Nyima's Blog

Dzongsar Khyentse Rinpoche on Dzogchen

2007-05-22T08:53:00.000+02:00

Gangteng Rinpoche in Winterthur

2007-05-12T07:16:00.000+02:00

So viele interessante Lamas geben so viele interessante und seltene Belehrungen diesen Sommer in dieser Gegend, und bis vor kurzem hatte ich noch arge Entscheidungsschwierigkeiten, denn es finden heuer mindestens ein halbes Dutzend Seminare und Retreats, die wirklich äußerst 'besuchenswert' wären. So z.B. Sakya Trizin's Besuch in Lahr wo er die Khön-Vajrakilaya Einweihung geben wird, oder auch Tenzin Wangyal's Tummo Retreat in Buchenau wäre bestimmt sehr interessant - doch leider spielt mein Geldbeutel dieses Jahr nicht so wirklich mit (vor allem, da ich im November auf jeden Fall auf Norbu's Retreat in Barcelona gehen möchte, und ich eigentlich schon jetzt mit dem Sparen anfangen sollte...). Jedenfalls habe ich vor kurzem die Bestätigung erhalten, dass Gangteng Tulku Rinpoche nächsten Monat für fünf Tage in die Schweiz kommen wird - und der Veranstaltungsort ist nur knapp über 100km von mir zuhause entfernt! Also eine Gelegenheit, die ich mir nicht entgehen lassen kann - vor allem, da ich Gangteng Rinpoche bereits seit einigen Jahren sehr gerne mal treffen würde, es sich bisher jedoch noch nicht ergeben hat...

S.E. Gangteng Tulku Rinpoche

Pema Lingpa-Ngöndro
Einweihung in die 8 Taras &
Einweihung in Kurukulle

13. bis 17. Juni 2007
Winterthur, Schweiz

Pema Lingpa-Ngöndro

Die allgemeinen «vorbereitenden Übungen» in Rinpoche’s Tradition sind im Praxistext «Der gute Pfad zur Erleuchtung» zusammengefasst. Der Ngöndro bildet die Grundlage für das weitere Dzogchen Studien und Trainingsprogramm.

8 Taras

sind die Essenz der 21 Taras und entstammt einem Terma (Schatz)-text von Guru Chöwang. Tara symbolisiert den weiblichen Erleuchtungsaspekt und das aktive Mitgefühl. Sie ist der einzige weibliche Buddha im Mahayana und Tantrayana.

Kurukulle (Rongdzom‘s Lotus-Dakini)

Als zornvolle Form der 5. Tara (tib. Rigchenma) zieht sie die guten Dinge an wie ein kraftvoller Magnet. Sie ist Ausdruck der Weisheits-Dakini (Yeshe Khandro) sowie des ursprünglichen Gewahrseins und gehört zur Lotus-Familie. Diese Initiation mit sehr grosser Segenskraft stärkt die Gesundheit, verlängert das Leben und verhilft zu Glück, Reichtum und Wohlbefinden.

S. H. Gangteng Tulku Rinpoche hat diesen Text von seinem Lehrer S. H. Dilgo Khyentse Rinpoche erhalten (Rongdzom’s Lotus-Dakini). Den Hauptterma-Text hat Gangteng Rinpoche zum Wohl seiner Schüler zusammengefasst.

Programmübersicht:

Mi, 13. Juni
19.30 - 22.00 Uhr Vorstellen der Pema Lingpa-Linie;
Erklärung der wichtigsten Dzogchen Begriffe

Do, 14. Juni
19.30 - 22.00 Uhr
Pema Lingpa-Ngöndro;
Erklärung der Übungen, verbunden mit Meditation, 1. Teil

Fr, 15. Juni
19.30 - 22.00 Uhr
Pema Lingpa-Ngöndro;
Erklärung der Übungen, verbunden mit Meditation, 2. Teil

Sa, 16. Juni
14.30 - 17.00 Uhr
Einweihung in die 8 Taras;
Pause / anschliessend Erklärung der Praxis

So, 17. Juni
14.30 - 17.00 Uhr
Einweihung in Kurukulle;
Pause / anschliessend Erklärung der Praxis

->Download Programm-Flyer (PDF)

HHDL on The Four Noble Truths

2007-05-12T07:08:00.000+02:00

His Holiness, The XIV. Dalai Lama
Teachings on the Four Noble Truths

Part 2/4

Part 3/4

Part 4/4

Padma Lingpa's Dzogchen Song

2007-05-12T07:01:00.000+02:00

The emptiness in the seeing which is called Vision
Transcends definition as something or nothing;
When seeing, is there nothing there?
But if there is an object of sight, there is no Vision.

The profundity that is called Meditation
Lies beyond the presence or absence of mental images;
When there is no mental image there is no object of meditation,
And when there is a point of reference there is no act of
meditation.

He whose moral action is called spontaneous activity
Has gone beyond the possibility of choice;
When there is no bias or discrimination, there is no perfect action,
And when there is no accepting or rejecting, where is moral
action?

www.keithdowman.net

der Sommer kommt.... und die Lamas kommen.....

2007-05-09T07:20:00.000+02:00

Hier nun eine kleine Vorschau auf einige ausgewählte Dharma-Veranstaltungen die diesen Sommer im deutschsprachigen Raum stattfinden werden....

Dzongsar Khyentse Rinpoche sendet zwei seiner besten Khenpos aus dem Dzongsar Kloster in Tibet nach Deutschland. Khenpo Puntsok Namgyal und Luore Puntsok werden jeweils ein Wochenende in Hamburg und in Berlin lehren. Die Übersetzung findet vom Tibetischen ins Deutsche statt.

Am 26. und 27. Mai wird in Hamburg das Thema sein:

"Sicht, Meditation und Handlung der Rime-Bewegung" und

"Leben und Errungenschaften von Jamyang Khyentse Wangpo, Jamgon Kongtrul Lodrö Thaye und Jamyang Khyentse Chokyi Lodrö"

Veranstaltungsort: Eichenstrasse 56, 20255 Hamburg, bei Hartmann klingeln. Unkostenbeitrag 60 Euro bei Voranmeldung /80 Euro an der Tageskasse. Kurszeiten: Samstag 11h bis Sonntag 17h.

Am 2. und 3. Juni wird in Berlin das Thema sein:

"Übertragung der Madyamaka-Philosophie von Indien nach Tibet" und

"Leben und Errungenschaften von Jamyang Khyentse Wangpo, Jamgon Kongtrul Lodrö Thaye und Jamyang Khyentse Chokyi Lodrö"

Der Veranstaltungsort: Wird noch bekannt gegeben. Unkostenbeitrag 60 Euro bei Voranmeldung /80 Euro an der Tageskasse. Kurszeiten: Samstag 11h bis Sonntag 17h.

Die Anmeldung kann auf der Website von ‘Siddhartha’s Intent Deutschland’ erfolgen, sobald dort der entsprechende Hinweis dafür eingerichtet ist.

www.siddharthasintent.de

S. H. Sakya Trizin zu Besuch in Lahr

Vajra Kilaya - Belehrung und Einweihung

Am 08. und 09. Juni 2007 ist Seine Heiligkeit Sakya Trizin zu Besuch in Lahr.

