Tuesday, December 25, 2018
Mahasiddha Udhilipa the flying yogi
The Mahasiddha Udhilipa :
Udhilipa, the 'flying siddha', was a wealthy Indian who one day gazed out of his window and saw strangely coloured cloud formations that were assuming the forms of animals. Mesmerized by this illusory display he developed a desire to fly like a cloud across the sky. Then one day the Mahasiddha Karnaripa came begging at his door, and from this great master he learned of a practice that could enable him to fly. This involved him travelling to the twenty-four sacred sites of ancient India, and from each of these sites he collected the twenty-four elixirs of the great female dakinis who dwelled at these places. He was then instructed to alchemically synthesize these elixirs in vessels of copper, silver and gold. After twelve years he succeeded in distilling the elixir of flight, and having simultaneously attained the realization of Mahamudra he ascended bodily into the dakini's paradise realm of light. Udhilipa is depicted here seated in meditation posture upon a triangular rock formation, and wearing a garment of leaves.
© text by Robert Beer
Sunday, December 23, 2018
Saturday, December 22, 2018
Friday, December 21, 2018
Guru Padmasambhava
Lex Hixon: In the case of a figure like Guru Padmasambhava, is that just a projection of one’s mind in meditation, or is he a real living figure that exists as much as we do?
Dudjom Rinpoche: Guru Padmasambhava is one with the Dharmakaya or the primordial Buddha in essence. Therefore, he is the essence of all Buddhas, but he manifested in this world of ours out of compassion in order to help sentient beings. He is, in essence, Buddha Amitaba, who manifested out of a lotus in Danakosha Lake. He is known as the Lotus-Born Guru.
It would be difficult for us human beings to appreciate Guru Padmasambhava if he does not manifest in this human form. But the essence of Guru Padmasambhava is without any limit of lives or spheres or time. So he came in physical form, yet his wisdom form is everywhere, and for all time. Historically speaking, he went away from us. But wisdom-wise, or intrinsically speaking, he is everywhere that there is devotion. If we truly realize that all this is but a mere manifestation of the intrinsic mind, then Guru Padmasambhava becomes one with our mind when this nature is truly realized
https://www.facebook.com/photo.php?fbid=2168090226544961&set=pcb.2168090263211624&type=3&theater
Saturday, December 15, 2018
Dudjom Lingpa ,Statue of DL blessed by himself and the Historical Sword of DL.
Dudjom Lingpa ,
Photo of ~ Statue of DL blessed by himself and the Historical Sword of DL.
~You are the very essence of the unfailing Three Jewels,
The supreme embodiment of infinite three-kāya buddhas,
Dharma-king of the three realms and master of the Great Perfection—
Dudjom Lingpa, at your feet I pray!~
The supreme embodiment of infinite three-kāya buddhas,
Dharma-king of the three realms and master of the Great Perfection—
Dudjom Lingpa, at your feet I pray!~
Short Life-Story of Dudjom Lingpa
(the fourteenth in the line of Kyabje Dudjom Rinpoche’s incarnations) was enjoying the feast of Dharma prosperity at Guru Rinpoche’s Palace of the Light of Lotus, Guru Rinpoche asked Dudul Dorje to go to Eastern Tibet in order to serve the faithful beings there, at the request of his spiritual consort Yeshe Tsogyal, by saying, ” Among your disciples, there will come three thousand people endowed with fortunate karmic connections with you. Over five hundred excellent people will attain enlightenment in their very lifetimes. The twenty-five King and Subjects will come to assist you. Ten tertons will appear with you as well, and seven esoteric masters will be born as your children and grandchildren.”
The Great Terton Dudjom Lingpa, also known as Garwang Dudjom Pawo, was thus born in 1835 at the Lower Ser Valley of Eastern Tibet, in the midst of rays of rainbows. His father was Aten of the Nub Clan from the Ah chak Dru lineage, while his mother was Po-dzog from the Mutsha-ga lineage. In the secret meaning, his body was the manifestation of Drokben Khyechung Lotsawa (one of the original 25 disciples of Guru Rinpoche), his speech was the manifestation of Yeshe Tsogyal, and his mind was the manifestation of Guru Rinpoche.
