Professor Samdhong Rinpoche gave a talk about the "Buddhist view of dying, process of dying and post death experience" to Doctors and Professional medical practitioners from New Orleans, USA on 7th October 2015

Prof. Samdhong Rinpoche gave a talk to Doctors and medical practioners

Enseignements et pratique de Guru Drakpo Kilaya avec Drübpon Ngawang Tenzin

"Ideally the ultimate retreat is to retreat from the past and the future, to always remain in the present."- DJK

"Ideally the ultimate retreat is to retreat from the past and the future, to always remain in the present."- DJK
via Adarsha photography on facebook. https://www.facebook.com/145721332185729/photos/np.1451189493681775.903385509/930404490384072/?type=3&theater


The top 20 photos to end the year. From #pawos20

#13 'I am a Newari Buddhist. Lumbini, being the birthplace of the Buddha, is very special for us. I am not from around here, but came all the way to light butter lamps for my brother who just passed away. I am lighting butter lamps here and dedicating it to my brother, hoping that this small act being performed in this sacred place will help my brother get enough merit to be reborn as a human again. I am not praying we are reunited next life, that's not important. Human birth means he's got a chance for enlightenment, and that's what's more important.' - In the Glorious gardens of Lumbini, Nepal.

Hilight Tribe - Free tibet -

People do some much just to look good in front of others .via Jamgon Kongtrul Rinpoche on facebook

https://www.facebook.com/jkr4th/photos/np.1450591056429875.903385509/910545085719106/?type=3&notif_t=notify_me_page

People do some much just to look good in front of others .
People care so much for there image that they forget there values ! Well for me I travel by tuktuk and rigshaw when ever it's possible ! I have some funny stories to tell but I don't think I would share them on here smile emoticon hahaha

Have a wonderful Sunday and have a funday smile emoticon 

I am in this truck find me 


smile emoticon

Tulku Urgyen Rinpoche

Tulku Urgyen Rinpoche
As It is, Volume Two

"In short, to be able to mingle the recognition of mind essence with daily life is entirely the outcome of training, nothing else. Without training, the recognition of mind essence remains a short glimpse that immediately vanishes. We may recognize again, but it always slips away. We always forget; we always get distracted. Our ingrown habit of not recognizing mind essence, reinforced throughout all our past lives, is simply too strong. There is ultimately no other solution than training in the way I constantly mention: short moments repeated many times. Whether one sits or whether one walks, the training is essentially the same: short moments many times. Unless we repeat it many times we never get used to it. It's most important to recognize again and again. As you grow more and more familiar with recognizing mind essence, and therefore more and more stable, these moments naturally last longer and longer. The periods of not recognizing will become shorter and shorter, fewer and fewer. The training is reminding yourself is thus crucial, until finally there is one continuous, unbroken stretch of original wakefulness that is called the state of complete enlightenment. Until that happens, you need to train again and again."

H.H. the Dalai Lama takes a Reindeer sleigh ride

TEN TYPES OF SUPERFICIALITY - Padmasambhava

Nyingma Teachings

TEN TYPES OF SUPERFICIALITY

Master Padma said: There are many people who let their Dharma practice become superficial.

The lady asked: How is that?

The master said: it is superficial to chant the scriptures without having faith.

It is superficial to be altruistic without feeling compassion.

It is superficial to act generously without being free from stinginess.

It is superficial to be a tantrika who does not keep the samayas.

It is superficial to be a monk who does not keep the vows.

It is superficial to be noble without meditating.

It is superficial to have knowledge without practicing the Dharma.

It is superficial to engage oneself in a Dharma that does not possess the essence of practice.

It is superficial to teach others when one does not act in accordance with the Dharma oneself.

It is superficial to give advice that one does not follow oneself.

In any case, my ears are tired of listening to "'earned" people whose Dharma practice does not tame their own minds but who simply let it add disturbing emotions; whatever they say is nothing but superficial talk.

Dakini Teachings - Rangjung Yeshe Publications.

From the introduction to The Lotus-Born: The Sanglingma Life Story of Padmasambhava- www.padmasambhavagururinpoche.com

The Great Master expressed the real essence of this in his advice named the Precious Garland of Gold:

I, Padmakara, came to benefit Tibet.

By miraculous displays, I have tamed the vicious spirits

And established many destined people on the path of ripening and liberation.

The profound terma teachings shall fill Tibet and Kham with siddhas.

Pass and valley, mountain and cave, everywhere down to the size of a hoof,

I have consecrated to be a place of sadhana.

Creating the auspicious coincidence for lasting peace in Tibet and Kham,

I shall nurture beings with an unceasing stream of emanations.

My kindness to Tibet is great but it will not be appreciated.

From the introduction to The Lotus-Born: The Sanglingma Life Story of Padmasambhava-
www.padmasambhavagururinpoche.com

Guru Rinpoche's hand print at the second cave of Parping, photo by Jon Schechner.

Guru Rinpoche's hand print at the second cave of Parping, photo by Jon Schechner.

Please contribute to our campaign to finish Precious Guru.
https://www.indiegogo.com/projects/precious-guru/x/521434#/

Thank You!

Sustain this in the relaxed state of naturalness.

Unspoiled by thoughts of past, present, or future,
This stainless naked awareness
Is the essence of Buddha Kuntu Zangpo.
Sustain this in the relaxed state of naturalness.
The six avenues of consciousness will be self-liberated—great wisdom—
And you will reach the royal city of non-abiding dharmakaya.

- Dudjom Rinpoche, Jigdral Yeshé Dorjé - Wisdom Nectar - Shambhala Publications

Although your realization is equal to that of the buddhas', make offerings to the Three Jewels. _ Guru Rinpoche

At the end of the future age, there will be many perverted practitioners who will treat the Dharma as merchandise. At that time, all of you who obey my words, do not forsake the ten spiritual activities.

Although your realization is equal to that of the buddhas', make offerings to the Three Jewels.

Although you have gained mastery over your mind, direct your innermost aims towards the Dharma.

Although the nature of the Great Perfection is supreme, don't disparage other teachings.