Für beide Tage ist eine Veranstaltung in der Sulzberghalle in Lahr geplant.

http://www.sakya-trizin.de/

S.E. Gangteng Tulku Rinpoche

Belehrungen in Winterthur

13. Juni Ankunft in Zürich

13. bis 15. Juni Ngöndro-Belehrungen

16. Juni Große Tara-Ermächtigung

17. Juni Kurukulle-Ermächtigung

http://www.yeshekhorlo.de

Dr. Nida Chenagtsang
Mantraheilen I

Mi 27. Juni - So 01. Juli

Bodhicharya Deutschland e.V.
Kinzigstraße 25-29, 10247 Berlin

www.bodhicharya.de

S.H. der Dalai Lama
im Tibetischen Zentrums Hamburg

Mo. bis Fr.: 23. bis 27. Juli 2007:
Buddhistische Philosophie und Praxis. Erklärungen zu den "400 Versen" des indischen Meisters Aryadeva - Karten sind noch ausreichend vorhanden.

www.dalailama-hamburg.de

Dzogchen teachings and Troma Nagmo Drubchö
guided by Namkha Rinpoche

August 12 – 19, 2007 at “Les Diablerets” (Switzerland)

www.namkha.org

Tummo Praxis der Bön Tradition
Aus dem Text „Ku Sum Rang Shar“
von Shardza Tashi Gyaltsen

Mit Geshe Tenzin Wangyal Rinpoche

14.08.2007 -19.08.2007

Schloss Buchenau
Kreis Fulda

www.bongaruda.de

Chökyi Nyima Rinpoche
Der Kern der Sache & Ngagso Puja

August 27 - September 5, 2007

Rangjung Yeshe Gomde
Scharnstein, Austria

www.gomde.de

DZOGCHEN – Yetri Thasel

Belehrungen mit
Yongdzin Tenzin Namdak Rinpoche &
Khenpo Tenpa Yungdrung Rinpoche

7.–14. September 2007

www.pauenhof.de

Außerdem habe ich soeben die Info erhalten, dass S.H. Penor Rinpoche dieses Jahr in der ersten Septemberwoche im neuen Palyul Zentrum in Züsch (Deutschland) erwartet wird. Genaue Planungen zu seinem Besuch stehen noch aus & weitere Details folgen noch....

Google TechTalk with Matthieu Ricard

2007-04-14T21:38:00.000+02:00

Change your mind, change your brain:
The inner conditions for authentic happiness

Lecture on the Ngakpa Tradition

2007-04-14T21:27:00.000+02:00

At his lecture last month at the Latse Library in New York City, Dr. Nida Chenagtsang, Director of the Ngak-Mang Institute (NMI) in Tibet, clearly enjoyed telling listeners that "Tibetan women are recognized as one the largest contributors to the Ngakpa tradition. . . Highest spiritual realization can be achieved by both men and women." Nida referred to this as "equal realization," and examined a host of other liberal beliefs and practices that typify the unique Buddhist tradition known as "Ngakpa."

With both lay and ordained representation in all five Tibetan Buddhist traditions, Nida presented Ngakpa as a non-sectarian tantric form of Buddhism with roots to Padmasambhava and the Siddha tradition of India. Touching on a bit of its history, philosophy, and practice, Nida conveyed a religious tradition that is at once both innovative and yet desperately in need of preservation.

Dr. Nida Chenagtsang was born in the area of Rebkong, Tibet; a region known for centuries for its tradition of Ngakpas- Tibetan Yogis. He studied the local medical system, as well as intensive formal training at the Lhasa Tibetan Medical University. Later, he has practiced in various hospitals in Tibet, and has published many works on Traditional Tibetan Medicine. He has extensively researched ancient Tibetan medicinal treatments, specializing in the revival of external therapies, which has brought him high acclaim in the field of Tibetan Medicine in both the East and West.

Dr. Nida is Director of the International Academy for Traditional Tibetan Medicine (IATTM) and the Co-Founder of the International Ngak-Mang Institutes (NMI), established to preserve and maintain the Rebkong Ngakpa culture within modern Tibetan society. Recently he has been teaching comprehensive Tibetan Medicine courses all over the world.

Here you can download Dr. Nida Chenagtsang's lecture in MP3 format:
www.cbs.columbia.edu/weblog

Shine

2007-03-12T07:57:00.001+01:00

Prajnaparamita Ekashari Sutra

2007-03-10T20:36:00.000+01:00

Single Letter Transcendent Wisdom Sutra

Homage to Prajnaparamita!

Thus have I heard: At one time the Lord dwelt at Rajagrha, on the Vulture Peak, together with a large congregation of renunciates, with 1,250 renunciates, and with countless bodhisattvas. At that time the Lord addressed Venerable Ananda:

"Ananda, do receive, for the sake of the welfare and happiness of all sentient existence, this perfection of wisdom in one letter, the letter 'a'."

Thus spoke the Lord. The Venerable Ananda, the large congregation of renunciates, the assembly of bodhisattvas, and the whole world with its devas, humans, asuras, and heavenly musicians, rejoiced at the teaching of the Lord.

March 10

2007-03-10T20:18:00.001+01:00

www.march10.org

OLD TIBETAN NATIONAL HYMN

Ghang ri rawe kor we shingkham di
Circled by ramparts of snow-mountains,
Phen thang dewa ma loe jungwae ne
This sacred realm,
Chenrezig wa Tenzin Gyatso yin
This wellspring of all benefits and happiness
Shelpal se thae bhardu
Tenzin Gyatso, bodhisattva of Compassion.
Ten gyur chik
May his reign endure Till the end of all existence.

Composed in 1745 by the Tibetan ruler, Miwang Phola, in praise of the 7th Dalai Lama (translated by Jamyang Norbu)

DEN TSIG MON LAM
The Prayer of the Words of Truth

Tse mey yon ten gya tsoe pel nga shing
Buddhas, bodhisattvas and disciples throughout time
Nyam chung dro la bhu chik tar gong pey
Having qualities infinite as the endless ocean,

Du sum de sheg se dang lo mar che
Seeing each living being as your only child
Dag gi den pey may ngag di gong shig
Please heed my true and anguished cries.

Si shi dung sel yon dzog thup pay ten
Buddha's teachings dispel the pain of existence and denial.
Dzam ling yang pay phen de pel du gye
Spread happiness and prosperity throughout this world.

De dzin ke dang drup pe kye bun am
May the learned and accomplished holders of the Dharma
Cho jo nam chue jha wa pel war dzo
Cause the ten fold virtuous practice to prevail.

Mi se le ngen drak poe yong non pey
Sentient beings tormented by suffering without cease,
Bar me du key nar way nyam thak dro
Trapped by endless negative deeds,

Zo ka ne tson mu ge jig pa kun
May their unbearable fears of disease, famine and war
Shi ney de ga gya tsoe uk yung dzod
Be relieved by an ocean of bliss.

