No Words Necessary

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Weekly Tibetan Astrology: January 24 - January 30, 2011

Note: The Year of the Iron Tiger is winding to a close. Surprises are possible, but there will be no surprise from the elements, where the message is wet and cold, with the emphasis on wet. Any travel this week will require skill and patience. Many people will be preoccupied making plans for next Thursday's lunar New Year, but that is not necessarily a good thing. It is better to stay focused on what is in front of you this week, and let next week take care of itself. The main considerations this week are to relax, avoid strife, stop worrying, and meditate. By the way -- seems like a number of people really enjoyed our impromptu "Dudjom Rinpoche Week" last week, so we'll try to do more things like that in the future.

January 24, 2011 - Chinese 21st, M-T-K 20th. Dragon, Zin, Red 9. Avoid disagreements at work or home. Today is a good day for making jewel offerings, or simply acquiring another precious or semi-precious stone to add to your mandala.

January 25, 2011 - Chinese 22nd, M-T-K 21st. Snake, Zon, White 1. A generally positive day to get things done, but make sure you get enough rest.

January 26, 2011 - Chinese 23rd, M-T-K 22nd. Horse, Li, Black 2. Worries and perceived threats seem to mount. Shut the door, get on the cushion, and don't watch the clock. The weather could make news.

January 27, 2011 - Chinese 24th, M-T-K 23rd. Sheep, Khon, Blue 3. Hope you are still on the cushion, because today is rewarding for those who take things calmly. Do not try to force or control events. Troublesome day for government. Fruitful day for practitioners.

January 28, 2011 - Chinese 25th, M-T-K 25th. Monkey, Dwa, Green 4. Dakini Day. Note omitted day in Tibetan practice. Today is zin phung. Stick close to familiar places and give the day to the dakini.

January 29, 2011 - Chinese 26th, M-T-K 26th. Bird, Khen, Yellow 5. A generally positive day. Obstacles will be overcome. Today is the anniversary of the first Jamgon Kongtrul Lodro Taye (1813-1899).

January 30, 2011 - Chinese 27th, M-T-K 27th. Dog, Kham, White 6. Try not to think too much. Take things very easy and avoid strife.

Naga observations for the eleventh month. The best offering days are the 1st, 9th, and 21st lunar. Don't make offerings on the 4th, 5th, 8th, 10th, 15th, 16th, 19th, or 28th.

Consult our extended discussion of 2010 astrology by clicking here. Consult our extended discussion of 2011 astrology by clicking here.

Published every Monday 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 2010, inclusive of elements, earth spirits, and so forth, please consult our extended discussion by clicking here.  Click here for Hong Kong Observatory conversion tables. Weekly Tibetan Astrology copyright (c) 2011. All rights reserved.

Light and Shadow Flowers

I walked out the morning door and saw Narcissus papyraceus blooming in lost sunlight. I was not looking for mind, memories, shadows, or flowers. They came by themselves, and because I am lonely like you are, and because I love you, I wanted to call out to you, so they could appear by themselves wherever you are.

They will appear anyway, whether I call or not. 

Of that you may rest assured.

Everything is good in this big space. The flowers are the pleasure of the eye, the pleasure of the art, and the pleasure of nameless pleasure. Nothing you or I can do will change a thing. Nothing needs doing because nothing needs changing. So, we can relax and enjoy everything -- the vibrating icons of the lost light of lonely love -- without longing for anything. Nothing starts and nothing finishes in the art that requires no creation.

The light is lost only because it is stateless and the love lonely because it requires no repetition. Ownerless light and love are not turned on and off, require neither source nor sustenance, and bring no tears or laughter. The very nature of things is already established. It requires nothing from us. Indeed, anything we could be said to "do" would become an obstacle to that which is otherwise immanent. Neither you nor I need pick up or put down anything, much less celebrate the nouns or mourn the adjectives.

Indistinguishable light and shadow flowers seem dependent on the wall.

Actually, they are liberated by the wall.

Earth, water, fire, air, and space seem to compose us, but how we regard them has no fixed place or description. If the seeming dependence of the light and shadow flowers is, in fact, their liberation then further examination seems unnecessary -- even dishonest -- like putting a microscope on a horse in order to ostentatiously "prove" a horse.

Even if hurts, I wanna have control

I want a perfect body

I want a perfect soul

I want you to notice, when I'm not around

I wish I was special

You're so fuckin' special

But I'm a creep

I'm a weirdo

What the hell am I doing here

I don't belong here

                         --"Creep"

Dualistic self-absorption disguised as compassion, meditation, devotion, or some sort of yoga is popular music. You hear it playing all the time, and you think it is edgy, but it is elevator music. Authentic music plays on the zephyrs. Ask yourself: who is the composer? 

Better still: stop listening, and don't ask anything at all. 

Stop trying to predict when the itinerant breeze will stir the boughs of the tall trees, or carry a far bird's desultory cry. 

Lamas sit on cushions and sing old songs. Sometimes a tune gets stuck in your head, and you wind up listening to memory. You cannot hear music anymore. Sounds are scattered diamonds that require no settings to be pleasurable. You can stumble upon them in the dark -- now they are a rock in your shoe -- or you can see them glitter like the frost at dawn, but they do not fill what is empty. 

Itinerant absence cannot fill what is already inherently absent. 

Diamond sound does not fill nor does it occupy silence. What is seen does not fill nor does it occupy what is unseen. Listening and watching do not cause even a ripple in reality. Longing for an explanation of the magician's illusion -- or, trying to pin down the magician -- builds the theater and constructs the stage, but in no way does it lend any useful understanding of the show. 

Simply accepting magic as magic is quite enough to bring forth magic.

The words that are counted as Dharma are valuable, but of themselves are incapable of causing the inexpressible to arise. The words that are counted as Dharma cannot, by their very nature, express the inexpressible by its very nature. There are no words segregated into "Dharma words," nor others segregated into "non-Dharma words." To contrive otherwise immediately makes you part of the creation conspiracy. 

Conspiring to create that which requires no creation is like plotting to take treasure from an empty chest.

Tears and laughter of crazy lovers and bitter boxers, tangled up in each other, are attributed to karma. Karma is attributed to deeds. Deeds are attributed to intentions. Intentions are attributed to ideation, and ideation is said to have particular characteristics or qualities, i.e. positive or negative. All of this rises and falls in mind: in intellect's distinctions and decisions. Yet, in the absence of such distinctions and decisions, what then? Beyond the good and bad of the kiss and the bruise is a reality that cannot be improved by virtue nor harmed by vice. What is uncreated neither requires nor exhibits cause; therefore, to search for such causes, whether to emphasize or expiate, is to shutter a hard door on perfect freedom's face.

Had we not mutually refrained from making such decisions, we would have become intoxicated by the seduction of blamelessness, and fallen into a narcotic sleep where neither of us would have the slightest chance of escape. It was beneficial to be a lowdown sinner with you, and shine behind walls, because walls are all about the futility of doors. 

There is no door where no entrance is required.

Thus it is nothing out of the ordinary happened this morning. I thought, idly, of birthdays come and gone, and how I wished to send a gift. So, I made a birthday of today and a party of this river, to send you light and shadow flowers.

Journey to the Copper-Colored Mountain

The Chariot of Joy and Good Fortune
"An Aspiration Prayer to Journey to the 

Glorious Copper-Colored Mountain"

RANG NANG DAK PA DE CHEN DOR JEI YING
Self-manifested pure appearance, vajra space of supreme bliss,

LHUN DRUB OK MIN GYU THRUL DRA WAI GAR
spontanesouly arisen Akanishta, the dance of interwoven magical displays,

RAB JYAM GYAL WAI ZHING KHAM GYA TSHOI PHUL
the most excellent ocean of infinite buddha-realms.

ZANG DOK PAL GYI RI WOR KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

YID ONG PEMA RAGAI RI WANG TSER
At the summit of the delightful imperial mountain of rubies,

NOR BUI BA GAM TSEK PAI PHO DRANG NI
a tiered palace of jewelled domes,

PHUL JYUNG NGO TSHAR KOD PAY DZEY PA CHEN
superb and wondrous in its beautiful design.

ZANG DOK PAL GYI RI WORK KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

TSENDEN NAK TSHAL TRIK PAI DO RA RU
Amid pastures and sandalwood forests,

YU YI PANG JONG NA TSHOK CHHU KYEY ZHIN
fresh grassy regions of turquoise gems and multi-colored lotus blossoms,

GE SAR DZUM DANG GOD PAI LANG TSHO NGOM
with smiling pollen hearts, boasting their youthful laughter.

