Envisionation

Chotrul Düchen

2010-02-28T01:20:00.001-07:00

Chotrul Düchen (The 15th day of 1st lunar month - February 28th this year): During the first two weeks of the new year, it is celebrated that the Buddha displayed a miracle each day to increase the merit and devotion of future disciples. The 15th is the "Day of Miracles". It is one of the four major Buddhist holidays.

This is considered a 10 million day - it is said that all the good (and bad) that you do is multiplied 10 million times.

May the merit of our activities be dedicated to the enlightenment of all beings, so that we may all cross the ocean to enlightenment with none left behind, to the long life of all of our precious teachers, and to the spread of the Dharma throughout all time and space.

For more Buddhist resources click on this link to:
Envisionation

Lha Bab Düchen

2009-11-08T08:26:00.004-07:00

Lha Bab Düchen (November 9, 2009 in the West) is celebrated on the 22nd day in the ninth lunar month of the Tibetan calendar, and marks the anniversary of the Buddha’s descent from the celestial realm to the earth. Buddha Shakyamuni went to the celestial realm, where his mother had been reborn. To repay her kindness and to liberate her, and also to benefit the beings there, the Buddha spent three months teaching before returning to earth. This is considered to be one of the great deeds of the Buddha among eight great deeds. It is part of the Tibetan Buddhist tradition to engage in virtuous activities and prayer on this day.

Lha Bab Düchen is considered a 10 million day - all the good (and bad) that you do is multiplied 10 million times.

May the merit of our activities be dedicated to the enlightenment of all beings, so that we may all cross the ocean to enlightenment with none left behind, to the long life of all of our teachers, and to the spread of the Dharma throughout all time and space.

For more Buddhist resources click on this link to:
Envisionation

The History of the Five Tibetan Traditions of Buddhism and Bon

2009-10-31T15:51:00.010-07:00

The four Buddhist traditions are Nyingma, Kagyu, Sakya, and Gelug, while the pre-Buddhist Tibetan tradition of Bon makes the fifth. Often we hear the syllable "pa" at the end of these names. It means a follower of that tradition; for instance, Gelug pa means someone who follows the Gelug tradition.
Introduction of Buddhism by Emperor Songtsen-gampo

To survey the history, we need to go back to the seventh century of the Common Era. At the beginning of that century, a king from Central Tibet named Songtsen-gampo conquered the Western Tibetan kingdom of Zhang-zhung and created the first unified Tibetan Empire. The custom in those days to unify an empire was for the king to marry princesses from nearby kingdoms - neighboring kings were less likely to attack the palaces where their daughters lived. Emperor Songtsen-gampo married princesses from China, Nepal, and Zhang-zhung. These princesses brought with them the religions of their native countries. The Chinese and Nepali princesses brought Buddhist texts and the Zhang-zhung princess brought her Bon beliefs. Bon was the Zhang-zhung native religion.

If we look from a Western historical viewpoint, Buddhism did not have much of an impact in this earliest period. The main development was that this first emperor built thirteen Buddhism temples in his domain. The map of Tibet was seen as a female demon lying on the earth. Choosing thirteen spots on the body of the demoness, like acupuncture points, the emperor commissioned temples built on each of them to subdue and control the energy of the demoness of Tibet. That is how Buddhism came to the Land of Snows.

To unify his empire further, Songtsen-gampo wished to have an alphabet for writing the Tibetan language. Thus, he sent his minister, Togmey-sambhota, to obtain the alphabet from Khotan - not from India, as is often explained in the traditional Tibetan histories. Khotan was a Buddhist kingdom north of Western Tibet in Central Asia. The route to Khotan that the minister took passed through Kashmir. When he arrived there, he discovered that the master he was going to meet in Khotan happened to be in Kashmir at the time. This is how the story evolved that the Tibetan writing system came from Kashmir. Orthographic analysis reveals that the Tibetan alphabet actually follows features distinctive only to the Khotanese script. Afterwards, there was much more contact with Buddhism in China and Khotan then there was with Indian Buddhism. The Bon religion, however, remained stronger in Tibet than Buddhism during this earliest period. It provided the ceremonies used in state rituals.

The Old Transmission Period (Nyingma)

In the mid-eighth century, another great emperor, Tri Songdetsen, ascended to the throne. He received a prophecy about future Buddhist teachings in Tibet and, in accord with this prophecy, he invited a great Buddhist teacher from India, Shantarakshita. Soon after the arrival of the Indian Abbot, a smallpox epidemic broke out. The court ministers, who were against all foreign influences in Tibet, blamed the smallpox on Shantarakshita and expelled him from Tibet. Before leaving, Shantarakshita advised the Emperor to invite Guru Rinpoche, Padmasambhava, to come and subdue the adverse conditions and problems. Tri Songdetsen followed this advice, and Padmasambhava came and rid Tibet of the interferences. The Emperor then invited Shantarakshita to return. There were already several Buddhist temples in the land, but now they built the first monastery in Tibet, at Samyay, just south of Lhasa. The Indian Abbot ordained the first monks.

Guru Rinpoche taught a little, but actually did not teach very much in Tibet. He mostly buried texts, thinking that the Tibetans at that time were not yet receptive. These texts were of the highest tantra teachings called dzogchen, the great completeness.

After this, many Chinese, Indian, and Zhang-zhung scholars worked together harmoniously at Samyay monastery, mostly compiling and translating texts from their own traditions. Soon, Buddhism was made the state religion. The Chinese had the largest influence at this time. Every second year, the Chinese emperor sent two monks to Samyay. The form of Buddhism the Chinese monks followed was Chan, the Chinese predecessor of Japanese Zen.

Shantarakshita predicted some conflict with the Chinese. Please keep in mind that the religious history did not happen in a vacuum; it happened in connection with the political history and there were a lot of wars between China and Tibet at this time. Shantarakshita said that they should invite his disciple, Kamalashila, to settle whatever problems might arise.

Meanwhile, Emperor Tri Songdetsen sent more Tibetans to India to bring back teachings and invite more Indians to his land. More texts were buried. Because there were so many wars with China and Central Asia and because the ministers were against any foreign influence in Tibet, it makes sense that there was a persecution of the Bonpos in Samyay and at the court. After all, the Bonpo faction was primarily from Zhang-zhung.

There was also a Dharma debate between Kamalashila, representing the Indians, and the Chinese representative. The Chinese lost. Of course, there was no way that a Chan master could defeat, in logical debate, a master in logic from India. It was no contest: Chan practitioners have no training in logic. For many reasons, one could postulate that the debate was a political move taken to provide an excuse for expelling the Chinese and for adopting Indian Buddhism as the main form of Buddhism in Tibet. Of all the kingdoms and empires neighboring Tibet, the Indians posed the least military threat.

I like to present history not from the standard devotional Tibetan point of view but a little bit more from a Western, scientific viewpoint, since I do have that training. I think it indicates a little more clearly what happened. It makes more sense.

Many more translations took place after this. In the early ninth century, under imperial sponsorship, the scholars compiled a Sanskrit-Tibetan dictionary and standardized the translation terms and style. It is quite interesting that the scholars did not include any tantra terms in the dictionary; tantra was already quite controversial.

In the mid-ninth century, the infamous persecution of Buddhism by the Emperor Langdarma took place. Rather than making Langdarma into the devil, as devotional histories tend to do, it may be more objective to see this persecution as a reaction to the abbots and monks at Samyay who were trying to assert too much influence on the government. Too much of the taxes raised by the state went for supporting the monasteries, and the economic burden had become untenable.

Actually, what Langdarma did was shut down the monasteries; it was not that he destroyed Buddhism. He did not destroy the Buddhist libraries, because Atisha found them when he came to Tibet a century later. Buddhism continued outside the monasteries. What had started before and continued during this so-called "old transmission period" (old translation period) later became known as "the old tradition," the Nyingma tradition.

The New Transmission Period

As already mentioned, a persecution of Bon had taken place many years before the persecution of Buddhism. Like Guru Rinpoche and other Buddhist masters at that time, several Bon masters had also buried texts for safekeeping. In the early tenth century, the Bonpos started to recover their texts, which were not only about tantra, but about sutra as well. The Bon teachings are very similar to those found in Buddhism. It is quite interesting that Bon started the tradition of revealing treasure texts before the Buddhists began the custom.

Later in the tenth century, there was a lot of misunderstanding about tantra in Tibet - this was in the Nyingma tradition, as it had survived outside the monasteries. People were taking the teachings too literally - particularly the parts that seemed to be about sex and violence. The fascination with sex and violence is not something new in society; they certainly had it at those times as well.

As before, the king at that time sent scholars to India to bring back the teachings once more and to try to correct the misunderstanding. The misunderstanding came about primarily because there were no monasteries anymore to standardize the study and training. Now, we get what is called the "new transmission period" (Sarma, new translation period). At this time, the Buddhist traditions called Kadam, Sakya, and Kagyu began. These names did not exist in India. They came about because many different translators went to India and Nepal and returned with different sets of texts, teachings, and tantric empowerments (initiations). Various Indian, Nepali, and Kashmiri teachers also came to Tibet. The different Tibetan lineages derive from these different teachers.

This phenomenon is quite similar to what we find today. A large number of Tibetan lamas come to the West. Hardly any seem to cooperate with each other and most of them start their own Dharma centers. Many Westerners go to India and Nepal to study with the Tibetans in exile there, and many of them also start their own Dharma centers when they return to their homelands. Now we have things like a Kalu Rinpoche lineage, a Shamar Rinpoche lineage, a Sogyal Rinpoche lineage, a Namkhai Norbu Rinpoche lineage, a Lama Yeshe lineage, a Geshe Thubten Ngawang lineage, a Geshe Rabten lineage, a Trungpa Rinpoche lineage: it goes on and on. None of them existed in Tibet. There are Western people saying, "I am a Kalu Rinpoche follower," "I am a Namkhai Norbu follower" - we identify ourselves with a teacher. The lineages in Tibet formed in the same manner as they seem to be forming now in the West. They were completely new; they did not exist before.

Just as, today, many people have studied with numerous teachers, so it was at that time. The lineages crossed; people studied several lineages and they intermixed in some way. Instead of starting Dharma centers, they founded monasteries. What happened then - and will hopefully happen in the West - is that several of these lineages with their distinct teachings and teachers combined to form a sustainable number of schools. It is impossible for two hundred different flavors of Buddhism to survive. The transmission lines of various practices, texts, and tantric empowerments came together and congealed into the Kadam, Kagyu, and Sakya schools during this new period. The various lines that were in Tibet before this new phase congealed into the Nyingma and the Bonpo schools. Prior to this period, there had been only scattered monasteries, not joined into any organized schools.

The five Tibetan traditions do not have inherent identities. They are just conventions, bringing together different lines from different teachers - lines of teachings and empowerments that visiting teachers transmitted in Tibet. This is how the five Tibetan traditions of Buddhism and Bon came about, starting at the end of the tenth century.

Kadam and Gelug

The Kadam lineage derives from the Indian master Atisha. One of the outstanding features of this tradition was the lojong teachings. Lojong is usually translated as "mind training," but I prefer "cleansing of attitudes." This lineage split into three, then was reunified and reformed by Tsongkhapa in the late fourteenth and early fifteenth centuries to become the Gelug tradition.

One of Tsongkhapa's most remarkable achievements was that he read almost the entire Buddhist literature available in his day. Many texts had several versions in Tibetan. Most had been translated three or four times and had a wide assortment of commentaries. Tsongkhapa read nearly all of them - sutra and tantra - and compared everything. He went through and wrote, "Concerning this passage, this version translates it like this and that version like that, and this commentary explains it like this and that one like that. But, this translation or this explanation is illogical and makes no sense, because it contradicts this and that…"
In this way, Tsongkhapa reached a conclusion as to the correct translation and understanding of ALL the major texts. He did not just state his findings as "This is what this passage means, because I say so," he supported everything with logic and reasoning. Moreover, he especially focused on the most difficult passages of each text, the ones that everybody else tended to skip over. His works became the foundation of the Gelug school.

Tsongkhapa had many disciples. One of them was later called "The First Dalai Lama," although the name "Dalai Lama" did not come to that line until the third incarnation. The Third Dalai Lama was given the name by the Mongols. It was the Fifth Dalai Lama, in the middle of the seventeenth century, who gained political rule of Tibet, given to him also by the Mongols. The Mongols did this primarily to end the 150-year-long Tibetan civil war and to foster unity and stability in the land. The Dalai Lamas then became the protectors of all traditions in Tibet, not just Gelug, although the Dalai Lama line had come originally from within the Gelug school. The Fifth Dalai Lama's main teacher became known as "The First Panchen Lama."

Sakya

The Sakya lineage came primarily from the Indian master Virupa. From him, derives the teachings known as Lamdray, "the paths and their results," the main Sakya teaching combining sutra and tantra. The Sakya school developed through a line of five early masters, all belonging to the same noble family. One of them, Chogyal Pagpa, was given the political regency of Tibet in the thirteenth century by the Mongol Emperor Kublai Khan. This step reestablished political unity in Tibet for the first time during the new translation period.

Kagyu

The Kagyu tradition has two major lines. One is Shangpa Kagyu, the lineage that the late Kalu Rinpoche headed. It came from the Tibetan master Kyungpo Neljor, who went to India at the beginning of the eleventh century and brought back teachings, primarily from Naropa and two great female masters, the yoginis Niguma and Sukhasiddhi.

The other main Kagyu line is Dagpo Kagyu. This is the line that passed from Tilopa to Naropa and then to the Tibetans Marpa, Milarepa, and Gampopa. After Gampopa, the line divided into twelve lineages among his students and then the next generation of students. Of the twelve, only three are widespread today and known in the West. The Karma Kagyu school was started by the first Karmapa, a direct student of Gampopa. The other two are Drugpa and Drigung Kagyu.

Traditionally, each Kagyu school was independent, without there being a general head of all the Kagyu lines. When the present Tibetan refugee community fled to India at the time of the Lhasa uprising in 1959, the most eminent of the Kagyu lineage heads that escaped was the Sixteenth Karmapa. To help with the resettlement process, he was provisionally chosen as the leader for all the Kagyu lineages. Nowadays, the various Kagyu traditions have resumed their individual paths.

During the early eleventh century when the new translation schools were emerging, Nyingma masters started to uncover the texts that were buried earlier. Longchenpa put them together in the thirteenth century to form the textual basis for the Nyingma school. The Nyingma tradition is probably the least uniform of the various Tibetan schools; each of its monasteries is quite independent.

The Rimey Nonsectarian Movement

One more movement needs mention, the Rimey or "nonsectarian movement." This began in the early nineteenth century in Kham, Southeastern Tibet. The founding masters all came from the Kagyu, Sakya, and Nyingma lineages. Among them, perhaps the most well known was the First Kongtrul Rinpoche, Jamgon Kongtrul. The main reason for starting the Rimey movement was to preserve lineages and texts from all traditions, including Gelug, that had become rare at that time.

Some Western scholars speculate an additional hidden political agenda behind the establishment of the Rimey movement. The Gelug school had become extremely strong and was the main tradition in Central and Northeastern Tibet (Amdo). Moreover, followers of that school dominated the Central Tibetan Government. The other traditions perhaps felt threatened and, by working together, they might have felt that they could not only preserve their identities, but could also present an alternative unifying force for Tibet. Thus, we get the Rimey movement.

This is perhaps enough of an introduction to the history of the five Tibetan traditions. Although there are many names, it is helpful to have some idea of the history and who the main figures are, such as the Dalai Lamas, Panchen Lamas, and Karmapas. This, in turn, can help us to avoid the pitfalls of sectarianism so that we can develop respect for all the traditions of Tibet.

Tulku Ogyen Rinpoche, Introductory History of the Five Tibetan Traditions of Buddhism and Bon, Retrieved from Facebook, October 29, 2009 at 9:14pm

Message from His Holiness Karma Kuchen Rinpoche

2009-10-25T07:46:00.004-07:00

Below is from an email from Palyul Ling International:

October 23, 2009

Dear Palyul Students and Friends:

The Great Vidyadharas - all of the Palyul Throne Holders of the past up to our present root teacher, the late His Holiness Pema Norbu Rinpoche, the Eleventh Throne Holder - have purely upheld the authentic teachings of the Palyul Lineage.

His Holiness Penor Rinpoche has enthroned me as the Twelfth Throne Holder of the Palyul Lineage, and following his advice and enlightened intention, along with the assistance of his two heart sons, I have accepted the responsibility for upholding the Buddha Dharma, as well as overseeing and serving the Palyul mother monastery, and all of its branch monasteries and dharma centers worldwide. I have full-heartedly taken on this responsibility, and I am doing my very best.