Ke par gang jong choe den kye dro nam
Especially the people of the Land of Snows,
Nak chok la loe pung gi tse mey du
Mercilessly conquered by barbaric forces of evil,

Ngen gue jom pey trag dang chi mey gyun
May their rivers of blood and tears
Nyur du choe pey thug je tu pung kye
Be swiftly halted by the power of compassion!

Nyon mong don gyi nyo pe lang cho kyi
Those who are driven mad by the demons of negative emotions,
Rang zhen nyi pung gyi pe nying je yul
Bringing ruin to all by their reckless actions:

Mi sun kye woe tsog nam lang dor mig
May such beings learn what to embrace and what to abandon,
Yong tob jam tse dza way pel la jor
And finally meet with true and loving friends!

Ring ne nying du nag pey dod pey don
May the object of my most heartfelt yearning —
Yong dzog bho jong rang wang tsang may pel
COMPLETE FREEDOM FOR ALL TIBET be soon realized.

Lhun drub choe si ga ton la
And may we be swiftly granted the good fortune to enjoy
Cho pey kel sang nyur wa nyi du tsol
The joyous celebration of spiritual with temporal rule.

Ten dang de dzhin chab si rang rig ley
O Protector, Chenresig, care for them.
Che ge pe lu sog long jo yong tang tey
All who have suffered terribly,

Ka wa gya trag drub pey kye woe nam
Sacrificing their wealth, their bodies and their precious lives
Dru dzin gon de thug je kyong war dzo
For the nation, the people and the Dharma.

Dor na gon po Chen re sig wang gi
May all the vast prayers of aspiration
Se che gyel wey chen ngar gang chen zhing
The Lord Chenresig made for the land of Tibet.

Yong sung gya chen mon lam gang dze pe
Before the Buddhas and the bodhisattvas
Dre sang den dir nyur du char war sol
Swiftly come to positive fulfillment here and now.

Nang tong cho nyid sab mo ten drel dang
Through the profound of interdependence of appearance and emptiness,
Chog sum tug jey u dang den tsig tob
Through the power of the compassionate Three Jewels and the Words of Truth,

Len dre lu mey den tu dag chag gi
And through the strength of the infallible law of cause and effect,
Den pey mon lam geg mey nyur drup shok
May this, our prayer of truth, be unhindered and swiftly fulfilled.

Written on the 9th day of the 8th month, Iron Mouse year (1960), by the Buddhist monk, Tenzin Gyatso, the 14th Dalai Lama

The Wish-Fulfilling Tree

2007-03-07T14:56:00.000+01:00

The Wish-Fulfilling Tree

The Essence of Thönmi’s Masterpiece 'The Thirty Verses'

by Yangchen Drubpe Dorje (1809-1887)

Namo guru mañjughoshaya!

To Mañjughosha, who is inseparable from the supreme teacher,
I respectfully bow down.
I shall now explain, in a brief summary, the essence
Of Thönmi’s excellent work, The Thirty Verses.

The function of the vowels is to make clear,
There are four: i, u, e and o.
The consonants, ka and so on, are thirty in number.
ga, nga, da, na, ba, ma, ‘a,
And ra, la and sa are the ten suffixes.
da and sa are the two post-suffixes.

The three [suffixes] na, ra and la take [post-suffix] da,
And [post-suffix] sa is added after ga, ba and ma.
ga, da, ba, ma and ‘a are the prefixes.
Go, ngo, do, no, bo, mo, ‘o,
And ro, lo, so, to are the concluding particles,
Also called the ‘terminative’ or ‘paired concluding.’
to is used with a da-drak and ‘o where there is no suffix.
The others match the final letters of the preceding syllable.

Su, ru, ra, du, na, la and tu
Are the seven la-equivalent particles,
They are used with the second, fourth and seventh cases,
And with ‘identity’[1] and the ‘temporal.’[2]
su follows a sa, tu is used after ga, ba and da-drak,
du is used after nga, da, na, ma, ra and la,
Syllables ending in ‘a or without a suffix take ra and ru.
The five of gi, kyi, gyi, ‘i and yi
Are the connective particles of the sixth case.

The same five with the ending sa
Are the third case, the agentive.
They are applied as follows: na, ma, ra and la take gyi;
da, ba and sa take kyi; ga and nga take gi;
Syllables ending in ‘a or without a suffix take ‘i and yi.
kyang, yang and ‘ang are the three ornamental and inclusive particles.
kyang is used after ga, da, ba, sa and da-drak,
yang after nga, na, ma, ra and la,
‘ang and yang are used after syllables ending in ‘a or without a suffix.
te, de and ste are the three continuative particles.

te is used after na, ra, la, sa and da-drak,
de is used after da, and after ga, nga, ba, ma, ‘a
And syllables without a suffix ste is used.
gam, ngam, dam, nam, bam, ‘am,
ram, lam, sam and tam divide and include.

The rules of application are like those of the concluding particle.
The forms ra and ru, ‘i and yi or ‘ang and yang
Differ in respect to how they can fill or not fill a line of verse.
The same principle determines whether or not
There is a dot before ‘o, ‘u and ‘am.

nas and las are used for the ablative, and for isolation and inclusion.
For the actual ablative, either form may be used.
For isolating similar things nas is used and for dissimilar las.
Whereas for inclusion only nas may be used.
kye and kvaye are vocative particles.
They usually come before the noun.

ni is the particle of highlighting and emphasis.
dang has five uses: to include, to divide and to indicate a reason,
A temporal relation or a command.
The pronoun particle de, which is used before a noun,
Refers either to a term just used,
Or another not stated [but implied].

ci, ji, su and gang are indefinite particles.
ci is used before zhig, ste, slad, ‘dra and phyir.
ji is used before snyed, srid, ltar, bzhin and skad.
su applies to people only, but gang is universal.
pa, ba and ma, with or without an o vowel,
Are the nominalizing particles. After ga, da, na,
ba, ma, sa and da-drak, the particle pa is used.
After nga, ra, la and where there is no suffix,
The nominalizing particle that is used is ba,
But it is good to use pa when there is an even number of syllables.
It is the same in most cases for words ending in pa or ba.

The use of ma is irregular and determined by context.
ma, mi, min and med are the particles of negation.
ma and mi come before a word, min and med at the end.
ma can also be used as a clarifier in between [two words].[3]
The particles zhing and so on are used after syllables ending in nga, na, ma,
‘a, ra, la and those without any suffix.
They are zhing, zhes, zhe’o, zhe na and zhig.

After syllables ending in ga, da, ba and a da-drak,
cing, ces, ce ‘o, ce na and cig are used.
After a final sa, zhes is the special exception,[4]
But shing, shig, she ‘o and she na are all used.
However, it is important not to confuse these
With actual words like kha cig, lhan cig and so on.
A bare basic letter with a prefix will need the suffix ‘a,
But not [a basic letter] with a vowel sign, or a head or subjoined letter.
To separate words in longer passages of prose,
To divide medium-length passages and conclude short ones,
And following a ga in a line of verse, use a single shad.