ZANG DOK PAL GYI RI WOR KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

GA BUR PO CHHU SHER WAI DUD TSII LUNG
With rivers of amrita moistened with camphor-scented water

LHUNG LHUNG NYAM GAR BAB CHING KHOR WAI DZING
cascading delightfully and swirling into pools

ZHON NUI GAR KHEN CHI YANG TSE ZHING GYU
in which youthful dancers frolic and move this way and that.

ZANG DOK PAL GYI RI WOR KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

WANG ZHUI GUR KHYIM THRIK PAI DRA MIK NAY
From the lattice openings of the rainbow pavillion,

ME TOK CHHAR ZIM BAB PAI DUL THRENG NANG
a sprinkling rain of flowers falls like garlands of atoms

GING CHHEN DE WAI GAR GYIY NAM PAR TSE
in which great heroes sport in their dance of bliss.

ZANG DOK PAL GYI RI WOR KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

PHUN TSHOK DOD PAI YON TEN NAM MANG PO
With most excellent abundances of numerous sense qualities,

KUN NAY CHHEY GUR GYEN JYAY KHAN DROI TRIN
clouds of dakinis, most beautiful and lavishly adorned,

MI DZAYD CHHYOK KYI KHOR LOI LAR DREY PA
spread endlessly into the upper reaches of the sky.

ZANG DOK PAL GYI RI WOR KEY WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

RIK DZIN DU PAI TSHOK KYI DRAL U NA
At the center of the ranked assembly of gathered knowledge-holders,

PEMA JYUNG NAY GYAL WAI WANG PO YIY
the supreme victor, Pema Jyungnay,

ZAB SANG SENG GEI DRA CHHEN KUN TU DROK
universally proclaims the lion's magnificent sound of the profound secret (Atiyoga).

ZANG DOK PAL GYI RI WOR KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

SANG GYAY KUN GYI NGO WO NGA YIN SHEY
Saying, "I am the essence of all buddhas",

KHYEN TSEI YE SHEY TSHUNG PA MED PAI TOB
with the incomparable power of knowledge, love and wisdom,

MU MED DUL JYAI KHAM DANG NYAM PAR JUK
he undertakes to tame accordingly the various kinds of endless beings.

ZANG DOK PAL GYI RI WOR KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

YON TEN GYA TSHO PHA THA YAY PAI TER
When this limitless treasury, an ocean of noble qualities,

DREN PA TSAM GYIY ZHING DER UK JYIN PAI
is merely remembered, one is established in that realm

NGO TSHAR THRIN LAY KHOR LOI ZI JYIN CHEN
which bears the splendor and blessings of the wheel of wondrous activity.

ZANG DOK PAL GYI RI WOR KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

KHA CHYOD PEMA OD DZEY DRONG KHYER DU
At this very moment, traveling instantaneously

DA TA NYID DU TSEN THAD DROD NAY KYANG
to the beautiful city of Lotus Light, the pure realm of space,

DOD NYIY YID ZHIN DRUB PAI NAM THAR TSHUL
in accordance with the example of your liberation, the accomplishment of the two benefits according to one's wishes,

NYAM MED GU RU KHYOD DANG TSHUNG PAR SHOK
may I become as you, incomparable Guru!

This prayer of aspiration is the long form of "Copper Colored Mountain Prayer" and was written from the heart with a saddened and heartfelt mind by the old father, Jigdral Yeshe Dorje, as a support for the journey of the noble woman, Dekyong Yeshe Wangmo, to the pure realm of Lotus Light. Auspiciousness!

(Padmasambhava departed to the west in a body of pure light to the buddha-field known as the Glorious Copper-colored Mountain, where he resides even to this day.)

May all beings benefit.

[This famous prayer was written by Dudjom Rinpoche upon the occasion of his daughter's untimely death.]

The Approaching Moon of Good Fortune

"...a ground related to many thought constructs 

cannot be a primordially pure ground."

                                 --Jamgon Kongtrul Lodro Taye

Some Western people, who are interested in Vajrayana Buddhism as it was practiced by Tibetan people, ask themselves, "Why am I not getting anywhere?" The question appears simple enough to answer. There is no "anywhere" to "get." Still, it seems useful to spend a moment exploring why, or how, such a question could be asked in the first place -- or, properly speaking, spend a moment discovering the hidden question that lays behind this question.

Above, is a photograph of the light from a rising moon. This is not entirely self-evident. Even you see the outline of the rocks, the light, and the sky, unless I tell you this is a rising moon, you do not know. The picture is a bit ambiguous. This could even be a photograph of the setting sun, or it could be something else. 

By telling you, "this is a rising moon," we have established a framework into which you may begin to insert your thoughts. You can for example say, "Oh! That's a lovely photograph of the moon," or you can equally say, "Oh! That's not a very good photograph of the moon." We have agreed on this idea of a moon, so we are relating everything in a certain direction. Even if you disagree, saying, "Oh! That doesn't look like a moon to me," we are still relating to this idea of a moon albeit in the sense of negation.

So, this is how the trouble begins: with subject and object. Owing to causes and conditions we color appearances through the veil of subject and object. We infer or impute a particular state to that which has neither state nor statelessness. When we are exposed to a little Vajrayana philosophy, or instruction, we learn to say "appearances are deceiving," but this is not quite correct. Appearances are not doing anything apart from their own nature. The deception is entirely our own doing. 

"When the [ground of being] arises as manifestation within its own nature, the ground serves as the basis for both freedom and deception, and is therefore called the common ground. Because it serves as the basis for freedom, it is called the ground of freedom. Because it also serves as the basis for the deception of sentient beings, it is called the ground for deception. The ground's manifestation is of a single nature, but when distinguished in terms of [serving as the basis for] freedom, deception, [or both] it is threefold." --Jamgon Kongtrul Lodro Taye

As a measure of worldview, Western people generally believe in that which is graduated, classifiable, and hierarchical. We believe in taxonomy. Our entire corpus of mythology is expressed that way. If you climb the beanstalk, you will see a naughty giant. If you slay a dragon, you will win a beautiful princess.  Our entire  system of education is contrived just that way. If you attend classes, and pass tests, you will be awarded a degree. 

So, absent the direct appreciation of wonder, and genuine love of knowledge, do you see how we become conditioned to expect that we are ascending ladders, or following paths? Do you see how we become conditioned to expect that ladders and paths lead somewhere?

The hidden question behind the spoken question presupposes that Vajrayana is classifiable: there are buddhas, and then there is me. It suggests that Vajrayana is graduated: if I do thus and such, I will become thus and such. It demands that Vajrayana is hierarchical: there is me sitting on the floor listening to some guy sitting on a throne.

You can see these concepts are not mutually exclusive; indeed, they are symbiotic, intertwined, and mutually dependent upon each other. There are no hard edges between them. Actually, this worldview is like a big ball of string. You don't know how many pieces of string are in there. You don't know where those pieces begin and end.

Vajrayana is not that way. It is not about securing, gaining, or achieving status in a social order, or institutional hierarchy. It is not about pleasing teachers. It is not about employing rote memory to achieve technical proficiency, nor repetition to achieve craft proficiency, nor is it the province of intellectual erudition. Temporarily boot-licking the visiting lamas with re-cycled scarves and obsequious crouching is contrived and ugly. Scheming about rank is disgusting. Repeating what you've heard measures neither understanding nor intention. Adding cultural nuances or literary flourish does not improve anything. Hunting birds mimic the cries of other birds in order to trap and kill them.

The essential element of Vajrayana is expression or fulfillment of bodhicitta. More to the point, it is the recognition of needless suffering, and an immediately subsequent desire to be of lasting, overarching benefit. The embedded idea is that a buddha or bodhisattva is best suited to deliver such benefit. Whatever form that may take is whatever form it takes at the moment.

I do not have the ability, nor do I have the education and training, to say how many buddhas  and bodhisattvas have been in the world in the past. In any event, the imputation of the past is the imputation of something that no longer exists. I cannot foresee how many there will be in the future.  The imputation of the future is the imputation of something that has not yet come into existence. Since the present is conditionally based upon imputations of past and future, I cannot say how many there are at present. 

I can only assume that the number of them is unfathomably large. Similarly, I can only assume that each of them embodied the same aspiration to end the suffering of all sentient beings, and their powers in this regard were immense. Maybe these are safe assumptions, maybe they are not, but these are operative assumptions nonetheless. 

On the basis of these assumptions -- and adopting a non-classifiable, non-hierarchical view which totally discards the notion of paths and so forth -- there is only a decision in front of us, and in this decision we can decide we see an ocean. We can decide to swallow this ocean, or swim in this ocean. We can think about sitting on the beach, as lifeguards do, ready to go into action when needed. The possibilities are infinite. Maybe the oceans need no recognition or intervention. Maybe the oceans of suffering we think we see are actually oceans of virtue, and we have only deceived ourselves into believing in something that needs to be done, and somebody who needs to be doing. 