Therefore, I advise all of our Palyul students and friends to not become entangled in any unnecessary confusion and worries but rather to devote yourselves to learning and practicing the dharma, and to continue your support of the Palyul dharma centers. At this time, for the sake of peace and harmony for all, it is my fervent request that you mingle your mindstream with the dharma and earnestly practice the teachings.

With blessings,

Signed
Paltrul Karma Kuchen

NGA GYAI TSUG GYEN PEN CHEN BIMALA
You are the crown jewel of five hundred scholars,

LAR YANG SID PA ZUNG WAI TSUL TEN CHING
The great scholar Vimalamitra, who has taken birth once again;

NYING POI TEN PA PEL LA DA DRAL WA
You who have no rivals in spreading the heart essence of the teachings:

PEMA NORBUI ZHAB LA SOL WA DEB
I pray to Drubwang Pema Norbu.

GANG GI YANG SID CHOG GI TRUL PAI KU
Hold us with your compassion

NYUR WA NYID DU JON PAR TUG JE ZUNG
Through the swift coming of your reincarnation, the supreme emanation!

This email was sent to those identified as members of the CLOSE STUDENTS list of the Palyul.org email list who have expressed an interest in thi type of content. The contents of this letter are intended for Dharma students of Palyul and anyone else who might benefit.

May all beings benefit!

An Aspiration Prayer for Actualizing Words of Truth

2009-10-21T16:38:00.007-07:00

by Rigdzin Jigmé Lingpa

I offer homage to the source of an ocean of accomplishments: the masters, the Three Jewels and the bodhisattvas. I take refuge in you—

Grant your blessings, I pray!

In all my future lives, may I gain a precious human rebirth complete with all the eighteen freedoms and advantages, and may I become the student of an authentic master!

Training my mind through study, reflection and meditation, the source of higher rebirths and definite goodness, may I follow the Buddha’s precious teachings!

May renunciation, the root of all Dharma practice, and the four thoughts which transform the mind, arise naturally in my mindstream and may I see samsara with all its endless activity as a prison or a pit of fire!

Gaining confidence in the infallibility of karma, may I strive to carry out even the smallest good deeds and avoid even the slightest harmful actions!

Without falling prey to adverse circumstances, busy places, distracting companions, or any other such obstacle on the path to enlightenment, may I take the Three Jewels as my refuge and train in the gradual path for beings of the three levels of spiritual capacity!

May I give up any doubts regarding the master, the embodiment of all the sugatas, and without slipping into the mistaken view of considering him as an equal, may I see him as an actual buddha!

In this way, may my body, speech and mind be matured through the four empowerments and so may I embark upon the path of the wondrous vajra vehicle!

Through the medium of fervent prayer and devotion, may the wisdom of the lineage be transferred into me and may my realization become equal to space!

Perfecting the mahayoga practices of the generation stage, may I come to perceive the whole universe and beings as the three mandalas and traverse the four levels of a vidyadhara, just like the bodhisattvas Padmasambhava and Vimalamitra!

Perfecting the practice of anuyoga, may all concepts of samsara and nirvana be purified into the state of indivisible bliss and emptiness and may I experience the pure realm of Akanishtha!

Perfecting the atiyoga practice of Dzogpachenpo, may all experience dissolve into the expanse of intrinsic reality and may I be liberated into the youthful vase body, just like the vidyadhara Garab Dorje!

In short, beginning with the training in the conduct of the bodhisattvas, may whatever I do, with body, speech or mind, bring nothing but benefit to all sentient beings, my very own parents!

Whatever my situation or circumstance, may I never feel the slightest wish to follow worldly ways which run contrary to the Dharma!

Even if, whilst under the sway of karma and habitual patterns, a mistaken thought occurs to me, may it never succeed!

For the sake of others, may I be fearless and ready even to give away my own body, just like Prince Siddhartha[i]!

Having reached the state of spontaneously accomplishing my own and others’ welfare, may I stir the depths of the ocean of samsara’s three worlds by means of the ten strengths and four fearlessnesses!

The buddhas and bodhisattvas have vowed to work towards the accomplishment of selfless aspiration prayers such as these.

Homage to the sages who proclaim the truth!

om dharé dharé bhandharé bhandaré svaha

May the strength of virtue increase!
May the power of aspiration grow!
May negativity be swiftly purified!

dzaya dzaya siddhi siddhi phala phalaa a ha sha sa mamama ko ling samanta

Composed by Rigdzin Jikmé Lingpa at the request of Chöden from East Tibet.

Sarva mangalam!

Translated by Adam Pearcey, 2005. With the encouragement of Lodi Gyari Rinpoche, 10,000 copies of this prayer were printed for free distribution.

[i] This is a reference to Prince Siddhartha’s previous lives, and especially to his life as Prince Mahasattva when he offered his body to a hungry tigress. This well known story is recounted in The Sutra of the Wise and Foolish.

Rigdzin Jigmé Lingpa, An Aspiration Prayer for Actualizing Words of Truth Retrieved on 10/12/09 from http://www.lotsawahouse.org/city.html

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How to Transform Sickness and Other Circumstances

2009-10-16T13:07:00.005-07:00

by Gyalsé Tokmé Zangpo
Namo guru!

This illusory heap of a body, which, like others, I possess—
If it falls sick, so be it! In sickness I’ll rejoice!
For it will exhaust my negative karma from the past,
And, after all, many forms of Dharma practice,
Are for the sake of purifying the two obscurations.

If I am healthy, so be it! In freedom from sickness I’ll rejoice!
When body and mind are well and remain at ease,
Virtuous practice can develop and gain strength,
And, after all, the way to give meaning to this human life
Is to devote body, speech and mind to virtue.

If I face poverty, so be it! In lack of riches I’ll rejoice!
I will have nothing to protect and nothing to lose.
Whatever quarrels and conflicts there might be,
All arise out of desire for wealth and gain—that’s certain!

If I have wealth, so be it! In prosperity I’ll rejoice!
If I can increase the stock of my merits that will suffice.
Whatever benefit and happiness there might be, now and in the future,
All result from merits I have gained—that’s certain!

If I must die soon, so be it! In dying I’ll rejoice!
Without allowing negative circumstances to intervene,
And with the support of positive tendencies I have gathered,
I will surely set out upon the genuine, unerring path!

If I live long, so be it! In living I’ll rejoice!
Once the crop of genuine experience has arisen,
As long as the sun and rainfall of instructions do not diminish,
If it is tended over time, it will surely ripen.

So, whatever happens then, let us always cultivate joy!

In response to a question from a Sakya geshé, asking what should be done in the event of sickness and the rest, I, the monk Tokmé, who discourses on the Dharma, set down these ways of bringing sickness and other circumstances onto the spiritual path.

Sarva mangalam!

Translated by Adam Pearcey, 2007. Edited by Phillippa Sison.

Gyalsé Tokmé Zangpo, How to Transform Sickness and Other Circumstances, Retrieved on 10/16/09 from http://www.lotsawahouse.org/lojong/transform_sickness.html

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Bodhichitta

2009-08-23T11:57:00.001-07:00

To Kuntuzangpo, the Buddhas and all their sons and daughters,
I go for Refuge with single-pointed devotion.
For the purpose of sentient beings, I generate the awakened mind.

~ The Great Perfection: Buddha in the Palm of the Hand

by H.H. The XIVth Dalai Lama

2009-08-23T11:46:00.002-07:00

"Every day, think as you wake up, today I am fortunate to have woken up,
I am alive, I have a precious human life,
I am not going to waste it,
I am going to use all my energies to develop myself,
To expand my heart out to others,
To achieve enlightenment for the benefit of all beings,
I am going to have kind thoughts towards others,
I am not going to get angry, or think badly about others
I am going to benefit others as much as I can"

The Four Noble Truths by Venerable Thrangu Rinpoche

2009-07-25T15:42:00.001-07:00

One needs to understand that when the Buddha taught, he was not teaching as a great scholar who wanted to demonstrate a particular philosophical point of view or to teach for its own sake. His desire was to present the very essence of the deep and vast teachings of Buddhism, for that reason he gave teachings which suited the abilities of his disciples. All the teachings he gave, some long and some short, were a direct and appropriate response to the development of the disciples who came to listen to him. Of course, people have very different capacities and different levels of understanding. They also have very different wishes and desires to learn and understand the dharma. If the Buddha had taught only the very essence of his own understanding of those vast and far- reaching teachings, then apart from a small number of disciples who had great intelligence and diligence few people would have ever understood the Buddhist teachings. The Buddha taught whatever would enable a person develop so he or she could progress gradually towards the very deep and vast teachings. When we analyze all the Buddha's teachings, we see that they fall into three main approaches or vehicles.

The Buddha's teachings helped each student in a way appropriate for the level he or she was at. Because of that, one finds that on the relative level each student received some benefit from what Buddha taught. On the absolute level, one finds all of the Buddha's teachings have the same goal. When one analyzes the Buddha's teachings on the relative level, one finds that there are three levels. But, when one examines them from the absolute level, one sees there is only one level, or yana, because all beings are directed towards the same goal.

The Hinayana

Of the three yanas, the first is the hinayana. Hinayana literally means "lesser vehicle" but this term should in no way be a reproach or be construed to any way diminish the importance of the teachings. In fact, the teachings of the hinayana are very important because they suit the capacities and development of a great number of students. If it weren't for these teachings, which are particularly appropriate for those who have limited wisdom or diligence, many persons would never been able to travel the mahayana path. Without the hinayana teachings there would be no way for practitioners to progress in the dharma because they would have never entered the path. The path is similar to a staircase: the lower step is the lower step. This doesn't mean it is not important or should be ignored because without this lower step one can never reach the top of the stairs. One can never gain access to the upper stories of a building without that lower step. It is very necessary. It should be very clear that this term "lesser" vehicle is in no way a pejorative term. It just puts the path into a realistic context.

The fundamental teachings of the hinayana are the main subject matter of the first dharmachakra or turning of the wheel of dharma. These teachings were given mainly in India in the town of Varanasi which is now called Benares. The main subject matter of these teachings is "The Four Noble Truths."

The Four Noble Truths

If the Buddha had taught his disciples principally by demonstrating his miraculous abilities and various powers, it would not have been the best way to establish them on the path of liberation. The best way to bring them to that wisdom and liberation was to point out the very truth of things; to point out the way things really are. So this is what he did: He showed the truth through the four noble truths and the two truths (relative and absolute truth). By seeing the way things really are, the students learned how to eliminate their mistakes and their delusions. Eliminating ones mistakes and delusions automatically destroys the causes of ones suffering and hardships. This allows one to progressively reach the state of liberation and great wisdom. That is why the four noble truths and the two truths are the essence of the first teachings of the Buddha.

The First Noble Truth

The first noble truth is the full understanding of suffering. Of course, in an obvious way, people are aware of suffering and know when they have unpleasant sensations such as hunger, cold, or sickness and recognize these as things that one doesn't like. But the first noble truth includes awareness of all the ramifications of suffering because it encompasses the very nature and essence of suffering. This includes knowledge of the subtle and the obvious aspects of suffering. The obvious aspect of suffering is immediate pain or difficulty in the moment. Subtle suffering is more difficult to understand because it begins with happiness. But by its very nature this happiness must change because it cannot go on forever. Because it must change into suffering, then subtle suffering is the nonpermanence of pleasure. For example, when Thrangu Rinpoche went to Bhutan with His Holiness Karmapa, he was invited to the palace of the king of Bhutan. When he arrived there, the palace was magnificent, the kings chambers were beautiful, there were many servants who showed complete respect and obedience. But he and Karmapa found that even though there was so much external beauty, the king himself was suffering a great deal mentally and had many difficulties. The king himself said that he was quite relieved that His Holiness had come and emphasized how much the visit meant to him because of the various difficulties with which he had been troubled. This is the subtle aspect of suffering. One thinks that a particular situation will give one the most happiness one can ever imagine, but actually, within the situation, there is a tremendous amount of anguish. If one thinks of those who are really fortunate-- those gods or human beings with a very rich and healthy life--it seems as though they have nothing but happiness. It is hard to understand that the very root, the very fiber of what is taking place is suffering because the situation is subject to change.

What is happiness? By its very nature it can often mean that there will be suffering later on. There is no worldly happiness that lasts for a very long time. Worldly happiness includes an element of change, of built-in suffering. For that reason the first noble truth of the awareness of suffering refers not just to immediate suffering, but also to the subtle elements of suffering. The Buddha taught the truth of suffering because everything that takes place on a worldly level is a form of suffering.

If one is suffering but is not aware of it, one will never have the motivation to eliminate this suffering and will continue to suffer. When one is aware of suffering, one is able to overcome it. With the more subtle forms of suffering, if one is happy and becomes aware that the happiness automatically includes the seed of suffering, then one will be much less inclined to become involved in the attachment to this happiness. One will then think, "Oh, this seems to be happiness, but it has built-in suffering." Then one will want to dissociate from it. The first truth is that one should be aware of suffering. Once one has a very clear picture of the nature of suffering, one can really begin to avoid such suffering. Of course, everyone wants to avoid suffering and to emerge from suffering, but to accomplish this one needs to be absolutely clear about its nature.

When one becomes aware that the nature of day-to-day existence is suffering, one doesn't have to be miserable with the thought suffering will always be present. Suffering doesn't go on forever because the Buddha entered the world, gave teachings, and demonstrated clearly what suffering is. He also taught the means by which suffering can be ended and described the state beyond suffering which is liberation. One does not have to endure suffering and can, in fact, be happy. Even though one can not immediately emerge from suffering by practicing the Buddha's teachings, one can gradually eliminate suffering in this way, and move towards eventual liberation. This fact in itself can make one happy, even before one has actually completely emerged from suffering. Applying of the Buddha's teachings, one can both be happy in the relative phase of ones progress and then at the end one will gain wisdom and liberation and be happy in the ultimate sense, as well.

The first noble truth makes it clear that there is suffering. Once one knows what suffering is, one must eliminate that suffering. It is not a question of eliminating the suffering itself, but of eliminating the causes of suffering. Once one removes the causes of suffering, then automatically the effect, which is suffering, is no longer present. This is why, in order to eliminate this suffering, one becomes aware of the second noble truth, the truth of universal origination.

The Second Noble Truth

The truth of universal origination is an English translation of the name Buddha himself gave to this noble truth. It means "that which is the cause or origin of absolutely everything." The truth of universal origination indicates that the root cause of suffering is karma and the kleshas. Karma is a Sanskrit word which means "activity" and klesha in Sanskrit means "mental defilement" or "mental poison." If one does not understand the Buddha's teachings, one would most likely attribute all happiness and suffering to some external cause. One might think that happiness and suffering come from the environment, or from the gods, and that everything that happens originates in some source outside of ones control. If one believes this, then it is extremely hard, if not impossible, to eliminate suffering and its causes. On the other hand, when one realizes that the experience of suffering is a product of what one has done, that is, a result of ones karma, eliminating suffering becomes possible. Once one is aware of how suffering takes place, then one can begin to remove the causes of suffering. First one must realize that what one experiences is not dependent on external forces, but on what one has done previously. This is the understanding of karma. Karma produces suffering and is driven by the defilements. The term "defilement" refers mainly to ones negative motivation and negative thoughts, which produce negative actions.

The Third Noble Truth

The third noble truth is the cessation of suffering through which it is explained that the causes of karma and the defilements can be removed. We have control over suffering because karma and the defilements take place within us--we create them, we experience them. For that reason we don't need to depend on anyone else to remove the cause of suffering. The truth of universal origination means that if we do unvirtuous actions, we are creating suffering. It also means if we abandon unvirtuous actions, we remove the possibility of experiencing suffering in the future. What we experience is entirely in our hands. Therefore the Buddha has said that we should give up the causes of karma and the defilements. Virtuous actions result in the external state of happiness and unvirtuous actions result in suffering. This idea is not particularly easy to grasp because one cannot see the whole process take place from beginning to end.

There are three kinds of actions: mental, verbal, and physical. These are subdivided into virtuous and unvirtuous physical actions, virtuous and unvirtuous verbal actions, and virtuous and unvirtuous mental actions. If one abandons these three types of unvirtuous actions, then ones actions become automatically virtuous.

