1000 Arms Chenrezig Nyung Ne Retreat Dec 2009
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1000 Arms Chenrezig Empowerment 3 Dec 2009 8pm
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Thousand Arms Chenrezig Nyung Ne Retreat Dec 4
2009
Receive Vows & Morning Practice I
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Thousand Arms Chenrezig Nyun g Ne Retreat Dec 4
2009 8 pm
Teaching by Khenpo Tashi Norbu Rinpoche
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Thousand Arms Chenrezig Nyung Ne Retreat Dec 5
2009
9.30am Session
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Thousand Arms Chenrezig Nyung Ne Retreat Dec 5
2009
2009 Singapore 2pm Session
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Palyulsglive 12/05/09 03:03AM
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Palyulsglive 12/05/09 03:04AM
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Palyulsglive 12/05/09 03:12AM
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Palyulsglive 12/05/09 04:14AM
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Ground, Path, and Fruition
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0028.htm
The Four Seals of Mahamudra
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0009.htm
The Four Dharmas of Gampopa
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0005.htm
Buddha Nature
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0004.htm
An Introduction to The 37 Practices of a
Bodhisattva by Gyatsäl
Thogme Zangpo
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0008.htm
The Essence of Buddhism
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0022.htm
Instructions on “rDo-rje-‘Chang Thung-ma
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0045.htm
The Three Roots: The Lama, Yidams, and
Protectors,His Eminence
Jamgon
Kongtrul the Third
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0044.htm
The Conversion of the Scholar Lodün by Jetsün
Milarepa
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0003.htm
Instructions on “Calling the Lama from Afar ”
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0043.htm
Healing the Earth through Awakening by His
Holiness 17th
Gyalwa
Karmapa Ogyen Trinley Dorje
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0042.htm
Distinguishing the Provisional from the
Definitive in the Context
of
Mahamudr by Jetsün Milarepa
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0041.htm
Meditation Practices to Accomplish the Four
Immeasurables
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0040.htm
Dealing with Stress through Mindfulness
Meditation
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0039.htm
An Open Heart and a Clear Mind
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0038.htm
More than a Spiritual Friend
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0037.htm
Instructions on The Short Dorje Chang Lineage
Prayer by Bengar
Jampäl Sangpo
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0036.htm
Instructions on The Tathagatagarbha by the Third
Gyalwa Karmapa,
Rangjung Dorje
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0035.htm
Instructions on The Aspiration Prayer for
Mahamudra by the
Third
Gyalwa Karmapa, Rangjung Dorje
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0034.htm
The Root Lama
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0033.htm
The Four Contemplations that Turn the Mind
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0032.htm
The True Nature of One's Mind
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0031.htm
The Seven Points of Mind Training
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0030.htm
The Four Noble Truths
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0029.htm
Dharmapalas
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0027.htm
Cultivating Compassion & the Mind of
Awakening
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0026.htm
The Benefit and Beauty of Meditation Practice
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0025.htm
Obstacles to the Path
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0024.htm
The Four Noble Truths
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0023.htm
Wisdom of Meditation
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0021.htm
Tantra in the West
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0020.htm
Refuge and Precepts
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0019.htm
Buddhism and the Mind
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0018.htm
Sustaining the Nature of Mind
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0017.htm
Accumulating Merit & Wisdom
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0016.htm
Loving Kindness & Compassion
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0015.htm
Confidence & Devotion
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0014.htm
Impermanence and Questions & Answers
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0013.htm
The Ocean of Definitive Meaning of Mountain
Dharma by Dolpo
Sangye
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0012.htm
Accumulating Merit
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0011.htm
Shentong
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0010.htm
Conscientiousness
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0007.htm
Protecting One’s Mind
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0006.htm
Buddhism and Psychotherapy
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0002.htm
The Relationship between Buddhism &
Christianity
http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0001.htm
Auspicious Prayers in Tibetan
http://www.youtube.com/user/PBCInternational#p/u/25/R2tfApWfJAw
Blessing Prayers for Raising the Wind Horse
Energy
http://www.youtube.com/user/PBCInternational#p/u/38/_KsLVowVjLw
Seven Line Prayer Khenpo Rinpoches NYC January 4
2009
http://www.youtube.com/user/PBCInternational#p/u/62/U7IO7Dhr5zk
Padma Samye Ling in Tara's Rainbow Light
http://www.youtube.com/user/PBCInternational#p/a/u/2/uANu5JAGin8
Green Tara Mantra
http://www.youtube.com/user/PBCInternational#p/u/26/gUMb9ldOVP8
Vajrasattva Fire Puja recitation NYC January 4,
2009 Part
1
http://www.youtube.com/user/PBCInternational#p/u/60/s6XIG4vrz8I
Vajrasattva Fire Puja NYC January 4 2009 Part 2
http://www.youtube.com/user/PBCInternational#p/u/61/UWo6BlO7n1k
NYC 2009 Fire Puja Group Dedication
http://www.youtube.com/user/PBCInternational#p/u/63/Hsuif2Tryfw
How to Meditate on Medicine Buddha
http://www.youtube.com/user/PBCInternational#p/u/16/4kaEftVN8Mo
Medicine Buddha Retreat 1 of 3
http://www.youtube.com/user/PBCInternational#p/u/24/bbUcoYASuAM
Medicine Buddha Retreat 2 of 3
http://www.youtube.com/user/PBCInternational#p/u/23/qfQagi7AQbU
Medicine Buddha Retreat 3 of 3
http://www.youtube.com/user/PBCInternational#p/u/22/FTUoWPgXtsY
Medicine Buddha Mantra
http://www.youtube.com/user/PBCInternational#p/u/19/RW1JrZvtonM
Three Wisdoms: Rongzompa Month Long Retreat
March 23 2009
http://www.youtube.com/user/PBCInternational#p/u/32/4DF8BIcdJag
Phurba lha Khang and Medicine Buddha Temple
http://www.youtube.com/user/PBCInternational#p/u/20/KrhNTaVNaGM
Khenchen Palden and Khenpo Tsewang Rinpoche on
Dzogchen
http://www.youtube.com/user/PBCInternational#p/a/f/1/QLx5D8teW8w
Mahamudra 1of 4: One Pointedness
http://www.youtube.com/user/PBCInternational#p/a/FED2CB727F6659E6/0/S_5TvB4lXfw
Mahamudra 2 of 4: Simplicity
http://www.youtube.com/user/PBCInternational#p/a/FED2CB727F6659E6/1/IS4OhfixB5A
Mahamudra 3 of 4: One Taste
http://www.youtube.com/user/PBCInternational#p/a/FED2CB727F6659E6/2/qubyTax1iF0
Mahamudra 4 of 4: No Meditation
http://www.youtube.com/user/PBCInternational#p/c/FED2CB727F6659E6/3/63JUuxjbeRg
Practicing the Dharma: Pt 1 of 5
http://www.youtube.com/user/PBCInternational#p/u/8/RxkAmngC3zU
Practicing the Dharma: Pt 2 of 5
http://www.youtube.com/user/PBCInternational#p/u/7/c16BJT8GwGw
Practicing the Dharma: Pt 3 of 5
http://www.youtube.com/user/PBCInternational#p/u/6/YZFUdWNHet0
Practicing the Dharma: Pt 4 of 5
http://www.youtube.com/user/PBCInternational#p/u/5/IStgONoAWSc
Practicing the Dharma: Pt 5 of 5
http://www.youtube.com/user/PBCInternational#p/u/4/NulFWtnDVNg
Installing the Lotus Thrones: Part I
http://www.youtube.com/user/PBCInternational#p/u/1/77qQzCmBkdo
Installing the Lotus Thrones: Part II
http://www.youtube.com/user/PBCInternational#p/u/0/1JJLY46Ni6s
Khenpo Rinpoches Teach in Deer Park
http://www.youtube.com/user/PBCInternational#p/u/3/Mx0R9f4N-cs
Shamatha Meditation Part 1 of 2
http://www.youtube.com/user/PBCInternational#p/u/13/9mJqDjo2lWE
Shamatha Meditation: Part 2 of 2
http://www.youtube.com/user/PBCInternational#p/u/12/f64AqPnffL8
Dzogchen Embodies All of the Teachings of the
Buddhas
http://www.youtube.com/user/PBCInternational#p/u/14/1k810ioSODo
Heart Practice of the Guru who Embodies All of
the Tathagatas
http://www.youtube.com/user/PBCInternational#p/u/15/5kOBo_NgTSA
Devotion and Wisdom: Part 1 of 2
http://www.youtube.com/user/PBCInternational#p/u/28/6lfLVRJPY_U
Devotion and Wisdom: Part 2 of 2
http://www.youtube.com/user/PBCInternational#p/u/27/8f1MbgWv64Y
Love and Compassion is the Heart of Meditation
http://www.youtube.com/user/PBCInternational#p/u/31/yPB9UdTG3uo
Dzambhala Empowerment West Palm Beach Jan 2009
http://www.youtube.com/user/PBCInternational#p/u/40/gilXeria398
Overview of the Nine Yanas According to the
Nyingma School of
Tibetan Buddhism Part 1
http://www.youtube.com/user/PBCInternational#p/u/42/0oX-7i8hxvo
Overview of the Nine Yanas According to the
Nyingma School of
Tibetan Buddhism Part 2
http://www.youtube.com/user/PBCInternational#p/u/41/CZnKHy_E000
Bodhichitta as the View, Meditation, Conduct and
Result of Dzogchen
Part 1 of 4
http://www.youtube.com/user/PBCInternational#p/u/46/WtZo6hg3SHc
Bodhichitta as the View, Meditation, Conduct and
Result of Dzogchen
Part 2 of 4
http://www.youtube.com/user/PBCInternational#p/u/45/uTO4USr4zHQ
Bodhichitta as the View, Meditation, Conduct and
Result of Dzogchen
Part 3 of 4
http://www.youtube.com/user/PBCInternational#p/u/44/iN8_KLsTzmM
Bodhichitta as the View, Meditation, Conduct and
Result of Dzogchen
Part 4 of 4
http://www.youtube.com/user/PBCInternational#p/u/43/HAXNAYwsmQg
2008 Windhorse Retreat - Pt 1 of 7
http://www.youtube.com/user/PBCInternational#p/u/70/BAgNmPDqICo
2008 Windhorse Retreat - Pt 2 of 7
http://www.youtube.com/user/PBCInternational#p/u/69/P0lxUlZud5s
2008 Windhorse Retreat - Pt 3 of 7
http://www.youtube.com/user/PBCInternational#p/u/68/Y_wZ2y6zkpw
2008 Windhorse Retreat - Pt 4 of 7
http://www.youtube.com/user/PBCInternational#p/u/67/uPOSuDscveE
2008 Windhorse Retreat - Pt 5 of 7
http://www.youtube.com/user/PBCInternational#p/u/66/uZqFe62XgLI
2008 Windhorse Retreat - Pt 6 of 7
http://www.youtube.com/user/PBCInternational#p/u/65/XQGDtpuHGwI
2008 Windhorse Retreat - Pt 7 of 7
http://www.youtube.com/user/PBCInternational#p/u/64/JATe6Hdx-x4
Khandro Kunga at Thekchen Choling
http://www.youtube.com/watch?v=HBJHdZn2XUo&feature=related
http://www.thekchencholing.org/component/option,com_thekchen/task,caplist/gfid,33/pg,1
http://www.thekchencholing.org/component/option,com_thekchen/task,caplist/gfid,33/pg,2
http://www.thekchencholing.org/component/option,com_thekchen/task,caplist/gfid,33/pg,3
http://www.thekchencholing.org/component/option,com_thekchen/task,caplist/gfid,33/pg,4
http://www.thekchencholing.org/component/option,com_thekchen/task,caplist/gfid,33/pg,5
Prayer by Khandro Kunga 1
http://www.youtube.com/watch?v=E0HsV6h2bZM&NR=1
Prayer by Khandro Kunga 2
http://www.youtube.com/watch?v=xu2WGDFQp8U&feature=related
Prayer by Khandro Kunga 3
http://www.youtube.com/watch?v=NDL-OCJ2K-Y&feature=related
'It happened at the last minute. I didn’t
have the intention,
and I
didn’t have the money to travel. I followed a
sign that came in
my
dreams. There was a bus blowing its horn
indicating its departure,
and
until I got on the bus I was unaware of where I
was heading. I
learnt
from the other people on that bus that they were
going to Lhasa
and
thence to Shigatse. A couple of days into the
journey I learnt
that
they were also planning to go to Mount Kailash.
“One day, while we had stopped our journey at
Shigatse, I
was
circumambulating Tashi Lhunpo Monastery when I
came across an
elderly
man dressed in an Indian cloth doti. This
complete stranger gave
me
2000 gormo. He asked me to sit beside him, and
begun to tell me
many
unusual stories. He told me that India was just
beyond this
mountain,
and that I should be meeting with His Holiness
the Dalai Lama and
many
other lamas. He kept urging me to head for India
– and at the time
it
didn’t feel at all strange, although when I
recall it now it
seems
amazing to me.”
There was much hardship. I had no mission of
my own and was
just
following the pilgrims. I don’t remember very
clearly how long
the
journey was, but I did fifteen koras round Mount
Kailash and due to
my
unusual actions and the words that I was
speaking, rumors were
going
around that I was a dakini. People began to line
up to see me,
even
seeking blessings from me. It was very tiring
for me to deal with
the
crowds, but a very kind monk from a nearby
monastery took good care
of
me with food and drink. He even organized a
better system for
the
people who came to see me for blessings, etc.
Many of those
people
expressed their wish to go to India with me. One
night, quite
suddenly
and without any discussion, I made up my mind to
leave for India
and
so a man who was our guide led seventeen of us
from the bus along
the
trail that leads to the border. He wasn’t very
experienced and it
took
seventeen days to reach Kathmandu in Nepal. It
should have taken
only
seven days. We were in no man’s land, and as
there were no real
paths
or people to ask, it was impossible to tell
whether we were even
out
of Tibet. We had to just follow the signs I got
in my dreams. When
we
were confused about the way, I was instructed to
go in the
direction
where there appeared a circle of light. Maybe
this was the blessing
of
the Dalai Lama or Palden Lhamo.
“Sometimes we had to walk all day without any
food or drink,
and
sometimes we had to walk all through the night.
We were not
prepared
for such a long journey.
“When I arrived in Nepal, I fell seriously
ill with food
poisoning and
could not continue with my companions towards
India. I had to stay
at
the reception center in Kathmandu, vomiting
blood, which made
the
staff suspicious that I had a contagious
disease. I was left to
sleep
outside the building in a field. I was so weak
that I couldn't
change
position. When I needed to move, they used long
sticks to push me
back
and forth because they were afraid to touch me
with their hands. As
my
condition worsened, the staff thought I wouldn’t
survive, and so
asked
me if I wanted to leave a last message for my
family and asked for
the
address to deliver it.
“So I made a request for monks from a
monastery to do prayers
after I
died and to take my body for cremation to a peak
which I later
found
out is the holy Nagarjuna hill where Buddha had
spoken the
sutra
called Langru Lungten.
“I asked them to take my urine in a bottle
and give it to
whomever
they met first at the Boudhanath Stupa entrance.
By now I was
semi-conscious, but they were kind enough to do
this favor for me.
The
person who took my urine met a man at the gate
who turned out to be
a
Tibetan physician. He tested my urine and
diagnosed that I had
been
poisoned with meat, prescribed some medicine and
even sent me
some
blessing pills. My health improved dramatically
and I had many
good
dreams. When I recovered, I was sent to the
Dharamsala
reception
center, together with some other newly-arrived
people.'