Regardless of how we choose to regard the matter, we need to cultivate infinite patience, and a wide-open way of watching.

Since all sentient beings are actually buddhas, we need to stop measuring and metering that which neither can nor need be measured or metered. 

Stop traveling, stay in one place, and just let the moon be lucky.

The Prayer of Calling From Afar

The Essence, primordially unchanging, the innate nature, free from elaboration,
Dwells as the Youthful Vase Body, the originally pure, profound clarity.
Dharmakaya Lama, Yeshe Dorje, you who know,
Please grant the blessings to attain great confidence in the View.

The Nature, unceasing, conjoined, configuration of luminous clarity,
Dwells as the display of the spontaneously present Five Certainties.
Sambhogakaya Lama, Dechen Dorje, you who know,
Please grant the blessings to perfect great ability in Meditation.

The Compassion, without bias, the primordial wisdom, free from all limitations,
Dwells as the essence of all-pervading naked awareness-emptiness.
Nirmanakaya Lama, Drodul Lingpa, you who know,
Please grant the blessings to accomplish great progress in Action.

The primordial ground of one's own awareness is unchanging and unmoving.

Whatever arises, as the expression of the Dharmakaya, is neither good nor bad.

Since awareness of nowness is actually the Buddha,
The completely free serene Lama is revealed in one's innermost heart.
When this original mind is realized as the very nature of the Lama,
There is no need for whining contrived prayers (made with) grasping and attachment.
By letting go in the free natural flow of uncontrived awareness,
Not holding whatever arises, the blessings of self-liberation are obtained.

Through fabricated practice there is no time to achieve enlightenment.

This meditation produced through mental analysis and intellect is a deceiving enemy.

Now, conceptualization falls apart with the abandon of a madman.
Let this life be spent in a state of uninhibited naked ease!
Whatever one does, joyful; practitioner of the Great Perfection!
In any company, happy; lineage son of the Lotus Born!
Protector without rival; Great Treasure Revealing Lama!
Teachings beyond compare; Heart Essence of the Dakinis!

Having dispelled the heart's darkness, great ignorance, in its own place,
The undiminished sun of luminous clarity shines continuously.
This good fortune is the kindness of the Lama, the only father,
Unrepayable kindness! Only remember the Lama!

[At the request of my foremost Vajra student Trulpaiku Jogme Choying Don Thamchad Drubpaidei, this was spoken as delirious chatter by Jigdral Yeshe Dorje. Sublime Virtue!]

This is the rGyang 'Bod Kry gSol 'Debs gNyug Mai Thol gLu Zhes Bya Wa bZhugs, "The Prayer of Calling (The Lama) From Afar: A Spontaneous Song of the Original Nature," composed by Dudjom Rinpoche.

To Recognize One's Faults

This is a prayer Dudjom Rinpoche wrote in 1983, following a vivid dream of a "young white man in white clothes." It was translated into English, about a year after his death in 1988, by Bhakha Tulku and Constance Wilkinson. This is entitled A Prayer by Which to Recognize One's Own Faults and Keep the Object of Refuge in Mind, A Very Pure Aspiration to be Absolutely Clear as to What to Adopt and What to Abandon. Please note there is also another translation available online, with phonetic Tibetan, done by Mike Dickman.

I pay homage to the guru.
Shakyamuni, Victorious One.
Supreme guide of the realm for this fortunate aeon,
Sons of the Victorious one,
Assembly of noble Bodhisattvas who tame sentient beings,
Lord guru, matchless savior of beings in the dark age,
The three Roots and oath-bound Dharma guardians—
Again and again, I ask from my heart,
Recalling you with longing and one-pointed mind—
Please turn your attention toward me.
Take hold of me with your loving-kindness
And with the power of your unhindered compassion
Grant your blessings that my thoughts and aims
be carried out in accord with Dharma.

Through past acts, not without merit,
I have obtained this precious human birth.
Through past merit, not slight,
I have met the sublime Dharma.
Accepted by the guru, I was able to obtain empowerments,
Blessings, and the essential instructions—
All this wealth I now hold in my hands.

But my mind, like a babbling monkey, falls under the sway
Of the enticing, deceptive demon of distraction
And I cannot take advantage of the wealth that is my own.
Thus, this free, well-favored human birth
And the lama's teaching are both wasted.

Now I am at a turning point:
All the teachings that I've asked for,
All I've received, are like a myth.
My body has the appearance of a practitioner,
And I have a practitioner's conceit;
My mind cannot fathom the true teachings.

Lacking even a trace of common Dharma, much less holy Dharma,
The sixteen rules for ordinary social behavior
Are just something that I've heard of.
Seeing myself behave badly, I'm without shame;
Seen by others, I'm unembarrassed;
My bond to the teachings is short as a marmot's tail.

Unable to practice properly true Dharma's ten virtuous deeds,
Harboring sectarian bias toward the one Buddha's teachings,
I slander the teachings and great beings
And gather up bad karma.
Based on Dharma
I carry a great weight of evil deeds.

The more teaching I've received,
The more my vision of myself inflates,
Though intellectual analyses cannot penetrate
The deep meaning of the teachings.
With conceit, I think, "I keep the Pratimoksha disciplines!"
But the four dharma practices have been lost without a trace.
With conceit, I think, "I posses the precious Bodhisattva training!"
But the Four Boundless Ones are just like pictures of a lamp.
With conceit, I think, "I keep the Secret Mantrayana samayas!"
But, not respecting the first root transgression,
I become careless about all the rest.
I can glibly explain the Four Thoughts That Turn the Mind to Dharma,
But my attachment to phenomena
Shows that my own mind has not truly changed.

Though I rely on a teacher, respect and devotion slowly ebb away;
Instead of having pure perception, I have wrong views,
And see the guru as my equal.

Love and respect toward my vajra friends weakens;
Unable to endure a few harsh words, I complain constantly.

Lacking thorough training in bodhicitta,
The love and compassion that comes about
From seeing all beings of the six realms as my parents
Disappears like mist.
Although I act as if I practice the paths of kyerim and dzogrim,
I cannot even cope with ordinary endless delusion.

I recognize that the ultimate teaching of sutra and tantra
Is emptiness, but can't make use of that recognition;
My mindstream stays hard as horn.

When I practice remaining in mind's true condition
I am without stability, yet I mouth off about the profound view
And toss cause and effect to the winds.

On the outside—I can give a show of good behavior;
On the inside— desire, attachment, greed rage like fire.

Though my body remains in isolated mountain retreat,
My mind wanders into town constantly, night and day.

Without enjoying a real measure of certainty in myself,
Thinking to act for others' benefit is just a fairytale.

Although it is impossible that the Three Jewels betray me,
Due to my weak devotion, I fear I will betray myself.

Thus, although I am without the wrong view
Of not believing in the teacher and the holy Dharma,
In these bad times we sentient beings
Are busily perfecting our bad karma,
Knowing, heedlessly, falling under the sway of unawareness;
Failing to maintain mindfulness, we suffer a great loss.

When I examine myself, I see
That everything I've done has only added on to my confusion,
That all my thinking has been stained
By the obscuring emotions and by grasping.
Not seeing that even my virtuous acts
Are polluted with negativities
Where else is there to end up but in the lower realms?
As for the way I behave and what I've done,
Bringing these to mind, I am sickened.
Looking to others, I am only more discouraged;
There are no friends to benefit and ease my mind.

If I cannot take care of myself now,
Others cannot give me refuge when hope is exhausted
And I'm in the hands of the messengers of the Lord of Death.
To wait for a rescue that can never come,
Isn't that self-deception?

Thus, with shame and remorse recognizing my own errors,
Whatever offenses against Dharma have occurred,
Whatever samaya transgressions and violations,
I won't try to conceal from those with wisdom vision.

From the bottom of my heart, I confess;
With your compassion, please endure me.
Be my refuge from the danger of the precipitous, errant path;
Grant the deliverance of finding the perfect, liberating path.

My whole life has been spent practicing this and practicing that
With nothing in my hands to show for it,
No attainment.

From now on, avoiding the miserable path of knowing much,
And missing the one thing I need
Why not go on the path of knowing the one thing that frees all?

Certain, unfailing hope, sole, supreme Lord upon whom I rely,
Root guru who combines all refuges in one,
I supplicate you with devotion and one pointed mind;
Supreme refuge, lord of greatest kindness,
Take hold of me with your compassion.

Grant your blessing that I be able to see my own faults.

Grant your blessing that I have no wish to see the faults of others.

