Sūtra of the Teaching on the Four Dharmas (Sanskrit: ārya-catu[h]-dharma-nirdhesha-nāma-mahāyāna-sūtra,Tibetan: phags pa chos bzhi stan pa zhes bya ba theg pa chen po’i mdo)

The "Four Dharmas" (Tib: chos bzhi) of the title refer to the Four Powers (T: stobs bzhi), that is, the four powers of karmic purification. These same Four Powers later became extremely important for the Mahāyāna tradition, in general, and the Tantric (Vajrayāna) Buddhist tradition in particular, largely due to the popular purification practice of the deity Vajrasattva, in which the Four Powers play a central role as the main methodology of praxis. The Sūtra gives us a unique view into the early scriptural origins of an influential practice of "confession" and "karmic purification" in Mahāyāna and Tantric Buddhism, one of the most wide-spread of its type.

The Four Powers as given in the Sūtra are as follows:

(1). rnam par sun ‘byin pa’i stobs: the power of strong remorse (or regret)
(2). gnyen po kun tu spyod pa’i stobs: the power of full application of the antidote (or counteracting force)
(3). sor chus par byed pa’i stobs: the power of restoration (or renewal) and
(4). rten gyi stobs: the power of support (or fortification).

"Buddhist teachings describe in completely unambiguous terms the qualities of an authentic spiritual master as well as the characteristics of those that are to be considered harmful. (By way of information I have attached, a traditional description to the end of the present letter.)

Would-be disciples are advised not to commit themselves to any master without first examining him or her in fine detail, first from afar, then through consultation with third parties, and then by direct personal encounter—in order to make sure that the reputation enjoyed by a given master actually corresponds to the reality. One is even recommended to wait for several years before entrusting oneself to the direction of a master and following his teachings. To frequent and commit oneself to a false and unqualified master is as dangerous, it is said, as drinking poison.

The Dalai Lama constantly advises his hearers, both Eastern and Western, to reflect deeply before studying with a master, in order to avoid bitter regrets should matters turn out badly. He has also declared on many occasions that when a so-called master behaves in a manner that is inconsistent with the teachings, and especially if he behaves in a way that is harmful to the people in his entourage, it is incumbent on the disciples themselves to expose and denounce such behaviour."

Prof. Samdhong Rinpoche gave a talk on “The Importance and Relevance of ...

Be a diligent Dharma guardian not over others ~ but rather that of your own Body, Speech & Mind.

Much Love Always ,
NDR .(Namgyal Dawa Rinpoche

https://www.facebook.com/photo.php?fbid=1559966007357389&set=a.212793905407946.54013.100000320158474&type=3&theater

The Stupa of Many Treasures Buddha (from the Lotus Sutra)

Green Tara

The Padma Shelpuk Cave

The 'Lotus Crystal Cave' — a famous pilgrimage site located at about four hours' trekking distance above Dzongsar Monastery.

It is counted as one of the twenty-five most important sacred places in all of East Tibet, representing the enlightened speech aspect of enlightened qualities. It is said to have been blessed by the four masters Garab Dorje, Shri Singha, Guru Rinpoche and Vairotsana. It was there that Chokgyur Dechen Lingpa discovered the Three Classes of the Great Perfection (Dzogchen Dé Sum) terma cycle, and Jamyang Khyentse Wangpo placed a statue of Guru Dewachenpo in the cave. Jamyang Khyentse Chökyi Lodrö would often stay there in the summer.

Orgyen Tobgyal Rinpoche writes:

Surrounded by white mountain cliffs, the valley of Meshö is like an open lotus flower and the foothills covered with meadows and forests. Flowers grow abundantly in summertime and water flows here and there. In the middle, the heart of the lotus, is a huge white rock with a cave in the center called Padma Shelpuk, the Lotus Crystal Cave. The rock, cave and surrounding area are all white in color. The cave contains many naturally appearing images and letters. Yeshe Tsogyal practiced in a small cave to the left, which has windows which also appeared naturally, though they look man-made. The practice caves of Vairotsana and Shri Singha with their naturally-appeared thrones are at the top of the rock. The Padma Shelpuk, which people called the Ghost Cave, was a cave no one dared visit. Whoever went there was eaten right away. People sometimes saw a one-eyed woman they said was the ghost. A bald-headed man riding on a goat was also seen.

