The Pointing Out Instructions to the Old Lady
Enjoy!
July 20, 2010
Visualization Buddha Field.
In any visiualization practice we see all is perfected from the very beginning and not a product of our intellect.
By that we can percieve the naturally perfection of the environment as what we can call then Buddha Field.
In that field are all celestial beings, dakas and dakinis.With intense devotion which is very powerful, we percieve our teachers as inseparable from Guru Rinpoche. So Guru Rinpoche is near like a protecting shadow.
Emaho! The "self" appearing, naturally present, perfectly pure, infinite Buddha Field... This means where beings are naturally free from the poisonous emotions, naturally inclined to practice the Dharma, and so where one can see Guru Rinpoche.
So this freedom is called Buddha Field.
In contrast to this, we have this ordinary place where the beings are filled with strong poisons, such as craving, anger, pride, jealousy and miserliness, where they do not behave in accordance with the scriptures and where they are completely distracted by aims limited to this lifetime.
This is what is called impure field.If we visualize the place around us as an impure field, it will not help us. But if we do so with a pure field it will become so. Or to be more exact; we will come to realize its natural purity. (not harmful stained by own obscurations)
***May all see the very important medicine in this practice.***
Such a Buddha Field is not composed of ordinary earth-rocks and so on but of precious jewels. There are wishfulfilling trees and a lake of nectarlike water that posseses the eight qualities and confers immortality.
Even the wildest animals behave there in peaceful harmony with the Dharma. The calls of the birds carry the sound of Dharma and all natural sounds like water, wind, fire, forests reverberate as mantras.
The sky is filled with rainbows and vidhyadharas, dakas, dakinis, numberless as dust particles in sun rays. Celestial music, vajra songs, and melodious tunes of mantras resound, bringing inexpressible bliss to the mind.
The beings are not divided into those whom we see as friends and those whom we see as enemies, but all have the nature and appearance of dakas and dakinis. All are compagnions on the path, behaving in accordance of the Dharma.
In this Buddha Field we percieve beings as free from poisons of jealousy, pride and aggression and without judging some to be superior and others to be inferior, we generate the same loving kindness and equanimity to all.
If we hold in mind this visualized Buddha Field, our manner of percieving things will gradually change. We will percieve all as pure.In brief we should percieve all forms as being display of Guru Rinpoche's body and thoughts as display of wisdom.
But we should not think that this is mental fabrication but that things have been so since the very beginning. (without need of own obscurations; judgements)This pure state is something that naturally exists, but of which we are not aware.
The purpose of the meditation is thus to uncloud our mistaken perception of things and to realize, instead the innate purity of all phenomena.
By that we can percieve the naturally perfection of the environment as what we can call then Buddha Field.
In that field are all celestial beings, dakas and dakinis.With intense devotion which is very powerful, we percieve our teachers as inseparable from Guru Rinpoche. So Guru Rinpoche is near like a protecting shadow.
Emaho! The "self" appearing, naturally present, perfectly pure, infinite Buddha Field... This means where beings are naturally free from the poisonous emotions, naturally inclined to practice the Dharma, and so where one can see Guru Rinpoche.
So this freedom is called Buddha Field.
In contrast to this, we have this ordinary place where the beings are filled with strong poisons, such as craving, anger, pride, jealousy and miserliness, where they do not behave in accordance with the scriptures and where they are completely distracted by aims limited to this lifetime.
This is what is called impure field.If we visualize the place around us as an impure field, it will not help us. But if we do so with a pure field it will become so. Or to be more exact; we will come to realize its natural purity. (not harmful stained by own obscurations)
***May all see the very important medicine in this practice.***
Such a Buddha Field is not composed of ordinary earth-rocks and so on but of precious jewels. There are wishfulfilling trees and a lake of nectarlike water that posseses the eight qualities and confers immortality.
Even the wildest animals behave there in peaceful harmony with the Dharma. The calls of the birds carry the sound of Dharma and all natural sounds like water, wind, fire, forests reverberate as mantras.
The sky is filled with rainbows and vidhyadharas, dakas, dakinis, numberless as dust particles in sun rays. Celestial music, vajra songs, and melodious tunes of mantras resound, bringing inexpressible bliss to the mind.
The beings are not divided into those whom we see as friends and those whom we see as enemies, but all have the nature and appearance of dakas and dakinis. All are compagnions on the path, behaving in accordance of the Dharma.
In this Buddha Field we percieve beings as free from poisons of jealousy, pride and aggression and without judging some to be superior and others to be inferior, we generate the same loving kindness and equanimity to all.
If we hold in mind this visualized Buddha Field, our manner of percieving things will gradually change. We will percieve all as pure.In brief we should percieve all forms as being display of Guru Rinpoche's body and thoughts as display of wisdom.
But we should not think that this is mental fabrication but that things have been so since the very beginning. (without need of own obscurations; judgements)This pure state is something that naturally exists, but of which we are not aware.
The purpose of the meditation is thus to uncloud our mistaken perception of things and to realize, instead the innate purity of all phenomena.
July 16, 2010
Taming the tiger.
The mind is the root of all our experience, both of ourselves and of others. If we perceive the world in an unclear way, confusion and suffering will surely arise.
It is like someone with defective vision seeing the world as being upside down, or a fearful person finding everything frightening. We may be largely unaware of our ignorance and wrong views, yet at present the mind can be compared to a wild tiger, rampaging through our daily lives.
Motivated by desire, hatred and bewilderment this untamed mind blindly pursues what it wants and lashes out at all that stands in its way, with little or no understanding of the way things really are.
The wildness we have to deal with is not simply that of anger and rage; it is much more fundamental than that.
The tendency to be driven by ignorance, hatred and delusion enslaves us, allowing confusion and negative emotions to predominate. Thus the mind becomes wild and uncontrollable and our freedom is effectively destroyed. Normally we are so blind that we are unaware of how wild our minds really are.
When things go wrong we tend to blame other people and circumstances, rather than look inside ourselves for the causes of the suffering. But if we are ever to find true peace or happiness it is that wildness within which must be faced and dealt with. Only then can we learn to use our energy in a more positive and balanced way, so that we stop causing harm to ourselves and to others.
Before we can tame the tiger we must first track it down. Neither goal is at all easy to achieve, but the difficulties and dangers simply have to be faced. If a child is weak and underdeveloped it isn't helpful just to let that child have its own way.
It is the parents' responsibility to encourage the child to walk, so that its body may grow properly and become strong. Thus firmness on the part of the parents can be seen to be a manifestation of true compassion. Similarly, although training the mind might be difficult, even painful at first, we still have to go ahead and do it.
The teachings in Taming the Tiger are applicable to anyone who is suffering, not only to oriental people or to Buddhists. Eastern people may differ from Westerners in their facial features, manner of dress, customs and ways of talking, but human nature is universal and runs deeper than mere racial characteristics or skin colouring.
Kindness, wherever it is shown, generally evokes afavourable response; while its opposite causes anger, sorrow or pain. When we consider the joy and suffering in a direct and practical way, it becomes clear that the mind, which is behind everything we do or say, is essentially the same.
East or West. Yet where is this mind? We have only to look at everyday situations and examine our behaviour, our desires and our suffering in our every-day situations in order to detect its presence.
As human beings there is a great deal of desire and attachment in our lives. This can cause much suffering, both to ourselves and to others.
If the desire is unfulfilled we become unhappy. Even when we get what we want the happiness is only temporary, because invariably a new desire arises to take its place. Time after time all we are doing is trying to satisfy desires which are limitless, shapeless and as vast as the sky. The process is repeated throughout our lives. As children we want lots of toys - one is not enough - and we soon tire of each, in turn.
Later on we may have educational ambitions, or wish to have lots of friends. Desire makes us strive to collect material possessions; own a whole range of different clothes; to buy special kinds of food; to collect property, cars, radios and televisions. Less obviously, we may wish to be beautiful or to avoid sickness for as long as we live.
We might even fall ill in order to attract attention, sympathy, kindness. Yet as soon as we succeed in becoming ill we want to be well again.
Similarly, our attitude to eating may be affected: when our stomachs are full, we want them to be empty; when empty, we wish they were full.
In all these many ways we constantly search for and dream about what we haven't got, without ever finding true satisfaction. Despite all our effort, hardship and expense, we constantly fail to fulfil our wishes.
The mistake is that we expect to find happiness outside ourselves, failing to realise that it can only come from within. If we admire a particular flower and pick it, within days its beauty has gone. But as it withers and dies the desire remains and we want another flower.
Clearly our desire cannot be eternally satisfied by any one flower; rather it requires an endless supply of them. So what is required is a change in the way that we perceive the world. We have to learn to accept our desire and yet not be driven by it, only then will we be content with what we already have instead of constantly wanting more.
Desire is limitless. It is said that since the mind has no form and no finite end then likewise desire has no form, no finite end it is shapeless, it just goes on and on. Only by taming the mind, therefore, can the endless search for gratification be pacified and our understanding be developed. At that stage we become a little more mature, a little more grown up.
Of course, to some extent, our minds are trained already. When we are babies, we simply act, move and make noises on impulse. Later on as we grow older we do learn some control and independence. Enduring hardships and relating with others grants us a measure of understanding, and some maturity does develop naturally. So, it could be said that we have tamed the tiger a little,in living and growing from day to day.
Yet this is still not riding the tiger.
Gurdjieff expresses mind-training in terms of a wild horse and its trainer. Wild horses are neither trained by being completely left alone, nor by continual beating. Such extreme measures will inevitably fail. We have to find a middle way. On the one hand, no benefit comes from the negative attitude that it isn't worthwhile to try and train the wild horse at all.
On the other hand, we have to accept that the horse is wild and have a compassionate approach towards training it. Perhaps most important of all, the horse must also accept us as its trainer.
Maturity is only possible once we accept who we are. It isn't helpful to justify our own wildness by blaming society, our family, or our enemies.
We have to reach some kind of agreement with ourselves as we really are and accept our thinking, whether it be good or bad. So whatever thoughts which may arise are allowed to flow through us, without our acting them out impulsively, or trying to suppress them, to make them our prisoners.
For example, if we separate out the bad thoughts and instead of accepting them try to hide them in a rubbish bag, then at some stage the bag will become so full that it will burst. This could leadto mental illness and, just like an untamed tiger, we could do a lot of damage, cause a lot of harm. Instead we can work with and transform what is negative; the power of the tiger can be put to good use.
The correct approach is to train the tiger in a dignified way, in a very accepting way. We accept the tiger even if we can't directly see it. The important thing is to face the situation as it is. Irrespective of whether or not we are religious, men or women, young or old, all our sufferings are quite similar; only the causes of those sufferings differ substantially.
If we are elderly, for example, we experience the suffering that accompanies old age; if middle-aged, the suffering of jobs and relationships; and if we are young, we have the suffering of education, of growing up. Throughout our lives we are faced with a continual series of sufferings, according to the development and changes of our bodies.
Although the varieties of suffering may be many, and its intensity and degree may change, there is only one effective way of freeing ourselves from the pain of our existence, and that is to accept it. We still deal with our daily life situations but we stop trying to make the whole world conform to our desires and projections. If we are old, we come to accept being old; if we are young, we accept that too whatever the situation, we simply accept it.
Once this acceptance occurs, then to a large extent we are freed from the suffering. Once we are able to let it go, it just falls away from us.
This is not to imply that the solution is to develop total inactivity and passivity in relation to the world. Nor should we maintain an endless struggle to make our lives perfect. Instead we follow a middle way, between the two extremes.
Having accepted the limitations of being human, we are content to do our best in any situation and to behave in a flexible way according to the level of our understanding, aware both of our own development and the situation as we find it. Our aim throughout is to be completely free from the causes of suffering and to stop creating new suffering for ourselves and others.
First of all we seek to remedy our own suffering. The way of accomplishing this is very much the same wherever one is. Once we accept that the causes of suffering lie mainly in the mind'sinability to fulfil its desires, we can see that these causes are internal and are not simply products of our external environment.
Whatever society we come from, whether we are spiritual people or not, the understanding that desire arises within our own mind allows us to begin to go forward. We will become aware that others suffer just as we do, and compassion will arise spontaneously. Further, it becomes clear that they, just like us, want only to be happy.
Compassion means the wish to benefit all beings and free them from the causes of suffering.
However, when we 'blame' ourselves for the difficulties arising in our own minds it may appear that we lack compassion towards ourselves. And if we have no compassion for ourselves, how then can we cultivate it towards others? In fact it isn't a question of 'blame' at all, nor are we trying to torture or punish ourselves.
We are simply acknowledging that desire arises inside our own minds and nowhere else. Such acceptance awakens confidence and wisdom within us and we begin to realise that desire arises in the minds of others just as it does in our own. At that point we are able to co-ordinate ourselves with others and compassion for them grows. Then there will come a time of true friendship.
Understanding how to tame the mind is beneficial for everyone, not just for beginners. We may think that we know a great deal and have a wide knowledge of life, but for all of us the important thing, the essential and first thing is to tame the mind. This way we can develop compassion and feel friendship for ourselves and others, rather than enmity.
There is a Tibetan saying that it's very easy to make enemies, but to develop friendship takes a long, long time. The way beyond suffering lies in the development of friendship within our families, our society and between nations everywhere. We try to be kind to one another, always.
A controlled mind is conducive to happiness,
Gautama Buddha
Akong Tulku Rinpoche
*Dedication for all sentient beings. May no one be dwelling in the truths of afflictions. May all be free.
It is like someone with defective vision seeing the world as being upside down, or a fearful person finding everything frightening. We may be largely unaware of our ignorance and wrong views, yet at present the mind can be compared to a wild tiger, rampaging through our daily lives.
Motivated by desire, hatred and bewilderment this untamed mind blindly pursues what it wants and lashes out at all that stands in its way, with little or no understanding of the way things really are.
The wildness we have to deal with is not simply that of anger and rage; it is much more fundamental than that.
The tendency to be driven by ignorance, hatred and delusion enslaves us, allowing confusion and negative emotions to predominate. Thus the mind becomes wild and uncontrollable and our freedom is effectively destroyed. Normally we are so blind that we are unaware of how wild our minds really are.
When things go wrong we tend to blame other people and circumstances, rather than look inside ourselves for the causes of the suffering. But if we are ever to find true peace or happiness it is that wildness within which must be faced and dealt with. Only then can we learn to use our energy in a more positive and balanced way, so that we stop causing harm to ourselves and to others.
Before we can tame the tiger we must first track it down. Neither goal is at all easy to achieve, but the difficulties and dangers simply have to be faced. If a child is weak and underdeveloped it isn't helpful just to let that child have its own way.
It is the parents' responsibility to encourage the child to walk, so that its body may grow properly and become strong. Thus firmness on the part of the parents can be seen to be a manifestation of true compassion. Similarly, although training the mind might be difficult, even painful at first, we still have to go ahead and do it.
The teachings in Taming the Tiger are applicable to anyone who is suffering, not only to oriental people or to Buddhists. Eastern people may differ from Westerners in their facial features, manner of dress, customs and ways of talking, but human nature is universal and runs deeper than mere racial characteristics or skin colouring.