Although you have realized that buddbas and sentient beings are equal, embrace all beings with compassion.

Although the paths and bhumis are beyond training and journeying, don't forsake purifying your obscurations through Dharma activities.

Although the accumulations are beyond gathering, don't sever the roots of conditioned virtue.

Although your mind lies beyond birth and death, this illusory body does die, so practice while remembering death.

Although you experience dharmata free from thought, maintain the attitude of bodhichitta.

Although you have attained the fruition of dharmakaya, keep company with your yidam deity.

Although dharmakaya is not some other place, seek the true meaning.

Although buddhahood is not anywhere else, dedicate any virtue you create towards unexcelled enlightenment.

Although everything experienced is original wakefulness, don't let your mind stray into samsara.

Although your mind essence is the awakened one, always worship the deity and your master.

Although you have realized the nature of the Great Perfection, don't abandon your yidam deity.

Those who, instead of doing this, speak foolishly with boastful words only damage the Three Jewels and will find not even an instant of happiness.

Padmasambhava - Advice From the Lotus Born. - Rangjung Yeshe Publications.

Buddha Khyeu Wod Mitruppa

Sergey Noskov Artwork #2 Buddha Khyeu Wod Mitruppa Gradually the life span started to diminish and the first tenuous passions arose, causing the decline of merit, and the light of beings decline day after day. Thus came the epoch when the life span was ten million years. In the dimension called Saha the beings were now born from five-colored eggs composed of the substance of the elements. They were perfectly endowed with the sence and all the limbs, and were as vigorous as sixteen-years-old youths. Tall as arrows, they were dressed in in leaves and surrounded by a luminous aura. They all had miraculous powers and few passions, did not encounter material obstacles, and their food was of the substance of the four elements. Buddha Khyeu Wod Mitruppa (Child Imperturbable Light) manifested as one of them. With the voice of Vishnu "with five truths", to two hundred thousand dakinis, as a sign that in future an equal number of female beings would be liberated thanks to his teachings, he taught the five tantras of the Body, of the Voice, of the Qualities, and of the Activities. ~ Chogyal Namkhai Norbu, Adriano Clemente The Fundamental Tantra of the Dzogchen Semde Kunjed Gyalpo. S

Introduction to Dzogchen

The Very Venerable 9th Khenchen Thrangu Rinpoche talks on the Karmapa Controversy

The Very Venerable 9th Khenchen Thrangu Rinpoche
talks on the Karmapa Controversy _()_

"In the course of my lineage practice, I constantly prayed to the 16th
Karmapa for his help to enable me to know clearly and deeply in my mind who is the real 17th Karmapa. Praying with pure motivation and with the blessings of the 16th Karmapa, I have concluded with absolute certainty that Urgyen Trinley Drodul Dorje from Tibet is the 17th Karmapa. I have reached this conclusion from my own practice and the blessings of the Karmapa."

~ The Very Venerable 9th Khenchen Thrangu Rinpoche

An interview with the Very Venerable Khenchen Thrangu Rinpoche on the Karmapa controversy was translated into the English Language by TDSPJ Translation Team which was originally in Chinese conducted by "For Your Information" magazine.

The interview was arranged by Karma Choying Kunkyab Ling and was conducted by the Chief Editor of "For Your Information" magazine, the Venerable Guang Chao at Karma Choying Kunkyab Ling, Singapore on 24 May, 2000.

There is this controversy on the identification of the 17th Karmapa within the Kagyu Lineage. Two senior disciples of the 16th Karmapa have identified two different boys as the reincarnation of the 16th Karmapa. Tai Situ Rinpoche has identified Urgyen Trinley Dorje from Tibet whereas Sharma Rinpoche has identified Thaye Dorje from India. As a result, there now appears to be two 17th Karmapas. This has given rise to much confusion amongst the disciples.
What is worse is that when the Khenpos and Rinpoches of the Kagyu Lineage were asked to clarify the situation by their disciples, they mostly said they recognised both of them. But Tai Situ Rinpoche and Sharma Rinpoche do not recognise each other’s choice as the reincarnation of the 16th Karmapa. I think a controversial matter of this kind should be clarified by religious elders of the Kagyu Tradition. Recently, I was honoured with an opportunity to interview Thrangu Rinpoche. Not only is he a religious elder, he was also a religious teacher of Situ Rinpoche and Sharma Rinpoche. I think he is the most qualified Kagyu religious elder to clarify and inform us the truth.

Q: Has there ever been such a problem within the Karmapa Lineage?

A: H.H. The Karmapa is the first to reincarnate in the history of mankind. (A reincarnation is known as a Tulku in Tibetan) His Holiness has the longest lineage and the present Karmapa is the 17th reincarnation. Upon his passing, every Karmapa will go to the pure land and then in keeping with his aspirations, he will return to this world. There were questions as to who was the real Karmapa during the 8th, 10th and 12th reincarnations. However, by relying on their faith in the Karmapa and their determination to support and protect His Holiness, the disciples were able to resolve the matter on all the three different occasions. In the end, none of the incidents became a big problem.

Q: Why were there controversies and why did they not become problems? What were the reasons?

A: Usually, at the beginning of such a problem, there are two groups of people. Those in the first group do not have the capability and the psychic ability to identify the reincarnation of the Karmapa. Neither do they have the wisdom. What they rely on is their gift of the gab and mundane skill. So they doubt and question who really is the Karmapa. Those in the other group are true practitioners with accomplishment. Their wisdom enables them to know very clearly who is the real Karmapa. The moment there are these two different groups of people, there will be disagreement.

The Karmapa is the embodiment of Sakyamuni Buddha and all the Boddhisatvas and their spiritual activities and accomplishment. Therefore, he is supra-mundane and is not at all disturbed by such disagreements. Consequently, none of them ever became a problem.

Q: According to Rinpoche, the controversy will eventually be resolved owing to the quality and merits of the Karmapa. But before that, disciples of the Karmapa are thrown into a state of disarray and confusion. Therefore, it is hoped that religious elders of the Kagyu Tradition, like Rinpoche, will enlighten the Kagyu followers. From Rinpoche’s point of view, how do they ascertain exactly who is the real Karmapa? If they do not know how to do it, they may not know their real Karmapa for the rest of their life.