Use a double shad in prose following a terminative particle,
Or at the end of a line of verse.
A quadruple shad is required at the end of a long section of text,
Or at the conclusion of a chapter.
Take special care not to do such things as writing a dot
Between a final letter and a shad, unless the letter is a nga.

This wish-fulfilling tree of fine explanation,
Unobscured by the leaves of excessive words,
And laden with the plentiful fruit of meaning,
Was composed by Yangchen Drubpé Dorje.

____________________________

[1] A sub-category of the second case.

[2] A sub-category of the seventh case.

[3] In some tri-syllabic expressions ma is found in between two syllables, negating them both: rta ma bong = Neither horse nor donkey; rta ma lug = Neither goat nor sheep. These expressions are used by way of analogy for a mixture that is neither quite one thing nor another.

[4] In other words, shes is not used so as to avoid confusion with the verb ‘to know’, and zhes is used instead.

Download the Tibetan text (in PDF format)

taken from www.lotsawahouse.org

Balancing the Heart and Mind

2007-02-24T21:43:00.000+01:00

B. Alan Wallace
Balancing the Heart and Mind:
Practice of the Four Immeasurables and Shamatha Meditation
(December 10, 2006)
The Jefferson Tibetan Society of Charlottesville, VA was pleased to host author, scholar and accomplished Buddhist practitioner Dr. Alan Wallace for a 2-day meditation retreat, Balancing the Heart and Mind: Practice of the Four Immeasurables and Shamatha Meditation.

B. Alan Wallace, Ph.D. is an internationally known meditation teacher, dynamic lecturer and scholar, one of the leading American translators, and on the forefront of Buddhism and Science research. He has been involved in the serious practice, study and translation of Buddhism for 35 years. He is one of the two primary translators to H.H. Dalai Lama for the Mind and Science conferences and research projects. His extensive books on Buddhism are helpful to people of the Vipassana and Zen traditions in addition to those of all the schools of Tibetan Buddhism. Alan has engaged in extensive retreats throughout his life, including numerous solitary retreats and was a co-teacher of a 1 year Shamatha retreat. He will be leading two 3-month Shamatha retreats in 2007 as part of the pioneering Shamatha Research project, a scientific study of the long-term effects of meditation on cognitive, attentional and affective functioning. He graduated summa cum laude from Amherst college, where he studied physics and the philosophy of science and has a Ph.D. in Religious Studies from Stanford University. He was a Buddhist monk for 14 years and has edited, translated and authored or contributed to more than 30 books on Buddhism, medicine, language, science and culture.

Here you can get some of his publications.

"We need to work with both the heart and mind, and their integrated cultivation is crucial to balanced spiritual practice." In this 2 day retreat on Balancing the Heart and Mind, Dr. Alan Wallace will focus on the cultivation of shamatha (meditative quiescence) and the Four Immeasurables (loving-kindness, compassion, empathetic joy and equanimity). His unique combination of traditional Buddhist knowledge and modern psychology allows him to present these topics in a way that is both vivid and at the same time analytic and profound. The retreat will include extensive instruction, silent meditation and guided meditations, interspersed with periods for group discussions, focused on the practical applications of these practices in daily life.

The Jefferson Tibetan Society's primary function is to provide teaching and meditation practice in the Tibetan Buddhist tradition, as exemplified by His Holiness the Dalai Lama's teachings. See avenue.org/jts for more information.

Teachings in MP3 & OGG Format:

archive.org/details/B_Alan_Wallace_Four_Immeasurables_Retreat

2007-02-23T12:54:00.000+01:00

The Aspiration of Samantabhadra

HO
All that appears and exists, all of samsara and nirvana,
Has one ground, two paths and two results.
It is the display of awareness and ignorance.
Through the aspiration of Samantabhadra
May all be fully awakened
In the citadel of the dharmadhatu.

The ground of all is uncomposed,
An inexpressible, self-arisen expanse
Without the names "samsara" and "nirvana."
If it is known, buddhahood is attained.
Not knowing it, beings wander in samsara.
May all beings of the three realms
Know the inexpressible ground.

I, Samantabhadra
Know naturally that ground
Without cause and condition.
I am without the defects of superimposition and denial of outer and inner.
I am unobscured by the darkness of mindlessness.
Therefore, self-appearance is unobscured.
If self-awareness remains in place
There is no fear even if the three-fold world is destroyed.
There is no attachment to the five desirables.
In self-arisen, non-conceptual awareness
There is no solid form or five poisons.

The unceasing lucidity of awareness
Is five wisdoms of one nature.
Through the ripening of the five wisdoms
The five families of the first buddha arose.
From the further expansion of wisdom
The forty-two buddhas arose.
As the display of five wisdoms
The sixty blood drinkers arose.
Therefore, ground-awareness never became confused.
As I am the first buddha,
Through my aspiration
May beings of samsara's three realms
Recognize self-arisen awareness
And expand great wisdom.

My emanations are unceasing.
I manifest inconceivable billions,
Displayed as whatever tames beings.
Through my compassionate aspiration
May all beings of samsara's three realms
Escape the six states.

At first, for bewildered beings
Awareness did not arise on the ground.
That obscurity of unconsciousness
Is the cause of bewildered ignorance.
From that unconsciousness
Emerged terrified, blurry cognition.
Self - other and enmity were born from that.
Through the gradual intensification of habit
Sequential entry into samsara began.
The five poisonous kleshas developed.
The actions of the five poisons are unceasing.
Therefore, since the ground of the confusion of beings
Is mindless ignorance,
Through the aspiration of myself, the buddha,
May all recognize awareness.

The connate ignorance
Is a distracted, mindless cognition.
The labeling ignorance
Is holding self and other to be two.
The two ignorances, connate and labeling,
Are the ground of the confusion of all beings.
Through the aspiration of myself, the buddha,
May the thick, mindless obscurity
Of all samsaric beings be dispelled.
May dualistic cognition be clarified.
May awareness be recognized.

Dualism is doubt.
From the emergence of subtle clinging
Coarse habit gradually develops.
Food, wealth, clothing, places, companions,
The five desirables and beloved relatives --
Beings are tormented by attachment to the pleasant.
That is mundane confusion.
There is no end to the actions of dualism.
When the fruit of clinging ripens,
Born as pretas tormented by craving --
How sad is their hunger and thirst.
Through the aspiration of myself, the buddha,
May desirous beings
Not reject the longing of desire
Nor accept the clinging of attachment.
By relaxing cognition as it is
May their awareness take its seat.
May they attain the wisdom of discrimination.

Through the emergence of a subtle, fearful cognition
Of externally apparent objects
The habit of aversion grows.
Coarse enmity, beating and killing are born.
When the fruit of aversion ripens,
How much suffering there is in hell through boiling and burning.
Through the aspiration of myself, the buddha,
When strong aversion arises
In all beings of the six states,
May it be relaxed without rejection or acceptance.
Awareness taking its seat,
May beings attain the wisdom of clarity.

