levensstijl van de Bodhisattva beoefenen.

Visualisatie

Dun gye nam kar tri pa nyi dai teng
In de ruimte voor mij , op een troon , lotus , zon en maan

Tsa wai lama kyap dak dorje chang
is mijn Wortel Guru , de Alles-Doordringende-Heer Vajradhara.

Ku dok ngon po dor dril zund na ni
Met een blauwkleurig lichaam , een vajra en bel houdend , omhelst hij

Ying chuk mar kyu lhan kye de wa rol
Vajradhatu-Isvari , en geniet hij het spel van spontane Grote Gelukzaligheid.

Na sum yi ge sum tsan hum o kyi
Zijn drie plaatsen worden gemarkeerd door de drie letters.
Lichtstralen stralen uit de HUM en

Ye she pa nam chan drang ro chik gyur
nodigen de wijsheidswezens uit ; zij worden een van smaak

Eerbetuiging

Dor je chan zhap pa mor chak tsel lo
Ik buig voor de lotusvoeten van Vajradhara en

Offeren

Chin nang sang wai cho trin gya tso cho
offer een oceaan van wolken van uiterlijke, innerlijke en geheime offergaven.

Ri ling rin chen ter bum nyi da sok,
evenals de berg Meru en de vier continenten , kostbare dingen , schatvaas , zon en maan ,

La me kun tu zang poi chok pa bul
Ik offer de onovertroffen offergaven van Samantabhadra.

Verzoek

Chok dang tun mong ngo drup ma lu kum
Alle hoogste en gewone siddhi's

Gon kyo tsul zhin ten pai je dro war
volgen uit de juiste devotie tot U , mijn Beschermer ;

Tong na lu dang sok kyang yong tang te
Dit ziende , geef ik mijn lichaam en zelf mijn leven volledig op.

Kyo nye ko na drup par jin gyi lop
Machtig mij met Uw zegeningen om alleen te werken om U te behagen.

De Guru komt naar je kruin

De tar sol tap la ma chi wor jon
Verzoekend op deze wijze komt mijn Guru naar de kruin van mijn hoofd,

Rang la tim pai yer me ro chik gyur
lost in mij op , en we worden ondeelbaar een...

( pauzeer en mediteer op gelukzaligheid en leegte )

Herverschijning als Vajrasattva

Dak nyi dor je sem pa chom dan mar
Ik Vajrasattva , een vajra en een bel houdend,

Dro dril zung kyu lhan kye de wa rol
omhels de Vrouwe Bhagavati en geniet het spel van Spontane gelukzaligheid.

Vrijgevigheid

Na lu long cho du sum ge tsok nam
Voor het welzijn van al mijn moeders , zal ik zonder enig gevoel van verlies ,

Ma nam don du pang me tang war ja
mijn lichaam , land , genietingen en mijn verzameling van deugden van de drie tijden weg schenken.

De Drie Geloften

So tar jang sem sang ngak nam sum gyi
Ik zal nooit , zelfs al kost het mij mijn leven ,

Cha tsam sok gi chir yang dor mi ja
de Pratimoksha , Bodhisattva en Geheime Mantra Geloften schenden.

De Dharma handhaven

Tek sum gyu de zhi du lung tok cho
Ik zal de Dharma van geschriften en realisaties uit de Drie Voertuigen en de
Vier klassen van Tantra handhaven.

Lek zung tap kyi dro wa yong su dro
Ik zal alle transmigrerende wezens volledig bevrijden.

Toewijding

Ge di du sum de shek sa cha kyi
Ik wijd de kracht van deze deugd toe om de daden en wensen

Dza mon drup dang dam cho dzin chir ngo
van de Sugata 's en Bodhisattva 's van de drie tijden te voltooien
en de Heilige Dharma te handhaven.

Chok sum jin lap ten drel mi lui tu
Laat mij , door de kracht van de waarheid van de zegening van de Drie Juwelen en
de niet - misleidende afhankelijke relatie van oorzaak en gevolg ,

Lek mon drup na sang gya nyur top shok !
mijn goede wensen bereiken en snel het Boeddhaschap bereiken !

-------------------------------------------------------------------------------------------------
Vertaling uit Lama Gangchen Tulku Rinpoche
Self Healing II blz.127-130
Vertaling : Jampa Gyatso

Nidanas

Nidanas
Interpretative Meanings by TYS Lama Gangchen Rinpoche

1. Ignorance This is a good day for practising, particularly making offerings and purifications It is a positive day for real estate matters This is a bad day for new contacts and for buying a new wardrobe Good direction: North and East Bad directions: South and West 2. Karma This is an excellent day for scholarly and scientific pursuits and teachings It is good also for marriage, for overcoming one's enemy, constructing a house and bathing Travel: is good in all directions If you wash your head and put new clothes, sickness and problems will arise 3. Rebirth This is a good day for creating images, initiations, swearing in officials, overcoming enemies, washing one's head and putting on new clothes Good directions: South and the North Bad directions: East and the West It is not good to take bath on such day 4. Name and Form This is a good day for overcoming fears, meeting spiritual teachers, cutting hair, beard or nails Good directions: East and South Bad directions: West and North Washing one's head or body and wearing new clothes is also bad 5. Sense Fields This is a good day for taking over new property, creating images, staying indoors, burying a treasure (putting money in the bank), washing the head and changing clothes All four directions are good Bad for this day is washing the body and making prostrations to other people 6. Contact This day is good for debating and violent actions It is good also for washing head It is not good for creating art, washing the body, changing clothes, wasting time and getting wealth from the North 7. Feeling This is a good day for business trading, accumulating wealth, crossing a river and changing one's clothes It is positive to make love to someone you love Good directions: East and North Bad directions: South and West 8. Craving This day is good for taking action and business activity, accumulating wealth, food, and other goods Intentional travels to the East, South and North are good; travel to the West is bad Better to avoid washing the head and the body 9. Grasping A good day for fasting and ascetic practices It is positive to make medicines It is good to cut hair, beard and nail; to wash one's head or body and for massage Good directions: South and North are good Bad directions: East and West Changing one's clothes is also bad 10. Becoming This is a god day to bring activities to fruition, to invoke a lover, and wash the head or the body Travel to South and North is positive while to East and West is negative This is a bad day for arguments, quarrels and changing clothes 11. Birth This is a good day for building a house, undertaking the activities of kings (presidents), ministers (directors, managers), householders... (that means activities of responsibility) It is good also to wash the head or the body Good directions: North, South and West Bad directions: East Changing clothes is not good Bathing today will bring a lover 12. Old Age and Death This is a good day for washing the head and eating and drinking a lot Travels to North, South and West are good; to the East are bad Good for washing the body, changing clothes, making offerings, divinations, debating and creating art work

Dzogchen Practice in Everyday Life

by Dilgo Khyentse Rinpoche

The everyday practice of dzogchen is simply to develop a complete
carefree acceptance, an openness to all situations without limit.

We should realize openness as the playground of our emotions and relate
to people without artificiality, manipulation or strategy.

We should experience everything totally, never withdrawing into
ourselves as a marmot hides in its hole. This practice releases
tremendous energy which is usually constricted by the process of
maintaining fixed reference points. Referentiality is the process by
which we retreat from the direct experience of everyday life.

Being present in the moment may initially trigger fear. But by
welcoming the sensation of fear with complete openness, we cut through
the barriers created by habitual emotional patterns.

When we engage in the practice of discovering space, we should develop
the feeling of opening ourselves out completely to the entire universe.
We should open ourselves with absolute simplicity and nakedness of mind.
This is the powerful and ordinary practice of dropping the mask of
self-protection.

We shouldn't make a division in our meditation between perception and
field of perception. We shouldn't become like a cat watching a mouse.
We should realize that the purpose of meditation is not to go "deeply
into ourselves" or withdraw from the world. Practice should be free and
non-conceptual, unconstrained by introspection and concentration.

Vast unoriginated self-luminous wisdom space is the ground of being -
the beginning and the end of confusion. The presence of awareness in
the primordeal state has no bias toward enlightenment or
non-enlightenment. This ground of being which is known as pure or
original mind is the source from which all phenomena arise. It is known
as the great mother, as the womb of potentiality in which all things
arise and dissolve in natural self-perfectedness and absolute
spontaneity.

All aspects of phenomena are completely clear and lucid. The whole
universe is open and unobstructed - everything is mutually
interpenetrating.