There are three unvirtuous physical actions: the harming of life, sexual misconduct, and stealing. The results of these three unvirtuous actions can be observed immediately. For example, when there is a virtuous relationship between a man and woman who care about each other, protect each other, and have a great deal of love and affection for each other. They will be happy because they look after each other. Their wealth will usually increase and if they have children, their love and care will bring mutual love in the family. In the ordinary sense, happiness develops out of this deep commitment and bond they have promised to keep. Whereas, when there is an absence of commitment, there is also little care or love and sexual misconduct arises. This is not the ground out of which love arises, or upon which a nice home can be built in which children can develop happiness. One can readily see that from the lack of commitment to sexual fidelity, many kinds of difficulties will arise.

One can also see the immediate consequences of other unvirtuous physical actions. One can see that those who steal have difficulties and suffer; those who don't steal experience happiness and have a good state of mind. Likewise, those who kill create many problems and unhappiness for themselves while those who support life are happy.

The same applies to ones speech, although it is not so obvious. But on closer examination, one can also see how happiness develops out of virtuous speech and unhappiness from unvirtuous kinds of speech. At first lying may seem to be useful because one might think that one can deceive others through lies and gain some advantage. But Sakya Pandita said that this is not true. If one lies to ones enemies or persons one doesn't get along with, very well, because they are ones enemies they are not going to take notice of what one is saying anyway. It will be quite hard to deceive them. If they are ones friends, one might be able to deceive them at first by telling a lie. But after the first time, they wont trust you any more and may think that you have been a hypocrite. Lying doesn't really work. Then if one looks at the opposite, a person who takes pains to speak the truth will develop a reputation of being a truthful person who can be relied on and out of this trust, many good things will emerge.

Once we have considered the example of the consequences of lying, we can think of similar consequences relating to other kinds of damaging speech: slander, and coarse, aggressive, and useless speech. Except for the immediate and the short-termed consequences virtuous speech produces happiness and unvirtuous speech produces suffering.

When we say useless speech, we mean speech that is really useless, not just conversational. So, if we have a good mind and want someone to relax and be happy, even though the words may not be of great meaning, then its useful speech based on the idea of benefit and goodness. When we say "useless speech," we mean chatter for no reason at all. Worse than that is "chatter rooted in the defilements" when one is saying bad things about other people because of dislike or is jealous of them or one sets people against each other. One just gossips about the character of people. That is really useless speech. Besides being useless, this very often causes trouble because it sets people against each other and causes bad feelings.

The same applies with "harmful speech." If there is really a loving and beneficial reason for talking, for example, scolding a child when the child is doing something dangerous or scolding a child for not studying in school, that is not harmful speech because it is devoid of the defilements, being a skillful way of helping someone. If there is that really genuine, beneficial attitude and love behind what one says, it is not harmful speech. But if speech were related to the defilements such as aggression or jealousy, then it is harmful speech and is something to give up.

We can go on to examine the various states of mind and see that a virtuous mind produces happiness and unvirtuous states of mind create unhappiness. For instance, strong aggression will cause us to lose our friends. Because of our aggressiveness, our enemies will become even worse enemies and the situation will become inflamed. If we are aggressive and hurt others and they have friends, then eventually friends will also become enemies. On the other hand, if we wish to benefit others, goodness will come out of it through the power of caring for our loved ones and then through wishing to help them develop goodness. Through this they will become close and helpful friends. Through the power of our love and care, our enemies and the people one doesn't get along with will improve their behavior and maybe those enemies will eventually become friends. If we have companions and wish to benefit others, we can end up with very good friends and all the benefits which that brings. In this way we can see how cause and effect operate, how a virtuous mind brings about happiness and how a non-virtuous mind brings about suffering and problems.

There are two main aspects of karma: one related to experience and one related to conditioning. The experience of karma has already been discussed in relation. Through unvirtuous physical actions one will experience problems and unhappiness. Likewise, through unvirtuous speech, such as lying, one experiences unhappiness and sorrow. Through an unvirtuous state of mind, one experiences unhappiness. This was demonstrated by the example of an aggressive attitude. All of this is related to the understanding that any unvirtuous activity produces unpleasantness or unhappiness.

The second aspect of karma relates to conditioning. By acting unvirtuously with ones body, speech, or mind one habituates oneself to a certain style of behavior. Unvirtuous physical or verbal behaviors add to the habit of doing things. For example, each time we kill, we are conditioned to kill again. If we lie, that increases the habit of lying. An aggressive mind conditions our state of mind so we become more aggressive. In later lives, then, that conditioning will emerge so that we will be reborn with a great tendency to kill, to lie, to engage in sexual misconduct, and so on. These are two aspects to karma. One is the direct consequence of an act and the other is the conditioning that creates a tendency to engage in behavior of that kind. Through these two aspects karma produces all happiness and suffering in life.

Even though we may recognize that unvirtuous karma gives rise to suffering and virtuous karma gives rise to happiness, it is hard for us to give up unvirtuous actions and practice virtuous actions because the defilements exercise a powerful influence on us. We realize that suffering is caused by unvirtuous karma but we cannot give up the karma itself. We need to give up the defilements because they are the root of unvirtuous actions. To give up the defilements means to give up non-virtuous actions of body (such as killing, stealing, and sexual misconduct), the unvirtuous actions of speech (such as lying, slander and harmful and useless speech), and the unvirtuous aspects of mind (such as aggressive, covetous, or ignorant mind). Just wanting to give up the defilements does not remove them. However, the Buddha in his great kindness and wisdom has given us a very skillful way to eliminate the very root of all the defilements through the examination of the belief in the existence of ego or self.

We cannot just understand this belief in a self easily because it is very deep-rooted. First of all, we have to search for this self that we believe in and through this search we can discover that the self does not exist. Then we will be able to gradually to eliminate the belief in a self. When this is done, the defilements are also eliminated because with the elimination of a belief in self unvirtuous karma is also eliminated.

This belief in a self is a mistaken perception, its an illusion. For example, if one has a flower and were to interrogate one hundred people about it, they would all come to the same conclusion that it is indeed a flower. So one could be pretty sure that it is a flower. But, if one asked a person "Is this me?," he would say, "No, its you." A second person would say, "Its you." One would end up with one hundred persons who say this is "you" and only oneself would consider it as "me." So statistically ones self is on very wobbly ground.

We also tend to think of "me" as one thing, as a unity. When we examine what we think of as ourselves, we find it is made up of many different components: the various parts of the body, the different organs, and the different elements. There are so many of them, yet we have this feeling of a one thing which is "me." When we examine any of those components and try to find something that is the essence of self, the self cannot be found in any of these bits and pieces. By contemplating this and working through it very thoroughly, we begin to see how this "I" is really an incorrect perception.

Once we have eliminated this wrong way of thinking, the idea of an "I" becomes easy to get rid of. So, all of the desire rooted in thinking, "I must be made happy" can be eliminated as well as all the aversion rooted in the idea of "this difficulty must be eliminated." Through the elimination of the idea of "I" we can annihilate the defilements. Once the defilements are gone, then unvirtuous karma, which is rooted in the defilements, can go. Once the unvirtuous karma is gone, suffering will no longer take place. This is why Buddha says that the root of suffering needs to be abandoned.

The first two noble truths may be summed up with two statements:

One should be aware of and know what suffering is. One should give up the universal origination of suffering.

To summarize, once one recognizes what suffering really is, then one begins by removing its causes. One stops doing unvirtuous actions which create suffering. To stop these unvirtuous activities, one digs out their root which is the defilements and the various unhealthy attitudes. To eradicate the defilements one needs to remove their heart, which is this belief in a self. If one does that, then one will eventually come to realize the wisdom of non-self. Through understanding the absence of a self, one no longer creates the defilements and bad actions and brings an end to that whole process. This is highly possible to reach; therefore there is the third noble truth of cessation.

The very essence and nature of cessation is peace. Sometimes people think of Buddhahood in terms of brilliant insights or something very fantastic. In fact, the peace one obtains from the cessation of everything unhealthy is the deepest happiness, bliss, and well-being. Its very nature is lasting in contrast to worldly happiness which is exciting for a time, but then changes. In contrast, this ultimate liberation and omniscience is a definitive release from the defilements which are the cause of suffering. Their cessation is the most deeply moving peace. Within that peace all the powers of liberation and wisdom are developed. It is a very definitive release from both suffering and its result and four main qualities of this truth of cessation. First, it is the cessation of suffering. Second, it is peace. Third, it is the deepest liberation and wisdom. Fourth, it is a very definitive release. Cessation is a product of practicing the path shown to us by the Most Perfect One, the Lord Buddha. The actual nature of that path is the topic of the fourth noble truth, which is called the truth of the path because it describes the path that leads to liberation.

The Fourth Noble Truth

The truth of the path is called "the truth of the path" because a path leads one to the ultimate goal. One does this step by step, stage by stage, progressively completing ones journey. The main stages of Buddhism are called "the five paths" because by progressively traversing them one eventually reaches ones destination which is cessation. This path of the Buddha can be analyzed through its five main stages which are called the five paths (Skt. marga). The names of the five paths are the stage of accumulation, the stage of junction, the stage of insight, the stage of cultivation, and the final stage of nonstudy. Properly speaking, the first four of these are the path with the fifth one being the effect.

The first path is called the "path of accumulation" because gathering or accumulating a great wealth of many things. This is the stage in which one tries to gather all the positive factors which enable one to progress. One tries to cultivate diligence, the good qualities, and the wisdom which penetrates more deeply into the meaning of things. One commits oneself to accumulate all the various positive aspects of practice. One gathers the positive elements into ones being while at the same time working on many different ways to remove all the unwanted elements from ones life. One also applies various techniques to eliminate the various blockages and obstacles which are holding one back. This is called the stage of accumulation because one engages in this manifold activity and gathers all of these new things into ones life.

In ordinary life we are caught up in the level of worldliness. Even though we don't want to be, we are still operating on a level of conditioned existence (Skt. samsara) because we are still under the influence of the defilements. They have a very strong habitual grip on our existence. We need to get rid of these defilements in order to find our way out of samsara. Of course, we want to find this happiness and peace and we know it is possible. But even with the strongest will in the world, we cannot do it overnight. It is like trying to dye a large cloth in that one needs to bring many different elements together to change the color.

So, first of all, in order to gain the good qualities, we need to work on creating all the different conditions which will make those qualities emerge. To develop the various insights of meditation and real wisdom, we need to develop great faith and confidence in the validity and usefulness of that wisdom. Once we are convinced of its value, we need to change our habits so that we have the diligence to do all the things necessary to make insight and wisdom emerge. Therefore, there are many factors and conditions we must generate within our life that will bring about our happiness.

To remove all the unwholesome factors binding us in samsara, we must uproot belief in a self, eliminate the various defilements which are hindering us, and bring together the many different conditions that make this transformation and purification possible. We talk about accumulation because we are assembling all the different conditions that make this transformation possible. We won't be able to progress in a significant manner until we have gathered all these causes and conditions in a proper and completely perfect way within ourselves. For that reason the purpose of this stage of accumulation is to complete all the necessary conditions by gathering them into our existence.

Eventually, because of the complete gathering of favorable conditions, we will reach the third path which is the "path of insight." This is the stage during which insight into the way things actually are is developed which is beyond the veil of delusion. Linking the path of accumulation and the path of insight is the second path of junction. Here our inner realization, the very way we can perceive things, begins to link up with the truth of the actual nature of phenomena because we are gathering all the favorable circumstances that will eventually lead us to the actual insight itself. When we attain insight into the way things really are and this insight develops beyond the level of delusion and mistaken views, we realize that there is no self. Once there is no longer a belief in self, there are no longer any root defilements of attachment, aggression, or mental darkness associated with the idea of self. Once there are no longer any defilements, one does nothing unvirtuous and has no more suffering.

Now, it is true that once we have that insight, all suffering is immediately removed, but in another way, that is not true. This is because the delusion of a self is a habit which has been built up for such a long time and is very, very hard to remove. For example, when we believe in the self and we hit our finger with a hammer, it hurts. Even when we have realized that an unchanging self is just a delusion fabricated by our minds, still when we hit our finger with a hammer it hurts. We still have the feeling, "I am suffering" because there is an enduring built-up association of "I" with the flesh of our body. Removal of that long established conditioning of self is carried out through a long process of accustomization to the truth of non-self. This is the fourth stage of the cultivation of insight.

The fourth stage is called the path of cultivation (gom ki lam in Tibetan). The word gom is usually translated as "meditation" but actually means "to get used to something" or "to accustom oneself." This is why it is translated here as "the path of cultivation," while other texts translate it as "the path of meditation." But this stage is the idea of getting used to the insight into the nature of things. Through becoming more and more familiar with the truth of things, we can remove the very fine traces of defilements and subconscious conditioning that still exist. Through gradual working on these the goal of Buddhahood will be attained.

Through the cultivation of insight we eventually reach the goal of the fifth path which is called "the path of no more study." Through cultivation we remove even the most subtle causes of suffering. Once this is completed we have reached the highest state and there are no more new paths to go along making this "the path of no more study" or "the path of no more practice."

There are two Tibetan words which are pronounced "gom" but spelled differently. There is sgom which means "meditation" and khom which means "to habituate." In the Buddhist view the ordinary reality that we see is actually a delusion. Only with great spiritual attainment can we then see through this delusion and see "things as they really are" (Tib. nga lu).

Venerable Thrangu Rinpoche. The Four Noble Truths. Retrieved 06/13/08 from http://www.rinpoche.com/fornob.html

Anniversary of the Teachings of the Four Noble Truths by Shakyamuni Buddha

2009-07-25T10:58:00.009-07:00

Tashi Delek,

The following is from a message received from Palyul Ling International.

The anniversary of the date of the First Turning of the Wheel of the Dharma by Shakyamuni Buddha is on July 25 this year. On this day we celebrate the teachings of the Budda on the Four Noble Truths. These are:

1. The Truth of the Nature of Suffering

2. The Truth of the Origin of Suffering

3. The Truth of the Cessation of Suffering

4. The Truth of the Path that Leads to the Cessation of Suffering.

For more information and teachings, visit http://www.palyul.org/eng_resources.htm.

If you would like to accumulate merit and join in the practices on this special day, you can do any of the following:

- Join practice at your local center

- Do not eat meat

- Feed and save the lives of animals

- Recite the Mantra of the Buddha

- Watch the Puja at the United States Retreat Center by tuning into http://www.palyul.org/broadcast.htm

May all beings benefit!

Sincerely,

Palyul Ling International

Chökhor Düchen

2009-07-24T13:57:00.002-07:00

Chökhor Düchen (July 25, 2009) is the anniversary of the "First Turning of the Wheel of Dharma" (first teaching). One of the four major Buddhist holidays, it occurs on the fourth day of the sixth Tibetan lunar month. For seven weeks after his enlightenment, Buddha did not teach. Finally, encouraged by Indra and Brahma, he turned the Wheel of Dharma for the first time, at Sarnath, by teaching the ‘Four Noble Truths.’

Chökhor Düchen is considered a 10 million day - all the good (and bad) that you do is multiplied 10 million times.

May the merit of our activities be dedicated to the enlightenment of all beings, so that we may all cross the ocean to enlightenment with none left behind, to the long life of all of our teachers, and to the spread of the Dharma throughout all time and space.

For more Buddhist resources click on this link to:
Envisionation

The Universal Medicine for Healing All Ills

2009-07-21T18:02:00.012-07:00

Jamyang Khyentse Chökyi Lodrö

The Universal Medicine for Healing All Ills

by Jamyang Khyentse Chökyi Lodrö

Homage to the lama!

Sickness is conceptual thought.

When you are ill, be ill within the dharmata nature.

Within the nature of things, there is no illness.

Sickness, without reference—let it be released into all-pervading space.

Sickness is an embellishment of dharmata's display,

And the play of intrinsic reality is unceasing.

All that appears to us is sickness,

All sickness is by nature wisdom.

Within this wisdom, settle undistractedly,

And causes and effects of sickness will be purified into all-pervading space.

May all living beings throughout the three worlds

Be spontaneously freed from the sickness of destructive emotions!

When Rabchok was ill, I, the one called Lodrö, composed this in jest.

May virtue abound!

Translated by Adam Pearcy, 2008. Many thanks to Ringu Tulku and Stefan Eckel.

Jamyang Khyentse Chokyi Lodro, The Universal Medicine for Healing All Ills, Retrieved on 7/21/09 from http://www.lotsawahouse.org/universal_medicine.html/

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His Holiness Penor Rinpoche and Activities at Namdroling Monastery

2009-04-19T11:06:00.007-07:00

Tashi Delek Friends,

I am writing to give you an update on all of the activities currently taking place at Namdroling Monastery.

As you may know, His Holiness Penor Rinpoche's Holy Body ("Kudung") is now in Zangdokpalri Temple. Every day His Holiness Karma Kuchen Rinpoche leads the sangha of Tulkus, Khenpos, Lopons, Lamas, monks, and nuns in practices that include Shitro, or the Hundred Deities practice, among others.