One's mind becoming inflated,
An attitude of superiority to others,
Fierce pride, is born.
One experiences the suffering of disputation.
When the fruit of that action ripens
One is born as a god and experiences death and downfall.
Through the aspiration of myself, the buddha,
May beings with inflated minds
Relax cognition as it is.
Awareness taking its seat,
May they realize equality.

Through the habit of developed dualism,
From the agony of praising oneself and denigrating others,
Quarrelsome competitiveness develops.
Born as an asura, killed and mutilated,
One falls to hell as a result.
Through the aspiration of myself, the buddha,
May those who quarrel through competitiveness
Relax their enmity.
Awareness taking its seat,
May they attain the wisdom of unimpeded activity.

Through the distraction of mindless apathy,
Through torpor, obscurity, forgetfulness,
Unconsciousness, laziness and bewilderment,
One wanders as an unprotected animal as a result.
Through the aspiration of myself, the buddha,
May the light of lucid mindfulness arise
In the obscurity of torpid bewilderment.
May non-conceptual wisdom be attained.

All beings of the three realms
Are equal to myself, the buddha, in the all-ground.
It became the ground of mindless confusion.
Now, they engage in pointless actions.
The six actions are like the bewilderment of dreams.
I am the first buddha.
I tame the six types of beings through emanations.

Through the aspiration of Samantabhadra,
May all beings without exception
Be awakened in the dharmadhatu.

A HO
From now on whenever a powerful yogin
Within lucid awareness without bewilderment
Makes this powerful aspiration,
All beings who hear it
Will be fully awakened within three lives.

When the sun or moon is grasped by Rahu,
When there is clamor or earthquakes,
At the solstices or at the year's change,
If he generates himself as Samantabhadra
And recites this in the hearing of all,
All beings of the three realms
Will be gradually freed from suffering
And will finally attain buddhahood
Through the aspiration of that yogin.

From the Tantra of the Great Perfection Which Shows the Penetrating Wisdom of Samantabhadra, Chapter Nine.

Translated by Lama Yeshe Gyamtso and The Dzogchen Ponlop, Rinpoche.

Kaccayanagotta Sutta

2007-02-20T16:23:00.000+01:00

To Kaccayana Gotta (on Right View)
Translated from the Pali by Thanissaro Bhikkhu

Dwelling at Savatthi... Then Ven. Kaccayana Gotta approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: "Lord, 'Right view, right view,' it is said. To what extent is there right view?"

"By & large, Kaccayana, this world is supported by (takes as its object) a polarity, that of existence & non-existence. But when one sees the origination of the world as it actually is with right discernment, 'non-existence' with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, 'existence' with reference to the world does not occur to one.

"By & large, Kaccayana, this world is in bondage to attachments, clingings (sustenances), & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on 'my self.' He has no uncertainty or doubt that just stress, when arising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others. It's to this extent, Kaccayana, that there is right view.

"'Everything exists': That is one extreme. 'Everything doesn't exist': That is a second extreme. Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

"Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering."

Listen to this Sutta online at www.suttareadings.net

The Nectar of Manjushri's Speech

2007-02-20T16:10:00.000+01:00

Audio Recordings from
Khenpo Sönam Tobden's Teachings
on
Khenpo Kunpal's commentary
'The Nectar of Manjushri's Speech'
on the Bodhicharyavatara

The recordings were made during Rigpa Shedra East 2006/2007 in Pharping / Nepal. Khenpo teaches in Tibetan. The recordings contain English translation by Gyurmé. The teachings on this commentary will finish beginning of April 2007, but there are already 100 hours of teaching MP3 online.

You can download all recordings at www.rigpawiki.org

Additional Study material

Andreas Kretschmar's translation of the first five chapters of Drops of Nectar, Khenpo Kunpal’s commentary on Shantideva’s Entering the Conduct of the Bodhisattvas is available as PDF at www.kunpal.com (free download, includes Tibetan of commentary as Wylie text)

The Padmakara Translation Group (French site) will publish a complete English translation of Khenpo Kunpal's commentary in November 2007: see Wisdom-books.

Dharma Calendar for Western Europe

2007-02-15T15:39:00.000+01:00

This is a small calendar for Dharma events for western Europe. It covers, in particular, teachings from Mahayana and Vajrayana teachers in the german speaking area of Europe (Austria, Germany & Switzerland), as well as some events in neighbouring countries such as Italy, France, Belgium, Hungary, Poland, etc. I try to include as many events as possible, but the calendar is, of course, not complete, nor is it always up to date.

Click here to open the calendar in a new window.

Wonderful music by the wonderful Anoushka Shankar...

2007-01-30T14:11:00.000+01:00

...and another great music clip from YouTube: The wonderful Anoushka Shankar performing live together with Jeff Lynne at the Concert for George....

Teachings by Khentrul Rinpoche

2007-01-30T14:02:00.000+01:00

Creating Peace Without and Within
Teachings by Khentrul Rinpoche

About Khentrul Rinpoche

Khentrul Lodrö Thayé Rinpoche, acknowledged as a scholar of the highest level, has twice received the title of Khenpo (equivalent to a PHD of Philosophy). He taught for many years at monasteries in Tibet and India and is the abbot of Katog Mardo Tashi Choling in Eastern Tibet where he established a retreat center, library, shedra and is currently building a school for the children.

He directs the education and spiritual practice for over three hundred monks of whom there are seventy advanced-degree candidates, a hundred children, and twenty full time retreatants. He was invited to the USA in 2003 to start a program for studying Tibetan Buddhist philosophy and meditation in the traditional way (shedra). In addition, he continuously and tirelessly teaches throughout the country. Rinpoche’s style for presenting these profound and sacred teachings to western minds is phenomenal.

www.spiritualsurvivalsociety.org/Religious/Buddhist

Click here to download the full video

WWW Conference with Tenzin Wangyal Rinpoche

2007-01-28T20:51:00.000+01:00

Online Conference
with
Geshe Tenzin Wangyal Rinpoche
“Healing With the Primordial Goddess”

Sunday, February 4th 2007. at 10:00 am - 11:30 am Central Time USA
16:00 Greenwich Meridian time
10:00Mexico, Chicago, Houston
17:00 Amsterdam, Berlin, Rome, Bern, Vienna

In many cultures, the primordial female energy is seen as the origin of existence and the source of wisdom, love, and compassion. Bon, the indigenous tradition of Tibet, contains teachings, which have been passed down for centuries through a long and unbroken lineage and transmission. Among these teachings are methods of retrieving this divine feminine energy to bring healing of physical and psychological illness.

Tenzin Rinpoche will teach with a focus in this second www Bön teaching on healing practices related to the primordial Goddess Sherab Chamma. She is a manifestation of wisdom, the Loving Goddess or Divine mother. The practice of Sherab Chamma helps us to get in touch with our own innate wisdom and its radiance as love and compassion. This is a practice that will benefit both new and experienced practitioners.