Kindness, wherever it is shown, generally evokes afavourable response; while its opposite causes anger, sorrow or pain. When we consider the joy and suffering in a direct and practical way, it becomes clear that the mind, which is behind everything we do or say, is essentially the same.
East or West. Yet where is this mind? We have only to look at everyday situations and examine our behaviour, our desires and our suffering in our every-day situations in order to detect its presence.
As human beings there is a great deal of desire and attachment in our lives. This can cause much suffering, both to ourselves and to others.
If the desire is unfulfilled we become unhappy. Even when we get what we want the happiness is only temporary, because invariably a new desire arises to take its place. Time after time all we are doing is trying to satisfy desires which are limitless, shapeless and as vast as the sky. The process is repeated throughout our lives. As children we want lots of toys - one is not enough - and we soon tire of each, in turn.
Later on we may have educational ambitions, or wish to have lots of friends. Desire makes us strive to collect material possessions; own a whole range of different clothes; to buy special kinds of food; to collect property, cars, radios and televisions. Less obviously, we may wish to be beautiful or to avoid sickness for as long as we live.
We might even fall ill in order to attract attention, sympathy, kindness. Yet as soon as we succeed in becoming ill we want to be well again.
Similarly, our attitude to eating may be affected: when our stomachs are full, we want them to be empty; when empty, we wish they were full.
In all these many ways we constantly search for and dream about what we haven't got, without ever finding true satisfaction. Despite all our effort, hardship and expense, we constantly fail to fulfil our wishes.
The mistake is that we expect to find happiness outside ourselves, failing to realise that it can only come from within. If we admire a particular flower and pick it, within days its beauty has gone. But as it withers and dies the desire remains and we want another flower.
Clearly our desire cannot be eternally satisfied by any one flower; rather it requires an endless supply of them. So what is required is a change in the way that we perceive the world. We have to learn to accept our desire and yet not be driven by it, only then will we be content with what we already have instead of constantly wanting more.
Desire is limitless. It is said that since the mind has no form and no finite end then likewise desire has no form, no finite end it is shapeless, it just goes on and on. Only by taming the mind, therefore, can the endless search for gratification be pacified and our understanding be developed. At that stage we become a little more mature, a little more grown up.
Of course, to some extent, our minds are trained already. When we are babies, we simply act, move and make noises on impulse. Later on as we grow older we do learn some control and independence. Enduring hardships and relating with others grants us a measure of understanding, and some maturity does develop naturally. So, it could be said that we have tamed the tiger a little,in living and growing from day to day.
Yet this is still not riding the tiger.
Gurdjieff expresses mind-training in terms of a wild horse and its trainer. Wild horses are neither trained by being completely left alone, nor by continual beating. Such extreme measures will inevitably fail. We have to find a middle way. On the one hand, no benefit comes from the negative attitude that it isn't worthwhile to try and train the wild horse at all.
On the other hand, we have to accept that the horse is wild and have a compassionate approach towards training it. Perhaps most important of all, the horse must also accept us as its trainer.
Maturity is only possible once we accept who we are. It isn't helpful to justify our own wildness by blaming society, our family, or our enemies.
We have to reach some kind of agreement with ourselves as we really are and accept our thinking, whether it be good or bad. So whatever thoughts which may arise are allowed to flow through us, without our acting them out impulsively, or trying to suppress them, to make them our prisoners.
For example, if we separate out the bad thoughts and instead of accepting them try to hide them in a rubbish bag, then at some stage the bag will become so full that it will burst. This could leadto mental illness and, just like an untamed tiger, we could do a lot of damage, cause a lot of harm. Instead we can work with and transform what is negative; the power of the tiger can be put to good use.
The correct approach is to train the tiger in a dignified way, in a very accepting way. We accept the tiger even if we can't directly see it. The important thing is to face the situation as it is. Irrespective of whether or not we are religious, men or women, young or old, all our sufferings are quite similar; only the causes of those sufferings differ substantially.
If we are elderly, for example, we experience the suffering that accompanies old age; if middle-aged, the suffering of jobs and relationships; and if we are young, we have the suffering of education, of growing up. Throughout our lives we are faced with a continual series of sufferings, according to the development and changes of our bodies.
Although the varieties of suffering may be many, and its intensity and degree may change, there is only one effective way of freeing ourselves from the pain of our existence, and that is to accept it. We still deal with our daily life situations but we stop trying to make the whole world conform to our desires and projections. If we are old, we come to accept being old; if we are young, we accept that too whatever the situation, we simply accept it.
Once this acceptance occurs, then to a large extent we are freed from the suffering. Once we are able to let it go, it just falls away from us.
This is not to imply that the solution is to develop total inactivity and passivity in relation to the world. Nor should we maintain an endless struggle to make our lives perfect. Instead we follow a middle way, between the two extremes.
Having accepted the limitations of being human, we are content to do our best in any situation and to behave in a flexible way according to the level of our understanding, aware both of our own development and the situation as we find it. Our aim throughout is to be completely free from the causes of suffering and to stop creating new suffering for ourselves and others.
First of all we seek to remedy our own suffering. The way of accomplishing this is very much the same wherever one is. Once we accept that the causes of suffering lie mainly in the mind'sinability to fulfil its desires, we can see that these causes are internal and are not simply products of our external environment.
Whatever society we come from, whether we are spiritual people or not, the understanding that desire arises within our own mind allows us to begin to go forward. We will become aware that others suffer just as we do, and compassion will arise spontaneously. Further, it becomes clear that they, just like us, want only to be happy.
Compassion means the wish to benefit all beings and free them from the causes of suffering.
However, when we 'blame' ourselves for the difficulties arising in our own minds it may appear that we lack compassion towards ourselves. And if we have no compassion for ourselves, how then can we cultivate it towards others? In fact it isn't a question of 'blame' at all, nor are we trying to torture or punish ourselves.
We are simply acknowledging that desire arises inside our own minds and nowhere else. Such acceptance awakens confidence and wisdom within us and we begin to realise that desire arises in the minds of others just as it does in our own. At that point we are able to co-ordinate ourselves with others and compassion for them grows. Then there will come a time of true friendship.
Understanding how to tame the mind is beneficial for everyone, not just for beginners. We may think that we know a great deal and have a wide knowledge of life, but for all of us the important thing, the essential and first thing is to tame the mind. This way we can develop compassion and feel friendship for ourselves and others, rather than enmity.
There is a Tibetan saying that it's very easy to make enemies, but to develop friendship takes a long, long time. The way beyond suffering lies in the development of friendship within our families, our society and between nations everywhere. We try to be kind to one another, always.
A controlled mind is conducive to happiness,
Gautama Buddha
Akong Tulku Rinpoche
*Dedication for all sentient beings. May no one be dwelling in the truths of afflictions. May all be free.
If you know me
If you know me,
You know I reside in the hearts
of all beings and manifest
in all realms through
the twelve links of dependent origination.
If you do not know me,
You are tied to external appearances.
Yeshe Tsogyal
You know I reside in the hearts
of all beings and manifest
in all realms through
the twelve links of dependent origination.
If you do not know me,
You are tied to external appearances.
Yeshe Tsogyal
July 14, 2010
The story of terton Tsasum Lingpa
Tsasum Lingpa was a crazy wisdom yogi who lived during the last half of the seventeenth century. He was also a great terton.
Born into a lower middle-class family in Kham, a region in eastern Tibet, he was raised as an ordinary boy, although both his parents had auspicious dreams around the time of conception. During pregnancy his mother had many more. But perhaps because of bad counsel, she tended to worry that this might mean trouble.
After consulting an oracle in her final weeks, she left her home and gave birth in the wilderness at the foot of a black juniper tree at a juncture of river valleys which is locally likened to a sinuous black scorpion. The spot where he was born was exactly at the belly of this scorpion and was accompanied by many miraculous signs.
Emaho! What happiness! I always keep Padma as the crown jewel in my crown chakra. I have made the long journey through the bardo,
And now I have arrived in samsara, the city of magic.
Consciousness wanders like a child searching for a house to stay in this world for a while.
So I am renting this form to fulfill my aspirations inseparable from those of Padmasambhava and Yeshe Tsogyal.
His mother was very happy, but still worried about what all this might really mean, so just to make sure, she asked the midwife to keep quiet about the thunder and rainbows, the snowflakes shaped like lotuses, the celestial music and mantras, and that magical gathering of song birds.
As they returned home, Jowo Ze Gyal, a pilgrimage mountain which symbolizes the qualities of the buddhas to Tibetans, loomed on the horizon. When they returned and everyone saw that the mother and child were healthy and happy, they gave thanks by offering a fire puja.
As a boy, Tsasum Lingpa never spent much time in school or in the monastery. One day when Tsasum Lingpa was about six, he followed some hunters into the mountains. They left him in a cave while they went on ahead to pursue their game. The moment they left, a door opened in the cave wall and a man with red skin and a harelip appeared.
With delight and obvious respect, the red man bowed his head slightly and said, "Oh Sangye Yeshe Rinpoche, welcome, welcome! Please come in." They entered what appeared to be a great house filled with many attendants. The red man was apparently lord of the house and he arranged cushions Tibetan style, for them both to sit on while the attendants served tea and tsampa.
The fellow was beaming with ecstasy to be with Tsasum Lingpa and said, "I am so very happy to see you again! It has been such a long time. Up until now, it has been a real struggle." Tsasum was feeling a little embarrassed that this little red man acted as if they had long been familiars while he himself had no idea of who sat before him.
So he decided to ask as plainly as he could. "Who are you?"
The fellow put down his tea and leaned forward. "When you were Nub Sangye Yeshe, I was your attendant and student. We tripped through India together. I was following you in Nepal near the Tibetan border when I was robbed. I fought with the bandits and they killed me. While I lay dying, I had a lot of negative thoughts and cursed them; this is what has led to my present state."
Still miffed, young Tsasum then asked, "And why do you have that harelip?"
"It is a family trait; I am now part of the tsan, an invisible tribe of mountain spirits."
As the red man was telling him all this, Tsasum Lingpa went into a dream-like state and started to recall his old memories. They talked over tea for hours until the tsan said,
"Your friends are coming back; you should get ready to leave." As soon as Tsasum Lingpa stepped out the door, the hunters appeared at the opening of the cave.
Upon arriving home late that afternoon, his mother was very annoyed. "Where have you been?" she shouted. "You want to wander up in the hills all day, you can sleep outside tonight. Following hunters at six years old! They are going off to kill animals; do you know that? You naughty boy! Is that what you want to do? Well, I don't want you to be like that.
I simply won't have it." She scolded and lectured him and then hid his boots so that he couldn't go out for a month and a half.
Around that time, he started having wonderful dreams and visions of Padmasambhava, Yeshe Tsogyal, and other dakinis. Young Tsasum was so moved that he naturally began to communicate some of this, as well as his earlier meeting with the tsan, to his parents.
Of course, they did not believe him and scolded him for lying. Then he told his mother that he would like to join the monastery. She humored him and suggested he start by asking his uncle to teach him how to read. So he did. As soon as Tsasum's uncle began showing him the letters of the alphabet on a chalkboard, the boy could read them.
Amazed by this, the uncle formed the letters into words and words into sentences and the boy could read it all.
The family was surprised he was so smart.
He again requested to be allowed to join a monastery. "Well, you may know how to read, but you certainly need more practice first."
"You think so? I actually know how to read quite well. Shall I read to you?" He began reading a page and then spontaneously composed a beautiful prayer which pays homage to Kuntuzangpo, Vajradhara, Padmasambhava and great masters such as Tilopa, Marpa, and Milarepa. He fooled his family into believing that he was reading the whole thing from the page and they were quite impressed; "Alright then, perhaps we can pay a visit to the monks and see what they say..."
He joined Nyang Chen Gar monastery in eastern Tibet. One night he dreamt of a wrathful black lady. She said, "Tomorrow Tag Sham Tarchin is coming to give teachings in this area. You should go and connect with him. He was your dharma brother during the time of Guru Padmasambhava.
If you receive teachings from him it will help reawaken these memories."
The next day he was on his way to the teachings when he was enticed into playing with some of the other young monks who had also decided to stay behind.
Tag Sham Tarchin taught the following two days as well, but on both days, Tsasum got distracted and forgot to go. The third night of the teachings, he was again visited by this black woman in his dreams. She appeared even more wrathful now.
" I have already asked you to go, but you still haven't gone.Tomorrow you have to go -- because the teaching is about me!You must recieve that teaching."
The next morning Tsasum made sure to attend the teachings. The local king was sponsoring the event, and many officials, as well as a few high lamas, were in attendance. Tsasum was just a young monk, so he stood at the edge of the crowd but kept getting shoved farther back. He spotted Konchog Tsering, a well known meditation master, seated on the edge of the crowd and thought, "Everyone knows that man over there is a very peaceful being.
If I go sit by him no one will bother me." But when he tried to settle himself next to the master, Konchog Tsering got annoyed and said, "Oh you spacey young monk, you're disturbing my meditation. Get out of here!" And he actually pushed him away.
By now, Tsasum could not even see Tag Sham, so he went behind the tent housing the teaching throne where he could at least hear everything.
Naturally, someone saw him go back there and told him it was improper place to be sitting, and he had to move again. This was just getting to be too much so he started back towards the monastery, sad and frustrated.
The day had left him exhausted, so along the way he decided to take a little nap. Again Yeshe Tsogyal appeared to him quite vividly. " You did well," she told him. "You heard all the teachings. There is no reason to be sad." Her kindness and encouragement filled him with happiness and he woke up joyful and energized.
When Tsasum Lingpa was about 17, his qualities were more evident to his elders. He had become a very important person. He had a recurring dream wherein Guru Padmasambhava and wisdom dakini Yeshe Tsogyal told him that he must leave and go on to fulfill his mission. He was chosen to accompany the head of his monastery on a trip to central Tibet for ceremonial affairs at Ganden monastery.
While there, many of the masters and monks tried to get Tsasum to stay and become a geshe. He was considering it when Yeshe Tsogyal again appeared and said, "This is not the time for study. Instead, work on actualizing the instructions you have already received. There is much to be discovered and you have responsibilities to fulfill." He awoke the next morning without any doubt and left central Tibet.
Once on a pilgrimage in southern Tibet, in the region of Lhodrag, Tsasum was walking along when he looked up into the sky and saw a thick white cloud in the southwest. With his heart strong in devotion to Guru Padmasambhava and Yeshe Tsogyal, he began having vivid flashbacks of his past life as Nub Sangye Yeshe.
His devotion was mixed with feelings of loneliness and sadness and he began to cry and sing to the cloud,
"You look gloriouslike a snow lion standing in the southwest above that mountain. If you go further southwest to the Glorious Copper-Colored Mountain, please give this message to my father Padmasambhava and to my mother Yeshe Tsogyal. Tell them I am alone and wandering through the wilds of Tibet. Please come and help me."
When he was done singing, it seemed as if the cloud immediately raced off toward the southwest.
