Ngorchen Kunga Zangpo's Door of Happiness Prayer

Dro la deikyit jungwei go chik pu Kunkhyen gyalwei tenpa rinpoche Yul du nei kap kun tu mi nyam pa chok t'ar dar shing gyei par dzed du sol.	May the priceless teachings of the Omniscient One, the only door through which happiness ever appears to living beings, never decline in any place or time, but spread forth to every direction's end.
Tsei met khyen tang tse wei pel ngah shing Gyalwei tenpa sok wei chei dzin pei Ts'ung met lama gei wei shei nyen nam Ku ts'e ring shing gyei par dzed du sol.	May the span of life be lengthened and enhanced for our peerless teachers and spiritual friends who cherish the Buddha's religion more than their lives and whose compassion and wisdom are measureless.
Dro la gei wei lam zang nang dzed ching Chet tang drup pei ja wa lhur len pei Cho jet gendun di dag shapten ching Tinlei chok chur gyei par dzed du sol.	May the assemblies of monks who practice His teaching always endure and their works pervade the ten directions, for they point out to beings the path of virtue and carry the great burden of teaching and meditaiton.
Mi nam na ga chi wei jik met ching Jikten yang dak ta wa tang den pei P'en ts'un jampei yit tang den gyur ching Tse met gawa gyei par dzed sol.	May all human beings be free from fears of old age, disease and death, but live instead with right views of existence in this world. May their minds grow to love one another, and limitless joys increase always for all.
Drong nam jampo'i lung gi yo wa yi Ba-den karpo'i tengwei rab dzei shing Go zang rinchen gyen tang den pa yi Jor den kyewo kang war dzed du sol.	May the cities of the earth be beautiful, strung with rows of prayer flags, white and rippling in gentle breezes. May their inhabitants not be poor but wear the fine clothes and jewels they long to have.
Kha la lok teng gyur wei tin dzei shing sal la ma ja gah wei gar dzei pa simbu dal gyi bap-pei char gyun gyi Dro nam gah wa gyei par dzed du sol.	May the eyes of living beings be gladdened by skies made splendid with clouds garlanded by lightening. While on earth below, the peacocks dance with joy as showers of rain, falling gently, approach.
Ri nam tsa tang metok bap chu gyan Lung nam na tsok chuk tang dru yi kang Mi nam rab tu gah wei lu len shing Drek tang t'ap-tsot mei par dzed du sol.	May the mountains be adorned by rippling grasses, clusters of wildflowers and by falling water, and the valleys overflow with grains and comingling herds. While men also sing songs that spring forth from joy, in freedom from pride, from wars and discord.
Gyalpo'i chab srit shi wei lek kyong shing Bang nam gyalpo'i kah lung gu len pai Chi tang nang gi truk'tsot nyer shi nei Dzok den shin du dei war dzed du sol.	May rulers govern well in peaceful ways and people heed their rulers with unfeigned respect, so that all inner and outer conflicts set at rest, and well-being prevails as it did in the Age of Perfection.
Tsok lak khang nam gyalwei ku zuk tang Damcho lek bam du mei rab dzei pa Lha dzei chod pei tin tsok pak met kyi Chod pei char chen gyei par dzed du sol.	May every temple be adorned by many images of the Enlightened One and by books of holy scriptures. May the great rain of worship be increased by infinite clouds of offerings offered by gods.
Gon nei t'am chet t'up ten dyong jet pa Shei nyen gnur mik dzin pei tong khyap Cheit tsot tsom pei ja wai du dah shing Lok tang khaton gyei par dzed du sol.	May the chanting and study of scriptures increase in every monastery, each of them filled with spiritual friends and monks in saffron robes who uphold the teachings of the Sage and devote their days to discussing, explaining and writing about His words.
Gei nyen gei ts'ul gei long p'a ma nam Tri ma met pei ts'ul tim tang den shing Nam dak thu sam gom pei ja wa yi Dei shek ten pa gyei par dzed du sol.	May the Holy Teaching of the Blessed Enlightened One be enhanced by lay disciples, by novices, monks and nuns, each endowed with moral conduct that is flawlessly pure, and diligence in study, reflection and meditation.
Drup pa po nam yeng wa kun pang nei T'e wa kun del du dzi nam en pei Shi wei nei su pong wa lhur len pei tok pei yon ten gyei par dzed du sol.	May meditators who have given up every distraction be increased by those attainments of insight that follow renunciation. Away from all bustle and harm, may they ever dwell in tranquil places of solitude.
Lhak par tet pei sol wa dep jet pa Drup po dak chak khur tang chei nam la Lok tso del wei pel jor p'un tso'k tang Ts'e tang damcho gyei par dzed dul sol.	May this, our own circle of meditators, whose prayers are offered with special faith, be blessed with prosperity untainted by wrong livelihood, and may our spans of life and our understanding of Dharma increase.
Jin tan tsul tim zo tang tson du tan Samten sherab la na met sok kyi Rang la sangye cho kun yong dzok nei Lung tok yon ten gyei par dzed dul sol.	May there also arise within me spiritual qualities of learning and realization and the perfection of every principle which the Enlightened Ones have taught, through my own whole-hearted performance of giving, moral conduct, patience, diligence, meditation and highest wisdom.
Jin tang nyen par ma wei khor du nei Don chod damcho ts'ul shei pei tu Rang shen don t'un cho la lek jar nei Shen don cho shin gyei par dzed dul sol.	For the sake of others, may I, too, grow in harmony with the Holy Teaching and gather others together through kind words and generous deeds. By the power of right explanation, may their actions and mine become attuned to the way.
Cho kyi gal kyen tah dak nyer shi shing T'un kyen ma lu p'un sum tsok gyur nei Kang tang kang la t'up pei rab ngak pei Gei wa dei dak gyei par dzed du sol.	This prayer that I offer on behalf of all is that every obstacle to Dharma may vanish and every auspicious condition completely prevail. May every virtue that the Sage has praised increase always in every way!
Palden lamei t'uk jei jin lap tang Cho kun dei shin nyit kyi den pa tang Dak ki lhak sam nam par dak pei t'u Ji tar sol wa tap shin drup gyur chick.	By the power of the compassionate blessings of the Holy Masters, by the truth of the Ultimate Reality of all Dharma, and by the purity of our own noble resolve, may our prayers become actuality.

Mirror of Beryl: Historical Introduction to Tibetan Medicine

Whoa, Nelly! Here is one we almost missed. Since we haven't seen it yet (just released in late December), we'll lead with the publisher's blurb:

Composed while its author was the ruler of Tibet, Mirror of Beryl is a detailed account of the origins and history of medicine in Tibet through the end of the seventeenth century. Its author, Desi Sangyé Gyatso (1653-1705), was the heart disciple and political successor of the Great Fifth Dalai Lama and the author of several highly regarded works on Tibetan medicine, including his Blue Beryl commentary on the foundational text of Tibetan medicine, Four Tantras. In the present historical introduction, Sangyé Gyatso traces the sources of influence on Tibetan medicine to classical India, China, Central Asia, and beyond, providing life stories, extensive references to earlier Tibetan works on medicine, and fascinating details about the Tibetan approach to healing. He also provides a commentary on the pratimoksha, bodhisattva, and tantric Buddhist vows. Desi Sangyé Gyatso’s Mirror of Beryl remains today an essential resource for students of medical science in Tibet. Mirror of Beryl is a fascinating and illuminating resource.

I will start saving the pennies, get a copy, and review it here in what one hopes is the not-too-distant future. As a brief aside, Barry Clark swears that Blue Beryl should be cast in English as Aquamarine, which if you know your minerals is an interesting assertion. Maybe we ought to ventilate that whole thing one day, as well.

If your pennies are already saved, you can purchase a copy of this book by clicking here.


UPDATED: Oh, well... maybe just a little bit...


Beryls are cyclosilicates, and include aquamarine, emerald, and morganite. With reference to aquamarine, I find it most interesting that the largest, most powerful aquamarine crystals in the world are found in Pakistan, in the Hunza lands. Does that ring a bell? It should, because Hunza is where people are famously long-lived. In any event, beryls are hexagonal, and the crystals can grow quite large, up to around 200 tons and 18 feet long. They can be pale green, blue, yellow, dark green, pink, red, or even colorless. Beryl is the primary source of beryllium, which is alloyed with copper, and is also used in the nuclear industry as a neutron reflector.

To get some idea of the scale of beryl crystals, note the workman in the above photo, then note the crystals, and now understand that beryl crystals can be roughly twice the size of the ones you see in the photograph. By the way, the crystals in the photo are in Mexico, and they are not beryls.



Desi Rinpoche was a polymath, and doubtless knew his minerals as a practical matter -- or at least he knew people who did. The dominant sources in the literature of the time (17th century) were of Middle Eastern origin, and it is highly likely he had access to these, as did all in India, China, and elsewhere, who had any interest in gemstones. Therefore, when he uses "blue" beryl as the title for his medical treatise, and "white" (colorless) beryl as the title for his astrological treatise, and then turns around and uses Mirror of Beryl as the title for his historical treatise, we can bet it isn't being done frivolously.