Dudjom Lingpa was born with the gift of great wisdom and spiritual powers. From early childhood onwards, he was already displaying his true natural powers that only a very few rare Great Masters could demonstrate.
Though he lived among ordinary people most of the time, Dudjom Lingpa had hardly been separated from the Buddha Fields. He received only limited teachings and transmissions from human teachers, including Lama Jigme, Lama Jamyang, Kathok Chak-tsa Tulku and Patrul Rinpoche. Yet he had received unceasing teachings from the various Buddhas and enlightened beings in his constant pure visions. Indeed, hosts of Buddhas, enlightened beings, Dakas and Dakinis were constantly protecting, cherishing and nourishing him spiritually, as well as physically.
Dudjom Lingpa was endowed with a strongly built body, with a dark-reddish brown complexion, a semi-wrathful face, together with wide and powerful eyes. He dressed in white tantric robes with ornaments and earrings. He had half of his long hair tied up into a topknot, while letting the remaining hair hang loosely.
During his life, Dudjom Lingpa faced many obscurations from various negative forces, but he was able to turn them all into supports for the spreading of the Holy Dharma. He himself was not in good health at the later years of his life, but he was able to heal many sick people through his spiritual power, sometimes even with a single gesture.
While he was looking straight ahead, even the closest disciples of Dudjom Lingpa did not dare to walk in front of him, just because of the great power and might of his staring eyes. It was said that the lay people in Golok prayed with the words, “Oh! The body of Dudjom,” instead of the saying the usual prayers to the body, speech and mind of the Lama, signifying the great charismatic presence of his body as something very extraordinary to the people.
At the age of 25, from among the rocks of Ba-ter of the Mar Valley, Dudjom Lingpa revealed the prophetic guide (kha byang) which had all the instructions of how he should discover and reveal his own Treasures (Ters).
In the same year, with the guidance from the prophetic guide Dudjom Lingpa started to discover and reveal his own major Earth Treasures from Ngala Tak-tse of the Ser Valley.
After this, Dudjom Lingpa discovered altogether twenty volumes of these concealed teachings, hidden in the ninth century by Guru Rinpoche himself, as well as many sacred objects as both Mind Treasures (Gong Ters) and Earth Treasures (Sa- Ters). These came to be known as The New Treasures of Dudjom (Dudjom Tersar).
It was reported that Dudjom Lingpa was invited by his two famous contemporaries Jamyang Khyentse Wangpo and Jamgon Kongtrul the Great to include his New Treasures (Tersar) into their collection of the Precious Treasury of Terma (Rinchen Terdzo), but he politely declined their kind offer by saying that, “wherever the Rinchen Terdzo will be spread, it will be the same with my Tersar.”
Except for two brief visits to the Dza-chukha Valley, Dudjom Lingpa spent his life wholly in three main places, namely, the Ser Valley, the Do Valley and the Mar Valley in Eastern Tibet.
At the age of 46, Dudjom Lingpa again migrated to Lama-rong and other places in the Upper Ser Valley. Then, finally at the age of 54, he moved to the Li Gorge in the Upper Do Valley, where he built the Dartsang Kalzang Gon Hermitage, which was to become his residence for the rest of his life.
Towards the end of his life, it was Dudjom Lingpa’s intention to reveal and visit the sacred land of Pemakod in Kongpo Valley in Central Tibet, which is one of the four major Hidden Lands blessed by Guru Rinpoche as hiding places for the faithful Dharma practitioners in the Dark Ages. However, being unable to do so Dudjom Lingpa prophesized that his successor would be born there and reveal it himself.
Furthermore, it was also prophesized on his successor by Dudjom Lingpa that the billions of beings who come into contact with him will be liberated just by the sight, the recognition, the touch, and the experience, and they will be reborn in the Kingdom of Shambhala. With this, Dudjom Lingpa passed away in 1904, and took rebirth as Kyabje Dudjom Jigdral Yeshe Dorje (1904-1987), Dudjom Rinpoche the Second, in Pemakod.