A: This is an important matter. It is a matter concerning the lineage of the whole tradition. I would like to use a simple analogy as an illustration. Assuming that there are two apples on the table, one of them is a real apple and the other, a fake. Should we be hungry for food, it would be good if we picked the real apple and threw away the fake. If we had done otherwise, we would go hungry. It is the same with the case of ascertaining correctly who is the real Karmapa and who is not. The consequences of a mistake are grave. Who has the ability to identify the real Karmapa and to teach the disciples how to differentiate? It is my duty and also the duty of the religious elders and senior Rinpoches within the Kagyu Lineage. I want to take up this responsibility now. I want to inform all my disciples unambiguously who is the real Karmapa and who is the Karmapa they must follow in their Dharma practice.

At the moment, two Karmapas have surfaced, one from India and the other from Tibet. In terms of worldly affairs, I have nothing to do with them. I am in Nepal. But in the course of my lineage practice, I constantly prayed to the 16th Karmapa for his help to enable me to know clearly and deeply in my mind who is the real 17th Karmapa. Praying with pure motivation and with the blessings of the 16th Karmapa, I have concluded with absolute certainty that Urgyen Trinley Dorje from Tibet is the 17th Karmapa. I have reached this conclusion from my own practice and the blessings of the Karmapa. We could also determine who is the real 17th Karmapa from the following:

First, there was a great Tibetan terton by the name of Chogyur Lingpa. In the record of his vision of the prophecies revealed to him, there are clear descriptions of various events in the life of the 1st to the 21st Karmapa. These descriptions include place of birth of the Karmapas and the names of their respective parents. According to this record of prophecies, Urgyen Trinley Dorje of Tsurphu Monastery is the real Karmapa.

Secondly, when I was with the 16th Karmapa, he wrote a prediction letter about his reincarnation when he was on his way to India from Tibet. After he arrived at Rumtek Monastery in Sikkim, he also wrote a letter in poetic form predicting his reincarnation. I had read both the letters myself. The first of the two letters stated clearly that Urgyen Trinley Dorje of Tibet is the 17th Karmapa. The second letter written in Rumtek, which I had read, again stated clearly that Urgyen Trinley Dorje of Tibet is the 17th Karmapa.

Thirdly, all the highly realized monks of the Vajrayana Buddhism, like H.H. the Dalai Lama, H.H. Sakya Trizin and many other compassionate religious practitioners, have in their wisdom said that Urgyen Trinley Dorje of Tibet is the 17th Karmapa.

I feel very fortunate to have obtained so much pure evidence; to have found the 17th Karmapa; to be able to prostrate to him. I hope all of you will generate pure motivation and also hope all of you will know that Urgyen Trinley Dorje is the 17th Karmapa.

Consciously discard the fake apple. Reach for the real one. You will reap tremendous benefit.

Q: Rinpoche said that the great terton master Chogyur Lingpa had written down prophecies about the 1st to the 21st Karmapa. What had he written about the prophecy for the 17th Karmapa?

A: Chogyur Lingpa was a contemporary of the 13th Karmapa. The predictions were really for the 14th through to the 21st reincarnations. On the prediction about the 17th Karmapa, not much was written. Nevertheless, several important points were recorded. The first important point in the record mentions that the Karmapa was together with Tai Situ Rinpoche on a mountain with plenty of rocks and lush trees. Their minds are inseparably joined as one. On the 15th Karmapa, the record states that he achieved great accomplishment in his yoga practice of meditating on the bindus. The fact that the 15th Karmapa had dakinis with him showed that he did engage in the yoga practice mentioned in the prediction. The prediction on the 16th Karmapa was rather special. The record mentions a double storey building. The 16th Karmapa, Rangjung Rigpe Dorje was seated on the ground floor and a statue of Sakyamuni Buddha was placed on the first floor. This illustration clearly shows that the 16th Karmapa was a very pure bikkhu. It also shows that the 16th Karmapa had many pure bikkhu disciples. The description that the 17th Karmapa is together with Tai Situ Rinpoche is meant to show there is disagreement in this reincarnation and the mind of the 17th Karmapa and the mind of Tai Situ Rinpoche are inseparable from each other.

Q: On the basis of the predictions made by Chogyur Lingpa, Rinpoche has concluded that Urgyen Trinley Dorje, who is together with Tai Situ Rinpoche, is the real Karmapa. In addition, Rinpoche has mentioned that you had read the two letters written by the 16th Karmapa. Could Rinpoche kindly tell us in detail the contents of these two letters?

A: The first letter consisting of two pages was written by the 16th Karmapa when he was in Tibet. After his arrival in Sikkim, he asked a printing company called Camata to print quite a number of copies. Many had the chance to read this letter. The second letter was written in Rumtek, Sikkim. Again many had the chance to read it. After reading it himself, the Abbot of the Rumtek Monastery asked the Karmapa for permission to have the second letter printed for wider circulation. Not agreeing to have too many copies around, the Karmapa allowed only 50 copies to be made. The common salient point in these two letters was the mention of the return of the 16th reincarnation to Tibet. In particular, the first letter said, “I am now in India, but I will return to Tibet very soon”. The second letter also mentioned he would return to Tibet very soon. However, in his conversation with his disciples, he usually said, “I will not go back to Tibet”. But in both his letters, he said, “I will return to Tibet very soon”. Later on, his disciples realized that the main reason for him to say he would return to Tibet soon was to state his prediction that he would be enthroned in Tibet.

Q: Rinpoche has given such invaluable information and insights to prove that Urgyen Trinley Dorje is the real Karmapa. Since it has been proven as such, how is Sharmapa able to oppose it? As he is a former student of Rinpoche, what reasons does he have to oppose and insist on different views from his former teacher?