Grant your blessing that evil, cruel, and vicious thoughts be pacified.

Grant your blessing that wholesome thoughts arise deep from within.

Grant your blessing that desire may lessen and contentment increase.

Grant your blessing that I remember the uncertainty of the time of death.

Grant your blessing that I be unconcerned at the time of death.

Grant your blessing that I develop trust in Dharma.

Grant your blessing that I practice impartial pure perception.

Grant your blessing that I develop unfabricated devotion and respect.

Grant your blessing that I persevere, seeing that I have so little time left.

Grant your blessing that I be able to establish Dharma as my ultimate innermost goal.

Grant your blessing that I free my mindstream the innermost practice.

Grant your blessing that I have no obstacles to practice

Grant your blessing that the fruit of my practice may ripen quickly.

Grant your blessing that all conduct with those with whom I have a karmic link may be meaningful.

Grant your blessing that the duality of hope and fear be extinguished.

Grant your blessing that I see non-dual wakefulness.

Grant your blessing that I recognize my own innate wakefulness.

Grant your blessing that I hold the dharmakaya citadel.

Grant your blessing that I gain the great effortless certainty.

By means of the great weapon,
Indestructible primordial wakeful awareness,
May the void life-force of samsara and nirvana
Both be severed, at once.

Then, in the unending great bliss of Nyema's feast
May we always enjoy the activity
That is beyond joining and parting.

In the pervasive space of evenness,
Even the word "suffering" does not exist—
So who ought to be striving for happiness?

In the Kingdom of Samantabhadra
Happiness and suffering are of one taste;
Without grasping, they liberate of themselves.

May I attain Samantabhadra's kingdom in this very life!

Written by H.H. Dudjom Rinpoche, Jigdral Yeshe Dorje (1904-1988)

Colophon

This is a supplication, confession of faults, and an aspiration-prayer combined in one.

One night early in Water-Pig year (1983), my wisdom consort Rigdzin Wangmo had a dream in which appeared a female companion who had often appeared in her dreams. The girl said, "Now you should ask Rinpoche to write a supplication prayer. Alright?" and left. Later, on the tenth of the waxing moon, she appeared again, saying, "Why haven't you asked about the writing of that prayer?"

That next morning, when we were discussing the dreams and the prayer, I said, "There are already plenty of supplication prayers, but not enough people who do them." Rigdzin Wangmo insisted, saying, "No matter whether it's short or long, you must write this supplication."

Then I thought, "These days there is danger from disease, war, and famine. In order to protect people from these dangers, I should write a prayer reminding the Compassionate Ones of their vows to help beings." But although I was thinking of writing one, due to the distraction of many events, I didn't have the chance.

Once again, on the evening of the 10th, the girl appeared, as before. She said in the dream, "Don't neglect the prayer that I asked for before. There is a great need for it!"

So, I thought to write it on the 15th of the same month. On the night of the 14th, I prayed with one-pointed mind to Guru Rinpoche, asking for his blessing in order to compose the prayer, making this aspiration, I went to sleep.

The next morning at dawn, in my own dream, I was at the head of a large hall like temple. Out of nowhere a young white man appeared in white clothes, with long hair spread out over his shoulders, holding a pair of cymbals. he rolled the cymbals, making a lovely sound, and danced toward me, spiraling closer and closer, in circles toward the right, dancing as do the Ging. He said:

"If you want to establish the teachings,
Make them firm in your mind.
In the depths of mind, you will find Buddhahood.

If you wish to visit Buddhafields,
Purify ordinary deluded attachment.
The perfect, excellent Buddhafield is near at hand.

Develop diligence to practice
The essence of the teachings.
Without, who can gain the siddhi?

It is hard to see one's own faults.
So, pointing them out to oneself
Is a crucial instruction.

In the end, when faults are, one by one, removed
Enlightened qualities increase and shine forth."

At the end of this poem, he rolled the cymbals and then crashed them together, and I awoke. After I woke up, I did not forget what he had said, and I understood it to have been advice on practicing what to accept and what to reject. I was regretful that, although I had actually seen the face of my only father guru, I had not recognized him.

I, Jigdral Yeshe Dorje, old father of the Nyingma, wrote this from my own experience. May it be of benefit. Sarvatha Mangalam.

Dalai Lama to Confer Yamantaka Initiation in USA

2012 Update: The article below addresses planned events in 2011. Unfortunately, this initiation was canceled -- literally at the last minute -- and the Yamantaka Initiation has now been re-scheduled to April 20 - 21, 2012. The operative links below should take you to the most current information.

* * *

On the morning of May 1, 2011, in the Terrace Theater at the Long Beach Convention Center, Long Beach, California, the Dalai Lama will personally confer the Solitary Yamantaka Initiation. It is extremely rare for him to confer an initiation from the Highest Yoga Tantra class in the West, so this is to be regarded as a most unusual event.

The tickets for this initiation are free of cost, but the Dalai Lama is personally and directly asking for a particularly serious, lifetime practice commitment. If you are a mature, disciplined practitioner, and know yourself able to abide by this commitment, then the initiation is open to you. If, for any reason, there is a chance you cannot abide by this commitment, then it is best to give the initiation a pass. The Dalai Lama will also be giving a public talk later in the afternoon, and that will be open to anyone.

In the morning, the Dalai Lama will give the bodhisattva vows and the tantric vows, and all practitioners are expected to abide by those vows. In addition, he is personally requiring that each practitioner make three pledges:

1. To perform, on daily basis -- for the rest of one's life -- the short sadhana associated with this deity.
2. To recite, on a daily basis -- for the rest of one's life -- the one-page Six Session Guru Yoga, three times during the daytime and three times during the evening.
3. To complete, at least once during one's lifetime, a week or ten day practice retreat under the guidance of a qualified teacher.

Although not explicitly stated, there is a belief among many practitioners that broken commitments can actually shorten the life of the lama who bestowed the initiation. I do not have the wisdom to say whether this is true or untrue in the Dalai Lama's case; however, on the mere chance it could be true, I would certainly not want to risk harming him in any way through my own inability to keep these commitments. As a personal matter, I would regard these commitments as a "do or die" proposition, and keep them at all costs, no matter what obstacles might seem to arise.

Apart from any putative harm to others, the failure to keep these commitments would certainly cause serious problems to arise in one's own life. This particular deity's practice is no trifling matter -- Yamantaka is the wrathful aspect of Manjushri, and promises made to this deity are of the most binding possible character -- thus,  this practice is not for dilettantes, or "empowerment collectors."

Further details on this event, including the online registration form, may be visited by clicking here.

This event is being hosted by Gaden Shartse Thubten Dhargye Ling, and they have posted a helpful reading list on their website that you may wish to consult prior to taking the initiation. 

May I please be excused for adding the following recommendations to that list?

The first recommendation would be to somehow acquire Sermey Khensur Lobsang Tharchin's Six-Session Guru Yoga: An Oral Commentary with a Detailed Explanation of the Bodhisattva and Tantric Vows. This was first published back in 1999, in a limited edition, and I do not know how easy it is to find.

The next recommendation would be to acquire two small books by Sharpa Tulku and Richard Guard: Self-Initiation of Vajrabhairava and Meditation on Vajrabhairava. These are translations of Kyabje Phabongkha Rinpoche's works. The latter will give you the flavor of what might be expected during retreat, while the former will give you the flavor of how broken vows and commitments might be restored should something go wrong. It also has the intermediate sadhana.

Finally, if you can find it, there is a two-volume set Yamantaka Cycle Texts, done in 1995 and 2002 by Sharpa Tulku, the Dalai Lama, and various others.

Gaden Shartse Thubten Dhargye Ling will, of course, have the appropriate practice texts available at the Long Beach Convention Center in May. There are also extensive online resources available at Yamantaka.Org

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Garje Khamtrul Rinpoche Visiting Taiwan

Chinese New Year in Taiwan. It is tempting. To make things more auspicious, Ogyen Tulku has invited H.H. Garje Khamtrul Rinpoche Jamyang Dhondup -- incarnation of the Third Khamtrul, and for thirty years the senior Nyingma instructor of the Dalai Lama -- to visit the Samadhi Island center at 4F, No. 6-1, Lane 16, Shwang-Ho Street, Yung Ho, Taipei.

On February 5, 2011 (the third day of the Chinese lunar New Year) from 2:00 P.M., they'll be performing the Rigzin Dupa, followed by a Guru Rinpoche longevity empowerment at 7:00 P.M., and a Orgyen Norlha treasure vase ceremony. Somebody save one for me!