Dudjom Lingpa had eight sons:
1. Tersay Drimed Ozer (1881-1924), a great scholar and Terton whose consort was the famous wisdom dakini Sera Khandro Dewai Dorje (1899 1952);
2. Jigme Tenpe Nyima (1865-1926), the third Dodrupchen Rinpoche;
3. Khyentul Dzamling Wangyal (1868-1907), a Tulku of Do Khyentse (1800-1866);
4. Tulku of Cheyo Rigdzin Chenmo, who passed away in early childhood;
5. Tulku Lhachen Topgyal ( or simply as Tulku Lhatop);
6. Tulku Pema Dorje (who had lived at Dodrupchen Monastery);
7. Patrul Namkhai Jigme, the Tulku of Patrul Rinpoche; and
8. Tersay Dorje Dradul (1891-1959), who became the successor of Dudjom Lingpa at the Dartsang Kalzang Gon Hermitage.
Besides this, there were thirteen disciples of the Great Terton Dudjom Lingpa who had attained the rainbow body; and that there were others of his lineage who had the same attainments, as was recorded by Kyabje Dudjom Rinpoche.
(the fourteenth in the line of Kyabje Dudjom Rinpoche’s incarnations) was enjoying the feast of Dharma prosperity at Guru Rinpoche’s Palace of the Light of Lotus, Guru Rinpoche asked Dudul Dorje to go to Eastern Tibet in order to serve the faithful beings there, at the request of his spiritual consort Yeshe Tsogyal, by saying, ” Among your disciples, there will come three thousand people endowed with fortunate karmic connections with you. Over five hundred excellent people will attain enlightenment in their very lifetimes. The twenty-five King and Subjects will come to assist you. Ten tertons will appear with you as well, and seven esoteric masters will be born as your children and grandchildren.”
The Great Terton Dudjom Lingpa, also known as Garwang Dudjom Pawo, was thus born in 1835 at the Lower Ser Valley of Eastern Tibet, in the midst of rays of rainbows. His father was Aten of the Nub Clan from the Ah chak Dru lineage, while his mother was Po-dzog from the Mutsha-ga lineage. In the secret meaning, his body was the manifestation of Drokben Khyechung Lotsawa (one of the original 25 disciples of Guru Rinpoche), his speech was the manifestation of Yeshe Tsogyal, and his mind was the manifestation of Guru Rinpoche.
Dudjom Lingpa was born with the gift of great wisdom and spiritual powers. From early childhood onwards, he was already displaying his true natural powers that only a very few rare Great Masters could demonstrate.
Though he lived among ordinary people most of the time, Dudjom Lingpa had hardly been separated from the Buddha Fields. He received only limited teachings and transmissions from human teachers, including Lama Jigme, Lama Jamyang, Kathok Chak-tsa Tulku and Patrul Rinpoche. Yet he had received unceasing teachings from the various Buddhas and enlightened beings in his constant pure visions. Indeed, hosts of Buddhas, enlightened beings, Dakas and Dakinis were constantly protecting, cherishing and nourishing him spiritually, as well as physically.
Dudjom Lingpa was endowed with a strongly built body, with a dark-reddish brown complexion, a semi-wrathful face, together with wide and powerful eyes. He dressed in white tantric robes with ornaments and earrings. He had half of his long hair tied up into a topknot, while letting the remaining hair hang loosely.
During his life, Dudjom Lingpa faced many obscurations from various negative forces, but he was able to turn them all into supports for the spreading of the Holy Dharma. He himself was not in good health at the later years of his life, but he was able to heal many sick people through his spiritual power, sometimes even with a single gesture.
While he was looking straight ahead, even the closest disciples of Dudjom Lingpa did not dare to walk in front of him, just because of the great power and might of his staring eyes. It was said that the lay people in Golok prayed with the words, “Oh! The body of Dudjom,” instead of the saying the usual prayers to the body, speech and mind of the Lama, signifying the great charismatic presence of his body as something very extraordinary to the people.
At the age of 25, from among the rocks of Ba-ter of the Mar Valley, Dudjom Lingpa revealed the prophetic guide (kha byang) which had all the instructions of how he should discover and reveal his own Treasures (Ters).