That night he had a dream and in the dream a very beautiful young woman appeared. He didn't recognize her and was wondering who she was. Then, she grabbed him and said, 'What is the matter with you? Don't you recognize your own mother? How terrible!'
She held him like a small child, took off all his clothes off and put him in a tub. She called and suddenly there were many beautiful women bathing him and pouring water over his head. All night long he dreamed that he was taking a shower. Many dakas and dakinis appeared to Tsasum Lingpa to console and reassure him.
He understood that the woman who had held him was Yeshe Tsogyal. Guru Padmasambhava himself explained, "Because of conditional habit patterns acquired in this life, you have become obscured; this is why you do not recollect your past. We will purify all this by bathing you. Afterwards, we will give you initiation and instructions." So they washed him and he absorbed their teachings for the rest of the night.
After the bath, the wisdom dakini dressed him and said that he must leave the monastery. In the morning, he awoke with the sun of wisdom, having regained all his memories. The sun was shining in his room and some of his friends had brought him tea. It was sitting there beside a bowl of tsampa.
He felt very happy and excited and knew that he had to leave. He drank the tea and started thinking about how to make his exit. Having seen Yeshe Tsogyal in his dream and that he had better take her advice. He knew he had responsibilities and that everyone was depending on him. He was trying to figure out the best way to leave.
This monastery was in eastern Tibet, near Tsasum Lingpa's birthplace. They wanted to saddle him with responsibilities and pressured him to accept their charges. All during this time he was having visions of Padmasambhava and dharmapalas telling him what he really needed to do. He had already attempted to resign from the monastery, but the monks would not hear of it.
Now he had to go south toward the area where Khenpo Palden and Khenpo Tsewang were born, in the vicinity of the sacred mountain Jowo Dze. This mountain held the key to the terma texts he was to discover. It was necessary to get this key before he could go on to reveal termas. In acquiring such a key, timing is very important. One must not delay too long or the opportunity is lost. He realized he only had three days.
He decided that the best way to be left alone would be to act crazy. So he began to dress strangely. He pulled his long skirt above his knees and put on a fox hat. Although it is forbidden in the monastery, he carried a thigh-bone trumpet and a long sword. He skipped across the courtyard, shouting and blowing the trumpet while the monks looked on in disbelief. Some laughed.
Others got angry. The general consensus was that he must have gone crazy. Then he just danced out the gate and never came back.
According to Khenpo Palden, "He later came to the village where we were born and stayed there for a while. He made many prophecies about the area and went to the very place where our monastery is located; of course at that time there was nothing there, it was simply the slope of the great mountain Jowo Zegyal.
On that site, he built a little hut of stone. It was a very small hut, more like a dollhouse. He placed a small doll in it and said, 'For now, this will serve as a dharmapala.' That hut was the start of Gochen Monastery and it later grew up right on that spot."
Padmasambhava had told Tsasum Lingpa to go to a place about sixty miles south of the monastery to reveal what was to be a key to all the termas.
This actually turned out to be a small locket which makes clacking noises and soft musical sounds when shaken. From here, Tsasum Lingpa went to central Tibet and stayed at Drikung Monastery for over a year. He studied with the teachers there and actualized the ultimate state in meditation. He excelled in the tsa-lung practices and learned wind-walking which allows one to travel over great distances in a very short time. This is when he began to discover termas and ritual objects.
Tsasum Lingpa never stayed in one place for a long time gathering students.And he almost always traveled alone.
One night he was staying with a family in Lhasa. A red horse appeared and upon it, a red man in armor and a helmet, equipped with sword, shield and spear. "Now is the time," he said. "You should go to Sha'ug Tago to discover the phurba teachings.
Do not delay." Sha'ug Tago is hundreds of miles away, near Assam on the Indian border. The red warrior also said, "You will need an assistant. There is a dakini in Lhasa, an emanation of Yeshe Tsogyal who must come with you. In Sha'ug Tago, many concealed teachings were intended for you by Guru Rinpoche and Yeshe Tsogyal.
So you must come now. And make sure you bring the woman." Tsasum Lingpa replied, "I don't know any dakinis and certainly not anyone like you are describing." The red man replied, "I will help you." And then he told him to be at a certain place the next morning.
So our man was there on time, as instructed.
Looking down the road, he saw five girls walking toward him. He thought one of them must be the dakini. These young ladies were from aristocratic families and dressed elegantly while Tsasum Lingpa appeared rather poor and perhaps a bit strange. Four of them completely ignored him. The fifth barely looked up at first, but soon approached and asked, "Where are you from?"
"I am from Kham," he replied but then he got very nervous and didn't know what to say next. His mind went totally blank. Finally, he said, "Can I see that ring?" The young lady said, "Sure," and pulled it off her finger to let him look at it. The moment she handed him the ring, he became so excited that he used his wind energy to leap far away.
In no time at all, he was out of sight. He eventually calmed down and continued walking for the remainder of the day. By evening he was on the shores of a famous turquoise lake.
As he lay down to sleep, the red warrior arrived with seventeen attendants. "Alright," the Red man began, "I see you've made it. But what happened to your assistant?"
"That's right, I was supposed to bring a lady here," Tsasum replied sheepishly. "Well, actually you know, I really couldn't tell which one of them was a dakini,"
"How can you say that? I all but handed her to you!" The warrior, who was actually a dharmapala, got very angry and started yelling at Tsasum Lingpa. "You blew it! I can't believe this... I brought her right to you!"
While he was stomping around and cursing, Tsasum pulled out the ring and said, "Here, look at this. This is all I have." The dharmapala said, "You're not very good at this are you? I mean, this ring will help me a little, but I wasn't kidding; you really do need a female assistant in order to discover the terma."
"Well, I don't have a human consort, but I will pray to the wisdom dakinis to help me." The next morning as he prayed, a broad ray of white light stretched from a mountain in the Drikung region, to where he was sitting.
It spanned across the sky like a white scarf and there in the midst of that radiance, was Achi Chödrön, a dakini as well as a dharmapala, riding a mule on the ray as if it were a road. She said, "You are calling upon all the dakinis. Is there a problem?" He explained his predicament and she replied, "Don't worry, I can help. Get up here and ride behind me on this mule. Hold on and keep your eyes closed until I tell you to open them again."
He jumped up on the mule and closed his eyes and since he didn't look, he simply said that it certainly felt like they were riding through the sky. This feeling continued for a stretch of time until Achi Chödrön said, "We are beginning to descend." They came down at Sha'ug Tago which ordinarily takes four days to reach.
Upon arrival they encountered the red dharmapala who said, "Now you must reveal the terma teaching in the center of this rock mountain.
The Guru and His Lady charged me with protection of these teachings until you came. I have done my job. They are now your responsibility." Tsasum Lingpa climbed the mountain until he reached a spot that was blazing with fire. There he discovered a locket with insects on it. This was a sign that he was almost too late to retrieve the treasure. Within the locket were small scrolls containing the entire Vajrakilaya sadhana.
Along with the locket he found a meteoric iron vajra, a statue of Guru Rinpoche and other holy relics. While removing these things from the rock, he looked around and saw that the sky was filled with rainbow light and a gentle, celestial music was resounding deep into the canyons below. The red dharmapala was overjoyed. With a laugh that roared like thunder, he said to Tsasum Lingpa, "You have done very well after all. For my part, I will continue to protect the teachings and practitioners of your lineage."
Tsasum continued to look around and saw many doors suddenly appear in the rocks which were all opening and closing. Inside were beautiful rupas, termas and other precious things. But as soon as he attempted to remove any of these, the doors would close. The dharmapala saw this and told him, "You see, because you did not get the right dakini, you are unable to access these things.
In any case, you've got the main thing, and that's enough for now."
Tsasum Lingpa was very famous for discovering earth terma, involving physical objects. When he revealed the Vajrakilaya teachings, he was alone except for some dharmapalas. But often when he was going to unearth a terma, he would invite many students to come with him. Sometimes three or four hundred people would accompany him.
He would announce, "At such-and-such a place and time, I am going to reveal terma teachings. Those who are interested to see how I discover them can come along."
http://www.turtlehill.org/khen/tsa.html
Born into a lower middle-class family in Kham, a region in eastern Tibet, he was raised as an ordinary boy, although both his parents had auspicious dreams around the time of conception. During pregnancy his mother had many more. But perhaps because of bad counsel, she tended to worry that this might mean trouble.
After consulting an oracle in her final weeks, she left her home and gave birth in the wilderness at the foot of a black juniper tree at a juncture of river valleys which is locally likened to a sinuous black scorpion. The spot where he was born was exactly at the belly of this scorpion and was accompanied by many miraculous signs.
Emaho! What happiness! I always keep Padma as the crown jewel in my crown chakra. I have made the long journey through the bardo,
And now I have arrived in samsara, the city of magic.
Consciousness wanders like a child searching for a house to stay in this world for a while.
So I am renting this form to fulfill my aspirations inseparable from those of Padmasambhava and Yeshe Tsogyal.
His mother was very happy, but still worried about what all this might really mean, so just to make sure, she asked the midwife to keep quiet about the thunder and rainbows, the snowflakes shaped like lotuses, the celestial music and mantras, and that magical gathering of song birds.
As they returned home, Jowo Ze Gyal, a pilgrimage mountain which symbolizes the qualities of the buddhas to Tibetans, loomed on the horizon. When they returned and everyone saw that the mother and child were healthy and happy, they gave thanks by offering a fire puja.
As a boy, Tsasum Lingpa never spent much time in school or in the monastery. One day when Tsasum Lingpa was about six, he followed some hunters into the mountains. They left him in a cave while they went on ahead to pursue their game. The moment they left, a door opened in the cave wall and a man with red skin and a harelip appeared.
With delight and obvious respect, the red man bowed his head slightly and said, "Oh Sangye Yeshe Rinpoche, welcome, welcome! Please come in." They entered what appeared to be a great house filled with many attendants. The red man was apparently lord of the house and he arranged cushions Tibetan style, for them both to sit on while the attendants served tea and tsampa.
The fellow was beaming with ecstasy to be with Tsasum Lingpa and said, "I am so very happy to see you again! It has been such a long time. Up until now, it has been a real struggle." Tsasum was feeling a little embarrassed that this little red man acted as if they had long been familiars while he himself had no idea of who sat before him.
So he decided to ask as plainly as he could. "Who are you?"
The fellow put down his tea and leaned forward. "When you were Nub Sangye Yeshe, I was your attendant and student. We tripped through India together. I was following you in Nepal near the Tibetan border when I was robbed. I fought with the bandits and they killed me. While I lay dying, I had a lot of negative thoughts and cursed them; this is what has led to my present state."
Still miffed, young Tsasum then asked, "And why do you have that harelip?"
"It is a family trait; I am now part of the tsan, an invisible tribe of mountain spirits."
As the red man was telling him all this, Tsasum Lingpa went into a dream-like state and started to recall his old memories. They talked over tea for hours until the tsan said,
"Your friends are coming back; you should get ready to leave." As soon as Tsasum Lingpa stepped out the door, the hunters appeared at the opening of the cave.
Upon arriving home late that afternoon, his mother was very annoyed. "Where have you been?" she shouted. "You want to wander up in the hills all day, you can sleep outside tonight. Following hunters at six years old! They are going off to kill animals; do you know that? You naughty boy! Is that what you want to do? Well, I don't want you to be like that.
I simply won't have it." She scolded and lectured him and then hid his boots so that he couldn't go out for a month and a half.
Around that time, he started having wonderful dreams and visions of Padmasambhava, Yeshe Tsogyal, and other dakinis. Young Tsasum was so moved that he naturally began to communicate some of this, as well as his earlier meeting with the tsan, to his parents.
Of course, they did not believe him and scolded him for lying. Then he told his mother that he would like to join the monastery. She humored him and suggested he start by asking his uncle to teach him how to read. So he did. As soon as Tsasum's uncle began showing him the letters of the alphabet on a chalkboard, the boy could read them.
Amazed by this, the uncle formed the letters into words and words into sentences and the boy could read it all.
The family was surprised he was so smart.
He again requested to be allowed to join a monastery. "Well, you may know how to read, but you certainly need more practice first."
"You think so? I actually know how to read quite well. Shall I read to you?" He began reading a page and then spontaneously composed a beautiful prayer which pays homage to Kuntuzangpo, Vajradhara, Padmasambhava and great masters such as Tilopa, Marpa, and Milarepa. He fooled his family into believing that he was reading the whole thing from the page and they were quite impressed; "Alright then, perhaps we can pay a visit to the monks and see what they say..."
He joined Nyang Chen Gar monastery in eastern Tibet. One night he dreamt of a wrathful black lady. She said, "Tomorrow Tag Sham Tarchin is coming to give teachings in this area. You should go and connect with him. He was your dharma brother during the time of Guru Padmasambhava.
If you receive teachings from him it will help reawaken these memories."
The next day he was on his way to the teachings when he was enticed into playing with some of the other young monks who had also decided to stay behind.
Tag Sham Tarchin taught the following two days as well, but on both days, Tsasum got distracted and forgot to go. The third night of the teachings, he was again visited by this black woman in his dreams. She appeared even more wrathful now.
" I have already asked you to go, but you still haven't gone.Tomorrow you have to go -- because the teaching is about me!You must recieve that teaching."
The next morning Tsasum made sure to attend the teachings. The local king was sponsoring the event, and many officials, as well as a few high lamas, were in attendance. Tsasum was just a young monk, so he stood at the edge of the crowd but kept getting shoved farther back. He spotted Konchog Tsering, a well known meditation master, seated on the edge of the crowd and thought, "Everyone knows that man over there is a very peaceful being.
If I go sit by him no one will bother me." But when he tried to settle himself next to the master, Konchog Tsering got annoyed and said, "Oh you spacey young monk, you're disturbing my meditation. Get out of here!" And he actually pushed him away.
By now, Tsasum could not even see Tag Sham, so he went behind the tent housing the teaching throne where he could at least hear everything.
Naturally, someone saw him go back there and told him it was improper place to be sitting, and he had to move again. This was just getting to be too much so he started back towards the monastery, sad and frustrated.
The day had left him exhausted, so along the way he decided to take a little nap. Again Yeshe Tsogyal appeared to him quite vividly. " You did well," she told him. "You heard all the teachings. There is no reason to be sad." Her kindness and encouragement filled him with happiness and he woke up joyful and energized.
When Tsasum Lingpa was about 17, his qualities were more evident to his elders. He had become a very important person. He had a recurring dream wherein Guru Padmasambhava and wisdom dakini Yeshe Tsogyal told him that he must leave and go on to fulfill his mission. He was chosen to accompany the head of his monastery on a trip to central Tibet for ceremonial affairs at Ganden monastery.
While there, many of the masters and monks tried to get Tsasum to stay and become a geshe. He was considering it when Yeshe Tsogyal again appeared and said, "This is not the time for study. Instead, work on actualizing the instructions you have already received. There is much to be discovered and you have responsibilities to fulfill." He awoke the next morning without any doubt and left central Tibet.