A: Before the 17th Karmapa was identified, I had spoken to Sharma Rinpoche regarding identifying the reincarnation. I had advised him not to do it (carrying out a different identification); not to create problem. For the sake of our master and for the sake of making a decision on this important matter, I hope all involved will disregard their own views and self-interest. But his relative (who has since passed away) was adamantly against my suggestion. Sharma Rinpoche did not accept my advice any more. Owing to those factors, I do not feel I should advise him again after that. This is because a practitioner of any Vajrayana method has no need to argue with anyone in his search for his master and refuge. This is very important.

Q: I heard that Sharma Rinpoche had wanted to have the letter written by the 16th Karmapa examined by scientific methods. What was his reason that prompted him to make such a demand?

A: The two letters mentioned earlier were not the prediction documents that Sharma Rinpoche wanted examined. Regarding forensic examination of the prediction documents, I personally think it is unnecessary, because the documents on reincarnation left by the past 15 Karmapas had never been subjected to forensic examination. Whenever there was a controversy, the disciples would finally resolve it with their faith in the Karmapa and his blessings. Similarly, in the present case, there is no need to have the documents examined by forensic experts. As a matter of fact, many high ranked monks and practitioners have through their compassion and wisdom pointed out clearly who is the Karmapa. All we need to do is to abide by what they say. Furthermore, forensic examination is used against criminals. The documents of prediction left behind by Karmapas are not only sacred but also blessed. Examining them as though they are documents left behind by criminals is rather strange from the religious point of view. On the basis of these two reasons, forensic examination of the documents is unnecessary.

Q: Now there are two Karmapas in India. One of them is real and the other is not. Has Rinpoche considered enthroning Urgyen Trinley Dorje, wearing the black hat, at Rumtek Monastery in a ceremony attended by Their Holinesses, Rinpoches and Khenpos invited from the various schools of the Vajrayana Tradition in order to obtain their recognition? Is there such a plan?

A: On the crowning with the black hat, it will be accomplished in due course, irrespective of whether we work hard towards it or we do not. Why? Because of his compassion and his aspiration to carry on with his Dharma activities to liberate all sentient beings, the Karmapa has returned to our fold of his own free will. With the power of such blessing, all Dharma activities of this nature will naturally come to fruition. There is no need for us to worry.

Q: Quite a number of Karma Kagyu disciples are followers of Sharmapa. If after hearing your teaching, and they believe Urgyen Trinley Dorje is the real Karmapa, how are they going to face their teacher Sharmapa?

A: The crux of the matter is the Karmapa lineage. It has to do with the purity of the whole Kagyu Lineage. This is because of the fact that in the Kagyu Lineage, the continuous transmission of all the blessing, Dharma practice, method, initiation, oral transmission, mantra and teaching come from the unbroken lineage of the Karmapas. In other words, if the Karmapa Lineage from the first to the 17th reincarnation is pure, then we will receive pure blessing in our practice. We can thus see that purity in the lineage is extremely important. This is the reason why we want to follow Karmapa Urgyen Trinley Dorje. If disciples of Sharmapa Rinpoche realize that the person chosen by him is not the real Karmapa and still think it is fine for them for as long as they follow Sharma Rinpoche because the issue of the real and fake Karmapa is immaterial to them, then their thinking is very wrong. As a matter of fact, they are cheating themselves. If you believe Urgyen Trinley Dorje is the Karmapa, your faith and the blessing of your master will quite naturally take you close to Karmapa Urgyen Trinley Dorje. In such a situation, you will naturally leave Sharma Rinpoche.

At this juncture, I must clarify that I am not giving this teaching from the side of Tai Situ Rinpoche. I am not saying all this to show support for Tai Situ Rinpoche or Gyaltsab Rinpoche. Neither am I trying to criticize Sharma Rinpoche or negate his stand. The real purpose of this discussion today is to explain clearly that in Vajrayana practice, in whom we take refuge is the most important matter. The person/image to whom we express our aspiration and say our prayer must be a clear and pure one. This is very important. A clear and pure person/image will be of tremendous help to the practitioners. If the person in whom we take refuge and to whom we say our prayer is a wrong one, then there will not be much good result in our practice. This point is what I want to stress very strongly today. My purpose is to let Karma Kagyu practitioners know where their true refuge is. I hope all of you understand clearly the purpose of today’s discussion is about true refuge. This topic is being discussed from the angle of Dharma practice.

Q: According to Rinpoche’s teaching, Karma Kagyu practitioners take refuge in the Karmapa and visualize him as their Root Guru. If they take Sharmapa as their master and also believe Thaye Dorje as the Karmapa, then there should not be any problem. In the case of Karma Kagyu disciples who do not believe in Thaye Dorje but believe in Urgyen Trinley Dorje as the Karmapa, are they then betraying their master? How should they resolve this in their practice?

A: I do not take sides, but I want to tell Kagyu disciples they must determine the correct spiritual path they want to follow in their Dharma practice. This is the most important thing to do. If we are Sharmapa’s disciples on the one hand and are doubtful about his ways on the other, we still have no need to criticize him. There is also no need for us to stay put and continue to learn Dharma from him. If you have faith in Urgyen Trinley Dorje, you will immediately and naturally turn to him for Dharma teaching.

Q: If disciples of Sharma Rinpoche take refuge in Urgyen Trinley Dorje in their Dharma practice, from which Khenpos and Rinpoches should they learn Dharma?

A: There is no need for them to criticise Sharma Rinpoche, but they can learn Dharma from many Rinpoches of Urgyen Trinley Rinpoche. How does one find a new guru? In order to find a guru, one must keep on observing. When the speech, conduct and Dharma teaching of a teacher make you feel that his lineage is pure, you will develop the confidence to learn Dharma from him. If a Rinpoche says, “come, be my disciple”, then something is not quite right with that Rinpoche. If one is not able to tell who is the real Karmapa and who is not, can one visualize both of them as Karmapas in one’s practice? There is a Tibetan saying: “one cannot succeed with two minds; one cannot sew with two needles”. Two minds means the absence of single-mindedness; one therefore cannot hope to achieve much. It is the same with visualizing Karmapa in Dharma practice. There are two types of people who visualise two Karmapas. The first type is made up of people who have no faith in either one, but have the belief that one of the two is the real Karmapa. As a result, their motivation for practice is only 50%. Their result reaped in the future will not be complete. Those in the second type are people who practiced under the 16th Karmapa. They are not sure if the 16th Karmapa has reincarnated and returned to the human realm. They think that whatever the situation is, it is best for them to follow the 16th Karmapa. Since he already passed away, they now visualize two 17th Karmapas and seek refuge under both. Their thinking is very erroneous. Nobody should visualize seeking refuge with a muddled head. There must be clear conviction in only one Karmapa and also in his return. In the 17th Karmapa one should take refuge.