Seeing all things as naked, clear and free from obscurations, there is
nothing to attain or realize. The nature of phenomena appears naturally
and is naturally present in time-transcending awareness. Everything is
naturally perfect just as it is. All phenomena appear in their
uniqueness as part of the continually changing pattern. These patterns
are vibrant with meaning and significance at every moment; yet there is
no significance to attach to such meanings beyond the moment in which
they present themselves.

This is the dance of the five elememts in which matter is a symbol of
energy and energy a symbol of emptiness. We are a symbol of our own
enlightenment. With no effort or practice whatsoever, liberation or
enlightenment is already here.

The everyday practice of dzogchen is just everyday life itself. Since
the undeveloped state does not exist, there is no need to behave in any
special way or attempt to attain anything above and beyond what you
actually are. There should be no feeling of striving to reach some
"amazing goal" or "advanced state."

To strive for such a state is a neurosis which only conditions us and
serves to obstruct the free flow of Mind. We should also avoid thinking
of ourselves as worthless persons - we are naturally free and
unconditioned. We are intrinsically enlightened and lack nothing.

When engaging in meditation practice, we should feel it to be as natural
as eating, breathing and defecating. It should not become a specialized
or formal event, bloated with seriousness and solemnity. We should
realize that meditation transcends effort, practice, aims, goals and the
duality of liberation and non-liberation. Meditation is always ideal;
there is no need to correct anything. Since everything that arises is
simply the play of mind as such, there is no unsatisfactory meditation
and no need to judge thoughts as good or bad.

Therefore we should simply sit. Simply stay in your own place, in your
own condition just as it is. Forgetting self-conscious feelings, we do
not have to think "I am meditating." Our practice should be without
effort, without strain, without attempts to control or force and without
trying to become "peaceful."

If we find that we are disturbing ourselves in any of these ways, we
stop meditating and simply rest or relax for a while. Then we resume
our meditation. If we have "interesting experiences" either during or
after meditation, we should avoid making anything special of them. To
spend time thinking about experiences is simply a distraction and an
attempt to become unnatural. These experiences are simply signs of
practice and should be regarded as transient events. We should not
attempt to reexperience them because to do so only serves to distort the
natural spontaneity of mind.

All phenomena are completely new and fresh, absolutely unique and
entirely free from all concepts of past, present and future. They are
experienced in timelessness.

The continual stream of new discovery, revelation and inspiration which
arises at every moment is the manifestation of our clarity. We should
learn to see everyday life as mandala - the luminous fringes of
experience which radiate spontaneously from the empty nature of our
being. The aspects of our mandala are the day-to-day objects of our
life experience moving in the dance or play of the universe. By this
symbolism the inner teacher reveals the profound and ultimate
significance of being. Therefore we should be natural and spontaneous,
accepting and learning from everything. This enables us to see the
ironic and amusing side of events that usually irritate us.

In meditation we can see through the illusion of past, present and
future - our experience becomes the continuity of nowness. The past is
only an unreliable memory held in the present. The future is only a
projection of our present conceptions. The present itself vanishes as
soon as we try to grasp it. So why bother with attempting to establish
an illusion of solid ground?

We should free ourselves from our past memories and preconceptions of
meditation. Each moment of meditation is completely unique and full of
potentiality. In such moments, we will be incapable of judging our
meditation in terms of past experience, dry theory or hollow rhetoric.

Simply plunging directly into meditation in the moment now, with our
whole being, free from hesitation, boredom or excitement, _is_
enlightenment.

Cutting Through Spiritual Materialism

by Chogyam Trungpa Shambhala
Publications, Inc.; Boston, Massachusetts; 1973.