Once on a pilgrimage in southern Tibet, in the region of Lhodrag, Tsasum was walking along when he looked up into the sky and saw a thick white cloud in the southwest. With his heart strong in devotion to Guru Padmasambhava and Yeshe Tsogyal, he began having vivid flashbacks of his past life as Nub Sangye Yeshe.
His devotion was mixed with feelings of loneliness and sadness and he began to cry and sing to the cloud,
"You look gloriouslike a snow lion standing in the southwest above that mountain. If you go further southwest to the Glorious Copper-Colored Mountain, please give this message to my father Padmasambhava and to my mother Yeshe Tsogyal. Tell them I am alone and wandering through the wilds of Tibet. Please come and help me."
When he was done singing, it seemed as if the cloud immediately raced off toward the southwest.
That night he had a dream and in the dream a very beautiful young woman appeared. He didn't recognize her and was wondering who she was. Then, she grabbed him and said, 'What is the matter with you? Don't you recognize your own mother? How terrible!'
She held him like a small child, took off all his clothes off and put him in a tub. She called and suddenly there were many beautiful women bathing him and pouring water over his head. All night long he dreamed that he was taking a shower. Many dakas and dakinis appeared to Tsasum Lingpa to console and reassure him.
He understood that the woman who had held him was Yeshe Tsogyal. Guru Padmasambhava himself explained, "Because of conditional habit patterns acquired in this life, you have become obscured; this is why you do not recollect your past. We will purify all this by bathing you. Afterwards, we will give you initiation and instructions." So they washed him and he absorbed their teachings for the rest of the night.
After the bath, the wisdom dakini dressed him and said that he must leave the monastery. In the morning, he awoke with the sun of wisdom, having regained all his memories. The sun was shining in his room and some of his friends had brought him tea. It was sitting there beside a bowl of tsampa.
He felt very happy and excited and knew that he had to leave. He drank the tea and started thinking about how to make his exit. Having seen Yeshe Tsogyal in his dream and that he had better take her advice. He knew he had responsibilities and that everyone was depending on him. He was trying to figure out the best way to leave.
This monastery was in eastern Tibet, near Tsasum Lingpa's birthplace. They wanted to saddle him with responsibilities and pressured him to accept their charges. All during this time he was having visions of Padmasambhava and dharmapalas telling him what he really needed to do. He had already attempted to resign from the monastery, but the monks would not hear of it.
Now he had to go south toward the area where Khenpo Palden and Khenpo Tsewang were born, in the vicinity of the sacred mountain Jowo Dze. This mountain held the key to the terma texts he was to discover. It was necessary to get this key before he could go on to reveal termas. In acquiring such a key, timing is very important. One must not delay too long or the opportunity is lost. He realized he only had three days.
He decided that the best way to be left alone would be to act crazy. So he began to dress strangely. He pulled his long skirt above his knees and put on a fox hat. Although it is forbidden in the monastery, he carried a thigh-bone trumpet and a long sword. He skipped across the courtyard, shouting and blowing the trumpet while the monks looked on in disbelief. Some laughed.
Others got angry. The general consensus was that he must have gone crazy. Then he just danced out the gate and never came back.
According to Khenpo Palden, "He later came to the village where we were born and stayed there for a while. He made many prophecies about the area and went to the very place where our monastery is located; of course at that time there was nothing there, it was simply the slope of the great mountain Jowo Zegyal.
On that site, he built a little hut of stone. It was a very small hut, more like a dollhouse. He placed a small doll in it and said, 'For now, this will serve as a dharmapala.' That hut was the start of Gochen Monastery and it later grew up right on that spot."
Padmasambhava had told Tsasum Lingpa to go to a place about sixty miles south of the monastery to reveal what was to be a key to all the termas.
This actually turned out to be a small locket which makes clacking noises and soft musical sounds when shaken. From here, Tsasum Lingpa went to central Tibet and stayed at Drikung Monastery for over a year. He studied with the teachers there and actualized the ultimate state in meditation. He excelled in the tsa-lung practices and learned wind-walking which allows one to travel over great distances in a very short time. This is when he began to discover termas and ritual objects.
Tsasum Lingpa never stayed in one place for a long time gathering students.And he almost always traveled alone.
One night he was staying with a family in Lhasa. A red horse appeared and upon it, a red man in armor and a helmet, equipped with sword, shield and spear. "Now is the time," he said. "You should go to Sha'ug Tago to discover the phurba teachings.
Do not delay." Sha'ug Tago is hundreds of miles away, near Assam on the Indian border. The red warrior also said, "You will need an assistant. There is a dakini in Lhasa, an emanation of Yeshe Tsogyal who must come with you. In Sha'ug Tago, many concealed teachings were intended for you by Guru Rinpoche and Yeshe Tsogyal.
So you must come now. And make sure you bring the woman." Tsasum Lingpa replied, "I don't know any dakinis and certainly not anyone like you are describing." The red man replied, "I will help you." And then he told him to be at a certain place the next morning.
So our man was there on time, as instructed.
Looking down the road, he saw five girls walking toward him. He thought one of them must be the dakini. These young ladies were from aristocratic families and dressed elegantly while Tsasum Lingpa appeared rather poor and perhaps a bit strange. Four of them completely ignored him. The fifth barely looked up at first, but soon approached and asked, "Where are you from?"
"I am from Kham," he replied but then he got very nervous and didn't know what to say next. His mind went totally blank. Finally, he said, "Can I see that ring?" The young lady said, "Sure," and pulled it off her finger to let him look at it. The moment she handed him the ring, he became so excited that he used his wind energy to leap far away.
In no time at all, he was out of sight. He eventually calmed down and continued walking for the remainder of the day. By evening he was on the shores of a famous turquoise lake.
As he lay down to sleep, the red warrior arrived with seventeen attendants. "Alright," the Red man began, "I see you've made it. But what happened to your assistant?"
"That's right, I was supposed to bring a lady here," Tsasum replied sheepishly. "Well, actually you know, I really couldn't tell which one of them was a dakini,"
"How can you say that? I all but handed her to you!" The warrior, who was actually a dharmapala, got very angry and started yelling at Tsasum Lingpa. "You blew it! I can't believe this... I brought her right to you!"
While he was stomping around and cursing, Tsasum pulled out the ring and said, "Here, look at this. This is all I have." The dharmapala said, "You're not very good at this are you? I mean, this ring will help me a little, but I wasn't kidding; you really do need a female assistant in order to discover the terma."
"Well, I don't have a human consort, but I will pray to the wisdom dakinis to help me." The next morning as he prayed, a broad ray of white light stretched from a mountain in the Drikung region, to where he was sitting.
It spanned across the sky like a white scarf and there in the midst of that radiance, was Achi Chödrön, a dakini as well as a dharmapala, riding a mule on the ray as if it were a road. She said, "You are calling upon all the dakinis. Is there a problem?" He explained his predicament and she replied, "Don't worry, I can help. Get up here and ride behind me on this mule. Hold on and keep your eyes closed until I tell you to open them again."
He jumped up on the mule and closed his eyes and since he didn't look, he simply said that it certainly felt like they were riding through the sky. This feeling continued for a stretch of time until Achi Chödrön said, "We are beginning to descend." They came down at Sha'ug Tago which ordinarily takes four days to reach.
Upon arrival they encountered the red dharmapala who said, "Now you must reveal the terma teaching in the center of this rock mountain.
The Guru and His Lady charged me with protection of these teachings until you came. I have done my job. They are now your responsibility." Tsasum Lingpa climbed the mountain until he reached a spot that was blazing with fire. There he discovered a locket with insects on it. This was a sign that he was almost too late to retrieve the treasure. Within the locket were small scrolls containing the entire Vajrakilaya sadhana.
Along with the locket he found a meteoric iron vajra, a statue of Guru Rinpoche and other holy relics. While removing these things from the rock, he looked around and saw that the sky was filled with rainbow light and a gentle, celestial music was resounding deep into the canyons below. The red dharmapala was overjoyed. With a laugh that roared like thunder, he said to Tsasum Lingpa, "You have done very well after all. For my part, I will continue to protect the teachings and practitioners of your lineage."
Tsasum continued to look around and saw many doors suddenly appear in the rocks which were all opening and closing. Inside were beautiful rupas, termas and other precious things. But as soon as he attempted to remove any of these, the doors would close. The dharmapala saw this and told him, "You see, because you did not get the right dakini, you are unable to access these things.
In any case, you've got the main thing, and that's enough for now."
Tsasum Lingpa was very famous for discovering earth terma, involving physical objects. When he revealed the Vajrakilaya teachings, he was alone except for some dharmapalas. But often when he was going to unearth a terma, he would invite many students to come with him. Sometimes three or four hundred people would accompany him.
He would announce, "At such-and-such a place and time, I am going to reveal terma teachings. Those who are interested to see how I discover them can come along."
http://www.turtlehill.org/khen/tsa.html
Examination of The Secret Law
By avoiding worldly hustle and bustle, you will be happy; but if you don't avoid them, at least keep company with good people.
How could you cherish a poisonous snake? But if you decide to raise one, then earnestly chant your mantras.
*******
Grasp a single word of the scriptures every day, just as ants build anthills and bees build honeycombs, it won't take long before you become wise.
*******
When the mind is greatly agitated, there's no opportunity to practice the holy teachings. Abiding peacefully, the mind becomes serviceable for meritious practice.
*******
People well versed in all aspects of concentration, whose minds are well tamed through meditation, can be fields where all virtues may appear, if such people practice the teachings rightly.
*******
If you want to walk the paths of good conduct, no matter what, stick to the good sayings. Then always being patient, guard your conduct rightly, even at the cost of your own life.
*******
If you want to diligently accomplish your aims, act for the sake of others. It is impossible for you to achieve your aims by placing your own goals first.
*******
People who work primarily for the sake of others accomplish their goals in the end, and therefore may seem to be cunning. But people who work primarily for themselves end up making others more succesful, and themselves seem simple minded.
*******
Even if you strive for the sake of this present life, you will succeed happily if you act in accord with Dharma. Observe the difference between the prosperity of virtous people and that of thieves.
*******
If you conquer a foe who harmed you, then you must conquer your own anger. From beginningless time in cyclic existence anger has harmed you more than anything else.
*******
You may want to destroy every enemy, but how can you slay them all? Yet by merely destroying your own anger, all your enemies are simultaneous slain.
*******
Grasses that grow from a single plant are scattered by the wind to the ten directions. In the same way, people born together get separated by the force of their actions from previous lives.
*******
If you cannot tolerate the fact that others prosper, then your intolerance destroys your own prosperity. Therefore you would simple be jealous of yourself.
*******
This body becomes the receptacle of an ocean of sufferings and is like an enemy. But if wise people know how to regard the body, they can find abasis for virtue therein.
*******
In this world, it is uncertain whether something loaned will be returned. But by giving even a little to a beggar you will gain effortlessly a hundredfold.
*******
A fine horse is distinguished by its speed, gold and silver are distinguisted by their melting points, an elephant is distinguished by its conduct on the battlefild, and wise are distinguished by the good sayings they compose.
*******
Those who understand worldly actions rightly accomplish the system of the holy Dharma. Hence the practice of that Sacred Law is the way of the Bodhisattvas.
Sakya Pandita.
How could you cherish a poisonous snake? But if you decide to raise one, then earnestly chant your mantras.
*******
Grasp a single word of the scriptures every day, just as ants build anthills and bees build honeycombs, it won't take long before you become wise.
*******
When the mind is greatly agitated, there's no opportunity to practice the holy teachings. Abiding peacefully, the mind becomes serviceable for meritious practice.
*******
People well versed in all aspects of concentration, whose minds are well tamed through meditation, can be fields where all virtues may appear, if such people practice the teachings rightly.
*******
If you want to walk the paths of good conduct, no matter what, stick to the good sayings. Then always being patient, guard your conduct rightly, even at the cost of your own life.
*******
If you want to diligently accomplish your aims, act for the sake of others. It is impossible for you to achieve your aims by placing your own goals first.
*******
People who work primarily for the sake of others accomplish their goals in the end, and therefore may seem to be cunning. But people who work primarily for themselves end up making others more succesful, and themselves seem simple minded.
*******
Even if you strive for the sake of this present life, you will succeed happily if you act in accord with Dharma. Observe the difference between the prosperity of virtous people and that of thieves.
*******
If you conquer a foe who harmed you, then you must conquer your own anger. From beginningless time in cyclic existence anger has harmed you more than anything else.
*******
You may want to destroy every enemy, but how can you slay them all? Yet by merely destroying your own anger, all your enemies are simultaneous slain.
*******
Grasses that grow from a single plant are scattered by the wind to the ten directions. In the same way, people born together get separated by the force of their actions from previous lives.
*******
If you cannot tolerate the fact that others prosper, then your intolerance destroys your own prosperity. Therefore you would simple be jealous of yourself.
*******
This body becomes the receptacle of an ocean of sufferings and is like an enemy. But if wise people know how to regard the body, they can find abasis for virtue therein.
*******
In this world, it is uncertain whether something loaned will be returned. But by giving even a little to a beggar you will gain effortlessly a hundredfold.
*******
A fine horse is distinguished by its speed, gold and silver are distinguisted by their melting points, an elephant is distinguished by its conduct on the battlefild, and wise are distinguished by the good sayings they compose.
*******
Those who understand worldly actions rightly accomplish the system of the holy Dharma. Hence the practice of that Sacred Law is the way of the Bodhisattvas.
Sakya Pandita.
Embryology.
A while ago, Dr Pasang worked on the last parts of this very informative work. Now all four parts are finished and I like to share it here as well.
I like to thank Dr Pasang for all his efforts in this, making it possible many interested ones can learn from it. Thank you very much.
Embryology (Chhagstshul-rigpa)Embryology is described in the second tantra and elaborated in its commentaries. It is especially detailed in the dGahvo-mngal’juggi-mdo, the ‘sutra of conception‘ expounded by Buddha to his disciple Ananda[1].
Some information also taken from the tantras gives light and clarifications. Therefore the Tibetan embryology is remarkably detailed and full of information concerning the body/mind, energy and subtle anatomy.
http://www.tibetanmedicine-edu.org/index.php/n-articles/tibetan-embryology-1
http://www.tibetanmedicine-edu.org/index.php/n-articles/tibetan-embryology-2
http://www.tibetanmedicine-edu.org/index.php/n-articles/tibetan-embryology-3
http://www.tibetanmedicine-edu.org/index.php/n-articles/tibetan-embryology-4
Bowing.
I like to thank Dr Pasang for all his efforts in this, making it possible many interested ones can learn from it. Thank you very much.
Embryology (Chhagstshul-rigpa)Embryology is described in the second tantra and elaborated in its commentaries. It is especially detailed in the dGahvo-mngal’juggi-mdo, the ‘sutra of conception‘ expounded by Buddha to his disciple Ananda[1].