The Benefits of Stupas

  The Benefits of Stupas

Stupas have been built for thousands of years in Buddhist countries across Asia.  The physical appearance of Buddhist stupas are more or less similiar, however in the Tibetan Buddhist system of building Stupas there are two different ways of consecrating the inner contents of Stupas. The Buddha himself taught of particularly special ways to consecrate Stupas in the Stainless Pinnacle Sutra and the Stainless Light Sutra. Briefly, the Stainless Pinnacle Sutra and the Stainless Light Sutra both teach of creating a Mandala, inserting all types of offerings substances (precious stones, grains, earth), many rolled scrolls of Mantras, Tsa Tsas, a Life Force Tree, relics, and many different types of Treasure Vases such Naga Vases, Ruler Vases and Auspicious Vases.  When everything is prepared, the Lamas and monks must then perform certain ritual practices that bless and consecrate the Stupas. All of these measures make Stupas powerful holy objects that can liberate beings by sight.

Building these types of Stupas has many benefits that the Buddha himself described in those Sutras:

“Regardless of who you are whether, a man, a woman, a monk, a nun, a novice monk, a novice nun, high class or low class, if someone is destined to have a short life or many illnesses but repairs an old stupa or builds a new Stupa and puts these Stainless Light Sutra mantras inside with a mandala and makes offerings to it, the result will be that even if the person’s life-span was coming to an end, their lifespan will be extended and they will have a long life. If the person is afflicted with illness and suffering, their illness will be overcome and they will be freed from it.  The person will never be reborn in the lower realms of existence such as hell, hungry ghost or animal.”

“…whether this is done personally by oneself or by requesting other people, it will cause the fulfillment of all wishes, a vast accumulation of merit will be accomplished and they will attain the accumulation of good qualities and excellence. Even if someone has the karma to have a short life, it will be extended and they will have a long life. When death comes, they will see the faces of ninety-nine thousand Buddhas. All of those Buddhas will guide the person to their next life where the person will be reborn in a Buddha Field. There the person will directly receive the prophecy of their own Buddhahood and they will have a lifespan of ten million years. They will remember their previous lives, will obtain divine sight and divine hearing, will know the minds of others and will know all of their deaths and rebirths. Their body will give off the smell of sandalwood and from their mouth will come the scent of a Lotus flower. They will enter the path to enlightenment and they will reach the irreversible stage on the path and move directly towards enlightenment.”

Those are the benefits as explained by the Buddha in the Stainless Light Sutra.

So the Buddha taught in the Stainless Light and the Stainless Pinnacle Sutras the benefits of building these Stupas. Therefore, in Tibet, there were many Stupas built according to these instructions.

If one has access to such a special Stupa, the Buddha taught of the benefits of making prostrations and making offerings to it.

“Whoever circumambulates such a Stupa, prostrates to it, puts their hands together in homage to it, offers flowers, perfume, incense, bells, banners or parasols to it, that will have the same merit as making offerings to ninety-nine thousand Stupas containing the relics of the Tathagatas. They will obtain a glorious accumulation of merit and power.”

In addition to those there are other immeasurable benefits.

The Buddha taught of the benefits in the Stainless Light Sutra of simply seeing such a Stupa, touching it, hearing about it or even just thinking about it:

“… all the people, birds, bees and even the ants who see, hear or touch the Stupa, or even if they are touched by earth, dust in the wind, wind or shadow that has touched the Stupa, they will be freed from all of the bad karma that brings rebirth in the lower realms, such as hell, hungry ghosts and animal. After their death, they will be reborn among the gods in the higher blissful realms. Their previous karmic obscurations will be completely purified so that they will gain the memory of their previous lifetimes and will reach the irreversible stage of the path.”