The following series of talks was given in Boulder, Colorado
in the fall of 1970 and the spring of 1971. At that time we were
just forming Karma Dzong, our meditation center in Boulder.
Although most of my students were sincere in their aspiration to
walk on the spiritual path, they brought to it a great deal of
confusion, misunderstanding and expectation. Therefore, I found it
necessary to present to my students an overview of the path and some
warnings as to the dangers along that path.
It now seems that publishing these talks may be helpful to
those who have become interested in spiritual disciplines. Walking
the spiritual path properly is a very subtle process; it is not
something to jump into naively. there are numerous sidetracks which
lead to a distorted, ego-centered version of spirituality; we can
deceive ourselves into thinking we are developing spiritually when
instead we are strengthening our egocentricity through spiritual
techniques. This fundamental distortion may be referred to as
spiritual materialism.
These talks first discuss the various ways in which people
involve themselves with spiritual materialism, the many forms of
self-deception into which aspirants may fall. After this tour of
the sidetracks along the way, we discuss the broad outlines of the
true spiritual path.
The approach presented here is a classical Buddhist one -
not in a formal sense, but in the sense of presenting the heart of
the Buddhist approach to spirituality. Although the Buddhist way is
not theistic it does not contradict the theistic disciplines.
Rather the differences between the ways are a matter of emphasis and
method. The basic problems of spiritual materialism are common to
all spiritual disciplines. The Buddhist approach begins with our
confusion and suffering and works toward the unraveling of their
origin. The theistic approach begins with the richness of God and
works toward raising consciousness so as to experience God's
presence. But since the obstacles to relating with God are our
confusions and negativities, the theistic approach must also deal
with them. Spiritual pride, for example, is as much a problem in
the theistic disciplines as in Buddhism.
According to the Buddhist tradition, the spiritual path is
the process of cutting through our confusion, of uncovering the
awakened state of mind. When the awakened state of mind is crowded
in by ego and its attendant paranoia, it takes on the character of
an underlying instinct. So it is not a matter of building up the
awakened state of mind, but rather of burning out the confusions
which obstruct it. In the process of burning out these confusions,
we discover enlightenment. If the process were otherwise, the
awakened state of mind would be a product, dependent upon cause and
effect and therefore liable to dissolution. Anything which is
created must, sooner or later, die. If enlightenment were created
in such a way, there would always be the possibility of ego
reasserting itself, causing a return to the confused state.
Enlightenment is permanent because we have not produced it; we have
merely discovered it. In the Buddhist tradition the analogy of the
sun appearing from behind the clouds is often used to explain the
discovery of enlightenment. In the meditation practice we clear
away the confusion of ego in order to glimpse the awakened state.
The absence of ignorance, of being crowded in, of paranoia, opens up
a tremendous view of life. One discovers a different way of being.
The heart of the confusion is that man has a sense of self
which seems to him to be continuous and solid. When a though or
emotion or even occurs, there is a sense of someone being conscious
of what is happening. You sense that you are reading these words.
This sense of self is actually a transitory, discontinuous event,
which in our confusion seems to be quite solid and continuous.
Since we take our confused view as being real, we struggle to
maintain and enhance this solid self. We try to feed it pleasures
and shield it from pain. Experience continually threatens to
reveal our transitoriness to us, so we continually struggle to cover
up any possibility of discovering our real condition. "But," we
might ask, "if our real condition is an awakened state, why are we
so busy trying to avoid becoming aware of it?" It is because we
have become so absorbed in our confused view of the world, that we
consider it real, the only possible world. This struggle to
maintain the sense of a solid, continuous self is the action of ego.
Ego, however, is only partially successful in shielding us
from pain. It is the dissatisfaction which accompanies ego's
struggle that inspires us to examine what we are doing. Since there
are always gaps in our self-consciousness, some insight is possible.
An interesting metaphor used in Tibetan Buddhism to describe
the functioning of ego is that of the "Three Lords of Materialism":
the "Lord of Form," the "Lord of Speech," and the "Lord of Mind."
In the discussion of the Three Lords which follows, the words
"materialism" and "neurotic" refer to the action of ego.
The Lord of Form refers to the neurotic pursuit of physical
comfort, security and pleasure. Our highly organized and
technological society reflects our preoccupation with manipulating
physical surroundings so as to shield ourselves from the irritations
of the raw, rugged, unpredictable aspects of life. Push-button
elevators, pre-packaged meat, air conditioning, flush toilets,
private funerals, retirement plans, mass, production, weather
satellites, bulldozers, fluorescent lighting, nine-to-five jobs,
television - all are attempts to create a manageable, safe,
predictable, pleasurable world.
The Lord of Form does not signify the physically rich and
secure life-situations we create per se. Rather it refers to the
neurotic preoccupation that drives us to create them, to try to
control nature. It is ego's ambition to secure and entertain
itself, trying to avoid all irritation. So we cling to our
pleasures and possessions, we fear change or force change, we try to
create a nest or playground.
The Lord of Speech refers to the use of intellect in
relating to our world. We adopt sets of categories which serve as
handles, as ways of managing phenomena. The most fully developed
products of this tendency are ideologies, the systems of ideas that
rationalize, justify and sanctify our lives. Nationalism,
communism, existentialism Christianity, Buddhism - all provide us
with identities, rules of action, and interpretations of how and why
things happen as they do.
Again, the use of intellect is not in itself the Lord of
Speech. The Lord of Speech refers to the inclination on the part of
ego to interpret anything that is threatening or irritating in such
a way as to neutralize the threat or turn it into something
"positive" from the ego's point of view. The Lord of Speech refers
to the use of concepts as filters to screen us from a direct
perception of what is. The concepts are taken too seriously; they
are used as tools to solidify our world and ourselves. If a world
of nameable things exists, then "I" as one of the nameable things
exists as well. We wish not to leave any room for threatening
doubt, uncertainty or confusion.
The Lord of Mind refers to the effort of consciousness to
maintain awareness of itself. The Lord of Mind rules when we use
spiritual and psychological disciplines as the means of maintaining
our self-consciousness, of holding onto our sense of self. Drugs,
yoga, prayer, meditation, trances, various psychotherapies - all can
be used in this way.
Ego is able to convert everything to its own use, even
spirituality. For example, if you have learned of a particularly
beneficial meditation technique of spiritual practice, then ego's
attitude is, first to regard it as an object of fascination and,
second to examine it. Finally, since ego is seeming solid and
cannot really absorb anything, it can only mimic. Thus ego tries to
examine and imitate the practice of meditation and the meditative
way of life. When we have learned all the tricks and answers of the
spiritual game, we automatically try to imitate spirituality, since
real involvement would require the complete elimination of ego, and
actually the last thing we want to do is to give up the ego
completely. However, we cannot experience that which we are trying
to imitate; we can only find some area within the bounds of ego that
seems to be the same thing. Ego translates everything in terms of
its own state of health, its own inherent qualities. It feels a
sense of great accomplishment and excitement at have been able to
create such a pattern. At last it has created a tangible
accomplishment, a confirmation of its own individuality.
If we become successful at maintaining our
self-consciousness through spiritual techniques, then genuine
spiritual development is highly unlikely. Our mental habits become
so strong as to be hard to penetrate. We may even go so far as to
achieve the totally demonic state of complete "Egohood."
Even though the Lord of Mind is the most powerful in
subverting spirituality, still the other two Lords can also rule the
spiritual practice. Retreat to nature, isolation, simple, quiet,
high people - all can be ways of shielding oneself from irritation,
all can be expressions of the Lord of Form. Or perhaps religion may
provide us with a rationalization for creating a secure nest, a
simple but comfortable home, for acquiring an amiable mate, and a
stable, easy job.
The Lord of Speech is involved in spiritual practice as
well. In following a spiritual path we may substitute a new
religious ideology for our former beliefs, but continue to use it in
the old neurotic way. Regardless of how sublime our ideas may be,
if we take them too seriously and use them to maintain our ego, we
are still being ruled by the Lord of Speech.
Most of us, if we examine our actions, would probably agree
that we are ruled by one or more of the Three Lords. "But," we
might ask, "so what? This is simply a description of the human
condition. Yes, we know that our technology cannot shield us from
war, crime, illness, economic insecurity, laborious work, old age
and death; nor can our ideologies shield us from doubt, uncertainty,
confusion and disorientation; nor can our therapies protect us from
the dissolution of the high states of consciousness that we may
temporarily achieve and the disillusionment and anguish that
follow. But what else are we to do? The Three Lords seem too
powerful to overthrow, and we don't know what to replace them with."
The Buddha, troubled by these questions, examined the
process by which the Three Lords rule. He questioned why our minds
follow them and whether there is another way. He discovered that
the Three Lords seduce us by creating a fundamental myth: that we
are solid beings. But ultimately the myth is false, a huge hoax, a
gigantic fraud, and it is the root of our suffering. In order to
make this discover he had to break through very elaborate defenses
erected by the Three Lords to prevent their subjects from
discovering the fundamental deception which is the source of their
power. We cannot in any way free ourselves from the domination of
the Three Lords unless we too cut through, layer by layer, the
elaborate defenses of these Lords.
The Lords' defenses are created out of the material of our
minds. This material of mind is used by the Lords in such a way as
to maintain the basic myth of solidity. In order to see for
ourselves how this process works we must examine our own
experience. "But how," we might ask, "are we to conduct the
examination? What method or tool are we to use?" The method that
the Buddha discovered is meditation. He discovered that struggling
to find answers did not work. It was only when there were gaps in
his struggle that insights came to him. He began to realize that
there was a sane, awake quality within him which manifested itself
only in the absence of struggle. So the practice of meditation
involves "letting be."
There have been a number of misconceptions regarding
meditation. Some people regard it as a trancelike state of mind.
Others think of it in terms of training, in the sense of mental
gymnastics. But meditation is neither of these, although it does
involve dealing with neurotic states of mind. The neurotic state of
mind is not difficult or impossible to deal with. It has energy,
speed and a certain pattern. The practice of meditation involves
letting be - trying to go with the patter, trying to go with the
energy and the speed. In this way we learn how to deal with these
factors, how to relate with them, not in the sense of causing them
to mature in the way we would like, but in the sense of knowing them
for what they are and working with their pattern.
There is a story regarding the Buddha which recounts how he
once gave teaching to a famous sitar player who wanted to study
meditation. The musician asked, "Should I control my mind or should
I completely let go?" The Buddha answered, "Since you are a great
musician, tell me how you would tune the strings of your instrument.
" The musician said, "I would make them not too tight and not too
loose." "Likewise," said the Buddha, "in you meditation practice
you should not impose anything too forcefully on your mind, nor
should you let it wander." That is the teaching of letting the mind