Daily Tibetan Astrology: January 15, 2010

Chinese 1st day of 12th month, M-T-K  30th of 11th month. Monkey, Dwa, Red 7. Solar Eclipse -- the effects of positive or negative actions are multiplied by 10,000. Shakyamuni Day. Today is earth-earth, and therefore favorable for beginning construction projects. However, today is also zin phung, so I would be cautious if said construction involves disturbing the earth element. Of greatest significance: tonight is the night when the fates of those to die in the coming year are decided. Now, according to the Kalachakra calendar, this is the first day of the 11th Kalachakra month, and thus, the Demonstration of Miracles runs from today through the 15th -- I emphasize this is strictly according to the Kalachakra system. Losar is on February 14th, but the Kalachakra New Year is on March 16th.

Tomorrow marks the beginning of the Nyingma Monlam, and it is traditional for Nyingmapa all over the world to avoid contending with one another during this time. So, please, if you are my friend, do not fight with anybody for any reason, and particularly do not fight with other Nyingmapa. This is very important.

Consult our extended discussion of 2010 astrology by clicking here.

Published every day at 00:01 香港時間 but written in advance and auto-posted. See our Introduction to Daily Tibetan Astrology for background information. If you know the symbolic animal of your birth year, you can get information about your positive and negative days by clicking here. If you don't know the symbolic animal of your birth year, you can obtain that information by clicking here. For specific information about the astrology of 2009, inclusive of elements, earth spirits, and so forth, please consult our extended discussion by clicking here. For that same discussion as it applies to 2010, the Iron Tiger Year, please click here. The remaining Ox Year baden senpo (bad days to raise prayer flags) are January 16, 28; February 8. Click here for Hong Kong Observatory conversion tables. Daily Tibetan Astrology copyright (c) 2009, 2010. All rights reserved.

Tibetan Buddhists for Haiti

As in the case of the devastating earthquakes in China, Tibetan Buddhists all over the world are now turning to Tara, to relieve the sufferings of the people of Haiti, Solomon Islands, and all other locales impacted by earthquakes.

The circumstance in Haiti is particularly heart-rendering, as that nation already suffers from the most extreme forms of poverty, disease, and vicious rule. One wishes for prayers to ease the many forms of suffering being experienced there.

For Haiti:

OM TARE TUTARE TURE SVAHA

Mantra for Protection from Earthquakes

 Mantra of Tara Who Protects Against Harm From the Earth
(as revealed by Terchen Orgyen Chokgyur Lingpa) 

(if you see a row of question marks below
it is because Tibetan fonts are not installed,
or your browser isn't Tibetan font friendly)

ཨོཾཏཱརེཏུཏྟཱརེམམསརྦལྃལྃབྷཱཡཤཱནྟིཾཀུརུསྭཱཧཱ༔

OM TARE TUTTARE TURE MAMA SARVA LAM LAM BHAYA SHANTIM KURU SOHA 

Corrupt Chinese Officials Abscond With $50 Billion

Here is a nice one from AFP (if only to keep peace in the family)  --

"As many as 4,000 officials have disappeared, using criminal gangs, mainly in the United States and Australia, to launder their ill-gotten gains, buy real estate and set up false identities, the Global Times said. 'Thousands of officials have fled China over the past 30 years with some 50 billion dollars in public funds,' state media said Monday, as the government scrambles to stem the tide of corruption."

The backstory is even more interesting. In Southern California's posh San Gabriel Valley (the Farthest Eastern hutong), PRC intelligence officers have placed an underground "bounty" on the heads of former officials, many of whom live in the valley's upper class residential communities such as San Marino, Pasadena, and Arcadia. If you can locate one of the former officials -- usually living under assumed names in heavily secured compounds costing millions of dollars -- you are paid a USD $25,000 "finder's fee." The only trouble is, pointing the finger could theoretically lead to a kidnapping, and U.S. conspiracy laws are notoriously broad in what constitutes "agreement and one overt act."

What makes this story fair game for a Buddhist blog is the hook that the intelligence officers regularly contact the area's Buddhist priests -- of which there are a considerable number -- and ask for their cooperation, offering substantial "donations" should said cooperation be forthcoming. Some identified officers have even been observed parked outside of the larger Buddhist temples proximate to the lunar New Year, operating video cameras.

The officers are also known to target "parachute kids," or the region's multimillionaire teenagers, who live alone (usually with servants), providing the anchor for their parents to skip China and resettle in the United States. This was discovered when police encountered Chinese diplomatic personnel in a high school parking lot, copying down license numbers of the more expensive automobiles.

Daily Tibetan Astrology: January 14, 2010

Chinese 30th, M-T-K  29th. Sheep, Khon, White 6. We have two 29ths in Tibetan practice this month, and today is the second of them, as well as Tsurluk 29th. Anyway, you should observe Sojong and Dharmapala day today. This is actually a rather dangerous time, so you might want to stick close to home and put up the White Umbrella. Avoid arguing with a woman today, and be specially kind to children.

Our hearts go out to the people in Haiti. 

People have been calling and emailing to comment on the accuracy of our earthquake predictions, asking if we are "happy to be proven right." Magicians who get attached to the projections of magic, believing them real, don't last very long. Similarly, we don't care if a so-called prediction comes true or not, as we really don't have a stake in the matter one way or the other. Beyond that -- nobody likes to see others suffer, so we cannot say that we are necessarily "happy" that an earthquake has inflicted still more misery on already suffering sentient beings.

Consult our extended discussion of 2010 astrology by clicking here.

Published every day at 00:01 香港時間 but written in advance and auto-posted. See our Introduction to Daily Tibetan Astrology for background information. If you know the symbolic animal of your birth year, you can get information about your positive and negative days by clicking here. If you don't know the symbolic animal of your birth year, you can obtain that information by clicking here. For specific information about the astrology of 2009, inclusive of elements, earth spirits, and so forth, please consult our extended discussion by clicking here. For that same discussion as it applies to 2010, the Iron Tiger Year, please click here. The remaining Ox Year baden senpo (bad days to raise prayer flags) are January 16, 28; February 8. Click here for Hong Kong Observatory conversion tables. Daily Tibetan Astrology copyright (c) 2009, 2010. All rights reserved.

Google Slaps China

Google has openly warned China that it is about to take its toys and go home, in the wake of disclosure that Chinese-based cyber attacks against Google email servers have been targeted against human rights activists.

Maybe they are operating under the misapprehension that China cares what they do? Nevertheless, it is always good to see a large American high technology company come to its senses -- and for all the right reasons.

In unrelated developments, the Iranian Cyber Army launched a DNS "who's your daddy" attack on China's indigenous search engine, Baidu, and made it cry alone in the closet for about four hours -- and you can bet they cared about that one.

In naval warfare terms, which are often usefully applied to cyber warfare, both of these items describe what is called a "shot across the bow."

China needs to think this through very carefully. In America, we've got fourteen year old kids with smoking hot Linux boxes, pipes of light, and enough creativity to take down national C3 infrastructure for keeps.

Digital Tibetan Buddhist Altar is watching this one like a hawk... or, maybe a garuda.

Insulting the Dakini

"While claiming to be practicing the dharma with a high view, 
do not ignore cause and effect." 

--Patrul Rinpoche

So, then, this is a brief rumination on the subject of ignoring cause and effect, while attempting to  practice dharma with a high view, whether believing this to be the case, or indeed actually practicing dharma.

I should probably hasten to add that the photograph of the tulku in dakini get-up has nothing to do with our title, "Insulting the Dakini," nor is it meant to imply anything personal to the tulku therein depicted, who has most certainly never insulted a dakini in any of his numerous lifetimes. Actually, the photograph is here only because it is a photograph of a man in dakini get-up. You can find photographs like that all over the Internet. I just happened to pick that one at random.

I picked the photograph because, through the expectations of the Western feminist philosophy, and the access to media of individual Western feminists, dakinis have become very, very popular excuses for playing dress-up, and ignoring cause and effect.

"It is typical of the activity of the dakini to hit where it hurts, to get you where you live, to create for you a method by which you can try to run, but the road in front of you is turned around so that you can only run in a circle right back and it is as tricky and convoluted and sneaky as your own mind.  It will rub your face in your shit.  It will make you eat your own poison. But eventually, with faith and devotion, you will come out of it enlightened."

and elsewhere...

"The Buddha taught each person the nature of their own mind by showing them their poison, by ripening in their mind their potential for enlightenment, by shoving down their throat their own garbage, by giving them teaching that touched them in their language."

These are quotations from ghost-written pseudo-Buddhist dogma attributed to a Western person who believes herself to be a dakini. This is the sort of thing that sounds very edgy and interesting to the average Westerner, and if you don't have much of a Buddhist education, this sort of thing becomes very persuasive and attractive. As a dialectic, it could be argued that the above comments are fundamentally accurate.

I could argue that way myself. However, the very first admonition that the dakini gives you, when she visits you, is the admonition to do no harm.

Despite this, there eventually comes a time during the course and scope of instruction in the Vajrayana when one is told, "even when you are wrong, you are right," and as predicate to that teaching, one is told, on the old any-substance-can-be-medicine model, that any action has the ability to benefit beings. Thus, according to Thinley Norbu Rinpoche:

"Therefore, if it is necessary to use any of the seven nonvirtues of body and speech in order to fulfill the needs of sentient beings and benefit the teachings of Buddha, it is permitted and should be considered an action that needs to be performed without fear."

he quotes from Entering the Path of the Bodhisattvas to illustrate:

"Whoever always sees with compassion even has permission to do what which is prohibited."

and he also quotes several other sources, all to this same effect. He is an extraordinarily gifted Buddhist philosopher.