I am Thrangu Tulku. Whether my reincarnation is one or many does not affect the Karma Kagyu Tradition very much. In the case of Karmapa, all along there is only one reincarnation at any one time. This is what the disciples must firmly believe.

Q: Assuming that every disciple of the 16th Karmapa feels that since he took refuge in the 16th Karmapa and received the methods and Sadhanas from him, so he does not need to care who is the 17th Karmapa and in his practice, he just follows everything the 16th Karmapa taught him, can he do that?

A: This is illogical. Take an example. I had faith in my father when I was of the age of 1 to 30. From 30 to 40 years old, I did not have faith in him. Then you tell me I still have faith in my father! Maybe. In the case of the Karmapa Lineage, Karmapa’s disciples must have sincere faith in the first Karmapa and in all his reincarnations, as well as the firm belief that the lineage is continuous and unbroken.

Q: Rinpoche has repeatedly said that there is only one Karmapa. But I have heard recently that Karmapa could have body, speech, and mind reincarnations. There could be many Karmapa reincarnations. Is there only one Karmapa (at any one time) or are there many? In the Karmapa history, were there cases of a Karmapa giving rise to many reincarnations after he passed away?

A: When some lamas took rebirth, they manifested body, speech, and mind reincarnations in order to expand their work of liberating all sentient beings wider. As for Karmapa, there is only one reincarnation at a time.

Q: Lastly, there have been many Khenpos and Rinpoches who come to Singapore to spread the dharma. When asked who is the real Karmapa, they will as a rule not say whom they support. The reason is that they are on good terms with Sharma Rinpoche and do not wish to offend anybody. What are Rinpoche’s views on these lamas?

A: There are indeed many Karma Kagyu lamas who give people the impression that they are neutral, not offending either parties. Lamas of this category do not really care for the practice of their disciples. They also do not really want to teach their disciples the correct Dharma. When you tell your disciples a particular Dharma teaching is correct, you cannot tell them in an ambiguous manner. You cannot have hesitation and reservation. Personally, I am not bothered by people’s criticism that I am always for the protection of Urgyen Trinley Dorje. My genuine concern is whether everyone of my disciples can follow a pure lineage and from this pure lineage, develop boddhicita and compassion for the attainment of enlightenment. My aspiration in giving Dharma teaching is to look after and care for every sentient being.

@ http://www.rinpoche.com/controversy.htm

The Diamond Cutter Sutra chanted

Dzogchen’s three divisions and the All Basis Wisdom by Traktung Khepa

Dzogchen’s three divisions and the All Basis Wisdom

TRAKTUNG KHEPA·THURSDAY, NOVEMBER 5, 2015

By request, from a talk by t.k. on Dzogche’s basis: I have a few minutes so I can swiftly give you a bit of an outline in answer to your question on traditional Mahamudra and Dzogchen sources for understanding this topic.

Here, in this wisdom that is AwarenessAppearance as a single word – this AppearanceLove as a single word, Mind’s own nature reveals itself to itself through the play-filled manifestation of itself. It also falls ino confusion … about what? About itself! How? Through misunderstanding Itself – its own radiant non-dual play as knower and known, apprehender and apprehended ………. Nothing strays from the way of abiding of great wholeness. If we KNOW this and not just the words then the end of suffering is experienced and ones actions become the aimless great love that intentionlessly works to benefit illusory samsaric beings.

There are several ways to look at the question of what is the saltshaker, from a more fleshed out Nyingmapa vision than this metaphor allows. The two major ways one can understand this question are according to a system that admits of an “all basis wisdom” or one that does not. Systems such as Dzogchen and Mahamudra do admit of an all basis wisdom but other systems admit only of an all basis consciousness. In my opinion the best exposition of this is to be found in 3rd Karmapa’s Profound Inner Reality within the sections on Nature and Manifestation of Mind and How Delusion Occurs and also Longchenpa’s cpmmentary on Guyagharba.

Part I the all basis wisdom - First lets consider for a moment the sublime Nyingmapa Dzogpa Chenpo view – the King of All Paths:

In Reciting the Names of Manjushri it says “The Transcendent dharmata of consciousness/ Holds wisdom in a non dual manner.” Here the Sugatagharba is understood as the all basis wisdom … again Saraha says “the mind, which is like a wish fulfilling jewel” When we look at how appearances arise from the point of view of Dzogchen we speak of the Semde, Longde and Mengnakde views. According to Semde appearances are the Rolpa Tsal – the creative protean energy of awareness itself. Appearances are the luminous wisdom rays of Mind’s own potency. From the Longde vision appearances are like planets and stars in the sky. Semde view is like the body and longde’s view is like the heart. Longde’s view is more profound than Semde.

Within Semde view one regards all outer appearances like a dream. The inner sense faculties are like those of a non-existent person and in between these the seeming arising, ceasing, and remaining are without any true basis or root. Outer appearances are nothing other than mind’s potency, inner mind’s perceiving is simply radiant clarity and the six consciousnesses are like space. Appearances are simply the play of mind. Dungse Thinley Norbu Rinpoche has written – perceiving is the deity, the mind that perceives is sunyata and the display of appearances is the mandala of the wisdom deity. (I believe this is close to correct quote I think it can be found around page 10 of White Sail)

Now, in Longde view Samantabhadri, the great non-dual dimension of reality, pervades every appearances and being – the external container and the contents (beings). Nothing ever moves even the tiniest bit from this sphere of totality. Ever! Planets float in space never moving from space. The intrinsic way of abiding of all phenomena is never separated from the All Good (Kuntuzangp0 – Kuntu – always – zang – good) The unchangeable Dharmakaya and sambhogakaya are always all good – always already good, pure, perfect. The changeable Nirmanakaya depends on the liberated or unliberated vision of so called beings. The view of Longde is the splendid great freedom beyond the trap of is and is not”. It is a freedom from all angles of view, all-partial views, freedom from all “sides”. This profound view is like a lion wandering free. It enjoys objects releasing everything, and every thing, in the natural great expanse.