The Stainless Pinnacle Sutras teaches of similar benefits:

“Given that the beings near the Stupa such as animals will be liberated by only being touched by the shadow of the Stupa, if someone actually assists in building such a Stupa or making prostrations or offerings to it, the benefits are so profound as to be considered inexpressible. “

https://www.canadastupa.com/benefits-of-stupas/

Gyalwang Karmapa visits Karme Sonam Darje Ling in Toronto

Flat Earth's Forgotten Land in Mythology

~ Dealing with Afflictions ~ Karmapa

~ Dealing with Afflictions ~

In order for us to know or to understand the afflictions, what’s most important is that we do this in our own experience. If someone explains it to us from their experience then this doesn’t really work in the same way. We have to come to our knowledge through the experience and, if we do, only then will we be really able to apply an antidote or deal with that affliction. 

[ You can watch the full teaching by the Gyalwang Karmapa on YouTube here: www.youtube.com/user/KarmapaTeachings ]



https://www.facebook.com/karmapa/photos/a.73094898099.74246.10737498099/10154766259453100/?type=3&theater

On this anniversary of Guru Rinpoche, we would like to share a beautiful drawing of Padmasambhava by the 17th Gyalwang Karmapa.

https://www.facebook.com/karmapa/photos/a.73094898099.74246.10737498099/10154793523753100/?type=3&theater

Rongbuk Monastery Main Chapel Wall Painting of Simhamukha Sengdongma aka LION HEADED DAKINI.

OM MANI PADME HUM....One of the best methods for Anger....

Below is from a lecture given by His Holiness The Dalai Lama at the Kalmuck Mongolian Buddhist Center, New Jersey. It is transcribed by Ngawang Tashi (Tsawa), Drepung Loseling, Mungod, India. The picture is of His Holiness the Dalai Lama who visited the California Academy of Sciences in 1991 and bonded with Orbit, a black-footed penguin--LOL. Happy Birthday to His Holiness, and may he be blessed with many many more years!!

On the meaning of: OM MANI PADME HUM The jewel is in the lotus or praise to the jewel in the lotus by His Holiness Tenzin Gyatso The Fourteenth Dalai Lama of Tibet It is very good to recite the mantra OM MANI PADME HUM, but while you are doing it, you should be thinking on its meaning, for the meaning of the six syllables is great and vast.

The first, OM, is composed of three pure letters, A, U, and M. These symbolize the practitioner's impure body, speech, and mind; they also symbolize the pure exalted body, speech and mind of a Buddha. Can impure body, speech and mind be transformed into pure body, speech and mind, or are they entirely separate? All Buddhas are cases of being who were like ourselves and then in dependence on the path became enlightened; Buddhism does not assert that there is anyone who from the beginning is free from faults and possesses all good qualities. The development of pure body, speech, and mind comes from gradually leaving the impure states and their being transformed into the pure. How is this done? The path is indicated by the next four syllables.

MANI, meaning jewel, symbolizes the factor of method- the altruistic intention to become enlightened, compassion, and love. Just as a jewel is capable of removing poverty, so the altruistic mind of enlightenment is capable of removing the poverty, or difficulties, of cyclic existence and of solitary peace. Similarly, just as a jewel fulfills the wishes of sentient beings, so the altruistic intention to become enlightened fulfills the wishes of sentient beings.

The two syllables, PADME, meaning lotus, symbolize wisdom. Just as a lotus grows forth from mud but is not sullied by the faults of mud, so wisdom is capable of putting you in a situation of non- contradiction where as there would be contradiction if you did not have wisdom. There is wisdom realizing impermanence, wisdom realizing that persons are empty of self-sufficient or substantial existence, wisdom that realizes the emptiness of duality (that is to say, of difference of entity between subject and object), and wisdom that realizes the emptiness of inherent existence. Though there are may different types of wisdom, the main of all these is the wisdom realizing emptiness.

Purity must be achieved by an indivisible unity of method and wisdom, symbolized by the final syllable, HUM, which indicates indivisibility. According to the sutra system, this indivisibility of method and wisdom refers to one consciousness in which there is a full form of both wisdom affected by method and method affected by wisdom. In the mantra, or tantra vehicle, it refers to one conciousness in which there is the full form of both wisdom and method as one undifferentiable entity. In terms of the seed syllables of the five conqueror Buddhas, HUM is the is the seed syllable of Akshobhya- the immovable, the unfluctuating, that which cannot be disturbed by anything.