Some information also taken from the tantras gives light and clarifications. Therefore the Tibetan embryology is remarkably detailed and full of information concerning the body/mind, energy and subtle anatomy.
http://www.tibetanmedicine-edu.org/index.php/n-articles/tibetan-embryology-1
http://www.tibetanmedicine-edu.org/index.php/n-articles/tibetan-embryology-2
http://www.tibetanmedicine-edu.org/index.php/n-articles/tibetan-embryology-3
http://www.tibetanmedicine-edu.org/index.php/n-articles/tibetan-embryology-4
Bowing.
July 12, 2010
July 08, 2010
Homage to Khenpo La. Simple joy.
When wrong ones and enemies are destroyed by destroying the only root (ego-clinging) of all of them is there simple joy and care for all.
Dance with Khenpo La. http://www.youtube.com/watch?v=PNCj4OI78fA&feature=related
Praying in gratefulness for all he offered, waiting on reincarnation.
Dance with Khenpo La. http://www.youtube.com/watch?v=PNCj4OI78fA&feature=related
Praying in gratefulness for all he offered, waiting on reincarnation.
July 07, 2010
Difficulties are passing clouds in a dream.
"Experienced riders do not fall off their horses.
In the same way, when unexpected harm or sudden difficulties befall us, if love and compassion rather than annoyance, come welling up in us of their own accord-in other words, if uncomfortable situations can be used to advantage in our lives, that is a sign that we have accomplished something in the Mind Training.
So it is vitally important for us to continue in our efforts.
Experiences like this indicate a familiarity with the Mind Training; they do not, however, mean that the work is finished.
For even if such signs occur, we should continue in our endeavour, becoming more thoroughly adept and always joyful.
A mind, moreover, which has been subdued and calmed through practice will naturally reveal itself in external activities.
As with the different proverbs:"When you see the ducks, you know the water is near"and "No smoke without fire." So too, Bodhisattva can be recognized by outward signs.
Calmness and serenity (honest and spontaneous)
Will show your wisdom
Freedom from defiled emotions
Will display your progress on the path
Your perfection will be manifest
Through virtue done in dreams (dreamlike)
A Bodhisattva is revealed by what he-she does."
Text translation by Padmakara from Dilgo Khyentse Rinpoche his teaching.
To remain in honesty the lowest among all is subtle secret to undo ignorance, to open naturally ease, in which no acceptions or rejections are mentioned.
In the same way, when unexpected harm or sudden difficulties befall us, if love and compassion rather than annoyance, come welling up in us of their own accord-in other words, if uncomfortable situations can be used to advantage in our lives, that is a sign that we have accomplished something in the Mind Training.
So it is vitally important for us to continue in our efforts.
Experiences like this indicate a familiarity with the Mind Training; they do not, however, mean that the work is finished.
For even if such signs occur, we should continue in our endeavour, becoming more thoroughly adept and always joyful.
A mind, moreover, which has been subdued and calmed through practice will naturally reveal itself in external activities.
As with the different proverbs:"When you see the ducks, you know the water is near"and "No smoke without fire." So too, Bodhisattva can be recognized by outward signs.
Calmness and serenity (honest and spontaneous)
Will show your wisdom
Freedom from defiled emotions
Will display your progress on the path
Your perfection will be manifest
Through virtue done in dreams (dreamlike)
A Bodhisattva is revealed by what he-she does."
Text translation by Padmakara from Dilgo Khyentse Rinpoche his teaching.
To remain in honesty the lowest among all is subtle secret to undo ignorance, to open naturally ease, in which no acceptions or rejections are mentioned.
July 05, 2010
Protection sounds.
http://www.youtube.com/watch?v=URgQ50ydT8g&feature=related His Holiness 6 July. _/\_ _/\_ _/\_
http://www.youtube.com/watch?v=vmz9kAEiTSc&feature=related
In this moment I utter the powerful wish that all living beings will be freed from the samsara prison holder ego and its habitual obscurations.
Beings' nature doesn't belong to this prison concept. May they see their own vast and dynamic nature. By that no need to hope, no need to fear.
When the own limited heart is opening by wisdom and compassion into the boundless warmth of Chenrezig, beings flood in freedom.
http://www.youtube.com/watch?v=iG_lNuNUVd4&feature=related
Simplicity.
http://www.youtube.com/watch?v=vmz9kAEiTSc&feature=related
In this moment I utter the powerful wish that all living beings will be freed from the samsara prison holder ego and its habitual obscurations.
Beings' nature doesn't belong to this prison concept. May they see their own vast and dynamic nature. By that no need to hope, no need to fear.
When the own limited heart is opening by wisdom and compassion into the boundless warmth of Chenrezig, beings flood in freedom.
http://www.youtube.com/watch?v=iG_lNuNUVd4&feature=related
Simplicity.
July 03, 2010
HHST on the Nature of the Mind
Nature of The Mind
- His Holiness Sakya Trizin
One of the main teachings of the Buddha is the law of karma, the teaching that all the lives we have are not without cause, are not created by other beings, and are not by coincidence, but are all created by our own actions. All the positive things such as love, long life, good health, prosperity and so forth are also not given by anybody else. It is through our own positive actions in the past that today we enjoy all the good things. Similarly all the negative aspects, like short life, sickness, poverty, etc. and all the undesirable things are also not created by any outsider but by our own actions, the negative deeds we committed in the past.
If one really wishes to be free from suffering and to experience happiness, it is very important to work on the causes. Without working on the causes, one cannot expect to yield any results. Each and everything must have its own cause and a complete cause - things cannot appear without any cause. Things do not appear from nowhere, from the wrong cause, or from an incomplete cause. So the source of all the sufferings is the negative deeds.
Negative deeds basically means not knowing reality, not knowing the true nature of the mind. Instead of seeing the true nature of the mind, we cling to a self without any logical reason. All of us have a natural tendency to cling to a self because we are so used to it. It is a kind of habit we have formed since beginningless time.
However if we carefully examine and investigate, we cannot find the self. If there is a self, it has to be either body, mind or name. First, the name is empty by itself. Any name can be given to anybody. So the name is empty by itself.
Likewise the body. We say "my body". just like "my house, my car, my home, my country" and so forth, so the body and "I" are separate. If we examine every part of the body, we cannot find anywhere, anything called "I" or the self. It is just many things together that form what we cling to as the body or the self. If we investigate carefully from head to toe, we cannot find anywhere a thing called self. The body is not a self because the body has many parts, many different parts. People can still remain alive without certain parts of the body, so the body is not the self.
Likewise the mind. We think that the mind may be the self, but the mind is actually changing from moment to moment. All the time the mind is changing. And the past mind is already extinct, already gone. Something that is already gone cannot be called the self. And the future mind is yet to arise. Something that is yet to arise cannot be the self. And the present mind is changing all the time, every moment it is changing. The mind when we were a baby and the mind when we are an adult are very different. And these different minds do not occur at one time. It is all the time changing, all the time changing, every moment it is changing. Something that is constantly changing cannot be the self.
So now, apart from name, body or mind, there is no such thing called the self, but due to long habit, we all have a very strong tendency to cling to a self. Instead of seeing the true nature of the mind, we cling at a self without any logical reason. And as long as we have this, it is just like mistaking a colorful rope for a snake. Until we realize that it is not a snake but only a rope, we have fear and anxiety. As long as we cling to a self, we have suffering. Clinging to a self is the root of all the sufferings. Not knowing reality, not knowing the true nature of the mind, we cling to a self.
When you have a "self", naturally there are "others" - the self and others. The "self and others" are dependent on the "self". Just like right and left, if there is right, there has got to be a left. Likewise, if there is a self, there are others. When you have a self and others, attachment then arises to one's own side, one's friends and relatives and so forth, and hatred arises towards "others" whom you disagree with, towards the people who have different views, different ideas. These three are main poisons that keep us in this net of illusions, samsara. Basically the ignorance of not knowing and clinging to a self, attachment or desire, and hatred - these three are the three main poisons. And from these three, arise other impurities, such as jealousy, pride and so forth. And when you have these, you create actions. And when you create actions, it is like planting a seed on a fertile ground that in due course will yield results. In this way we create karma constantly and are caught up in the realms of existence.
To be completely free from samsara, we need the wisdom that can cut the root of samsara, the wisdom that realizes selflessness. Such wisdom also depends on method. Without the accumulation of method, one cannot cause wisdom to arise. And without wisdom, one cannot have the right method. Just like needing two wings in order to fly in the sky, one needs both method and wisdom in order to attain enlightenment. The most important method, the most effective method, is based on loving-kindness, universal love and compassion, and from this arises the bodhicitta, or the enlightenment thought, which is the sincere wish to attain perfect enlightenment for the sake of all sentient beings. When you have this thought, then all the right and virtuous deeds are naturally acquired.
On the other side, you need wisdom, the wisdom that realizes the true nature of all phenomena, and particularly of the mind - because the root of samsara and nirvana, everything, is the mind. The Lord Buddha said: "One should not indulge in negative deeds, one should try to practice virtuous deeds, and one should tame the mind." This is the teaching of the Buddha. The fault lies in our wild mind, we are caught up in samsara or the cycle of existence. The purpose of all the eighty-four thousand teachings of the Buddha is to tame our mind. After all, everything is the mind - it is the mind which suffers, it is the mind which experiences happiness, it is the mind which is caught up in samsara and it is the mind that attains liberation or enlightenment. So when the true nature of the mind is realized, all other things, all other outer and inner things, are then naturally realized.
So what is the mind? If one tries to investigate where the mind is, one cannot find the mind anywhere. One cannot pinpoint any part of the body and say, "This is my mind." So it is not inside the body, not outside the body, and not in between the body. If something exists, it has to be of specific shape or colour but one cannot find it in any shape or any colour. So the nature of the mind is emptiness.
But when we say that everything is emptiness and doesn't exist, it does not mean that it does not conventionally exist. After all, it is the mind which does all the wrong things, it is the mind which does all the right things, it is the mind which experiences suffering and so forth. Therefore there is a mind of course - we are not dead or unconscious, but are conscious living beings, and there is a stream of continuity of the consciousness, constantly. Just like the candle light that is burning, the clarity of the mind is constantly continuing. The characteristic of the mind is clarity. You cannot find it in any form or in any color or in any place, yet there is a clarity that is constantly continuing. This is the characteristic of the mind. And the two, the clarity and emptiness are inseparable, just like fire and the heat of fire are inseparable. The clarity and the emptiness cannot be separated. The inseparability of the two is the essence, the unfabricated essence of the mind.
In order to experience such a state, it is important first to go through the preliminary practices. Also, through preliminary practices one accumulates merit. It is best to meditate on insight wisdom. For that one needs to prepare the present mind, our ordinary mind that is constantly in streams of thoughts. Such a busy and agitated mind will not be a base for insight wisdom. So first we have to build a base with concentration, using the right method. Through concentration, one tries to bring the mind to a very stable state. And on such stable clarity and single-pointedness, one then meditates on insight wisdom and through this one realizes the true nature of the mind. But to realize such, one requires a tremendous amount of merit, and the most effective way of acquiring the merit is to cultivate bodhicitta.
So with the two together, method and wisdom, one can realize the true nature. And when one has realized the true nature, on the basis of that and increasing wisdom, eventually one will reach the full realization and will attain enlightenment.
- His Holiness Sakya Trizin
One of the main teachings of the Buddha is the law of karma, the teaching that all the lives we have are not without cause, are not created by other beings, and are not by coincidence, but are all created by our own actions. All the positive things such as love, long life, good health, prosperity and so forth are also not given by anybody else. It is through our own positive actions in the past that today we enjoy all the good things. Similarly all the negative aspects, like short life, sickness, poverty, etc. and all the undesirable things are also not created by any outsider but by our own actions, the negative deeds we committed in the past.
If one really wishes to be free from suffering and to experience happiness, it is very important to work on the causes. Without working on the causes, one cannot expect to yield any results. Each and everything must have its own cause and a complete cause - things cannot appear without any cause. Things do not appear from nowhere, from the wrong cause, or from an incomplete cause. So the source of all the sufferings is the negative deeds.
Negative deeds basically means not knowing reality, not knowing the true nature of the mind. Instead of seeing the true nature of the mind, we cling to a self without any logical reason. All of us have a natural tendency to cling to a self because we are so used to it. It is a kind of habit we have formed since beginningless time.
However if we carefully examine and investigate, we cannot find the self. If there is a self, it has to be either body, mind or name. First, the name is empty by itself. Any name can be given to anybody. So the name is empty by itself.
Likewise the body. We say "my body". just like "my house, my car, my home, my country" and so forth, so the body and "I" are separate. If we examine every part of the body, we cannot find anywhere, anything called "I" or the self. It is just many things together that form what we cling to as the body or the self. If we investigate carefully from head to toe, we cannot find anywhere a thing called self. The body is not a self because the body has many parts, many different parts. People can still remain alive without certain parts of the body, so the body is not the self.
Likewise the mind. We think that the mind may be the self, but the mind is actually changing from moment to moment. All the time the mind is changing. And the past mind is already extinct, already gone. Something that is already gone cannot be called the self. And the future mind is yet to arise. Something that is yet to arise cannot be the self. And the present mind is changing all the time, every moment it is changing. The mind when we were a baby and the mind when we are an adult are very different. And these different minds do not occur at one time. It is all the time changing, all the time changing, every moment it is changing. Something that is constantly changing cannot be the self.
So now, apart from name, body or mind, there is no such thing called the self, but due to long habit, we all have a very strong tendency to cling to a self. Instead of seeing the true nature of the mind, we cling at a self without any logical reason. And as long as we have this, it is just like mistaking a colorful rope for a snake. Until we realize that it is not a snake but only a rope, we have fear and anxiety. As long as we cling to a self, we have suffering. Clinging to a self is the root of all the sufferings. Not knowing reality, not knowing the true nature of the mind, we cling to a self.
When you have a "self", naturally there are "others" - the self and others. The "self and others" are dependent on the "self". Just like right and left, if there is right, there has got to be a left. Likewise, if there is a self, there are others. When you have a self and others, attachment then arises to one's own side, one's friends and relatives and so forth, and hatred arises towards "others" whom you disagree with, towards the people who have different views, different ideas. These three are main poisons that keep us in this net of illusions, samsara. Basically the ignorance of not knowing and clinging to a self, attachment or desire, and hatred - these three are the three main poisons. And from these three, arise other impurities, such as jealousy, pride and so forth. And when you have these, you create actions. And when you create actions, it is like planting a seed on a fertile ground that in due course will yield results. In this way we create karma constantly and are caught up in the realms of existence.
To be completely free from samsara, we need the wisdom that can cut the root of samsara, the wisdom that realizes selflessness. Such wisdom also depends on method. Without the accumulation of method, one cannot cause wisdom to arise. And without wisdom, one cannot have the right method. Just like needing two wings in order to fly in the sky, one needs both method and wisdom in order to attain enlightenment. The most important method, the most effective method, is based on loving-kindness, universal love and compassion, and from this arises the bodhicitta, or the enlightenment thought, which is the sincere wish to attain perfect enlightenment for the sake of all sentient beings. When you have this thought, then all the right and virtuous deeds are naturally acquired.
