Silk Road Archaeology: What If?

Since DNA analysis has conclusively proved that China's famous "Silk Road mummies" are Caucasian, and their settlement pre-dates that of East Asians by at least 1,000 years, what are we to make of Shambhala?

Chenrezig Empowerment

Gyangkhang Rinpoche, from the Palyul Lineage, will be giving a Chenrezig empowerment in Southern California on Friday, August 24, 2007 at 7:00 p.m. If you would like to attend, write to susan@nyingmapa.us

Trungpa's "Embodiment of All the Siddhas."

The original text of Trungpa Rinpoche's Sadhana of the Embodiment of All the Siddhas is available for download. This work was intended by its author for free, unrestricted distribution, and was indeed published and distributed without copyright in the late 1960s and early 1970s, (before the general advent of Dharma, Inc. in the mid 1970s). Trungpa Rinpoche regarded the composition of this work as the single most important act in his entire life. Please download this work, study it carefully, practice it, and cause it to be reprinted and freely distributed to others. Once, long ago, in a land far away, a young man vowed to benefit all sentient beings.

NOTE: AS OF 23 FEBRUARY 2009 I HAVE TAKEN THIS OFF LINE.
YOU CAN WRITE AND REQUEST A COPY IF YOU LIKE.

Tibetan Massage Textbook

Here is a link to download a book on Tibetan Massage (sorry, no illustrations).

NOTE: AS OF 23 FEBRUARY 2009 I HAVE TAKEN THIS OFF LINE. YOU CAN WRITE AND REQUEST A COPY IF YOU LIKE.

Five Lectures on Tibetan Medicine

Here is a link to download five lectures on Tibetan medicine.

NOTE: AS OF 23 FEBRUARY 2009 I HAVE TAKEN THIS OFF LINE.
YOU CAN WRITE AND REQUEST A COPY IF YOU LIKE

Brief Sadhana of the Medicine Buddha

Here is a link to download the Brief Sadhana of the Medicine Buddha.

NOTE: AS OF 23 FEBRUARY 2009 I HAVE TAKEN THIS OFF LINE.
YOU CAN WRITE AND REQUEST A COPY IF YOU LIKE.

Brief Sadhana of Chenrezig

Here is a link to download the Brief Sadhana of Chenrezig.

Sadhana of the Embodiment of All the Siddhas

Here is a link to Trungpa Rinpoche's immortal treasure: The Sadhana of the Embodiment of All the Siddhas.

NOTE: AS OF 23 FEBRUARY 2009 I HAVE TAKEN THIS OFF LINE.
YOU CAN WRITE AND REQUEST A COPY IF YOU LIKE

DunHuang Sites

We encourage you to encourage them by visiting http://earlytibet.com
Thereafter, for one of the finest sites on the entire web, visit http://idp.bl.uk/idp.a4d
I have remarked many times that if I had this life to live over, I would spend it at Dunhuang, redefining history. Then again:

Even though the nature of the diversity (of all phenomena)
is without any duality,
In the terms of the individuality of the things themselves,
they are free of any conceptual elaborations.
Even though there exists no thought or conception of what
is called the state of being just as it is,
These various appearances which are created are but
manifestations of Samantabhadra.
Since everything is complete in itself, one comes to abandon
the illness of efforts
And thus one continues spontaneously in the calm
state of contemplation.

Never Forget Trungpa Rinpoche

To say "he was this," or "he was that," is to bespoil his memory.
To say "he did this," or "he did that," is to ignore his treasure.
To embrace his fearlessness and accomplish his fondest wish for you:
Ah, that is something!

Tibetan Travel Permits

Authoritative information on obtaining Tibetan travel permits may be had by clicking here.

Tenpa Rinpoche's High Desert

Tenpa Rinpoche's new book High Desert is available for purchase.

Largest Dharma Project in the World

Few people realize the magnitude of Kyabje Tarthang Rinpoche's book distribution program: over 2 million books, over 1 million thangkas, and over 100,000 prayer wheels have already been distributed. Please, if you only do one thing in your life, I beg of you: support this project.
Visit http://www.adoptabook.us

After the Storm

Melong called several times during the typhoon, which made landfall very near Hualien. There was one fatality. Pictured above is one of the Karmapa's centers in Hualien; unfortunately we do not know which one, or the identity of the lady standing next to the throne. As of this morning, Melong reports everything is getting back to normal.

Former "Supreme Head" of Nyingma Reported Ill in New York

Penor Rinpoche, former Supreme Head of the Nyingma Sect of Tibetan Buddhism until his resignation from the post in 2001, has been reported quite ill in New York and is apparently unable to continue with his scheduled visit to France. We send the deepest possible prayers for his recovery, and trust that he will be able to better help all sentient beings because of this experience.

Note that as applied to the Nyingma Sect, the "Supreme Head" designation is largely ceremonial, and was created only after the Tibetans went into exile. Previous holders of the title were Dudjom Rinpoche, Dilgo Khyentse Rinpoche, and Penor Rinpoche. The current Supreme Head is H.H. Mindroling Trichen XI.

Long Life Prayer for His Holiness Penor Rinpoche

OM SWA TI

DOD NEI SID SHI KUN KYAB DORJE SEM
Originally, the all-pervasive Vajra mind, encompassing samsara and nirvana.

LHA SEI DAM DZIN YESHE ROL PAI TSAL
Son of the gods, Samaya upholder, the display of primordial wisdom's play,

DRUB PAI WANG CHUG PEDMA NORBU TSEN
Known as Pedma Norbu, the powerful holder of Accomplishments;

KATRIN LA MED GON KYOD SHAB TEN SOL
Please remain firm, Protector of unequaled kindness!

GYAL WAI RING LUG SANG CHEN NGA GYUR WAI
In the long tradition of Enlightened Ones, the great secret school of Nyingmapa,

DO NGAG SHED DRUB GYA TSO-I KHORLO GYUR
You are the chakravartin ruler of the ocean of Sutras and Tantras, both academic and applicable.

PAG NOR YAN LAG DUN GYI SUNG TSOG CHEI
Assembler of the seven-branch wealth of the Aryas,

MI JIG SENGE TRI LA SHAB TEN SOL
Please remain firm, like a fearless snow lion throne.