The view of Trekchö is beyond all boundary and explanation – it is the originally pure wisdom free from ignorance and all thoughts. It is the natural purity, kadag, and the spontaneously present self-radiant emptiness clarity. Its energy is the responsiveness of compassion intentionless display. This view transcends reason’s manipulations and requires the direct pointing out from master to disciple. Within this pointing out one comes to a decisive conclusion about the inseparability of awareness emptiness, clarity emptiness and compassion display. This wisdom beyond all categories is not an object of cognition; it is not a consideration for the conceptually bounded mind and beyond existing or not existing.

In all of these views intellectual consideration is beneficial only to establish confidence in the view. Then one must receive transmission and instruction from a qualified master and engage the meditation and conduct related to the particular view one practices. In regard to your question –

Form the point of view of Dzogchen appearances are the protean energy of awareness. They are the self-manifesting luminosity of awareness. If the self-cognizing aspect of awareness recognizes the luminous display as its own inherent play then this is self-recognizing and self-liberating great awareness and there is no other Buddha than this. If the self-glow of awareness does not recognize its own glow as objects, the real nature of objectivity, and its own cognizance as the real nature of subjectivity then it rigpa is dulled down and becomes marigpa (delusion). Recognition of the actual nature of awareness and appearance is the only factor and determines whether one is a sentient being or a Buddha.

Ok – Part II – the all basis consciousness.

If mind’s own great self-liberation is missed then the nature of mind devolves into the mind’s endless functioning according to the delusion of duality. In this case the single wholeness of awareness appearance becomes the mandala of what is fixated upon and the mandala of grasping. One becomes lost in the ceaseless play of apprehender and referent. Let me explain briefly.

The appearing aspect of mind’s nature becomes the red drop (here I am also using the language of the tsa lung tiglé (nadi, prana, bindu) and all appearances – the mandala of that which mind fixates upon. The mind’s cognizant aspect becomes the white drop – the subjective entity – the mandala of that which grasps. Now one might think that since red/female/ is related to emptiness why does the red aspect becomes seeming objects and appearances? This is because the TRUE nature of all appearances is great emptiness. This truth can even be found in second turning’s Prajnapramita sutras and is well explicated in the profound works of Longchenpa and 3rd Karmapa.

Once this duality has happened then the explanations according to the 8 consciousness schools becomes very useful. Here there are the five sense consciousnesses, the sixth mental consciousness, the seventh the afflicted mind and the all basis consciousness.

3rd Karmapa says that it is from the unimpeded playfulness of Mind itself – the nature of mind – that everything arises unimpeded. The essence of all arising always remains unborn emptiness and , according to secret mantrayana, all appearances are always the unity of co emergent great bliss emptiness. BUT…… when mind is ignorant of itself then something else seems to happen.

Mind becomes ignorant of itself because it fails to recognize seeming external appearances (salt shaker) as its own radiant playfulness. Instead it takes the cognizing aspect to be a apprehending subject and the luminous empty appearance to be an actually existent external object – a referent.

How does this happen? The mind’s radiant moving aspect stirs the habit patterns within the all basis consciousness-giving rise to the habitual four afflictions. 1. The sense of a subjective entity (an “I”) 2. Attachment to this sense of self 3. Concepts considering the collections of sense and sense object and 4. Ignorance.

The seventh mind is the movement which can be pure or impure depending on recognition and it is this mind that places the traces from the other consciousness within the alaya – all basis consciousness.

It is the humorous fact that mind is ignorant of itself due to itself. Mind fails to recognize its own luminous appearances as itself and mistakes perception to imply the duality of apprehender and referent.

To put this in terms of Vajrayana’s inner methods: The great single wholeness – the ground luminosity – is stirred by the movement of radiance and (in non recognition) the seventh mind moves like waves on the water. Due to this what is not two – awareness and appearance – appears as two. Because the mind’s radiance moves outward luminosity seems to become appearances separate from mind’s essence and this gives rise to the six gatherings – the meeting of sense consciousness and sense object.

Because of this root delusion realms and beings come into play. Each realm and beings I a pattern of action and response rooted in delusion – the mistaken perception of duality. The patterns are variations on the basic ignorance of attraction, aversion and indifference to seeming subject and object.

First mind, as subject, connects to seeming external object – appearances arise in this moment and increase with the responses to the connection. When the mind begins to generate concepts about objects then the objects are “attained” The way in which appearance, increase and attainment happen and the way in which these are dissolved in the completion phase – dissolved back into luminosity – is the essence of the profound methods of secret mantra.

So to recap –

There is no appearance that is extrinsic. There is no anything! Ever. From the view of yagacara it is only minds habits – only mind. From the view of Rangtong it is only emptiness. From the view of Dzogchen it is mind’s own radiant playfulness. (rolpa tsal)

Mind itself creates the appearance from its playfulness and either does or does not recognize it has done this. In Dzogchen this truth is pointed out and one practices according to the differing cycles in order to remove doubts and remain stable in the definitive conclusion about appearances that one has attained through direct introduction. In Vajrayana one removes the stain of impure view through 1. generation phase which clarifies gross misconceptions about appearances and 2. completion phase that removes subtle dualisms.