Thus the six syllables, OM MANI PADME HUM, mean that in dependence on the practice which is in indivisible union of method and wisdom, you can transform your impure body, speech and mind into the pure body, speech, and mind of a Buddha. It is said that you should not seek for Buddhahood outside of yourself; the substances for the achievement of Buddhahood are within. As Maitreya says in his SUBLIME CONTINUUM OF GREAT VEHICLE (UTTARA TANTRA) all beings naturally have the Buddha nature in their own continuum. We have within us the seed of purity, the essence of a One Gone Thus (TATHAGATAGARBHA), that is to be transformed and full developed into Buddhahood.

Over 200 years ago, Jamyang Khyentse Wangpo instructed one of his attendants to go search for a

' Special' Tara statue.

When asked how he would know which one would be the special one, Khyentse Wangpo replied 'when it is the moment, you will just know'. The attendant looked through many Tara statues and did not find any special ones. However, just as he was about to give up, one statue spoke and said 'I am the one you are supposed to get'. The statue was taken back to Dzongsar Monastery and is said to have spoken to both Jamyang Khyentse Wangpo and Dzongsar Jamyang Khyentse Chokyi Lodro. She is regarded as one of the protectors of Dzongsar, having saved the monastery many times in the past. She is affectionately known as the 'Tara who spoke'.

Namo Ara Tara Kheno

Happy 52nd Birthday to His Eminence the 12th Zurmang Gharwang Rinpoche. 🎂 Dear Rinpoche la, we wish you longevity and the best of health. May your dharma activities flourish and your noble aspirations be fulfilled for the benefit of all beings.

བླ་མ་མཁྱེན་ནོ། ! Lama Khyenno ! 喇嘛千諾 ! ...... 🙏

Date of Birth : 30 June, 1965 (Western Calendar)

Happy Guru Rinpoche's Day( Tomorrow is the Birth anniversary of Lopenchenpo Pema Jungney)

In the north-western part of the land of Oddiyana, on an island in the lake of Dhanakosha, the blessings of all the buddhas took shape in the form of a multi-coloured lotus flower. Moved by compassion at the suffering of sentient beings, the Buddha Amitabha sent out from his heart a golden vajra, marked with the syllable HRI, which descended onto the lotus blossom. It transformed into an exquisitely beautiful eight year old child, endowed with all the major and minor marks of perfection, and holding a vajra and a lotus. At that moment all the buddhas of the ten directions, together with hundreds of thousands of dakinis from different celestial realms, invoked the blessings and the incarnation of all the buddhas for the benefit of beings and the flourishing of the secret mantra teachings. Their invocation is known as ‘The Seven Verses of the Vajra’, or ‘The Seven Line Prayer’.
It is said that his birth took place in either an Earth Monkey or a Wood Monkey year, on the tenth day of the waxing moon in the monkey month. As Guru Rinpoche was born within the lotus flower upon the waters of the lake, the dakinis called out to him from their hearts, and their call spontaneously became the Vajra Guru mantra. So this mantra is his heart mantra, his life-core, his heart essence, and to recite it is to invoke his very being. It happened that at that time, the King of Oddiyana, Indrabhuti, as a result of his immense generosity to the poor and needy of his country, had finally emptied his treasury. In addition, he had no heir to succeed him as ruler, and his sight had failed him. So he had set out on a voyage on the lake of Dhanakosha to find a wishfulfilling jewel. As he returned with the jewel, he encountered the amazing child, and questioned him about his parents, his family line, his name and country, his sustenance and what he was doing there. The boy sang his reply in an enchanting voice:
My father is the pure awareness of rigpa, Samantabhadra,
My mother, the space of all things, Samantabhadri,
My line, the indivisibility of awareness and space,
My name, the glorious Lotus-born,
My homeland, the unborn dharmadhatu,
My sustenance, consuming dualistic thoughts,
My destiny, to accomplish the actions of the buddhas of past, present and future.

Guru Padmasambhava, from a set of thangkas depicting his eight manifestations
Indrabhuti took him back to the kingdom and installed him as the crown prince. At different points in his life, Guru Rinpoche is known by different names. Now he was known as Pemajungné, Padmakara or Padmasambhava, ‘The Lotus-born’, as well as Tsokyé Dorjé, ‘Lake Born Vajra’

Om Ahh Hung Vajra Guru Padma Siddhi Hung