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The Alchemy of Realization

In his brief appreciation of Dudjom Rinpoche's Ri chos bslab bya nyams len dmar khrid go bder brjod pa grub pa’i bcud len, Keith Dowman refers to the work as a "difficult text." He explains that the work was first rendered into English by John M. Reynolds as The Alchemy of Realization (1978), and later by the collective effort of Orgyen Kunsang Chokhorling as Extracting the Quintessence of Accomplishment: Oral Instructions for the Practice of Mountain Retreat, Expounded Simply and Directly In Their Essential Nakedness (1979).

The former was done by John Reynolds, working with Dudjom Rinpoche himself. This was self-published at Kathmandu, with the printing done in Bangkok, and is now quite rare. The latter was primarily done with reference to oral explanations by Tulku Thondup Rinpoche, Thinley Norbu Rinpoche, and Taklung Tsetrul Rinpoche. This was originally self-published at Darjeeling, and reprinted in 1998 at Corralitos, California. You can find the entire text of the 1998 edition online. Dowman describes it as "authoritative."

Everybody has their own ideas. I like the Reynolds translation best. Following is an excerpt, wherein Dudjom Rinpoche discusses the best way to regard obstacles:

"Truly, Dzogchen, the Great Perfection, is a powerful and skillful method by which even the sinner may come to that path which culminates in Buddhahood.

"In regard to the latter, since its power is so intense and profound, there may also arise many obstacles, for it is said that however great the profit, the risk is equally great. Nonetheless, this is a causal indication, a sign that at the present moment our bad karma which we have accumulated over the course of our past lives is now ripening. This in turn is due to the particular potency of the special teachings which we have received from our Guru, and these effects of our ripening bad karma may appear to us in the outer world as apparitional obstacles in the form of Maras.

"In places where we practice meditation these may display the forms of gods and demons. They call our name, and having deceptively appeared in the guide of our own Guru, they utter false prophecies. A varied host of apparitions, both fearful and terrifying, come forth in our dreams and meditations. Other figures, such as thieves and bandits, most certainly will appear to strike and beat us and throw filth and excrement at us.

"We will experience terrible depressions which are without any benefit to our mind. Fierce passions will be generated, while devotion, the Thought of Enlightenment, and compassion diminish. Discursive thoughts will rise up before us as enemies and these will drive us nearly mad.

"We will wrongly comprehend the communications which come from our Guru. We will no longer wish to remain in our hermitage and yearn to break our promises. Wrong views regarding our Guru will be produced and doubts will arise concerning the Dharma.

"Also it is possible that various unwanted conditions, both inner and outer, will arise, such as false accusations without having committed any offense, or bad friends, or former friends who become enemies, and so on. We should recognize all of these obstacles for what they are, as well as the extent of their benefit or harm.

"Nevertheless, if we keep to the essential point, these very hindrances will be transformed into siddhis. But if we allow ourselves to be overpowered by them, they will then become blockages. In regard to these latter, they may be overcome by virtue of our pure samaya vows and our steadfast fervent devotion which brings about an entrusting of our heart to our Guru and an intelligent confidence in his teachings. Since he knows whatever we do, we should pray fervently to him.

"So despite adverse conditions, we should endeavour to carry on, and by virtue of our intense efforts in aid of our practice, after some time these conditions will of themselves become diminished. Ultimately, they will even become of benefit to our practice. Appearances will go little by little, ceasing to be naively perceived as ultimately real, and a far greater belief than was known before will be produced in our Guru and his teachings.

"Thereafter, even though adverse conditions continue to arise, we will have gained a confidence of mind which thinks that they are of no consequence. At that time, having taken the measure of those conditions which arise on the path, we will feel that their appearance on that occasion is perfectly alright. A-la-la, is this not wonderful! This is what we old fathers wants. We must develop strength of mind, and not act like the ox who wants to devour a corpse, but instead slinks about with trembling knees."

Holy Ones of the Past

Sole certain and constant refuge, Lord of the Mandala,
Kindly and most precious Root Lama,
Hold me with your compassion — I who, heedless of death,
Have squandered this precious body of freedoms and endowments on the concerns of just this life.

This dream–like human life devoid of certainty,
If it's happy, fine; if it's sad fine.
Unconcerned with the objects of happiness and sorrow,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This human life like a butter–lamp in the wind,
If its long, fine; if it's short, fine.
Not seeking to tighten the grip of ego,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These discriminations and decisions like a bewildering apparition,
If they're suitable and correspond, fine; if not, fine.
The eight worldly dharmas cast off like so much chaff,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These friends and acquaintances like a flock of birds in a tree,
If they stay around, fine; if we're separated, fine.
Tying my nose–rope round my own head,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This illusory body like a tumbledown hundred–year–old ruin,
If it holds up, fine; if it crumbles, fine.
Not tying myself up with the effort of obtaining food, clothing and medicines,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This forms of Dharma like a child's game,
If you have them, fine; if you lose them, fine.
Not deceiving myself with the unimportant,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These gods and demons like reflections in a mirror,
If they bring benefit, fine; if they bring harm, fine.
Not taking my own deluded appearances as enemies,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This confused chatter like a discontinuous echo,
If it's pleasant and agreeable, fine; if not, fine.
With the Three Rare and precious Jewels and my own mind as witness,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

Things that — like a deer's antlers — are useless in times of need,
If you know them, fine; if you don't, fine.
Not placing my faith in various arts and sciences,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These riches and possessions like a virulent poison,
If they come, fine; if they don't, fine.
Not wasting this human life in dishonest acquisition,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This appearance of grandeur like a dog–turd wrapped in brocade,
If I have it, fine; if not, fine.
Who wants to experience the stink his own rottenness face–to–face?
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These relatives by marriage like chance meetings at a market fair,
If they're sociable, fine; if they're mean and unpleasant, fine.
Cutting the hawser of attachment from the heart,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

All these material goods like treasures found in a dream,
If I have them, fine; if I don't, fine.
Not turning others' heads with false–seeming and flattery,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This rank like a tiny bird perched on a tree,
If it's high, fine; if it's low, fine.
Not creating the causes of my own suffering,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These evil mantras and their associated activities like a sharp weapon,
If they work, fine; if not, fine.
Not buying a razor to cut off my own life,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These recitations like a parrot mouthing the Mani,
If they're done, fine; if not, fine.
Not counting up the endless accumulations,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This long-winded mouthing of Dharma explanations like a mountain waterfall,
If it's knowledgeable, fine; if not, fine.
Not mistaking this scholarly blather for actual Dharma,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This intellect so swift to jump to conclusions like a pigs snout,
If it's sharp, fine; if it's dull, fine.
Not stirring up the pointless whirlpool of hatred and desire,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These yogic experiences like a summer stream,
If they grow, fine; if they fade, fine.
Not chasing after rainbows like a child,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These pure visions like a mountain storm,
If they arise, fine; if not, fine.
Not hanging on to these delusive experiences as real,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These freedoms and endowments like a wish–granting jewel,
Without them there's no way to accomplish the Holy Dharma.
Not letting them go to waste now I have them in my hand,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This glorious Lama like a lamp on the path,
If you don't meet him there's no way to understand the real nature of all that exists.
Not jumping off the cliff now that I know the way,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This Holy Dharma like a medicine to cure all disease,
If you don't listen to it there's no way of knowing what should and shouldn't be done.
Not swallowing strong poison now I know what brings benefit and harm,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This alternation of happiness and sorrow like the changing of the seasons,
If you don't look into it there's no way to achieve renunciation.
Since it's certain that times of sorrow will befall me by the very nature of cyclic existence,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This cyclic existence like a pebble fallen into the depths of the water,
If I don't escape it now there'll be no chance of doing so later on.
Taking hold of the proffered cord of compassion of the Three Rare and Precious Jewels,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These enlightened qualities of final liberation like an island of jewels,
If they're not known there's no way to set about developing perseverance.
Having recognised the subtle benefit in abiding victory,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These life stories of the perfectly enlightened like a quintessential nectar,
If they're not understood there's no way belief can arise.
Not buying my own suffering now I know the difference between victory and defeat,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This attitude of the Enlightenment Mind like a fertile field,
If I don't give rise to it there's no way Buddhahood can be attained.
Not sinking into idleness when there is great benefit to be gained,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This mind of mine like a chattering monkey,
If I don't watch over it carefully there's no way I can rid myself of conflicting emotions.
Not just doing as I please like some fool,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This attachment to self like a shadow one is born with,
If I don't get rid of it there's no way I can reach a sure place of happiness.
Now I've laid hands on the enemy, not befriending him,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These five poisons like embers a–glow beneath ashes,
If they're not uprooted you can't dwell in the primordial state of mind itself.
Not harbouring poisonous serpents in my breast,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This mindstream of mine like the hardened skin of a butter–bag,
If it's not softened and tamed the Dharma won't merge with my mind.
Not letting my own child indulge its whims,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These karmic traces and ingrained bad habits like the current of a river,
If they're not cut off there's no way to separate oneself from worldly activity.
Not selling a weapon and placing it in the very hands of the enemy,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These distractions like the never–ending ripples on water,
If they're not given up there's no way one can become stable.
Not choosing to practice samsara now that I can do as I please,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