PHO MED TAG TEN CHI MED TSEI TA YEI
Immortal life, unchanging and firm,

MI SHIG SOL SHIG DRAL WA YEI SANGYE
Indestructible, free from calamity is the original Buddha.

KUN ZANG CHO KU-I NGO WO TSO SHEI SOL
Please remain as the nature of the dharmakaya Primordial Buddha.

DAG GYI MO GU PHUN SUM TSOG PA DANG
Through my fully-endowed fervent devotion and

TSA SUM DEN DANG KON CHOG DEN PAI TU
The Truth of the Three Jewels and the three Roots,

JI TAR MON PA YID SHIN DRUB PA YI
May all aspirations be wish-fulfillingly accomplished,

TASHI PAL GYI SA SUM NANG WAR SHOG
And may the glory of good fortune prevail throughout the Three Realms!

This was written by Khenpo Nga-ga Rinpoche.

May virtue prevail!

Magnificent Altar and Torma

This is a photo of the large torma done back in June for Jamgong Mipham Rinpoche's Anniversary celebration. Note the scale.

Pure Vision of the Wing of White Purity

We hope to shortly make available a link to a breathtaking work, in English, that has been in preparation for over 40 years. Meanwhile, we continue to cultivate the dralas.

In the interim, here is a small collection of sadhanas: White Mahakala, Dzambhala, and Kurukulle, available in a .zip file with one click.

NOTE: AS OF 23 FEBRUARY 2009 I HAVE TAKEN THIS OFF LINE. 

YOU CAN WRITE AND REQUEST A COPY IF YOU LIKE.

White Mahakala Sadhana

White Mahakala Sadhana.
If you would like to practice this sadhana, please look here.
NOTE: WE HAVE TAKEN THIS OFFLINE (AS A DOWNLOAD)
AND WE HAVE RE-POSTED IT ONLINE AS A FIVE-PART
SERIES, WITH FULL COMMENTARY AND PRACTICE
NOTES. THIS LINK WILL TAKE YOU TO
THE FIRST IN THE SERIES OF FIVE.
YOU CAN THEN NAVIGATE FROM THERE.

China's Reincarnation Law: The Fallacy

Since all sentient beings are Buddhas, then is it China's intention to regulate all sentient beings? Further, if a tulku decides to reincarnate in the West--for example--and then later travels to China, does China assert the right to make a force majeure determination of that tulku's "legal" reincarnation status upon his or her arrival?

More questions to follow. Meanwhile, scroll down to see our translation of the complete text of this law and various news articles elsewhere on this site.

The Tibetan Altar Digital Amulet

If you enjoy our site and would like to help us get a bit more exposure, kindly consider placing our small "amulet" on your web site, blog, or email signature.

Use this link -- http://tibetanaltar.blogspot.com

Thanks for your support.

The Tempest: Nyingma Prayer for Typhoons

Prospero's righteous outrage notwithstanding, there is a Super Typhoon bearing down on a Buddhist nation right now. Here is a prayer from the Nyingma lineage, right on point:

When the obstacles from earth, water, fire, or air
Endanger or destroy our illusory bodies,
Without hesitation or divided mind we pray to you:
Orgyen with the female deities of the four elements,
Without doubt will pacify the elements instantly.
Padmasambhava of Orgyen, to you we pray;
Please bestow the blessing of spontaneous fulfillment of our wishes.
OM AH HUM VAJRA GURU PADMA SIDDHI HUM

We send our best to Melong, who is battening down the hatches in Hualien, where they have closed schools and ordered workers home in anticipation of the storm.

Text of New Tulku Regulations in China

State Religious Affairs Bureau Order

Order No. Five

These "Management measures for the reincarnation of living Buddhas in Tibetan Buddhism" were passed at the administrative affairs conference of the State Administration of Religious Affairs on July 13, 2007, and will be implemented on September 1, 2007.

Bureau Director, Ye Xiaowen

July 18, 2007

Article 1: These measures have been formulated in accordance with the "Regulations on Religious Affairs" in order to guarantee citizens' freedom of religious belief, to respect Tibetan Buddhism's practice of inheriting living Buddha positions, and to regulate the management of living Buddha reincarnation affairs.

Article 2: Reincarnating living Buddhas should respect and protect the principles of the unification of the state, protecting the unity of the minorities, protecting religious concord and social harmony, and protecting the normal order of Tibetan Buddhism.

Reincarnating living Buddhas should respect the religious rituals and historically established systems of Tibetan Buddhism, but may not re-establish feudal privileges which have already been abolished.

Reincarnating living Buddhas shall not be interfered with or be under the dominion of any foreign organization or individual.

Article 3: Reincarnating living Buddhas should have the following conditions:
(1) A majority of local religious believers and the monastery management organization must request the reincarnation;
(2) The inheritance lineage should be real and have continued to the present day;
(3) The monastery applying for the living Buddha reincarnation must be the monastery at which the living Buddha monk is registered, it must be registered as a Tibetan Buddhist place of religious activity, and it must have the ability to train and raise living Buddhas.

Article 4: Applicants to be reincarnating living Buddhas who have any of the following conditions may not be reincarnated:
(1) Reincarnations which are not regulated by the religious doctrine of Tibetan Buddhism;
(2) Those in city-level people's governments and above with delineated districts, which ordered no reincarnations to be permitted.

Article 5: Reincarnating living Buddhas should carry out application and approval procedures. The application and approval procedure is: the management organization at the monastery applying for the living Buddha reincarnation where the monk is registered, or the local Buddhist Association, should submit applications for reincarnations to the local religious affairs departments at the level of people's government above county-level; once the people's government above county-level has made suggestions, the people's government religious affairs department reports upwards, and examination and approval shall be made by the provincial or autonomous regional people's government religious affairs department. Living Buddha reincarnations who have a relatively large impact shall be reported to the provincial or autonomous regional people's government for approval; those with a great impact shall be reported to the State Administration for Religious Affairs for approval; those with a particularly great impact shall be reported to the State Council for approval.

Verification and authorization of the living Buddha application should solicit the opinions of the corresponding Buddhist Association.

Article 6: When there is debate over the size of a living Buddha's impact, the China Buddhist Association shall officiate, and report to the State Administration of Religious Affairs to be put on the record.