On the other side, you need wisdom, the wisdom that realizes the true nature of all phenomena, and particularly of the mind - because the root of samsara and nirvana, everything, is the mind. The Lord Buddha said: "One should not indulge in negative deeds, one should try to practice virtuous deeds, and one should tame the mind." This is the teaching of the Buddha. The fault lies in our wild mind, we are caught up in samsara or the cycle of existence. The purpose of all the eighty-four thousand teachings of the Buddha is to tame our mind. After all, everything is the mind - it is the mind which suffers, it is the mind which experiences happiness, it is the mind which is caught up in samsara and it is the mind that attains liberation or enlightenment. So when the true nature of the mind is realized, all other things, all other outer and inner things, are then naturally realized.
So what is the mind? If one tries to investigate where the mind is, one cannot find the mind anywhere. One cannot pinpoint any part of the body and say, "This is my mind." So it is not inside the body, not outside the body, and not in between the body. If something exists, it has to be of specific shape or colour but one cannot find it in any shape or any colour. So the nature of the mind is emptiness.
But when we say that everything is emptiness and doesn't exist, it does not mean that it does not conventionally exist. After all, it is the mind which does all the wrong things, it is the mind which does all the right things, it is the mind which experiences suffering and so forth. Therefore there is a mind of course - we are not dead or unconscious, but are conscious living beings, and there is a stream of continuity of the consciousness, constantly. Just like the candle light that is burning, the clarity of the mind is constantly continuing. The characteristic of the mind is clarity. You cannot find it in any form or in any color or in any place, yet there is a clarity that is constantly continuing. This is the characteristic of the mind. And the two, the clarity and emptiness are inseparable, just like fire and the heat of fire are inseparable. The clarity and the emptiness cannot be separated. The inseparability of the two is the essence, the unfabricated essence of the mind.
In order to experience such a state, it is important first to go through the preliminary practices. Also, through preliminary practices one accumulates merit. It is best to meditate on insight wisdom. For that one needs to prepare the present mind, our ordinary mind that is constantly in streams of thoughts. Such a busy and agitated mind will not be a base for insight wisdom. So first we have to build a base with concentration, using the right method. Through concentration, one tries to bring the mind to a very stable state. And on such stable clarity and single-pointedness, one then meditates on insight wisdom and through this one realizes the true nature of the mind. But to realize such, one requires a tremendous amount of merit, and the most effective way of acquiring the merit is to cultivate bodhicitta.
So with the two together, method and wisdom, one can realize the true nature. And when one has realized the true nature, on the basis of that and increasing wisdom, eventually one will reach the full realization and will attain enlightenment.
July 02, 2010
Karma and result.
A small fire, a little flame, can have enormous result. Therefore be mindful to use medicine and not poison.
All pain is due to inner non virtuous deed. When the root of the tree is poisoned; the fruit will be poisoned.
To control our actions, not act through defilements.
*HH Sakya Trizin*.
Careful. Do not take lightly small misdeeds
Believing they can do no harm
Even a tiny spark of fire
Can set alight a mountain of hay.
Courage. Do not take lightly small good deeds
Believing they can hardly help
For drops of water one by one
In time can fill a giant pot.
*Patrul Rinpoche*.
All pain is due to inner non virtuous deed. When the root of the tree is poisoned; the fruit will be poisoned.
To control our actions, not act through defilements.
*HH Sakya Trizin*.
Careful. Do not take lightly small misdeeds
Believing they can do no harm
Even a tiny spark of fire
Can set alight a mountain of hay.
Courage. Do not take lightly small good deeds
Believing they can hardly help
For drops of water one by one
In time can fill a giant pot.
*Patrul Rinpoche*.
Be not trapped by feelings.
One who strives for enlightenment must expect to encounter terrible obstacles: anger, desire, mental confusion, pride and jealousy.
We live under threat from these painful emotions. Therefore we should always be ready to counter these with the appropriate antidote. True practicioners may be recognized by their unfailing mindfulness.
Instead of allowing ourselves to be led and trapped by our feelings, we should let them disapear as soon as they form, like letters drawn on water with a finger.
Dilgo Khyentse Rinpoche.
We live under threat from these painful emotions. Therefore we should always be ready to counter these with the appropriate antidote. True practicioners may be recognized by their unfailing mindfulness.
Instead of allowing ourselves to be led and trapped by our feelings, we should let them disapear as soon as they form, like letters drawn on water with a finger.
Dilgo Khyentse Rinpoche.
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Visualization Buddha Field.
In any visiualization practice we see all is perfected from the very beginning and not a product of our intellect.
By that we can percieve the naturally perfection of the environment as what we can call then Buddha Field.
In that field are all celestial beings, dakas and dakinis.With intense devotion which is very powerful, we percieve our teachers as inseparable from Guru Rinpoche. So Guru Rinpoche is near like a protecting shadow.
Emaho! The "self" appearing, naturally present, perfectly pure, infinite Buddha Field... This means where beings are naturally free from the poisonous emotions, naturally inclined to practice the Dharma, and so where one can see Guru Rinpoche.
So this freedom is called Buddha Field.
In contrast to this, we have this ordinary place where the beings are filled with strong poisons, such as craving, anger, pride, jealousy and miserliness, where they do not behave in accordance with the scriptures and where they are completely distracted by aims limited to this lifetime.
This is what is called impure field.If we visualize the place around us as an impure field, it will not help us. But if we do so with a pure field it will become so. Or to be more exact; we will come to realize its natural purity. (not harmful stained by own obscurations)
***May all see the very important medicine in this practice.***
Such a Buddha Field is not composed of ordinary earth-rocks and so on but of precious jewels. There are wishfulfilling trees and a lake of nectarlike water that posseses the eight qualities and confers immortality.
Even the wildest animals behave there in peaceful harmony with the Dharma. The calls of the birds carry the sound of Dharma and all natural sounds like water, wind, fire, forests reverberate as mantras.
The sky is filled with rainbows and vidhyadharas, dakas, dakinis, numberless as dust particles in sun rays. Celestial music, vajra songs, and melodious tunes of mantras resound, bringing inexpressible bliss to the mind.
The beings are not divided into those whom we see as friends and those whom we see as enemies, but all have the nature and appearance of dakas and dakinis. All are compagnions on the path, behaving in accordance of the Dharma.
In this Buddha Field we percieve beings as free from poisons of jealousy, pride and aggression and without judging some to be superior and others to be inferior, we generate the same loving kindness and equanimity to all.
If we hold in mind this visualized Buddha Field, our manner of percieving things will gradually change. We will percieve all as pure.In brief we should percieve all forms as being display of Guru Rinpoche's body and thoughts as display of wisdom.
But we should not think that this is mental fabrication but that things have been so since the very beginning. (without need of own obscurations; judgements)This pure state is something that naturally exists, but of which we are not aware.
The purpose of the meditation is thus to uncloud our mistaken perception of things and to realize, instead the innate purity of all phenomena.
Taming the tiger.
>> July 16, 2010
The mind is the root of all our experience, both of ourselves and of others. If we perceive the world in an unclear way, confusion and suffering will surely arise.
It is like someone with defective vision seeing the world as being upside down, or a fearful person finding everything frightening. We may be largely unaware of our ignorance and wrong views, yet at present the mind can be compared to a wild tiger, rampaging through our daily lives.
Motivated by desire, hatred and bewilderment this untamed mind blindly pursues what it wants and lashes out at all that stands in its way, with little or no understanding of the way things really are.
The wildness we have to deal with is not simply that of anger and rage; it is much more fundamental than that.
The tendency to be driven by ignorance, hatred and delusion enslaves us, allowing confusion and negative emotions to predominate. Thus the mind becomes wild and uncontrollable and our freedom is effectively destroyed. Normally we are so blind that we are unaware of how wild our minds really are.
When things go wrong we tend to blame other people and circumstances, rather than look inside ourselves for the causes of the suffering. But if we are ever to find true peace or happiness it is that wildness within which must be faced and dealt with. Only then can we learn to use our energy in a more positive and balanced way, so that we stop causing harm to ourselves and to others.
Before we can tame the tiger we must first track it down. Neither goal is at all easy to achieve, but the difficulties and dangers simply have to be faced. If a child is weak and underdeveloped it isn't helpful just to let that child have its own way.
It is the parents' responsibility to encourage the child to walk, so that its body may grow properly and become strong. Thus firmness on the part of the parents can be seen to be a manifestation of true compassion. Similarly, although training the mind might be difficult, even painful at first, we still have to go ahead and do it.
The teachings in Taming the Tiger are applicable to anyone who is suffering, not only to oriental people or to Buddhists. Eastern people may differ from Westerners in their facial features, manner of dress, customs and ways of talking, but human nature is universal and runs deeper than mere racial characteristics or skin colouring.
Kindness, wherever it is shown, generally evokes afavourable response; while its opposite causes anger, sorrow or pain. When we consider the joy and suffering in a direct and practical way, it becomes clear that the mind, which is behind everything we do or say, is essentially the same.
East or West. Yet where is this mind? We have only to look at everyday situations and examine our behaviour, our desires and our suffering in our every-day situations in order to detect its presence.
As human beings there is a great deal of desire and attachment in our lives. This can cause much suffering, both to ourselves and to others.
If the desire is unfulfilled we become unhappy. Even when we get what we want the happiness is only temporary, because invariably a new desire arises to take its place. Time after time all we are doing is trying to satisfy desires which are limitless, shapeless and as vast as the sky. The process is repeated throughout our lives. As children we want lots of toys - one is not enough - and we soon tire of each, in turn.
Later on we may have educational ambitions, or wish to have lots of friends. Desire makes us strive to collect material possessions; own a whole range of different clothes; to buy special kinds of food; to collect property, cars, radios and televisions. Less obviously, we may wish to be beautiful or to avoid sickness for as long as we live.
We might even fall ill in order to attract attention, sympathy, kindness. Yet as soon as we succeed in becoming ill we want to be well again.
Similarly, our attitude to eating may be affected: when our stomachs are full, we want them to be empty; when empty, we wish they were full.
In all these many ways we constantly search for and dream about what we haven't got, without ever finding true satisfaction. Despite all our effort, hardship and expense, we constantly fail to fulfil our wishes.
The mistake is that we expect to find happiness outside ourselves, failing to realise that it can only come from within. If we admire a particular flower and pick it, within days its beauty has gone. But as it withers and dies the desire remains and we want another flower.
Clearly our desire cannot be eternally satisfied by any one flower; rather it requires an endless supply of them. So what is required is a change in the way that we perceive the world. We have to learn to accept our desire and yet not be driven by it, only then will we be content with what we already have instead of constantly wanting more.
Desire is limitless. It is said that since the mind has no form and no finite end then likewise desire has no form, no finite end it is shapeless, it just goes on and on. Only by taming the mind, therefore, can the endless search for gratification be pacified and our understanding be developed. At that stage we become a little more mature, a little more grown up.
Of course, to some extent, our minds are trained already. When we are babies, we simply act, move and make noises on impulse. Later on as we grow older we do learn some control and independence. Enduring hardships and relating with others grants us a measure of understanding, and some maturity does develop naturally. So, it could be said that we have tamed the tiger a little,in living and growing from day to day.
Yet this is still not riding the tiger.
Gurdjieff expresses mind-training in terms of a wild horse and its trainer. Wild horses are neither trained by being completely left alone, nor by continual beating. Such extreme measures will inevitably fail. We have to find a middle way. On the one hand, no benefit comes from the negative attitude that it isn't worthwhile to try and train the wild horse at all.
On the other hand, we have to accept that the horse is wild and have a compassionate approach towards training it. Perhaps most important of all, the horse must also accept us as its trainer.
Maturity is only possible once we accept who we are. It isn't helpful to justify our own wildness by blaming society, our family, or our enemies.
We have to reach some kind of agreement with ourselves as we really are and accept our thinking, whether it be good or bad. So whatever thoughts which may arise are allowed to flow through us, without our acting them out impulsively, or trying to suppress them, to make them our prisoners.
For example, if we separate out the bad thoughts and instead of accepting them try to hide them in a rubbish bag, then at some stage the bag will become so full that it will burst. This could leadto mental illness and, just like an untamed tiger, we could do a lot of damage, cause a lot of harm. Instead we can work with and transform what is negative; the power of the tiger can be put to good use.
The correct approach is to train the tiger in a dignified way, in a very accepting way. We accept the tiger even if we can't directly see it. The important thing is to face the situation as it is. Irrespective of whether or not we are religious, men or women, young or old, all our sufferings are quite similar; only the causes of those sufferings differ substantially.
If we are elderly, for example, we experience the suffering that accompanies old age; if middle-aged, the suffering of jobs and relationships; and if we are young, we have the suffering of education, of growing up. Throughout our lives we are faced with a continual series of sufferings, according to the development and changes of our bodies.
Although the varieties of suffering may be many, and its intensity and degree may change, there is only one effective way of freeing ourselves from the pain of our existence, and that is to accept it. We still deal with our daily life situations but we stop trying to make the whole world conform to our desires and projections. If we are old, we come to accept being old; if we are young, we accept that too whatever the situation, we simply accept it.
Once this acceptance occurs, then to a large extent we are freed from the suffering. Once we are able to let it go, it just falls away from us.
This is not to imply that the solution is to develop total inactivity and passivity in relation to the world. Nor should we maintain an endless struggle to make our lives perfect. Instead we follow a middle way, between the two extremes.
Having accepted the limitations of being human, we are content to do our best in any situation and to behave in a flexible way according to the level of our understanding, aware both of our own development and the situation as we find it. Our aim throughout is to be completely free from the causes of suffering and to stop creating new suffering for ourselves and others.
First of all we seek to remedy our own suffering. The way of accomplishing this is very much the same wherever one is. Once we accept that the causes of suffering lie mainly in the mind'sinability to fulfil its desires, we can see that these causes are internal and are not simply products of our external environment.
Whatever society we come from, whether we are spiritual people or not, the understanding that desire arises within our own mind allows us to begin to go forward. We will become aware that others suffer just as we do, and compassion will arise spontaneously. Further, it becomes clear that they, just like us, want only to be happy.
Compassion means the wish to benefit all beings and free them from the causes of suffering.
However, when we 'blame' ourselves for the difficulties arising in our own minds it may appear that we lack compassion towards ourselves. And if we have no compassion for ourselves, how then can we cultivate it towards others? In fact it isn't a question of 'blame' at all, nor are we trying to torture or punish ourselves.
We are simply acknowledging that desire arises inside our own minds and nowhere else. Such acceptance awakens confidence and wisdom within us and we begin to realise that desire arises in the minds of others just as it does in our own. At that point we are able to co-ordinate ourselves with others and compassion for them grows. Then there will come a time of true friendship.
Understanding how to tame the mind is beneficial for everyone, not just for beginners. We may think that we know a great deal and have a wide knowledge of life, but for all of us the important thing, the essential and first thing is to tame the mind. This way we can develop compassion and feel friendship for ourselves and others, rather than enmity.
There is a Tibetan saying that it's very easy to make enemies, but to develop friendship takes a long, long time. The way beyond suffering lies in the development of friendship within our families, our society and between nations everywhere. We try to be kind to one another, always.