A
a http://lrc.cornell.edu/medialib/ti/twc/chapter_30/twc30-01.html
i http://lrc.cornell.edu/medialib/ti/twc/chapter_30/twc30-02.html
u http://lrc.cornell.edu/medialib/ti/twc/chapter_30/twc30-03.html
e http://lrc.cornell.edu/medialib/ti/twc/chapter_30/twc30-04.html
o http://lrc.cornell.edu/medialib/ti/twc/chapter_30/twc30-05.html
KA
ka
http://lrc.cornell.edu/medialib/ti/twc/chapter_01/twc01-01.html
ki
http://lrc.cornell.edu/medialib/ti/twc/chapter_01/twc01-02.html
ku
http://lrc.cornell.edu/medialib/ti/twc/chapter_01/twc01-03.html
ke
http://lrc.cornell.edu/medialib/ti/twc/chapter_01/twc01-04.html
ko
http://lrc.cornell.edu/medialib/ti/twc/chapter_01/twc01-05.html
kya
http://lrc.cornell.edu/medialib/ti/twc/chapter_01/twc01-06.html
kra
http://lrc.cornell.edu/medialib/ti/twc/chapter_01/twc01-07.html
rka
http://lrc.cornell.edu/medialib/ti/twc/chapter_01/twc01-08.html
lka
http://lrc.cornell.edu/medialib/ti/twc/chapter_01/twc01-09.html
ska
http://lrc.cornell.edu/medialib/ti/twc/chapter_01/twc01-10.html
KHA
kha http://lrc.cornell.edu/medialib/ti/twc/chapter_02/twc02-01.html
khi http://lrc.cornell.edu/medialib/ti/twc/chapter_02/twc02-02.html
khu http://lrc.cornell.edu/medialib/ti/twc/chapter_02/twc02-03.html
khe http://lrc.cornell.edu/medialib/ti/twc/chapter_02/twc02-04.html
kho http://lrc.cornell.edu/medialib/ti/twc/chapter_02/twc02-05.html
khya http://lrc.cornell.edu/medialib/ti/twc/chapter_02/twc02-06.html
khra http://lrc.cornell.edu/medialib/ti/twc/chapter_02/twc02-07.html
GA
ga http://lrc.cornell.edu/medialib/ti/twc/chapter_03/twc03-01.html
gi http://lrc.cornell.edu/medialib/ti/twc/chapter_03/twc03-02.html
gu http://lrc.cornell.edu/medialib/ti/twc/chapter_03/twc03-03.html
ge http://lrc.cornell.edu/medialib/ti/twc/chapter_03/twc03-04.html
go http://lrc.cornell.edu/medialib/ti/twc/chapter_03/twc03-05.html
gya http://lrc.cornell.edu/medialib/ti/twc/chapter_03/twc03-06.html
gra http://lrc.cornell.edu/medialib/ti/twc/chapter_03/twc03-07.html
rga http://lrc.cornell.edu/medialib/ti/twc/chapter_03/twc03-08.html
lga http://lrc.cornell.edu/medialib/ti/twc/chapter_03/twc03-09.html
sga http://lrc.cornell.edu/medialib/ti/twc/chapter_03/twc03-10.html
NGA
nga http://lrc.cornell.edu/medialib/ti/twc/chapter_04/twc04-01.html
ngi http://lrc.cornell.edu/medialib/ti/twc/chapter_04/twc04-02.html
ngu http://lrc.cornell.edu/medialib/ti/twc/chapter_04/twc04-03.html
nge http://lrc.cornell.edu/medialib/ti/twc/chapter_04/twc04-04.html
ngo http://lrc.cornell.edu/medialib/ti/twc/chapter_04/twc04-05.html
rnga http://lrc.cornell.edu/medialib/ti/twc/chapter_04/twc04-06.html
lnga http://lrc.cornell.edu/medialib/ti/twc/chapter_04/twc04-07.html
snga http://lrc.cornell.edu/medialib/ti/twc/chapter_04/twc04-08.html
CA
ca http://lrc.cornell.edu/medialib/ti/twc/chapter_05/twc05-01.html
ci http://lrc.cornell.edu/medialib/ti/twc/chapter_05/twc05-02.html
cu http://lrc.cornell.edu/medialib/ti/twc/chapter_05/twc05-03.html
ce http://lrc.cornell.edu/medialib/ti/twc/chapter_05/twc05-04.html
co http://lrc.cornell.edu/medialib/ti/twc/chapter_05/twc05-05.html
lca http://lrc.cornell.edu/medialib/ti/twc/chapter_05/twc05-06.html
CHA
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chi http://lrc.cornell.edu/medialib/ti/twc/chapter_06/twc06-02.html
chu http://lrc.cornell.edu/medialib/ti/twc/chapter_06/twc06-03.html
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cho http://lrc.cornell.edu/medialib/ti/twc/chapter_06/twc06-05.html
JA
ja http://lrc.cornell.edu/medialib/ti/twc/chapter_07/twc07-01.html
ji http://lrc.cornell.edu/medialib/ti/twc/chapter_07/twc07-02.html
ju http://lrc.cornell.edu/medialib/ti/twc/chapter_07/twc07-03.html
je http://lrc.cornell.edu/medialib/ti/twc/chapter_07/twc07-04.html
jo http://lrc.cornell.edu/medialib/ti/twc/chapter_07/twc07-05.html
rja http://lrc.cornell.edu/medialib/ti/twc/chapter_07/twc07-06.html
lja http://lrc.cornell.edu/medialib/ti/twc/chapter_07/twc07-07.html
NYA
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nyi http://lrc.cornell.edu/medialib/ti/twc/chapter_08/twc08-02.html
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snya http://lrc.cornell.edu/medialib/ti/twc/chapter_08/twc08-06.html
TA
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ti http://lrc.cornell.edu/medialib/ti/twc/chapter_09/twc09-02.html
tu http://lrc.cornell.edu/medialib/ti/twc/chapter_09/twc09-03.html
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sta http://lrc.cornell.edu/medialib/ti/twc/chapter_09/twc09-09.html
THA
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thi http://lrc.cornell.edu/medialib/ti/twc/chapter_10/twc10-02.html
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tho http://lrc.cornell.edu/medialib/ti/twc/chapter_10/twc10-05.html
thra http://lrc.cornell.edu/medialib/ti/twc/chapter_10/twc10-06.html
DA
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di http://lrc.cornell.edu/medialib/ti/twc/chapter_11/twc11-02.html
du http://lrc.cornell.edu/medialib/ti/twc/chapter_11/twc11-03.html
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lda http://lrc.cornell.edu/medialib/ti/twc/chapter_11/twc11-08.html
sda http://lrc.cornell.edu/medialib/ti/twc/chapter_11/twc11-09.html
NA
na http://lrc.cornell.edu/medialib/ti/twc/chapter_12/twc12-01.html
ni http://lrc.cornell.edu/medialib/ti/twc/chapter_12/twc12-02.html
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rna http://lrc.cornell.edu/medialib/ti/twc/chapter_12/twc12-07.html
sna http://lrc.cornell.edu/medialib/ti/twc/chapter_12/twc12-08.html
PA
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pi http://lrc.cornell.edu/medialib/ti/twc/chapter_13/twc13-02.html
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pe http://lrc.cornell.edu/medialib/ti/twc/chapter_13/twc13-04.html
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spa http://lrc.cornell.edu/medialib/ti/twc/chapter_13/twc13-08.html
PHA
pha http://lrc.cornell.edu/medialib/ti/twc/chapter_14/twc14-01.html
phi http://lrc.cornell.edu/medialib/ti/twc/chapter_14/twc14-02.html
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phra http://lrc.cornell.edu/medialib/ti/twc/chapter_14/twc14-06.html
BA
ba http://lrc.cornell.edu/medialib/ti/twc/chapter_15/twc15-01.html
bi http://lrc.cornell.edu/medialib/ti/twc/chapter_15/twc15-02.html
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lba http://lrc.cornell.edu/medialib/ti/twc/chapter_15/twc15-09.html
sba http://lrc.cornell.edu/medialib/ti/twc/chapter_15/twc15-10.html
MA
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mi http://lrc.cornell.edu/medialib/ti/twc/chapter_16/twc16-02.html
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rma http://lrc.cornell.edu/medialib/ti/twc/chapter_16/twc16-08.html
sma http://lrc.cornell.edu/medialib/ti/twc/chapter_16/twc16-09.html
TSA
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tsi http://lrc.cornell.edu/medialib/ti/twc/chapter_17/twc17-02.html
tsu http://lrc.cornell.edu/medialib/ti/twc/chapter_17/twc17-03.html
tse http://lrc.cornell.edu/medialib/ti/twc/chapter_17/twc17-04.html
tso http://lrc.cornell.edu/medialib/ti/twc/chapter_17/twc17-05.html
rtsa http://lrc.cornell.edu/medialib/ti/twc/chapter_17/twc17-06.html
stsa http://lrc.cornell.edu/medialib/ti/twc/chapter_17/twc17-07.html
TSHA
tsha http://lrc.cornell.edu/medialib/ti/twc/chapter_18/twc18-01.html
tshi http://lrc.cornell.edu/medialib/ti/twc/chapter_18/twc18-02.html
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tshe http://lrc.cornell.edu/medialib/ti/twc/chapter_18/twc18-04.html
tsho http://lrc.cornell.edu/medialib/ti/twc/chapter_18/twc18-05.html
DZA
dza http://lrc.cornell.edu/medialib/ti/twc/chapter_19/twc19-01.html
dzi http://lrc.cornell.edu/medialib/ti/twc/chapter_19/twc19-02.html
dzu http://lrc.cornell.edu/medialib/ti/twc/chapter_19/twc19-03.html
dze http://lrc.cornell.edu/medialib/ti/twc/chapter_19/twc19-04.html
dzo http://lrc.cornell.edu/medialib/ti/twc/chapter_19/twc19-05.html
rdza http://lrc.cornell.edu/medialib/ti/twc/chapter_19/twc19-06.html
WA
wa http://lrc.cornell.edu/medialib/ti/twc/chapter_20/twc20-01.html
wi http://lrc.cornell.edu/medialib/ti/twc/chapter_20/twc20-02.html
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we http://lrc.cornell.edu/medialib/ti/twc/chapter_20/twc20-04.html
wo http://lrc.cornell.edu/medialib/ti/twc/chapter_20/twc20-05.html
ZHA
zha http://lrc.cornell.edu/medialib/ti/twc/chapter_21/twc21-01.html
zhi http://lrc.cornell.edu/medialib/ti/twc/chapter_21/twc21-02.html
zhu http://lrc.cornell.edu/medialib/ti/twc/chapter_21/twc21-03.html
zhe http://lrc.cornell.edu/medialib/ti/twc/chapter_21/twc21-04.html
zho http://lrc.cornell.edu/medialib/ti/twc/chapter_21/twc21-05.html
ZA
za http://lrc.cornell.edu/medialib/ti/twc/chapter_22/twc22-01.html
zi http://lrc.cornell.edu/medialib/ti/twc/chapter_22/twc22-02.html
zu http://lrc.cornell.edu/medialib/ti/twc/chapter_22/twc22-03.html
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zo http://lrc.cornell.edu/medialib/ti/twc/chapter_22/twc22-05.html
Õa
Õa http://lrc.cornell.edu/medialib/ti/twc/chapter_23/twc23-01.html
Õi http://lrc.cornell.edu/medialib/ti/twc/chapter_23/twc23-02.html
Õu http://lrc.cornell.edu/medialib/ti/twc/chapter_23/twc23-03.html
Õe http://lrc.cornell.edu/medialib/ti/twc/chapter_23/twc23-04.html
Õo http://lrc.cornell.edu/medialib/ti/twc/chapter_23/twc23-05.html
YA
ya http://lrc.cornell.edu/medialib/ti/twc/chapter_24/twc24-01.html
yi http://lrc.cornell.edu/medialib/ti/twc/chapter_24/twc24-02.html
yu http://lrc.cornell.edu/medialib/ti/twc/chapter_24/twc24-03.html
ye http://lrc.cornell.edu/medialib/ti/twc/chapter_24/twc24-04.html
yo http://lrc.cornell.edu/medialib/ti/twc/chapter_24/twc24-05.html
RA
ra http://lrc.cornell.edu/medialib/ti/twc/chapter_25/twc25-01.html
ri http://lrc.cornell.edu/medialib/ti/twc/chapter_25/twc25-02.html
ru http://lrc.cornell.edu/medialib/ti/twc/chapter_25/twc25-03.html
re http://lrc.cornell.edu/medialib/ti/twc/chapter_25/twc25-04.html
ro http://lrc.cornell.edu/medialib/ti/twc/chapter_25/twc25-05.html
LA
la http://lrc.cornell.edu/medialib/ti/twc/chapter_26/twc26-01.html
li http://lrc.cornell.edu/medialib/ti/twc/chapter_26/twc26-02.html
lu http://lrc.cornell.edu/medialib/ti/twc/chapter_26/twc26-03.html
le http://lrc.cornell.edu/medialib/ti/twc/chapter_26/twc26-04.html
lo http://lrc.cornell.edu/medialib/ti/twc/chapter_26/twc26-05.html
kla http://lrc.cornell.edu/medialib/ti/twc/chapter_26/twc26-06.html
gla http://lrc.cornell.edu/medialib/ti/twc/chapter_26/twc26-07.html
bla http://lrc.cornell.edu/medialib/ti/twc/chapter_26/twc26-08.html
zla http://lrc.cornell.edu/medialib/ti/twc/chapter_26/twc26-09.html
rla http://lrc.cornell.edu/medialib/ti/twc/chapter_26/twc26-10.html
sla http://lrc.cornell.edu/medialib/ti/twc/chapter_26/twc26-11.html
SHA
sha http://lrc.cornell.edu/medialib/ti/twc/chapter_27/twc27-01.html
shi http://lrc.cornell.edu/medialib/ti/twc/chapter_27/twc27-02.html
shu http://lrc.cornell.edu/medialib/ti/twc/chapter_27/twc27-03.html
she http://lrc.cornell.edu/medialib/ti/twc/chapter_27/twc27-04.html
sho http://lrc.cornell.edu/medialib/ti/twc/chapter_27/twc27-05.html
shra http://lrc.cornell.edu/medialib/ti/twc/chapter_27/twc27-06.html
SA
sa http://lrc.cornell.edu/medialib/ti/twc/chapter_28/twc28-01.html
si http://lrc.cornell.edu/medialib/ti/twc/chapter_28/twc28-02.html
su http://lrc.cornell.edu/medialib/ti/twc/chapter_28/twc28-03.html
se http://lrc.cornell.edu/medialib/ti/twc/chapter_28/twc28-04.html
so http://lrc.cornell.edu/medialib/ti/twc/chapter_28/twc28-05.html
sra http://lrc.cornell.edu/medialib/ti/twc/chapter_28/twc28-06.html
HA
ha http://lrc.cornell.edu/medialib/ti/twc/chapter_29/twc29-01.html
hi http://lrc.cornell.edu/medialib/ti/twc/chapter_29/twc29-02.html
hu http://lrc.cornell.edu/medialib/ti/twc/chapter_29/twc29-03.html
he http://lrc.cornell.edu/medialib/ti/twc/chapter_29/twc29-04.html
ho http://lrc.cornell.edu/medialib/ti/twc/chapter_29/twc29-05.html
hya http://lrc.cornell.edu/medialib/ti/twc/chapter_29/twc29-06.html
hra http://lrc.cornell.edu/medialib/ti/twc/chapter_29/twc29-07.html
lha http://lrc.cornell.edu/medialib/ti/twc/chapter_29/twc29-08.html
Chenrizig Mantra recited by His Holiness
Penor Rinpoche
http://www.pathgate.org/Tib_pm_05.html?height=190&width=600
Medicine Buddha Mantra recited by His
Holiness Penor
Rinpoche
http://www.pathgate.org/Tib_pm_06.html?height=190&width=600
Green Tara Mantra recited by His Holiness
Penor Rinpoche
http://www.pathgate.org/Tib_pm_07.html?height=190&width=600
Yellow Zambala Mantra recited by His Holiness
Penor
Rinpoche
http://www.pathgate.org/Tib_pm_08.html?height=190&width=600
The Great Compassionate Dharani
http://www.pathgate.org/Tib_pm_04.html?height=190&width=600
The Verses of Prayer to the Eight Noble
Auspicious Ones Recited
by Lopen Pasang
http://www.pathgate.org/Tib_pm_03.html?height=300&width=580
The Seven Line Prayer to Guru Rinpoche
Recited by Lopen
Pasang
http://www.pathgate.org/Tib_pm_01.html?height=255&width=570
Refuge and Bodhicitta Recited by Lama Tashi
http://www.pathgate.org/Tib_pm_12.html?height=170&width=570
The Seven Branch Offering Prayer Recited by
Lama Dorje
Gonpo
http://www.pathgate.org/Tib_pm_11.html?height=170&width=570
Mandala Offering Recited by Khenpo Tsewang
Gyatso
http://www.pathgate.org/Tib_pm_14.html?height=225&width=570
Food Offering Prayer Recited by Khenpo
Tsewang Gyatso
http://www.pathgate.org/Tib_pm_16.html?height=170&width=580
The King of Aspirational Prayers Recited by
Khenpo Sangye
Wangdi
http://www.pathgate.org/Tib_pm_20.html?height=315&width=570
Praises to the Buddha Sakyamuni Recited by
Khenpo Sangye
Wangdi
http://www.pathgate.org/Tib_pm_24.html?height=315&width=570
Confession To the Root Guru Recited by Khenpo
Sangye
Wangdi
http://www.pathgate.org/Tib_pm_22.html?height=315&width=570
Narak Kong Shak – ‘The Supreme Confession for
Purifying All
Violations
and Breakages (of Vows), and
All Negative Actions and Obscurations’
Recited by Khenpo Sangye
Wangdi
http://www.pathgate.org/Tib_pm_21.html?height=315&width=570
The Sutra of Reflecting on the Three Jewels
Recited by Khenpo
Sangye Wangdi
http://www.pathgate.org/Tib_pm_23.html?height=315&width=570
Heart Sutra Recited by Khenpo Sangye Wangdi
http://www.pathgate.org/Tib_pm_15.html?height=315&width=570
Dulga, The Reversing Ritual of White Umbrella
Recited by Khenpo
Nyima Dondrup
http://www.pathgate.org/Tib_pm_17.html?height=225&width=570
Sinha Mukha The Sadhana of Lion-Faced Dakini
Recited by Khenpo
Nyima Dondrup
http://www.pathgate.org/Tib_pm_18.html?height=225&width=570
Twenty-One Homages to Tara Recited by Lopen
Pasang
http://www.pathgate.org/Tib_pm_19.html?height=315&width=570
Supplication Prayer for the Swift Rebirth of
H.H. Penor
Rinpoche
Recited by Lopen Pasang
http://www.pathgate.org/Tib_pm_25.html?height=315&width=570
Dedication of Merit Prayer Recited by Lopen
Pasang
http://www.pathgate.org/Tib_pm_09.html?height=275&width=580
One Hundred Syllable Mantra Recited by Lopen
Pasang
http://www.pathgate.org/Tib_pm_27.html?height=275&width=580
When I was twenty-one, I had to decide whether to continue with my studies or to practise. I chose to practise. This is partly because I felt I already had a basic understanding of dharma but mainly it was because I was concerned about death, I had seen so much of it in my family. Soon after I took full ordination, I entered the traditional three year, three month and three day retreat. I did two retreats in succession. The meditations practised during the retreat are as follows:
First is seven days
of Dorje Phurba practice to remove obstacles and
to
provide protection. This
practice is also done every evening and is
continued until the end
of the retreat.