Article 7: Once an application for a living Buddha's reincarnation has received approval, depending on the size of the living Buddha's impact, the corresponding Buddhist Association shall establish a reincarnation guidance team; the management organization at the monastery where the living Buddha is registered, or the corresponding Buddhist Association, shall establish a search team to look for the reincarnate soul child, and search affairs shall be carried out under the leadership of the guidance team.

The reincarnate soul child shall be recognized by the provincial or autonomous regional Buddhist Association or the China Buddhist Association in accordance with religious rituals and historically established systems.

No group or individual may without authorization carry out any activities related to searching for or recognizing reincarnating living Buddha soul children.

Article 8: Living Buddhas which have historically been recognized by drawing lots from the golden urn shall have their reincarnating soul children recognized by drawing lots from the golden urn.
Requests not to use drawing lots from the golden urn shall be reported by the provincial or autonomous regional people's government religious affairs departments to the State Administration of Religious Affairs for approval; cases with a particularly large impact shall be reported to the State Council for approval.

Article 9: Once a reincarnating living Buddha soul child has been recognized, it shall be reported the provincial or autonomous regional people's government religious affairs department for approval; those with a great impact shall be reported to the State Administration for Religious Affairs for approval; those with a particularly great impact shall be reported to the State Council for approval.

Reincarnating living Buddhas who have been approved by the provincial or autonomous regional people's government religious affairs departments or by the autonomous regional people's government shall be reported to the State Administration of Religious Affairs to be put on record.

Article 10: When the reincarnating living Buddha is installed, a representative of the approving authority shall read out the documents of approval, and the corresponding Buddhist Association shall issue a living Buddha permit.

Living Buddha permits shall uniformly be issued by the China Buddhist Association and reported to the State Administration of Religious Affairs to be put on record.

Article 11: Persons and units who are responsible for being in contravention of these measures and who without authority carry out living Buddha reincarnation affairs, shall be dealt administrative sanction by the people's government religious affairs departments in accordance with stipulations in the "Regulations on Religious Affairs"; when a crime has been constituted, criminal responsibility shall be pursued.

Article 12: When the reincarnating living Buddha has been installed the management organization at the monastery where he is registered shall formulate a training plan, recommend a scripture teacher, and submit the plan to the local Buddhist Association, which shall report upward to the provincial or autonomous regional people's government religious affairs department for approval.

Article 13: Provinces and autonomous regions which are involved in affairs of reincarnating living Buddhas may formulate and implement detailed measures in accordance these measures, and report them to the State Administration of Religious Affairs to be put on record.

Article 14: These measures shall be implemented from September 1, 2007.

Kurukulle Sadhana

Here is a brief Kurukulle Sadhana for daily practice. Please respect the idea that this sadhana really should not be attempted without the associated empowerment. However, if one's motivation is quite purely to benefit others, what is the harm in that? Please read and consider all of our other Kurukulle materials, and carefuly examine your motivation. Please respect this. Do not re-post without permission.

For the benefit of the Search Engines: Kurukulla, Kurukulle, practice text, practice manual, sadhana.

CHECK OUR KURUKULLE INDEX FOR UPDATES, AS WE DO
HAVE EXTENSIVE KURUKULLE RESOURCES ON THIS SITE

IF YOU ARE VISITING FROM SINGAPORE, CLICK HERE.

-- -- --

Brief Daily Sadhana of Kurukulle

In the tradition of the great Terton
H.H. Jigdral Yeshe Dorje Dudjom Rinpoche (1904-1987)
Supreme Head of the Nyingma Sect of Tibetan Buddhism

1. Refuge and Bodhicitta. (recite three times)

namo
rang rik yay shay khan dro mar
du drel may par kyap su chi
ma tok nyi dzin trul pay lo
rang drol chen por sem kyay do

In the self-existing awareness as the wisdom dakini,
I take refuge beyond coming together and separation.
The confused mind of unrealized beings clings to duality.
I arouse the awakened mind of natural liberation.

2. Dorje Tsig Dun-pa
(Seven-Line Prayer to Guru Padmasambhava)

hum
ur-gyan yul gyi nub chang tsam
pe-ma ge-sar dong-po la
ya-tsan chog gi ngo-drub nyay
pe-ma jung-nay zhay su drag
kor du kan-dro mang-po kor
kyed kyi jes-su dag drub kyi
chin gyi lob chir sheg su sol
gu-ru pe-ma sid-dhi hum

HUM
In the northwest direction of the land of Uddiyana
Upon the stem and filaments of a lotus,
Is the one who has obtained all the unique and supreme siddhis,
The famous one called Padmasambhava.
Many dakinis surround him as a retinue.
I shall practice sadhana following Thee.
I pray Thee come and bestow blessings upon me.
GURU PADMA SIDDHI HUM

3. Visualization of Kurukulle, and Mantra Recitation

rang sem ma chö tong pay tsel
rik pa hri yik tro du lay
rang nyi wang dzay da ki ni
mar ser nyi ma char kay dok
chu druk lang tso dzay chak nyam
pay may chak kyu zhak pa dzin
cher mo ut pal rat nay gyen
pay nyir gar gyi gyur pak chay
day drö ö pung long du röl
tuk kar nyi teng hri mar tar
ngak kyi kor lay bar way o !
pak may zhing kün kyap par tro
ten yö ngö kün wang dü nay
tuk sok la tim zi jin kyay
day tong gyur may lhen chik kyay
rang dröl rang wang top par gyur
OM KURUKULLE HRI SOHA

From the very nature of unfabricated mind and the dynamic energy of its emptiness,
Awareness, as the syllable HRI, radiates and reabsorbs light.
From HRI, I appear as the magnetizing dakini:
Vermilion, the color of the rising sun;
Sixteen years of age, youthful and beautiful, with a passionate expression;
Holding a lotus hook and a lasso;
Naked and adorned with utpala flowers and jewels;
Dancing on a lotus and sun, and
Manifest within a vast mass of light, the bliss of meditative heat.
At the heart center, above a sun disc, a red HRI,
Encircled by the mantra, blazes with light
That radiates forth pervading all countless realms.
It magnetizes all matter, animate and inanimate,
And dissolves back into the heart life force syllable, engendering splendor and
blessings.
Changeless bliss-emptiness is coemergent.
The mastery of natural liberation is attained.
OM KURUKULLE HRI SOHA

Thus recite the mantra 1,080 times, settled in the expanse of primordial purity.
Not wavering from awareness, with indwelling confidence in the view;
Poised in the fundamental nature free of transition and change;
When stability in natural liberation, without conceptual grasping, is attained,
Mastery over all the phenomena of existence and peace is gained.
Samaya!