These blessings of the lama like the heat warming earth and water in the springtime,
If they don't enter into you there's no way you can be introduced to the nature of mind.
Not making a great detour now I'm actually on the short–cut,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This isolated retreat–place like a summer field of medicinal plants,
If you don't actually settle there there's no way enlightened qualities can evolve.
Not wandering back to the black towns and villages now I'm actually here in the mountains,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This desire for comfort and pleasure like a demon of misfortune entering one's dwelling,
Without separating yourself from it there's no way to stop striving after worldly gratification.
Not making offerings to the very demon that seeks to undermine me as though he were a god,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This mindful awareness like the lock on a castle gate,
If you don't maintain it there's no way to stop the movements of delusion and error.
Not unbarring the door now that the thief is on his way,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This real nature like the unchanging sky,
If you don't understand it there's no way you can establish the basis for the right view.
Not fastening myself in my own fetters and chains,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

This pure awareness like an immaculate crystal,
If you don't see it there's no way you can dissolve grasping at contrived meditations.
Not looking for another when I have this inseparable companion,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

The face of ordinary awareness like an old friend long known,
If it's not recognised everything you do is just a beguiling snare.
Not trying to measure things with my eyes shut tight,
Let me earnestly and wholeheartedly put the supreme teachings into practice.

In short, if you don't give up the doings of this life,
There will be no opportunity to practice the Holy Dharma at some later stage.
Having resolved to show myself kindness,
Let everything I do become Holy Dharma.

Let me not have wrong views as regards the Lama who advises me in accordance with Dharma,
Lose faith in the deity when evil karma ripens,
Or give up practice when conditions are difficult.
May obstacles to accomplishment such as these never arise.

All these activities, whatever they may be, are as senseless as touring a wilderness.
All this effort just makes the mindstream more rigid.
All this thinking just feeds confusion.
Everything that passes for Dharma in the mind of the ordinary man just binds one further.

All this activity but nothing comes of it;
All this thinking but it has no point;
Need follows need but there's never time to satisfy them.
Setting aside 'doing', let me have the strength to put the oral teachings into practice.

If I must do something, let me start by taking the words of the Victorious Ones as witness.
If something must be done, let me mix my mindstream with Dharma.
If something must be accomplished, let me take my example from the stories of the lives and liberation of the saints of the past.
Steeped in habit, how can I do otherwise?

Keep to lowliness and humility with contentment as your treasure,
Free yourself from the bonds of the eight worldly Dharmas and strive with all your heart for accomplishment.
When the lama's blessing enters one's understanding becomes vast as the sky.
Grant your blessings that I attain the kingdom of Samantabhadra, the All–Good Buddha.

This was composed by 'Jigdräl Yeshe Dorje [Dudjom Rinpoche] for his own recitation and practice and essentialises the meaning of the imperishable advice of the Holy Ones of the past. [Translated by Mike Dickman as The Essentialized Teachings of the Holy Ones of the Past.]

Weekly Tibetan Astrology: January 17 - January 23, 2011

Note: After the full moon on Wednesday, we might see a slight change in the uproar that has characterized the elements of late. I emphasize the conditional "might" in the above sentence, to let you know it could go either way, and some prayers would not hurt. I would be very surprised if there isn't a noteworthy earthquake brewing, because every indication points that way. It also looks like the Tiger will continue to reap, so we might see some unfortunate deaths -- possibly in connection with political affairs, which continue to be tumultuous. All in all, this is a good time to gentle the Tiger down with Tara practice. That is just my idea, and if it finds resonance with you, I am happy. The sotto voce message of this week is indeed about practice. As we come ever closer to the Iron Rabbit, such emphasis becomes necessary, if only to clear the decks. As to practice dedicated to the welfare of all sentient beings...  isn't that why we're here?

January 17, 2011 - Chinese 13th, M-T-K 13th. Monkey, Zin, White 1. Today is zin phung and yan kwong. Today is also baden, so no flags. Today is a grand day to receive gifts, which also makes it a grand day to give gifts -- this on the theory of give and you shall receive. Beware divisive tendencies, and strive instead for unity. Geological upset possible.

On a personal note, today is my mother's anniversary. She was an extraordinarily gentle, virtuous, and compassionate person with amazing abilities. If animals became injured, they would actually seek her out, and she would care for them. I saw this many times. She was a gifted pianist, and writer, and also had remarkable skill with plants and flowers. She lived to be ninety-three. For the final thirty-five years of her life, she lived as a solitary meditator, always keeping to the same schedule. She would arise at first light and begin her prayers. At ten in the morning, she would eat. This would be her only meal of the day. Thereafter, she would continue her prayers until dusk, when she would retire. There are no words to describe her kindness.

January 18, 2011 - Chinese 14th, M-T-K 14th. Bird, Zon, Black 2. Today is sojong. Rapid actions of a decisive character are favored on this day, but the elements augur extreme danger. Remain cautious of accidents.

UPDATED: An earthquake of magnitude 7.4 has hit south-western Pakistan, in a desert area bordering Iran and Afghanistan, the US Geological Survey says.

January 19, 2011 - Chinese 15th, M-T-K 15th. Dog, Li, Blue 3. Full Moon. A generally favorable day, but as in the case of Monday, strive for unity and avoid arguments.

January 20, 2011 - Chinese 16th, M-T-K 16th. Pig, Khon, Green 4. Today is Drubjor, so make the most of everything. Favorable for all activities. Some calendars also have today as baden, so stay on the safe side and leave flags out of the equation. On a personal note, today is my dear friend's sixty-third birthday.

January 21, 2011 - Chinese 17th, M-T-K 17th. Mouse, Dwa, Yellow 5. A dangerous day, wherein the danger may be averted through conscious cultivation of positive acts. There may be geological upsets and/or extremes of the elements proximate to this day.

January 22, 2011 - Chinese 19th, M-T-K 18th. Tiger, Kham, Red 7. Today is the duplicated anniversary of Dudjom Rinpoche. Note omitted day in Chinese practice. Today is zin phung. Ordinarily one might expect some small success, but the elements are working against us. That means we have to work smarter.

January 23, 2011 - Chinese 20th, M-T-K 19th. Rabbit, Gin, White 8. A generally positive and fortunate day. Small triumphs and successes are indicated. On a personal note, today is a dear friend's fiftieth birthday.

Naga observations for the eleventh month. The best offering days are the 1st, 9th, and 21st lunar. Don't make offerings on the 4th, 5th, 8th, 10th, 15th, 16th, 19th, or 28th.

Consult our extended discussion of 2010 - 2011 Iron Tiger astrology by clicking here. Consult our extended discussion of 2011 - 2012 Iron Rabbit astrology by clicking here.

Published every Monday 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 2010, inclusive of elements, earth spirits, and so forth, please consult our extended discussion by clicking here.  Click here for Hong Kong Observatory conversion tables. Weekly Tibetan Astrology copyright (c) 2011. All rights reserved.

Offering to the Lord of the Site

You can just imagine what the ancient Native Americans thought when they first viewed this haunted place. It is difficult to understand what gave rise to this unusual formation, if not the playful hand of original wisdom. This is in my front yard, so to speak, so I can ponder the consequences at leisure. Having pondered, I came to conclude the spirits of the place -- and if there are no spirits here then there are no spirits anywhere -- deserved an offering.

But, which offering? There are literally hundreds to chose from. Usually, I like the Cha Sum Puja. But, on this occasion, I wanted something light, and simple, that could be used when wandering around from site to site.

So, somebody sent me something very close to the following text, without telling me where it came from. Some online sleuthing revealed that it came from Thekchen Choling, in Singapore. They have it available for download, without saying very much about the root text, or what might be required by way of preparation. 

I therefore made inquiry of some knowledgeable lamas, who fine-tuned the text with helpful comments, and the suggested, lightly revised version is now presented for your use. I like this version. It is handy, to-the-point, and it works.

Offering to the Lord of the Site

and the Hungry Ghosts

The Preliminaries

This offering ritual may be performed by anyone who has, at minimum, (a) formally taken refuge, and (b) received any tantric empowerment. If you lack even those minimal qualifications, then examine your intention very closely. If you are proceeding from a genuinely unselfish wish to benefit others, then what is the harm?