Then follows seven days
of White Tara which is practised to insure long
life and good health.
This is also continued each morning until the
end
of the retreat.
Four sessions of Lotog
Namzhi. These are the "Ordinary Preliminary
Practices", the "Four
Thoughts which Change the Mind".
Four months of Ngön Dro,
the "Extraordinary Preliminary Practices".
These consist of 111 111
prostrations, to purify the body; 111 111 Dorje
Sempa mantras, to purify
the speech; 111 111 mandala offerings, to
purify the mind; and 111
111 Guruyoga recitations, to invoke the
blessing of the
lineage.
One month of Lojong
Dondün, "Seven point Mind Training", this
consists
of reading and
meditating on bodhicitta.
One month Semdzin, this
is shine and lhatong (Skt: shamata and
vipashana).
One month Marpa
Guruyoga.
One month Milarepa
Guruyoga.
One month Gampopa
Guruyoga.
One month Karma Pakshi
Guruyoga.
Seven months
Vajrayogini.
Four months
Chakrasambhava.
Seven months Naro Cho
Drug: the Six Yogas of Naropa.
Three months Gyalwa
Gyamtso: Red Avalokiteshvara.
Fifty days Amitabha: O
Pagme.
One month Akshobhya: Mi
Drugpa.
One month
Vairochana.
One month
Mahakala.
One month Chod.
One month White Tara:
Drolma Karpo.
On the completion of my second retreat, I spent another three years in solitary retreat in a forest near the retreat centre. All my instruction was from H.E. Beru Khyentse Rinpoche and Venerable Kalu Rinpoche. I thought I would spend the rest of my life in retreat but, in 1981, His Holiness the 16th Gyalwa Karmapa and His Eminence Beru Khyentse Rinpoche requested me to come to New Zealand and Australia
Born in Nagchu, Central Tibet, a village at an altitude of 14,000 feet with year round ice and snow, he lived with his nomadic family. At the age of ten he entered Orbak Monastery, where he learned to read and write. He was ordained as a novice monk at 13 and memorized sutras ritual prayers and pujas , and learned how to build mandalas and play ritual instruments. He studied Tibetan grammar, poetry and astrology. In 1953, he traveled to the capital of Lhasa and entered Sera, one of the three great monastic universities in Tibet, and home to 7,200 monks. It was the Junior Tutor of the Dalai Lama who fully ordained him as a monk. His contemporaries at Sera were Lama Yeshe and Lama Zopa, founders of Tse Chen Ling.
In 1959, during the cultural revolution, chinese troops shelled Sera. Geshe La's life hung on a thread for days. When he learned that the Dalai Lama had fled, he decided to follow and escaped to India. He continued his studies at the Sanskrit University in Benares (Varanasi), where he earned an M.A. with honors. Invited by the Queen of Sikkim to teach Tibetan at the University of Sikkim, he ended up staying for 20 years before returning to Sera Je monastery in South India to gain his Geshe degree. At the top of his class, he became an expert in Dharma (Buddha's teachings), astrology, Tibetan education, grammar and poetry, as well as in philosophy. Before coming to San Francisco he was resident teacher at the FPMT Center in Taipei, Taiwan.
Refuge Ceremony and Advice
Refuge Ceremony What does it means to take
refuge in the Three
Jewels (Buddha, Dharma and Sangha), and the
essential practices of
refuge. Includes thee ceremony for taking the
vows and their role
in enhancing our spiritual growth.
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_Refuge_20040822
Ten Kadampa Geshes-Stories of Buddhist
Practioners - Ven. Geshe
Ngawang Dakpa
Ten Kadampa Geshes Stories of Buddhist
Practitioners The Kadampa
Geshes were an amazing and dedicated group
committed to attaining
enlightenment at all costs. Their stories still
serve as
inspiration today, many hundreds of years after
their time. This
particular teaching showcases these forefathers
of the Gelug
tradition
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_10_Inner_Kadampas_20050626
Daily Practice in Tibetan Buddhism
Daily Practice in Tibetan Buddhism Ven. Geshe
Ngawang Dakpa
provides an overview of spiritual practice from
our waking moments
to the end of the day. He describes the basic
practices that
comprise the morning session; practices we take
into the routines
of our daily lives; and closing out the daily
activities.
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_Daily_Practice_20050705
Stages of the Path—, Lamrim
Stages of the PathLamrim Special Insight "With
study comes
understanding; but this must be put to use. It
is therefore vital
to put as much as one can of what one has
studied into practice."
The Stages of the Path (lam.rim) is the
celebrated synthesis of the
essential teachings of sutra, from guru devotion
and renunciation
up to supreme altruism and the view of the
Middle Way. Based on the
classical Middling Lam.rim studied in
monasteries, these teachings
are easy to understand and apply
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_Stages_20051120
Jorcho Practice
Six Preliminary Practices The Six Preparatory
Practices adorning
the Buddha's sublime doctrine explaining how to
perform the
preliminaries to a meditation session, such as
cleaning the room,
setting up offerings, arranging the seat and so
forth. Buddhism,
Tibetan Buddhism, Philosophy, Mahayana, Lamrim,
Stages of the Path,
Meditation, Bodhicitta, Wisdom, Emptiness,
Offerings, Mandala,
Seven Limb Prayer
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_Jorcho_Practice_20040919
Offering the Mandala
How to Make a Mandala Offering When Buddhist practitioners make a mandala offering, they are offering the universe to the Buddhas and Bodhisattvas. One can imagine this universe as spectacular as one can, offering all that is precious to oneself. Geshe Dakpa explains the practice offering hands on advice in this visualization practice.
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_Mandala_Offering_20041024
Applying the Five Forces
Applying the Five Forces Often these are
referred to In Tibetan
Buddhism, as practices relating to the time of
death; however they
are practices to be cultivated throughout one's
life. Reciting the
names of the buddhas, reciting mantras, reciting
certain sutras;
meditating on emptiness; making offerings; and
anything done in
relation to images. Here Geshe Dakpa provides
simple and practical
advice to carry out the five forces
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_5_Forces_20040829
Seven Limb Prayer
The seven lines of this prayer help us to purify
our negative
emotions and actions and to accumulate a wealth
of positive
potential. From prostrations, offering,
confessing to requesting
our teachers to teach and to stay, this concise
yet simple prayer
is a powerful tool for our daily practice.
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_7_Limb_Prayer_20040708
Relying on the Spiritual Teacher
The basis of the achievement of any goal,
whether one seeks to
become a pianist or a painter, is one's teacher.
This is profoundly
true in Tibetan Buddhism where it is taught that
the Spiritual
Teacher is the foundation of all of our
qualities and devotion to
this teacher is the fuel for progression and
attainments upon the
path. Geshe Dakpa, leads us through the
traditional Tibetan
approach to finding, investigating, serving and
devoting oneself to
a Spiritual Teacher.
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_Marin_Spiritual_Teacher_20040803
Preliminary Practices
As Buddhist practitioners, we formalize our
daily according to
the outline described in the Stages of the Path.
The practice is
divided into the preliminary practices; the
actual meditation
session and the concluding practices. In this
series of lectures,
Geshe-la teaches on the six preliminary
practices prior to
beginning a meditation session. From cleaning
the room to
visualizing the refuge field, these lectures are
pith instruction
for any Tibetan Buddhist practitioner.
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_6_Preliminaries_20040806
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_6_Preliminaries_20040812
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_6_Preliminaries_C_20040730
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_6_Preliminary_Practices_072904_
Emptiness for Beginners
"Emptiness is dependent arising; dependent
arising is emptiness."
Geshe Dakpa provides an overview of the unique
Buddhist philosophy
of emptiness; the lack of inherent existence of
self and phenomena.
Conjoined with the understanding of dependent
arising, the view can
begin to change our experience
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_Emptiness_Beginners_20050731
Introduction to Kalachakra
Kalachakra Introduction Kalachakra means
Time-Wheel, as "Kala" is
Sanskrit for Time and "Cakra" (or Chakra) is
Wheel in Sanskrit. One
could also translate it as Time-Cycles. Much in
this tradition
revolves around the concept of time and cycles:
from the cycles of
the planets, to the cycles of our breath and the
practice of
controlling the most subtle energies within
one's body on the path
to enlightenment
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_Kalachakra_20040422
Four Noble Truths
Four Noble Truths The Four Noble Truths were
taught by the Buddha
in his first teaching of the Dharma after his
actual enlightenment.
Known as the truth of suffering; the cause of
suffering, the
cessation of suffering and the path to the
cessation of suffering,
these basic doctrines form the backbone of all
Buddhist
traditions.
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_4_Noble_VPI_06_2004
8 Verses of Thought Transformation
Eight Verses of Thought Transformation This mind
training (lojong)
text goes back over 800 years following the
introduction of the
Kadampa School by Atisha when Geshe Langri
Tangpa set down these
extremely profound teachings in brief form
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_8_Verses_052104
Six Session Guru Yoga
Six Session Guru Yoga Restricted Students who
have taken a
mahanuttaratantra initiation in the Gelug
tradition, undertakes a
commitment to recite the Six Session Guru Yoga
prayer daily.
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_Six_Session_2005
Karma— Law of Cause and Effect
KarmaThe Law of Cause and Effect "What goes
around comes around" is
a simple idea of how what we do now becomes what
kind of experience
we have later. The Buddha taught that Karma is
the true creator of
our world and ourselves so if we truly
understand what this means
we can create the world we want. Karma, Cause
and Effect,
Reincarnation, Morality, Virtues, Nonvirtues,
Four Opponent Powers,
Actions, Results
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_Marin_Karma_20050405
Death, Intermediate State, and RebirthThree
Basic Bodies
Death, intermediate state and rebirth underpin
samsara, the
condition of repeated rebirth impelled by
previous action and
delusion. But they are also the three basic
bodies of Highest Yoga
Tantra practice, forming the bases for
altruistic transformation
into the Truth, Enjoyment and Emanation Bodies
of a Buddha. This
transformation is brought about by means of
simulating in
meditation the stages of the death process that
result in
manifestation of the clear light mind.
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_3_Bodies_03_04
Four Opponent Powers, Practice of Purifying
Negative
Actions
To purify our negative karma we must practice
the four opponent
powers: the power of regret, the power of
reliance, the power of
remedy, and the power of resolve. Within these
four, one begins by
reflecting on regret; the awareness that actions
we have committed
bring suffering to ourselves and others. We
further identify the
reliance (or refuge) of one such as the Buddha,
who inspires us
with his example; with the power of remedy we
commit ourselves to a
practice which alleviates the results of the
actions we have done.
We complete with the power of resolve resolving
not to repeat those
actions which bring suffering to ourselves and
others.
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_Four_Opponent_Powers_20040711
Grounds and Paths of Secret Mantra
Grounds and Paths of Secret Mantra Restricted to
those with Highest
Yoga Tantra empowerment. "In brief, the
Buddhahood achieved over
countless eons, you will attain in this birth,
through the most
excellent bliss, or the state of Vajradhara." An
overview of the
structure of the tantric path. Tantra
distinguishes itself in
particular through a unique combination of
method and wisdom
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_Tantra_Grounds_20051130
Karma and the Mental Afflictions
Karma and the Mental Afflictions (Kleshas) Geshe
Dakpa provides an
overview of how Karma (the law of cause and
effect) works and what
Kleshas (mental afflictions or disturbing
emotions)are. Karma and
Kleshas keep us in suffering, but can be
purified and eliminated
altogether the result is full enlightenment.
http://www.archive.org/details/Tse_Chen_Ling_Geshe_Dakpa_Karma_Klesha_200508
Refuge Ceremony and Advice
What does it means to take refuge in the Three
Jewels (Buddha,
Dharma and Sangha), and the essential practices
of refuge. Includes
the ceremony for taking the vows and their role
in enhancing our
spiritual growth.