4. Dispelling the Extreme Views of Permanence and Nihilism

ho
rik pa rang shar tsen may lha
nyi may lo day chen por dal
lar yang zung juk gyu may tsel
nö chü yay shay röl par shar
om ah hung

Self-arising awareness, the deity of characteristics,
Pervades great nonduality beyond the conceptual mind.
Once again, indivisible unity, illusory dynamic energy,
Arises as the wisdom display of the universe and its beings.
OM AH HUNG

5. Dedication and Verse of Auspiciousness

ho

dü sum sak pay gay tsok kün
mik may ta dral long du ngo
kam sum kor way sem chen kün
dak nyam chen por sang gyay shok
tsa sum khan drö jin lap tu !
dak chak drup chok kor chay kyi
gal kyen kün zhi sam dön drup
dro kam dong truk tra shi shok

All virtues accumulated in the three times,
Without conceptuality, I dedicate in the expanse that is free of limits.
May all sentient beings in the three realms of cyclic existence
Awaken as buddhas in great equal purity.
By the power of the blessings of the three roots and the dakinis,
For myself and the retinue of excellent practitioners,
Pacify all unfavorable circumstances and fulfill our wishes.
May there be the auspiciousness of stirring the depths of sentient beings.
With flowers falling from the sky, everything is imbued with happiness and excellence.

Dzambhala Sadhana

Here is a Dzambhala Sadhana, newly composed by Tenpa Rinpoche, available for download.
And for the benefit of the search engines:
Orgyen Urgyen, Urgyan, Orgyan, Dzambala, Zambala, Zhambala, Zhambhala, Zambhala, practice text, practice manual, daily practice.

NOTE: AS OF 23 FEBRUARY 2009 I HAVE TAKEN THIS OFF LINE.
YOU CAN WRITE AND REQUEST A COPY IF YOU LIKE.

Excellent Resource for Downloads

Try http://www.empty-universe.com/portal.htm for excellent translations (in English) of key texts, inclusive of things from Mipham Rinpoche.

New Chenrezig E-Card

Here are the front and back of a new, high resolution, Chenrezig E-card for you. The back is Tenpa Rinpoche's Wind Across the Grass prayer, used during the liberation of small creatures.

New Kurukulle E-Card

Here is a new, high resolution, Kurukulle E-card for you. These are actually the proofs of the postcards we print for use at empowerments.

New Dzambhala E-Card

Here is a new, high resolution Dzambhala e-card you are welcome to download, print out, or save.

Chenrezig Sadhana by Thangtong Gyalpo

Chenrezig Sadhana (Avalokiteshvara)

by Thangtong Gyalpo

Refuge and Bodhicitta (three times)

In the Buddha, Dharma, and Sangha,
I go for refuge until Bodhi.
By the merit of practice may I
Reach buddhahood to help all beings.

Visualization

On my head and that of all beings,
Is a white lotus and moon on which,
A HRI transforms into Chenrezig,
White, radiating five colored lights.
He is smiling, with warm, caring eyes.
With four arms: two joined in prayer, while two
Hold crystal mala and white lotus.
He is arrayed with silks and jewels,
With a deer skin over his shoulder.
His head is crowned with Amitabha,
His two feet in vajra asana,
A stainless moon supporting his back.
He is the essence of our refuge.

Devotional Prayer (three times)

Faultless lord of white color,
Crowned with a perfect buddha,
And eyes of warm tenderness:
Chenrezig, I bow to you.

A Prayer of the Six Syllable Mantra

I pray to you lama Chenrezig.
I pray to you yidam Chenrezig.
I pray to you sublime Chenrezig.
I pray to protector Chenrezig.
I pray to lord of love Chenrezig.
Great Buddha, hold us with compassion.

For beings who have been wandering
Countless times in endless samsara,
Enduring unbearable torments,
There is no protector besides you.

Through bad karma gathered throughout time,
Due to hatred some are born in hells.
There they suffer from both heat and cold,
May they be reborn in your presence.

OM MANI PEMA HUNG

Through bad karma gathered throughout time,
From greed some are born as hungry ghosts.
They suffer from hunger pangs and thirst,
May they be reborn in Potala.

OM MANI PEMA HUNG

Through bad karma gathered throughout time,
Dullness leads to animal rebirth.
They suffer from helpless ignorance,
May they be born in your protection.

OM MANI PEMA HUNG

Through bad karma gathered throughout time,
From desire some are born human.
They suffer from many frustrations,
May they be reborn in Dewachen.

OM MANI PEMA HUNG

Through bad karma gathered throughout time,
Jealousy leads to birth as titans.
They suffer from constant quarling,
May they be reborn in Potala.

OM MANI PEMA HUNG

Through bad karma gathered throughout time,
From pride some are born among the gods.
But they will suffer from low rebirth,
May they be reborn in Potala.

OM MANI PEMA HUNG

May I throughout all of my rebirths,
Always emulate you Chenrezi.
Thus may all be freed from impure realms,
And may this mantra spread everywhere.

By the power of praying to you,
May all beings heed karma and strive
To act purely and practice Dharma
For the benefit of all beings.

Becoming Aware Of One's Identical Nature With Chenrezig

From praying like this one-pointedly,
The noble one's form radiates light,
Cleansing karmic appearance and mind,
The outer world becomes Dewachen,
The body, speech, and mind of beings
Become Chenrezig: the union of
Appearance, sound, and mind with voidness.