be in a very open way, of feeling the flow of energy without trying
to subdue it and without letting it get out of control, of going
with the energy pattern of the mind. This is meditation practice.
Such practice is necessary generally because our thinking
pattern, our conceptualized way of conducting our life in the world,
is either too manipulative, imposing itself upon the world, or else
runs completely wild and uncontrolled. Therefore, our meditation
practice must begin with ego's outermost layer, the discursive
thoughts which continually run through our minds, our mental gossip.
The Lords use discursive thought as their first line of defense, as
the pawns in their effort to deceive us. The more we generate
thoughts, the busier we are mentally and the more convinced we are
of our existence. So the Lords are constantly trying to activate
these thoughts, trying to create a constant overlapping of thoughts
so that nothing can be seen beyond them. In true meditation there
is no ambition to stir up thoughts, nor is there an ambition to
suppress them. They are just allowed to occur spontaneously and
become an expression of basic sanity. They become the expression of
the precision and the clarity of the awakened state of mind.
If the strategy of continually creating overlapping thoughts
is penetrated, then the Lords stir up emotions to distract us. The
exciting, colorful, dramatic quality of the emotions captures our
attention as if we were watching an absorbing film show. In the
practice of meditation we neither encourage emotions nor repress
them. By seeing them clearly, by allowing them to be as they are,
we no longer permit them to serve as a means of entertaining or
distracting us. Thus they become the inexhaustible energy which
fulfills egoless action.
In the absence of thoughts and emotions the Lords bring up a
still more powerful weapon, concepts. Labeling phenomena creates a
feeling of a solid definite world of "things." Such a solid world
reassures us that we are a solid, continuous thing as well. The
world exists, therefore I, the perceiver of the world, exist.
Meditation involves seeing the transparency of concepts, so that
labeling no longer serves as a way of solidifying our world and our
image of self. Labeling becomes simply the act of discrimination.
The Lords have still further defense mechanisms, but it would be too
complicated to discuss them in this context.
By the examination of his own thoughts, emotions, concepts
and the other activities of mind, the Buddha discovered that there
is no need to struggle to prove our existence, that we need not be
subject to the rule of the Three Lords of Materialism. There is no
need to struggle to be free; the absence of struggle is in itself
freedom. This egoless state is the attainment of Buddhahood. The
process of transforming the material of mind from expressions of
ego's ambition in to expressions of basic sanity and enlightenment
through the practice of meditation - this might be said to be the
true spiritual path.
Spiritual Materialism We have come here to learn about spirituality. I trust the
genuine quality of this search but we must question its nature. The
problem is that ego can convert anything to its own use, even
spirituality. Ego is constantly attempting to acquire and apply the
teachings of spirituality for its own benefit. The teachings are
treated as an external thing, external to "me," a philosophy which
we try to imitate. We do not actually want to identify with or
become the teachings. So if our teacher speaks of renunciation of
ego, we attempt to mimic renunciation of ego. We go through the
motions, make the appropriate gestures, but we really do not want to
sacrifice any part of our way of life. We become skillful actors,
and while playing deaf and dumb to the real meaning of the
teachings, we find some comfort in pretending to follow the path.
Whenever we begin to feel any discrepancy or conflict
between our actions and the teachings, we immediately interpret the
situation in such a way that the conflict is smoothed over. The
interpreter is ego in the role of spiritual advisor. The situation
is like that of a country where church and state are separate. If
the policy of the state is foreign to the teachings of the church,
then the automatic reaction of the king is to go to the head of the
church, his spiritual advisor, and ask his blessing. The head of
the church then works out some justification and gives the policy
his blessing under the pretense that the king is the protector of
the faith. In an individual's mind, it works out very neatly that
way, ego being both king and head of the church.
This rationalization of the spiritual path and one's actions
must be cut through if true spirituality is to be realized.
However, such rationalizing is not easy to deal with because
everything is seen through the filter of ego's philosophy and logic,
making all appear neat, precise and very logical. We attempt to
find a self-justifying answer for every question. In order to
reassure ourselves, we work to fit into our intellectual scheme
every aspect of our lives which might be confusing. And our effort
is so serious and solemn, so straight-forward and sincere, that it
is very difficult to be suspicious of it. We always trust the
"integrity" of our spiritual advisor.
It does not matter what we use to achieve
self-justification: the wisdom of sacred books, diagrams or charts,
mathematical calculations, esoteric formulae, fundamentalists
religion, depth psychology, or any other mechanism. Whenever we
begin to evaluate, deciding that we should or should not do this or
that, then we have already associated our practice or our knowledge
with categories, one pitted against the other, and that is spiritual
materialism, the false spirituality of our spiritual advisor.
Whenever we a have a dualistic notion such as, "I am doing this
because I want to achieve a particular state of consciousness, a
particular state of being," the automatically we separate ourselves
from the reality of what we are.
If we ask ourselves, "What is wrong with evaluating, with
taking sides?", the answer is that, when we formulate a secondary
judgment, "I should be doing this and should avoid doing that," then
we have achieved a level of complication which takes us a long way
from the basic simplicity of what we are. The simplicity of
meditation means just experiencing the ape instinct of ego. If
anything more than this is laid onto our psychology, then it becomes
a very heavy, thick mask, a suit of armor.
It is important to see that the main point of any spiritual
practice is to step out of the bureaucracy of ego. This means
stepping out of ego's constant desire for a higher, more spiritual,
more transcendental version of knowledge, religion, virtue,
judgment, comfort or whatever it is that a particular ego is
seeking. One must step out of spiritual materialism. If we do not
step out of spiritual materialism, if we in fact practice it, then
we may eventually find ourselves possessed of a huge collection of
spiritual paths. We may feel these spiritual collections to be very
precious. We have studied so much. We may have studied Western
philosophy or Oriental philosophy, practiced yoga or perhaps studied
under dozens of great masters. We have achieved and we have
learned. We believe that we have accumulated a hoard of knowledge.
And yet, having gone through all this, there is still something to
give up. It is extremely mysterious! How could this happen?
Impossible! But unfortunately it is so. Our vast collections of
knowledge and experience are just part of ego's display, part of the
grandiose quality of ego. We display them to the world and, in so
doing, reassure ourselves that we exist, safe and secure, as
"spiritual" people.
But we have simply created a shop, an antique shop. We
could be specializing in oriental antiques or medieval Christian
antiques or antiques from some other civilization or time, but we
are, nonetheless, running a shop. Before we filled our shop with so
many things the room was beautiful: whitewashed walls and a very
simple floor with a bright lamp burning in the ceiling. There was
one object of art in the middle of the room and it was beautiful.
Everyone who came appreciated its beauty, including ourselves.
But we were not satisfied and we thought, "Since this one
object makes my room so beautiful, if I get more antiques, my room
will be even more beautiful." So we began to collect, and the end
result was chaos.
We searched the world over for beautiful objects - India,
Japan, many different countries. And each time we found an antique,
because we were dealing with only one object at a time, we saw it as
beautiful and thought it would be beautiful in our shop. But when
we brought the object home and put it there, it became just another
addition to our junky collection. The beauty of the object did not
radiate out any more, because it was surrounded by so many other
beautiful things. It did not mean anything anymore. Instead of a
room full of beautiful antiques we created a junk shop!
Proper shopping does not entail collecting a lot of
information or beauty, but it involves fully appreciating each
individual object. This is very important. If you really
appreciate an object of beauty, then you completely identify with it
and forget yourself. It is like seeing a very interesting,
fascinating movie and forgetting that you are the audience. At that
moment there is no world; your whole being is that scene of that
movie. It is that kind of identification, complete involvement with
one thing. Did we actually taste it and chew it and swallow it
properly, that one object of beauty, that one spiritual teaching?
Or did we merely regard it as a part of our vast and growing
collection?
I place so much emphasis on this point because I know that
all of us have come to the teachings and practice of meditation not
to make a lot of money, but because we genuinely want to learn, want
to develop ourselves. But if we regard knowledge as an antique, as
"ancient wisdom" to be collected, then we are on the wrong path.
As far as the lineage of teachers is concerned, knowledge is
not handed down like an antique. Rather, one teacher experiences
the truth of the teachings, and he hands it down as inspiration to
his student. That inspiration awakens the student, as his teacher
was awakened before him. Then the student hands down the teachings
to another student and so the process goes. The teachings are
always up to date. They are not "ancient wisdom," an old legend.
The teachings are not passed along as information, handed down as a
grandfather tells traditional folk tales to his grandchildren. It
does not work that way. It is real experience.
There is a saying in the Tibetan scriptures: "Knowledge
must be burned, hammered and beaten like pure gold. Then one can
wear it as an ornament." So when you receive spiritual instruction
from the hands of another, you do not take it uncritically, but you
burn it, you hammer it, you beat it, until the bright, dignified
color of gold appears. Then you craft it into an ornament, whatever
design you like, and you put it on. Therefore, dharma is applicable
to every age, to every person; it has a living quality. It is not
enough to imitate your master or guru; you are not trying to become
a replica of your teacher. The teachings are an individual persona
experience, right down to the present holder of the doctrine.
Perhaps many of my readers are familiar with the stories of
Naropa and Tilopa and Marpa and Milarepa and Gampopa and the other
teachers of the KagyŸ lineage. It was a living experience for them,
and it is a living experience for the present holders of the
lineage. Only the details of their life-situations are different.
The teachings have the quality of warm, fresh baked bread; the bread
is still warm and hot and fresh. Each baker must apply the general
knowledge of how to make bread to his particular dough and oven.
Then he must personally experience the freshness of this bread and
must cut if fresh and eat it warm. He must make the teachings his
own and then must practice them. It is a very living process.
There is no deception in terms of collecting knowledge. We must
work with our individual experiences. When we become confused, we
cannot turn back to our collection of knowledge and try to find some
confirmation or consolation: "The teacher and the whole teaching is
on my side." The spiritual path does not go that way. It is a
lonely, individual path.
Q. Do you think spiritual materialism is a particularly
American problem?
A. Whenever teachings come to a country from abroad, the
problem of spiritual materialism is intensified. At the moment
America is, without any doubt, fertile ground ready for the
teachings. And because America is so fertile, seeking spirituality,
it is possible for America to inspire charlatans. Charlatans would
not choose to be charlatans unless they were inspired to do so.
Otherwise, they would be bank robbers or bandits, inasmuch as they
want to make money and become famous. Because America is looking so
hard for spirituality, religion becomes any easy way to make money
and acquire fame. So we see charlatans in the role of student,
chela, as well as in the role of guru. I think America at this
particular time is a very interesting ground.