His gifts aside, Thinley Norbu Rinpoche is neither alone nor unique in making these observations. You can find them scattered around. To the average Westerner, without much of a Buddhist education, this becomes an intellectual dispensation: a letter of marque to do whatever you feel like doing, along the lines of crazy wisdom. However, as commonly encountered, there is often more crazy than wisdom in crazy wisdom, so these things become an excuse, or a defense, or a rationalization.

That is what I want to talk about today, because that is what insults the dakini. As dakinis tend to judge these sorts of ethical lapses without even a shred of mercy, you might want to take careful note of the comments of someone who has honored the matter in the breach, on many, many, many occasions.

It is quite true that even when you are wrong you are right. It is also ultimately true that cause and effect can be equalized. If you proceed from the view that the law of cause and effect arises from subjective mind, then nothing whatsoever is anything other than emptiness, and this includes emptiness itself. Here is Thinley Norbu Rinpoche again, quoting Mahapandita Dharmabhadra:

"Contributing circumstances present themselves as though they exist, so I do not say that results will not appear. Thus, I never deny anything anywhere, so there is no reason to misconstrue this speech. It is only from the interdependent relative truth that phenomena just appear. Beyond that, there is no need to concretize an independent reality cause and reality result. So, I see no reason to reify this."

So, in practice, the average Westerner could take this as a ticket to ride, thinking "oh, spontaneous me... I can do whatever I please, and it is always of benefit." If you layer in the whole preoccupation of women who run with wolves and so forth, and believe yourself to be a wild and spontaneous dakini, wandering around between two passing clouds -- or whatever defense, excuse, permission or rationalization your ego supplies itself to fortify itself -- then you can be just as nasty as you feel like being, without ever having to say you are sorry.

Because of the operative mechanics of magical cause and result, you could get away with doing this for a very long time. We all know people who live a life of absolute virtue but suffer nonetheless, while some others, who engage in utter wickedness, seem to have no cares whatsoever. If you look at this long enough, you could even use it to persuade yourself that the law of cause and effect is wrong, or untrue. If you ever read the Christian Bible, you will find that the Psalms are almost obsessively preoccupied with the perceived inequality inherent in this view, providing the hardy believer with magical incantations to call down terrifying calamity if evildoers aren't punished with all possible speed, and the virtuous  aren't rewarded even quicker.

People can live a life of absolute virtue and still experience suffering because of the actions of previous lives. Similarly, people can engage in utter wickedness, and seemingly profit, but they are constantly exhausting the benefit of previous lives while contributing to suffering in future lives. Either way -- and we need to be quite clear about this -- the results are inevitable. There are obviously experienced phenomena, and then there are phenomena yet to be experienced, whether in the next life or lifetimes in the distant future.

Recently, we all read about a tulku in Tibet, who died together with his wife, when their house collapsed during a rainstorm. Also, Hitler seemed to be getting along rather well, right up to the point where his body was doused with kerosene and set ablaze. Kennedy was smiling and waving to the adoring crowds that day in Dallas, his elegantly sophisticated wife like a jewel at his side. In seconds, his brains were blown out, and his elegantly sophisticated wife went along to marry a Greek. We can go on and on and on like this -- the whole study of history teaches nothing less.

If you take your sublimated aggressions, angers, hatreds, jealousies, and so forth, and give them free reign, believing that you are beyond cause and effect, then you are gravely insulting the dakini.

If you excuse yourself by saying, "Don't try this at home, but I can get away with it because I am a highly realized being," then you are gravely insulting the dakini.

If you are injuring others, by whatever means and under whatever pretext, then you are gravely insulting the dakini.

If you are claiming this ability or that ability, and using these claims as your authority to lie in wait for others to fall, then you are gravely insulting the dakini.

If you are latching on to some romanticized Western notion of the dakini, and using this as an excuse to act like common street trash, then you are gravely insulting the dakini.

If you are fighting amongst yourselves, in the name of the dakini, then you are gravely insulting the dakini.

If you believe that the dakini is something or someone apart, drawing distinctions between one or another, then you are gravely insulting the dakini.

There are an inconceivably large number of dakinis, continuously operative at all times and in all places. I do not know how to put a number on them. There are clouds of them. But, if you mistake that which is inherently space with substance, then you are gravely insulting the dakini.

If you believe that dakinis are exclusively confined to or one-or-another propositions, i.e. women,  or delimited by distinctions between nature, characteristic, this temperament, or that temperament,  then you are gravely insulting the dakini.

If you say that the one to whom you point embodies the dakini any more or less than the one to whom you do not point, then you are gravely insulting the dakini.

Claiming that one is practicing dharma with a high view, yet engaging in covert warfare and engineering is quite simply adding another layer to delusion -- like taking a psychedelic drug to find "truth." Indeed, the farther one goes with the dharma, the more one realizes that the basis of every appropriate action must be kindness and compassion. This is not "must" in the imperative sense, as in you "must" do this, but in the declarative sense. Similarly, the basis of every inappropriate action must be ignorance and delusion. Sooner or later, all actions ripen unto themselves, and I do not think a trial is involved. I do not think there is room for explanation, equivocation, flexibility, or the fine creativity of defense.

Speaking of defense:

In the world of high-dollar criminal defense, there is a strategy known as the "exorcist's defense." This comes from the case of a Korean shaman who was brought to trial for beating his wife to death. A massive amount of evidence was introduced that the victim loved her husband very much; that both believed the wife to be possessed by a demon; that the extended families and even neighors shared this belief; that all parties appealed to the shaman to exorcise the demon, and that the shaman attempted this by beating the woman, believing he was "beating out the demon." In his zeal, the beating took its toll, but all parties intimate with the matter believed that it was actually the demon who stole the woman back from the shaman's hands. In the prototype, the defendant was acquitted... and then went off to live happily ever after with his young mistress. Turns out that the "demon" which afflicted his late wife, was her knowledge of incidents of his infidelity.

If you are employing the exorcist's defense to clandestinely indulge your own corruptions, this gravely insults the dakini and will most certainly --- and this an absolute certainty -- result in the most extreme suffering imaginable. Managing to escape the suffering thus far is no indication that your actions have been ratified by your lofty view, or your ghost writer's venturesome turn of phrase.

Steadfastly clinging to belief in one's own status provides no laissez passer. Pointing to credentials, or professional occupation is no evidence of one's intentions. There are overt intentions, and then there are covert intentions, which is a rather different study. Casting about for a free pass or making a dialectic of intention gravely insults the dakini.

How wonderful that in the dharma kindergarten, all the girls are dakinis and all the boys are yogis. Sometimes, I want to take a switch to their backsides, and beat the Jesus out of them.

However, as time goes by, I have learned to resist that impulse by asking myself one simple question.

The question is: "Why?"

Why are you hitting, hurting, creating methods, rubbing faces, feeding poison, and arrogating unto yourself the processes of cause and effect, while at the same time believing yourself to be  somehow above those self-same processes?

Why are you so gravely and fundamentally insulting the dakini?

Why are you so gravely and fundamentally insulting your mind?

"If you think, 'I will have no karmic ripening even if I engage in the ten unvirtuous acts,' you should be able to accept the ten unvirtuous acts of others directed towards you -- even if it might result in your death. Can you do that?"

--Guru Shri Singha,

as quoted by

Guru Padma of Uddiyana

The Treasure of the Lotus Crystal Cave

Advice for Nyingma Practitioners

We used to be able to find the following resource from Chatral Rinpoche in several locations, but now, its availability has dwindled. So, we have decided to memorialize it here, on the eve of the 2010 Nyingma Monlam, which begins this Saturday. This was originally spoken for the 2000 Nyingma Monlam:

-o-0-o-

"Since I am the eldest of the Nyingma lamas, I have been asked to share some humble thoughts and opinions with all those who have gathered here this year in the sacred place of Bodhgaya, India on the occasion of the Eleventh Annual Great Prayer Festival of the Early Translation School. I will therefore speak a few words of advice to express my point of view, so I hope you all listen well.

First of all, I greatly rejoice that by the kindness of many benefactors and volunteers, The Great Nyingma Prayer Festival has been taking place for many years and I myself- an old man- was able to attend it for the first three years.

Now, since we are all followers of the Buddha, we should know that taking meat and alcohol is very bad. This is one of the main things we should abandon. So the fact that everyone has agreed that we will refrain from meat and alcohol [during the Great Prayer Festival] and realized that there is simply no need for us to take these things is a result of the Buddha’s’ compassion.

Some of you have a lot of responsibility and things to look after- such as taking care of your wife and children- and in reality are therefore unable to accomplish great deeds for the benefit of the Buddha’s Teachings.

As for the excellent tradition of the Great Nyingma Prayer Festival, it has been established in general to restore, preserve and expand the teachings of Lord Buddha and in particular those of the luminous Vajrayana tradition of the Early Translation School which is endowed with the special six-fold greatness. One should not mix Dharma with worldly affairs because this Festival has been established for the sole purpose of the Dharma. Therefore, if we allow these two to get mixed together, it is like putting fire and water in the same vessel. If the fire is very strong, the water will dry up. If the water predominates, the fire will die. So don’t get mixed up with politics. Above all, what do we need to develop Bodhicitta? Have not all the beings of the six realms–having passed through the bardo and been reincarnated many times- at one point been our mother and father? By following over and over the path of the Mahayana taught by the Buddha, all temporary and ultimate subtle and gross suffering will be mollified for everyone. The temporary and ultimate benefits of happiness and goodness will increase further and further.