They also are chanting two very special prayers that we want to provide for your personal practice.

Prayer for the Swift Rebirth of
H.H. Penor Rinpoche
H.E. Dungse Thinley Norbu Rinpoche in his great compassion has given us two prayers for the Swift Rebirth of His Holiness Penor Rinpoche.

The first prayer is based on the one we recite as part of our Namcho Daily Practice. In the U.S. summer retreat practice book, this prayer is directed to the Second Drubwang Pema Norbu Rinpoche, Thubten Chokyi Langpo. This prayer is also recited as a Long Life prayer for His Holiness Penor Rinpoche. Dungse Rinpoche added two lines so it can be recited as a prayer for Swift Rebirth.

The second prayer is a longer version that Dungse Thinley Norbu Rinpoche wrote especially for us.

These prayers are now available on Palyul.org and we plan to update this page with an audio version to help with learning this prayer as soon as available.

The link is here:
http://www.palyul.org/eng_hh_swiftrebirth.htm

Commitment
Traditionally, local people at our monastery make a vow in the presence of the Kudung to accumulate a number of recitations of these prayers. You may also follow this practice and make your individual commitment by visualizing His Holiness and making the promise to complete a certain number of recitations.

Puja Schedule
The Pujas at Namdroling will continue for 49 days from the time of His Holiness' Mahaparanirvana, through to May 22 (not May 15 as previously posted).

About the Forty-Nine Days
I also want to clarify that practices performed during the Forty-Nine Days are not for His Holiness but for our own sake. Spending these seven weeks in intensive practice gives us the opportunity to purify our samaya, receive the lineage blessings, and so on. And on a relative level, this period of time gives us the opportunity to be together and to grieve. Even though we know His Holiness is "only changing clothes," until we have attained a level of realization we will continue to experience attachment and feel sorrow. Through our practice and going through this time together, I know we have all felt the strengthening our connection with one another and with the heart essence of our precious teacher, His Holiness Penor Rinpoche.

Summer Retreat
We have been working with H.H. Karma Kuchen Rinpoche, H.E. Mugsang Kuchen Rinpoche and H.E. Khentrul Gyangkhang Rinpoche to update information for our Summer Retreat program in Upstate New York. We will send a revised flier out in the next six weeks, and any further updates will be posted on the website at: http://retreat.palyul.org

H.H. Karma Kuchen Rinpoche, H.E. Mugsang Kuchen Rinpoche, H.E. Khentrul Gyangkhang Rinpoche and I are thinking about and praying for you and all sentient beings.

With blessings,

Khenchen Tsewang Gyatso

__________________

Important Notes

Joining the Practice in Namdroling
If you would like to join the practice, it is possible to do so either from home or to come to Namdroling.

Although this could change, currently the local police are not enforcing the requirement for the "Protected Area Permit" out of respect for His Holiness. If this changes, you will simply be required to book a hotel room in one of the local towns.

While we cannot take reservations for accommodations by email, it would help us greatly to know in advance if you are coming, so please send your travel itinerary as soon as you have confirmed it. You can simply reply to this email with the itinerary information, and it will be forwarded to the office in Namdroling.

Webcast
We will attempt to webcast the 49th Day Ceremony. For your location, please check the following times:

Namdroling (Bangalore): May 22, 8 AM

Taiwan, Hong Kong, Singapore: May 22, 10:30 AM
London: May 22, 3:30 AM
New York: May 21, 10:30 PM

This webcast will appear here:
http://www.palyul.org/broadcast.htm

A handy time converter is at this website if your location isn't listed:
http://www.timeanddate.com/worldclock/converter.html

__________________
Email From Palyul Ling International

Announcement from Namdroling

2009-04-09T08:11:00.002-07:00

His Holiness Penor Rinpoche Completes Thugdam

2009-04-04T12:37:00.003-07:00

His Holiness Completes Thugdam
April 3rd, 2009

His Holiness Penor Rinpche has released his meditation. Please see the letter below from Khenchen Tsewang Gyatso Rinpoche:

Dear Sangha members,

His Holiness Penor Rinpoche remained in thugdam for almost eight days. This morning [Friday, April 3, Indian time] he released his meditation. Now we are preparing to preserve his body for some time so that the public can pay their respects and receive his blessings.

We, the board and faculty of the monastery, have announced that the blessing ceremony will begin on the 9th of April with rituals and a ceremonial procession to carry Kyabje Penor Rinpoche’s body into the Zangdok Palri temple at Namdroling Monastery. It is expected that His Holiness’ body will remain in the temple for a month.

We welcome all of our Palyul students, Dharma friends and benefactors who wish to come for this ceremony or afterward to receive Kyabje Penor Rinpoche’s blessings.

The annual summer retreat for 2009 in the United States will be conducted as usual under the guidance of H.H.Karma Kuchen Rinpoche, H.E. Gyangkhang Tulku Rinpoche, H.E. Mugsang Kuchen Rinpoche and Khenchen Tsewang Gyatso Rinpoche. The details of the retreat will be announced soon in our Palyul website.

Khenchen Tsewang Gyatso Rinpoche

An update from Palyul Ling International
http://news.palyul.org/

Practice Advice for His Holiness Penor Rinpoche's Students from Palyul Ling International

2009-03-29T07:58:00.004-07:00

The following email was sent from Palyul Ling International:

We are writing with very sad news, news which we would never wish to deliver but must.

Our precious root teacher, our Tsawé Lama, His Holiness Pema Norbu Rinpoche, has entered Thugdam, the final state of meditation before departing this body. Rinpoche entered this state at Namdroling Monastery in South India on Friday, March 27, at 8:20 pm.

A press release posted at Palyul.org gives further information regarding the circumstances surrounding this occurrence. You can find it here: http://www.palyul.org/eng_news.htm

For those who have studied and practiced with His Holiness, and consider Rinpoche as their Root Guru or Tsawé Lama, please carefully read the following advice, as all students should carry out their practices at this time based upon the instructions received at the levels they have completed.

Ngondro and Tsa Lung students should follow the instructions outlined in the Guru Yoga practice, also known as Lama'i Naljor. At the dissolution stage they should merge their mindstream with the meditation of His Holiness.

Dzogchen students should practice according to the teachings they have received, entering into meditation as instructed. This is the best time to merge your mindstream with the meditation of His Holiness.

All others should follow practices according to the instructions given to you by His Holiness. Dorje Sempa (Vajrasattva), is also recommended.

If you wish to come to the monastery, please know that His Holiness will remain in meditation for several days and that the best time to join us is after Rinpoche comes out of the state of Thugdam. To help with your travel plans, it is suggested you consider coming in about seven to ten days.

For now, it may not be possible to send out further emails so please check the Palyul website, as any information that becomes available will be posted there. We have also enabled an RSS feed on the news page of Palyul.org so, if you are familiar with this technology, you may stay in touch in that way.

Now is the time for us all to join together as one heart, merging our meditation with that of His Holiness.

Lama Lobsang Chophel, Secretary
28 March, 2009

Sincerely,

Palyul Ling International

Kyabjé Pema Norbu Rinpoche Enters Parinirvana

2009-03-28T08:38:00.003-07:00

Palyul Ling International

Kyabjé Pema Norbu Rinpoche Enters Parinirvana

This is to formally announce that the 11th Throneholder of the Palyul Lineage of the Nyingma School of Tibetan Buddhism, His Holiness Pema Norbu Rinpoche entered the stage of Thugdam, the final stage of meditation, as of 8:20 PM on Friday, March 27, 2009, at the Namdroling Monastery in Bylakuppe, South India.

Earlier, at noon, His Holiness received offerings from many of the highest Nyingma Tulkus, Khenpos, and Lamas who had assembled to pay homage to him. Rinpoche left Columbia Asia Hospital at 3:30 PM with the help of the Bhutanese Government who provided an Indian police escort. He reached Palyul Namdroling at 6:40 PM and remained on his bed at the residence. Tulkus, Khenpos and Lamas did aspiration prayers together with His Holiness until 8:20 PM. At that time Rinpoche looked around and then closed his eyes and went into meditation.

Prayers continued for 5 minutes and then everyone remained in silence for the next two hours. His Holiness' meditation continues today, and is expected to continue for the next several days. When His Holiness releases his body from meditation, there will be an official acknowledgement of the final passing, allowing everyone to pay their respects according to tradition.

Kyabjé Drubwang Pema Norbu Rinpoche was born in 1932 in the Powo region of Kham, Eastern Tibet. His Holiness settled in South India where he built, with his own hands and with the help of a few monks, Namdroling Monastery . The monastery has grown into one of the largest Tibetan Buddhist Dharma centers in the world, housing over 6000 monks and nuns in the complex.

His Holiness also built temples and established dharma Centers around the world - in Taiwan, Hong Kong, Singapore, Malaysia, Philippines, Australia, United Kingdom, Greece, Canada and the United States - among others. His Holiness frequently traveled to teach and give empowerments at all of them. Worldwide, His Holiness is universally revered for his loving kindness and compassion, pure upholding of the Vinaya and ceaseless dedication to the welfare of all beings. Wherever he went, has brought and nourished the Buddha-Dharma everywhere he has been.

He will live forever in our hearts.

Lama Lobsang Chophel, Secretary
28 March, 2009

Sincerely,

Palyul Ling International

His Holiness Penor Rinpoche has passed today.

2009-03-27T13:42:00.001-07:00

We have received the sad news that His Holiness Penor Rinpoche has passed today.

Ven. Gyatrul Rinpoche asks that students do Vajrasattva practice and make butter lamp offerings. "Everyone knows the Vajrasattva mantra so please do that now and don't worry about too many other things."

Update for Close Students on His Holiness Penor Rinpoche's Health

2009-03-25T17:54:00.009-07:00

Palyul International sent out the following update as to the condition and health of His Holiness Penor Rinpoche.

May all beings benefit!

As follows:

Dear Friends and Students of Palyul,

This letter is primarily for close students of Palyul, but has been posted in case anyone needs the information herein.

We wish to inform you that His Holiness Penor Rinpoche has been admitted to the Intensive Care Unit at Columbia Asia Hospital in Bangalore on March 24, at 3 AM. Health care arrangements for His Holiness are under the constant supervision of a Western-trained physician, and the condition of His Holiness has somewhat stabilized.

On the first day of the Second Month (27 March, 2009), many of the highest Nyingmapa lamas will join the Namdroling sangha will join the Namdroling sangha to continue with beneficial practices determined by divination. Among those who have indicated they will attend are Dzogchen Rinpoche, Dzongsar Khyentse Rinpoche, Minling Khenchen Rinpoche, Ralu Rinpoche, and Ringo Tulku Rinpoche.

For close students, it would be quite good if you could stay home from work on this day, or gather together in a harmonious fashion at your local dharma center, to practice. For those of us who cannot stay home or join with others, please don't worry but just keep the mantras lightly in mind while engaged in daily activities. All of us will dedicate our practice to the long life of His Holiness, and for the benefit of all sentient beings.

Chatral Sangye Dorje Rinpoche has advised the repeition of 10,000,000 recitations of the Riwo Sangchö practice. Currently, monks at Namdroling monastery are carrying through with this practice. Vajrasattva practice is also quite good, but our main focus should be on Riwo Sangchö.

All of the high lamas have indicated that a positive result is very much dependent on us, the students of His Holiness. It is very important to keep in mind our connection as a global sangha community, to put aside past disagreements and not to engender any new ones. We have been reminded that our pure Samaya needs to be maintained at all times, not only in the presence of His Holiness or the precious teachers who instruct us. We should especially refrain from speculation and any form of gossip, particularly with respect to the condition and medical treatment of His Holiness. As His Holiness has taught us, we should keep our minds in a relaxed state.

The greatest offering we can make for our Tsawé Lama is our love for one another as a family, while maintaining pure samaya with our blessed teacher, His Holiness Penor Rinpoche. Through our practice and the healing of our connection with one another, may the light of the Dharma grow as strong as possible, and may the good health of His Holiness swiftly return!

Please do forward to close students of Palyul so that all may join together in practice now.

With blessings and kindest regards,
Lama Lobsang Chophel
Secretary

24 March, 2009

Update on His Holiness Penor Rinpoche's Health

2009-03-25T11:20:00.003-07:00

Palyul Ling International has sent out the following update as to the condition and health of His Holiness Penor Rinpoche.

As follows:

His Holiness Penor Rinpoche has been admitted to Columbia Asia Hospital in Bangalore, South India.

Over the past six weeks the condition of His Holiness has fluctuated, with some good days and some less so. On March 21, the Palyul Namdroling Sangha gathered at the monastery to pray for the long life and health of His Holiness. And on March 27, many high Nyingma lamas will also come to Namdroling Monastery to carry through these prayers for His Holiness. Among those who have indicated they will attend are Dzogchen Rinpoche, Dzongsar Khyentse Rinpoche, Minling Khenchen Rinpoche, Ralu Rinpoche, and Ringo Tulku Rinpoche

The students of His Holiness have been advised to strengthen their connection with one another, dissolve any unsettled differences, and to dedicate their prayers for the long life and health of their teacher, and for the benefit of all sentient beings. Those familliar with Buddhist practice may focus on Riwo Sangcho and Vajrasattva.

With blessings and kindest regards,

Lama Lobsang Chophel

Secretary

24 March, 2009

Medicine Buddha

2009-03-19T08:26:00.007-07:00

Medicine Buddha

The method for Making Requests to the Assembly of Seven Medicine Gurus

Namo Gurubya
The method for making requests to the assembly of Seven Medicine Gurus

Going for refuge and Generating Bodhicitta
Until I attain enlightenment I respectfully go for refuge
To the Guru, Buddha, Dharma and Sangha.
To attain buddhahood for the welfare of all living beings
I shall make requests to the Seven Sugatas. (3x)

Visualizing the Seven Tathagatas
On the crown of my head sits the Tathagata 'Medicine Guru'.
His body is blue, his right hand in the mudra of supreme giving holds an Arura plant and his left hand in the mudra of meditative equipoise holds a bowl filled with medicine nectar.

On his crown is the Tathagata 'King of Clear Knowing'.
His body is red, his right hand is in the mudra of supreme giving and his left hand is in the mudra of meditative equipoise.

On his crown is the Tathagata 'Melodious Ocean of Dharma Proclaimed'.
His body is light red and both his hands are in the mudra of expounding Dharma.

On his crown is the Tathagata 'Supreme Glory Free from Sorrow'.
His body is pale red and both his hands are in the mudra of meditative equipoise.

On his crown is the Tathagata 'Stainless Excellent Gold'.
His body is golden and both his hands are in the mudra of expounding Dharma.

On his crown is the Tathagata 'King of Melodious Sound'.
His body is golden, his right hand is in the mudra of supreme giving and his left hand is in the mudra of meditative equipoise.

On his crown is the Tathagata 'Glorious Renown of Excellent Signs'.
His body is golden, his right hand is in the mudra of granting protection and his left hand is in the mudra of meditative equipoise.

They all wear the three robes of a monk and are adorned with the major and minor marks. They sit in the vajra posture on seats of lotus and moon.

Offering the Seven Limbs.
Merely through the touch of the smallest part of your supreme medicinal plant you cool the fires of the deepest hell, transforming them into lotus pools. To you, Assembly of Protectors of impure beings, with my body, speech and mind, respectfully I prostrate.
I offer a vast collection of offerings, both actually set out and emanated through the power of mantra, wisdom and imagination. I confess all negativities and downfalls, rejoice in virtue, beseech you to remain and request you to teach. I dedicate these virtues to great enlightenment.

Making requests
O Great Assembly of Blessed Ones, please listen to me.
Previously you Seven Sugatas made prayers,
To fulfill the promises you have made
In this the final five hundred years of
Buddha Shakyamuni’s teachings;
I request you now to show me the truth directly.

O Blessed One, Tathagata, Foe Destroyer, Completely Perfect Buddha,
Great King, Glorious Renown of Excellent Signs, to you I prostrate, make
offerings and go to for refuge (x7)

The Tathagata 'Glorious Renown of Excellent Sign' melts into light and
dissolve into the Tathagata 'King of Melodious Sound'.

O Blessed One, Tathagata, Foe Destroyer, Completely Perfect Buddha,
King of Melodious Sound, Brilliant Radiance of Skill, Fully adorned with
Jewels, Moon and Lotus, to you I prostrate, make offerings and go for
refuge. (x7)

The Tathagata 'King of Melodious Sound 'melts into light and dissolves into
the Tathagata 'Stainless Excellent Gold'.

