Message from Dungsey Shenphen Dawa Norbu Rinpoche on judgment.

Message from Dungsey Shenphen Dawa Norbu Rinoche  ~ Below ~

Dear Dharma Friends,

Having read some negative comments on social media from students about other teachers, I feel it is my responsibility to guide you on the right path.

It is best not to criticize other teachers because you do not have the insight or the wisdom to do so. Your judgement is based on intellectual understanding and you do not have the depth of awareness or clairvoyance to see the many different lifetimes that a teacher has accumulated and practiced.

At the heart of the Vajrayana is the samaya that we need to keep. Having received empowerments, teachings and pith instructions we are no longer in a position to condemn those who hold the dharma teachings we have been given. The approach of the Vajrayana is to develop pure perception and bodhicitta at all times. To cause any dissention in the sangha is a very heavy karma to bear and the fruition of such karma can only lead to the lower realms. Therefore, by following the bodhisattva’s path and training, you should have no interest in searching for others shortcomings. In every empowerment we receive, we repeat certain lines whereby we agree to follow the lama’s command and instruction. We do so because we have understood that this is a path of the truth. Therefore, it is vital for one’s own path of realization that this commitment is upheld and respected.

At this moment, even amongst tertons and high teachers, obstacles can occur due to the forces of negativity which are becoming increasingly apparent during this Kali Yuga time  an age of degeneration of the dharma, quarrel and strife. Therefore, it is not fair to judge them. Don’t look at their faults but rather focus only on your own. If you have nothing good to say, then don’t

say anything at all. The teachings of the Buddha are based on having pure vision towards all. They are not based on intellectual categorization, so why accumulate adverse karma unnecessarily? If others are doing and saying negative things, then let them do so, but don’t let yourself get involved.

There are many stories of bodhisattvas behaving erratically in order to purify our perceptions shouting, beating and even killing others these are examples of countless ways to show how perceptions unfold.

This guidance comes from me now not as a reprimand, but as a result of the fact that I love you all and I am concerned. It comes because I don’t want you to cultivate more negativity which would bring about a narrowing of your mind.

In my lifetime, I have seen lamas who have appeared to be greedy or misbehaving in some way and doing all sorts of negative things. However, at the time of their death I’ve seen these very same lamas pass into the buddhafield with great signs of realization. My father, His Holiness, advised me, “Never judge anyone if you see or you think you see negative behavior, correct this with your pure vision. Don’t get caught in the display.”

I pass this message on to you so that you will not load more karmic pressure onto yourself. Try to see everything as display with no vital consequences in it. That is the teaching of the Great Perfection.

I hope you won’t take this as criticism but rather as sound advice that will benefit all.

Dungse Shenphen Dawa Norbu Rinpoche

Qanon via Godrules

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Dudjom Rinpoche

His Holiness Dudjom Rinpoche died January 17, 1987 in Dordogne, Southern France, at the age of 82. He was one of the greatest scholars and tantric masters of Tibetan Buddhism. The direct reincarnation of Padmasambhava himself, his life was foretold in the predictions of the great tantric master when he arrived in Tibet in the eighth century. He said that he would be reborn in our time as Dudjom Rinpoche, giving details of date, place and specific signs.

See the following for more information about his life: http://www.tersar.org/teachers-2/h-h-dudjom-rinpoche/

H.H. Dudjom Rinpoche advised that if we’d like to keep our practice strong for our entire lives, we should practice what are known as the “Four Wealths of a Dharma Practitioner.” (1) First, we should always have strong devotion to the lineage and the Buddha, Dharma, and Sangha. (2) Second is a very strong understanding of purity, or some degree of pure perception. (3) Third, we should feel love and compassion for all beings and help them as much as we can. (4) Fourth, we should understand that everything in samsara is impermanent—it’s changing all the time, and having a life with the 18 endowments is very precious. If we keep these four wealths close to our hearts—devotion, pure perception, bodhichitta, and appreciation of our life and situation—we’ll continue to keep our practice as strong as when we started. They will be a fuel that always re-energizes, reactivates, and restrengthens our motivation. Not only that, but they’ll make our motivation deeper and stronger, and will bring more joy, appreciation, bodhichitta, and a greater feeling of preciousness.

Dharma Disinfo and Misinformation

 "Sadly some in the West who imagine themselves to be ‘Buddhists’ are actually not. Their values and beliefs do not derive from the teachings shared by all Buddhist traditions on such core doctrines as non-self, karma and rebirth. On the contrary, their deepest assumptions reflect modern Western ideas that affirm the absolute autonomy of the individual self, have no consideration of a continuity of lives and assert that suffering may be abolished by a re-ordering of the external world.

There are a number of areas where one can point to a confusion, or simple ignorance, in the Western understanding of Buddhism. These range from the blending of techniques from Buddhist and New Age sources to the notion, held by some, that there is no difference between the Buddhist systems of Mahamudra and Dzok Chen, on the one hand, and the eternalist system of Vedanta on the other. In addition, there is the casual assumption, made by many Western Buddhists, that the dharma is fully harmonious with and supportive of their particular political ideology – a belief that can only result from an absence of serious knowledge of the dharma, a system which cannot be identified with any current ideology - left or right. 

However, perhaps the best way to illustrate this lack of knowledge is by reference to matters concerning the beginning and end of life and, in particular, the modern epidemic of abortion. This is an issue on which dharma is uniquely equipped to give the appropriate guidance, since Lord Buddha clearly described the process of death and conception in the sutras and tantras and, at the same time, depicted the taking of human life as the most severe ethical failing. Nevertheless, many Western enthusiasts are surprised when they discover that, in the Vinaya and in the texts on the three vows, abortion, being the deliberate taking of human life, is described as a grave moral fault.

As this example illustrates, unfortunately, many Western Buddhist lack a serious and well-founded confidence in the Buddha’s teachings, a confidence that would have been acquired through study of Abhidharma, Pramana and Madhyamaka. Instead, their minds are full of a mass of contradictory and undigested fragments of teachings, all competing for space with equally undigested fragments of Western thought.

Many Westerners’ understanding of Vajrayana also betrays ignorance of the authentic teaching. For instance: some people erroneously imagine that they have samaya with teachers who cannot give authentic initiations and yet do not realise that they do have such samaya with qualified masters, who have indeed bestowed such authentic initiations upon them. The possibility of their being exploited by fake teachers, who might claim a non-existent authority, is all too obvious here. 

One can conclude from these examples of the serious deficit in people’s understanding of the dharma that such ill-educated followers will have little ability to withstand any negativity directed towards Buddhism. When the fashion for Buddhism declines, perhaps as a result of the scandals that we will address in the next section, such people will easily abandon the dharma. After all, they had no intelligent reason to be Buddhist in the first place.

Their superficial understanding of the dharma will not help them to refute the errors of materialism or theism and defend the truth of Buddha’s analysis of the true nature of reality. It is therefore quite likely that some will abandon Buddhism for Christianity or Islam and that even more will join the new religion of anti-religion."



written by Erick Tsiknopoulos Tibetan translator and webmaster at https://buddha-nature.com/