REGISTRATION:

Web address for registration:
http://www.emacroevents.com/events/bon/bon-bulletin1-07.html

***Please register at least 2 days before; there you will be directed
to the e-Conference room.***

Chökling Jigme Palden Rinpoche in Wien

2007-01-28T20:46:00.000+01:00

Chökling Jigme Palden Rinpoche, ein in der Schweiz lebender Nyingma und
Kagyu-Meister, wird Fr 9. abends und Sa + So 10./11. Februar in Wien
folgende Einweihungen geben:

PADMASAMBHAVA entsprechend der Longchen Nying Thig Tradition
VAJRAKILA entsprechend den Schätzen von Chögyur Lingpa
YESHE TSOGYAL entsprechend dem Dudjom Tersar

nähere Infos:
ratna.info/ny/ny_chokling.html

Rinpoche lebt seit langem mit Frau und Tochter in der Schweiz und ist mit
westlichen Praktizierenden gut vertraut. Seine beiden Wurzelgurus waren
S. H. Dilgo Khyentse Rinpoche und S. H. der 16. Karmapa.

Raag & Ole!

2007-01-06T19:07:00.000+01:00

Here's a video clip of one of the greatest music projects on this small planet - Miguel Czachowsky's Indialucía with the opening song of their first (and hopefully not last) album: Raag & Ole....

www.indialucia.com

The Spirit of Tibet

2006-12-29T15:43:00.000+01:00

The Spirit of Tibet - A Journey to Enlightenment The Life and World of Dilgo Khyentse Rinpoche. A film by the French monk and internationally renowned photographer Matthieu Ricard, author of the book 'The Monk and the Philosopher'. The film is about his Tibetan teacher, H.H. Kyabjé Dilgo Khyentse Rinpoche. He was the Dzogchen teacher of the Dalai Lama and the teacher of many of the present generation of Tibetan teachers; both literally and figuratively a giant. Matthieu Ricard has always served as his secretary, and is also the official translator of HH the Dalai Lama. Dilgo Khyentse Rinpoche visited the Western world several times and has many Western students. Those who have met him, acknowledge him as a fully realized person. The film contains rare and authentic footage from the fifties and the sixties of Buddhist dances and rituals.

DIRECTED BY: Matthieu Ricard
EDITOR-IN-CHIEF: Babeth M. VanLoo
MUSIC DIRECTOR: Philip Glass
EDITING: Jane Morrison
SOUND EDITING: Alan Berkins, Pinewood Studios
NARRATOR: Richard Gere
PRODUCTION: Vivian Kurz, Gabriella Martinelli
EXECUTIVE PRODUCER: Shechen Rabjam Rinpoche
PRODUCED BY: Shechen Inc. / Martinelli PRODUCTIONs Inc.
FIRST BROADCAST: 14.10.2001
LENGHTH: 47 min.

Click here to watch all 5 parts

Compassion Without Limit

2006-12-29T15:35:00.000+01:00

Part 1 of Dzogchen Pönlop Rinpoche's Teaching on Compassion Without Limit:
The Courageous Heart and Lojong Practice at Naropa University in Boulder, Colorado
(April 11, 2003)

All Parts

The Inquiry of Aryanairatma Mahayana Sutra

2006-12-29T15:29:00.000+01:00

In Sanskrit: Aryanairātmaparipriccha-nāmamahayāna-sūtra
In Tibetan: ‘Phags pa bdag med pa dris pa shes bya ba theg pa chen po’i mdo
In English: The Inquiry of Aryanairātma Mahāyāna Sūtra

Homage to all the Buddhas and Bodhisattvas.

Then, with folded palms, saying "May all those with a referential view possessing concepts and discerning non-Buddhists enter Mahāyāna", Nairātma [Selfless] finished making his request.

[The Buddha]:
"Child of a good family, the omniscient say ‘A self does not exist in the body.’"

[Nairātma asked:]
"If a true self does not exist in the body, how do love, laughter, crying, playing, anger, pride, jealousy, calumny, etc., all arise from it? Does a true self exist or not exist in the body? Your reasoning shall remove our doubts."

[The Buddha replies]:
The Mahāyānists say: "Friends, it is not to be said that a true self exists or does not exist in the body. If it really exists, saying ‘it does not exist’ would be speaking incorrectly. If it is exists, where? If one investigates inside and outside of the whole body a true self does not appear in the hair, nails, skin, the head, the flesh, bone, marrow, fat, entrails, liver, hands, feet, limbs, the heart, etc.’"

The non-Buddhists say: "It is seen with someone who possesses a divine eye. But how can the true self be seen with our fleshy eye?"

The Mahāyānists say: "It also cannot be seen with the divine eye. How can that which has no color, no form and no shape be seen anywhere?"

The non-Buddhists say: "Does it not exist as all?"

The Mahāyanists say: "If one says ‘it does not exist’, saying "it exists’ would be speaking incorrectly. If it does not exist, how will the directly perceived love, laughter, crying, playing, anger, pride, jealousy, calumny, etc., all arise? Therefore, saying ‘it does not exist’ is not appropriate. Do not say whether it exists or does not exist. Because this is fault, do not say it exists or does not exist."

The non-Buddhists say: "Nevertheless, something is here to be perceived."

The Mahāyanists: "There is nothing at all to be perceived."

The non-Buddhists: "How is it empty, like space?"

The Mahāyanists: "Friends, it is like that. It is empty like space."

The non-Buddhists: "If that is so how, can love, laughter, crying, playing, anger, pride, jealousy, calumny, etc., be seen?"

The Mahāyanists: "It is similar with an illusion, a dream or a optical illusion."

The non-Buddhists: "How is like an illusion, and how is it like a dream or an optical illusion?"

The Mahāyanists: "Illusion is merely a symbol, a dream is merely one’s personal vision, nothing to which to adhere, empty by nature, an essence which does not exist. An optical illusion is necessarily only an artifice. Friends, those are like that. However many things there may be, understand them to resemble illusions, dreams and optical illusions.

Furthermore, to demonstrate the relative and ultimate, that called the ‘relative’; this is the self, this is "other", life force, one who is born, person, creator, a feeler, possessions, children, spouse, friends, kin, etc.; those concepts are all relative. Where ever there is no self, no other, no life force, no one who is born, no person, no creator, no feeler, no wealth, no children, no spouse, no friends, no kin, etc., that is called "ultimate".

When all things are fully investigated by their nature, the result of virtue and non-virtue, arising and ceasing is relative. No result of virtue and non-virtue, no-arising and no ceasing is the essence of suchness; that is without universal afflictions and purification. Such is the practice of the phenomena of the middle way."

For that are these verses:

The relative and ultimate
are correctly explained in two categories.
The relative are mundane phenomena.
The ultimate surpass the mundane.

Sentient beings entering into
the relative fall under the power of affliction;
revolving in samsara for a long time
because the ultimate is completely misunderstood.

The unwise create concepts about
relative mundane phenomena;
that conceptuality
becomes the experience of suffering.

Just as naïve ordinary people
do not understand the path of liberation,
will actually experience
much ceaseless suffering.

Since the pure ultimate which will stop
becoming anywhere is not understood,
there will be arising and ceasing,
the non arising will come and go.