O Blessed One, Tathagata, Foe Destroyer, Completely Perfect Buddha,
Stainless Excellent Gold, Jewel Radiance who Accomplish your Vows, to
you I prostrate, make offerings and go for refuge. (x7)

The Tathagata 'Stainless Excellent Gold' melts into light and dissolves into
the Tathagata 'Supreme Glory Free from Sorrow'.

O Blessed One, Tathagata, Foe Destroyer, Completely Perfect Buddha,
Supreme Glory Free from sorrow, to you I prostrate, make offerings and
go for refuge. (x7)

The Tathagata 'Supreme Glory Free from Sorrow' melts into light and
dissolves into the Tathagata 'Melodious Ocean of Dharma Proclaimed'.

O Blessed One, Tathagata, Foe Destroyer, Completely Perfect Buddha,
Melodious Ocean of Dharma Proclaimed, to you I prostrate, make
offerings and go for refuge. (x7)

The Tathagata 'Melodious Ocean of Dharma Proclaimed' melts into light
and dissolves into the Tathagata 'King of Clear Knowing'.

O Blessed One, Tathagata, Foe Destroyer, Completely Perfect Buddha,
King of Clear Knowing, who Fully Enjoys a Supreme Wisdom of an Ocean
of Dharma, to you I prostrate, make offerings and go for refuge. (x7)

The Tathagata' King of Clear Knowing' melts into light and dissolves into
the Tathagata 'Medicine Guru'.

O Blessed One, Tathagata, Foe Destroyer, Completely Perfect Buddha,
Medicine Guru, Great King with the Radiance of a Lapis Jewel, to you I
prostrate, make offerings and go for refuge. (x7)

The Tathagata 'King of Medicine' melts into light and dissolves into me. All
sickness, spirits, negativities and obstructions that afflict me are purified
and I become the Buddha, Medicine Guru.

Recitation of Mantra
At my heart on a moon is a letter HUM surrounded by the mantra rosary.

TAYATHA OM BEKANDZYAI BEKANDZYAI MAHA
BEKANDZYAI BEKANDZYAI RANDZA SAMUGATE SOHA

Dedication
Through my virtues from prostrating, making offerings,
and reciting the names of the Assembly of Seven Sugatas,
May the supreme prayers that they previously made,
The two sets of eight, the four sets of four and the twelve promises,
Immediately ripen upon myself and all other living beings.

(This practice was composed by Panzug Dharmabhadra by condensing the words of Tartse Namkha Palzang and Kusali Dharmavajra.)

May all virtue and excellence increase!

For more Buddhist Resources click on this link to:
Envisionation

Meaning of Losar Customs

2009-02-24T08:24:00.004-07:00

Meaning of Losar Customs

by Margret Dunham with the help of:
Venerable Khenchen Palden Sherab Rinpoche and Venerable Khenpo Tsewang Dongyal Rinpoche (Teachers of Khenchen Tsewang Gyatso Rinpoche and disciples of His Holiness Penor Rinpoche)

At this very moment for the peoples and nations of the earth,
May not even the names of disease, famine, war, and suffering be heard,
But rather may pure conduct, merit, wealth and prosperity increase,
And may supreme good fortune and well being always arise.
Tibetan Buddhist prayer -

Tibetan New Year (Losar) on February 25!
Tibetan New Year February 25, 2009 Year of the Earth Cow (Ox).

Greetings and Happy New Year from Ven. Khenpos Rinpoches: May All Be Auspicious!

The Tibetan New Year Festival, Losar, can be traced back to the time before the introduction of Buddhism in the sixth century, BC, when the Bon religion was predominant. Every winter, a spiritual ritual was performed in which incense was offered to calm the spirits, deities and protectors of the land. It was said to have been started when an old woman introduced the measuring of time based on the different phases of the moon. This later evolved into an annual Buddhist festival. Since the 13th century, Losar has traditionally fallen on the first day of the first month of the calendar year, which is lunar-based - unlike our solar western calendar. However, before the coming of a new year can be celebrated, unfinished business and unhappy memories must be dealt with. And so, on the 29th day of the last month in the old year, there is a festival called Gutor, in which everyone whitewashes and cleans their houses. The last day of the old year is spent preparing for the New Year. People go to monasteries to make offerings, and to participate in the ceremonies conducted during the day. Many rituals take place that are designed to chase away any evil spirits. [Note: 'spirits' can also be understood, from a Western perspective, as mental negativities and negative mental states]. One of these is a play in which the lamas perform masked dances to symbolize the triumph of good over evil. New Year's Eve is Lu Yugpa, an opportunity to banish evil spirits from the old year and clear the way for starting the new year right.

In modern times the preparations for Losar consist of collecting fresh roasted barley flour for phyemar (this symbolizes good wishes); lophud, a young wheat sprout that is the symbol of the birth of a new year; chang, a mild barley beer; sweet rice, tea, butter, fried biscuits, sweets, fruits and butter lamps. A complete collection of these seasonal foods is always placed on the family's Buddhist altar as an offering. The entire neighborhood is cleaned and houses are freshly painted. New clothing is sewn and new curtains are put over the doors and windows. There is a saying in Tibet, "Losar is Lekar," meaning the New Year is new work!

On the first day, at sunrise, the wife runs to collect the year's first bucket of water. She burns incense at the well or river, ties a white scarf around the tap or nearby tree and gives a food offering of the first portion of the special foods for the celebration to appease the nagas (subterranean serpents and spirits). A special breakfast is prepared, everyone wears new clothes for the year and a special Buddhist practice is performed at the family altar. When the formal family ceremony is over, the household members run to their neighbors' houses shouting Tashe Delek!, literally, "Good Fortune!" Like Christmas morning in the west, on the morning of Losar the children love to fill their pockets with sweets and show off their new outfits.

At a retreat in Florida I asked my teacher Khenpo Tsewang Dongyal what Losar means to him, in terms of Buddhism. He said that first of all, when a Buddhist visits another land of another culture the Buddha instructed that it is important to do whatever is customary in that country, and to participate in the festivities or ceremonies of that culture.

Secondly, each new year is an echo of the changing cycles and Losar reminds us of the true nature of impermanence. "Everything that is born is bound to die. The old year is gone and will never exist again. The new year give us the opportunity to come together and celebrate; to notice and appreciate each moment, in the moment and to realize the blessings of the teachings."

Thirdly, the first month of the Tibetan calendar is known as "the multiplying of the blessings month." During the life of Shakyamuni, the historical Buddha, many people asked him to perform miracles to prove his enlightenment. He ignored their requests and moved from town to town giving teachings.

Finally, when he taught in Shravasti, the people beseeched the King to order Shakyamuni to hold a contest of spiritual or miraculous feats to prove his greatness. The Buddha agreed and for 15 days he performed miraculous activities; the last day falling on the full moon. One of the miracles he performed was when, after he brushed his teeth with a tiny piece of wood, he threw it in the ground and it instantly turned into a great tree. Hundreds of thousands of people were said to have gathered to witness and it was at this time that the Buddha became renowned and famous throughout India. As it so happened, the first day he began these demonstrations was the first day of Losar.

Down through the centuries, the first 15 days of the New Year have gained special significance - they are known as "the 15 days of awakening energy and ability to perform auspicious accomplishments." Whatever good deeds one performs or merits one accumulates during this fortnight, those actions will be multiplied by 100,000.

At this very moment for the peoples and nations of the earth,
May not even the names of disease, famine, war, and suffering be heard,
But rather may pure conduct, merit, wealth and prosperity increase,
And may supreme good fortune and well being always arise.
Tibetan Buddhist prayer -

Story by Margret Dunham
Article © Copyright 2003 by Margret Dunham and
Venerable Khenchen Palden Sherab Rinpoche and Venerable Khenpo Tsewang Dongyal Rinpoche

Update on His Holiness Penor Rinpoche's Health

2009-02-11T07:53:00.003-07:00

A message from Palyul Ling International:

Tashi Delek,

We have been instructed to send out the following clarification as to the condition and health of His Holiness Penor Rinpoche.

May all beings benefit!

As follows:

His Holiness Penor Rinpoche was recently in Bodh Gaya for the 20th annual Nyingma Monlam Chenmo ceremonies that began in late January. His Holiness arrived for the assembly after several weeks of overseas travel that included a major program in Macau. During the Monlam Chenmo assembly, His Holiness fell ill and was unable to attend the formal prayer gatherings.

Yangthang Rinpoche and other senior Nyingma lamas were consulted in regard to His Holiness' condition. The divinations concluded that His Holiness' indisposition was not serious and that with proper rest and medical attention, his condition would rapidly improve.

The decision was then made to leave Bodh Gaya several days before the completion of the gathering and seek medical care prior to making the trip back to Namdroling Monastery in Mysore, South India. His Holiness and attending monks left Bodh Gaya for Varanasi where His Holiness was admitted to a local hospital. After several days of care His Holiness was feeling much better and was able to leave the hospital and travel to Bangalore.

In Bangalore His Holiness checked into Columbia Asia Hospital to be under the care and observation of his regular physicians. With the care he is receiving, his condition continues to improve. His regimen includes walking to improve his strength and his is sleeping and eating well.

Given the present circumstances, there is no cause for alarm or anxiety regarding His Holiness' health. His condition has improved to the point where he is fully expecting to return home to Namdroling Monastery within several days.

Sangha members may perform and dedicate prayers for His Holiness' health and long life, but please be mindful that this is not a situation that calls for extraordinary measures. It is always important and beneficial to pray for the long life of the great masters and the preservation of the Buddha's teachings. In that sense the present situation is no different than any other. Please be confident that there are presently no imminent risks to His Holiness' health and well-being.

With blessings!

Per Lama Lobsang Chophel, Secretary
10 February, 2009
Sincerely,
Palyul Ling International

His Holiness Penor Rinpoche's Health

2009-02-09T09:43:00.004-07:00

The following message was received from Alan Schaaf at the request of Khenchen Tsewang Gyatso Rinpoche

Dear friends and students of the Palyul Lineage,

I spoke with Khenchen Tsewang Gyatso Rinpoche this morning. He asked me to relay the following:

His Holiness Penor Rinpoche recently fell ill at the Nyingma Monlam in Bodhgaya. He is presently in Bangalore, recovering from a liver infection. Khenchen Rinpoche expects that His Holiness will return to the monastery in the near future. In the meanwhile, prayers, rituals and releases of vast numbers of fish are being performed to hasten His Holiness' recovery and to extend his life. If you would like to make a contribution towards this effort, either as group or as an individual, please send donations through Western Union to Khenpo Tsewang Gyatso Lama. After you have transferred the funds, send an email message with the MTCN (money transfer control number) to Khenchen at khempyu@yahoo.com.

Best wishes to all of you,
Alan Schaaf
pcd-sf@palyul.org
(415) 945-9842

For more information on the Palyul Lineage, His Holiness Penor Rinpoche, Khenchen Tsewang Gyatso Rinpoche, and the annual Palyul Summer Retreat, please visit the Palyul web site, www.palyul.org.

Long Life Prayer for Kyabjé Drubwang Pema Norbu Rinpoche

2009-02-09T07:57:00.003-07:00

OM SWATI

DÖD NEI SHI SID KÜN KHYA DOR JE SEM
Originally, the all-pervasive vajra mind, encompassing samsara and nirvana,

LHA SEI DAM DZIN YE SHE RÖL PA TSAL
Son of the Buddhas, samaya upholder, the display of primordial wisdom’s play,

DRUB PA’I WANG CHUG PEMA NOR BÜ TSEN
Known as Pema Norbu, the powerful holder of accomplishments,

KA DRIN LA MED GÖN KYÖD SHAB TEN SÖL
Please remain firm, protector of unequaled kindness!

GYAL WA’I RING LUG SANG CHEN NGA GYUR WA’I
In the long tradition of enlightened ones, within the great secret school of Nyingmapa,

DO NGAG SHED DRUB GYA TSO’I KHOR LO GYUR
You are the Chakravartin ruler of the ocean of sutras and tantras, both academic and applicable.

PHAG NOR YEN LAG DÜN GYI PUNG TSOG CHEI
Assembler of the seven-branch wealth of the aryas,

MI JIG SENGE’I TRI LA SHAB TEN SÖL
Please remain firm, like a fearless snow lion throne.

PHO MED TAG TEN CHI MED TSE THA YEI
Immortal life, unchanging and firm,

MI SHIG SHOM SHIG DRAL WA YE SANGYE
Indestructible, free from calamity, is the Original Buddha.

KÜN ZANG CHÖ KU’I NGO WO TSO SHEI SÖL
Please remain as the nature of the Dharmakaya Primordial Buddha.

DAG GI MÖ GÜ PHÜN SUM TSOG PA DANG
Through my fully endowed fervent devotion, and

TSA SUM TEN DANG KÖN CHOG DEN PA’I THÜ
The truth of the Three Jewels and the Three Roots,

JI TAR MÖN PA YID SHIN DRUB PA YI
May all aspirations be wish fulfillingly accomplished.

TASHI PAL GYI SA SUM NANG WAR SHOG
and may the glory of good fortune prevail throughout the Three Realms!

Long Life Prayer - Kyabjé Drubwang Pema Norbu Rinpoche, Retrieved on 06/13/08 from http://palyul.org/eng_hh_longlife.htm

His Holiness Penor Rinpoche Is Very Sick

2009-02-05T20:40:00.006-07:00

Excerpt from a message from Ven. Gyatrul Rinpoche
...Right now in Bodh Gaya, His Holiness Penor Rinpoche is very sick and might be going away soon... They say that it is most effective to purify your connection with a teacher while he is still here with us, and we all need to purify. In one way, too, dharma is good anytime, so whatever happens to him we should still do practice.... So everybody practice Vajrasattva, and dedicate to his long life or no obstacles, and then also we will be accumulating merit and cleansing the obscurations. "
--Ven. Gyatrul Rinpoche, February 3rd, 2009

The Brief Mahayana Sutra of the Great Blissful Buddhafield

2009-01-30T12:30:00.008-07:00

Hri

In the Buddhafield of Infinite Appearance
No one exists who is not sublime
The names of samsara and the six realms do not exist
May we be born in the pureland of Infinite Appearance

In the Buddhafield of Infinite Appearance
By emanating of sublime wisdom light
The names of day and night do not exist
May we be born in the pureland of Infinite Appearance

In the Buddhafield of Infinite Appearance
Fully decorated with all kinds of jewels
The names of earth and stone do not exist
May we be born in the pureland of Infinite Appearance

In the Buddhafield of Infinite Appearance
There is the fragrance of the incense of Vairotsana
The name of worldly air does not exist
May we be born in the pureland of Infinite Appearance

In the Buddhafield of Infinite Appearance
Fully decorated with enlightenment trees
The names of grass, trees, or forests do not exist
May we be born in the pureland of Infinite Appearance

In the Buddhafield of Infinite Appearance
Eating the food of Samadhi
The name of worldly food does not exist
May we be born in the pureland of Infinite Appearance

In the Buddhafield of Infinite Appearance
All is dwelling in great equanimity
The names of lower realms or precipices do not exist
May we be born in the pureland of Infinite Appearance

In the Buddhafield of Infinite Appearance
The Dharma King Himself is there
The names of worldly kings and ministers do not exist
May we be born in the pureland of Infinite Appearance

In the Buddhafield of Infinite Appearance
The water of amrita possessing the eight qualities flows
The name of worldly water does not exist
May we be born in the pureland of Infinite Appearance

In the Buddhafield of Infinite Appearance
The fire of clear, supreme wisdom burns
The name of worldly fire does not exist
May we be borne in the pureland of Infinite Appearance

In the Buddhafield of Infinite Appearance
All who take birth are miraculously born
The names of birth and living do not exist
May we be born in the pureland of Infinite Appearance

This prayer was spoken by Dharmakaya Infinite Appearance Himself. It is called the Description of the Great Blissful Buddhafield of the Mahayana tradition.

Whoever writes this prayer in gold will be born for one hundred thousand kalpas in the Great Blissful Buddhafield.

Whoever writes this prayer in silver will be born for one thousand kalpas in the Great Blissful Buddha field.

Whoever writes this prayer in vermillion will be born for one hundred kalpas in the Great Blissful Buddhafield.

It is said that it is the nectar of Dharma, the essence of absolute truth. It is the king of confession. It will purify the sins of killing a hundred human beings, a hundred horses, a hundred snakes, a hundred dogs, a hundred cows, a hundred fish, a hundred pigs, a hundred calves, and so on. It also purifies the sins of breaking oaths, poisoning, tricking, breaking vows, killing teachers and the ten non-virtuous actions. Whatever you have done, by writing this or praying this, it will be purified. If sinful persons read this prayer thrice, there is no doubt that they will be reborn in the Great Blissful Buddhafield. Whoever reads, writes or keeps this prayer will not have illness or untimely death. Their wishes will be fulfilled and they will have prosperity.