In the same year, with the guidance from the prophetic guide Dudjom Lingpa started to discover and reveal his own major Earth Treasures from Ngala Tak-tse of the Ser Valley.
After this, Dudjom Lingpa discovered altogether twenty volumes of these concealed teachings, hidden in the ninth century by Guru Rinpoche himself, as well as many sacred objects as both Mind Treasures (Gong Ters) and Earth Treasures (Sa- Ters). These came to be known as The New Treasures of Dudjom (Dudjom Tersar).
It was reported that Dudjom Lingpa was invited by his two famous contemporaries Jamyang Khyentse Wangpo and Jamgon Kongtrul the Great to include his New Treasures (Tersar) into their collection of the Precious Treasury of Terma (Rinchen Terdzo), but he politely declined their kind offer by saying that, “wherever the Rinchen Terdzo will be spread, it will be the same with my Tersar.”
Except for two brief visits to the Dza-chukha Valley, Dudjom Lingpa spent his life wholly in three main places, namely, the Ser Valley, the Do Valley and the Mar Valley in Eastern Tibet.
At the age of 46, Dudjom Lingpa again migrated to Lama-rong and other places in the Upper Ser Valley. Then, finally at the age of 54, he moved to the Li Gorge in the Upper Do Valley, where he built the Dartsang Kalzang Gon Hermitage, which was to become his residence for the rest of his life.
Towards the end of his life, it was Dudjom Lingpa’s intention to reveal and visit the sacred land of Pemakod in Kongpo Valley in Central Tibet, which is one of the four major Hidden Lands blessed by Guru Rinpoche as hiding places for the faithful Dharma practitioners in the Dark Ages. However, being unable to do so Dudjom Lingpa prophesized that his successor would be born there and reveal it himself.
Furthermore, it was also prophesized on his successor by Dudjom Lingpa that the billions of beings who come into contact with him will be liberated just by the sight, the recognition, the touch, and the experience, and they will be reborn in the Kingdom of Shambhala. With this, Dudjom Lingpa passed away in 1904, and took rebirth as Kyabje Dudjom Jigdral Yeshe Dorje (1904-1987), Dudjom Rinpoche the Second, in Pemakod.
Dudjom Lingpa had eight sons:
1. Tersay Drimed Ozer (1881-1924), a great scholar and Terton whose consort was the famous wisdom dakini Sera Khandro Dewai Dorje (1899 1952);
2. Jigme Tenpe Nyima (1865-1926), the third Dodrupchen Rinpoche;
3. Khyentul Dzamling Wangyal (1868-1907), a Tulku of Do Khyentse (1800-1866);
4. Tulku of Cheyo Rigdzin Chenmo, who passed away in early childhood;
5. Tulku Lhachen Topgyal ( or simply as Tulku Lhatop);
6. Tulku Pema Dorje (who had lived at Dodrupchen Monastery);
7. Patrul Namkhai Jigme, the Tulku of Patrul Rinpoche; and
8. Tersay Dorje Dradul (1891-1959), who became the successor of Dudjom Lingpa at the Dartsang Kalzang Gon Hermitage.
Besides this, there were thirteen disciples of the Great Terton Dudjom Lingpa who had attained the rainbow body; and that there were others of his lineage who had the same attainments, as was recorded by Kyabje Dudjom Rinpoche.
https://www.facebook.com/namgyaldawarimpoche/posts/2159430100744307?notif_id=1544917259513090¬if_t=notify_me
Tuesday, December 11, 2018
Karmapa on How to understand the Heart Sutra 7 hours downloadable podcast audio
https://kagyuoffice.org/karmapa-podcast/
#Yangti teaching by the #GyalwangDrukpa
#Yangti teaching by the #GyalwangDrukpa
Drukpa Hong Kong
https://www.facebook.com/Gyalwang.Drukpa/videos/2259287860790537/?notif_id=1544338447977285¬if_t=live_video_explicit
Drukpa Hong Kong
https://www.facebook.com/Gyalwang.Drukpa/videos/2259287860790537/?notif_id=1544338447977285¬if_t=live_video_explicit
Monday, December 10, 2018
GURU RINPOCHE, THE LOTUS BORN - Eight Kinds of Silence in Dharma Practice
GURU RINPOCHE, THE LOTUS BORN
Eight Kinds of Silence in Dharma Practice -
1.With silence of the body, without fanatical fixation, you will avoid the allurement of violation.