A controlled mind is conducive to happiness,
Gautama Buddha
Akong Tulku Rinpoche
*Dedication for all sentient beings. May no one be dwelling in the truths of afflictions. May all be free.
If you know me
If you know me,
You know I reside in the hearts
of all beings and manifest
in all realms through
the twelve links of dependent origination.
If you do not know me,
You are tied to external appearances.
Yeshe Tsogyal
The story of terton Tsasum Lingpa
>> July 14, 2010
Tsasum Lingpa was a crazy wisdom yogi who lived during the last half of the seventeenth century. He was also a great terton.
Born into a lower middle-class family in Kham, a region in eastern Tibet, he was raised as an ordinary boy, although both his parents had auspicious dreams around the time of conception. During pregnancy his mother had many more. But perhaps because of bad counsel, she tended to worry that this might mean trouble.
After consulting an oracle in her final weeks, she left her home and gave birth in the wilderness at the foot of a black juniper tree at a juncture of river valleys which is locally likened to a sinuous black scorpion. The spot where he was born was exactly at the belly of this scorpion and was accompanied by many miraculous signs.
Emaho! What happiness! I always keep Padma as the crown jewel in my crown chakra. I have made the long journey through the bardo,
And now I have arrived in samsara, the city of magic.
Consciousness wanders like a child searching for a house to stay in this world for a while.
So I am renting this form to fulfill my aspirations inseparable from those of Padmasambhava and Yeshe Tsogyal.
His mother was very happy, but still worried about what all this might really mean, so just to make sure, she asked the midwife to keep quiet about the thunder and rainbows, the snowflakes shaped like lotuses, the celestial music and mantras, and that magical gathering of song birds.
As they returned home, Jowo Ze Gyal, a pilgrimage mountain which symbolizes the qualities of the buddhas to Tibetans, loomed on the horizon. When they returned and everyone saw that the mother and child were healthy and happy, they gave thanks by offering a fire puja.
As a boy, Tsasum Lingpa never spent much time in school or in the monastery. One day when Tsasum Lingpa was about six, he followed some hunters into the mountains. They left him in a cave while they went on ahead to pursue their game. The moment they left, a door opened in the cave wall and a man with red skin and a harelip appeared.
With delight and obvious respect, the red man bowed his head slightly and said, "Oh Sangye Yeshe Rinpoche, welcome, welcome! Please come in." They entered what appeared to be a great house filled with many attendants. The red man was apparently lord of the house and he arranged cushions Tibetan style, for them both to sit on while the attendants served tea and tsampa.
The fellow was beaming with ecstasy to be with Tsasum Lingpa and said, "I am so very happy to see you again! It has been such a long time. Up until now, it has been a real struggle." Tsasum was feeling a little embarrassed that this little red man acted as if they had long been familiars while he himself had no idea of who sat before him.
So he decided to ask as plainly as he could. "Who are you?"
The fellow put down his tea and leaned forward. "When you were Nub Sangye Yeshe, I was your attendant and student. We tripped through India together. I was following you in Nepal near the Tibetan border when I was robbed. I fought with the bandits and they killed me. While I lay dying, I had a lot of negative thoughts and cursed them; this is what has led to my present state."
Still miffed, young Tsasum then asked, "And why do you have that harelip?"
"It is a family trait; I am now part of the tsan, an invisible tribe of mountain spirits."
As the red man was telling him all this, Tsasum Lingpa went into a dream-like state and started to recall his old memories. They talked over tea for hours until the tsan said,
"Your friends are coming back; you should get ready to leave." As soon as Tsasum Lingpa stepped out the door, the hunters appeared at the opening of the cave.
Upon arriving home late that afternoon, his mother was very annoyed. "Where have you been?" she shouted. "You want to wander up in the hills all day, you can sleep outside tonight. Following hunters at six years old! They are going off to kill animals; do you know that? You naughty boy! Is that what you want to do? Well, I don't want you to be like that.
I simply won't have it." She scolded and lectured him and then hid his boots so that he couldn't go out for a month and a half.
Around that time, he started having wonderful dreams and visions of Padmasambhava, Yeshe Tsogyal, and other dakinis. Young Tsasum was so moved that he naturally began to communicate some of this, as well as his earlier meeting with the tsan, to his parents.
Of course, they did not believe him and scolded him for lying. Then he told his mother that he would like to join the monastery. She humored him and suggested he start by asking his uncle to teach him how to read. So he did. As soon as Tsasum's uncle began showing him the letters of the alphabet on a chalkboard, the boy could read them.
Amazed by this, the uncle formed the letters into words and words into sentences and the boy could read it all.
The family was surprised he was so smart.
He again requested to be allowed to join a monastery. "Well, you may know how to read, but you certainly need more practice first."
"You think so? I actually know how to read quite well. Shall I read to you?" He began reading a page and then spontaneously composed a beautiful prayer which pays homage to Kuntuzangpo, Vajradhara, Padmasambhava and great masters such as Tilopa, Marpa, and Milarepa. He fooled his family into believing that he was reading the whole thing from the page and they were quite impressed; "Alright then, perhaps we can pay a visit to the monks and see what they say..."
He joined Nyang Chen Gar monastery in eastern Tibet. One night he dreamt of a wrathful black lady. She said, "Tomorrow Tag Sham Tarchin is coming to give teachings in this area. You should go and connect with him. He was your dharma brother during the time of Guru Padmasambhava.
If you receive teachings from him it will help reawaken these memories."
The next day he was on his way to the teachings when he was enticed into playing with some of the other young monks who had also decided to stay behind.
Tag Sham Tarchin taught the following two days as well, but on both days, Tsasum got distracted and forgot to go. The third night of the teachings, he was again visited by this black woman in his dreams. She appeared even more wrathful now.
" I have already asked you to go, but you still haven't gone.Tomorrow you have to go -- because the teaching is about me!You must recieve that teaching."
The next morning Tsasum made sure to attend the teachings. The local king was sponsoring the event, and many officials, as well as a few high lamas, were in attendance. Tsasum was just a young monk, so he stood at the edge of the crowd but kept getting shoved farther back. He spotted Konchog Tsering, a well known meditation master, seated on the edge of the crowd and thought, "Everyone knows that man over there is a very peaceful being.
If I go sit by him no one will bother me." But when he tried to settle himself next to the master, Konchog Tsering got annoyed and said, "Oh you spacey young monk, you're disturbing my meditation. Get out of here!" And he actually pushed him away.
By now, Tsasum could not even see Tag Sham, so he went behind the tent housing the teaching throne where he could at least hear everything.
Naturally, someone saw him go back there and told him it was improper place to be sitting, and he had to move again. This was just getting to be too much so he started back towards the monastery, sad and frustrated.
The day had left him exhausted, so along the way he decided to take a little nap. Again Yeshe Tsogyal appeared to him quite vividly. " You did well," she told him. "You heard all the teachings. There is no reason to be sad." Her kindness and encouragement filled him with happiness and he woke up joyful and energized.
When Tsasum Lingpa was about 17, his qualities were more evident to his elders. He had become a very important person. He had a recurring dream wherein Guru Padmasambhava and wisdom dakini Yeshe Tsogyal told him that he must leave and go on to fulfill his mission. He was chosen to accompany the head of his monastery on a trip to central Tibet for ceremonial affairs at Ganden monastery.
While there, many of the masters and monks tried to get Tsasum to stay and become a geshe. He was considering it when Yeshe Tsogyal again appeared and said, "This is not the time for study. Instead, work on actualizing the instructions you have already received. There is much to be discovered and you have responsibilities to fulfill." He awoke the next morning without any doubt and left central Tibet.
Once on a pilgrimage in southern Tibet, in the region of Lhodrag, Tsasum was walking along when he looked up into the sky and saw a thick white cloud in the southwest. With his heart strong in devotion to Guru Padmasambhava and Yeshe Tsogyal, he began having vivid flashbacks of his past life as Nub Sangye Yeshe.
His devotion was mixed with feelings of loneliness and sadness and he began to cry and sing to the cloud,
"You look gloriouslike a snow lion standing in the southwest above that mountain. If you go further southwest to the Glorious Copper-Colored Mountain, please give this message to my father Padmasambhava and to my mother Yeshe Tsogyal. Tell them I am alone and wandering through the wilds of Tibet. Please come and help me."
When he was done singing, it seemed as if the cloud immediately raced off toward the southwest.
That night he had a dream and in the dream a very beautiful young woman appeared. He didn't recognize her and was wondering who she was. Then, she grabbed him and said, 'What is the matter with you? Don't you recognize your own mother? How terrible!'
She held him like a small child, took off all his clothes off and put him in a tub. She called and suddenly there were many beautiful women bathing him and pouring water over his head. All night long he dreamed that he was taking a shower. Many dakas and dakinis appeared to Tsasum Lingpa to console and reassure him.
He understood that the woman who had held him was Yeshe Tsogyal. Guru Padmasambhava himself explained, "Because of conditional habit patterns acquired in this life, you have become obscured; this is why you do not recollect your past. We will purify all this by bathing you. Afterwards, we will give you initiation and instructions." So they washed him and he absorbed their teachings for the rest of the night.
After the bath, the wisdom dakini dressed him and said that he must leave the monastery. In the morning, he awoke with the sun of wisdom, having regained all his memories. The sun was shining in his room and some of his friends had brought him tea. It was sitting there beside a bowl of tsampa.
He felt very happy and excited and knew that he had to leave. He drank the tea and started thinking about how to make his exit. Having seen Yeshe Tsogyal in his dream and that he had better take her advice. He knew he had responsibilities and that everyone was depending on him. He was trying to figure out the best way to leave.
This monastery was in eastern Tibet, near Tsasum Lingpa's birthplace. They wanted to saddle him with responsibilities and pressured him to accept their charges. All during this time he was having visions of Padmasambhava and dharmapalas telling him what he really needed to do. He had already attempted to resign from the monastery, but the monks would not hear of it.
Now he had to go south toward the area where Khenpo Palden and Khenpo Tsewang were born, in the vicinity of the sacred mountain Jowo Dze. This mountain held the key to the terma texts he was to discover. It was necessary to get this key before he could go on to reveal termas. In acquiring such a key, timing is very important. One must not delay too long or the opportunity is lost. He realized he only had three days.
He decided that the best way to be left alone would be to act crazy. So he began to dress strangely. He pulled his long skirt above his knees and put on a fox hat. Although it is forbidden in the monastery, he carried a thigh-bone trumpet and a long sword. He skipped across the courtyard, shouting and blowing the trumpet while the monks looked on in disbelief. Some laughed.
Others got angry. The general consensus was that he must have gone crazy. Then he just danced out the gate and never came back.
According to Khenpo Palden, "He later came to the village where we were born and stayed there for a while. He made many prophecies about the area and went to the very place where our monastery is located; of course at that time there was nothing there, it was simply the slope of the great mountain Jowo Zegyal.
On that site, he built a little hut of stone. It was a very small hut, more like a dollhouse. He placed a small doll in it and said, 'For now, this will serve as a dharmapala.' That hut was the start of Gochen Monastery and it later grew up right on that spot."
Padmasambhava had told Tsasum Lingpa to go to a place about sixty miles south of the monastery to reveal what was to be a key to all the termas.
This actually turned out to be a small locket which makes clacking noises and soft musical sounds when shaken. From here, Tsasum Lingpa went to central Tibet and stayed at Drikung Monastery for over a year. He studied with the teachers there and actualized the ultimate state in meditation. He excelled in the tsa-lung practices and learned wind-walking which allows one to travel over great distances in a very short time. This is when he began to discover termas and ritual objects.
Tsasum Lingpa never stayed in one place for a long time gathering students.And he almost always traveled alone.
One night he was staying with a family in Lhasa. A red horse appeared and upon it, a red man in armor and a helmet, equipped with sword, shield and spear. "Now is the time," he said. "You should go to Sha'ug Tago to discover the phurba teachings.
Do not delay." Sha'ug Tago is hundreds of miles away, near Assam on the Indian border. The red warrior also said, "You will need an assistant. There is a dakini in Lhasa, an emanation of Yeshe Tsogyal who must come with you. In Sha'ug Tago, many concealed teachings were intended for you by Guru Rinpoche and Yeshe Tsogyal.
So you must come now. And make sure you bring the woman." Tsasum Lingpa replied, "I don't know any dakinis and certainly not anyone like you are describing." The red man replied, "I will help you." And then he told him to be at a certain place the next morning.
So our man was there on time, as instructed.
Looking down the road, he saw five girls walking toward him. He thought one of them must be the dakini. These young ladies were from aristocratic families and dressed elegantly while Tsasum Lingpa appeared rather poor and perhaps a bit strange. Four of them completely ignored him. The fifth barely looked up at first, but soon approached and asked, "Where are you from?"
"I am from Kham," he replied but then he got very nervous and didn't know what to say next. His mind went totally blank. Finally, he said, "Can I see that ring?" The young lady said, "Sure," and pulled it off her finger to let him look at it. The moment she handed him the ring, he became so excited that he used his wind energy to leap far away.
In no time at all, he was out of sight. He eventually calmed down and continued walking for the remainder of the day. By evening he was on the shores of a famous turquoise lake.
As he lay down to sleep, the red warrior arrived with seventeen attendants. "Alright," the Red man began, "I see you've made it. But what happened to your assistant?"
"That's right, I was supposed to bring a lady here," Tsasum replied sheepishly. "Well, actually you know, I really couldn't tell which one of them was a dakini,"
"How can you say that? I all but handed her to you!" The warrior, who was actually a dharmapala, got very angry and started yelling at Tsasum Lingpa. "You blew it! I can't believe this... I brought her right to you!"
While he was stomping around and cursing, Tsasum pulled out the ring and said, "Here, look at this. This is all I have." The dharmapala said, "You're not very good at this are you? I mean, this ring will help me a little, but I wasn't kidding; you really do need a female assistant in order to discover the terma."
"Well, I don't have a human consort, but I will pray to the wisdom dakinis to help me." The next morning as he prayed, a broad ray of white light stretched from a mountain in the Drikung region, to where he was sitting.
It spanned across the sky like a white scarf and there in the midst of that radiance, was Achi Chödrön, a dakini as well as a dharmapala, riding a mule on the ray as if it were a road. She said, "You are calling upon all the dakinis. Is there a problem?" He explained his predicament and she replied, "Don't worry, I can help. Get up here and ride behind me on this mule. Hold on and keep your eyes closed until I tell you to open them again."
He jumped up on the mule and closed his eyes and since he didn't look, he simply said that it certainly felt like they were riding through the sky. This feeling continued for a stretch of time until Achi Chödrön said, "We are beginning to descend." They came down at Sha'ug Tago which ordinarily takes four days to reach.
Upon arrival they encountered the red dharmapala who said, "Now you must reveal the terma teaching in the center of this rock mountain.
The Guru and His Lady charged me with protection of these teachings until you came. I have done my job. They are now your responsibility." Tsasum Lingpa climbed the mountain until he reached a spot that was blazing with fire. There he discovered a locket with insects on it. This was a sign that he was almost too late to retrieve the treasure. Within the locket were small scrolls containing the entire Vajrakilaya sadhana.