Translated by Bhakha Tulku Pema Tensing Rinpoche and Pat Roddy.

Homage to the Victorious Lord Protector Manjusri

2009-01-22T06:59:00.010-07:00

Prayer to Manjushri

2009-01-18T11:23:00.004-07:00

Prayer to Manjushri

Auspicious unchanging Three Jewels

From whom good fortune arises and emanates,

The Sublime and appropriate refuge.

Manjushri is endowed with the most glorious qualities.

Although, in accordance with the perceptions of beings of all directions and times,

You perform Your magical dance display,

There is not objective reality to be found.

I bow down to You!

Among the peaceful deities, You are the mst peaceful.

Most gentle and glorious, free from distress,

All-embracing form of the Great Compassionate One,

Youthful emanation with myriad forms.

I bow down to You!

Among the wrathful, You are the most wrathful.

All-destroying Yamaraja,

You devour samsara and nirvana. (transforming them into)

Dharmadhatu.

Great enemy of time (of the inevitability of death),
I bow down to You!

The Practice of CHENRIZIG IN THE SIX REALMS

2009-01-12T22:06:00.003-07:00

The Practice of
CHENRIZIG IN THE SIX REALMS

NAMO! KÖNCHOG SUM DANG TZA WA SUM
NAMO! I take Refuge in the Three Jewels, the Three

KYAB NAY NAM LA KYAB SU CHI
Roots and all sources of Refuge.

DRO KUN SANGYE LA GOED CHIR
In order to place all beings in the state of Buddhahood

CHANGCHUB CHOG TU SEMKYED DHO
I give rise to the Supreme Bodhicitta.

______________________________________________

***

RANG NYID THUG-JE CHEN-PO NI
Self-nature is Thug-je Chenpo (Avalokiteshvara)

KAR-PO ZHAL CHIG CHAG ZHI PA
White, with one face and four arms

THAL JAR TRENG WA PEDMA DZIN
With palms pressed together, holding a Mala and Lotus

KYIL TRUNG RAT NA DHAR GYI GYEN
In full Lotus posture, wearing Silk and Jewel ornaments

PEDMA DA-WAI DHEN LA ZHUG
Seated upon a Lotus and Moon seat.

OM MANI PEDME HUNG (repeat 3 times)

______________________________________________

LHA YI JIGTEN WANGCHUK KAR
The Avalokiteshvara (Jigten Wangchuk) of the God's Realm
is white

ZHAL CHIG CHAG ZHI THAL JAR DANG
With one face, four arms and palms pressed together

PI WANG PEDMA DA-WAI TENG
Holding a Vina, seated upon a Lotus and Moon seat

KYIL MO TRUNG GI ZHUG PAR SAM
Consider He remains in the full Lotus posture.

OM OM SO HA (3X) OM MANI PEDME HUNG (3X)

______________________________________________

LHA MIN JIGTEN WANGCHUK JANG
The Avalokiteshvara (Jigten Wangchuk) of the Jealous
God's Realm is green

ZHAL CHIG CHAG ZHI THAL JAR DANG
With one face, four arms and palms pressed together

GO TSON PEDMA DA-WAI DHEN
Holding Armor, seated upon a Lotus and Moon seat

KYIL MO TRUNG GI ZHUG PAR SAM
Consider He remains in the full Lotus posture.

OM MA SO HA (3X) OM MANI PEDME HUNG (3X)

______________________________________________

MI YI JIGTEN WANGCHUK TRA
The Avalokiteshvara (Jigten Wangchuk) of the Human Realm is multi-colored

ZHAL CHIG CHAG ZHI THAL JAR DANG
With one face, four arms and palms pressed together

TRENG WA PEDMA DA-WAI DHEN
Holding a Mala and Lotus, seated upon a Lotus and Moon seat

KYIL MO TRUNG GI ZHUG PAR SAM
Consider He remains in the full Lotus posture.

OM NI SO HA (3X) OM MANI PEDME HUNG (3X)

______________________________________________

DHUD DRU JIGTEN WANGCHUK DHUD
The Avalokiteshvara (Jigten Wangchuk) of the Animal Realm is smoke-colored

ZHAL CHIG CHAG SHI THAL JAR DANG
With one face, four arms and palms pressed together

PO TI PEDMA DA-WAI TENG
Holding a Scripture, seated upon a Lotus and Moon seat

KYIL MO TRUNG GI ZHUG PAR SAM
Consider He remains in the full Lotus posture.

OM PED SO HA (3 X) OM MANI PEDME HUNG (3X)

______________________________________________

YI DHAG JIGTEN WANGCHUK MAR
The Avalokiteshvara (Jigten Wangchuk) of the Hungry
Spirit Realm is red

ZHAL CHIG CHAG SHI THAL JAR DANG
With one face, four arms and palms pressed together

DROM BHU PEDMA DA-WAI TENG
Holding a Vessel, seated upon a Lotus and Moon seat

KYIL MO TRUNG GI ZHUG PAR SAM
Consider He remains in the full Lotus posture.

OM ME SO HA (3X) OM MANI PEDME HUNG (3X)

______________________________________________

NYAL WAY JIGTEN WANGCHUK NAG
The Avalokiteshvara (Jigten Wangchuk) of the Hell Realms
is black

ZHAL CHIG CHAG ZHI THAL JAR DANG
With one face, four arms and palms pressed together

ME CHU PEDMA CHAG NA DZIN
Holding Fire, Water and a Lotus,

KYIL MO TRUNG GI SHUG PAR SAM
Consider He remains in the full Lotus posture.

OM HUNG SO HA (3X) OM MANI PEDME HUNG (3X)

Accumulation of mantra: OM MANI PEDME HUNG

Dedication:

GE WA DHI YI NYUR DHU DAG
By this virtue may I swiftly

CHEN-RAY-ZIG WANG DRUB GYUR NAY
Accomplish the state of Avalokiteshvara

OM MANI PEDME HUNG (3X)

DRO WA CHIG KYANG MA LUE PA
And may all sentient beings without exception

DHE YI SA LA GOED PAR SHOG
Be established in that very state !

OM MANI PEDME HUNG. (3X)

This is the treasure revelation of Namchö Migyur Dorje

Amitabha

2009-01-05T07:59:00.003-07:00

Accomplishing the Perfect Light in the Realm of Great Bliss

NAMO: KÖNCHOG SUM DANG TZA WA SUM
NAMO: I take Refuge in the Three Jewels, the Three

KYAB NAY NAM LA KYAB SU CHI
Roots and all sources of Refuge.

DRO KUN SANGYE LA GOED CHIR
In order to place all beings in the state of Buddhahood

CHANGCHUB CHOG TU SEM KYED DHO
I give rise to the Supreme Bodhichitta.

ME TOG CHU KYE PEDMAI TENG
Upon the Lotus flower which springs forth from within the water

DE NANG RANG NYID SEM PA KAR
Self-nature appears as Chenresig, white in color.

DUN DU PEDMA DA DHEN LA
In the space in front, upon a Lotus and Moon seat is

OD PAG MED GON KU DOG MAR
The protector Amitabha, red in color

ZHAL CHIG CHAG NYI NYAM SHAG TENG
With one face and two hands in the mudra of meditative
equipoise

LHUNG ZED ZIN CHING CHOE GOE SOL
Holding a begging bowl and wearing the robes of ordination

KYIL MO TRUNG GEE ZHUG PA LA
Seated in the full Lotus posture.

YE SU JIGTEN WANGCHUK KAR
To his right is Jigten Wangchuk (Chenresig), white in color
1
ZHAL CHIG CHAG SHI THAL JAR DANG
With one face, four arms, first two hands pressed together

YAY YON TRENG WA PEDMA DZIN
And the second right and left hands hold a Mala and Lotus respectively.

ZHENG PAY TAB KYI PED DHAR ZHUG
Standing upon a Lotus and Moon seat.

YON DU CHAG DOR THU CHEN THOB
To the left is Vajrapani (Thuchen Tob)

ZHAL CHIG CHAG NYI KU DOG NGO
With one face, two arms and blue in color

YAY YON DORJE DRILBU DZIN
Holding a Vajra and Bell in the right and left hands

ZHENG PAI TAB KYI PED DHAR ZHUG
Standing upon a Lotus and Moon seat.

SANGYE CHANGCHUB SEM PA DANG
Surrounded by a boundless retinue of Buddhas and Bodhisattvas,

NYEN THUE DRA CHOM PAG MED KOR
Hearers and Arhats (Foe-Destroyers)

TZO WO SUM GYI NAY SUM GYI
The three principal deities' three places are marked

DRU SUM LAY NI OD TRO PAY
With the three syllables from which light rays radiate

DEWA-CHEN NAY CHEN DRANG GYUR
To signal the invocation in The Realm of Great Bliss (Dewachen)

OM AH MI DHE WA HRI BENZAR SAMAYA ZA
ZA HUNG BHAM HO TIG TRA LHEN AH TI PU HO

OM HUNG TRAM HRI AH AH BHI KHIN TZA MAM

OM BENZAR ARGHAM PADYAM PHUPHE DHUPE ALOKE GENDHE NIVIDHYE SHAPTA TRATITSA YE SOHA

HUNG

DECHEN ZHING DU CHOE KYI KHOR LO KOR
In the realm of Great Bliss the Dharma Wheel turns and

SEMCHEN NAM LA TAG TU THUG-JE ZIG
Constantly looks upon all sentient beings with loving kindness
and compassion.

DAM CHA ZHAL ZHEY DRO WAY KYAB DZED PA
Granting protection to beings as you vowed.

NANG THA NYAM ZHAG DZED LA CHAG TSAL TOD
To Buddha Amitabha who remains in the composure of
equality, I prostrate and render praise.

LHA TSOG KU LAY ODSER NUB CHOG TROE
From the bodies of the assembled deities, light rays radiate into

DECHEN ZHING NAY OD-PAG-MED PA YI
The Western direction of Dewachen where Amitabha remains

KU DANG NGAG TRENG CHAG TSEN PAG MED PA
Body manifestations, mantric syllables and hand emblems countless in number

CHAR ZHIN BAB NAY DAG LA THIM PAR GYUR
Like pouring rain descend and dissolve into oneself.

OM AH MI DHE WA HRI (After reciting no less than 108 repetitions of the mantra....)

(Repeat the following prayer as many times as possible.)

OM AH MI DHE WA HRI
OM AH MI DHE WA HRI
OM AH MI DHE WA HRI

GONPO OD-PAG-MED LA CHAG TSAL LO
I prostrate to the Protector Amitabha Buddha

NUB CHOG DEWA-CHEN DU KYE WAR SHOG
May I be reborn in the western pure realm of Dewachen
(Great Bliss).

Dedication:

GE WA DHI YI NYUR DHU DAG
By this virtue may I swiftly

OD-PAG-MED GON DRUB GYUR NAY
Accomplish the state of the Protector Amitabha

DRO WA CHIG KYANG MA LUE PA
And may all sentient beings without exception

DHE YI SA LA GOED PAR SHOG
Be placed in that very state!

This is a Terma revelation of Namchö Migyur Dorje

Joy to the World

2008-12-24T11:23:00.001-07:00

Words of Advice from Kyabjé Chatral Rinpoche

2008-12-19T14:29:00.009-07:00

Chatral Rinpoche

Namo gurubhyah!

Precious master of unrepayable kindness, Pema Ledrel Tsal,

Remain as the crown ornament on the top of my head, I pray!

Grant your blessings so that we may find freedom here and now

From all the sufferings of samsara and its lower realms!

Listen well, my dear disciples who are gathered here,

And whose hearts have not been spoiled, consider this.

The chances of finding a human existence are one in a hundred.

Now that you have found one, if you fail to practise the sublime Dharma,

How could you possibly expect to find such an opportunity again?

This is why it’s crucial that you take advantage of your situation.

Conceiving of your body as a servant or a thing to ferry you about,

Don’t allow it to rest in idleness for even just a single moment;

Use it well, spurring on your entire body, speech and mind to virtue.

You might spend your whole life pursuing only food and clothes,

With great effort and without regard for suffering or harmful deeds,

But when you die you can’t take even a single thing—consider this well.

The clothing and alms needed to keep you alive are all you need.

You might dine on the finest meal of delicious meat and alcohol,

But it all turns into something impure the very next morning,

And there is nothing more to it all than that.

So be content with life-sustaining provisions and simple clothes,

And be a loser when it comes to food, clothing and conversation.

If you don’t reflect on death and impermanence,

There’ll be no way to practise Dharma purely,

Practice will remain an aspiration, one that is constantly postponed,

And you may feel regret the day that death comes, but by then it’s too late!

There’s no real happiness among any of the six classes,

But if we consider the sufferings of the three lower realms,

Then, when you feel upset just by hearing about them,

How will you possibly cope when you experience them directly?

Even the happiness and pleasures of the three upper realms

Are just like fine food that’s been laced with poison—

Enjoyable at first, but in the long run a cause of ruin.

What’s more, all these experiences of pleasure and pain,

Are not brought about by anyone besides yourself.

They are produced by your very own actions, good and bad.

Once you know this, it’s crucial that you act accordingly,

Without confusing what should be adopted and abandoned.

It’s far better to eliminate your doubts and misconceptions,

By relying on the instructions of your own qualified teacher,

Than to receive many different teachings and never take them any further.

You might remain in a solitary place, physically isolated from the world,

Yet fail to let go of ordinary concerns, and, with attachment and aversion,

Seek to bring defeat upon your enemies while furthering the interests of your friends,

And involve yourself in all kinds of projects and financial dealings—

But there could hardly be anything worse than that at all.

If you lack the wealth of contentment in your mind,

You’ll think you need all kinds of useless things,

And end up even worse than just an ordinary person,

Because you won’t manage even a single session of practice.

So set your mind on freedom from the need for anything at all.

Wealth, success and status are all simply ways of attracting enemies and demons.

Pleasure-seeking practitioners who fail to turn their minds from this life’s concerns

Sever their connection to the authentic Dharma.

So take care to avoid becoming stubbornly immune to the teachings.

Limit yourself to just a few activities and undertake them all with diligence.

Not allowing your mind to become fidgety and restless,

Make yourself comfortable on the seat in your retreat cabin,

This is the surest way to gain the riches of a Dharma practitioner.

You might remain sealed in strict retreat for months or even years,

But if you fail to make any progress in the state of your mind,

Later, when you tell everyone about all that you did over such a long time,

Aren’t you just bragging about all the hardships and deprivation?

And all their praise and acknowledgements will only make you proud.

To bear mistreatment from our enemies is the best form of austerity,

But those who hate criticism and are attached to compliments,

Who take great pains to discover all the faults of others,

While failing to keep proper guard over their own mindstream,

And who are always irritable and short-tempered,

Are certain to bring breakages of samaya upon all their associates,

So rely constantly on mindfulness, vigilance and conscientiousness.

No matter where you stay—be it a busy place or a solitary retreat—

The only things that you need to conquer are mind’s five poisons

And your own true enemies, the eight wordly concerns, nothing else,

Whether it is by avoiding them, transforming them, taking them as
the path or looking into their very essence,

Whichever method is best suited to your own capacity.

There’s no better sign of accomplishment than a disciplined mind,

This is true victory for the real warrior who carries no weapons.

When you practise the teachings of the sutras and tantras,

The altruistic bodhichitta of aspiration and application is crucial,

Because it lies at the very root of the Mahayana.

Just to have this is enough, but without it, all is lost.

These words of advice were spoken in the hidden grove of Padma,

In the place called Kunzang Chöling,

In the upper hermitage in a forest clearing,

By the old beggar Sangye Dorje.

May it be virtuous!

Translated by Adam

This translation was published in Chatral Rinpoche, Compassionate Action, Edited by Zach Larson, Ithaca: Snow Lion Publications, 2007

Kyabjé Chatral Rinpoche, Words of Advice, Retrieved on 6/22/08 from http://www.lotsawahouse.org/words.html

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Drops of Advice from My Heart by Kyabjé Khenchen Jigmé Phuntsok

2008-11-23T17:31:00.012-07:00

Kyabjé Khenchen Jigmé Phuntsok

May the youthful sun of speech, Manjushri, in his enlightened form,

With its signs and marks, embodying the secret body, speech and mind

Of all the infinite buddhas and their bodhisattva heirs,

Turn your minds towards the path to perfect awakening!