http://www.archive.org/details/GD_RefugeSunday_20070812
Zurmang Ngondro Teaching by His Eminence
Zurmang Gharwang
Rinpoche XII
at Jakarta on 9-10 April 2009
Zurmang Ngondro 1
http://www.youtube.com/watch?v=Nuo9FChea1M&feature=related
Zurmang Ngondro 2
http://www.youtube.com/watch?v=KC-urPftX5s&feature=related
Zurmang Ngondro 3
http://www.youtube.com/watch?v=k1DGoCd1lRI&feature=related
Zurmang Ngondro 4
http://www.youtube.com/watch?v=U7ds6uJ_U7I&feature=related
Zurmang Ngondro 5
http://www.youtube.com/watch?v=rDLOtlnIfHU&feature=related
Zurmang Ngondro 6
http://www.youtube.com/watch?v=2ooX_Z6ijhs&feature=related
Zurmang Ngondro 7
http://www.youtube.com/watch?v=a0vudVRqQHo&feature=related
Zurmang Ngondro 8
http://www.youtube.com/watch?v=OQBCQKT8VNM&feature=related
Zurmang Ngondro 9
http://www.youtube.com/watch?v=k6NKI62dy_M&feature=related
Zurmang Ngondro 10
http://www.youtube.com/watch?v=bmPVcEI636E&feature=related
Zurmang Ngondro 11
http://www.youtube.com/watch?v=zNqhpTc42p8&feature=related
Zurmang Ngondro 12
http://www.youtube.com/watch?v=WCNT5VpatA8&feature=related
Zurmang Ngondro 13
http://www.youtube.com/watch?v=5sT0Bq7Pe-w&feature=related
Zurmang Ngondro 14
http://www.youtube.com/watch?v=bRVaMIGH-ZE&feature=related
Zurmang Ngondro 15
http://www.youtube.com/watch?v=3lV1oqn0hXY&feature=related
Zurmang Ngondro 16
http://www.youtube.com/watch?v=10w2n9RJ8Sk&feature=related
Zurmang Ngondro 17
http://www.youtube.com/watch?v=YDb9I858r9Y&feature=related
Zurmang Ngondro 18
http://www.youtube.com/watch?v=MfA14-I9R6A&feature=related
Zurmang Ngondro 19
http://www.youtube.com/watch?v=rKlk6OzfMWo&feature=related
Zurmang Ngondro 20
http://www.youtube.com/watch?v=AfyOZUNb_i4&feature=related
Zurmang Ngondro 21
http://www.youtube.com/watch?v=XH3-_swEQlQ&feature=related
Zurmang Ngondro 22
http://www.youtube.com/watch?v=PcHBgW-j7e8&feature=related
Zurmang Ngondro 23
http://www.youtube.com/watch?v=QfK4lPjEOtU&feature=related
Zurmang Ngondro 24
http://www.youtube.com/watch?v=EG4hX0BFZI4&feature=related
Zurmang Ngondro 25
http://www.youtube.com/watch?v=FLnTmz_LuU8&feature=related
Zurmang Ngondro 26
http://www.youtube.com/watch?v=eEFImcccqGY&feature=related
Zurmang Ngondro 27
http://www.youtube.com/watch?v=ttaQnlGElMw
Zurmang Ngondro 28
http://www.youtube.com/watch?v=Ts3K0uhH2A8
Tara FirePuja 1
http://www.youtube.com/watch?v=YAZ2B7fGmHw&feature=related
Tara FirePuja 2
http://www.youtube.com/watch?v=ycGrVV7eO88&feature=related
Thrangu Rinpoche in East Tibet 1
http://www.youtube.com/watch?v=G6BePz_6FKI
Thrangu Rinpoche in East Tibet 2
http://www.youtube.com/watch?v=ToY454zJLMQ
Thrangu Rinpoche in East Tibet 3
http://www.youtube.com/watch?v=Xa5nWqrniUw
Thrangu Rinpoche in East Tibet 4
http://www.youtube.com/watch?v=-NNWvhJ3SdQ
Thrangu Rinpoche in East Tibet 5
http://www.youtube.com/watch?v=uk31hXBqpHU
Thrangu Rinpoche in East Tibet 6
http://www.youtube.com/watch?v=KEaiLR8Mke8
Thrangu Rinpoche in East Tibet 7
http://www.youtube.com/watch?v=iL2KrJ2WRLw
Thrangu Rinpoche in East Tibet 8
http://www.youtube.com/watch?v=lr7GqqI7ZW8
Thrangu Rinpoche in East Tibet 9
http://www.youtube.com/watch?v=neJczl9migE
Thrangu Rinpoche in East Tibet 10
http://www.youtube.com/watch?v=dj18Lwt34Q0
Thrangu Rinpoche in East Tibet 11
http://www.youtube.com/watch?v=23xwvqvBjBM
Thrangu Rinpoche in East Tibet 12
http://www.youtube.com/watch?v=O5cxiiwX22k
Thrangu Rinpoche in East Tibet 13
http://www.youtube.com/watch?v=Zw5jTPlhgOE
Thrangu Rinpoche in East Tibet 14
http://www.youtube.com/watch?v=OtwxDjPgkUA
Thrangu Rinpoche in East Tibet 15
http://www.youtube.com/watch?v=4AbaM8YGCzI
Six Session Yoga (extremely abbreviated) by
Ngulchu
Jeydrung
http://www.berzinarchives.com/web/x/nav/group.html_1831251282.html
Six Session Yoga (abbreviated) by Ngulchu
Jeydrung
http://www.berzinarchives.com/web/x/nav/group.html_2039132468.html
Panchen Lama Extensive 6 Session Yoga
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/six_session_yogas/orig_panchen_lama_6-session_yoga_01.html
Extensive 6 Session Yoga 1st Panchen Lama and
Pabongka
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/six_session_yogas/orig_panchen_lama_6-session_yoga_01.html
Names Of Manjusri
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/kalachakra/guru_yoga_prayers/concert_names_manjushri.html
Manjushri Prayer
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/general/praise_intell_one_manjushri.html
Open Admission of Faults through Three
Continuums
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/general/open_admission_faults.html
Seven-Limb Prayer by Shantideva
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/general/7-limb_prayer_01.html
A Prayer for Constructive Actions in the
Beginning, Middle, and End
by Tsongkhapa
http://www.berzinarchives.com/web/x/nav/group.html_1909248478.html
A Maitreya Prayer for Future Lives by Geshe
Ngawang Dhargyey
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/general/maitreya_prayer_future_lives.html
Hundreds of Deities of Tushita
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/guru_yogas/hundreds_deities_tushita.html
An Offering Ceremony to the Spiritual Masters by
First Panchen
Lama
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/guru_yogas/guru_puja_lama_chopa.html
Introduction to Kalacakra Translations
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/kalachakra/sadhanas/foreword_kalachakra.html
Verses to begin Kalacakra Practice
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/kalachakra/guru_yoga_prayers/verses_begin_kc.html
Kalacakra Guru Yoga by 3rd Panchen Lama
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/kalachakra/guru_yoga_prayers/kc_guru_yoga_85.html
Shambala Prayer
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/kalachakra/guru_yoga_prayers/prayer_shambhala.html
Single Deity Kalacakra Sadhana(abbreviated)
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/kalachakra/sadhanas/abbreviated_single_kc_sadhana.html
9 Daity Kalacakra Sadhana(abbreviated)
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/kalachakra/sadhanas/abbreviated_9_deity_kc_sadhana.html
Kalacakra Mind Mandala Sadhana
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/kalachakra/sadhanas/abbreviated_mind_sadhana_kc.html
Kalacakra Body, Speech and Mind Sadhana
http://www.berzinarchives.com/web/en/archives/practice_material/prayers/kalachakra/sadhanas/abbreviated_complete_kc_sadhana.html
Tibetan Yoga became popular in US after
Peter Kelder wrote the book
Ancient Secret Of The Fountain Of Youth in 1930,
recording
the
experiences of his friend who spent two years
with the Lamas in
Tibet
and returned with his arthritis and eyesight
improved. According
to
Kelder, Bradford's stay in the lamasery
transformed him from
a
stooped, old gentleman with a cane to a tall and
straight young man
in
the prime of his life. Additionally, he reported
that Bradford's
hair
had grown back, without a trace of gray
http://www.mkprojects.com/pf_TibetanRites.htm
What makes this form of exercise relevant
even today is
that
practising it takes only 15 minutes and so more
professionals
are
turning to the Tibetan rites.
The Five Rites attract the universal energy
into our body,
balancing
the seven chakras which promote the free flow of
prana (chi
energy),
revitalising the body and mind. They activate
endocrine glands
and
regulate hormonal output.
The first of the five rites requires you to
stand erect with
arms
stretched out in line with your shoulders, palms
facing downwards
and
spin around clockwise, all the while taking deep
breaths. The
number
of turns is gradually increased every day.
Comprising five yoga-like exercises and an
energising
breathing
technique, these rites blend ancient practises
and modern
needs
improves circulation, boosts the immune system
and improves
the
absorption of nutrients and removal of wastes,
improves the
functioning of the digestive, respiratory,
nervous,
cardiovascular,
endocrine and lymphatic systems.
Your body gets stronger and more flexible. It
keeps diabetes
and
weight in check, improves sleep and relieves
backache, arthritis
pain
and depression.
http://message2.myvideowebstream.com/view/...JQGC6Z3HDURU1AP
Effects & Benefit of Asanas
Benefits
The results reported by participants who did
Tibetan yoga for just
15
days were as follows:
* Feeling very energetic & youthful
so can
work better & longer
time without tiring.
* Concentration & memory improved.
* Felt relaxed and better able to cope with
stress.
* Digestion & quality of sleep improved.
* Relief from backache, spondylitis, &
arthritis.
* Weight, Blood pressure and diabetics
brought under
control.
* Great sense of well-being & overall
fitness –
no more
depression.
Benefits of performing the rites
The Five Tibetan Rites have curative powers and
that some of
the
benefits of regular daily practice include:
* Relief from joint pain and arthritis
* Relief from back pain & spondelitis
* Improved memory
* Improved vision
* Hair growth
* Weight loss
* Increase in physical strength, energy,
endurance
and vigor
* Improved physical and mental health
* Increased sense of well-being
* Sound sleep
* Relief from migraine headaches.
* Rejuvenation and looking & feeling
younger.
OM MANI PADME HUM
Great Loving Victorious One (Maitreya Buddha),
Transcendental
Sublime Compassionate Eye Looking One,
Wrathful Victorious Hayagriva, Fully
Accomplished Totally Pure
(Jetsun) Tara and so forth,
Merely hearing your holy names eliminates all
dangers,
Objects of refuge in the nature of compassion,
please pay
attention!
When the sentient beings of the time of
quarrelling and five
degenerations
By the explosion of the great ocean of evil
karma and
jealousy
Are tormented by the intensive suffering of
fighting and
quarrelling
Please dry this up by the power of
transcendental wisdom and
compassion.
By letting great rainfalls of the nectar of
loving-kindness
fall
On the migratory beings who are enflaming the
conflagration of
hatred-fire
Please grant blessings with the recognition of
each other like
father-mother
Then increase happiness and auspiciousness.
May the multitudes of the vicious evil spirits
Who enter the mental continuum and
Change it instantly to the mind of asura
From now on never run in this area
(country/world).
I am requesting for even all the sentient beings
who have died in
the war
To abandon from that time onward all the evil
karma, cause and
effect,
Then having entered and been born in the
Blissful Field (Amitabha's
Pure Land)
To lead all others to that Pure Land.
Please bless all those who are born and die
(samsaric beings)
To have a long life, no sicknesses, to pacify
all quarrelling and
fighting,
Enjoy the ten virtues, have rainfall at the
right times, always
have good harvests
And for all the habitat and inhabitants to be
auspicious and
increase.
By the ultimate reality which is pure by nature,
By phenomena having ultimate reality, cause and
result are
unbetrayable,
And by the compassion of the Guru, Mind-seal
Deity and Rare Sublime
Ones,
May these pure extensive prayers be completed.
'When there was unceasing war in Kham, Me Nyak,
Tibet, and nobody
was able to create harmony, the Great Lord Yogi
Tang Tong Gyalpo
came to Kham, generated bodhicitta, and just by
merely saying these
true words and sprinkling flowers, all the
vicious minds of
jealousy and anger were completely pacified and
the war that had
been continuous, ceased. There were prosperous
harvests and so
forth. The country became auspicious and
peaceful. This is blessed
vajra speech.This is one of the prayers of the
Great Tantric Yogi
Tang Tong Gyalpo. The other prayers that he
composed were to stop
famine and epidemics.
After Phagmodrupa passed away Jigten Sumgon
went into
retreat in a cave.
When he achieved enlightenment, he fully
understood the mode
of
abiding of all phenomena. When he instructed his
disciples, he
told
them we have to practice the fivefold mahamudra.
Jigten Sumgon
taught
many systems of practice. But in essence they
all come back to
the
fivefold mahamudra. Some were pith instructions
and some were
more
extensive, but they all came back to the
fivefold mahamudra. We
should
all be practicing the fivefold mahamudra.
Because the
fivefold
mahamudra is the path to enlightenment, if you
do not practice
the
fivefold mahamudra, your practice will not lead
to enlightenment.
The
fivefold mahamudra comes down to the three
excellences: first
generating the enlightened attitude, performing
the practice,
and
finally dedicating the merit.
The first branch of fivefold mahamudra is
bodhicitta, which is
the
essence of the cause.. The second is the yidam
deity, which is
the
essence of practice. The third branch is guru
yoga, which is
the
essence of qualities. The fourth branch is
mahamudra, which is
the
essence of meaning. The fifth branch is
dedication, which is
the
essence of method. If we look at sutra and
tantra, the generation
of
bodhicitta and dedication fall into the sutra
vehicle. The
creation
and completion stages of deity practice. are the
essence of
tantra,
method and wisdom. Creation stage refers to
Chakrasamvara
yidam
practice and completion stage refers to
mahamudra practice. To
meet
with success in the path you need the blessing
of guru yoga, so it
is
like a helper for the four other methods.
So why do we need all five of these? Of these
five, mahamudra is
the
root of the other branches. But if you just
meditate on
mahamudra,
your practice has emptiness but lacks compassion
and will not lead
to
full enlightenment. If you have compassion
without emptiness you
will
not gain enlightenment. Emptiness without
compassion will only lead
to
the fruit of the lower vehicles. So you need to
develop both. We
need
both method, the creation stage, and wisdom, the
completion
stage.
Completion stage purifies obscuration of mind
and creation
stage
purifies the obscuration of appearances. So that
is why both
are
necessary. When we do creation stage, we need
completion stage,
so
that we do not view the form of the deity as a
substantial reality.
So
in this way each branch depends upon the others.
Bodhicitta is the essence of the Mahayana.
Without it all the
other
branches cannot lead to full enlightenment. When
we do each
practice
there are many places where we can get tripped
up. To avoid these
we
need the blessing to follow the path, which
comes from guru yoga.
If
you want to give rise to primordial wisdom, you
need to see the
lama
in the form of the dharmakaya. If you don't
enlightenment will
not
arise in you. All the previous Kagyu masters
have relied on
devotion,
so if you lack it, you are off the path. When an
ordinary being
meets
their teacher they cannot see them as other than
ordinary. As
we
practice, we can see the teacher as Nirmanakaya.
As we progress we
can
see the teacher as Sambhogakaya. Finally we can
see the teacher
as
dharmakaya. So we practice visualizing the lama
as the four
kayas,
including Svabhavikaya. You can understand these
as being
progressively profound and subtle, the outer,
inner, secret,
and
essence practices. As you see the lama, you
receive the blessings
from
the four kayas. Eventually you realize you do
not need to look
outside
yourself any more.
I will not go into too much more detail.
First we generate the
mind of
enlightenment, do the creation and completion
stage practice, then
the
guru yoga and finally the dedication. The
dedication is so that we
do
not lose merit of practice through the faults of
anger, wrong
view,
doubt, or regret. We have to look into our
purpose for doing
the
practice. Dedication is what makes the fruit
come forth.
Practice
without dedication is like an arrow that has not
been shot.
Dedication
is divided into relative, and absolute, which
does not conceive of
the
three spheres of dedicator, dedication, and
beings dedicated
to.
So now you see the need for these five stages
of practice: First
there
is bodhicitta. Without bodhicitta, practice does
not lead to
enlightenment. Why? Because without it you fall
into the
lower
vehicle, because you only think of your own
benefit. Secondly, we
have
the yidam deity practice. Without it you cannot
overthrow
ordinary
appearances. Then thirdly, you must have
devotion to the lama to
give
rise to experience. So it is extremely
important. Fourth is
mahamudra.
Without it you cannot cut off the root of
existence. The
fifth,
dedication of merit, is necessary because
without it whatever
merit
generated will not last. So now if you have all
five branches,
all
stages of practice are included and you do not
need anything
else.
We have five afflictive emotions and this
practice transforms
them.
Bodhicitta transforms hatred. Yidam practice is
the antidote
to
arrogance, the grasping to a self. Meditating on
the lama
counteracts
jealousy. Mahamudra counteracts ignorance or
delusion. Tilopa
said
that thousands of eons of darkness can be
vanquished with one lamp.
So
similarly mahamudra counteracts delusion.
Finally dedication
counteracts desire and attachment. Desire is
attachment and
clinging
and keeps us from giving. So giving counteracts
attachment.
So we have five dharmas brought onto the path
through the
fivefold
mahamudra. These five fruits are relative
bodhicitta, which gives
rise
to absolute bodhicitta which is mahamudra. Yidam
practice exhausts
the
appearances of ordinary body, speech and mind.
The guru yoga leads
to
the true nature of mind itself. When you
meditate on your mind
as
inseparable from the lama's you give rise to
unfabricated devotion
and
realize the true lama, the nature of your mind.