These days we are living in an age of the five degenerations, also called the “five insurmountables.” In this wild and unruly time, because of such things as the proliferation of many kinds of evil weapons and the spread of different kinds of poisonous drugs such as tobacco, the Buddha’s teachings are being taken away as if by an untimely frost. From all angles the explanation and practice of these precious teachings have many obstacles. Favorable conditions are few. It is like a pond that has lost its water through drought or a butter lamp that has run out of oil. Everyone knows and understands that it has come to be like this. So, to focus on restoring these teachings is what we mean here by “contributing to world peace.” Apart from that, you can’t simply take “peace” from one country and export it another one. Each country or state has one person as the leader of that country or state. Different types of dark forces have transformed the minds of all these people and they view their neighbors with prejudice; the small ones view the big ones with envy, the big ones treat the small ones with contempt, and equally sized ones see each other as competitors. Because of such biases, they engage in all kinds of wars. Even if the country we live in has peace today, in each country war will eventually be fought. These conflicts are as numerous as the grass that grows on a summer meadow or the bright stars that come out at night once the sun goes down. This is something tangible that we can see with our own eyes. So it is in order to pacify these hostilities that we recite prayers of aspiration.

The prayers that we are using in this Festival are Reciting the Names of Manjushri,- which is the quintessence of both the sutras and tantras- and The King of All Aspirations,  which is the main prayer according to the sutras. These teachings have the complete meaning of both sutra and tantra in them. Along with them, we also recite The Treasury of Blessing, A Sadhana of the Buddha and conclude each day with a prayer that the teachings of the Nyingma Tradition may flourish called The Words That Rejoice the Dharma King (1846-1912). These are prayers that all of us should include in our daily practice. If that isn’t possible, we should at least not fail to recite them on the 10^th and 25^th days of the lunar month.

It would be wrong to say, as some do, that if we don’t recite prayers while being aware of their meaning and merely repeat the words mindlessly, it has no benefit whatsoever- like prayer flags flapping in the wind. However, there are indeed differences in the level of benefits and blessings derived from prayers according to the way we recite them. Therefore, keeping this in mind, at the beginning of the practice generate bodhicitta. During the main practice some will use an object of concentration; each person should do what is best according to their level. At the end, one should dedicate the merit in a way that is pure from the three conceptual spheres to the best of one’s ability. The most important and essential thing in making this Great Prayer Festival meaningful is to depend on those three stages of practice-generation of bodhicitta, the main practice and the dedication of merit. All must do the complete three stages of practice.

Especially because we follow the teachings of the Nyingma Early Translation School, the area of the view, conduct must not get lost and in the area of conduct, the view must not get lost. As Guru Rinpoche said, In the direction of the view, if conduct gets lost, the view goes to the tarnished state of Mara. In the direction of conduct, if the view is lost, having become entangled by the hopes and fears of materialism and ideology, real liberation will never come and there is no way you can reach the level of the unified state.  This should be understood. Lamas, tulkus and khenpos have studied many texts and know and understand this, so there is no need for me to remind them further.

These days in our Nyingma Tradition, philosophical colleges and retreat centers are spreading everywhere. What I have said thus far is no different that what the teachers explain in those centers and what the students listen to. As a result of our training, we are participating in this large gathering at Bodhgaya during the 12^th lunar month- 18^th day of this month being the anniversary of the passing of the all-knowing Longchen Rabjam. Before that day comes- from the first to the tenth – we strive to perfect accumulations [of merit and wisdom] and purify obscurations.

Many devotees who have faith in the Three Jewels and especially in this Great Prayer Festival of the Early Translation School of the Secret Mantrayana have made offerings for the benefit of those who have died, for those who are helpless and without a protector and for all living beings. Fellow devotees who are in a position to receive these offerings have accepted them. These religious offerings made for the sole purpose of helping the dead and the living are not something that should be taken lightly. Pondering the significance of these religious offerings, all of you must do dedication prayers and make pure aspirations for the sake of the deceased.

For the benefit of the living, we serve them with a protective prayer ritual for the sake of long life and prosperity according to their respective inner wishes. After consulting with the astrologers and doing divination, when the list of prayers to recite in the puja to help that person is announced, make sure you perform the service correctly. It won’t be beneficial if you don’t chant the prayers and say the dedication, leaving only us to enjoy the faith offerings. This will mature as a heavy karmic burden! We must purposefully take on this great responsibility and put a seal on the practice by doing aspiration and dedication prayers. If you put a drop of water into the ocean, until the ocean dries up, the drop of water isn’t going to dry up. Similarly, by virtue of putting a seal on the practice through dedication prayers, the benefits of the practice will not rot or decay until you achieve Buddhahood. It is the Buddha’s wish that this virtue not be wasted; it is the real essence of the flawless teachings of the Buddhist pandits. Everyone having understood this well; engage in the complete three stages of practice.

Now however, in terms of conduct, it is said that Nyingma monks fight and hit people. Nyingma monks don’t keep their vows or samaya. Nyingma monks engage in theft. When I heard this it was like thorns piercing my heart. We old lamas worry and feel responsible for this. Make sure this type of behavior decreases every year. The leaders must take responsibility for putting a stop to this. In humility, all disciples should follow these lessons of us elders. Young ones listening to this, you must gain mastery of your own body, speech and mind and make sure there is nothing lacking in your discipline.

At a sacred place and special event like this when there is an ocean-like gathering of people, several of the great holy masters will be among them. Whoever of these great masters might be present, they should give advice like I am doing and everyone should respect and follow their advice. If you do this, imagine the manner in which the splendor of the teachings of the Nyingma Early Translation School will develop above and beyond what it is now. If you don’t do this and try to pass on your responsibility to others, they will be disregarded and people won’t listen. Even though some have the ability to teach, they don’t use that ability. Other people either don’t know or understand very little of the meaning of the teachings and say things unnecessarily.

There are a few who think that they don’t need to explain general points to others because they are not interested or cannot bear to take on great responsibilities. I think this is wrong. These who have responsibilities should advise those who don’t, encouraging them to work on their discipline so it will improve year after year and become firm. If you place one being at a time on the path of discipline, thinking they will stay firmly on this path for at least 100 years, then as long as Buddha Dharma remains, there will be harmony in the monastery with good clean discipline and no reason for others to criticize or judge. Nyingmapas and all other religious traditions have their own respective rules on discipline. Each must take responsibility for their own situation. The Nyingmapas cannot take responsibility for other traditions- it can’t be done.

Each of us Nyingmapas have come from either the three provinces, the upper, lower and middle regions of Tibet or been born in the noble land of India, Nepal or anywhere in the Himalayan range east of Ladakh. There are hundreds of Nyingma monasteries –large and small- in those areas. In these monasteries, what is known as the Sangha – the monastic community – should distinguish between what is to be accomplished and what is to be avoided according to the three-fold training and the Statements of the Tripitaka. By doing this, the so-called “noble Sangha” will be the same in both name and meaning. As it is said: “There is no guide like the Buddha. There is no protector like the Dharma. There is no fertile field like the Sangha. One should also understand that as a leading figure of the three jewels, the Sangha needs to engage seriously in the teachings of the Buddha and encourage others to do so. This is what is meant by being “holders of the Teachings.”

Apart from that, even if one is a fortunate business man – no matter how well they did in amassing great wealth- a mansion itself will not make one a holder of the Buddha Dharma. The nature of one’s clothing will also not make one a holder of the teachings. Even wearing monks robes will not make one a holder of the teachings. In reality though, even if a person is a lowly beggar, if they are in harmony with the Dharma they can be called a great person who is a holder of the teachings.

If you don’t become like this, even if one thinks they are a holder of the teachings by being in various positions like the head of a seating row or sitting exclusively on an exalted throne, it is a difficult thing if they may have a correction coming as to whether or not they are a holder of the teachings based on how they live. If one speaks purely in accordance with the Dharma, it might offend a few. If what I say is wrong, please forgive me. I openly confess. If is my misunderstanding. It is a mistake. It is a distortion. It is lack of knowledge. If it may have also been the phony advice of an old man, I don’t know. As an old man saying these things—I am discussing that which I don’t have any reason to discuss and saying that which I don’t have any reason to say. All people come to make mistakes like this- not just me.

Everyone has said that there was a need for some spoke advice for this years Great Prayer Festival. So, someone was sent to me and came to Yangleshod. At that time, I had been busy satisfying some benefactors elsewhere in the Kathmandu Valley and while being in a great hurry I came to Yangleshod. As soon as I had gotten out of the car, I spontaneously spoke this advice and did not have time to consult texts or write it down. There was no need to do so anyway. I don’t expect it to be on the shelf of a Buddhist philosophical Library. For this year alone, it was suggested that among us elder Nyingma lamas, someone should explain how the discipline should be kept. That was the opinion of others and I also think this is right. Other lamas would not feel comfortable listening to the advice of someone who is unknown, so that is why one who is known as a “lama” like myself is speaking out.

Lamas, tulkus, and khenpos who are knowledgeable are qualified to give advice and should do so. Otherwise, those who just say things in the way of meaningless gossip and talk nonsense will just create conflicts. There is no benefit whatsoever in saying things that will only go on to increase our attachment, anger and delusion. Talking this way will harm the Buddha’s teachings and be of help to no one.