Here, in this AwarenessAppearance as a single word – this AppearanceLove as a single word, Mind’s own nature reveals itself to itself through the play-filled manifestation of itself. It also falls ino confusion … about what? About itself! How? Through misunderstanding Itself – its own radiant non-dual play as knower and known, apprehender and apprehended ………. Nothing strays from the way of abiding of great wholeness. If we KNOW this and not just the words then the end of suffering is experienced and ones actions become the aimless great love that intentionlessly works to benefit illusory samsaric beings.

https://www.facebook.com/notes/traktung-khepa/dzogchens-three-divisions-and-the-all-basis-wisdom/10153038464635518

dreams dreaming dreams of this love

.Lha Bab Düchen (Wyl. lha babs dus chen), the 'Festival of Buddha's Descent from Heaven'

(November 3rd is the day for this celebration this year)

  .Lha Bab Düchen (Wyl. lha babs dus chen), the 'Festival of the Descent from Heaven'

— One of the four major Buddhist holidays. It occurs on the 22nd day of the ninth Tibetan month. Buddha’s mother Mayadevi was reborn in Indra’s heaven. To repay her kindness and to liberate her, and also to benefit the gods, Buddha spent three months teachings in the realm of the gods.

When he was about to return to this world, Indra and Brahma manifested three stairs of 80,000 yojanas each reaching this world in Sankisa. As the Buddha walked down the central one, they accompanied him to his left and right carrying umbrellas to honour him. He descended to earth in Sankisa, which is located in modern Uttar Pradesh, and which is counted among the eight holy places.

During this day, positive or negative actions are multiplied 10 million times. Happy Lhabab Duchen one of the 4 great Buddhist festivals commemorating four events in the life of the Buddha, according to Tibetan traditions. Lhabab Düchen occurs on the 22nd day of the ninth month on a Tibetan calendar. This is a Buddhist festival celebrated to observe the descent of Buddha from heaven back to earth. Buddha had left for heaven at the age of 41, having ascended to The Heaven of Thirty-Three (Trayastrimsa) in order to give teachings to benefit the gods in the desire realms and to repay the kindness of his mother by liberating her from Samsara. He was exhorted by his follower and representative Maudgalyayana to return, and after a long debate managed to return. This is considered to be one of the eight great deeds of the Buddha. He returned to earth by a special triple ladder prepared by Viswakarma, the god of machines. On Lhabab Duchen, the effects of positive or negative actions are multiplied ten million times. It is part of Tibetan Buddhist tradition to engage in virtuous activities and prayer on this day. -Lama Tsultrim Allione

You ask why Guru Rinpoche, in the form of the Yogi Nyima Ozer, is in a bar drinking alcohol?

You ask why Guru Rinpoche, in the form of the Yogi Nyima Ozer, is in a bar drinking alcohol? Because you and all beings are just in this place - this drunken tavern. The tantric yogi remains in this realm and drinks the intoxicating nectar of experience transforming it into amrita – the nectar of deathlessness.

The bar where this yogi is drinking is the nature of our intoxication and delusion within samsara. The sun and moon are the internal and external nature of time, alternation and desire. When a yogi becomes master of her or himself then they are master of the world of experience.

Nyima Ozer is the form of Guru Rinpoche who transcended time through his yogic mastery of sexuality and his display of third concduct – the conduct in accord with tantra. Externally there is the ever changing nature of the four seasons – internally there is the ever changing nature of moods, flavors of feeling related to the play of bindu or the red and white drops of the subtle body. These drops are the nature of gender and desire.

In the story of Nyima Ozer, when he stabs his phurba into the barroom table, he stops the sun and the moon in their cycling across the sky. This is the yogi’s challenge – to be able to stop and start the cycling of alternations. Nyima Ozer stops the sun and the moon in their tracks – and he also allows them to begin their journey and play again once mastery is acknowledged by the king. - t.k., from talks on the manifestations of Guru Rinpoche (via Traktung Khepa on facebook Oct 29 2015)

https://www.facebook.com/photo.php?fbid=10207027508278646&set=a.10200849573634141.1073741833.1608162044&type=3&theater

Special Request from Ven. Gyatrul Rinpoche: October 25th, 2015 Be very mindful next ten days.

Special Request from Ven. Gyatrul Rinpoche:

Everyone Please Be Careful and
Recite Mantra Continuously

October 25th, 2015

"Please, everyone, be particularly mindful for the next ten days. Recite mantra as much as you can, whatever you are doing. You can recite Guru Rinpoche's mantra - OM AH HUNG BENZAR GURU PEMA SIDDHI HUNG. Or if you practice Vajrakilaya, you can recite the Kilaya mantra - OM BENZAR KILI KILAYA SARWA BIGHNEN BAM HUNG PHET. Either way, the mantra will help protect you, both by making you more mindful and by the protective blessing of the deity. I feel this time right now is a little bit delicate and we need to be careful not to create obstacles.

Particularly you who are working - doing projects, building things, you carpenters and workers - be very careful with your tools and mindful with all your actions so that you don't harm yourself in an accident.

But not only the workers! No matter what you are doing, everyone should be a little extra careful during this time, men and women, young and old, whether you are driving or sitting or anything.

Actually, if you are driving, be particularly careful. Everyone drive very mindfully. People are crazy in their cars, not paying attention. Everybody focus on the road and be conscious, and say mantra as much as you can.

If you are cooking, do your cutting and cooking consciously. If you are walking, be aware. Whatever you do, do it very safely. If you are hunting, be careful - what are you going to hunt, anyway? You are just hunting yourself.

Say mantras continuously, as much as you can, whatever you are doing, more than your usual blah, blah, blah. In fact, except when your mouth is busy eating, it should be saying mantra during this time. When you are engaged in activities, you don't need to particularly focus on the mantra, but continue to say it. Then whenever you can focus for a minute, pay attention to the syllables you are saying and remember the deity. That will help protect you.

Anyway, maybe everyone thinks I am crazy and making some big deal. Maybe I've gone too far. Maybe you think I'm exaggerating. That's okay - I am crazy. My job is just the announcement. If you are going to practice or not, that is up to you. If you believe me or trust me, be careful. If you don't trust me, you don't have to follow what I say. If you don't buy it, that's not my problem. I'm not going to follow each person around saying, "Hey! Practice!" It's up to you.