Practicing
the
mahamudra leads you to find the Buddha is not
outside yourself
and
leads beyond hope and fear. Fifth, dedication
results in the
accomplishment of your aims without effort.
Next comes how fivefold mahamudra overcomes
the five classes
of
demons. Bodhicitta overcomes the male demons,
which are the result
of
hatred. Yidam practice overcomes the spirits of
Mara, which are
the
result of arrogance. Guru yoga overcomes samaya
breaking spirits,
the
results of jealousy. Mahamudra overcomes the
naga spirits, who
take
birth as a result of illusion. Dedication
overcomes female
evil
spirits, who are the embodiment of desire.
Practice overcomes birth in the five realms,
which is the result
of
the five kleshas. Asuras and humans are grouped
as one, so there
are
five realms instead of six. Mahamudra also
develops the five
primordial wisdoms. Each wisdom is the
purification of its
corresponding klesha. Bodhicitta leads to
mirrorlike wisdom.
Yidam
practice leads to the wisdom of equanimity. Guru
yoga leads to the
all
accomplishing wisdom. Mahamudra leads to the
wisdom of the
dharmadhatu. Dedication leads to discriminating
wisdom.
There is much more I can say and I can't say I
fully understand
the
text. Beginners should practice each stage in
succession. But at
the
end we see they are all not separate from the
nature of mahamudra.
So
why do we do them in succession? When bodhicitta
is complete we
call
it bodhicitta mahamudra. When in creation stage
we realize the
unity
of emptiness and appearance, we call this
mahamudra of the deity.
When
we realize our minds are inseparable from the
lamas and give rise
to
unfabricated devotion, this is devotion
mahamudra. In mahamudra
when
we see all phenomena in samsara and nirvana are
not dual, we
realize
the mahamudra of the abiding nature. When we
dedicate without
dedicator, object dedicated, or beings dedicated
to, we
realize
mahamudra that is beyond the three spheres.
These are not just
nice
words. If we practice we will realize this.
When we practice, we should practice all five
in a single
session. In
every moment we should practice all five. So how
do you do this?
How
do you make sure you don't leave anything out?
If you do
Chenrezig
practice, you begin with refuge and generation
of the
enlightened
mind, which is bodhicitta practice. When you
visualize yourself
as
Chenrezig, that is yidam practice. Visualizing
Amitabha on your
crown
is the lama practice. Completion stage practice
is mahamudra. At
the
end is dedication, which is dedication practice.
When you eat,
you
should meditate on compassion, which is
bodhicitta. See your body
as
the abode of the deity, which is yidam.
Visualize your lama in
your
throat which is guru yoga. See everything as a
dream, which
is
mahamudra. And dedicate at the end of the meal,
which is
dedication.
In brief, the Drikung tradition of the
fivefold mahamudra is
practiced
by all the Kagyu traditions. The Drukpa Kagyu
and Karma Kagyu
mahamudra texts accept fivefold mahamudra as
valid. All the
great
Kagyu masters have come to enlightenment on this
path. But
the
individual must be diligent and work hard. If
not practiced
the
qualities of the practice will not manifest..
Buddha said I only;
show
the path. Jigten Sumgon said I have extracted
butter from
milk.
Whether you taste it is up to you.
Here is the will of Precious Abbot Achos, who achieved the
rainbow body when near to passing away.
I reverently prostrate to the perfect gurus and
to all the
victorious ones, and offer a few meaningful
words to you disciples
who traverse great distances. From the pure
karma collected in the
past and by pure prayer you have achieved the
freedoms and
endowments of the perfect human rebirth and
reached the holy seat,
the place of origin of the Buddha’s teaching.
Guided by the holy virtuous friend, and so
forth, you have all the
inner and outer conditions gathered in having
this precious
opportunity. In order to repay the kindness of
His Holiness who
embodies all the objects of refuge, it is
worthwhile to attend,
listen to, and reflect upon these teachings. Do
not cling to this
life, which has SMALL BENEFIT AND GREAT DANGER.
Always make effort in the divine Dharma, which
definitely benefits
the entire future. The Victorious Buddha
advised: “Engage the
activities of the three doors for the sake of
others, thus one’s
own success is achieved along the way.”1 There
is no difference
between male and female as evil friends of
negative karma who make
you lose this and all future lives therefore
throw them far away
like a stone used for cleaning your bottom.
The virtuous friend and virtuous companion is
the originator of
qualities therefore correctly devote and
dedicate yourself. Pure
morality and great wisdom are the main qualities
therefore you
should know them. The great and lesser vehicle
is just a way of
thinking therefore do not separate from
bodhicitta. If you engage
in too much meaningless talk it becomes a basis
for fighting
therefore limit your speech.
If you create turmoil within a group of the
sangha then hell is the
place you will go therefore be careful not to
cause disunity among
the sangha. If you become very partisan with
regard to doctrinal
schools then you collect the negative karma of
abandoning the holy
Dharma therefore train the mind in pure
appearance regarding all
the Dharma.
If you don’t both memorise the words and reflect
on their meaning
it is difficult to become self-disciplined by
just hearing the
teachings therefore engage in both. In short,
harmonise the
instructions of your own spiritual teachers and
the Buddha’s
teachings; this is sufficient advice. Other than
that, there is no
need for further explanation it is better to let
this old monk
recite OM MANI PADME HUM. I am here requesting
and praying to the
three Sublime Ones, Buddha, Dharma, Sangha for
you to have
happiness in this and future lives. I offer this
as a present to
the assemblies who have a karmic connection with
me.
This was bestowed as instruction to many
disciples who went to
study the Dharma, by the possessor of learning,
the abbot Achos
Rinpoche, the invisible hidden great yogi who,
when near to passing
away into the sorrowless state, left in a
rainbow body. May all be
virtuous and auspicious.
Refuge and Bodhichitta:
The Seven Line Prayer:
OM AH HUNG GURU PADMA SIDDHI HUNG.
Seven Limb Prayer:
Do this towards all you see:
Do this towards all that you hear:
Do this towards all that stirs in the mind:
Main practice:
(the five senses and the mind consciousness)
Vajra guru siddi chi nus dha, thar ge ngo ni
Recite the mantra of Guru Rinpoche as many times as you can and dedicate as follows:
Nea chen Ma Gyal Pom Rai nub go gos ku chen mo nea nub van pea gang dran chal
chol dun ea pa te yi ge pa ni Padma Sam Zin Gyi gyea pa gelega phel, manghlam
On a strong request of Lama Rigzin Dho Ngag Gya Stos, this mind terma was received by Nupchen Sangye Yeshe in the great place of Ma Gyal Pom Rai mountain in the west and written down by Padma Sam Zin for the benefit of all sentient beings.
Prayer for the flourishing and Spread of the Dzogchen Teachings:
Shantideva
"The practice of Vajrakilaya blazes at the heart of the ancient
Vajrayana traditions of Tibet. The wrathful
heruka Vajrakilaya is
the yidam deity who embodies the enlightened
activity of all the
buddhas, manifesting in an intensely wrathful
yet compassionate
form in order to subjugate the delusion and
negativity that can
arise as obstacles to the practice of Dharma. In
fact, the practice
of Vajrakilaya is famous in the Tibetan Buddhist
world as the most
powerful for removing obstacles, destroying the
forces hostile to
compassion, and purifying the spiritual
pollution so prevalent in
this age."--Sogyal Rinpoche
The Dark Red Amulet presents the Vajrayana
practice of Vajrakilaya
according to the oral transmission lineage of
the great
seventeenth-century treasure-revealer Tsasum
Lingpa. Vajrakilaya
embodies the enlightened activity of all the
buddhas that
subjugates delusion and negativity in order to
clear obstacles to
spiritual practice. The essential purpose of
Vajrakilaya practice
is to "discover the absolute vajra nature that
will transform every
duality hindrance into clear wisdom and
compassion."
In this text, the renowned scholars and
meditation masters Khenchen
Palden Sherab Rinpoche and KhenpoTsewang Dongyal
Rinpoche present
the history of this lineage and the miraculous
story of how Tsasum
Lingpa revealed this terma teaching. Their
line-by-line commentary
on the short and condensed sadhanas provides an
invaluable guide
for practitioners to combine the skillful means
of compassion and
wisdom that are the foundation of Tibetan
Buddhism.
Ven. Khenchen Palden Sherab Rinpoche and Ven.
Khenpo Tsewang
Dongyal Rinpoche are co-founders and
co-directors of Padmasambhava
Center, based at Padma Samye Ling in upstate New
York
http://www.padmasambhava.org/
When he was nearly eighteen, Tsasum Lingpa
dreamt that Guru
Padmasambhava and Yeshe Tsogyal told him that he
would have begun
to reveal terma teachings at around age fifteen,
or even thirteen,
but due to many obstacles and hindrances he was
prevented from
revealing them. They said, "Now you are
approaching age eighteen,
and if you are unable to reveal terma teachings
within three years,
all your missions of this life and future
lifetimes could be
jeopardized! Therefore, you have to be prepared
and determined to
carry on and change your life."
Guru Padmasambhava and Yeshe Tsogyal gave him
many empowerments and
teachings in this dream. They took him by the
hand and pointed to a
large storehouse filled with countless jewels
and precious objects
and said, "There are many treasures inside,
choose one!" A lady
appeared (who was actually a dakini), and they
told him, "She will
be your companion. You and she will undertake
many beneficial
activities. Today you must select the terma keys
you would like to
take from among these treasures." He asked, "How
can I choose?" and
the lady told him, "Choose the keys!" Tsasum
Lingpa and the lady in
the dream went into the storehouse, and he took a
blue key made of
sapphire. She told him to take another one, and
he took a red key
made of ruby. The lady took a white key made of
silver.
When they returned, Yeshe Tsogyal smiled and
looked at Guru Padma
sambhava and said, "Our son chose the right
keys!" Then Tsasum
Lingpa asked, "What are these keys? What is
their purpose?" They
said, "The sapphire key is the key of all the
oceanlike tantra
teachings, the ruby key is the key of the voice
of the Buddha's
teaching, and the silver key is the key related
to the skillful
means of visualization, the creation-stage
practice. These three
keys symbolize the three kayas of the ultimate
nature. If you had
chosen the yellow key, you would have become
very wealthy and
powerful as a universal king, but you would have
had many obstacles
and distractions. If you had chosen the green
key, it would have
benefited yourself, but not others.
Therefore, the keys you have chosen are good.
Please keep them well
protected." Then Guru Padmasambhava and Yeshe
Tsogyal gave Tsasum
Lingpa three small rolls of paper in red, white,
and blue colors,
telling him, "Keep these symbols of the three
kayas close to
you."
Guru Padmasambhava handed a dorje and drilbu
(bell) to Tsasum
Lingpa and said,"Keep these with you as well,"
and so he kept them
with a lot of respect and prayed. He had been
wearing multicolored
thread on his ring finger, and he untied the
thread and wrapped it
around the three rolled papers that he received
so that he could
wear the three rolled papers on his ring finger.
Then Guru
Padmasambhava said, "Son, near the right side of
the glacier
mountain of Jowo Zegyal there is a mountain
called Ahmye Mutri,
where you will see a rock that looks as though
it is jumping up in
the sky. In that rocky place, you will find
special instructions
about that ruby key that you took, which you
must reveal before the
fifteenth day of this month. You must go there
very quickly—if you
delay, you could miss that opportunity. Soon,
after one year, I
will send you another message with another
invitation, but in the
meantime, after you reveal this, you must travel
far and wide,
don't stay in one place." Tsasum Lingpa then
bowed with great
respect to Guru Rinpoche.
At that moment wisdom dakini Yeshe Tsogyal
changed into an ordinary
lady's form. She gave him other instructions and
teachings, and
then other ladies, some wrathful, some peaceful
and beautiful, gave
him numerous instructions and took him to
wondrous places in this
dream.
And at the end Yeshe Tsogyal said, "Now you go
back and we will
return to Udiyana, and soon we will meet again."
In his dream
Tsasum Lingpa asked,"If you don't accompany me,
then who will
accompany me?" Yeshe Tsogyal told him, "Don't
worry, you will have
soon an assistant. There is a place called
Tashu, and there is an
emanation of the wisdom dakini from Tashu who
has all the
characteristics of the Ratna family. This dakini
will await your
arrival at the place where you are going due to
your aspirations
your bodhichitta commitment. Later we will also
come and help you."
She and another dakini then flew up in the sky,
and then Tsasum
Lingpa woke up. He looked around and saw that
the sun was already
on the mountain's peak.
Treasure Dances of Pema Lingpa
The dance is the according to the vision of the
great terton Pema
Lingpa
Treasure Dances of Pema Lingpa
http://www.youtube.com/watch?v=-vc5Gm4yHdk
Gomches(Lay practioners) in Ramjar
http://www.youtube.com/watch?v=dnjUu4k_sH8
Punakha Dzhong
http://www.youtube.com/watch?v=VSdM62CdmS8
The Black Hat Dance (Shanag)
The black hat dancers assume the role of yogis
with the power
to subdue and create life. The dancers wear
brocade robes,
wide brimmed black hats and aprons with the face
of a
protective deity.
Black Hat Dance, Tshechu , Wangdue Phodrang
http://www.youtube.com/watch?v=C3Zk0CnQVik
Thangbi Mani Festival in Bumthang, Bhutan
http://www.youtube.com/watch?v=gq2PweajwKw
Black Hat Dance at Honolulu Academy of Arts
http://www.youtube.com/watch?v=g9FSLY2AD2E
Nyimalung Black Hat Dance
http://www.youtube.com/watch?v=iJ1nyqsPQxI
Benchen Monastery, Kathmandu Nepal
http://www.youtube.com/watch?v=eEHkXQ_furY
Kurjey Tshescu
http://www.youtube.com/watch?v=vZqoA2UlS8E
Thimphu Tsechu 2006
http://www.youtube.com/watch?v=zIc1wcVW2so
8 manifestations of Padmasambava
http://www.youtube.com/watch?v=5veP3_K3ptI
Trashigang Festival Tsechu
http://www.youtube.com/watch?v=5uqJWynIoYk
Dramitse Ngacham
http://www.youtube.com/watch?v=qVwYTptIwTs
Wangdi Phodrang Tsechu : 2008
http://www.youtube.com/watch?v=SNZspRdGkHw
Tamshing Phala Choepa
http://www.youtube.com/watch?v=G17UH-Khdek
Dramitse Ngacham
http://www.youtube.com/watch?v=wFkbptfw54Q
Preliminary Practices
* The Prayer to Manjushri
http://www.fpmt-osel.org/meditate/pryrmanj.htm
* The Heart of the Perfection of Wisdom Sutra
http://www.fpmt-osel.org/meditate/hrtsutra.htm
* Prayers for the Beginning of Meditation
http://www.fpmt-osel.org/meditate/prelims.htm
* Long Mandala Offering with instructions and
llustrations
http://www.fpmt-osel.org/meditate/mandala.htm
Sadhanas
* Buddha Shakyamuni Meditation
http://www.fpmt-osel.org/meditate/pryrmanj.htm
* Vajrasattva Purification Practice
http://www.fpmt-osel.org/meditate/vjrstva.htm
* Praises and Requests to the Twenty-One Taras
http://www.fpmt-osel.org/meditate/21taras.htm
* White Tara Sadhana
http://www.fpmt-osel.org/meditate/white_tara.htm
* Four-Armed Chenresig Meditation
http://www.fpmt-osel.org/meditate/l4chnres.htm
* Abbreviated Four-Armed Chenresig Meditation
http://www.fpmt-osel.org/meditate/s4chnrsg.htm
* Thousand-Armed Chenresig Meditation
http://www.fpmt-osel.org/meditate/1000chen.htm
* Medicine Buddha Meditation
http://www.fpmt-osel.org/meditate/medicine.htm
* The Bodhisattva's Confession of Ethical
Downfalls
(Prostrations to the Thirty-Five Buddhas)
http://www.fpmt-osel.org/meditate/35buddha.htm
* General Confession
http://www.fpmt-osel.org/meditate/general.htm
Prayers for the Dedication of Merit
* Prayers for the Conclusion of Meditation
http://www.fpmt-osel.org/meditate/conclusn.htm
* Precept Dedication Prayer
by Shantideva, revised by His Holiness the Dalai
Lama
http://www.fpmt-osel.org/meditate/hhdedica.htm
Lama Thubten Yeshe
* Attachment: The Biggest Problem on Earth
http://www.fpmt-osel.org/teachings/3.htm
* Relating to Your Path
http://www.fpmt-osel.org/teachings/2.htm
* Spirituality and Materialism
http://www.fpmt-osel.org/teachings/1.htm
* A Brief History of Maitreya
http://www.fpmt-osel.org/teachings/maitreya.htm
* Christmas Dharma
http://www.fpmt-osel.org/teachings/christmas.htm
Lama Zopa Rinpoche
* Anger
http://www.fpmt-osel.org/teachings/anger.htm
* Death and Impermanence
http://www.fpmt-osel.org/teachings/death.htm
* Advice on the Benefits of Prayer Wheels
http://www.fpmt-osel.org/teachings/wheels.htm
* How to Make Light Offerings and to Accumulate
the Most Extensive
Merit
http://www.fpmt-osel.org/teachings/lights.htm
* Practicing Dharma in Daily Life
http://www.fpmt-osel.org/teachings/daily.htm
Lama Tsong Khapa
* The Great Praise to Maitreya Buddha
http://www.fpmt-osel.org/teachings/praise.htm
By keeping the 8 vows which are:
l. No killing
2. No stealing
3. No sex
4. No telling lies
5. No drinking alcohol
6. No singing or dancing, makeup or ornaments
7. No evening meals
8. No sitting in high seats
for a period of 24 hours, along with The
Chenrezig Practise
and reciting The Mani Mantra, by doing these
things brings a
real
benefit to the practioner and to the place where
he or she
practices.