Q. Have you accepted any spiritual master as a guru, any
particular living spiritual master?
A. At present there is no one. I left my gurus and teachers
behind in Tibet, physically, but the teachings stay with me and
continue.Q. So who are you following, more or less?
A. Situations are the voice of my guru, the presence of my guru.Q. After Shakyamuni Buddha attained enlightenment, was there
some trace of ego left in him so that he could carry on his
teachings?
A. The teaching just happened. He did not have the desire to
teach or not to teach. He spent seven weeks sitting under the shade
of a tree and walking along the bank of a river. Then someone just
happened along and he began to speak. One has no choice; you are
there, an open person. Then the situation presents itself and
teaching happens. That is what is called "Buddha activity."
Q. It is difficult not to become acquisitive about
spirituality. Is this desire for acquisitions something that is
shed along the way?
A. You should let the first impulse die down. Your first
impulse toward spirituality might put you into some particular
spiritual scene; but if you work with that impulse, then the impulse
gradually dies down and at some stage becomes tedious, monotonous.
This is a useful message. You see, it is essential to relate to
yourself, to your own experience, really. If one does not relate to
oneself, then the spiritual path becomes dangerous, becomes purely
external entertainment, rather than an organic personal experience.
Q. If you decide to seek your way out of ignorance, you can
almost definitely assume that anything you do that feels good will
be beneficial to the ego and actually blocking the path. Anything
that seems right to you will be wrong, anything that doesn't turn
you upside-down will bury you. Is there any way out of this?
A. If you perform some act which is seemingly right, it does
not mean that it is wrong, for the very reason that wrong and right
are out of the picture altogether. You are not working on any side,
neither the "good" side nor the "bad" side, but you are working with
the totality of the whole, beyond "this" and "that." I would say
there is complete action. There is no partial act, but whatever we
do in connection with good and bad seems to be a partial act.
Q. If you are feeling very confused and trying to work your way
out of the confusion, it would seem that you are trying too hard.
But if you do not try at all, then are we to understand that we are
fooling ourselves?
A. Yes, but that does not mean that one has to live by the
extremes of trying too hard or not trying at all. One has to work
with a kind of "middle way," a complete state of "being as you are.
" We could describe this with a lot of words, but one really has to
do it. If you really start living the middle way, then you will see
it, you will find it. You must allow yourself to trust yourself, to
trust in your own intelligence. We are tremendous people, we have
tremendous things in us. We simply have to let ourselves be.
External aid cannot help. If you are not willing to let yourself
grow, then you fall into the self-destructive process of confusion.
It is self-destruction rather than destruction by someone else.
That is why it is effective; because it is self-destruction.
Q. What is faith? Is it useful?
A. Faith could be simple-minded, trusting, blind faith, or it
could be definite confidence which cannot be destroyed. Blind faith
has no inspiration. It is very naive. It is not creative, though
not exactly destructive. It is not creative because your faith and
yourself have never made any connection, any communication. You
just blindly accepted the whole belief, very naively.
In the case of faith as confidence, there is a living reason
to be confident. You do not expect that there will be a
prefabricated solution mysteriously presented to you. You work with
existing situations without fear, without any doubt about involving
yourself. This approach is extremely creative and positive. If you
have definite confidence, you are so sure of yourself that you do
not have to check yourself. It is absolute confidence, real
understanding of what is going on now, therefore you do not hesitate
to follow other paths or deal in whatever way is necessary with each
new situation.
Q. What guides you on the path?
A. Actually, there does not seem to be any particular
guidance. In fact, if someone is guiding you, that is suspicious,
because you are relying on something external. Being fully what you
are in yourself becomes guidance, but not in the sense of vanguard,
because you do not have a guide to follow. You do not have to
follow someone's tail, but you sail along. In other words, the
guide does not walk ahead of you, but walks with you.
Q. Could you say something more about the way in which
meditation short-circuits the protective mechanisms of the ego?
A. The protective mechanism of ego involves checking oneself,
which is an unnecessary kind of self-observance. Meditation is not
based on meditating on a particular subject by checking oneself; but
meditation is complete identification with whatever techniques you
are employing. Therefore there will be no effort to secure oneself
in the practice of meditation.
Q. I seem to be living in a spiritual junkyard. How can I make
it into a simple room with one beautiful object?
A. In order to develop an appreciation of you collection you
have to start with one item. One has to find a stepping stone, a
source of inspiration. Perhaps you would not have to go through the
rest of the items in your collection if you studied just one piece
of material. That one piece of material could be a sign-post that
you managed to confiscate in New York City, it could be as
insignificant as that. But one must start with one thing, see its
simplicity, the rugged quality of this piece of junk or this
beautiful antique. If we could manage to start with just one thing,
then that would be the equivalent of having one object in an empty
room. I think it is a question of finding a stepping stone.
Because we have so many possessions in our collection, a large part
of the problem is that we do not know where to begin. One has to
allow one's instinct to determine which will be the first thing to
pick up.
Q. Why do you think that people are so protective of their
egos? Why is it so hard to let go of one's ego?
A. People are afraid of emptiness of space, or the absence of
company, the absence of a shadow. It could be a terrifying
experience to have no one to relate to, nothing to relate with. The
idea of it can be extremely frightening, though not the real
experience. It is generally a fear of space, a fear that we will
not be able to anchor ourselves to any solid ground, that we will
lose our identity as a fixed and solid and definite thing. This
could be very threatening.
Surrendering At this point we may have come to the conclusion that we
should drop t he whole game of spiritual materialism; that is, we
should give up trying to defend and improve ourselves. We may have
glimpsed that our struggle is futile and may wish to surrender, to
completely abandon our efforts to defend ourselves. But how many of
us could actually do this? It is not as simple and easy as we might
think. To what degree could we really let go and be open? At what
point would we become defensive?
In this lecture we will discuss surrendering, particularly
in terms of the relationship between work on the neurotic state of
mind and work with a personal guru or teacher. Surrendering to the
"guru" could mean opening our minds to life-situations as well as to
an individual teacher. However, if our life-style and inspiration
is working toward an unfolding of the mind, then we will almost
certainly find a personal guru as well. So in the next few talks we
will emphasize relating to a personal teacher.
One of the difficulties in surrendering to a guru is our
preconceptions regarding him and our expectations of what will
happen with him. We are preoccupied with ideas of what we would
like to experience with our teacher: "I would like to see this;
that would be the best way to see it; I would like to experience
this particular situation, because it is in exact accordance with my
expectation and fascination."
So we try to fit things into pigeonholes, try to fit the
situation to our expectations, and we cannot surrender any part of
our anticipation to all. If we search for a guru or teacher, we
expect him to be saintly, peaceful, quiet, a simple and wise man.
When we find that he does not match our expectations, then we begin
to be disappointed, we begin to doubt.
In order to establish a real teacher-student relationship it
is necessary for us to give up all our preconceptions regarding that
relationship and the condition of opening and surrender.
"Surrender" means opening oneself completely, trying to get beyond
fascination and expectation.
Surrender also means acknowledging the raw, rugged, clumsy
and shocking qualities of one's ego, acknowledging them and
surrendering them as well. Generally, we find it very difficult to
give out and surrender our raw and rugged qualities of ego.
Although we may hate ourselves, at the same time we find our
self-hatred a kind of occupation. In spite of the fact that we may
dislike what we are and find that self-condemnation painful, still
we cannot give it up completely. If we begin to give up our
self-criticism, then we may feel that we are losing our occupation,
as though someone were taking away our job. We would have no
further occupation if we were to surrender everything; there would
be nothing to hold on to. Self-evaluation and self-criticism are,
basically, neurotic tendencies which derive from our not having
enough confidence in ourselves, "confidence" in the sense of seeing
what we are, knowing what we are, knowing we can afford to open. We
can afford to surrender that raw and rugged neurotic quality of self
and step out of fascination, step out of preconceived ideas.
We must surrender our hopes and expectations, as well as our
fears, and march directly into disappointment, work with
disappointment, go into it and make it our way of life, which is a
very hard thing to do. Disappointment is a good sign of basic
intelligence. It cannot be compared to anything else: it is so
sharp, precise, obvious and direct. If we can open, then we
suddenly begin to see that our expectations are irrelevant compared
with the reality of the situations we are facing. This
automatically brings a feeling disappointment.
Disappointment is the best chariot to use on the path of the
dharma. It does not confirm the existence of our ego and its
dreams. However, if we are involved with spiritual materialism, if
we regard spirituality as a part of our accumulation of learning and
virtue, if spirituality becomes a way of building ourselves up, then
of course the whole process of surrendering is completely
distorted. If we regard spirituality as a way of making ourselves
comfortable, then whenever we experience something unpleasant, a
disappointment, we try to rationalize it: "Of course this must be
an act of wisdom the part of the guru, because I know, I'm quite
certain the guru doesn't do harmful things. Guruji is a perfect
being and whatever Guruji does is right. Whatever Guruji does is
for me, because he is on my side. So I can afford to open. I can
safely surrender. I know that I am treading on the right path."
Something is not quite right about such an attitude. It is, at
best, simple-minded and naive. We are captivated by the awesome,
inspiring, dignified and colorful aspect of "Guruji." We dare not
contemplate any other way. We develop the conviction that whatever
we experience is part of our spiritual development. "I've made it,
I have experienced it, I am a self-made person and I know
everything, roughly, because I've read books and they confirm my
beliefs, my rightness, my ideas. Everything coincides."
We can old back in still another way, not really
surrendering because we feel that we are very genteel, sophisticated
and dignified people. "Surely we can't give ourselves to this
dirty, ordinary street-scene of reality." We have the feeling that
every step of the path should be a lotus petal and we develop a
logic that interprets whatever happens to us accordingly. If we
fall, we create a soft landing which prevents sudden shock.
Surrendering does not involve preparing for a soft landing; it means
just landing on hard, ordinary ground, on rocky, wild countryside.
Once we open ourselves, then we land on what is.
Traditionally, surrendering is symbolized by such practices
as prostration, which is the act of falling on the ground in a
gesture of surrender. At the same time we open psychologically and
surrender completely by identifying ourselves with the lowest of the
low, acknowledging our raw and rugged quality. There is nothing
that we fear to lose once we identify ourselves with the lowest of
the low. By doing so, we prepare ourselves to be an empty vessel,
ready to receive the teachings.
In the Buddhist tradition, there is this basic formula: "I
take refuge in the Buddha, I take refuge in the dharma, I take
refuge in the sangha." I take refuge in the Buddha as the example
of surrender, the example of acknowledging negativity as part of our
makeup and opening to it. I take refuge in the dharma - dharma, the
"law of existence," life as it is. I am willing to open my eyes to
the circumstances of life as they are. I am not willing to view
them as spiritual or mystical, but I am willing to see the
situations of life as they really are. I take refuge in the
sangha. "Sangha" means "community of people on the spiritual path,"
"companions." I am willing to share my experience of the whole
environment of life with my fellow pilgrims, my fellow searchers,
those who walk with me; but I am not willing to lean on them in
order to gain support. I am only willing to walk along with them.
There is a very dangerous tendency to lean on one another as we
tread the path. If a group of people leans one upon the other, then
if one should happen to fall down, everyone falls down. So we do
not lean on anyone else. We just walk with each other, side by
side, shoulder to shoulder, working with each other, going with each
other. This approach to surrendering, this idea of taking refuge is
very profound.
The wrong way to take refuge involves seeking shelter -
worshipping mountains, sun gods, moon gods, deities of any kind
simply because they would seem to be greater than we. This kind of
refuge taking is similar to the response of the little child who
says, "If you beat me, I'll tell my mommy," thinking that his mother
is a great, archetypically powerful person. If he is attacked, his
automatic recourse is to his mother, an invincible and all-knowing,
all-powerful personality. The child believes his mother can protect
him, in fact that she is the only person who can save him. Taking
refuge in a mother or father-principle is truly self-defeating; the
refuge-seeker has no real basic strength at all, no true
inspiration. He is constantly busy assessing greater and smaller
powers. If we are small, then someone greater can crush us. We
seek refuge because we cannot afford to be small and without
protection. We tend to be apologetic: "I am such a small thing,
but I acknowledge your great quality. I would like to worship and
join your greatness, so will you please protect me?"
Surrendering is not a question of being low and stupid, nor
wanting to be elevated and profound. It has nothing to do with
levels and evaluation. Instead, we surrender because we would like
to communicate with the world "as it is." We do not have to
classify ourselves as learners or ignorant people. We know where we
stand, therefore we make the gesture of surrendering, of opening ,
which means communication, link, direct communication with the
object of our surrendering. We are not embarrassed about our rich
collection of raw, rugged, beautiful and clean qualities. We
present everything to the object of our surrendering. The basic act
of surrender does not involve the worship of an external power.
Rather it means working together with inspiration, so that one
becomes an open vessel into which knowledge can be poured.
Thus openness and surrendering are the necessary preparation
for working with a spiritual friend. We acknowledge our fundamental
richness rather than bemoan the imagine poverty of our being. We
know we are worthy to receive the teachings, worthy of relating
ourselves to wealth of the opportunities for learning.