Fools living in the world,
revolve again and again
here in samsara, the abode of suffering,
spinning like a wheel.

Just like the sun and moon
come and go again
likewise when one migrates to a new existence,
one comes and goes again.

All of samsara is impermanent,
unstable, momentary and perishable;
therefore, give up dwelling in relative truth by
understanding the ultimate.

The heavens in the higher realms,
the gandharvas and titans too,
all are migrations,
all too are relative results.

Siddhas, vidyādharas, yakshas
gandharvas, nāgās
again can go to the hells;
all too are relative results.

Someone of intense efforts
can fall from the higher realms,
a place that is a heaven and a source of qualities;
everything too is relative result.

Someone who has obtained that sublime abode
of that Cakravartin, Indra,
can again be born as an animal;
everything too is relative result.

Therefore, give up all the excellent truths
of the gods of the higher realms;
awakening is the luminous clarity
upon which yogins always meditate.

The characteristic of a bodhisattva
is not a thing, imperceptible,
everything is empty and non-abiding,
truly free from all proliferation.

The characteristic of a bodhisattva
isn’t rough, isn’t smooth,
isn’twarm, isn’t cold,
that cannot not be touched and cannot be held.

The characteristic of a bodhisattva
is not long, is not short,
is not round, is not triangular,
is not subtle, also is not coarse.

The characteristic of a bodhisattva
is beyond objects of meditation,
is not within the experiential range of non-Buddhists,
the practice of the perfection of wisdom.

The characteristic of a bodhisattva
is without example, is not a meditation,
cannot be seen, is the supreme object,
utterly pure by nature.

Everything is like foam,
a water bubble, without essence,
is impermanent, without self,
equivalent with an illusion, or an optical illusion,

Gathering up like a sphere,
totally filled with proliferation,
likewise, desire and anger, etc.,
are only equivalent with illusions.

Just as the inside of a bindu
cannot be seen in that instant,
if the perfection of wisdom is seen,
likewise, the mind is unconditioned.

This laughter, love,
speaking, singing, music,
the ground, etc.,
is always equivalent with a dream.

Whatever is constructed by all beings,
this is equivalent with dreams;
dreams are concepts of the mind;
the mind also like space.

Someone who always meditates in this way
[is meditating] in the way of the perfection of wisdom;
someone who always meditates in this way,
having become liberated from all things,
will obtain the supreme stage.

Whatever is supreme awakening,
is meditated by all the Buddhas,
if this is grasped with meditation,
one will obtain the result of Mahāyāna.

The Inquiry of Aryanairātma Mahāyāna Sūtra is complete.

Translated into Tibetan and edited by the Indian abbot, Kamalagupta and Translator of Shuchen, bhikshu Rinchen Zangpo.

This English translations was prepared by the upāsaka Kunga Namdrol.

© Kunga Namdrol 2003

The View of Dzogchen

2006-12-19T06:50:00.000+01:00

1. Dzogchen as the Highest Teaching

Within the Bonpo tradition, there are nine successive ways (theg-pa rim dgu) to enlightenment and Dzogchen is the highest of these. But it is not enough to call Dzogchen the highest; we must know and understand the reasons why it is the highest. If we understand the reasons precisely, then no one will be able to destroy our devotion to the Dzogchen teachings. The source of the Dzogchen teachings is the Dharmakaya Samantabhadra or Kuntu Zangpo (kun tu bzang-po), and Dzogchen has had an uninterrupted and continuous lineage from the Dharmakaya down until the present time. For example, we can find this lineage in the Zhang-zhung Nyan-gyud.

When we come to Dzogchen, there are two methods of practicing the teachings: (1) We do the preliminary practices, and then going to a master, we are introduced to the Natural State (rig-pa ngo-sprod) by him, and then we go on to practice in isolation in the wilderness for years until we attain some realization. (2) But at Menri monastery in Tibet we had an educational system where students thoroughly studied Sutra, Tantra, and Dzogchen. However, this also meant that there was little time for practice. It was mostly a matter of intellectual study, and at the end of their course of studies, having passed the oral examinations, they received a Geshe degree.

For what reasons is Dzogchen the highest view? In all of the nine successive ways or vehicles we search for the Natural State (gnas-lugs). But this depends on the capacity of the individual. Each of these nine successive ways has a different view. In general, the method of the Sutra is the path of renunciation (spong lam), the method of the Tantra is the path of transformation (sgyur lam), and the method of Dzogchen is the path of self-liberation (grol lam). So we say that Dzogchen is the final or ultimate way. Self-liberation (rang grol) is the definitive view of Thegchod (khregs-chod).

The text we have here is entitled the Theg-pa'i rim-pa mngon du bshad-pa'i mdo rgyud, "The clear explanation of the Sutra and the Tantra in the Nine Ways" (p. 393). This text is from the collection of Central Treasures or U-Ter (dbu-gter), so-called because they were found at Samye monastery and at other places in Central Tibet. It deals with the view of Dzogchen, contrasting it with the views found in Madhyamaka, Yogachara, and Tantra.

If we depend on intellectual speculation alone, however, we shall be very far away from the Dzogchen view. It is not a matter of thinking "Maybe Dzogchen is like this or like that." That is something artificial; it is not direct experience. What is required at first is a direct introduction to the Natural State (rig-pa ngo-sprod). This Natural State is the view of Thegchod. The introduction is very simple: we just look back at ourselves. Everyone of us has the possibility of realizing it for ourselves. It is not very far, but it must be pointed out to us. So it is not a matter of collecting different teachings. If so, it only becomes more remote. No, it is a matter of direct personal experience. The watcher and what is watched both dissolve at the same time and we just leave them as they are. We just continue in the Natural State; that is the view of Thegchod.

But a direct introduction is necessary because, even though it is near at hand, due to our obscurations, we do not recognize it. We get this direct introduction from a master who has had his own personal experience of the Natural State. He knows what it is and can point it out to us. This makes for clarity and understanding and dispels disturbances. The Dzogchen teachings were transmitted from the Dharmakaya Samantabhadra down to the master Tapihritsa, who, in the eighth century transmitted them to his disciple Gyerpung Nangzher Lodpo (Gyer-spungs sNang-bzher lod-po) in the country of Zhang-zhung and the latter wrote them down. These teachings have been transmitted from then until the present day in a continuous lineage. For this reason, in the tradition of the Zhang-zhung Nyan-gyud, "the oral transmission (snyan-rgyud) from the country of Zhang-zhung", Tapihritsa is the principal figure in the Guru Yoga practice. From him as the Nirmanakaya Guru, all blessings, all the powers of knowledge and inspiration (byin-rlabs), come to us. He attained the enlightenment of a Buddha through the practice of Dzogchen and realized the Rainbow Body of Light ('ja'-lus-pa). Then at a later time he appeared in the guise of a small child and bestowed the Dzogchen precepts upon the master Gyerpungpa.