Reciting the Short Mantra

OM MANI PEMA HUNG

Reciting the Long Mantra

Namo ratna tra-ya -ya / nama a-rya jna-na /
sa-ga-ra / be-ro-tsa-na /
Ba-yoo ha-ra-dza-ya / tat-ha-ga-ta ya /
ar-ha-te / sa-myak sam / budd-ha-ya /
Na-ma sarva tat-ha-ga-te bhay /ar-ha-te bhay/
Sa-myak-sam bhudd-he bhay /
nama a-rya a-va-lo-ki-tesh-va-ra-ya /
bod-hi-satt-va-ya / ma-ha-satt-va-ya /
maha ka-ru-ni-ka-ya / te-ya-ta
Om dha-ra dha-ra/ dhi-ri dhi-ri /
dhu-ru dhu-ru / itt-eh witt-eh /
tsa-leh tsa-leh / pra-tsa-leh / pra-tsa-leh /
ku-su-me / ku-su-ma wa-reh /
i-li-mi-li tsi-ti dzo-la ma-pa-na-yeh so-ha.

Integrating Everything Into Practice

All bodies and forms are his body,
All sounds the song of six syllables,
All thoughts the vast expanse of Jnana.

[perfection stage dissolution]

Dedication

By virtue of this may I
Soon realize Chenrezig;
And may I bring all beings,
To this same enlightened state.

_____________________________

This text called The Meditation and Recitations of the Great Compassionate One for the Benefit of Beings as Limitless as Space was composed by the Mahasiddha Thangtong Gyalpo and bears the blessing of his speech.

17th Karmapa's "Brief Teaching on Refuge"

A Brief Teaching on Refuge

by His Holiness the 17th Gyalwa Karmapa

I would like to present a brief teaching on Refuge. It is the understanding and observing of the Refuge vow which defines one as a Buddhist. It is also said, "You are not a Mahayanist if you don't have Bodhicitta." The generation of Bodhicitta or the Bodhisattva aspiration to aid all sentient beings is what defines whether or not your practice is Mahayana. It should be understood that the entire Buddhist path is included within the principles of Refuge and Bodhicitta. All the teachings given by the Buddha Shakyamuni come down to Refuge and Bodhicitta. Therefore we have teachings on the roots of Refuge, the general and particular precepts of Refuge, and many other instructions related to Refuge. The roots of Refuge are faith and compassion. First there is trust and confidence in the Buddha, Dharma and Sangha (the Three Jewels). Also, there is compassion, wishing to liberate all sentient beings from suffering. Faith in the Three Jewels consists of three types. Inspired faith is the positive inspiration you receive when visiting places of worship where there are many sacred objects, or when you meet great masters and attend sangha gatherings. Aspiration faith is when you wish to get rid of suffering and attain the peace of higher states of existence; you wish to practice good deeds and abandon negative deeds for that purpose, and have confidence in the possibility of achieving that goal. The faith of full confidence is to understand that the Three Jewels are your only and ultimate Refuge. One has heartfelt trust in the Buddha, Dharma, and Sangha. Compassion for all sentient beings is the pure wish to liberate sentient beings from all the kinds of problems and suffering in the ocean of Samsara. One should think, "All living beings have been my mothers (in past lives). All have loved me and cared for me as my mother. Therefore, I would like to help them to become liberated from all their suffering." This is compassion. These are the roots of Refuge. What is the essence of the refuge vows? It is that I have no other ultimate guide but the Buddha, I have no other true path but the Dharma and I have no other companions with whom to tread the path of dharma but the supreme Sangha. We need companions with whom to tread our path: If we want to cross the river we need a boatman; the boat will not move on it's own. If we rely on wrong companions or friends we can be led astray, so we want to find the right companions and travel together on the right path. That is the supreme sangha (the noble sangha of bodhisattvas). Clear and unchanging commitment to the Three Jewels of Refuge is necessary. The instructions on observing the Refuge commitments are many and can be categorized into the general, the particular and so on. First of the general instructions is not to give up your Refuge vow even in exchange for your life, or for great awards. For example, even if someone might pile up the greatest amount of wealth on one side and tell you, "This could be yours if you would abandon your Refuge vow," one should not abandon the Refuge vow. Second, whatever suffering and hardships you go through, you should not rely on anything but the Three Jewels. Third, you should always make offerings to the Three Jewels and the sacred objects which represent the body, speech and mind of a Buddha. Fourth, you should observe the Refuge vows and bring others to have confidence in the Three Jewels as much as possible. It is not enough that oneself alone should abide by the Refuge precepts, one should also bring others to the right direction; if somebody is going the wrong way you should try to lead them on the right path. Fifth, you should make prostrations to the Buddhas of the ten directions, to the Buddha of whichever direction in which you are heading. This simply means to have respect, recall the kindness of and pay homage to the Buddhas morning, noon and evening. There are the instructions on the particular precepts regarding the Three Jewels. First, if we go for Refuge to the Buddha we do not ever take worldly deities and gods as an ultimate source of Refuge. Worldly gods are those like Brahma, Indra, Vishnu and Shiva, or Tsens and Gyalpo and other spirits. Since they themselves are in Samsara, how can they help you to become liberated from it? So, as it is said in the Thirty-seven Practices of a Bodhisattva (by Thogme Rinpoche), one should not go for Refuge to unenlightened and worldly beings. Second, going for Refuge to the Dharma means giving up harming sentient beings. These living beings here include not just those with four legs and hair, but all those who have senses or a mind (including insects). One should give up killing and robbing, and should tread the path of non-violence. Third, when you go for Refuge to the Sangha you should not spend time with negative companions; if you spend time with negative companions you will be led into negative ways and not into positive ways. There are three precepts to observe with regard to paying respect to the Three Jewels: First, regarding going for Refuge to the Buddha, you show reverence to the Buddhas and their representatives. This includes putting Buddha images in a place of respect, making prostrations and offerings, and so on (images of the Buddha should not be placed on the floor). Second, going for Refuge to the Dharma requires you to show reverence to the Dharma and its representations, even to a letter or a syllable by which the Dharma is written. Third, taking refuge in the Sangha requires you to show respect to the sangha and the representatives of the Sangha, like those who are wearing the robes of the Sangha. Even if you find a piece of red robe on the street you should think that this is also a representation of the Sangha and should not treat it in a disrespectful way.

Now for the three instructions on accordance of the vows.

First, in going for Refuge to the Buddha, let your mind be in accord with the Dharma. If we claim to go for Refuge to the Buddha but our mind is completely in opposition to the Dharma it is not right. Let your mind be infused with the Dharma, and generate peace and humility in your mind.