There are countless Dharma teachings, profound and extensive,

Suited to the mental capacities and inclinations of limitless beings,

Yet, by gathering all the key points together in a way that can be practised,

I offer this pithy advice to you, my friends, who I hold as dear as my own heart.

Becoming attached to this life, you will lose your fortunate connection to the Dharma.

Indulging your desires again and again, your craving will only increase,

And you will never find satisfaction. Wealth, happiness, fame and praise—

To pursue them is like buying and selling in a dream. Let go of such concerns!

By relying on a genuine and qualified teacher,

Your spiritual qualities will develop and increase,

And all your faults and failings will be cast away,

So serve him in the three ways[1] and others’ aims will be accomplished.

Just as gardens are not to be found growing in midair,

All the bounties of the higher realms and liberation,

Will never be yours as long as you lack moral discipline,

So with mindfulness, awareness and caution, control your mind.

Up to now, you have wandered like madmen lacking any guidance,

Through the vast darkness of unknowing in beginningless existence.

So now, in order to find the great sanctuary of peace and happiness,

It is right that you take joy in studying the vast ocean of excellent teachings.

Yet hearing alone will not be enough to eliminate misconceptions,

And confidence in the teacher and teachings will not come easily,

So take advantage of hundreds of debates, teachings and compositions,

And rely upon the elixir of mind that is the wisdom born of reflection.

Even the most erudite of teachers with vast scriptural learning,

Can repeat words like a parrot, without taking them to heart,

But when death suddenly arrives, this will bring only pangs of regret,

So rely on the essential meaning of the teachings, my heart-friends!

All the infinite teachings of the buddhas, so vast in number,

Are imparted purely as a means to subdue our own minds.

Don’t put your faith in words alone! I urge you once again:

Let the key points of the deeper meaning seep into your hearts!

This physical existence is difficult to find, like an udumvara flower,

Yet more rewarding than the discovery of a million precious gems.

It will be incredibly difficult to find another opportunity like this later on,

So don’t let it pass you by without accomplishing the highest purpose!

Our great enemy, the lord of death, arrives like a bolt of lightning in the sky,

And nobody can predict when and where he will strike next.

So you can not afford to wait for months and years.

Now is the time for virtuous practice—right here, right now!

For all beings, actions will not go to waste, but will bear their fruit,

And when karma ripens, there is no way to change its outcome.

So now, while you are fortunate enough still to have some control,

If you insist on bringing ruin upon yourself, who will ever save you!

If merely thinking of the various sufferings of samsara,

Which are so unbearably intense, can make you shudder,

Ask yourself: What will it be like when body and mind

Are actually afflicted by these countless forms of duhkha?

Only they have the power to lead us out of this great terror,

So extremely difficult to escape. No one else could ever save us!

So we should take these three most precious jewels as our refuge,

For they are undeceiving, wise, compassionate and powerful.

All the suffering of the three worlds comes from wanting happiness for ourselves,

And all virtue and happiness is born of a mind that wishes others well.

So, following the example of the teacher of all gods and men,

You should generate the supreme and unsurpassed bodhichitta.

When the glass mirror of your own mind is completely covered over,

With the thick layer of dust that is the adventitious defilements,

It is difficult for the reflection of profound and clear samadhi to appear,

So take pains to wipe it clean using the pure cloth of the four powers.

All appearance, sound and awareness are deity, mantra and dharmata.

And the view is knowing that this is how it always has been.

Without losing this view, take aim with the arrow of your meditation,

And gain mastery over the practices of elimination and development.

If you can generate bliss, clarity and non-thought as means of support,

Through the techniques of breathing and adopting physical postures,

You will come to master the illusory body of clear light,

So penetrate to the core of enlightened mind through the perfection stage.

When the darkness of the five degenerations prevails,

It is not easily overcome with the starlight of the eight lower yanas,

So shine the brilliant light of the sun of Nyingtik with its countless rays,

All drawn along by the swift carriage of the three kinds of faith!

Whatever arises, in pure awareness, unaltered and unconfined,

Look into the mind that is settled by itself, resting naturally.

If you recognize the natural clarity, always empty and without origin,

You traverse the paths and stages all at once, and seize the stronghold of the fruition.

Resting in a state of just-as-it-isness, through the right postures and gazes,

If you experience the natural manifestation of basic space and spheres of light as pure awareness,

The darkness of samsara’s dualism will disappear in absolute space,

And, passing through the four visions, you will reach maturity in the light body of great transference.

What I have said here—this plain talk arranged in verses—is my heart’s advice.

Although it lacks the poetic turns of phrase that might delight the intellectuals,

As a spontaneous and unaltered outpouring from the depths of my mind,

It is in the preferred style of the vidyadharas of the old translation school.

Through the merit of this, may all beings without exception

Receive the supreme royal empowerment of the four kayas,

And may I never be separated, even for a moment,

From the courageous strength of youthful Manjushri!

In China, at the solitary place of Wu Tai Shan (The Five-Peaked Mountain), on the peak where the supreme deity, the youthful Manjushri, turned the wheel of the profound and vast Dharma for tens of thousands of bodhisattvas, the one with unparalleled power of speech and intelligence (Khenchen Jikmé Phuntsok) set down in twenty-three minutes whatever came to mind. May it be virtuous!

Translated by Adam. Thanks to Lama Chökyi Nyima for his kind assistance and to Matthew Pistono for his encouragement.

[1] Offering material support, attending the master and practising meditation.

Kyabjé Khenchen Jigmé Phuntsok, Drops of Advice from My Heart, Retrieved on 6/22/08 from http://www.lotsawahouse.org/heartdrops.html

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The Four Noble Truths by Venerable Thrangu Rinpoche

2008-11-13T18:46:00.005-07:00

The Hinayana

The Four Noble Truths

The First Noble Truth

The Second Noble Truth

The Third Noble Truth

The first two noble truths may be summed up with two statements:

One should be aware of and know what suffering is. One should give up the universal origination of suffering.

The Fourth Noble Truth

Venerable Thrangu Rinpoche. The Four Noble Truths. Retrieved 06/13/08 from http://www.rinpoche.com/fornob.html

The Tibetan Altar - Offerings

2008-08-30T17:25:00.007-07:00

Most Tibetan Buddhist establish a place or altar to make offerings to the Three Jewels – the Buddha, Dharma and Sangha (spiritual community),

On the altar, a statue or thangka represents the Three Jewels. A scripture, a stupa or a reliquary object may also be placed on the altar. A standard set of offerings represented by offering bowls is set in the space in front of these items. Occasionally, torma ritual cake or other offerings of food may also be placed there.

By imagining offerings as being pure and faultless, we may create an imprint for purifying our minds of obstruction and defilement. It is for this reason that offerings be imagined as pure and beautiful as possible, the best of everything from the past, present and future and all the ten directions. The offerings are a basis for acquiring merit and should be clean, made of the best substances, attractive and acquired through honest means. When making offerings we should begin by meditating on the wisdom of great bliss and emptiness, imagining that it has taken the form of the offering. We should think of the offering as empty of intrinsic existence. This will help to purify the offering of its ordinary aspects and to purify our minds. We should not have thoughts of immediate benefit in relation to ourselves in this lifetime. Also, we should not have doubts about the quality of our offering or whether it pleases the exalted being to whom we make the offerings. Instead, we should think that the deity rejoices at the offering and generates great bliss in partaking of it.

OFFERINGS

Meaning and Purpose
The basis for offering is the practice of generosity. Generosity helps us to be less self-cherishing and thereby more loving to others. In the Buddhist tradition one makes offerings to the Three Jewels which are the Buddha, Dharma, the Sangha and the Lama that embodies all three. Offerings are a way of honoring the mind of Enlightenment and the potential within all of us to awaken to our true nature. Also one makes offerings with joy and sincere appreciation for the countless blessings we have been given by our teachers who by their supreme generosity have given us the Path and a way to end our suffering. The practice of offering is another way to acknowledge the boundless love and infinite compassion shown to us by all those who have attained Enlightenment solely for the benefit of sentient beings.

On a deeper level, the practice of offering can be done mentally, where one offers everything one sees and experiences such as the beauty of fresh flowers, the wonderful scents in our world like freshly baked bread, the comfort we feel from being warm when it’s cold outside, the taste of delicious food, the happiness we feel when we see a friend we haven’t seen in a while. As we walk through a mall, we can even offer everything we see and experience; all the beautiful colors and the amazing array of gadgets, clothes, furniture, etc. When one is practicing generosity in this way, it is also viewed as a way of renouncing our attachment to these worldly things that are impermanent anyway and only give us temporary happiness. This method of practice if cultivated, becomes a potent way of accumulating merit and virtue that can then be offered for the benefit of sentient beings.

What to Offer
Usually one offers that very best that can be obtained or that one has the means to offer. If the offering is given sincerely from the heart, then whatever is given becomes a treasure. Flowers, light, incense, perfume or sweet sent, pure water, conch shell (music), food are the traditional offerings. In addition, crystals, jewelry, malas and money would be suitable offerings.

How To Make Offerings
When entering the Shrine room three prostrations are made to the altar. Then one would generate the Bodhichitta thought, which is the sincere wish or motivation to be of benefit to sentient beings by working to achieve enlightenment. The offering is made on the lowest level of the altar or could be placed at the base or foot of the altar. In the case of offering a mala, the mala should be placed on the foot of the image of the Buddha but never around the neck. If offering a BLESSED mala, the mala once it has been offered can never again be used for personal use. The practice of offering is considered to be a virtuous act, it is important to remember to dedicate the merit and offer it as well for the benefit of all sentient beings.

What Not To Offer
It is best not to offer anything sour or bitter line lemons or limes. Also one would not offer an image of the Buddha such as a statue or a photograph or the Buddha.

When to Make an Offering
Offerings can be made an anytime on wishes, however, on the Tibetan lunar calendar there are auspicious days that are traditionally observed when merit is increased by making offerings. For example, the 10th Day or Guru Rinpoche Day, the 25th Day or Dakini Day, 10 Million Days (there are four during the year) which mark different events in the life of Shakyamuni Buddha, and Losar the Tibetan New Year.

For more Buddhist resources click on this link to:
Envisionation

The Stanzas Of Offering Water From The Pure Vision

2008-08-25T18:28:00.006-07:00

The Stanzas Of Offering Water From The Pure Vision, An Ocean Of Blessings

HUNG YAN LAG GYED DAN DUDTSI SZING BU DI
HUNG Offering a lake of nectar possessing the eight qualities of pure water

CHOM DANKHOR DANG CHE LA BUL WAR GYI
to all the Buddhas and Bodhisattvas,

ZHE NE DAG DANG SEMCHEN THAMCHED KYI
by acceptance of the offering, may I and all sentient beings

TSOG DZOG DRIB TAG KHORWA TONG TRUK SHOG
accumulate merit and wisdom, purify obscurations, and liberate all beings.

OM SARWA TATHAGATA APARIWARA ARGHAM PRATITSA PUDZA MEGHA AMUDRA SAPARANA AH HUNG

One night in a dream a white dakini appeared to Dudjom Lingpa. She said that she was Sukha Siddhi and proceeded to recite the above offering stanzas for the sake of all sentient beings. She said that this wishing prayer included everything. This vision arose in the dream of Dudjom Lingpa after a prayer for water offering was requested of him by Lama Tsultrim Dorje. It has recorded by Dudjom Ligpa’s secretary, Phuntsog Tashi.

The water is poured into the bowls from left to right. If the offering is poured correctly, obscurations are dispelled and benefit is obtained. If the water is poured incorrectly, obscurations may increase. It should be poured carefully and steadily, with an even flow, not with irregular movement.

The bowls should be in a straight line, close by not touching. The bowls should be filled by not to the point of overflowing.

Water is a modest offering, neither the cheapest nor the richest.

The bowls of water, from left to right have the following representations:

1. Argham (Chod yon): Pure stream water gathered from all the universe, offered to the Three Jewels. The purity of the water has eight qualities: crystal clarity, coolness, sweetness, lightness, softness, freedom from impurities, it is soothing to the stomach, and it makes the throat clear and free.

2. Padhyam (Shab sil): water for cleaning an object of refuge, as water offered for a Lama to clean himself.

3. Pushpe (Me tog): represents all the offering flowers in the universe, including medicine flowers, fruits and grains. (Flowers may be placed in the bowl instead of water.)

4. Dhuppe (Dug po): represents burning all appropriate incense for the whole universe. (Incense may be placed in the bowl instead of water.)

5. Aloke (Mar me): water representing an offering of all natural lights (sun, moon, stars) and all man-made lamps, to dispel all darkness in the mind. (A candle may be placed in the bowl instead of water.)

6. Gendhe (Dri chab): water representing perfume, pleasant to smell and drink and put on the body. (A small bottle of perfume may be placed in the bowl instead of water.)

7. Nivide (Shalse): water representing food offered to the Three Jewels. (Wrapped candy or an object representing food may be placed in the bowl instead of perishable food or water.)

A Conch shell, Ting-shang, or object representing sound may be placed to the left of the food offering to the Three Jewels.

The seven offering bowls are traditionally set foremost on the shrine, with candles or lamps, two or more, just behind them.

The offering stanzas and mantra are said only when opening the shrine in the morning. When the shrine is closed in the evening, no prayer, mantra or anything special is said. The water bowls are simply emptied, wiped dry and overturned.

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TIBETAN CULTURAL FESTIVAL BENEFIT

2008-08-14T22:48:00.002-07:00

Kham Aid Foundation, a non-profit that supports cultural conservation, education, health care, environmental protection, economic development and disaster relief in eastern Tibet, will hold a Tibetan Cultural Festival at SOU on Sunday, Oct. 5 from 10:00-5:30 in the Stevenson Union Hall and Rogue River Room. Come experience the sacred arts, music, literature, dance, film, fashion, food and Buddhist traditions of the snowy land of Tibet. Cultural dress is encouraged and vendors will offer Tibetan goods. Dr. Pamela Logan, founder of Kham Aid, will be the keynote speaker. Parking at SOU will be free. SOU's Art Department and other local businesses are sponsoring this event, and all proceeds will go directly to Kham Aid Foundation. Tickets go on sale Sept. 1 at Soundpeace and Tibet Treasures on Main St. in Ashland. Each ticket enters the purchaser into a raffle drawing for a beautiful Tibetan silk painting by Choying Art, and other prizes. Prices are: children 12 and under - advance and at the door: $5. Seniors and students with ID cards - $8 in advance and $10 at the door. Adults: $10 in advance and $12 at the door. For out of town tickets, sponsorship participation, and festival information call 541-488-2308. To learn about the Kham Aid Foundation go to http://www.khamaid.org.

Vajrasattva 100 Syllable Mantra

2008-08-08T17:26:00.014-07:00

Om Benzar Sato Samaya, Manu Palaya

Benzar Sato Tei No Pa, Tisthira Dridho Me Bawa

Suto Khayo Mei Ba WaSu Po Khayo Mei Ba Wa, , Anu Rakto Me Ba Wa

Sar Wa Siddhi Mei Pra Yatsa, Sarwa Karma Sutsa Me,

Tsi Tam Shri Yam Kuru Hung, Ha Ha Ha Ha Ho Bagawan

Sarwa Tathagata, Benzar Ma Mei Muntsa

Benzi Bhawa Maha Samaya Sato Ah

General Meaning of the 100 Syllable Mantra:

You, Vajrasattva, have generated the holy mind (bodhicitta) according to your pledge (samaya). Your holy mind is enriched with the simultaneous holy actions of releasing transmigratory beings from samsara (the circling through suffering). Whatever happens in my life-happiness or suffering, good or bad-with a pleased, holy mind, never give up but please guide me. Please stabilize all happiness, including the happiness of the upper realms, actualize all actions and sublime and common realizations, and please have the glory of the five wisdoms abide in my heart.

A Brief Explanation of Vajrasattva Mantra Recitation:

Vajrasattva (Tib. Dorje Sempa) is the main deity purification practice in the Vajrayana tradition. This Buddha is white in color, symbolizing purity, and holds a dorje (vajra) at this heart and a bell at his hip, signifying the union of skillful means and wisdom. Recitation of Vajrasattva’s mantra brings great benefit to the practitioner and has the effect of clearing obstacles, deluded habitually tendencies, conflicting emotions, negative habits of all kinds and unresolved karmic debts.