Shambhala
Publications, Inc.; Boston, Massachusetts; 1973

Religious Adaptation through Reincarnation?

The Role of Lama Michel, the "Little Buddha" of São Paulo, within the Globalized Tibetan Buddhist Movement of Lama Gangchen
by Frank Usarski

I Preliminary remarks

A paper which deals with a Tibetan Buddhist movement active in the West doesn't need a long-winded explanation in the context of a conference which problematizes the relationship of "globalization and localization". Throughout many centuries, the Himalayan-based Vajrayana or Tantrayana has been a cultural, highly specialized branch of Buddhism. Since a great part of Tibetan Buddhism suffers the destiny of exile, this situation has changed dramatically. Separated from its homeland, far away from its traditional monasteries, Tibetan Buddhism was scattered not only in the neighboring Himalayan regions, but also in the West. There, Tibetan Buddhism, more than ever before in its history, opened up to the occidental public and, since the 80s, became the fastest-growing form of Buddhism in the West.

(1)Tibetan Buddhism must balance traditional and innovative trends in the process of transition from a localized to a more globalized religion all over the world. The tension, however, between these two poles is different in different places, and a "host culture" whose religiosity is eclectically predisposed represents a special challenge for Tibetan Buddhism.This idea guides my reflection on the case of the Paulistan Michel Lenz Cesar Calmanowitz, alias Lama Michel, and is the focus of this paper. Michel Calmanowitz is considered a Western tulku, a reincarnation of a high Tibetan master, and Lama Michel was born into a Brazilian family committed to the Tibetan monk Lama Gangchen and his movement. In this respect, the case of Lama Michel is a prime example of the ambiguity of contemporary Tibetan Buddhism in the Western hemisphere. On one hand, the case demonstrates that Tibetan Buddhism continues to hold on to the importance of an unbroken line of monks and the role of reincarnated lamas as a means of maintaining religious authenticity. On the other hand, Brazil, where Lama Michel was identified as a tulku after the first occidental center of Lama Gangchen's movement had been founded in São Paulo by his mother, is highly eclectic and was even recently called, metaphorically, the "motherland of syncretism".

(2)This constellation leads to a special interpretation of Lama Michel and makes the case interesting in the context of this conference. My following reflections are subdivided in four parts. The first part contains basic information about the Lama Gangchen movement with a special focus on Lama Michel. Part two characterizes the Lama Gangchen's movement as a "modern" Tibetan Buddhist movement. Referring to Michael Pye's simple but useful model of religious transplantation, part three problematizes Lama Gangchen's modern way to introduce Tibetan Buddhism to the West. The case of Lama Michel is interpreted in this context. II Reflections upon Lama MichelII.1 Basic information about the movement of Lama Gangchen and Lama MichelLama Gangchen was born in 1941 in East Tibet. He is considered a specialist in traditional Tibetan healing. In 1963 the monk went into exile, completed his studies in India, and worked as a healer in Tibetan refugee communities in the Himalayas. In 1982 he traveled to Europe for the first time. Shortly thereafter he settled in Milan, Italy. The "Centro de Dharma Shi De Choe Tsog" in the middle-class neighborhood Perdizes in São Paulo was founded as his very first institution in 1988. Today Lama Gangchen is responsible for an international movement. There are local groups in various parts of the world, not only in Asia, in Europe or in the United States but - besides Brazil - also in South American countries such as Argentina and Chile. It was soon after Lama Gangchen had settled in Italy that the Brazilian Monica Benvenuti met the monk in Milan. The spiritual relationship between Ms. Benvenuti and the monk deepened when the Brazilian woman assisted the Lama in Goa, India, during a Health Fair, where the Tibetan treated clients with traditional Himalayan methods. Ms. Benvenuti became fascinated with Lama Gangchen's holistic medicine and tried to convince the monk to visit São Paulo.It is said that after returning to São Paulo, Monica Benvenuti consulted an astrologer to discuss her plan to invite the Tibetan monk to Brazil. The astrologer recommended that she collaborates with one of his other clients who had extraordinary organizing talents (according to astrological readings). This client was Isabel Villares Lenz Cesar, at that time married to Daniel Calmanowitz, and mother of two children, a boy, Michel, born in July 1981, and a younger girl, Fernanda. Miss Benvenuti contacted Isabel and finally managed to convince her, who up to then had never heard anything about Lama Gangchen, to contribute to the realization of the monk's visit to Brazil.As Isabel herself reported, the plan to establish a local Center at São Paulo was spontaneously introduced to her by Lama Gangchen while meeting her for the first time in a Paulistan hotel room. He had addressed her with the words: "You will be the one who is going to establish my first center". Since that day Isabel is committed to the monk, and played continuously an outstanding role as a local transmitter of Lama Gangchen's teachings after having established the São Paulo Center of Dharma for Peace in 1988.In December 1995 Lama Gangchen looked back to this beginning. "I visited Brazil for the first time in 1987", he wrote, "when I found a special couple, Isabel and Daniel, with two children, Michel and Fernanda. Immediately we had a good friendly relationship and [...] I noticed that the children were special. I didn't get round to say anything, I just went over to observe the various facets of their qualities, energies and behaviors"