By keeping the 8 vows thoroughly for 24 hours
purifies
the bad karma that will cause an individual to
fall into The
Hell
Realm and by fasting one purifies the bad karma
to be reborn in
The
Hungry Ghost Realm. By keeping silent one
purifies the bad karma
to
be reborn in The Animal Realm.
All suffering and misfortune comes front
negative powers, so
The
Nyung Nay practice is to increase the positive
powers so that it
can
bring happiness and harmony. It is one of the
most effective
practices to purify our defilements, and to
purify
environmental
pollution.
By doing group practice one creates a very
efficient method
for
extending our lives, and stopping disease,
drought, and also war.
The
Nyung Nay practice was founded by Bhikshuni
Phalmo who was a
serious
leprosy patient. By doing this practice for a
period of twelve
years
along with The Chenrezig practice, she became a
great Siddhi.
By
reciting The Mani Mantra it purifies the six
seeds of the six
realms
and it pacifies the suffering of all beings and
brings peace to
the
world, so in this degenerate time it is the best
practice for
the
cause of World Peace. Finally, it brings
enlightenment,
Bhikshuni
Phalmo attained The Celestial Body, she sees
Chenrezig
anytime.
'We start before sunrise on the first day, with
the first puja (we
do three pujas the first two days, one puja on
the last day). If
you don't know already, a puja is a collection
of prayers etc that
are compiled into a text, or sadhana. Usually
the first day lama
will do a lot of it in English and give
additional instruction and
teachings especially if there is anyone who
hasn't done the
practice before. Every time I do this retreat, I
learn something
new. The first time you do it, just go along for
the ride and don't
expect yourself to keep up. Pretty much every
thing you need to
know about Tibetan Buddhist meditation and
rituals is in this
retreat, so it's highly informative but can also
be overwhelming in
the beginning. You will get a chance to chant,
do prostrations, do
various mudras, recite mantras and visualize
1000-armed Chenrezig
(Avalokiteshvara). You'll get even more out of
this retreat once
you have the long dharani memorized and the
visualization
down.
You can drink clear fluids all that first day.
We have a vegetarian
meal before noon there are particular
ingredients that are not
allowed and after that we are pau with food
until the end of the
retreat. After the last puja of the day usually
over around 7pm,
once you fall asleep, say goodbye to fluids and
talking as
well.
To get the most out of the retreat, if is
recommended that on your
breaks you continue to meditate, read dharma
texts, work on
memorizing mantras etc. You can do other
activities as long as they
don't lead you to break one of the vows, but you
won't be
maximizing your gains if they aren't dharma
related. Napping is
okay as well. I have a really hard time sleeping
the last night, so
I try to get some sleep in during the day.If you
accidentally speak
or dance or some such thing, go up to the shrine
and purify
yourself again with the saffron water. No one
expects you to be
perfect. Intentional transgressions of vows, on
the other hand,
can't be good.
The last day we get up very early so that the
puja will be over
around sunrise. At the end of it we drink hot
lemon water when the
lama okays it. Then we do dedication prayers and
other prayers and
eat, usually a meal of rice soup. If you haven't
had the 1000-armed
Chenrezig empowerment, lama will usually do that
ceremony after we
eat. Then you get your "I survived Nyungne"
t-shirt (just
kidding).'
During the retreat at Jangchubling Monastery in India in March
2000,
Rinchen Dorjee Rinpoche solely received the Chod
tantra empowerment
as
well as the dharma instrument from His Holiness
Drikung
Kyabgon
Chetsang Rinpoche in His Holiness’s retreat
room. It was too
pitch
dark to see anything when the lama led Rinchen
Dorjee Rinpoche the
way
from Rinchen Dorjee Rinpoche’s retreat room to
that of His
Holiness
Chetsang Rinpoche. At the time of the perfect
completion of
the
empowerment and transmission of teaching upon
Rinchen Dorjee
Rinpoche
from His Holiness Chetsang Rinpoche in His
Holiness’s retreat
room,
thunder growled in the sky above the retreat
room and His
Holiness
immediately foretold that Rinchen Dorjee
Rinpoche’s dharma
activities
would flourish and come to perfection in the
future, thus
benefiting
more sentient beings. Later on when Rinchen
Dorjee Rinpoche was on
way
back to the retreat room after receiving the
empowerment and
transmission of teaching from His Holiness
Chetsang Rinpoche, the
dark
clouds disappeared and the sky became so clear
that the moon and
stars
were particularly brilliant, which is a very
auspicious sign.
Human
bones that are made for the dharma instruments
represent
impermanence
to remind people that there is nothing but only
bones left after
they
die, and therefore there is nothing worth being
attached to!
The
dharma instrument (made of the tibia bone of a
young woman who
had
died from an accident), which Rinchen Dorjee
Rinpoche uses
during
conduction of the Chod rituals was the one that
His Holiness,
Rinchen
Dorjee Rinpoche’s root Guru, he used for
performing Chod (photos 1,
8,
13). In 2006, His Holiness Drikung Kyabgon
Chetsang Rinpoche
bestowed
upon Rinchen Dorjee Rinpoche this Dharma
instrument, symbolizing
that
Rinchen Dorjee Rinpoche has directly received
the Chod of
Drikung
Kagyu tradition. Rinchen Dorjee Rinpoche ever
enlightened that
there
will be more and more people attending the Chod
puja if the
conduction
of Chod ritual could be completed perfectly to
transfer the
consciousness of the deceased.
http://www.gloje.org/en/a-brief-biography
For the years, Most Venerable Rinchen Dorjee
Rinpoche conducts
Chod
puja regularly in Taiwan. At present, Rinchen
Dorjee Rinpoche
conducts
Chod pujas once per month in Taipei, Taiwan,
each of which is
always
attended by more than 1000 people, including
those unable to
speak,
and those unable to move and suffering from
serious ill or cancer
Some
followers even take flights from distant places
such as United
States,
Japan, India, and Holland etc to attend the
pujas. Many
cancer
patients, and those with other serious medical
disorders or
chronic
diseases, have had their conditions improved or
even cured by
attending Chod pujas.
http://www.gloje.org/en/event_calendar
The Most Venerable Rinchen Dorjee Rinpoche, the
Vajra Master of
the
Glorious Jewel Buddhist Center, is the root
disciple of His
Holiness
The 37th Drikung Kyabgon Chetsang Rinpoche (7th
reincarnation).
Rinchen Dorjee Rinpoche has performed several
retreats at
Jangchubling, India, under His Holiness Chetsang
Rinpoche’s
personal
supervision and received from him the heart of
Mahamudra and
other
Drikung empowerments. In April 1999, His
Holiness held a
grand
enthronement ceremony for Rinchen Dorjee
Rinpoche and bestowed
a
ceremonial hat and garment upon him. In the face
of all the
Rinpoches
and lamas at the monastery, Rinchen Dorjee
Rinpoche was
officially
ordained as a Drikung Guru and the only ngakpa
guru of han ancestry
in
the history of Drikung Kagyu Order of Tibetan
Buddhism. Both
Most
Venerable Tenzin Nyima Rinpoche and Most
Venerable Yunga Rinpoche
of
the Drikung Kagyu Lineage are also the root
gurus of Rinchen
Dorjee
Rinpoche. Even though these two great Rinpoches
are in
long-term
retreats and usually do not meet with visitors,
they still
personally
transmitted empowerments and terma teachings to
Rinchen
Dorjee
Rinpoche. Rinchen Dorjee Rinpoche is the only
lay disciple of
Most
Venerable Tenzin Nyima Rinpoche. Furthermore, in
2005, Most
Venerable
Yunga Rinpoche confirmed and recognized Rinchen
Dorjee Rinpoche
to
have attained the siddhi of the Spranbrala Yoga
in Mahamudra
practice.
Rinchen Dorjee Rinpoche established “The
Glorious Jewel
Buddhist
Center” in 1997 to propogate Buddhism in Taiwan.
“Glorious
Jewel”
(Ratna Shri) was the ordain name of the founder
of the Drikung
Kagyu
Lineage, Lord Jigten Sumgon. His Holiness
Drikung Kagyu Chetsang
took
this ordain name and bestowed it upon the
center. Additionally,
His
Holiness personally wrote the authorization for
“The Glorious
Jewel
Buddhist Center” to disseminate the Drikung
doctrine of
orthodox
Buddhism on behalf of the Drikung Kagyu Lineage.
Taking up nearly
1000
square meters in Taipei city and with almost one
thousand
disciples,
it has now become the biggest Drikung Kagyu
center in both size
and
scope. His Holiness came to Taiwan in 2004 to
preside over
the
center’s inauguration ceremony and personally
wrote a Long Life
Prayer
for Rinchen Dorjee Rinpoche at the request of
the disciples. In
2006,
His Holiness explicitly pronounced: “Yen
(Rinchen Dorjee
Rinpoche’s
family name) Rinpoche is the best disciple I’ve
ever had. His
achievement in practice comes in a natural way.
He has been
learning
and practicing outstandingly.” During the great
pujas held in
recent
years, Rinchen Dorjee Rinpoche was allowed to
sit and walk
beside
Drikung Kyabgon Chetsang. This clearly indicates
the siddhi
attained
by Rinchen Dorjee Rinpoche. On the official
website of the
Drikung
Kagyu Order, the siddhi of Rinchen Dorjee
Rinpoche has also
been
clearly recognized!”
http://www.gloje.org/en/rare-difficult-to-obtained-chod
Chod puja in Jalandhar, Punjab
http://www.gloje.org/en/2008/12/501#more-501
Chod Puja on the running scenic train of the
Sagano Scenic Railway
in Kyoto, Japan
http://www.gloje.org/en/2008/01/144
Chod Puja at Glorious Jewel Buddhist Center in
Kyoto, Japan
http://www.gloje.org/en/2008/09/285
Traces of Liberating Beings
http://www.gloje.org/en/traces-of-liberating-beings
Glorious Jewel Buddhist Center of Drikung Kagyu
Lineage
Address: 17F, 136, MinQuan West Road, Taipei
103, Taiwan
TEL:+886-2-87809794~5 FAX:+886-2-87809793
http://maps.google.com.au/maps?hl=en&q=taipei+road+map&um=1&ie=UTF-8&split=0&gl=au&ei=OIulSuntEaT66gO-6c3mCw&sa=X&oi=geocode_result&ct=title&resnum=1
Ratnashri Tibetan
Meditation Center, Sept. 15, 2001
"A few years ago when I was in my monastery in Tibet, an American
visited
me and asked for teaching. I had a difficult time talking to him because
I knew
no English and the American didn't understand Tibetan. So I composed
this prayer
in Tibetan and gave it to him. He spent a week with me in the monastery.
He
didn't know how to eat Tibetan food like tsampa [salt
butter-tea
and roast barley mix] and I had to show him. I had a nice time
with him. The teaching I gave him was later translated, but it has been a
long
time since I wrote it and I've forgotten what that teaching was all
about.
Buddha Shakyamuni taught eighty-four thousand different teachings
according to
the interests and abilities of his disciples. There are three types of
disciples: those of greater, middling and lesser abilities, and Buddha
taught
them accordingly. There are some teachings for the very intelligent that
liberate in this lifetime. For the middling there are teachings that
will
liberate in the next life or in some future life. And for those of
lesser
ability, there are teachings that will prevent rebirth
in the lower realms.
There are immense benefits in practicing and hearing the dharma. You
don't
have to feel discouraged because of lack of improvement in your
practice,
because there are many layers of obscuration. Just as deep snow takes a
long time to melt, those with thick obscurations will see improvement
slowly. So
don't feel discouraged.
The teaching of the Buddha is that the nature of mind contains the seed
of
enlightenment. All sentient beings, even the smallest insect are equal
in that
regard. But insects must endure more suffering as a result of their
negative
karma. There are special means for saving beings like insects, through
mantra
and blessing pills that will liberate them from their suffering.
Even though the nature of mind carries the seed of enlightenment, we
have many
sufferings. Enlightened beings like Shakyamuni Buddha are liberated from
suffering. The qualities of buddhas are vast -- like space or the ocean.
We are
obscured, like a cloud[-y sky], and enlightened beings are un-obscured,
like
space. There are few enlightened beings and many who are ordinary.
Enlightened
beings [are those that] have realized the equality of samsara and
nirvana. They
have realized the inseparability of appearance and emptiness. But
ordinary
beings have not realized this. Once they understand impermanence and
that
the mind cannot be found, they will have no attachment to phenomena.
When they
have no attachment, they will be freed from samsara.
In reality, the basic mind of ordinary beings and buddhas are equal. It
is like
water colored with different colors. Despite the colors, it is all
water.
Similarly, the minds of ordinary beings and buddhas are the same. But
because we
search all the time for happiness in this life and [seek] to avoid
suffering, we
are bound by afflictive emotions. That is how ordinary beings and
buddhas are
different.
The deluded minds of ordinary beings see the unreal as real. It is like a
jaundiced person who sees a white conch shell as yellow [sic.]
The
deluded mind sees phenomena as existent, concrete, and permanent. Even
though
there is no self in form, the deluded mind grasps at form as a self.
There are different levels of people. Some have practiced the dharma in
previous
lives. When they hear the teachings, they immediately have confidence in
them,
because their obscurations are few. Others do not have such confidence,
because their obscurations are thick. Some scientists are brilliant, but
they
cannot see the nature of mind. Only an enlightened being like Shakyamuni
Buddha
can really understood the nature of mind.
There are many jewels in this world, but only the dharma is the
Wish-fulfilling Jewel: It can remove the root of suffering. That is
why the dharma is regarded as the incomparable jewel. The three refuges
are
Buddha, dharma, and sangha. Buddhas were once like us, but through their
practice, they have become a refuge to all beings and show the way to
attain
enlightenment. The essence of all the methods for attaining
enlightenment is
relative and ultimate bodhicitta. The refuge [that is] the Buddha are
the
enlightened beings of the past, present, and future. Their teachings are
the
dharma. And those who hear and practice this teaching are the sangha. In
order
for the sangha to be enlightened, they have to understand the nature of
mind.
The teacher represents all three refuges, because the teacher's mind is
Buddha,
his teaching is Dharma, and his form is Sangha.
Teachers have two kinds of teaching, the absolute and relative teachings. The absolute teaching is very simple. It is just understanding the nature of mind. When mind is understood, so are all phenomena, because all phenomena come from the mind. Then all phenomena are seen as impermanent and all suffering and happiness are seen as coming from mind. When you look at mind you will discover absolute truth for yourself. Those students who are ready to practice the absolute teachings will definitely trust what the Buddha has taught. They will trust the teaching that happiness and suffering comes from the mind and all phenomena arise from mind.