The visualization of Vajrasattva’s image and the recitation of the mantra are utilized in many Vajrayana practices, both preliminary and advanced. Vajrasattva recitation is an important aspect of the preliminary practices or ngondro, and there are many deity generation or kye-rim practices in all four schools of Vajrayana Buddhism focused on the practice of Vajrasattva. If one wishes to undertake this practice on a regular basis, receiving an initiation or empowerment, a reading transmission and instructional teachings from a qualified Buddhist teacher are necessary prerequisites. However, if one aspires to engage in Buddhist practice and Vajrasattva in particular, one may recite the mantra until such time that the empowerment can be received, and Vajrasattva rituals may be attended. If this is the case, seek out the advice and guidance of a Vajrayana Buddhist lama. As well, when someone is dying or has passed on and we wish to offer support, it is appropriate and beneficial to recite either of Vajrasattva’s mantras, the six-syllable or the one hundred-syllable mantra.

The practice of repeating the Vajrasattva’s mantra includes what is known as the “Four Powers”. While reciting the mantra and visualizing the deity above the crown of one’s head, one alternately contemplates these as the way to purify obstructions and obscurations. These four are: 1) The power of the object, that is reliance on Vajrasattva as the refuge; 2) The power of the release, meaning the desire to cleanse oneself of negativity, involving reflection on faults and mistakes that we wish to purity; 3) The power of remedy, referring to single-pointed focus on the practice, which entails repetition of the mantra and visualizing the descent of the white light from the deity into you; and 4) the power of indestructible determination which is the firm resolve, based in wisdom, to never repeat such thoughts, speech or actions again.

When engaging in Vajrayana practices, including meditation and mantra recitation, it is crucial to include both a prayer of refuge and a dedication of merit. Traditionally, one begins with a prayer of faith and devotion, taking refuge in the Three Jewels of the Buddha (spiritual guide), Dharma (teachings) and Sangha (community of practitioners) and one’s spiritual guide or teacher (Tib. lama) before engaging in any practice. Those unfamiliar with Buddhist practice and chanting may initially recall, either vocally or in one’s mind, the motivation to engage in the practice – the aspiration to take refuge in a spiritual way of life rooted in the practice of compassion and the wish to relieve all beings of suffering. Then following the mantra recitation, one would simply recall, in prayer, the heartfelt desire that any positive results from the practice be dedicated to the benefit of all beings.

Text composed by Julie Rogers – For free distribution.

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Today is Chökhor Düchen

2008-08-05T08:03:00.004-07:00

Chökhor Düchen is the anniversary of the "First Turning of the Wheel of Dharma" (first teaching). One of the four major Buddhist holidays, it occurs on the fourth day of the sixth Tibetan lunar month. For seven weeks after his enlightenment, Buddha did not teach. Finally, encouraged by Indra and Brahma, he turned the Wheel of Dharma for the first time, at Sarnath, by teaching the ‘Four Noble Truths.’

Today is considered a 10 million day - all the good (and bad) that you do is multiplied 10 million times.

May the merit of our activities be dedicated to the enlightenment of all beings, so that we may all cross the ocean to enlightenment with none left behind, to the long life of all of our teachers, and to the spread of the Dharma throughout all time and space.

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A Song of Tara's Victory Over the Delusions of a Sorrowful Mind by Kunzang Sherab

2008-07-26T18:11:00.004-07:00

Part 1 -- Dedication

Now, in this time when merit is low,
When good qualities are appreciated by few,
And the fortunate find very little peace,
This song of inspiration is composed,
to provide a pleasant bower of reflection
where wandering beings can rest
and refresh themselves,
Contemplating the pure qualities
Of the Excellent Mother of All Tathagatas.

Recollecting Her pure attributes,
Speaking of Her with reverence,
Contemplating Her image with
Fond yearning and childlike faith,
May numberless beings
Lose all interest in selfish pursuits,
And joyfully dedicate themselves
To the welfare of all.

Part 2 -- Her Legend

Universally it is known
That without pure conduct
And compassion toward migrating beings,
The chances of gaining liberation
From cyclic existence are slim.

Without a love of virtue and peacefulness,
One tends to chaotic activity,
And litters one's path with troubles,
Great and small.

The rewards of good conduct
Seem small in the earthly balance,
So a quick fix at the fountain of desire,
A spree in the carnival of hate,
A vacation of mindless indolence,
All look good to those untutored
In the ways of cause and effect.

Can it be that the image of a princess,
Who made a vow long ago in a different aeon,
When the stars hung in different constellations,
Could awaken us to wisdom?

Could it be that her image, perfect, shapely,
Divinely inspired and flawlessly expressed,
Is the polestar of Her devotees,
Now for countless generations,
For good reason?

Can she they named the Saviouress,
The Swift One, indeed be
All that has been claimed?

If so, then we should rejoice,
For Her story is of great fame--
If Her kindness is not mere legend,
Then it is the stuff of salvation--
If She indeed hears our every cry,
Then that cry should always be
The sound of Her name.

Part Three -- Her Promise

When one feels separate and distant,
Far from peace or safety,
Tied by anxiety and worry,
That is the time to call Her.

She is not waiting for those
Who can already glimpse the gates
Of the City of Peace--those Accomplished Ones
Are Her Wise Sons, and hear Her voice constantly.

No, She is waiting to hear the piteous cries
Of those who have fallen into error,
Who are steeped in grief,
Who cannot glimpse light from any quarter,
Who fear death and their own helplessness before it.

If you count yourself among those
Who wish to practice Dharma but cannot;
Who try to follow Virtue and fail;
Who make mistake upon mistake
And still are unable to learn,
Then She is listening for your voice,
She is watching for you like a mother
Who must always know where her children are,
Who can never abandon even one
For a moment.

Do not hesitate to reach out--
She will clasp your hand.
In one moment of trust
She plants the seed of redemption.
Just by thinking of Her face,
The fire of hell is cooled;
Merely looking at Her feet,
All maras will be stilled.

Part Four -- Victory

The reasonings of scholars are many and subtle,
And the attainments of inspired yogis and yoginis
Are the stuff of legends.
The Teaching is unconquerable and noble,
And the splendor of temples inspires all.
Yet only the kindness of a Spiritual Friend
Plants faith in the ignorant heart,
And that kindness, once understood,
Is the Teaching in every part.

Having met a Spiritual Friend,
One will have to leave their side,
But the seed of faith,
Like a tree in the heart,
Will grow when watered with tears.

Knowing the Mother to be the true Friend,
One ponders pure qualities,
and softens the notion
That perfection is separate from self.
In the chaos of living
Separations must happen,
But never from the Mother of All.

If in the mind of the beginner
The question arises "Which deity am I to follow?"
One will of course always take the advice
Of the trustworthy Spiritual Friend,
But if the matter of which deity to supplicate
Has still not been resolved
Why not accept the kind guidance
Of The Mother of All Buddhas?

The benefits are without number,
And she will never bind you, but only aid
In the accomplishment of all that is best.
With her omniscient eye perceiving karma,
Knowing all causes and results,
She provides what worldly people need so much--
A mentor, kind and wise,
To caution one of dangerous pitfalls,
And guide one to springs of benefit.

When matters are uncertain in the mind,
With delusions waging fierce battle
So that the clarity of awareness is obscured,
When false reasonings based on mistaken assumptions
Create a thousand mistaken images
To obscure the purity of One Truth,
Then the Quick One shines forth,
Armed with unconquerable mudra
And sign of HUNG.
Uttering magic syllables
That destroy all sources of harm,
She relieves the besieged City of the Mind,
Scattering the attacking hordes
With a host of manifestations
Dispatching every foe.

She liberates the faithful
Who have fought through the long night,
Cures their sufferings like a doctor,
Binds their wounds like a nurse,
Provides for their every need,
And henceforth makes them
Her faithful vassals, covered with honor.

Part Five -- Contemplation

Whence comes Her power?
Her power is born of selfless devotion
To the welfare of all beings--
She wastes no instant of concern
On any other matter,
And so fills all universes with beneficent magic.

We know the truth of this
Through loving contemplation
And the grace of Her first touch--
When you receive an act of kindness
-- there She is, speaking to you ...
When you perceive a pleasing sight
-- that is Her, playing with light ...
When the elements delight you
In all the appearances of the natural earth
-- there She is, sending reassurance.

To know Her power more deeply,
Gaze upon Her face--
See kind, long-lidded eyes,
Gazing gently upon all beings,
A soft, fresh mouth gleaming,
Curved in a kindly smile,
Heaps of hair in sapphire strands,
Breath of rainbows glowing from her skin,
Shoulders sloped like rounded hills,
And breasts like a mother's,
Swelled with milk,
Her back erect with vajra pride,
Her neck regal and fine,
Arms long and delicately formed,
Adorned with armlets, bracelets, rings,
Left hand joining thumb and ring finger,
Gently clasping the udumbara's hollow stem,
Sprouting dark green leaves and luminous petals,
Softly curving belly
Adorned with jewelled waistlet,
comfortably seated with right leg outstretched
or in vajra-asana, as your liking be,
Seated on Her lotus,
There displaying all miraculous qualities.

What eye could fail to be delighted?
What heart could not find comfort here?
Her visionary realm is easy to imagine,
and this imagining's the key
To making clear what we subtly feel,
To making stronger what has begun,
To fixing and maintaining what has grown.

Imagine Her grace descending --
This but helps you see what is in fact the case!
Imagine you heart's sorrows mending --
Your heart will heal so whole no scar appears.
Imagine all vexations ending --
And what is well-imagined will be done.

Part Six -- Absorption

In Her realms of magical attainment
You may abide so long as the world of distraction
Gains no stronger hold.

In Her perfect palace
You may remain without disturbance
Like the surface of a lake
On a windless day,
Reflecting the perfection of Her countenance
And the empty sky itself
On the mirror of your mind.

All that arises in this perfect place
Is without defect or impurity,
For horrors, terrors, faults and fears
Have no power here,
A place beyond assailing
Beyond which nothing is.

Part Seven -- Compassion

Now, like a child who diligently
Sits beside Her mother and emulates
Her every act,
Grinding grain,
Feeding the hungry,
Tending the helpless,
Washing their bodies and binding their wounds,
Providing fresh clothing, warm shelter,
And every good thing with the solicitude
Of love that has gone beyond habit
To become the only ground for action,
Now like a child who has such a mother,
Aid Her in every way,
And with absolute obedience to Her perfect Will,
Begin the endless work of saving beings,
Placing them beyond all worldly harm,
Quieting their every fear,
And offering them the Path of Redemption
As the final gift of love.

Part Eight -- Freedom

One day you will waken
From a deep sleep,
From a long dream,
From the memory of bondage.

Like a prince in his family citadel
You will rise from your bed
And from the window see
All your domains at peace,
All beings happily laboring
Under a kindly sun.

No longer need you genuflect
Or bow before Her throne.
Within your heart
She sits serene.
Your mind is now her home.

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Meal Blessing

2008-07-13T22:33:00.010-07:00

Free download - offered by Palyul Productions

Gyatrul Rinpoche, Meal Blessing, Retrieved on 7/7/08 from http://www.palyulproductions.org/html/free_downloads.html

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Long Life Prayer For All Lamas

2008-07-04T10:13:00.003-07:00

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The Sutra of the Heart of Transcendent Knowledge

2008-06-27T09:26:00.004-07:00

Thus I have heard. Once the Blessed One was dwelling in Rajagria at Vulture Peak Mountain, together with a great gathering of the sangha of monks and a great gathering of the sangha of bodhisattvas. At that time, the Blessed One entered the Samadhi that expresses the dharma called “profound illumination”, and at the same time noble Avalokiteshvara, the bodhisattva mahasattva, while practicing the profound prajnaparamita, saw in this way, he saw the five skandhas to be empty of nature.

Then, through the power of the Buddha, venerable Shariputra said to the noble Avalokiteshvara, the bodhisattva mahasattva, “How should a son or daughter of noble family train, who wishes to practice the profound prajnaparamita?”

Addressed in this way, noble Avalokiteshvara, the bodhisattva mahasattva, said to venerable Shariputra, “O Shariputra, a son or daughter of noble family who wishes to practice the profound prajnaparamita should see in this way: seeing the five skandhas to be empty of nature. Form is emptiness; emptiness also is form. Emptiness is no other than form; form is no other than emptiness. In the same way, feeling, perception, formation, and consciousness are emptiness. Thus, Shariputra, all dharmas are emptiness. There are no characteristics. There is no birth and no cessation. There is no impurity and no purity. There is no decrease and no increase. Therefore, Shariputra, in emptiness there is no form, no feeling, no perception, no formation, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no appearance, no sound, no smell, no taste, no touch, no dharmas; no eye dhatu, up to no mind dhatu, no dhatu of dharmas, no mind consciousness dhatu; no ignorance, no end of ignorance up to no old age, and death; no end of old age and death; no suffering, no origin of suffering, no cessation of suffering, no path, no wisdom, no attainment, and no non-attainment. Therefore, Shariputra, since the bodhisattvas have no attainment, they abide by means of prajnaparamita. Since there is no obscuration of mind, there is no fear. They transcend falsity and attain complete nirvana. All the Buddhas of the three times, by means of prajnaparamita, fully awaken to unsurpassable, true, complete enlightenment. Therefore, the great mantra of prajnaparamita, the mantra of great insight, the unsurpassed mantra, the unequalled mantra, the mantra that calms all suffering should be know as truth, since there is no deception. The prajnaparamita mantra is said in this way:

TADYATHA OM GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

(Gone, gone, gone over, gone fully over. Awakened! So be it!)

Thus Shariputra, the bodhisattva mahasattva should train in the profound prajnaparamita.”

Then the blessed One arose from the samadhi and praised the noble Avalokiteshvara, the bodhisattva mahasattva, saying “Good, good, O son of noble family, thus it is, O son of noble family, thus it is. One should practice the profound prajnaparamita just as you have taught and all the tathagatas will rejoice.”

When the blessed One had said this, venerable Shariputra and noble Avalokiteshvara, the bodhisattva mahasattva, that whole assembly and the world with its gods, humans, asuras, and gandharvas rejoiced and praised the words of the Blessed One.

****

Lotsawa bhikshu Rinchen De translated this text into Tibetan with the Indian pandita Vimalamitra. It was edited by the great editor–lotsawas Gelo, Namkha, and others. This Tibetan text was copied from the fresco in Gegye Chermaling at the glorious Samye vihara. It has been translated into English by the Nalanda Translation Committee with reference to several Sanskrit editions.

* Dhatu - (Skt., Tib. kham) There are five elements of everything in the world in Buddhism: earth, water, fire, wind, and space (or ether). The internal elements are the same but have a property associated with them so there is: earth (solidity), fluidity (water), fire (heat), wind (movement), and space (the vacuities within the body).

* Emptiness is the usual translation for the Buddhist term Sunyata (or Shunyata). It refers to the fact that no thing -- including human existence -- has ultimate substantiality, which in turn means that no thing is permanent and no thing is totally independent of everything else. In other words, everything in this world is interconnected and in constant flux. A deep appreciation of this idea of emptiness thus saves us from the suffering caused by our egos, our attachments, and our resistance to change and loss.

* Prajnaparamita - the perfection of wisdom. (Tib. sherab chi parol tu chin pa) The Buddhist literature outlining the mahayana path and emptiness written mostly around the second century.

* Skandha - (Tib. pung pa) Literally "heaps." These are the five basic transformations that perceptions undergo when an object is perceived: form, feeling, perception, formation, and consciousness. First is form that includes all sounds, smells, etc. everything we usually think of as outside the mind. The second and third are sensations (pleasant and unpleasant, etc.) and identification. Fourth is mental events that actually include the second and third aggregates. The fifth is ordinary consciousness such as the sensory and mental consciousnesses.

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Prayer For All People

2008-06-20T08:30:00.005-07:00

An offering from Mirror of Wisdom
Jhana, Prayer For All People, Retrieved on 6/20/08 from http://www.mirrorofwisdom.org/

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Today is Saga Dawa Duchen

2008-06-18T06:55:00.004-07:00

It is the anniversary of the Enlightenment and Parinirvana of Shakyamuni Buddha. Today is also a 10 million day - all the good (and bad) that you do is multiplied 10 million times.

May the merit of our activities be dedicated to the enlightenment of all beings. So that we may all cross the ocean to enlightenment with none left behind. And to the long life of all of our teachers and to the spread of the Dharma throughout all time and space.

For more Buddhist resources click on this link to:
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Welcome to Envisionation

2008-05-23T14:21:00.004-07:00

Envisionation is an on-line Buddhist Community. In future postings we will share information about Buddhism, Buddhist Resources, Dharma Study Groups, Dharma Events and Announcements, Forums, Curriculum Development, Information Systems, and Program Development Tools.

May all beings benefit!

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