(3). In those days Michel was a boy of only five years. The hypothesis that he was not only very special, but even a tulku, was reinforced by other Tibetan Lamas who visited São Paulo after the establishment of the center, or who met Michel in Asia, while he was travelling with Lama Gangchen and some of the Brazilian group members to holy places of the Buddhists tradition. 1993, at the Borobudur-Temple, Lama Gangchen performed a special ceremony to confirm that he had recognized Michel as a tulku. In February 1994, the boy-lama - according to his own deep desire, the agreement of his parents and the support of Lama Gangchen - entered the Tibetan Buddhist monastic community of Sera Me, South-India. Shortly thereafter, Lama Gangchen laid out in a letter the details of Lama Michel's reincarnation.

(4)Referring to several auspicious signs, messages, visions and dreams the monk specified, that in the XV century Michel was Drubtchok Gualwa Samdrup, a High Lama of the monastery Gangchen Tchopel Ling. In those days, the tulku, who is now Michel, was the master of Lama Gangchen. He was considered a great yogi trained in various traditional disciplines such as Buddhist philosophy, astrology and healing and capable of performing effective initiations. The master (today Lama Michel) died when his disciple (today Lama Gangchen) was 13 years old. From that time, the deep spiritual relationship among these two tulkus has continued, and they have met in several lifes thereafter. Finally in July 1994 Michel was officially enthroned in Sera Me as a tulku. Until today he is living at the monastery, concentrating on the Buddhist teachings and routines.

II.2 Remarks on Lama Gangchen's teachings and methods In contrast to the conservative New Kadampa Tradition of Geshe Kelsang Gyatso, for example, whose movement reproduces itself through a standardized and canon-based strict formation of Western representatives

(5), Lama Gangchen can be considered "modern". There is no doubt that at their core, his teachings are grounded in the Tibetan tradition. The methods of Self-Healing, on which Lama Gangchen lays emphasis, are based upon Tibetan Buddhist principles, symbols and insights in the mind-body correlation.

(6). The same is true for the Kumpen Lama Gangchen Institute, which was founded in 1989 as a means to preserve and propagate the authentic heritage of Tibetan medicine and to guarantee the continuation of Tibetan Buddhist philosophy, tangkas painting, and other traditional arts like sacred dance.

(7).However these teachings and practices are presented and explained, the readiness to combine genuine elements with techniques and approaches stemming from other backgrounds, and collaborating with other spiritual institutions, leads to a religiosity whose authenticity in terms of Tibetan Buddhism is not always evident. This is already indicated in the foreword of one of his books: "Lama Gangchen would like to share with the new generations a non-sectarian system of self-responsibility, self-developement and administration of peace, based on the old teachings of the Buddha, delivered 2.500 years ago. The teachings of this old tradition are approached by Lama Gangchen in a complete modern form, appropriate to meet the needs of the busy modern people of all the cultures, ages and lifestyles"

(8). The newness of this approach becomes evident when one takes into consideration that Lama Gangchen's general objectives are linked to the key words peace, health and environment, hence, to the main ambitions of the alternative movements of the 70s and 80s in the West. To accomplish these objectives, Lama Gangchen proposes that all useful concepts - from the West as well as from the East - should be introduced, all responsible forces working together. Based on individual peace, the Lama Gangchen World Peace Foundation was founded in 1993. This institution claims to promote a system of education aiming at creating interior peace and contributing to an intercultural exchange, spiritual and material, between the West and the East, including a dialogue between science and religion

(9). That Lama Gangchen is willing to cooperate with other pacifist movements was demonstrated by his participation in the 1993 Peace-Rally in Milan, which was organized by the Indian guru Sri Chinmoy

(10). Another example is Lama Gangchen's proposal to establish a Spiritual Forum of the United Nations for World Peace. The main idea is that the forum should be a platform on which leaders and representatives of all the religions and spiritual movements can held their dialogues. Since 1998, several local World Peace forums took place in São Paulo in neutral buildings such as public cultural centers

(11). Members and representatives of several religious groups, such as the ISKCON, Brahma Kumaris, Ramakrishna Movement and the Baha'i participated. During the entire program, from the psycho-physiological warm-up into speeches by representatives from participating groups and the final brainstorming session, the Lama Gangchen Center's central organizing role was not apparent to casual observers.Eco Village, in Bagni di Lucca, Italy, also represents Lama Gangchen's so-called non-sectarian approach in that many of its activities are carried out by groups that are unaffiliated with Lama Gangchen, such as the Club of Budapest and Cosmos for Bioarchitecture. Eco Village is projected to run a center for holistic health in addition to traditional Tibetan methods, offering therapies such as Shiatsu, Yoga, Tai-Chi and Bio-dance

(12).Another aspect revealing the tradition-transcending openness of Lama Gangchen is the fact that the goals of his regular pilgrimages include not only auspicious Buddhist sites but also the ritual monuments of Stonehenge and Avebury and the ruins of Delphi

(13). Last year Lama Gangchen took his adherents to the wilderness of the Amazon forest to meet Indians and to perform rituals in order to come in tune with life-protecting forces of nature. Finally, it is interesting that in additon to heeding the assessments of Tibetan Lamas such as Zopa Rinpoche, Dagyab Rinpoche and Guelek Rinpoche regarding the confirmation of Michel Calmanowitz as a tulku, Lama Gangchen has sought the opinion of the Brazilian Dona Filhina

(14). To summarize, it can be said that Lama Gangchen's teachings and undertakings comply with the needs and interests of a Western audience. Such an attitude is advantageous in the "religious market," fostering the acceptance of Tibetan Buddhism in a Western setting. This is especially true for Brazil, a country known for its syncretism; Lama Gangchen's approach accommodates the "eclecticism" which - to cite Carpenter and Roof - "is deeply entrenched in the Brazilian psyche."

(15) However, as long as the question of the authenticity of Tibetan Buddhism is taken into account, Lama Gangchen's openness is not without problems. In other words, the present situation of Lama Gangchen's movement, at least in Brazil, is ambiguous. This becomes clear when one looks at to Michael Pye's model of the transplantation of a religion.

II.3 The dynamics of the transplantantion of a religion.

Some years ago, Michael Pye stated that "the transplantation of a religion involves a complex relationship between tradition and interpretation, or in other words, an interplay between what is taken to be the content of the religion and the key factors in the situation which it is entering." He subdivided the corresponding process into three phases: the phase of contact, the phase of ambiguity and the phase of 'recoupement'

(16). Considering the phases as a chronological order, one can say that a transplanted religion has to present itself within new surroundings by addressing potential new adherents on their own terms. Different degrees of this adaptation are conceivable. It may be regarded as sufficient to translate religious texts into the language of the host culture. The changes are more severe if certain aspects of the transplanted religion are emphasized while others are pushed to the side. To make the adapted religion even more attractive, new influences may be integrated or combined with traditional teachings and practices. In this case, representatives of the transplanted religion may suffer sentiments of ambiguity, feeling a tension between old and new elements, and fearing the loss of the tradition's integrity. As a consequence, efforts may be made to reevaluate the former heritage and to distinguish the religion more sharply from its environment. According to Pye, however, these endeavors do not simply restore the religion as it was prior to the transplantation. Rather, they will lead to a modified form showing influences of the host culture.

II.4 Lama Michel's mediating role in the context of the movement of Lama Gangchen

In terms of the dynamics of transplantation of a religion to a new host culture Lama Michel can be considered as the mediator who is capable of reducing the ambiguity of traditional and new elements which we have noted in Lama Gangchen's movement's current situation. Although Lama Gangchen insists that his message for the occident is based on the teachings of the Buddha as they were laid out 2500 years ago, he also admits that he had to figure out "the most appropriate approach for the Western mind. There are so many different techniques [...] of Buddhist tradition that I was not sure, in the beginning, which method was the best to teach."