When they look at thought in meditation, it will disappear. By being
mindful of
thoughts in this way, no further karma will arise for them. When no
karma
arises, there will be no suffering.
When you understand the genuine teaching of the Buddha it will remove
your
suffering because from the teachings you understand the truths of
impermanence
and suffering. With this understanding, a mother will see her own child
is
impermanent and must eventually die. If the child suddenly dies, the
mother will
be aware that this is just how things are. But if the mother thinks of
the child
as permanently existing and the child dies, the mother will suffer
greatly. The
reason we do not understand our own mind is because of so many layers
of
obscuration. When a child is born, attachment and obscurations are born
at the
same time in the mind of the mother.
You have to look at the nature of obscurations and eliminate them,
whether they
are greed, anger, or ignorance. It is very important to know how
obscurations
develop. If you don't know this, you can't dispel them. I spoke of the
analogy
of the child and its mother. First the mother likes the child, which is
one
layer, then the mother sees the child as beautiful, which is a second
layer,
then as intelligent which is a third layer. It is like being bound by
a rope.
If the child dies because of impermanence the mother will suffer
greatly. If you
know how obscuration develops, you can immediately look at the nature of
the
obscuration when it appears. Our minds are like ice that is frozen by
the cold
of the afflictive emotions. In order to melt it, we need sunlight, which
is the
cultivation of bodhicitta. Ordinarily, if your enemy harms you, you will
feel
anger. This is like cold freezing water into ice. In a situation like
this it is
important to be mindful and to cultivate bodhicitta.
If you can make the distinction between thoughts and mind, within that
moment
you can be enlightened. If you see the nature of mind and remain in that
awareness you are enlightened. But when thoughts appear and you fail to
recognize their nature, you become ordinary. So ordinary beings and
enlightened
beings are only separated by one moment. So first you must know the
nature of
your own mind.
If you have questions, you can ask them after the break.
Q: What is the difference between relative and absolute bodhicitta?
A: Relative bodhicitta is based on the understanding of cause and effect
and
karma. Absolute bodhicitta is based on seeing the nature of afflictive
emotions.
When you see their nature is emptiness, that is absolute bodhicitta.
Then you
are beyond these concepts. Cause, effect and karma do not affect
absolute
bodhicitta because absolute bodhicitta is beyond concept. But until you
have
realized absolute bodhicitta, you must believe in cause, effect, and
karma.
Until then you should practice virtuous actions. The unity of absolute
and
relative bodhicitta will happen when you understand emptiness as the
nature of
the mind. At this time you will develop great compassion for those who
have not
seen it. So at that point relative and absolute
bodhicitta unite.
Q: I have meditated for eight years and once when working I lost my
mind and
didn't know what to do for ten minutes ... ?
A: You have to continue with your practice of meditation, you can't
start and
stop.
Q: Please tell us a mantra to use for animals.
A: Recite Om mani padme hum. You can chant any mantra, but the
'mani' is
the best and easiest way to practice. When you chant you should chant to
dispel
the sufferings of all sentient beings. If you wish to practice for those
who
have died in this attack [of Sept. 11, 2001 when over
3,000
died as a result of terrorist acts including plane crashes into the
Pentagon and
the World Trade Center, and in a field outside Pittsburg]
visualize
Amitabha and dissolve all beings who have died into his form. Then
dissolve Amitabha's form into emptiness and rest there. That is a very
effective
practice.
When you practice absolute bodhicitta, you meditate on the nature of
your own
mind. Milarepa has said that this nature is our ordinary mind. Tilopa
says when
you look at the mind there is nothing to be seen. This may be a familiar
teaching to you, but those new to the dharma may not have heard it. For
beginners, when you meditate you should not chase after your thoughts,
just
recognize them. Through practicing in this way, experience develops and
you get
a glimpse of the nature of mind.
If you have trust in your teacher, when you look at the nature of your
own mind
you can also think of him or her, or remember the kindness of Milarepa.
Then
[that] devotion and the practice of recognizing the mind can work
together.
Especially in Kagyu, devotion is emphasized. Having devotion to the
guru, you
will gain enlightenment in this life. There are two teachers, the outer
teacher
and recognizing the mind. The combination of these two teachers is the
best
teacher.
The practice of recognizing the mind will weaken your afflictive
emotions,
strengthen your compassion and [your] devotion to your teachers and lead
you to
see the nature of your own mind.
Progress in your practice depends on devotion. With great devotion,
there will
be great progress. If you see your teacher as enlightened, you will
receive the
blessings of an enlightened being. If you see him or her as an ordinary
being,
you will get the blessing of an ordinary being. If your teacher does a
negative
action and you only see him or her as enlightened, you can only receive
blessings.
The mind of the teacher and the mind of enlightened beings are
connected, even
if the teacher is not fully enlightened. It is like electricity and a
wire. When
the connection is made, there is light. The teacher and the student are
also
connected like that. So it is important to practice with devotion to the
teacher. It is also important to make practice a habit. You should
practice at
all times by working with emotions. You should graduate from observing
the
smaller emotions when you are relaxed, to observing stronger emotions.
When you
have succeeded in doing this, your ability to see the nature of mind
will be
like a raging fire and emotion will be like grass which only feeds it.
Naropa
said that once you are well trained, you will not grasp after
appearances. Good
or bad things will happen but they will pass you by
Obscuration has no form that you can see. Still, there are countless
layers of
obscuration. All these layers are removed by confidence in the law of
cause and
effect and by practice and devotion to the root guru. These will dispel
obscurations no matter how strong. Obscurations will lessen and the
nature of
the mind, which is like a clear diamond, will shine forth. Then there
need be no
effort to see it. It will shine effortlessly. Reading the life story of
Milarepa
will lessen your obscurations. So will the practice of Chenrezig, or
chanting
the mantra of the guru.
Until now our life has been like watching a movie which increases
our
obscurations. Chenrezig's practice is like watching a movie which
decreases them. When they are gone, there will be enlightenment.
Until now we have not practiced mindfulness. That is the basis of our
obscurations and how our perceptions have become deluded. Now is the
time to be
mindful of our thoughts and how they arise so that our afflictive
emotions will
lessen. In that way mindfulness is like a strong fire.
Even though you have received this method, through past habitual
tendencies you
cannot dispel your emotions. To do so you should put more effort into
your
practice. But in the practice of absolute bodhicita you cannot make an
effort,
except by strengthening your devotion. When looking at the mind, the
mind must
remain natural. You cannot apply effort. But when practicing relative
bodhicita
you can apply effort by generating compassion. From now on you must make
a
decision that the nature of your own mind is enlightenment. In order for
this
nature to appear you must apply effort in practicing relative
bodhicitta. It is
like an antidote for your obscurations. It is like warmth which melts
the ice of
your obscurations.
The great Jigten Sumgon, who is like the Buddha, said the only way to
understand
absolute bodhicitta is to practice relative bodhicita. You start with
the
person who you love the most and then expand that love to your friends,
those
you you feel indifferent to, then to your enemies and finally all
sentient
beings. If you practice relative bodhicitta it will liberate you from
the
suffering of the bardo, because when you practice relative bodhicitta
all being
become like your mother and there is no way you will gather afflictive
emotions.
In that way you will not fear the bardo state. you will see all beings
in the
bardo as your mother.
If instead of practicing compassion you have anger, it will lead you to
hell.
When you are angry you will never be happy. It will even influence your
dreams
and you will have nightmares. If you have anger in the bardo you will
also have
bad experiences. When I was young I was very short tempered and I had
horrible
dreams. But my root teacher taught me compassion and I no longer have
bad
dreams.
If you practice detachment it will be easier to keep it in the
intermediate
state. If you are mindful and do not follow your attachments now, when
you are
in the bardo and see your future parents, you will not be attached to
them and
not be reborn in this world. The mind is like a flowing stream. It will
not stay
in a cup but will go where it will go. If you do not practice well your
mind
will flow away. When the glass of your body is broken, it will go where
it will,
just as water would land where it spills.
I have said many things but there are two main points. First, you have
to see
all beings as your beloved. This has an immense benefit, like a wish
fulfilling
jewel. This is the practice of relative bodhicitta. The second point is
absolute
bodhicitta. You have to be aware of the nature of mind, no matter how
many
thoughts arise. You should not be distracted by thoughts, but be
mindful.
All disasters are caused by mistaken thought. Mistaken thoughts cause
disasters
when you are careless. Not only will there be attacks from the outside,
but from
the inside too. The attacks from the inside are the afflictive emotions.
Supporting the practice of recognizing the nature of mind is relative
bodhicitta,
Of all emotions, anger is the worst. It will destroy yourself and
others. So you
have to be careful. The result of anger is obvious in the recent
attacks. There
will be endless destruction if you engage in anger. If you attack one,
they will
attack two, and so forth. So you should be mindful of the result of
anger. Think
that if anger arises again it is like committing suicide.
The members who come here are very fortunate to have this center. You
have
a wonderful teacher and you should learn from him. He [Khenchen
Konchog Gyaltsen] has been practicing from childhood. I am like
nothing. I
am just myself. So you should feel happy about that. The spiritual
teacher is
very important, like your eyes or heart. You should respect them like
your own
eyes."
~ courtesy Bernie Simon who was there in Fredericksville, Maryland.
First Excellence - Pure Motivation and Great Conviction
Pure motivation and great conviction are very
important regardless
of whether the activity performed is great or
negligible. Pure
motivation is what results in great merit.
Impure motivation is having jealousy, greed,
desire of benefitting
oneself or one's family and other negative and
selfish thoughts
before performing the deed. Pure motivation is
doing the virtuous
deed without any prior negative and selfish
thoughts.
How do we generate pure motivation? There are 3
ways, 1st is that
of the shepherd, 2nd is that of the boatman and
3rd is that of the
king.
1. The shepherd lets the herd go in front and
will count all the
animals in the herd to ensure none of the
animals are missing. The
motivation like that of the shepherd is to lead
all sentient beings
to enlightenment before one attains
enlightenment.
2. The boatman ensures all the travellers in his
boat reach safely
to the other shore together with him. The
motivation like that of
the boatman is to attain enlightenment together
with all sentient
beings at the same time.
3. The king cultivates himself and takes
measures to put himself in
a position to lead his country before actually
doing something for
his country to make the country strong and make
his citizens
contented. The motivation like that of the king
is to become
enlightened first before leading others towards
enlightenment.
The best motivation is that of the shepherd.
Some may think, "If I
lead others, then what about myself?" That is an
unnecessary worry.
If you have already lead others towards
enlightenment, it is
impossible that you alone would stay in samsara
by yourself. Why we
remain in samsara is due to our selfishness.
Buddhas and
Bodhisattvas always do things for others and do
not care for
themselves. Actually, if you have the motivation
of the shepherd,
you would probably gain enlightenment much
faster than if you had
the other two motivations.
As a vajrayana practitioner, we should have the
motivation of a
shepherd. Before we perform any deeds, we should
consider if our
motivaion is pure or impure. At that instant, if
you find that your
motivation is impure, you should change it to be
a pure one. You
must constantly perform the checking yourself.
It is easy to check
our mind as it belongs to us and nobody else.
The real practice is
to check our mind frequently.
Pure motivation is very important especially to
those who are in a
profession where they directly help others, such
as doctors and
teachers. They must have pure motivation in
order to help much more
people effectively and efficiently. Take for
example 2 doctors, one
who has good qualifications but not genuinely
concerned about
helping others and one who does not have good
qualifications but
has the pure motivation to benefit others. When
trying to cure
patients, the patients of the doctor with the
pure motivation would
be the ones who see better results as the doctor
would put in much
more effort in curing and caring for the
patient. With pure
motivation, one will benefit more people better
and at a faster
speed. This is especially true for teachers and
doctors who are in
a profession where they can help many directly.
If you have impure motivation, on the outside
the deed you perform
may look good, but the result will be negative
as the deed is
unvirtuous due to impure motivation. If you
light just one small
lamp with pure motivation, the merit would last
much longer than
performing a great deed with impure motivation.
The best motivation
to have is that of the shepherd man.
Pure motivation can be applied to whatever
activity you perform,
regardless if it is related to Dharma. Slowly we
start this
practice and with experience, the pure
motivation would come
easily. We have to change our bad habits which
are due to
ignorance. Through countless lifetimes, we have
accumulated much
negative karma, we must have the patience to
slowly change
ourselves. It will not be easy, but with time,
we can make the
change.
For lay people, especially businessmen, it is
very difficult to
have pure motivation when working. They feel
that they have to tell
lies or their business will not be so good. But
you can still try
to do business with a good motivation. How to do
so? For example,
before starting on a deal, think that whatever
profit I get, I will
donate 40% to charity and for the rest, I will
keep for myself and
my family. If you do this, then it is ok. It may
even make your
business more successful as you had kind
intentions before starting
out on the deals. Even if you can't give 40%,
even 5% is good, as
long as you have thought of benefitting others,
and not just only
yourself.
We have to try to think for others, not just
ourselves. If you
think for others, you will become very relaxed
in your mind. If you
only think for yourself, gradually you will
develop stress and feel
more pressure. So try to think of benefitting
others. Even though
you can't benefit masses, if there is just only
one person in front
of you who needs help and you have given
assistance with pure
motivation, it would make you happy and your
mind relaxed.
Wealth, good facilities, infrastructure and
material goods, these
give us good health and comfort, but not true
permanent happiness.
That is why you can observe that there are rich
people who are very
stressed. Poor people may have to live in
discomfort, but they may
not be unhappy if they are contented and do not
harbor selfish
thoughts. Material wealth may cause one more
suffering due to the
grasping and attachment one has for it.
Past Buddhas, Bodhisattvas and great masters
took refuge in the
Buddha, Dharma and Sangha, they did not take
refuge in material
wealth! Material wealth only gives you temporary
happiness. We all
need material wealth to survive, but we should
not put in extra
effort just to gain material wealth. Take for
example a diamond
ring, we wipe it and make it shiny, we carry it
around with us,
tell it that we love it very much and show it
off proudly to
others, but the diamond ring cannot reciprocate
our love or do
anything for us, it may even make us feel
uncomfortable having to
wear it on our finger. So it only makes us look
stupid that we
spend so much time and attention on an object
that cannot love or
care. That is what attachment does to us.
Motivation is important, like when parents
discipline their
children, from the outside, it looks bad, but
actually the parents
only want the best for their children. Their
motivation is pure. We
should not only focus on appearances, it is the
motivation that
counts. There is a story, a few centuries ago,
about the Jowo
statue in Tibet which is very precious. A king
during Buddha's time
requested that the statue be made and invited a
statue maker from
the deva realms. The statue was invited from
India to China and
then to Tibet. In Tibet there is a saying that
if you do not visit
the Jowo statue, then your life has been a
waste. People put in
great effort to go and visit the Jowo statue.
There was a man from
the southern side of Tibet who was
simple-minded. He saw the shrine
and thought that the offerings were food for
Jowo. He thought that
the lamp was lit up to ensure that the butter
did not harden in the
cold weather. As he was hungry, he took the
torma (food offering)
and dipped it into the butter and ate it. When
he looked at Jowo's
face, it was still smiling and he thought that
Jowo was so nice as
he was happy to share his food. He then told
Jowo that he will now
circumambulate him and put his shoes in front of
Jowo and asked
Jowo to help take care of them. When the
caretaker of the temple
came, he was very upset as he saw that the
shrine was ruined and
someone has disrespectfully put his shoes in
front of the Buddha
statue. He wanted to throw the shoes out, but
the Jowo statue spoke
and said, "Do not throw them away. Gonpo Ben has
asked me to take
care of them, it is my duty to do so." When
Gonpo Ben has finished
his circumambulation, he thanked the Jowo statue
and invited Jowo
to his home. Jowo accepted the invitation. Gonpo
Ben then went home
to tell his wife that Jowo would be visiting
them. One day when his
wife went to the river to get water, she saw
that the Jowo statue
was inside the river. She ran back to tell Ben
who went to the
river and dived in to fetch the statue. He
actually managed to get
the statue out. When he reached a stone on the
road however, Jowo
told him that he cannot enter a lay person's
house and disappeared
inside the rock. Ben had very pure motivation
and therefore managed
to see, talk to and even touch a real Buddha.
Even though his
actions appeared disrespectful, it did not
matter as he had pure
motivation.