For the benefit of all beings, all the practitioners of the teachings of the Nyingma Early Translation School living in monasteries great or small, from Upper, Middle or Lower Tibet, in a mountain hermitage, a study center with just four monks or even if you are practicing alone; for all of you year after year when you gather here again at this time, you must take responsibility for upholding your discipline. For the period of these ten days, if you don’t have something good to say, there is no reason to speak. You should behave in such a way that no one will have reason to criticize or gossip about your conduct so that you can be a perfect example to lead the faithful and become worthy objects of the accumulation of merit of the benefactors.

I hope and pray that this event will come and to be very good through the planning at the beginning, middle and end. It will then serve to benefit the great holy beings who hold the teachings of the Dharma. In the long term, it will also help Buddha’s precious teachings by way of the two chakras of teaching and practice to never fade and instead expand and flourish now and always in the four times and ten directions and abide for a long time.

During this degenerate age in the outer world, there are many natural disasters due to the upsetting of the four elements. Also, demonic forces come with their many weapons to incite the fighting of wars. All of those forces have caused the world to come to ruin and led all to tremble—so terrified that their hair stands on end. Still, the demonic forces find it necessary to come up with new types of weapons. If we were called on to confront them, there’s no way we Dharma practitioners could defeat them. That’s why we make supplication prayers to the three jewels, do the aspiration prayers, the offering prayers and the prayers of invocation. We are responsible for those activities. This is what I urge you to do. So at this great gathering, please think about the pacification of all these forces.

Since I don’t think there is anything inconsiderate or unacceptable in this advice, please listen to it carefully and take it to heart. If you do so, when the Great Prayer Festival is over, you will have good reason to be happy and will be able to rejoice in the merit you have accumulated. So, please make it happen that way! May you have a long life! Please—all of you—make vast prayers of aspiration that the precious teachings of the Victorious One may flourish in the ten directions. That’s about all an old man like me has to say. May you all keep this advice in your minds."

--from Chatral Rinpoche, Compassionate Action. Translated by Zach Larson. Ithaca: Snow Lion Publications, 2007. 

Daily Tibetan Astrology: January 13, 2010

Chinese 29th, M-T-K  29th. Horse, Li, Yellow 5. We have two 29ths in Tibetan practice this month, and today is the first of them, although today is Tsurluk 28th. Don't you just love it? Anyway, you should observe Sojong and Dharmapala day tomorrow, Thursday the 14th of January, which will be the second of the 29th days. Also please remember that Friday is the solar eclipse, and Sunday begins the Nyingma Monlam. So, what about today? The spiritual weather for today is absolutely excellent, with a chance of showers (blessings, wealth), and rainbows. Speaking very personally, I would start getting ready for Losar on February 14th. We are entering an extremely busy time, filled with all sorts of diversions and responsibilities. There will be travel to and fro, and many expenditures. There will be encounters with the new and reflections upon the old. How to prepare? Sit, sit, sit! 

By the way: Lama Dawa Rinpoche is calling the double 29 followed by an eclipse a dire omen, noting that the last time this happened was in 1957, and I quote herewith:

"To have a double 29th day followed by a major eclipse is considered to be a very dire omen. The last time this happened was in 1957, just prior to major global shifts and calamities in many parts of the world.

    Lama Dawa Rinpoche says that the occurrence of this double 29th day with a solar eclipse portends a very difficult coming year. The Iron Tiger year will be fraught with turmoil, major global changes, and much suffering. It will be a very difficult and unstable time for many, and will certainbly be a very difficult year to accomplish one's aspirations.

    Tantric practitioners with skillful means use this rare window of opportunity to engage in specific practices which transforms this conflicting energy into benefit. In particular, the practices of the 'Gyal-Due' (ransom offerings for the gyalpos), the 'Dremo Dza-Due' (ransom offerings for the dremos) and the Tashi Yang-gug are particularly appropriate practices. By doing these practices, on can turn the tide and avert the obstacles."

We've been expressing this for about a month now, and you will continue to see similar predictions by other Tibetan astrologers. I was particularly interested to see his note about the gyalpos, because I came to the very same conclusion. The Iron Tiger year is going to be problematic. Consult our extended discussion of 2010 astrology by clicking here.

Published every day at 00:01 香港時間 but written in advance and auto-posted. See our Introduction to Daily Tibetan Astrology for background information. If you know the symbolic animal of your birth year, you can get information about your positive and negative days by clicking here. If you don't know the symbolic animal of your birth year, you can obtain that information by clicking here. For specific information about the astrology of 2009, inclusive of elements, earth spirits, and so forth, please consult our extended discussion by clicking here. For that same discussion as it applies to 2010, the Iron Tiger Year, please click here. The remaining Ox Year baden senpo (bad days to raise prayer flags) are January 16, 28; February 8. Click here for Hong Kong Observatory conversion tables. Daily Tibetan Astrology copyright (c) 2009, 2010. All rights reserved.

Daily Tibetan Astrology: January 12, 2010

Chinese 28th, M-T-K  27th. Snake, Zon, Green 4. We have two 27ths in Tibetan practice this month, and today is the second of them, although please note that the Rigpa calendar doesn't agree, and instead gives us two 29th days this month (make mine a double dharmapala). Confused? 

You ain't the only one. Today is Tsurluk 27th (doubled) and tomorrow begins the Phukluk doubled 29th, so Rigpa follows the latter system. Get it? 

Great! Now explain it back to me. 

Today is also zin phung, and I hope you are starting to get the idea what that might mean. Tsurluk has this as a fire-earth, so couple that with zin phung and you get a whole lot of energy wishing to move. This is a baden day, so no prayer flags. I'd keep it cool today, if I were you. 

By the way -- I'm taking the rest of January off to enjoy a change of pace, a change of scenery, and some quality time with the chiropractor. The horse and me suddenly parted company the other day, and I came down awkward. Also, my relatives are in town, and we are seriously thinking about doing Santa Fe for the 400th anniversary -- maybe go shopping, enjoy the food, and so forth. What is it about New Mexico and food? If you've never been there, you'll have difficulty understanding this, but the State of New Mexico is absolutely the center of Southwest regional cuisine. Sort of like what Napa Valley is to California, New Mexico is to the entire Southwest. My close friend was just down there on a ranch-buying trip, and came back with nothing but good things to say. You know, there are a couple of places I'd really like to investigate before I drop dead. The Northeast is one of them: Maine, Vermont, and New Hampshire. New Mexico is other one of them. Along with Colorado, these are what I like to call the Kagyu States.

We're auto-posting way in advance, and have been for a few days now.  Consult our extended discussion of 2010 astrology by clicking here.

Published every day at 00:01 香港時間 but written in advance and auto-posted. See our Introduction to Daily Tibetan Astrology for background information. If you know the symbolic animal of your birth year, you can get information about your positive and negative days by clicking here. If you don't know the symbolic animal of your birth year, you can obtain that information by clicking here. For specific information about the astrology of 2009, inclusive of elements, earth spirits, and so forth, please consult our extended discussion by clicking here. For that same discussion as it applies to 2010, the Iron Tiger Year, please click here. The remaining Ox Year baden senpo (bad days to raise prayer flags) are January 16, 28; February 8. Click here for Hong Kong Observatory conversion tables. Daily Tibetan Astrology copyright (c) 2009, 2010. All rights reserved.

Saint Bodhisattva

That gentleman who is no scholar over at Tibetologic Blog has done it again: taken pure research to its true level, which is poetry, providing us with a way of seeing that which waits to be seen.

Whenever I read what a man has written with his heart fully engaged in doing what the heart does best, I really must bring it to your attention.

Click Buddha's Life Relics Found in Antwerp to be immediately transported through time and space.

History of Tsa Tsa

The following is a cut and paste reproduction of a Chinese document on the subject of tsa tsa, written by a Tibetan, Bari Lobsang Tashi. It is entitled On the introduction of the Tibetan Buddhist Mini Clay Image (Tsha-tsha) into Tibetan-inhabited areas and its development, and for as long as it lasts, you can find the original by clicking here.

Ordinarily, things of this nature from the China Tibet Information Center leave a bad taste in the mouth -- I don't know why, they just do. You get a creepy feeling, and words like "exploitation" float around, not to mention "poor scholarship." You are, after all, dealing with the products of a government flack operation. But, in the case of the following, I found it interesting, informative, and unusual, in that it shows familiarity with (and access to) Western sources.

We are starting to see more of such things coming out of Tibet, done by younger Tibetans working within the Chinese system, trying to get in touch with their cultural heritage. Shouldn't this be encouraged?

Anyway... here is the item. Please bear in mind -- this is Bari Lobsang Tashi's work, not mine, and only lightly edited.

-o-0-o-

Buddhist culture was officially introduced into Tibetan-inhabited areas in the 7th century A.D. Until that time, the influence of Bonpo culture on Tibetan society had been all-pervasive. However, its teachings and disciplines were less systematic and perfect, which offered Buddhism a good opportunity to infiltrate. So like any other foreign culture, Buddhism began its spread from small areas and special groups to the whole of Tibetan society, which exerted a great impact on the native-born Bonpo culture and forced it to review and readjust its own teachings and disciplines. Likewise, in order to establish itself on the Tibetan Plateau for a long period and achieve continuous development, Buddhism also absorbed some rituals from Bonpo culture at the very beginning. Buddhism and Bonpo, in their on-going competltion, interchanged, integrated and learned from each other, gradually forming Tibetan Buddhist culture of the later period. During this period, foreign Indian Buddhist art, breaking through lingual and literal obstacles with its intuitive and real 1st qualities, helped Buddhism to both adapt itself and expand into Tibetan-inhabited areas. As a result, it played a very important role in the spread of Buddhist doctrines. It not only promoted the development of religious art there, but also enriched expressive means and forms of Buddhism. As a mini-sculpture art best known and popular today "Tsha-tsha" is a typical example.