Second, in going for Refuge to the Dharma, we should let our speech be in accord with the Dharma. If we claim to be taking Refuge in the Dharma but let our speech be totally contrary to the Dharma this is very wrong. Therefore we try to give up telling deceitful lies, slandering others, and speaking hurtful words; we try to infuse our speech with the Dharma in our daily life.

Third, in going for refuge to the Sangha we should let our body be in accord with the Dharma. We should try to live our life in accord with the Dharma and give up negative actions of the body, such as sexual misconduct and so on.

What are the benefits of observing the Refuge precepts? By going for Refuge we begin to practice the Buddha's Dharma, this generates numerous benefits. We create a favorable basis for all precepts and levels of ordination. Also, we are protected from the harm of negative humans and non-human beings; all obstacles and harmful influences are pacified. We will not be separated from the blessings of the Buddha, Dharma and Sangha in all our lives to come. The effects of negative karma will be reduced. There are so many benefits that it is difficult to count them all.

Now we'll talk about Bodhicitta. All of the paths of a Bodhisattva must be completed within the context of Bodhicitta. First try to think of all those beings experiencing great suffering whom you have seen, like those people who are disabled or sick, and then think of all the other beings who are undergoing immeasurable sufferings. You think of this again and again until you feel real and great compassion for them. You feel as if one will personally dispel all their sufferings; I will do it even if I must do it alone.

When this kind of aspiration and courage arises in you, it is the beginning of becoming a Bodhisattva. Developing this kind of compassion and courage constitute the preparation and training of a Bodhisattva.

There are three kinds of aspiration for a Bodhisattva.

First is the king-like aspiration. A king has power and can give orders to help and benefit his subjects. This means one aspires to become enlightened, in order to be able to help all other sentient beings attain enlightenment.

Second is the captain-like aspiration, which means you want to become enlightened alongside all other sentient beings. A boatman loads his boat with passengers and goes with them across the river.

Third is the shepherd-like aspiration, which is when one aspires, "May all beings become enlightened because of my positive deeds. I will become enlightened only after every one of them has attained enlightenment." A shepherd will take care of the sheep first, and only then will he go home. This is the most supreme type of courage and compassion.

Of these three, the most noble is the third. But you can choose whichever is more suitable for you; there is no difference. There are three precepts of the Bodhicitta vow: abstaining from negative actions, accumulating positive actions, and working for the benefit of others. Abstaining from negative actions can be elaborated into the eighteen root precepts, but the essence of all of them can be condensed into not abandoning sentient beings. To give up on any sentient being is worse than any other negative deed, therefore one must place emphasis on this.

The Refuge vow and Bodhicitta are not just preliminary practices, or something to be done in the beginning and then be left behind. We recite verses on Refuge and Bodhicitta at the beginning of our practices, but they are not only for the beginning. These two should always accompany you throughout the path. One should maintain compassion, not give up on any sentient being, and should keep a strong commitment to the Refuge vow. This is the most important basis for the Buddhist path and one should always think that “I will personally bring all sentient beings to Enlightenment.”

One should try to generate a genuine aspiration of this kind and work on it as one would dig for gold. This means one should be genuine, and not false or hypocritical. For example if you are not drunk but act like a drunk to impress others, you are not being genuine. When someone is digging for gold, he or she is not thinking of anything else but that gold. Likewise, one should focus one's mind solely on the generation of Bodhicitta and not do it for fame.

If you do not place emphasis on Refuge you cannot even practice the Hinayana, let alone the Mahayana. If you do not have an inclination towards Bodhicitta you cannot practice Mahayana, let alone Vajrayana.

It is very important to understand this basic principle. If genuine Bodhicitta is established in your mind, you will enter the path of the Bodhisattvas and you will always meet genuine spiritual friends in your lives to come. One will receive the nectar of the Dharma teachings, and will actualize Enlightenment, the perfect Buddhahood, without much delay. Perfect here means the complete abandonment of all that is to be abandoned and the full accomplishment of all that is to be accomplished.

Buddha is translated into Tibetan as Sangye. 'Sang' means awaken: you awaken from all the afflictions. 'Gye' means blossom: the wisdom opens like the petals of a blossoming flower.

Now that we have laid the foundation for the ocean of Bodhisattva activities, we should say prayers such as the Zangpa Chopa Monlam, the prayers composed by Nagarjuna, etc. We should say them not just once or twice but every day, and as constantly as possible throughout our lives for the benefit of others.

The reason why I talk about Refuge is that we should not waste this life of ours which is endowed with the eight freedoms and ten opportunities. Of course there are many who are more learned than I am, but I have tried to say a few words on this. A fool like me doesn't know much, but if you keep it these words in mind I think there will be some benefits.

Wind Across the Grass Prayer

When the Wind Moves Across the Grass:
A Perfectly Natural Reaction to the Cries of Small Creatures of the Water, Air, and Earth

AH
Freed from the idea that compas-
sion is a deity;
Freed from the idea of a deity as an
external being;
Freed from the idea of separate
compassion;
We hear, and rapidly take careful
notice of the cries of frightened be-
ings throughout the six realms.
We think that we cannot bear to
have them remain in fear for even
one millisecond longer.
Like the wind moving across the
grass, we express a perfectly natural
reaction to their state, and offer them
a self-created expanse of tranquility
in which to approach.
With complete gentleness, we ex-
tend refuge, simultaneously releasing
them into the freedom from all fear,
assured that they will be reborn as
humans, will hear the Dharma, and
will reach enlightenment for the
benefit of others.
Wasting no moment, with no
thought of wisdom, and no time for
method, we are confident of the
spontaneously correct activity in
which we engage together with the
Buddhas of all times and directions.
Our minds melt into the minds of
the suffering beings, bringing them
solace, instantaneously setting them
to rest.
We do not pause to consider that
we have done anything at all.
HUM

This prayer was written by the bad one called Tenpa on a day that was neither auspicious nor inauspicious. May all sentient beings rest without reference.

Adopt a Book, Please!

Kyabje Tarthang Rinpoche, seen here personally distributing Dharma books.