2nd Excellence - The Perfect Way to Practice
All types of Buddhist practice are included
within the Vajrayana
way of practice, the creation and completion
stages. The generation
stage practice is to do visualization. We
visualize our body as a
form of wisdom body or that of a deity. We also
visualize
Samantabhadra's form of offerings to Buddhas and
Bodhisattvas of
the 10 directions. If visualization is done with
concentration, it
brings the same benefit as doing Shamatha
(stabilization/
concentration) meditation. It is very important
to visualize
one-pointedly in the generation stage. For the
beginner, it is very
very difficult, one needs time to gain
experience. We must practice
more often. An obstacle is having an active mind
during
visualization, thinking about other things. This
is an evil during
visualization. We must have a stable mind during
visualization and
meditation, we should not think of the past or
future, but remain
in the present. During meditation you should not
feel heavy in the
mind like when we are sleeping but feel very
light. There is a
method to go to this state of mind. Many
practitioners practice for
a long time without getting a sign of successful
practice. Some of
them then think that there is a problem with the
practice or that
there is a problem with their guru. But actually
the problem is
with themselves! If one has wandering thoughts
during
visualization, one will not obtain any results
as one is not
practising correctly and in the proper way.
During visualization and meditation, worldly and
conceptual
thoughts that come are the real evil. They are
the biggest
obstacle. We have to put in effort to resolve
this problem. We
cannot forcefully stop the thoughts from coming
as it would make
the situation worse. More thoughts would come,
and if you get
angry, that is very bad. When thoughts come,
just do not follow
them, release the thoughts naturally. Come to
the natural state of
your mind. Do not think of the past or future,
stay in the present.
Conceptual thoughts will then be released
naturally. We have to try
this everyday, at times of trouble etc., try to
release the tension
in our minds through this method. With
attachment, our mind becomes
heavy. Be light in your mind without any
attachment. We cannot
possibly stop our mind from thinking, simply do
not follow thoughts
and just release. If we do this more often, it
will help us during
the introduction to the true nature of
phenomena. When there is
strong anger, hatred, desire or ignorance,
practise this method to
release your mind from negativity and conceptual
thoughts. When
meditating, open your eyes and look at any
object in front of you,
but do not grasp onto the object. Have no
conceptions. There is
only this one method and there are no other
ways.
Through this practice, one will obtain long
life. Breathing will
slow down and become relaxed. Your life will go
at a slower speed.
This is different from when one is angry, the
breath is fast and
labored. Breathing will be long and smooth
during practice and this
will cause your life to become long. This
practice can be done
anywhere. Most imporantly, release all thoughts
and be without
conceptions when yo visualize or meditate. This
will be the prefect
way to practice.
In a lifetime, we must recognize the true nature
of our mind after
receiving instructions from a great master.
There are a lot of
conditions which must be met before we can do
this. The 4
foundations (Ngondro) is important as a
precursor to all
practices.
3rd Excellence - Perfect Dedication
After practising, we accumulate merit and we
should dedicate this
merit. This teaching explains how to do perfect
dedication. Without
dedication, even if you have accumulated merits
for thousands of
aeons, all of the merits may be destroyed by a
single negative
thought. Merit is like a drop of water. If you
put it on a dry
ground, it will evaporate in a short period of
time. If you do
dedication, it will be like putting the drop of
water in an ocean,
the drop of water will last as long as the ocean
is still around.
Only if we dedicate merit, can the merit last.
So dedication is
very important. How should we do dedication? We
should dedicate all
the past, present and future merits of
ourselves, all sentient
beings, all the Buddhas and Bodhisattvas as well
as the source of
all good deeds, our Buddha nature. This is the
special method of
Kyobpa Jigten Sumgon, the founder of the Drikung
Kagyud lineage.
Why should we dedicate future merit? We may
forget to dedicate
merits in future when we have done good deeds,
so we dedicate merit
now for those circumstances. Dedicating future
merits will also
make it easier for us to accumulate merit in the
future.
Primordial merit is the merit of our natural
self or our Buddha
nature. Our original mind or self is kind and
pure in nature. There
are many people who are without religion but are
naturally
compassionate and kind. Why? Because their
nature itself is good
and kind. Even for animals, you can see how good
they are to their
children, they also possess compassion. We
survive in this world
through compassion, kindness and care given by
our mother. We can
see that the real nature of sentient beings is
compassion. This
strong and powerful compassion, is the seed of
all merits. We
should dedicate this.
For any deeds that we perform, whether it is
Dharma-related or not,
we need these 3 excellences. Pure motivation,
perfect way to
practice and perfect dedication. It applies to
every practice and
is very much essential and necessary.
Chants inside the Rangjung Yeshe Prayer Book,
as sung by Tulku
Urgyen Rinpoche.
1. Refuge prayer, Part 1
http://gomdeusa.org/ChantBookMp3s/001%20Refuge%20Pt%201.mp3
2. Refuge prayer, Part 2
http://gomdeusa.org/ChantBookMp3s/002%20Refuge%20Pt%202.mp3
3. Bodhicitta prayer
http://gomdeusa.org/ChantBookMp3s/003%20Bodhicitta.mp3
4. Supplication prayer
http://gomdeusa.org/ChantBookMp3s/004%20Supplication.mp3
5. Lama Khyeno prayer
http://gomdeusa.org/ChantBookMp3s/005%20Lhama%20Khyeno.mp3
6. Visualization for Receiving the Empowerment,
Part 1
http://gomdeusa.org/ChantBookMp3s/006%20Vi...iving%20Emp.mp3
7. Visualization for Receiving the Empowerment,
Part 2
http://gomdeusa.org/ChantBookMp3s/007%20Vi...iving%20Emp.mp3
8. Dedication of Merit for the Meditation
Session
http://gomdeusa.org/ChantBookMp3s/008%20De...0of%20Merit.mp3
9. Ema Nyönpa prayer
http://gomdeusa.org/ChantBookMp3s/009%20Ema%20Nyonpa.mp3
10. Lamp Aspiration
http://gomdeusa.org/ChantBookMp3s/010%20La...0Aspiration.mp3
11. Aspiration for Rebirth in the Pure Land of
Padmasambhava
http://gomdeusa.org/ChantBookMp3s/011%20As...Pure%20Land.mp3
12. Düsum Sangye prayer
http://gomdeusa.org/ChantBookMp3s/012%20Dusum%20Sangye.mp3
13. Orgyen Rinpoche prayer
http://gomdeusa.org/ChantBookMp3s/013%20Or...%20Rinpoche.mp3
14. Seven-Line Prayer
http://gomdeusa.org/ChantBookMp3s/014%20Se...ne%20Prayer.mp3
15. Künsang Dorsem Lineage Supplication
http://gomdeusa.org/ChantBookMp3s/015%20Kunsang%20Dorsem.mp3
16. Damdzin Namtrül Lineage Supplication
http://gomdeusa.org/ChantBookMp3s/016%20Da...n%20Namtrul.mp3
17. Ogmin Chökyi prayer
http://gomdeusa.org/ChantBookMp3s/017%20Ogmin%20Chokyi.mp3
18. Mandala Offering
http://gomdeusa.org/ChantBookMp3s/018%20Ma...%20Offering.mp3
19. Request to Turn the Wheel of Dharma
http://gomdeusa.org/ChantBookMp3s/019%20Re...Trn%20Wheel.mp3
20. Dedication, Pt 1
http://gomdeusa.org/ChantBookMp3s/020%20De...on%20Pt%201.mp3
21. Dedication, Pt 2
http://gomdeusa.org/ChantBookMp3s/021%20De...on%20Pt%202.mp3
22. Aspiration for Karmapa's Activity to
Flourish
http://gomdeusa.org/ChantBookMp3s/022%20As...r%20Karmapa.mp3
23. Aspiration for Chokgyur Lingpa's Teachings
to Flourish
http://gomdeusa.org/ChantBookMp3s/023%20As...ur%20Lingpa.mp3
24. Life Story of Chokgyur Lingpa
http://www.choklingtersar.org/library/Chok...Lingpa_Life.pdf
25. Rangjung Yeshe Prayer Book
http://gomdeusa.org/Ratnashop/RY_Chant_Book_'03.pdf
26. Explanation of the Lineage of the Chokling
Tersar, by Tulku
Urgyen Rinpoche
http://gomdeusa.org/TheLineageofChoklingTersar.pdf
GA_googleFillSlot("sgforums_mpu");
Namo Lokesvaraya
You who see that experience has no coming or
going,
Yet pour your energy solely into helping beings,
My excellent teachers and Lord All Seeing,
I humbly and constantly honor with my body,
speech, and mind.
The fully awake, the buddhas, source of joy and
well-being,
All come from integrating the noble Way.
Because integration depends on your knowing how
to practice,
I will explain the practice of all bodhisattvas.
Right now, you have a good boat, fully equipped
and available hard
to find.
To free others and you from the sea of samsara,
Day and night, fully alert and present,
Study, reflect, and meditate this is the
practice of a
bodhisattva.
Attraction to those close to you catches you in
its currents;
Aversion to those who oppose you burns inside;
Indifference that ignores what needs to be done
is a black
hole.
Leave your homeland this is the practice of a
bodhisattva.
Don't engage disturbances and reactive emotions
gradually fade
away;
Don't engage distractions and spiritual practice
naturally
grows;
Keep awareness clear and vivid and confidence in
the way
arises.
Rely on silence this is the practice of a
bodhisattva.
You will separate from long-time friends and
relatives;
You will leave behind the wealth you worked to
build up;
The guest, your consciousness, will move from
the inn, your
body.
Forget the conventional concerns this is the
practice of a
bodhisattva.
With some friends, the three poisons keep
growing,
Study, reflection, and meditation weaken,
And loving kindness and compassion fall away.
Give up bad friends this is the practice of a
bodhisattva.
With some teachers, your shortcomings fade away
and
Abilities grow like the waxing moon.
Hold such teachers dear to you,
Dearer than your own body this is the practice
of a
bodhisattva.
Locked up in the prison of their own patterning
Whom can ordinary gods protect?
Who can you count on for refuge?
Go for refuge in the Three Jewels this is the
practice of a
bodhisattva.
The suffering in the lower realms is really hard
to endure.
The Sage says it is the result of destructive
actions.
For that reason, even if your life is at risk,
Don't engage in destructive actions this is the
practice of a
bodhisattva.
The happiness of the three worlds disappears in a
moment,
Like a dewdrop on a blade of grass.
The highest level of freedom is one that never
changes.
Aim for this this is the practice of a
bodhisattva.
For time without beginning, mothers have
lovingly cared for
you.
If they are still suffering, how can you be
happy?
To free limitless sentient beings,
Give rise to awakening mind this is the practice
of a
bodhisattva.
All suffering comes from wanting your own
happiness.
Complete awakening arises from the intention to
help others.
So, exchange completely your happiness
For the suffering of others this is the practice
of a
bodhisattva.
Even if someone, driven by desperate want,
Steals, or makes someone else steal, everything
you own,
Dedicate to him your body, your wealth, and
All the good you've ever done or will do this is
the practice of a
bodhisattva.
Even if you have done nothing wrong at all
And someone still tries to take your head off,
Spurred by compassion,
Take all his or her evil into you this is the
practice of a
bodhisattva.
Even if someone broadcasts to the whole universe
Slanderous and ugly rumors about you,
In return, with an open and caring heart,
Praise his or her abilities this is the practice
of a
bodhisattva.
Even if someone humiliates you and denounces you
In front of a crowd of people,
Think of this person as your teacher
And humbly honor him this is the practice of a
bodhisattva.
Even if a person you have cared for as your own
child
Treats you as his or her worst enemy,
Lavish him or her with loving attention
Like a mother caring for her ill child this is
the practice of a
bodhisattva.
Even if your peers or subordinates,
Put you down to make themselves look better,
Treat them respectfully as you would your
teacher:
Put them above you this is the practice of a
bodhisattva.
When you are down and out, held in contempt,
Desperately ill, and emotionally crazy,
Don't lose heart. Take into you
The suffering and negativity of all beings this
is the practice of
a bodhisattva.
Even when you are famous, honored by all,
And as rich as the god of wealth himself,
Don't be pompous. Know that the magnificence of
existence
Has no substance this is the practice of a
bodhisattva.
If you don't subdue the opponent inside, your
own anger,
Although you subdue opponents outside, they just
keep coming.
Muster the forces of loving kindness and
compassion
And subdue your own mind this is the practice of
a
bodhisattva.
Sensual pleasures are like salty water:
The deeper you drink, the thirstier you become.
Any object that you attach to,
Right away, let it go this is the practice of a
bodhisattva.
Whatever arises in experience is your own mind.
Mind itself is free of any conceptual
limitations.
Know that and don't generate
Subject-object fixations this is the practice of
a
bodhisattva.
When you come across something you enjoy,
Though beautiful to experience, like a summer
rainbow,
Don't take it as real.
Let go of attachment this is the practice of a
bodhisattva.
All forms of suffering are like dreaming that
your child has
died.
Taking confusion as real wears you out.
When you run into misfortune,
Look at it as confusion this is the practice of a
bodhisattva.
If those who want to be awake have to give even
their bodies,
What need is there to talk about things that you
simply own.
Be generous, not looking
For any return or result this is the practice of
a
bodhisattva.
If you can't tend to your needs because you have
no moral
discipline,
Then intending to take care of the needs of
others is simply a
joke.
Observe ethical behavior without concern
For conventional existence this is the practice
of a
bodhisattva.
For bodhisattvas who want to be rich in virtue
A person who hurts you is a precious treasure.
Cultivate patience for everyone,
Completely free of irritation or resentment this
is the practice of
a bodhisattva.
Listeners and solitary buddhas, working only for
their own
welfare,
Are seen to practice as if their heads were on
fire.
To help all beings, pour your energy into
practice:
It's the source of all abilities this is the
practice of a
bodhisattva.
Understanding that reactive emotions are
dismantled
By insight supported by stillness,
Cultivate meditative stability that passes right
by
The four formless states this is the practice of
a
bodhisattva.
Without wisdom, the five perfections
Are not enough to attain full awakening.
Cultivate wisdom, endowed with skill
And free from the three domains this is the
practice of a
bodhisattva.
If you don't go into your own confusion,
You may just be a materialist in practitioner's
clothing.
Constantly go into your own confusion
And put an end to it this is the practice of a
bodhisattva.
You undermine yourself when you react
emotionally and
Grumble about the imperfections of other
bodhisattvas.
Of the imperfections of those who have entered
the Great Way,
Don't say anything this is the practice of a
bodhisattva.
When you squabble with others about status and
rewards,
You undermine learning, reflection, and
meditation.
Let go of any investment in your family circle
Or the circle of those who support you this is
the practice of a
bodhisattva.
Abusive language upsets others
And undermines the ethics of a bodhisattva.
So, don't upset people or
Speak abusively this is the practice of a
bodhisattva.
When reactive emotions acquire momentum, it's
hard to make remedies
work.
A person in attention wields remedies like
weapons,
Crushing reactive emotions such as craving
As soon as they arise this is the practice of a
bodhisattva.
In short, in everything you do,
Know what is happening in your mind.
By being constantly present and alert
You bring about what helps others this is the
practice of a
bodhisattva.
To dispel the suffering of beings without limit,
With wisdom freed from the three spheres
Direct all the goodness generated by these
efforts
To awakening -- this is the practice of a
bodhisattva.
Following the teachings of the holy ones
On what is written in the sutras, tantras, and
commentaries,
I set out these thirty-seven practices of a
bodhisattva
For those who intend to train in this path.
Because I have limited intelligence and little
education,
These verses are not the kind of poetry that
delights the
learned.
But because I relied on the teachings of the
sutras and the
revered
I am confident that The Practices of a
Bodhisattva is sound.
However, because it's hard for a person with
limited intelligence
like me
To fathom the depths of the great waves of the
activity of
bodhisattvas,
I ask the revered to tolerate
Any mistakes contradictions, non sequiturs, and
such.
From the goodness of this work, may all beings,
Through the supreme mind that is awake to what
is ultimately and
apparently true,
Not rest in any limiting position existence or
peace:
May they be like Lord All Seeing.
Tog-me, the monk, a teacher of scripture and
logic, composed this
text in a cave
near the town of Ngülchu Rinchen for his own and
others'
benefit.