Prepare a common torma of barley flour, with about a teaspoon of honey added. Omit the use of butter.  A corn flour torma may also be prepared, particularly in the Americas. Lacking the ability to make a torma, then obtain rice, wheat, corn, or barley grain, or even dried peas or beans of some sort. The essential point would be to have five different, dry vegetarian substances. The original text suggests using digestive biscuits (what we might call crackers) crumbled up and placed in a bowl of clean drinking water.

This practice is best performed shortly after dusk. This is because some spirits are afraid of light.

The Ritual

OM VAJRA AMRITA KUNDRALI HANA HANA HUNG PHAT

(This is the cleansing mantra of Trowo Dutsi Kyilwa)

OM SOBHAWA SHUDHA SARWA DHARMA SOBHAWA SHUDHO HAM

(This is the purification mantra)

Within the state of empty, basic space, there arises the letter DHRUM. From DHRUM arises broad, expansive vessels made of jewels. These vessels fill the entire realm. Within them, the letter OM melts into light. From these arises a torma with the three great whites and the three sweets, which is instantaneously transformed into a great ocean of the uncontaminated nectar of transcendental wisdom.

OM AH HUM

(recite 3 times)

NAMA SARWA TATHAGATA AVALOKITE OM SAMBHARA SAMBHARA HUM

(Offer the torma with this mantra, reciting 3 or 7 times)

I prostrate to the Bhagavan, the Tathagata Many Jewelled One: Shakyamuni Buddha. 

I prostrate to the Bhagavan, the Tathagata Supreme Beautiful Form: Avalokiteshvara.
I prostrate to the Bhagavan, the Tathagata Infinite Bodied One: Manjushri. 

I prostrate to the Bhagavan, the Tathagata Free From All Fear: Vajrapani.

(Begin ringing bell)

I offer this torma and ocean of nectar, 

Endowed with the five perfect sense objects, 

To BSTAN-MA, the Goddess of the Earth, 

All lords of the site of the three thousand worlds, 

To the Five Sisters of Long Life, 

And to all the protectors who reside in Tibet (and in this land), 

And particularly to the devas, nagas, and lord of the site,
And to the hungry ghosts, 

All who dwell in this very region.

Having thus accepted, I request you to gather, as we wish, 

All conditions conducive for whatever actions 

We and the sponsors perform, 

Without showing anger or jealousy.

By the power of my thoughts, 

By the power of the generosity of the Tathagatas, 

And by the power of the realm of truth, 

May any purpose we desire, any whatsoever, 

Be realized without obstruction.

(Leave the offering of biscuits and water out overnight, and clear the next morning. In rural or remote areas, it is unnecessary to clear them away, as they will benefit insects, birds, wild animals and so forth. )

Guru Rinpoche DeLuxe

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Works fine on Firefox 3.6 with Flash.
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Fun with Macromedia.

Benefits of the Vajra Guru Mantra

 

VAJRA GURU PHAN-YON

Here is contained the Commentary on the Mystic Syllables and
the Benefits of the Vajra Guru Mantra, which appears in the
Terma of Tulku Karma Lingpa.

a na dza sha ma wa zha ma rga rma 

vajra guru deva dakini hum

I do homage to the Lama, the Yidam, and the Dakini.

The Dakini Yeshe Tsogyal spoke:

I, Yeshe Tsogyal, who am a mere woman, having made an offering of a vast mandala, outer, inner, and secret to my Guru, now make this request. O Master Padmasambhava, please grant to us, we who are the people of Tibet, your unending aid and assistance in this present life and in all future lives. There has never been before, nor will there be in the future a boon as great as you. I have no doubt that even I, who am a mere woman, shall be given your sadhana which is itself like pure and precious nectar.

I see that there will come a time in the distant future when human beings will possess fickle intellects and ever changing opinions. They will be very excitable, impatient, and excessively prone to violence. They will cling to heretical views regarding the Holy Dharma. In particular, they will slander and belittle the Doctrine of the Supremely Secret Mantras. At that time, for all sentient beings, the three great evils of disease, poverty, and warfare with terrifying weapons will greatly increase.

 

In particular, there will come a time of terrible suffering for Tibet and the Tibetan people when troubles will spread with great devastation across the three regions of China, Tibet, and Central Asia; just like when a nest of ants is broken and the ants swarm out. You, O Guru, have proclaimed many skillful means for curing these ills. Nevertheless, for the people of those future times there will be neither time nor opportunity for the practice of sadhana. Only a very few people will even have the desire to practice. On every hand, disturbances and distractions will be exceedingly strong and powerful. Human beings will be unable to agree among themselves. Even the materials necessary for puja and the preparations for sadhana practice will be incomplete. In such evil times, it will be extremely difficult to avert or reverse those trends. In such times as those, O Guru, if one should rely solely on your sadhana which is the Vajra Guru Mantra, what benefit and advantage shall come from this? For the sake of those future beings with inferior intellects, who are devoid of deep spiritual understanding, please tell us.

Then the Great Master spoke:

O faithful daughter, what you have said is very true. Nevertheless, in such future periods as those, it is still certain that from practice there shall come forth benefits both immediate and ultimate for all sentient beings. I shall conceal the eighteen kinds of Termas; such as earth treasures, water treasures, rock treasures, sky treasures and so on, that will contain countless numbers of sadhanas and secret teachings. In those evil times, the skillful methods of those who possess good karma and the auspicious coincidence of events [rten ‘brel ‘grig] are exceedingly difficult to accomplish. Such times are characterized by the exhaustion of whatever merit sentient beings may possess.

Nevertheless, if at such places as the twenty four Great Places of Pilgrimage, or in the temples and villages, or on the peak of a great mountain, or on the shore of a great river, or in the uplands and lowlands which are inhabited by gods, demons, and ghosts, should anyone who possesses the secret vows and mantras, or monks possessing the vows of the Sangha, or even a layman of devout faith or a woman of good character, having intensely cultivated the intention to attain Enlightenment; should any of them be able to repeat the essence of the Vajra Guru Mantra one hundred times or one thousand times or ten thousand or one hundred thousand or one million or one hundred million times or as many times as possible, the resulting power and benefits shall be inconceivable to the human mind. Moreover, in all the directions of space, disease, poverty, warfare, hostile armies, civil strife, famine, dire prophecies and ill omens, all these evils shall be averted. In every direction, the good fortune of healthy cattle, abundant crops, and rain in its season shall come. In one’s present life, in all future lives and in the narrow, difficult passage of the Bardo, to the superior person I shall be known in my real presence, to the intermediate person I shall appear as a vision, and to the inferior person I shall speak to him in his dreams. In addition, it is certain that they shall, having perfected gradually the paths and stages, enter the land of Camaradvipa as vidyadharas both male and female.

If one but repeats the mantra uninterruptedly one hundred times a day, he will come into the thoughts of others appearing in a favorable fashion. There will effortlessly come to him abundant food, wealth, and good fortune. If one repeats the mantra as many as one thousand times or ten thousand times and so on, he shall gain control over the minds of others and it is certain that he shall attain power and blessing. If one repeats the mantra one hundred thousand or ten million times or more, he will accumulate all the power of the Three Worlds and gain control over the three Realms of Existence. Gods and demons shall become his servants and he shall attain without any impediment whatsoever the four magical rites. He is then able to immeasurably assist all sentient beings as much as he desires. If one is able to count as many as thirty million or seventy million recitations, then all the Buddhas of the three times of past, present, and future shall always be with him. Indeed, he shall be identical with me. All the gods, rakshasas, and fierce mountain deities shall promise to listen to his commands and obey them, accomplishing whatever he entrusts to them.

The superior person will attain in this very life the Rainbow Body. The intermediate person will on the occasion of the Chikhai Bardo realize the clear light of self-illumination [‘od-gsal]. Even the inferior person, once having seen my face in the Bardo, will be delivered from the arising of appearances [that normally appear there], and having been reborn in Camaradvipa, he shall give immeasurable aid to all sentient beings.

The Dakini Yeshe Tsogyal further requested:

O Great Master, we thank you for such a great boon of vast and immeasurable power and benefit. However, for the sake of future sentient beings, please expound briefly in sutra fashion, on the im- measurable power and benefit of the commentary on the mystic syllables of the Mantra of Guru Padma.

Then the Great Master spoke:

O daughter of a noble family, that which is called the Vajra Guru Mantra is not only my name, but represents the very heart or vital essence of the Yidams, the four types of Tantras, the Nine Vehicles, and the eighty four thousand sections of the Dharma. This Mantra is complete and perfect for it is the very essence of all the Buddhas of the three times, of all the Gurus, Devatas, Dakinis, and Dharmapalas. If one should ask what marks the cause of this perfection, then let him listen well and fix it firmly in his mind. Let him repeat the mantra again and again. Let him write it down. Then let him instruct and explain its meaning to all sentient beings of future ages.