"Tsha-tsha" is a homophony of a Sanskrit word from a dialect in ancient India, or in the middle and the north of Central Asia(1). In the view of Tibetans, "Tsha-tsha" is a kind of mini-sculpture with well-designed figures full of decorative and symbolic meanings. Some are mainly decorated with bass-relief or line cutting to show the meaning of Buddhist statues. Some are carved in the round. That is, they are printed with metal molds made by engravers through complicated and miscellaneous working procedures. The Indian origins of "Tsha-tsha" can be proved by ancient historical Tibetan documents and the styles of a few early-discovered "Tsha-tshas". Nowadays, some researchers indicate that "Tsha-tsha" is not the sole expressive form of Tibetan Buddhist statue. As "Tsha-tshas" were spread from the north of the Indian-Pakistan Peninsula to Burma and Thailand, where impressions of "Tsha-tsha" are also visible up to the present.(2) What's more, it has developed further in Tibetan-inhabited areas than in its cradle lands.

In Tibetan-inhabited areas, we can often see various "Tsha-tshas" of all materials and with the sculprural characteristics of different periods around some stupas and monasteries. Obviously, because of its small volume, "Tsha-tsha" is convenient for early Buddhist pilgrims to take from India or Central Asia to Tibet. Accordingly, with the development of Buddhism in Tibetan-inhabited areas, it was gradually integrated into the Tibetan local religious art.

Nowadays,  as one of more unique sculptural forms in Tibetan art, "Tsha-tsha" is often mentioned in the treatises on Tibetan traditional art. Through collecting, arranging and researching, many scholars have made a deeper-level study of it. As a result, lots of high-level theses and papers have been published. Among those scholars, Mr.Tucci, a famous Italian Orientalist, is worth mentioning. In his book "Transhimalaya", he gives an introduction to the origin, function and incidence of "Tsha-tsha", which great inspires us to do further research work.

By collecting and arranging "Tsha-tshas", Mr. Zhang Ying compiled a book entitled "Tibetan Molded Clay-sculpture". It contains more than two hundred pictures of various "Tsha-tshas", which are convenient for study. In the book, he points out that a major characteristic of "Tsha-tsha" is that it is a micro world of Buddha. Besides, Mr. Liu Dong(from Tianjin) also shows us great numbers of his rare and precious "Tsha-tsha" collection. He has not only made great contributions to the collection, arrangement and studies of "Tsha-tsha", but also gained extensive results.

Based on extant study results and limited clues from Tibetan historical documents, the author intends to discuss the introduction of "Tsha-tsha" into Tibetan-inhabited areas and its development, and try to add some correlative contents in terms of his personal "Tsha-tsha" collection.

In Tibetan historical materials, the Sanskrit-Tibetan phonetic transliteration has been used as the name of "Tsha-tsha" in all ages, which would be a clear proof of foreign artwork. Occasionally, in the west of Tibet and dBus-gTsang Regions, we can find one or two early "Tsha-tshas" in the ruins of monasteries and groups of stupas. They are of Nepalese style, which was a major influence in the history of Tibetan traditional art. Typical characteristics of Indian Matula Grandhr ra arts are narrow ribbons along with almost naked bodies in various poses. Moreover, Sanskrit incantations are neatly carved around them. I have picked up several "Tsha-tshas" with the above-mentioned features around the Tombs of the Tibetan Kings and Yum-bu-bla-sgang in vPhyongs-rgyas County,Lho-kha. A1though I can't draw the conclusion that these "Tsha-tshas" were made in the period of the Tubo Kingdom, the molds for printing them would be masterpieces of that time. Probably, lots of early-stage "Tsha-tshas" were brought into Tibet from India or Central Asia. However, there still exists another possibility that foreign craft-experts fnished them when supervising casting work in Tibetan-inhabited areas. Some "Tsha-tshas" are carved with Tibetan and Sanskrit scripts. The Tibetan writing is disordered and crude, while the San-skrit is neat and clear, which probably shows the craftsman's nationality.

I. The Introduction of "Tsha-tsha" into Tibetan-inhabited Areas

In the history of Tibetan Buddhism, it is recognized that the first contact of Buddhist culture with Tibetan culture is in the period of the reign of 27th Tubo King Lha-tho-do-snya-brtsan. As then Tubo chieftains had the first official contact with Indian and Nepalese Buddhists. With the expansion of Tubo rul-ing forces in Tibetan-inhabited areas and the founding of the Tubo Regime and the unification of Tibet's  scattered regions into a single one by Srong-htsan-sgam-po, this contact was of especial significance in Tibetan history.

It is recorded in Blue Annals that Lha-tho-do-snya-brtsan, son of the last one among "three bTsan-pos", is the incarnation of Samantabhadra Bodhisattva. When he sat on the roof of Yum-bu-bla-sgang, esoteric scriptures entitled "Karandavyuha-sutra, Sutras on the Names of Buddha and Bodhisattvas", a gold stupa and others fell down from the sky. So all of them named "gNyan-po-gsang-ba" were enshrined and worshiped. Lha-tho-do-snya-brtsan died at the age of 120. Rampa Pandita said:Bonists favored the sky then, so they said  that these scriptures fell down from the sky. Actually, a Pandita and a translator brought them into Tibet. As the Tibetan king neither knew Sutras nor understood their meanings, the Pandita and the translator returned to India. This opinion is quite exact.(3) That is also recorded in "History of Tar-klung": "From the sky descended "Sutras on the Names of Buddha and Bodhisattvas", a one-elbow-high gold pagoda, the Six Tibetan Sacred Words, wish-fulfilling pearl bowls, seals and so on. Along with them, some words said:'After five dynasties, the meaning can be understood'. Although nobody can tell what they are, obviously they are very rare. So they are put in the palace with wines, jades and fruits as offerings. Thereafter, though in his eighties, the king recovered his youthful vigor: his hair turned to black,and his face became unwrinkled and his skin silky. Finally he died at the age of one hundred and twenty.(4)" In "A Feast or Wise Men", there is an additional explanation for sacred relics of gNyan-po-gsang-ba:"Among them, there is a four-floored iadestupa. A mold named Tsi-ndhata-ma-nivi brkos-phor refers to a mold of an eleven-faced Avalokiteshvara, and mold named Ma-dravi--phyag-rgyas means a precious one-elbow-high stone carved with the Six Tibetan Sacred Words.(5)" If we make a simple analysis on the above-mentioned materials, it is easy to find that among the sacred relics there are sutras, stupas and statues of Buddha. In Buddhism, they are called Asraya, "three refuges", absolutely necessary for Buddhists or Buddhist workplaces, and respectively represent  Buddha's body(statue), words(sutra) and mind(stupa). The word "brkos-phor" in "Tsi-ndha-ma-nivi-brkos-phor" means mold, that is, a mold of "Tsha-tsha". Which is also explained in "A Tibetan-Cbinese Dictionary". Actually, the mold named Tsindha-ma-nivi-brkos-phor among the sacred relics of gNyan-po-gsang-ba is a mold of "Tsha-tsha" with chief incantations of the Eleven faced Avalokitesvara as its major content. It is the first recorded mold of "Tsha-tsha" in the history of Tibet. Possibly, early Buddhist disseminators preached Buddhism in foreign countries by taking mini "Tsha-tsha" molds with them as Buddhist worship matter. So in regions with limited language and writing, this way is effective. In the 9th century, when Samye Monastery was being built, the sacred relics of gNyan-po-gsang-ba were put into the white pagodas(outside the en-trance of Samye Monastery) as inner-hidden scared relics(6). However, we have no idea of the detailed shape and material of the first recorded mold of"Tsha-tsha".

Since the 7th century, after the introduction of Buddhism into Tubo society, Tubo King Srong-btsan--sgam-po had personally produced several "Tsha-tshas", which later were stored in several important statues of Buddha inJokhang Temple(7). In addition, in the construction of Samye Monastery(the first monastery of Tibetan Buddhism), Padmasambhava personally printed a set of "Tsha-tshas" with his own image. Parts of these "Tsha-tshas" were stored in the niches of the famous Nyingmapa Monastery as scared relics(before the Democratic Reform, at Ba-ri Monastery in vPhyongs-rgyas, one"Tsha-tsha" was taken as a protective treasure).In the 11th century,Atisa visited Ti-bet and presided over printing great numbers of "Tsha-tshas" around Grol-ma-lha-khang Temple in Nyi-thang.This place was described to be full of "Tsha-tshas", piled up just like a hill. Besides, the walls of the major hall of Zhalu Monastery(built in the sRme period)were also studded with"Tsha-tshas" with several statues of Buddha that are graceful in shape,exquisite in carving,vivid in image and well proportioned. Accordingly, those "Tsha-tshas" belong to a style of statue under the influence of the art style in the Indian Pala Kingdom in the 12th century, However, they show us another form of offering and purpose for "Tsha-tsha".