2. With silence of the speech, you will keep your practice free from mindless rhetorical diversion.
3. With silence of the mind, you will not be affected by mindless deliberation. Thus, enabling you to reside in the pure consciousness of dharmakaya (the non-dualistic primordial mind), without the hindrance of ordinary cognisance.
4. With silence of sense-gratification, you will set yourself free from the conceptual fixation of pure and impure experiences. Thus, enabling you to be blessed with an existence devoid of conflict, and bring about the protective influences of the Tantric Assembly.
5. With silence of transmission, do not offer instruction to people who are unsuited for such teaching. Thus, enabling you to receive the blessing of the lineage.
6. With silence of behaviour, act unpretentiously and without deceit. Thus, enabling you to make advancement and protect the mind from afflictive influences.
7. With silence of experience, do not form attachment with your experience, and do not elaborate your encounter to others. Thus, enabling you to attain full enlightenment in this lifetime.
8.With silence of realisation, do not cling to mundane longing and reside in the calm abiding of non-duality. Thus, enabling you to be free from the bondage of samsara in the moment of realisation.
Wednesday, December 5, 2018
911 explosives lawyers petition for truth
https://thefreethoughtproject.com/911-lawyers-petition-grand-jury-explosives/?fbclid=IwAR3p_PQbABe2D_YmTposcGvcSNqnHgUVLVdUB51ryh8YtZFmyl6yJ_e2Pww
Monday, December 3, 2018
The Eight Great Bodhisattvas
The Eight Great Bodhisattvas are as follows:
1) Mañjuśrī Bodhisattva, the embodiment of the Deep Wisdom of all Buddhas. When we recite the Holy Name of Mañjuśrī Bodhisattva, our wisdom, intelligence and insight increases; and our ignorance and confusion diminishes.
2) Avalokiteśvara Bodhisattva, the embodiment of the Compassion of all Buddhas. When we recite the Holy Name of Avalokiteśvara Bodhisattva, our compassion, loving-kindness and kindness increases; and our hatred and aversion dissipates.
3) Vajrapāṇi Bodhisattva, the embodiment of the Power (or Ability) of all Buddhas. When we recite the Holy Name of Vajrapāṇi Bodhisattva, our power, strength and ability increases; and our self-confidence and courage is fortified.
4) Maitreya Bodhisattva, the embodiment of the Awakened Activity (or Enlightened Activity) of all Buddhas. When we recite the Holy Name of Maitreya Bodhisattva, our own activities and endeavors of enlightenment are cultivated and accomplished; through the inspiration of altruism and loving-kindness.
5) Kṣitigarbha Bodhisattva, the embodiment of the Merit (or Good Karmic Potential) of all Buddhas. When we recite the Holy Name of Kṣitigarbha Bodhisattva, our merit and positive karmic potential increases; creating a firm foundation of being deeply grounded in conducive karmic conditions.
6) Sarvanīvaraṇaviṣkambhīn Bodhisattva, the embodiment of the Awakened Qualities (or Enlightened Qualities) of all Buddhas. When we recite the Holy Name of Sarvanīvaraṇaviṣkambhīn Bodhisattva, our own qualities of enlightenment are made manifest; through the purification of karmic obscurations.
7) Ākāśagarbha Bodhisattva, the embodiment of the Blessings of all Buddhas. When we recite the Holy Name of Ākāśagarbha Bodhisattva, we receive the transcendental and mystic blessings of all Buddhas; throughout the ten directions of space.
8) Samantabhadra Bodhisattva, the embodiment of the Aspirations (or Vows) of all Buddhas. When we recite the Holy Name of Samantabhadra Bodhisattva, our aspirations and vows become vast, unlimited and powerful; and their far-ranging achievement becomes unhindered
2) Avalokiteśvara Bodhisattva, the embodiment of the Compassion of all Buddhas. When we recite the Holy Name of Avalokiteśvara Bodhisattva, our compassion, loving-kindness and kindness increases; and our hatred and aversion dissipates.