Please, I am personally asking every visitor to this site to visit http://www.adoptabook.us/ and learn how you can help with what is quite possibly the most important single preservation project in the entire history of Tibetan Buddhism.

Trulshik Rinpoche Has Passed Away

His Eminence the Eighth Trulshik Adeu Rinpoche passed into parinirvana at around noon time on 27th July 2007, due to deteriorating health. His Holiness the Twelfth Gyalwang Drukpa requests all members and friends of the Drukpa Lineage to make lamp offering and engage in spiritual practice sincerely to pray for the swift return of Rinpoche, one of the most celebrated heroes of the Dragon Lineage in today's troubled times. His Holiness said, "It is a great loss to all of us. It is very rare to find a genuine master like Kyabje Adeu Rinpoche, and each of these genuine masters is queuing up to leave us."

Taklung Tsetrul Rinpoche in Taiwan

Word reaches us that Taklung Tsetrul Rinpoche, head of the Northern Treasure Nyingma lineage, is in Taipei for the next two months, hosted by the Zambala firm, which is positioning itself as the marketing arm of the Nyingma Diaspora.

Kurukulle Gau

Dungse Riksin Dorje Rinpoche was kind enough to bless the Kurukulle gau at the request of Jade Grace, immediately following the recent Kurukulle empowerment. The rare and precious opportunity to receive a living, continuous Pure Vision Treasure of the profound Ati Yoga from a direct lineage holder creates auspiciousness free of reference.

Update On Rinpoche's Condition

We are now learning from the doctors that Tenpa Rinpoche suffered what they are calling "a significant cardiac event," but that he refused to acknowledge this as an obstacle. Thereafter, when he was admitted to the hospital, he suffered what they are calling "a highly significant cardiac event." Rinpoche is now substantially improved, but is under strict doctor's orders.

In anticipation of his fast recovery, we are continuing to support his activities as best we can. You can write to us for further details and updates.

UPDATED: He is just fine.

Melong with Gyangkhang Rinpoche

Melong has been in Taiwan, and this past week had the opportunity to spend time with Gyangkhang Rinpoche, in Taipei. Here, he has blessed the crystal bracelet Melong received from Tarthang Siddha Rinpoche in China, last year.

Long Life Prayer for Tenpa Rinpoche

Here is a long life prayer for Tenpa Rinpoche composed by one of his students:

Prayer for Long Life of Tulku Urgyan Tenpa Rinpoche

With compassionate prescience, you took rebirth
On the very day destruction violated the Tibetan border:
You, the fearless shepherd of frightened beings in flight.

As a child in a land with little Dharma
The Buddhas themselves were your teachers
Bestowing the confidence of self-arising awareness.

You greeted the wanderers when they arrived
Giving to each the symbolic seed of their future activity:
Always, you were their guardian and conductor.

Of fortunate birth and noble lineage
You kept secret the name that might have brought you comfort
And concealed yourself within the dance of wisdom.

You upheld the traditions in the most troubled hours
You were the well-placed guide for Padmasambhava’s sons:
You, the heart emanation of kings and heroes.

Those who give refuge to all beings
Themselves found refuge in you,
Disguised as a whispering mirror at our side.

With perfect devotion we pray for your long life
Moreover, we beg you to look quickly upon us with mercy:
Urgyan Tenpa Rinpoche, Guardian of Nyingma in the West,
Look quickly, for we are suffering!
Cast your ocean eyes upon us all
From the azure blue sky of intelligence that is emptiness.

Torma at Kurukulle Empowerment

This is a snapshot from the recent Kurukulle empowerment, mentioned in previous posts.

Kurukulle Empowerment

Rigzin Dorje Rinpoche, son and successor of the late Terton Kunzang Dechen Lingpa (pictured above), gave the first full empowerment in the U.S. to his father's Kurukulle cycle of practice in El Cerrito, California this afternoon. Three nuns and a monk, the lotsawa, the patron and his friend, and nine others attended.

Protective Amulet for Earthquakes

You can copy this image, print it out, paste it up on the wall, and consider it empowered for use. This may be helpful for the earthquake that will hit China around May next year.

Latest News On Chinese Tulku Regulation

National religious affairs administrators revealed a new regulation regarding the reincarnation of the Living Buddha in China's Tibet Autonomous Region yesterday. The regulation will enter into force as of September 1.

The regulation by the State Administration of Religious Affairs (SARA) contains 14 articles, stating the principles, conditions, and procedures concerning the reincarnation as well as the penalties for those who disobey regulations, according to SARA's website.

This move indicates that China will increase legal support toward the administration of the Living Buddha. The head of SARA, Ye Xiaowen, said in his statement that the regulation was passed on July 13, and will enter into force as of September 1.

There are three principal conditions for the Living Buddha. Most local religious followers and Lama temple administrative organizations should require his reincarnation; the reincarnation system should be valid and passed on up to date; the temple requiring Living Buddha's reincarnation must be a unique and legal temple suitable for nurturing and supporting the Living Buddha.

The regulation also states that the Living Buddha has to be initially approved by the religious affairs department of the autonomous region or province. If the Living Buddha has great impact on Tibetan Buddhism, he will be examined and approved by the government of the autonomous region or province. If his influence is significant then he has to be approved by the SARA and the State Council. The regulation also states that upon approving such an application, governments should solicit opinions from relevant Buddhist associations.

If there is any self-claimed Living Buddha without government and religious affairs department approval, this said reincarnation would be illegal and invalid, the regulation states.

The Living Buddha, also known as tülku or sprul-sku, is a Tibetan Buddhist lama who has consciously decided to be reborn many times in order to continue his or her religious pursuits. The most powerful tülku lineages by far for the past several hundred years have been the Dalai Lamas and Panchen Lamas. Since Tibet became one of the administrative regions of Yuan Dynasty (1279 -1368) in the 13th century, China's central governments have paid great attention to the administrations and approvals of the living Buddha of various lineages in Tibet. Emperors of the Qing Dynasty (1644-1911) recognized both the Dalai Lama and the Panchen Lama nationwide.

A preview article posted on the SARA website yesterday welcomed the new regulation, stating that the regulation was made in accordance with the demands of Tibetan Buddhists. The article said that the SARA had done in-depth research during past years. They took into consideration the various suggestions from diverse parties and totally respected the foundation of the Tibetan Living Buddha systems. The article said that regulating the reincarnation would influence how China will protect religion freedom, specifically regarding Tibetan Buddhism.