To date, the making and printing of "Tsha-tshas" still goes on. Meanwhile, combined with aesthetic needs of all Tibetan-inhabited areas, they have developed into rich and colorful forms. Nowadays, in addition to exquisite and vivid production techniques, the appearances of "Tsha-tshas" have greatly changed. Early "Tsha-tshas" were less beautiful in appearance. Due to their combination with inherent aesthetic culture ofTibetan-inhabited areas, they vary in shape and are abundant in symbolic meaning. Familiar shapes include round, trigon, vault, square, petal, and pagoda as well as one-layered and multi-layered.From them, we can feel the naturaI combination and remarkabIe development of two cultures.

II. Classification of "Tsha-tsha" According to Molds and Materials

"Tsha-tsha" molds can be classified into single-mold(i.e.flat mold) and double-mold(i.e.double-leaf mold). Most are inlaid, relief and line-carved artworks, along with parts of pagoda-shaped and round-carved mini ones are printed by a flat mold. While all the "Tsha-tshas" made by double-mold are three-dimensional and round, such as the statues of Sakyamuni, Padmasa-mbhava, Tsong-kha-pa, Buddha of Boundless Longevity and Taras. They are large and have relatively complex shapes. What's more, only by joining two molds, can a complete, three-dimensional body be printed. Of course, there is another kind of "Tsha-tsha" especially used as amulets, whose shape is flat and double faces are carved with clear designs. Only by putting two "Tsha-tshas" with different designs togethe, forms a set. Thus this kind of "Tsha-tsha" is very rare and precious. There is no definite standard on the size of a "Tsha-tsha". Generally the maximum is about 30-40cm. high, and the minimum about I-cm. Usually, a round-carved artwork higher than 30-cm. is not a "Tsha-tsha", even though it is printed by mold. Being printed by mold and small in volume are the most common characteristics of a"Tsha-tsha". There are very few existing large inlaid "Tsha-tshas", each statue carved on them is very small. However, the limited space has no influence on artistic charm of a "Tsha-tsha".

Nowadays, in monasteries, stupas or caves in Tibetan-inhabited areas, it is easy to find some incomplete or intact "Tsha-tshas", which are basically classifled into three kinds according to their printing materials.

The first kind, the most popular, is printed in clay. Most of common "Tsha-tshas" belong to this kind. As a cheap printing material, clay is easy to find in many parts of Tibet. However, the clay for printing "Tsha-tshas" must be exquisite, glutinous and convenient for making and printing. Usually, one clay Tsha-tsha mold can be used to print over one hundred, even tens of thousands of "Tshat-shas". Owing to the difference of clay quality in various places, clay "Tsha-tshas" made in Lhasa are red(the colour of the clay), and those in rTsa-mdav, mNgav-ris offwhite and in Lho-kha bluegray. However, clay quality will not have any influence on the quality of printed "Tsha-tshas". The most serious fault in clay "Tsha-tsha" lies in the fact that they are unable to withstand the effects of the weather. So only in safe places out of the rain(such as in caves or in the inner parts of pagodas or Tsha-khang(8)), can you see intact clay "Tsha-tshas".

The second kind is pottery "Tsha-tshas" made through the process of baking and firing. As their manufacturing procedure is more complex, this kind of Tsha-tsha are very rare, except in "hometowns of pottery", such as Gra-nang and Gung-dkar of Lho-kha, Lhun-grub and Mal-gro-gung-dkar of Lhasa, and mKhar-stod, Gyantse of Shigatze. All of above-mentioned places have established pottery industries, famous in gTsang Region.Whereas,in my art exploration,I have seen only a few of pottery "Tsha-tshas" around Yum-bu-bla-sgang of Lho-kha, the Tombs of the Tibetan Kings in vPhyongs-rgyas, Sakya Monastery of Shigatze and Rwa-sgreng Monastery in Lhun-grub County. This presents three possibilities: I. On the way to a pilgrimage, Buddhist believers from pottery making towns brought "Tsha-tshas" with them, enshrined and worshiped them. 2. Very few monasteries asked pottery towns to make Tsha-tshas, and then kept them in their monasteries. In some period of history the technique of baking pottery was mastered by the locals, and then gradually lost. According to today's study and research, two or three thousand years ago, in the ruins of karro (mkhar-ro)(Chab-mdo County) and chu-gong(in Lhasa) as well as in vPhreng-vgo Ditch, Gong-dkar Count, Lho-kha, a great number of pottery articles made with exquisite techniques were discovered. From that, we can draw a conclusion that no pottery craftwork exists in above-mentioned places now, that is, the baking technique has been completely lost. Owing to the difficulty and complexity of manufacturing pottery, the amount of pottery "Tsha-tsha" is greatly reduced. However, thanks to the quality of its special material(i.e against rain and abrasion), this kind of rare "Tsha-tshas" is preserved.

The third kind of "Tsha-tsha" is very rare. As it is printed with mixed materials made of precious Tibetan medicines(sometimes costly spice), it is called "medicine Tsha-tsha". Usually this kind of "Tsha-tsha", small in volume, take statues of Yidam and the founders of religious schools as their contents. So they are Often put inside of important statues of Buddha as holy stored matter or amulets.

III. Contents of "Tsha-tsha"

Basically, "Tsha-tsha" is a profound expression of both religion and art. There are not only simple Tsha-tshas with images of Buddha, Bodhisattva, Yidam, protective deities, eminent monks and Rin-po-ches, but also complex Tsha-tshas with images of stupas, Mandalas and Dharanis. In particular, after making full use of planar space and overcoming the limits of sculp tural art in expressing contents, the inlaid and relief "Tsha-tshas" show a vivid and rich paradisiacal fantasv as well as natural scenes(high mountains, green water flesh flowers, grass and trees), for example, the large "Tsha-tsha" describing Buddha's Pure Lands(e.g.Tara Pure Land, Padmasambhava Pure Land, Maitreya Pure Land). Contents of this kind of "Tsha-tsha" are more extensive, and include major Buddha, attendants of  Buddha, palace construction, natural scenes and animal sculptures. In composition, they are exactly the same as Thang-khas. Furthermore, by the means of embossment, they make scenes of Buddha's Pure Lands grander and more beautiful. Basically, this kind of "Tsha-tsha" is about 30-cm-high, and the characters or the statues of Buddha on them are usually only two or three millimeters high. Even so, the carving and painting in details are not ignored. I would like to take another kind of Dharanis "Tsha-tsha" as an example. I collected them in rTsa-mdav, mNgav-riS, and they are simple in appearance. The face of the mold is elliptic and the outline border is irregular. The cover is carved with Dharanis in Sanskrit and Tibetan, and the central part includes a small stupa depicted by carved lines. In addition, the circular writing is clear and neat (obviously characteristic of foreign craftworks). Near Lhasa, I have found a Dharanis"Tsha-tsha", whose writing style belongs to Tibetan regular script(dBucan)(i.e.typography). Obviously, it is made in the later period. Another round "Tsha-tsha" is about IO-cm. high, finely sculpted, well proportioned and graceful in appearance. Its central part, carved with a Bodhi Stupa, is embossed.The body and the outline of the stupa clearly show plastic characteristics of the later period. This "Tsha-tsha" comes from Nyi-ma-lcang-rwa, Mal-gro-gung-dkar. Apart from that, there is another kind of "Tsha-tsha" with images of Buddha. They are exactly the same in appearance and outline as the flat shape of a stupa, and belong to the group including a mixture of a statue of Buddha and a stupa. Similarly there still exists a kind of double-faced "Tsha-tsha": one face is printed with an image of Buddha, the other a stupa. The above-mentioned kinds of "Tsha-tshas" are comparatively rare. More popular are "Tsha-tshas" with images of Buddha or without any image. In structure, many "Tsha-tshas" only have a single image of Buddha on them, and more have three images of Buddha in one, such as three Buddhas of Longevly, Tsong-kha-pa and his disciples, Buddhist Trinity, three Buddhas, Buddhas of the Three Times. Besides these, a few "Tsha-tshas" have eight Medicine Buddhas, twenty-one Taras and Thirty-five Buddhas on them.

Round-carved "Tsha-tshas" are plentiful. They are the same in content as inlaid "Tsha-tshas". Just with the limits of expressive language, most of them are carved with a single statue. In monasteries, we can often see one thousand Tsha-tshas with images of Tara and the same number Tsha-tshas with images of Padmasambhava, which all are carved in the round. Generally speaking, most of the methods for carvingin the round are used to produce stupa "Tsha-tshas". In Buddhism, eight kinds of stupas represent eight different states of mind(each shape represents a different moment in the life of Buddha). As a result, eachkind of stupa has different religious meanings and shapes(minimum to one or two millimeter high, maximum to 30 cm):I. single stupa; 2.eight stupas in one; 3.one stupa carved with thousands of stupas in the same style(two 30-cm.-high stupas worshiped in the major hall of Sera Monastry in Lhasa belong to the third kind). The in-the-round carved stupa Tsha-tshas printed in the dBus-gTsang region basically keeps the original shape of a stupa, embossment(in the topshaped cone carved with eight kinds of stupas) or repetition of some stupa.TodaTg near Labrang Monastery in Xiahe County and Milarepa Pavilion in gtsos／gtsod Monastery of Gansu Province, there exists another kind of pyramid-shaped stupa "Tsha-tsha" with a square or a triangular bottom. Their covers are carved with hundreds of small stupas or statues of the Trinity with small stupas of typical regional characteristics.