Hopefully we won't make obstacles and screw ourselves up. So everybody try, okay?"

Tashi delek!

-Gyatrul Rinpoche

SINGABLE 21 PRAISES TO AYRA TARA via Erik Pema Kunsang at blog http://levekunst.com/singable-21-praises-to-ayra-tara/

n TANTRIC POETRY by Erik Pema Kunsang10/27/20151 Comment

The Buddha Shakyamuni sang these twenty-one verses spontaneously.  They are considered to be of tantric nature, each verse has four levels of meaning: literal, general, hidden and ultimate. Our normal reality in each moments contains same infinite vastness and depth and this tantra helps understanding it. There are many books in English that open up for this depth of meaning, not only by explaining the nature of this wonderful female buddha, but also by helping us to connect with the nature of our minds.

Tara made the promise that whoever sings her praise with her name mantra, even if it be only the first verse, will be touched by the light ray of love and compassion, feel an immediate relief from fear and worry, gradually undo what burdens the heart and ultimately be at one with her level of realization, true freedom and enlightenment.

It’s a great joy to disconnect part of the intellectual mind and instead glide on the gentle wind of melody. Previously it has been sung in Sanskrit and Tibetan to free the meditator’s mind while singing. Now we can chant it in English in this singable version performed beautifully by Sascha and Rodrigo.

Here is a link to a free download that can help unpack this praise that has chanted by millions of meditators since it was first expressed.

OM
Homage to Tara, the noble and sublime.

Homage to TARA, the swift and courageous,
You drive away all our fears with TUTARA,
Savioress fulfilling all aims with the TURE,
With syllables SOHA we offer you homage.

Homage to Tara, the swift and courageous,
Gaze is as quick as flashes of lightning,
From Lord of Triloka, his face like a lotus,
You rose on a billionfold blossoming stamens.

Homage to you with a face that resembles
A meeting of one hundred full moons in autumn,
And who with the brightness of stars by the thousands
Shine in a vast perfect light of resplendence.

Homage to you, the golden-hued lady,
Whose hand is adorned by a blue lotus flower.
Your scope of activity is giving, exertion,
Fortitude, peace, tolerance, meditation.

Homage to you, the victorious, boundless,
From the tathagatas’ crown emanated.
Those who obtained every transcendent virtue,
Offspring of victors, rely on your guidance.

Homage to you filling Realms of Desire,
Its aspect and space with the HUNG and TUTTARA.
Sevenfold worlds under feet you can trample;
You bring all and everything under your power.

Homage to you who is worshipped by Indra,
Agni, Marut, Vishveshvara and Brahma.
All the vetalas, bhutas, gandharvas,
As well as the yakshas, give praise in your presence.

Homage to you, who by TRAT and the PHAT sounds,
Crush every magical wheel, evil forces.
Right leg extended and left bent, you trample,
Within whirling flames you are blazing intensely.

Homage to you, the swift, terrifying,
Who conquers the most tenacious of maras.
Knitting the brow on your lotus-like features,
You slay every foe without an exception.

Homage to you, with your fingers in mudra
Adorning your heart to show the Three Jewels.
Your masses of light are beautiful, swirling,
Connecting with every direction, in circles.

Homage to you, from your crown manifesting
Joyous, majestic, brilliant garlands.
With the great clangor of laughter TUTARE,
Demons and worlds are in your domination.

Homage to you with the magnetize-powers,
Who gather protectors of earth in assembly.
With syllable HUNG and your brow which is frowning,
You liberate every poor, destitute being.

Homage to you, with the crescent, a moon-crown,
While your adornments so brilliantly sparkle,
And Amitabha is placed in your topknot,
Ceaselessly, vast rays of light radiating.

Homage to you, seated in flaming garlands,
Engulfed in a fire like the end of the kalpa.
Right leg extended and left bent, defeating
Enemy hordes with your joy-bringing, swirling.

Homage to you, with your palms you are striking
The earth while using your feet to be stamping.
Regally frowning, with the hung letter,
You shatter the sevenfold layers of lokas.

Homage to you, blissful, virtuous and peaceful,
Enjoy the domain of the tranquil nirvana.
Fully possessing the om and the soha,
You overcome even the greatest of evils.

Homage to you, who encircled by joyous,
Utterly smashes the forms of opponents.
Clearing away with the HUNG of awareness,
Arranged is the mantra by tenfold of letters.

Homage to you, with feet stamping TURE,
Fully presenting the form of the HUNG-seed,
You cause the three worlds to all be atremble,
Including Mount Meru, Mandhara and Vindhya.

Homage to you in whose hands is a deer-marked,
Shaped like the devas’ ocean of nectar.
Sound of the PHAT and the twice uttered TARA,
Without an exception, dispels every poison.

Homage to you, who is asked for your guidance
By rulers of devas, by gods and kinnaras.
Your armor of joy, a radiant brightness,
Removes every nightmare and calms every quarrel.

Homage to you, whose two eyes are shining,
With brilliant light like the sun and the full moon.
By TUTTARA and with the twice chanted HARA,
You clear away even infectious diseases.

Homage to you who can calm down completely,
Through the array of the threefold thatness.
Crowds of vetalas, bhutas, and yakshas
Suppressed with the TURE, sublime mother Tara.

Together with this, the root mantra in praise form,
These were the twenty-one verses of homage.

Translated by Erik Pema Kunsang.
Music by Tara Trinley Wangmo.
Rearranged and singing by Sascha Alexandra Aurora and Rodrigo Reijers.

ABOUT THE AUTHOR

ERIK PEMA KUNSANG

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Translator of ancient Buddhist scriptures, author, bridge-builder to modern life, Buddhist teacher & meditation instructor. Founder of LEVEKUNST art of life. Other LEVEKUNST articles by the same author. Erik's website & retreats.

Tangkha photo by Boudha thanka, Nepal. The face of Tara is from a statue at Nangkyi Hermitage, crafted by Senge under the guidance of Tulku Urgyen Rinpoche.