SARA said that governments would only intervene in religious issues related to national and societal interests. They will not intervene in any internal affairs of a religion. According to the administration, the Tibet Autonomous Region and the provinces of Qinghai, Sichuan, Gansu and Yunnan have approved almost 1,000 Living Buddhas since 1991, including the 11th incarnation of the Panchen Lama in 1995.

(China.org.cn by Zhang Rui, August 3, 2007)

[Breaking News] Tulkus to be Regulated by China

Reincarnation of Tibetan living Buddhas must get government approval

20:48, August 03, 2007

All the reincarnations of living Buddhas of Tibetan Buddhism must get government approval, otherwise they are "illegal or invalid," China's State Administration for Religious Affairs (SARA) said Friday.

The SARA has issued a set of regulations on reincarnation of Tibetan living Buddhas, which will take effect as of September 1.

"It is an important move to institutionalize management on reincarnation of living Buddhas," the SARA said in a statement issued Friday.

The regulations require that a temple which applies for reincarnation of a living Buddha must be "legally-registered venues for Tibetan Buddhism activities and are capable of fostering and offering proper means of support for the living Buddha."

All the reincarnation applications must be submitted to the religious affairs department of the provincial-level government, the provincial-level government, SARA, and the State Council, respectively, for approval in accordance with the fame and influence of the living Buddhas in the religious circle, the regulations said.

"The selection of reincarnates must preserve national unity and solidarity of all ethnic groups and the selection process cannot be influenced by any group or individual from outside the country, " SARA said.

Tibet became an administrative district directly under the central authorities of the Yuan Dynasty (1279-1368) in the 13th century. Kublai Khan of the Yuan Dynasty conferred the title of living Buddha on Vphag-pa, a religious leader in Tibet at that time. Since then, people began to call eminent monks in Tibet living Buddhas.

SARA said the regulations are favor of guaranteeing normal religious activities of Tibetan Buddhism and protecting the religious belief of Tibetan Buddhism followers according to law.

"The government only administrate religious affairs related to state and the public interests and will not interfere in the pure internal religious affairs," SARA says.

The regulations are composed of 14 articles, including the principle, conditions, approval procedures, the duties and responsibilities of religious groups for reincarnation as well as punishment for those violating the regulations.

Source: Xinhua

More on Chinese Tulku Regulation

BEIJING, Aug. 3 (Xinhua) -- All the reincarnations of living Buddha of Tibetan Buddhism must get government approval or the approval by the religious affairs department of the government, according to the State Administration for Religious Affairs (SARA).

The so-called reincarnated living Buddha without government approval or the approval of religious affairs departments are illegal and invalid, says SARA.

SARA issued a regulation on reincarnation of living Buddha of Tibetan Buddhism recently, stressing that it is an important move to institutionalize management on reincarnation of living Buddha. The regulation will become effective on Sept. 1.

The regulation is composed of 14 articles, including the principle, conditions, approval procedures, the duties and responsibilities of religious groups for reincarnation as well as punishment for those violating the regulation.

The regulation requires that temples which apply for reincarnation of living Buddha must be legally-registered venues for Tibetan Buddhism activities and are capable of fostering and offering proper means of support to the living Buddha.

All the reincarnation applications must be submitted to the religious affairs department of the provincial-level government, the provincial-level government, SARA, and the State Council, respectively, for approval in accordance with the fame and influence of the living Buddha in the religious circle, the regulation says.

Tibet became an administrative district directly under the central authorities of the Yuan Dynasty (1279-1368) in the 13th century. Kublai Khan of the Yuan Dynasty conferred the title of living Buddha on Vphag-pa, a religious leader in Tibet at that time. Since then, people began to call eminent monks in Tibet living Buddha.

SARA says the regulation is favor of guaranteeing normal religious activities of Tibetan Buddhism and protecting the religious belief of Tibetan Buddhism followers according to law.

Chinese Government to Regulate Tulkus

This just in from BBC:

From 1 September, all reincarnations of "Living Buddhas" would need government approval, Xinhua news agency said, citing the State Administration for Religious Affairs [Guójiā Zōngjiào Shìwùjú].

"Living Buddhas" - the most senior example of which is the Dalai Lama - lead Tibet's religious communities and can have great influence.

Their selection should "preserve national unity and solidarity of all ethnic groups", rules posted on the administration's website said.

"The process cannot be influenced by any group or individual from outside the country," they said.

Chenrezig, Orgyen Dzambhala, Kurukulle Empowerments

The schedule and venue are still being confirmed, but it looks like His Eminence the Fourth Gyangkhang Tulku Rinpoche, of the Palyul Nyingma lineage, will be in San Gabriel Valley, California on August 24, 25, and 26, 2007, to confer empowerments. The Gyangkhang Tulku is the heart son of H.H. Penor Rinpoche, current throne-holder of the Palyul lineage, who until 2003, held the largely ceremonial post of Supreme Head of the Nyingma Sect. The empowerments will be for Chenrezig, Orgyen Dzambhala, and Kurukulle. Venue for the events will likely be in Rosemead, California. You can make reservations to attend by email to susan[@]nyingmapa[.]us

Samye Statue Incident: What To Do

The statue at Samye is no longer there. That does not prevent us from placing statues of Padmasambhava in other places. For a base cost of USD $10,000., we can have a thirteen foot statue cast. The photograph above depicts one such statue in place in California. If anybody wants to help me with the statue, I will provide the land. Instead of sitting around bemoaning fate, vowing reprisal, and generally encouraging negativity, why don't we really embrace Guru Rinpoche's teachings and do something positive?

Theos Bernard in Tibet

I am so very, very pleased to see increasing notice of Theos Casimir Bernard (1908-1947), whose life's work so profoundly changed my life, and the lives of so many others. The books he collected in Tibet, in 1937, are now housed (in the main) at Yale and U.C. Berkeley. I cannot overstate the importance of these, nor of what he attempted. If you are ever in Santa Barbara, be sure to visit Lotusland (once intended as Tibetland). If you are ever in Berkeley, visit here.