IV. Classification According to Functions

1. "Phyag-tsha" is similar to "famous artists' work". "Phyag", the honorific name for hands in Tibetan, refers to the work made by famous Buddhist artists, eminent monks or Rin-po-ches. Thus those "Tsha-tshas", personally made and worshiped by famous religious figures, such as kings of past dynasties, Padmasambhava, Atisa, Tsong-kha-pa, Dalai Lamas and Panchen Lamas, are named "Phyag-tsha". On the back of those "Phyag-tshas" are printed seals, fingerprints, handprints or other special marks. They are of various materials, sometimes clay, mostly mixed. Buddhist believers think "Phyag-tsha" are amulets, so the numbers are limited and they have become rare and sacred. (Those "Tsha-tshas" carved with Yamantaka Yidam and presented by the Tenth Panchen Lama to Tibetan high-class religious figures belong to "Phyag-tsha") Actually, "Phyag-tshas" have no differences from other common "Tsha-tshas" in volume, content and type.

2. gDung-tsha or spur-tsha. In Tibetan-inhabited areas, after the death of saints, grand monks and Rin-po-ches, people dehydrate their bodies and smear them  with spice. Then the water from their bodies will be used to soak clay. As a result, the "Tsha-tshas" printed in that kind of clay is called "gDung-tsha". "gDung" a transliterated word in Tibetan, is an honorific title of a reliquaua Buddhists think of "gDung-tshas" as talismans with special magic, so they regard them as a treasure. Accordingly, they are also limited in quantity.

3. Bone Tsha-tsha(rus-tsha). Bone Tsha-tsha is a Tsha-tsha mixed with a person's bone ashes. Tibetan funerals include burial, water burial, cremation, celestial burial and pagoda burial. After cremation and celestial burial, the family will ask mourners to take boneashes home, and then mix them with clay to print "Tsha-tshas". As for the contents on "Tsha-tshas", Common people's bone ashes are generally used to print some stupa "Tsha-tshas". After drying, those "Tshatshas" are printed with red, yellow, blue, green or golden powder(or keep original color). Besides, this kind of "Tsha-tsha"can also be used to print statues of Vajrabodhisattva and Akshobya so as to remove the sins made by the people in the present life. Usually, after being empowered, those bone "Tsha-tshas" will be put on high mountaintops or some clean places on the exterior circle of prayer wheels so as to accumulate merits. Putting them into Buddhist niches at home  also doesn't violate taboos. Generally, bone ashes of saints, successful monks or Rin-po-ches are used to print "Tsha-tshas" with images of Manjushri, Tara, Yamantaka and others. Sometimes, some Rin-po-ches will Ieave the last words to their disciples, i.e. using their bone ashes to make "Tsha-tshas" of a certain deity. As a rule, all of these "Tsha-tshas" will be enshrined within the stupas and statues of Buddha, and stored as amulets by believers.

4. Medical Tsha-tsha (sMan-tsha). Just as its name implies, it is printed with medical powder, whose elements consist of plants or minerals of Tibetan medicines. Usually, this kind of "Tsha-tsha" is enshrined in Buddhist niches at home or taken out with as amulets. As costly and limited in printing, they are seldom produced.

5. Water "Tsha-tsha" (Chu-tsha). In monasteries or by roadsides, we can occasionally see several Buddhist believers squat by rivers or ponds, holding one or more metal boxes fastened with ropes, and ceaselessly putting them into water to soak them. They are just printing "Tsha-tshas" in water. Those metal boxes are "Tsha-tsha" molds carved with Buddhist statues, and they have no difierence from any other kind of "Tsha-tsha" mold. The behavior of printing this kind of"Tsha-tsha" is more like performance art in modern art activities.

6. Clay "Tsha-tsha" (Sa-tsha). Generally, it refers to a common "Tsha-tsha". In each monastery, a great number of "Tsha-tshas" are printed in the construction of huge statues of Buddhas or stupas. Owing to the difference in Tibetan Buddhist sects, printing contents are selected. Printed "Tsha-tshas"should be prayed first, and then put into the inner part of statues of Buddha or stupas. Afterwards, the remainder is kept in "Tsa-khangs" around monasteries. Generally, "Tsha-tsha" molds are made by ingravers(specially invited by monasteries), and then kept in monasteries. If necessary, believers can borrow them from monasteries. In addition, individuals can also offer money to make "Tsha-tsha" molds. In the designated period every year, they can produce lots of "Tsha-tsha" to illustrate disasters for family numbers. Sometimes, this kind of "Tsha-tsha" mold is carved with the benefactor's name and prayers. Usually, most clay "Tsha-tshas" are inlaid with one or more grains of barley on their back. Some barley grains are empowered in religious rituals. Some are specially picked out from the grains harvested by farmers in the first season of one year for worshiping Buddha and rewarding kindness. Barleys gains inlaid in "Tsha-tsha" are regarded as offerings or holy stored matter. All kinds of above-mentioned "Tsha-tshas" (made with clay or baked in a kiln)belong to clay "Tsha-tshas".

In addition, it is said that in some places there exist fire "Tsha-tshas", which are made by buckling and pressing molds time and again above the fire. In the working process, fire is taken as fictile material to print "Tsha-tsha". However, this is only a legend I have ever heard of. Nowadays, in dBus-gTsang Regions, this kind of habitude seems to disappear. Another kind of habitude of printing "Tsha-tsha" is: to hang the mini "Tsha-tsha" molds on a hand prayer wheel, turn the wheel, then print "Tsha-tsha" in the wind. Whether it is true still needs further research. However, if we can print "Tsha-tsha" in water, why not in wind? From this point of view, "Tsha-tsha" can be made with clay water, fire or wind, that is to say, with all the materials in the world. Tibetans think that the human body consists of four elements, that is, earth, water, fire and wind. Thus, the selection of materials of "Tsha-tsha" probably has a close connection with the four elements.

In Tibetan-inhabited areas, some "Tsha-tshas" are enshrined and worshiped in caves, some within statues of Buddhas or stupas, and some in niches in a monastery hall(some even wrapped with silk and worshipped in delicate golden or silver niches). Basically, the distinction of oblation forms of the same Buddha or the same stupa lies in the quality of printing materials, the level of printers or special prayers from eminent monks, which are very important for Buddhists, as those show their sense of values. Thus, sometimes, judging the preciousness of a "Tsha-tsha" is neither by its exquisite carving nor by its vivid shape, but by its profound religious meanings.

V. "Tsha-tsha" Mold Production

We have mentioned that "Tsha-tsha" is a kind of mini clay image made by molds. Usually, molds are cast with such metals as red copper, yellow copper and iron, sometimes with stone. Therefore, one mold can be used by several generations, and can reprint countless "Tsha-tshas". The casting and carving level is a major standard to value the expressive level of a "Tsha-tsha". Generally, making one mold needs three basic working procedures: 1. Clay-sculptor makes clay molds,i.e. mother molds. 2. Founders cast, that is, make molds. 3.Engravers make up, concavely carve and adjust their forms and structures. According to Tibetan sculpture tradition, the concave carving work belongs to special work done by professional artisans who play an important role in developing "Tsha-tsha" art. The cooperation of three working procedures is a key factor, which determines whether a "Tsha-tsha" is perfect.

In Tibetan-inhabited areas, with the development and maturation of religious art, "Tsha-tsha" has changed a lot. It has gradually developed from a simple  design or a mini clay image of Buddha(full of foreign innuence) to a kind of art of Tibetan regional and cultural characteristics, which we can easily find from a few "Tsha-tshas" made in various periods. Moreover, among three hundred "Tsha-tshas" collected over ther years, the author can also feel the developing frame of Tibetan religious art.

In a word, since it was introduced into Tibetan inhabited areas in the 4th century, the mini clay image "Tsha-tsha" (in Tibetan Buddhism), due to its unique religious art form, has made a great contribution to the spread of Buddhism, and promoted its continuous development and extensive application. Meanwhile, with the perfect casting technique and carving craft, the limit in volume and the increase in content have less influence on Tsha-tsha's accuracy and richness. Let's take Tsha-tshas with images of Thousand-handed and Thousand-eyed Avalokiteshvara and Yamantaka Yidam as examples. Although they are carved on one or two cm. high"Tsha-tsha", they still can show beautiful poses and structures. What a supernatural flower of Tibetan traditional art "Tsha-tsha" is.

Commentaries:

1 [ItaIy] G.Tucci, translated by Xiang Hongjia, Transhimalaya.Lhasa: Tibet People Publishing House, 1987: Page 42

2 Same as above.

3 VGos gZhon-nu-dpal, translated by Guo Heqing, "Blue Annals" Lhasa:Tibetan People Publishing House, 1985: Page 26

4 Shakya-rin-chen-bde, "History of yar-klung". (in Tibetan) Lhasa: Tibetan People Publishing House, 1988: Page 48

5 DPav-bogTsug-lag-phrengba, "A Feast for Wise Men". (in Tibetan) Tibetan National Institute of Xianyang, mimeograph edition, Page 27

6 Zhang Yisun, "A Tibetan-Chinese Dictionary". Beijing: National Publishing House, 1985: Pagel77

7 Dung-dKar Blo-bzang-vphrin-las. "Dongdkar Tibetology Dictionary". Beijing: China Tibetology PublishingHouse, 2002: Page 933

8 Tsa-khang refers to a small building, especially for holding "Tsha-tshas"