(17) And Lama Michel said about his master: "Lama Gangchen doesn't have a traditional way, because he left Tibet, applied himself to the West and adopted his teachings to the people here."

(18) Compared with Lama Gangchen's way, Michel Calmanowitz' carrier points to the inverse direction. He was born in the West but now he lives in a Tibetan Buddhist monastery in the East, being trained according to the old monastic tradition. The community of which he is part consists of four hundred Asian monks who are Buddhist by birth. Like all the others, Michel has to follow a strict monastic routine. His lessons include the Tibetan language so that he is capable to devote himself to the classical disciplines of the Vajrayana. Several hours a day he memorizes sacred texts, since he knows that: "In Buddhism there is a great concern for memorizing, because the monks have the habit of reciting and of debating philosophy. And when someone is going to a debate, he has to know everything, he cannot take the text and read. He has to have everything in his mind."

(19) Furthermore, he already has made clear the value of the purity of the Tibetan Buddhist teachings: "We have to take care not to confuse the ideas", he said in an interview, "since on this basis the road of wisdom will persist much longer."

(20)Michel Calmanowitz has expressed, in his own words, his preparedness to stay some twenty years in the monastery

(21). This can be taken as a hint that one day he will leave the community of Sera Me in order to play a more active role within the international movement of his master. In this case, an impact on the current repertoire of Lama Gangchen's teachings can be expected. One who, like the Brazilian Lama Michel, has been intensively educated in the old tradition, will be capable of contributing to the "rescue" of a considerably Westernized and authenticity-lacking version of Tibetan Buddhism. This doesn't mean that a "recuperated" Lama Gangchen movement will completely loose his Western touch.Rather, the Western features will continue, while at the same time traditional Eastern element will be re-enlivened. This prospect seems in an accord with Lama Gangchen's vision regarding the further development of his movement. As he already in 1995 put it in religious words: " Lama Michel is really a extraordinary boy and many have noticed that his energy is especially cordial, as it is the pure quality of Maitreya, the future Buddha of love. Today, the feelings of love are almost non-existent, and therefore Buddha Maitreya [....] will restore the pure energy of love in the world. This will happen in the future, but this energy is already manifesting itself in human society."

(22)Whatever the future will bring to Lama Michel and Lama Gangchen's movement is a mystery at this time; it is worthwhile to continue investigating the ways that Tibetan Buddhism manages the transition from a localized religion to a more and more globalized religion.

Notes(1) Cf. Batchelor, Stephen, The Awakening of the West. The Encounter of Buddhism and Western Culture, Berkeley 1994.(2) Quote from the introduction to the Internet-conference "Hightech and Macumba", Goethe-Institute of São Paulo; cf. http://www.goethe.de/br/sap/macumba/endindex.htm.(3) Uma jovem idéia de paz. Conversas com o Lama Michel Rimpoche, São Paulo (Sarasvati) 1996, p.15.(4) This information was published on the Internet; cf. http://www.espacovirtual.com.br/dharma/dharm3.htm.(5) Cf. Kay, David, "The New Kadampa Tradition and the Continuity of Tibetan Buddhism in Transition", Journal of Contemporary Religion, Vol.12, No.3, 1997, P.277-293(6) Cf. Lama Gangchen, Autocura. Proposta de um mestro tibetano, Milano (Sherab) 1991(7) Cf. Lama Gangchen, Zamling shide bang chen da sel II: Clara luz da lua mensageiro da paz mundial, Livro II, Milão (Lama Gangchen Peace Publications) 1995, p.116.(8) Cf. Ibid., p.I.(9) Cf. Lama Gangchen, Ngelso - Autocura III, O guia para o Supermercado dos Bons Pensamentos, São Paulo (Saraswati) 1998, pp. 477 ff.(10) Ibid., p.118.(11) Cf. Tempos de Paz, Jornal do Fórum Espiritual Local , São Paulo: 1, No.1 (Verão '98).(12) Cf. http://www.globalvillage-it.com. (13) Cf. Zamling shide bang chen da sel II, op.cit. p.115.(14) Lama Gangchen, "Apresentação", in: Uma jovem..., op.cit., pp17..15-18, especially p.15.(15) Cf. Carpenter, Robert T., and Wade Clark Roof:, "The Transplantation of Seicho-no-ie from Japan to Brazil: Moving Beyond the Ethnic Enclave", : Journal of Contemporary Religion, Vol.10, No.1 1995, pp.41-54, especially p.48.(16) Cf. Pye, E.M., "The Transplantation of Religions", Numen: 16 (1969), pp.234-239.(17) Zamling shide bang chen da sel II, op.cit., p.19.(18) Uma jovem idéia de paz, op.cit., p.30. (19) Ibid., p.39.(20) Ibid., p.29.(21)Uma jovem..., op.cit., p.48.(22) Lama Gangchen: Apresentação..., op.cit., p. 17.This was presented at CESNUR 99 (Bryn Athyn, Pennsylvania).

Chod Practice

The General Meaning of the Chod Practice by TYS Lama Gangchen

We need to cut off the root of suffering , like we would destroy an enemy. The essence of chod is everyday to do one less negative action. If we cut off the negative causes and conditions that create our suffering, then all we left with is the good things of life. Ngalso means that we need to keep all negativity far from us and all positivity with us. Of course if we do the traditional chod practice there are some different techniques and explanations but the essence is that of Ngalso. For example maybe I have problem with a particular person and want to cut my relationship with them...this is a type of chod. What we need to do is cut off our relationship with with our negativities, our projections, our fantasies. You can start by cutting one bad thing out of our life either each day or perhaps one after the other. For example we could give up smoking or getting angry at our partner. This is real chod, not wandering around with a drum and thighbone.
About that nice big damaru...when we play it it makes a beautiful sound, but if we check where the sound is, even if we cut the dameru into a 1000 pieces we cannot find it. You can't find the essence of the sound, but the collection of the movement of the dameru and our perception of it has a collective effect that we can the sound. You can never find sound, that is why it is used as an example of the emptiness of the self grasping I. On the absolute level its empty of inherent existence, and when you search for it you cant find it, but relativly, due to the assembly of causes and conditions, it appears to exist, like an illusion.
ù This is ok when we are chanting and playing the damaru, but we need to remember the same thing in our daily life. Milano for example is full of sound, but if we check up where all that noise is, again we cant find it.
We have a kind of romantic veiw of the chod practice that you need to wander around with a drum and trumpet and hang around in isolated places to do it, but actually real chod practitioners can also do it in cities. For example these days we are surrounded by technology, cars, aeroplanes, computers...if we check up they all seem to be illusions. For example if we got a plane and took it to pieces we need all the pieces for it to work , all of them are important, but somehow we cant find the principle part that flies, just a pile of plane parts.

Playing the drum reminds us that we need to cut off our main enemy the self grasping I, the sense of 'me' that we feel really exists. We imagine that we cut our own body into a 1000 pieces, and even though at the end we have a pile of body parts, we cant find where the self grasping, or ego as its called in the west, exists. However causes and conditions exist, pain suffering and happiness all exist. If we search through all the parts of our body and mind, like the chod dakini, and throw each one in the skull cup when we are satisfied that it is not us, we will see many many pieces, beautiful and ugly pieces, but nothing that resembles an I. Interpendently we can find something that we can call 'me' a collection of body and mind, but beyond that theres nothing...we need to keep looking in that big skullcup again and again until we are satisfied about this point! It's the same with pain, we say I am in pain and then point to our head, which is not I. Also if we go into the experience of pain, we have pain, but we cant find a solid, self existing pain anywhere. We need to think about that verse from the Limitless Conquerers, the Prayer to Behold the Beautiful Face of Vajrayogini, which says,

But no matter how muched I searched, O Noble Lady,
I could find no certainty of your being truly existent.
Then the youth of my mind, exhausted by its elaborations,
Came to rest (Ngalso) in the forest hut which is beyond expression.


Now we are very tired and blocked energeticly and emotionally...when we get the Ngalso realisation nothing will be blocked anymore.........we will have a huge space inside our minds, bigger than anything that astrophysicists have seen or thought about. The universe we see with our eyes or though telescopes or computers is our collective space...our personal space once we realise emptiness by cutting off the self-grasping is much more than this