OM AH HUM VAJRA GURU PADMA SIDDHI HUM 

As for the OM, AH, and HUM, they are the supreme essence of the Body, Speech, and Mind. VAJRA is the supreme essence of the Vajra family, GURU is the supreme essence of the Jewel family, PADMA is the supreme essence of the lotus family, and SIDDHI is the supreme essence of the karma family. As for HUM, it is the su- preme essence of the Tathagata family.

 

OM AH HUM VAJRA GURU PADMA SIDDHI HUM
As for OM, it is the perfection of the Sambhogakaya which embodies the Buddhas of the five families. AH is the perfection complete and unchanging of the Dharmakaya. HUM is the perfection in the space before one of the Guru, who is the Nirmanakaya. VAJRA is the perfection of the divine assembly of Herukas. GURU is the perfection of the divine assembly of Guru Vidyadharas. PADMA is the perfection of the divine assembly of Dakinis and Shakinis. SIDDHI is the vital energy [prana, srog] of all the Wealth Gods and Treasure Lords. HUM in the vital energy of all the Dharmapalas without exception.

OM AH HUM VAJRA GURU PADMA SIDDHI HUM
As for OM, AH, and HUM, they are the vital energies of the three types of Tantras. VAJRA is the vital energy of the two sections called the Vinaya and the Sutras. GURU is the vital energy of the two Abidharma and Kriya Tantras. PADMA is the vital energy of the two Upaya Tantras and Yoga Tantras. SIDDHI is the vital energy of the two Mahayoga and Anuyogas. HUM is the vital energy of the Atiyoga.

OM AH HUM VAJRA GURU PADMA SIDDHI HUM
OM, AH, and HUM will purify all obscurations that derive from the Three Poisons. VAJRA will purify all obscurations that derive from hatred. GURU will purify all obscurations that derive from pride. PADMA will purify all obscurations that derive from greed. SIDDHI will purify all obscurations that derive from envy. By HUM, all obscurations that derive from the defilements will be purified.

OM AH HUM VAJRA GURU PADMA SIDDHI HUM
By OM, AH, and HUM, one will obtain the Dharmakaya, Sambhogakaya, and Nirmanakaya. By VAJRA, one will obtain the Mirror-like Gnosis [jnana]. By GURU, one will obtain the Gnosis of Sameness. By PADMA, one will obtain the Discriminating Gnosis. By SIDDHI, one will obtain the All-Accomplishing Gnosis. By HUM, one will perfectly obtain all that derives from Gnosis.

 

OM AH HUM VAJRA GURU PADMA SIDDHI HUM
By OM, AH, and HUM, one will control gods, demons, and men. By VAJRA, one will control such hostile spirits as Gandharvas and fire spirits. By GURU, one will control such hostile spirits as Yama and the Rakshasas. By PADMA, one will control such hostile spirits as water sprites and air spirits. By SIDDHI, one will control such hostile spirits as Yakshas and powerful demons. By HUM, one will control such hostile spirits as Planetary Genii and Earth Lords.

OM AH HUM VAJRA GURU PADMA SIDDHI HUM
By OM, AH, and HUM, one will attain the Six Perfections. By VAJRA, one will realize all the magical rites that are peaceful. By GURU, one will realize all the magical rites that increase prosperity. By PADMA, one will realize all the magical rites of over-powered enchantment. By SIDDHI, one will realize all the magical rites of worldly success. By HUM, one will realize all the magical rites that are terrifying.

OM AH HUM VAJRA GURU PADMA SIDDHI HUM
By OM, AH, and HUM, one will counteract the magical influences of both Lamas and Bönpos. By VAJRA, one will counteract the hostile influences of the nemesis of the gods. By GURU, one will counteract the hostile influences of gods, rakshasas, and nature deities. By PADMA, one will counteract the hostile influences of minor worldly deities and demons. By SIDDHI, one will counteract the hostile influences of Nagas and Earth Lords. By HUM, one will counteract all the hostile influences of gods, demons, and men.

OM AH HUM VAJRA GURU PADMA SIDDHI HUM
By OM, AH, and HUM, one will vanquish the militant hosts of the Five Poisons. By VAJRA, one will vanquish the militant hosts that derive from hatred. By GURU, one will vanquish the militant hosts that derive from pride. By PADMA, one will vanquish the militant hosts that derive from greed. By SIDDHI, one will vanquish the militant hosts that derive from envy. By HUM, one will vanquish the militant hosts of gods, demons, and men.

 

OM AH HUM VAJRA GURU PADMA SIDDHI HUM
By OM, AH, and HUM, one will obtain the siddhis of Body, Speech, and Mind. By VAJRA, one will obtain the siddhis of the Peaceful and Wrathful deities [Yi-dam zhi-khro]. By GURU, one will obtain the siddhis of the Vidyadhara Guru. By PADMA, one will obtain the siddhis of the Dakinis and Dharmapalas. By SIDDHI, one will obtain siddhis both ordinary and supreme. By HUM, one will obtain all conceivable siddhis.

OM AH HUM VAJRA GURU PADMA SIDDHI HUM
By OM, AH, and HUM, one will transmigrate to the Primordial Realm. By VAJRA, one will transmigrate to the realm of Manifest Happiness which is in the eastern direction. By GURU, one will transmigrate to the Fortunate Realm, which is in the southern direction. By PADMA, one will transmigrate to the Realm of Great Bliss, which is in the western direction. By SIDDHI, one will transmigrate to the Supreme Realm, which is in the northern direction. By HUM, one will transmigrate to the Unshakeable Realm, which is in the center.

OM AH HUM VAJRA GURU PADMA SIDDHI HUM
By OM, AH, and HUM, one will obtain the vidyadhara of the Three Bodies. By VAJRA, one will obtain the vidyadhara, which is established in the first stage. By GURU, one will obtain the vidyadhara of the power of longevity. By PADMA, one will obtain the vidyadhara of the Mahamudra. By SIDDHI, one will obtain the vidyadhara which is self-created [lhun-grub]. By HUM, one will obtain the vidyadhara which is completely matured.

OM AH HUM VAJRA GURU PADMA SIDDHI HUM
If one pronounces this Vajra Guru Mantra just one time, then even if misery and illness come, the merit of this shall be greater than the entire expanse of Jambudvipa. For all those sentient beings who look at, listen to, and remember this mantra, it is certain that they shall both males and females become vidyadharas. The true words of the Vajra Guru never fail. If it does not happen that one attains his desire as I have said, then I, Padma, have failed all sentient beings. However, since it is certain that I do not fail, then one should practice sadhana as I have instructed. If one is unable to chant the mantra repeatedly, he should mount it atop a high pole as a victory banner, for without doubt the very winds will carry it to all sentient beings. Alternatively, he should draw it on wood, stone, earth, and so on, and having consecrated and empowered it [rab- gnas], then place it in a high place along the road. Seeing this there, all beings shall be purified of disease, evil spirits, and obscurations. At such a place, the coming and going of demons and rakshasas are brought to a halt. Alternatively, one should write it with gold ink on pure, dark blue paper and then bind it up. Thus evil spirits, devils, and ghosts will be unable to do any harm or injury. One having died, if it is burned with the corpse, a rainbow will then appear. Moreover, it is certain that he will transmigrate into the Great Bliss [bde-chen]. If one repeatedly writes and reads this mantra, then surely he shall pass beyond any measure of virtue. For the sake of all future sentient beings, I shall write this down and conceal it. Then let my son who possesses fortunate karma recover it.

SAMAYA! GYA GYA GYA!

(This is my secret vow, thrice sealed!) 

Let it be kept secret from those with heretical views.

GYA GYA GYA!

However, let it be given to all those who are firm in their vows.

Tulku Karma Lingpa recovered the hidden treasure and copied this from the Shog-ser.

NOTES: The text of the present work is in the form of a dialogue between the Tibetan princess, Yeshe Tsogyal and her Guru, Padmasambhava. This text is a commentary on the hidden significance of the syllables of the Vajra Guru Mantra of Padmasambhava. It is an extract of a larger work, the Shog-ser, belonging to a Terma discovered by the great Terton Karma Lingpa. This master is also responsible for discovery of the famous Bardo Thosgrol, or “Tibetan Book of the Dead.” He is remarkable, in that his first discoveries occurred when he was but fifteen years of age.

This is an authoritative translation from the original Tibetan language edition, which dates from the fourteenth century. It is protected by copyright and may not be reproduced without prior written permission.