Along with the locket he found a meteoric iron vajra, a statue of Guru Rinpoche and other holy relics. While removing these things from the rock, he looked around and saw that the sky was filled with rainbow light and a gentle, celestial music was resounding deep into the canyons below. The red dharmapala was overjoyed. With a laugh that roared like thunder, he said to Tsasum Lingpa, "You have done very well after all. For my part, I will continue to protect the teachings and practitioners of your lineage."
Tsasum continued to look around and saw many doors suddenly appear in the rocks which were all opening and closing. Inside were beautiful rupas, termas and other precious things. But as soon as he attempted to remove any of these, the doors would close. The dharmapala saw this and told him, "You see, because you did not get the right dakini, you are unable to access these things.
In any case, you've got the main thing, and that's enough for now."
Tsasum Lingpa was very famous for discovering earth terma, involving physical objects. When he revealed the Vajrakilaya teachings, he was alone except for some dharmapalas. But often when he was going to unearth a terma, he would invite many students to come with him. Sometimes three or four hundred people would accompany him.
He would announce, "At such-and-such a place and time, I am going to reveal terma teachings. Those who are interested to see how I discover them can come along."
http://www.turtlehill.org/khen/tsa.html
Examination of The Secret Law
By avoiding worldly hustle and bustle, you will be happy; but if you don't avoid them, at least keep company with good people.
How could you cherish a poisonous snake? But if you decide to raise one, then earnestly chant your mantras.
*******
Grasp a single word of the scriptures every day, just as ants build anthills and bees build honeycombs, it won't take long before you become wise.
*******
When the mind is greatly agitated, there's no opportunity to practice the holy teachings. Abiding peacefully, the mind becomes serviceable for meritious practice.
*******
People well versed in all aspects of concentration, whose minds are well tamed through meditation, can be fields where all virtues may appear, if such people practice the teachings rightly.
*******
If you want to walk the paths of good conduct, no matter what, stick to the good sayings. Then always being patient, guard your conduct rightly, even at the cost of your own life.
*******
If you want to diligently accomplish your aims, act for the sake of others. It is impossible for you to achieve your aims by placing your own goals first.
*******
People who work primarily for the sake of others accomplish their goals in the end, and therefore may seem to be cunning. But people who work primarily for themselves end up making others more succesful, and themselves seem simple minded.
*******
Even if you strive for the sake of this present life, you will succeed happily if you act in accord with Dharma. Observe the difference between the prosperity of virtous people and that of thieves.
*******
If you conquer a foe who harmed you, then you must conquer your own anger. From beginningless time in cyclic existence anger has harmed you more than anything else.
*******
You may want to destroy every enemy, but how can you slay them all? Yet by merely destroying your own anger, all your enemies are simultaneous slain.
*******
Grasses that grow from a single plant are scattered by the wind to the ten directions. In the same way, people born together get separated by the force of their actions from previous lives.
*******
If you cannot tolerate the fact that others prosper, then your intolerance destroys your own prosperity. Therefore you would simple be jealous of yourself.
*******
This body becomes the receptacle of an ocean of sufferings and is like an enemy. But if wise people know how to regard the body, they can find abasis for virtue therein.
*******
In this world, it is uncertain whether something loaned will be returned. But by giving even a little to a beggar you will gain effortlessly a hundredfold.
*******
A fine horse is distinguished by its speed, gold and silver are distinguisted by their melting points, an elephant is distinguished by its conduct on the battlefild, and wise are distinguished by the good sayings they compose.
*******
Those who understand worldly actions rightly accomplish the system of the holy Dharma. Hence the practice of that Sacred Law is the way of the Bodhisattvas.
Sakya Pandita.
Embryology.
A while ago, Dr Pasang worked on the last parts of this very informative work. Now all four parts are finished and I like to share it here as well.
I like to thank Dr Pasang for all his efforts in this, making it possible many interested ones can learn from it. Thank you very much.
Embryology (Chhagstshul-rigpa)Embryology is described in the second tantra and elaborated in its commentaries. It is especially detailed in the dGahvo-mngal’juggi-mdo, the ‘sutra of conception‘ expounded by Buddha to his disciple Ananda[1].
Some information also taken from the tantras gives light and clarifications. Therefore the Tibetan embryology is remarkably detailed and full of information concerning the body/mind, energy and subtle anatomy.
http://www.tibetanmedicine-edu.org/index.php/n-articles/tibetan-embryology-1
http://www.tibetanmedicine-edu.org/index.php/n-articles/tibetan-embryology-2
http://www.tibetanmedicine-edu.org/index.php/n-articles/tibetan-embryology-3
http://www.tibetanmedicine-edu.org/index.php/n-articles/tibetan-embryology-4
Bowing.
Homage to Khenpo La. Simple joy.
>> July 08, 2010
When wrong ones and enemies are destroyed by destroying the only root (ego-clinging) of all of them is there simple joy and care for all.
Dance with Khenpo La. http://www.youtube.com/watch?v=PNCj4OI78fA&feature=related
Praying in gratefulness for all he offered, waiting on reincarnation.
Difficulties are passing clouds in a dream.
>> July 07, 2010
"Experienced riders do not fall off their horses.
In the same way, when unexpected harm or sudden difficulties befall us, if love and compassion rather than annoyance, come welling up in us of their own accord-in other words, if uncomfortable situations can be used to advantage in our lives, that is a sign that we have accomplished something in the Mind Training.
So it is vitally important for us to continue in our efforts.
Experiences like this indicate a familiarity with the Mind Training; they do not, however, mean that the work is finished.
For even if such signs occur, we should continue in our endeavour, becoming more thoroughly adept and always joyful.
A mind, moreover, which has been subdued and calmed through practice will naturally reveal itself in external activities.
As with the different proverbs:"When you see the ducks, you know the water is near"and "No smoke without fire." So too, Bodhisattva can be recognized by outward signs.
Calmness and serenity (honest and spontaneous)
Will show your wisdom
Freedom from defiled emotions
Will display your progress on the path
Your perfection will be manifest
Through virtue done in dreams (dreamlike)
A Bodhisattva is revealed by what he-she does."
Text translation by Padmakara from Dilgo Khyentse Rinpoche his teaching.
To remain in honesty the lowest among all is subtle secret to undo ignorance, to open naturally ease, in which no acceptions or rejections are mentioned.
Protection sounds.
>> July 05, 2010
http://www.youtube.com/watch?v=URgQ50ydT8g&feature=related His Holiness 6 July. _/\_ _/\_ _/\_
http://www.youtube.com/watch?v=vmz9kAEiTSc&feature=related
In this moment I utter the powerful wish that all living beings will be freed from the samsara prison holder ego and its habitual obscurations.
Beings' nature doesn't belong to this prison concept. May they see their own vast and dynamic nature. By that no need to hope, no need to fear.
When the own limited heart is opening by wisdom and compassion into the boundless warmth of Chenrezig, beings flood in freedom.
http://www.youtube.com/watch?v=iG_lNuNUVd4&feature=related
Simplicity.
21 Praises to Tārā | Tārāstotra | sgrol ma la phyag 'tshal nyi shu rtsa gcig gis bstod pa
>> July 03, 2010
HHST on the Nature of the Mind
Nature of The Mind
- His Holiness Sakya Trizin
One of the main teachings of the Buddha is the law of karma, the teaching that all the
lives we have are not without cause, are not created by other beings, and are not by
coincidence, but are all created by our own actions. All the positive things such as love,
long life, good health, prosperity and so forth are also not given by anybody else. It is
through our own positive actions in the past that today we enjoy all the good things.
Similarly all the negative aspects, like short life, sickness, poverty, etc. and all the
undesirable things are also not created by any outsider but by our own actions, the
negative deeds we committed in the past.
If one really wishes to be free from suffering and to experience happiness, it is very
important to work on the causes. Without working on the causes, one cannot expect to
yield any results. Each and everything must have its own cause and a complete cause
- things cannot appear without any cause. Things do not appear from nowhere, from the
wrong cause, or from an incomplete cause. So the source of all the sufferings is the
negative deeds.
Negative deeds basically means not knowing reality, not knowing the true nature of
the mind. Instead of seeing the true nature of the mind, we cling to a self without any
logical reason. All of us have a natural tendency to cling to a self because we are so
used to it. It is a kind of habit we have formed since beginningless time.
However if we carefully examine and investigate, we cannot find the self. If there is
a self, it has to be either body, mind or name. First, the name is empty by itself. Any
name can be given to anybody. So the name is empty by itself.
Likewise the body. We say "my body". just like "my house, my car, my home, my
country" and so forth, so the body and "I" are separate. If we examine every part
of the body, we cannot find anywhere, anything called "I" or the self. It is just many
things together that form what we cling to as the body or the self. If we investigate
carefully from head to toe, we cannot find anywhere a thing called self. The body is
not a self because the body has many parts, many different parts. People can still
remain alive without certain parts of the body, so the body is not the self.
Likewise the mind. We think that the mind may be the self, but the mind is actually
changing from moment to moment. All the time the mind is changing. And the past
mind is already extinct, already gone. Something that is already gone cannot be called
the self. And the future mind is yet to arise. Something that is yet to arise cannot be
the self. And the present mind is changing all the time, every moment it is changing.
The mind when we were a baby and the mind when we are an adult are very different.
And these different minds do not occur at one time. It is all the time changing, all the
time changing, every moment it is changing. Something that is constantly changing
cannot be the self.
So now, apart from name, body or mind, there is no such thing called the self, but
due to long habit, we all have a very strong tendency to cling to a self. Instead of
seeing the true nature of the mind, we cling at a self without any logical reason.
And as long as we have this, it is just like mistaking a colorful rope for a snake.
Until we realize that it is not a snake but only a rope, we have fear and anxiety. As
long as we cling to a self, we have suffering. Clinging to a self is the root of all the
sufferings. Not knowing reality, not knowing the true nature of the mind, we cling
to a self.
When you have a "self", naturally there are "others" - the self and others. The
"self and others" are dependent on the "self". Just like right and left, if there is
right, there has got to be a left. Likewise, if there is a self, there are others. When
you have a self and others, attachment then arises to one's own side, one's friends
and relatives and so forth, and hatred arises towards "others" whom you disagree
with, towards the people who have different views, different ideas. These three are
main poisons that keep us in this net of illusions, samsara. Basically the ignorance
of not knowing and clinging to a self, attachment or desire, and hatred - these three
are the three main poisons. And from these three, arise other impurities, such as
jealousy, pride and so forth. And when you have these, you create actions. And when
you create actions, it is like planting a seed on a fertile ground that in due course
will yield results. In this way we create karma constantly and are caught up in the
realms of existence.
To be completely free from samsara, we need the wisdom that can cut the root of
samsara, the wisdom that realizes selflessness. Such wisdom also depends on method.
Without the accumulation of method, one cannot cause wisdom to arise. And without
wisdom, one cannot have the right method. Just like needing two wings in order to
fly in the sky, one needs both method and wisdom in order to attain enlightenment.
The most important method, the most effective method, is based on loving-kindness,
universal love and compassion, and from this arises the bodhicitta, or the enlightenment
thought, which is the sincere wish to attain perfect enlightenment for the sake of all
sentient beings. When you have this thought, then all the right and virtuous deeds
are naturally acquired.
On the other side, you need wisdom, the wisdom that realizes the true nature of all
phenomena, and particularly of the mind - because the root of samsara and nirvana,
everything, is the mind. The Lord Buddha said: "One should not indulge in negative
deeds, one should try to practice virtuous deeds, and one should tame the mind."
This is the teaching of the Buddha. The fault lies in our wild mind, we are caught up
in samsara or the cycle of existence. The purpose of all the eighty-four thousand
teachings of the Buddha is to tame our mind. After all, everything is the mind - it is the
mind which suffers, it is the mind which experiences happiness, it is the mind which is
caught up in samsara and it is the mind that attains liberation or enlightenment. So
when the true nature of the mind is realized, all other things, all other outer and inner
things, are then naturally realized.
So what is the mind? If one tries to investigate where the mind is, one cannot find
the mind anywhere. One cannot pinpoint any part of the body and say, "This is my
mind." So it is not inside the body, not outside the body, and not in between the body.
If something exists, it has to be of specific shape or colour but one cannot find it in
any shape or any colour. So the nature of the mind is emptiness.
But when we say that everything is emptiness and doesn't exist, it does not mean
that it does not conventionally exist. After all, it is the mind which does all the wrong
things, it is the mind which does all the right things, it is the mind which experiences
suffering and so forth. Therefore there is a mind of course - we are not dead or
unconscious, but are conscious living beings, and there is a stream of continuity of
the consciousness, constantly. Just like the candle light that is burning, the clarity
of the mind is constantly continuing. The characteristic of the mind is clarity. You
cannot find it in any form or in any color or in any place, yet there is a clarity that
is constantly continuing. This is the characteristic of the mind. And the two, the
clarity and emptiness are inseparable, just like fire and the heat of fire are inseparable.
The clarity and the emptiness cannot be separated. The inseparability of the two is
the essence, the unfabricated essence of the mind.
In order to experience such a state, it is important first to go through the preliminary
practices. Also, through preliminary practices one accumulates merit. It is best to
meditate on insight wisdom. For that one needs to prepare the present mind, our ordinary mind that is constantly in streams of thoughts. Such a busy and agitated mind will not be a base for insight wisdom. So first we have to build a base with concentration, using the right method. Through concentration, one tries to bring the mind to a very stable state. And on such stable clarity and single-pointedness, one then meditates on insight wisdom and through this one realizes the true nature of the mind. But to realize such, one requires a tremendous amount of merit, and the most effective way of acquiring the merit is to cultivate bodhicitta.
So with the two together, method and wisdom, one can realize the true nature. And
when one has realized the true nature, on the basis of that and increasing wisdom,
eventually one will reach the full realization and will attain enlightenment.
Karma and result.
>> July 02, 2010
A small fire, a little flame, can have enormous result. Therefore be mindful to use medicine and not poison.
All pain is due to inner non virtuous deed. When the root of the tree is poisoned; the fruit will be poisoned.
To control our actions, not act through defilements.
*HH Sakya Trizin*.
Careful. Do not take lightly small misdeeds
Believing they can do no harm
Even a tiny spark of fire
Can set alight a mountain of hay.
Courage. Do not take lightly small good deeds
Believing they can hardly help
For drops of water one by one
In time can fill a giant pot.
*Patrul Rinpoche*.
Be not trapped by feelings.
One who strives for enlightenment must expect to encounter terrible obstacles: anger, desire, mental confusion, pride and jealousy.
We live under threat from these painful emotions. Therefore we should always be ready to counter these with the appropriate antidote. True practicioners may be recognized by their unfailing mindfulness.
Instead of allowing ourselves to be led and trapped by our feelings, we should let them disapear as soon as they form, like letters drawn on water with a finger.
Dilgo Khyentse Rinpoche.
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