3) Vajrapāṇi Bodhisattva, the embodiment of the Power (or Ability) of all Buddhas. When we recite the Holy Name of Vajrapāṇi Bodhisattva, our power, strength and ability increases; and our self-confidence and courage is fortified.
4) Maitreya Bodhisattva, the embodiment of the Awakened Activity (or Enlightened Activity) of all Buddhas. When we recite the Holy Name of Maitreya Bodhisattva, our own activities and endeavors of enlightenment are cultivated and accomplished; through the inspiration of altruism and loving-kindness.
5) Kṣitigarbha Bodhisattva, the embodiment of the Merit (or Good Karmic Potential) of all Buddhas. When we recite the Holy Name of Kṣitigarbha Bodhisattva, our merit and positive karmic potential increases; creating a firm foundation of being deeply grounded in conducive karmic conditions.
6) Sarvanīvaraṇaviṣkambhīn Bodhisattva, the embodiment of the Awakened Qualities (or Enlightened Qualities) of all Buddhas. When we recite the Holy Name of Sarvanīvaraṇaviṣkambhīn Bodhisattva, our own qualities of enlightenment are made manifest; through the purification of karmic obscurations.
7) Ākāśagarbha Bodhisattva, the embodiment of the Blessings of all Buddhas. When we recite the Holy Name of Ākāśagarbha Bodhisattva, we receive the transcendental and mystic blessings of all Buddhas; throughout the ten directions of space.
8) Samantabhadra Bodhisattva, the embodiment of the Aspirations (or Vows) of all Buddhas. When we recite the Holy Name of Samantabhadra Bodhisattva, our aspirations and vows become vast, unlimited and powerful; and their far-ranging achievement becomes unhindered
Saturday, December 1, 2018
Thursday, November 29, 2018
Wednesday, November 28, 2018
Sunday, November 25, 2018
Saturday, November 24, 2018
Letter to Aung San Su Ki by Dzongsar Jamyang Khyentse Rinpoche
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!['FR / EN / ES / IT
GYPSY DUENDE Gypsy Duende est l'art de célébrer la vie et de transformer la souffrance , je suis arrivée chez une amie et , seule, j'ai mis la musique intitulée " seule à mon mariage" et j'ai dansé. Parce que la DANSE te libère de toi-même et de tout ce qui te sépare de ton coeur le plus innocent et profond. C'est la bonté fondamentale.
EN :Gypsy Duende is the art of celebrating life and of transforming suffering. I arrived at a friends house and, alone, i put the music named " alone in my weeding" and I danced. Because DANCE liberates you from yourself and from all that separates your heart of the most innocent and deep. That is basic goodness.
ES GYPSY DUENDE
Gypsy Duende es el arte de celebrar la vida y transformar el sufrimiento; llegué a casa de una amiga y, sola, puse la musica "Seule à mon mariage (Sola en mi boda)" y empecé a bailar.
Porque la DANZA de libera de ti mismo y de todo lo que te separa de tu corazón más profundo y inocente.
Es la bondad fundamental.
IT :GYPSY DUENDE La piccola storia di questo video di Yumma Mudra: "la mia opinione": ero a Parigi il 13 novembre ed ero nel quartiere dove si sono svolti i fatti, ma noi non abbiamo sentito niente. Successivamente e ancora dopo quetsi fatti, io medito su quello che vedo e che sento, come
sempre. Gypsy Duende è l'arte di celebrare la vita e trasformare la sofferenza, sono arrivata da un'amica e da sola ho messo una musica dal titolo "sola al mio matrimonio" e ho danzato. Perché la DANZA ti libera da te stessa/te stesso e da tutto ciò che ti separa dal tuo cuore più innocente e profondo. è la bontà fondamentale.
Para @[629357626:2048:Ninon Robin] & all beings'](https://scontent.fybz2-2.fna.fbcdn.net/v/t15.5256-10/s552x414/12106660_10208143803775166_1747600626_n.jpg?_nc_cat=106&_nc_ht=scontent.fybz2-2.fna&oh=7fbf33e3d0cb14dda4d683048a62f62f&oe=5C6EAC43)
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