2. The Base

In the Dzogchen teachings, the Base (gzhi) is the state of total primordial purity (ka-dag chen-po). This state of primordial purity may, in some respects, resemble unconsciousness, but it is not at all unconsciousness as such because it is characterized by the presence of Awareness (rig-pa). It is often compared to the sky, but this is only an example, because the sky is not aware. But just as the sky is not changed by the presence of the clouds in it, so in Base there is no change or addition in response to whatever we think or do. There is nothing new to be added to it, nor is it in need of any correction or modification (ma bcos-pa). It is naturally pure and never otherwise-- that is its quality. The Natural State has never been defiled nor modified by the events of Samsara. It is like the mirror which is in no way changed or modified by whatever it reflects.

Nonetheless, in this Base, which is the Natural State, manifestations spontaneously appear, just as clouds appear in the sky or reflections appear in the mirror. This is its quality of spontaneous manifestation (lhun-grub), and these manifestations represent the creative potentiality (rtsal) of the Natural State. All things, all that we think and perceive as individual sentient beings, are manifestations of the energy (rtsal) of the Natural State. In the end they return again to the Natural State. There is nothing in Samsara or Nirvana that goes beyond the Natural State. It is the primordial Base (ye gzhi) of both Samsara and Nirvana. Everything that appears exists as spontaneous self-perfection (lhun-grub) and yet it is empty. The emptiness side (stong-cha) of everything is called primordial purity (ka-dag) and the clarity side (gsal-cha) is called spontaneous perfection (lhun-grub). And although we differentiate between these two aspects when speaking, in reality they are inseparable (dbyer-med). So there is nothing special here. Everything is present in the Base. The quality of the Natural State is the inseparability of clarity and emptiness (gsal stong dbyer-med). If this is not our view, than that view is not Dzogchen.

But when we are actually practicing the Natural State, we do not analyze and examine matters in this way intellectually. We leave everything in the state of being just as it is (ji-bzhin-pa). If we think or examine or judge, we disturb and loose our contemplation; we fall out of the Natural State and enter into the workings of the mind. In the Natural State, everything is fine just as it is; we do not have to think about it or evaluate it.

In Dzogchen, we speak of three series of teachings: the Semde or Mind Series, the Longde or the Space Series, and the Mangagde or Secret Instruction Series. The Longde emphasizes the emptiness side (stong-cha), whereas the Semde emphasizes the clarity or awareness side (gsal-cha, rig-cha). The Mangagde or Upadesha emphasizes the inseparability (dbyer-med) of these two sides. If we go along only with Shunyata on the emptiness side, that is not Dzogchen. Semde and Longde are mainly just names referring to a matter of emphasis. The ultimate point in both is Yermed (dbyer-med) or inseparability; otherwise they would not be Dzogchen. Their difference is only a matter of how they bring the practitioner to the understanding of Yermed. The Dzogchen Upadesha begins immediately with Yermed. It assumes that we already understand Yermed. at least to some degree. It is Yermed that is most important, and without it, there is no basis for Dzogchen.

3. Commitment

If this is all clear to the practitioner, then there is a commitment (dam-tshig). Although there are no vows and rules to be found in Dzogchen as there are found in Sutra and Tantra, nevertheless, there is a commitment to the view of Dzogchen, if we would be practitioners of Dzogchen. This Damtsik or commitment is four fold:

1. singularity (gcig-po),
2. spontaneous perfection (lhun-grub),
3. via negativa (med-pa), and
4. abiding naturally in purity (rang-bzhin gnas dag).

The Tibetan word gcig-po means "single, singular, unique, singularity, uniqueness". The Dzogchen view is singular and unique because we do not fall on to the one side or on to the other, but remain always with Yermed. In the view of Dzogchen, all appearances are spontaneously perfected (lhun-grub). The word med-pa means negation: "it is not". But in the context here, we are not thinking that something does not exist. The Dzogchen Semde text entitled the Nam-mkha' 'phrul mdzod clearly explains this negative way of speaking: no refuge, no compassion, and so on. This via negativa has reference only to the Natural State. It means that in the Natural State, there is nothing but the Natural State. On the side of manifestation, everything exists, including all practices and virtues, but on the side of the Natural State, nothing exists independently because all things, including refuge, compassion, the ten Paramitas, and so on, are already there, present in their full potentiality, and so there is nothing to realize. Everything is already there. If we grasp at anything, then that is not Dzogchen; we have gone beyond the Dzogchen view and fallen into a lesser view. And so we speak in a negative way (med-pa). Abiding naturally in purity means we continue in Yermed.

4. The Dzogchen View

If we grasp at something or try to do something, we loose the Natural State and deviate from the view of Dzogchen. To leave everything just as it is without trying to correct or modify anything is the view of Dzogchen. The Natural State has no partiality or divisions. In it, there is nothing to affirm or negate. This is what it means to be without accepting or rejecting anything (spang blang med-pa). But if we think, "I must be in a state of Yermed", then this is grasping at a concept and it represents a wrong view. Thoughts and concepts are not the Natural State. This awareness (rig-pa) is self-aware (rang-rig); it is not divided into subject and object. So if we try to do anything in terms of thinking and judging, we bifabricate it into two parts and we are no longer in the Natural State.

The Lower Ways speak of the Two Truths, but in Dzogchen, we do not do that, but speak of a single source or Base (gzhi). Thus Dzogchen is also known as Thiglay Nyagchik (thig-le nyag-gcig), the Unique Essence. In the Tibetan language, the word dzogpa (rdzogs-pa) means two things: (1) something is completed, finished, exhausted; and (2) everything is full, perfect, and complete. The Sambhogakaya is called Dzogku (rdzogs-sku) in Tibetan because it is effulgent, complete, and perfect. It is the actual form or visible manifestation (sku) of perfection (rdzogs-pa). But this does not mean that it is finished or ended. In the Dzogchen view, everything is perfect because it is Lhundrub (lhun-grub).

Everything exists in potential in the Natural State. But things manifest according to secondary causes. In the Dzogchen view, this also applies to the ten Paramitas and other virtues. The entire accumulations of merit and wisdom are already present in the Natural State. There is nothing more to be added or developed. So if we practice in just one single way by remaining in Rigpa, all virtues will manifest in their entirety because they are already fully contained in the Natural State. Everything is encompassed by the Natural State; there is no external or internal in relationship to it. Yet each Natural State (in each sentient being) is individual, and has the same quality and level. The Natural States in an enlightened Buddha and in an ignorant insect are the same. One is not bigger and the other smaller. The differences between an enlightened being and an ignorant being is in terms of the Path and the Fruit, but in both cases the Base is the same. And the Base is the Natural State. But the Natural State is individual with each sentient being. We are not all "One Mind". Otherwise, if the was only one single Natural State [or One Mind], then when the Buddha attained enlightenment, all sentient beings would have become enlightened. But that is not our experience. However, the eight Lower Ways or vehicles (yanas) contradict this Dzogchen view. The text we have here deals with four contradictions or objections brought against Dzogchen and refutes them in turn.

5. First Contradiction - Chittamatra

According to the Chittamatra (sems-tsam-pa) view, everything that exists is connected with mind. It is created by the mind. That is the real view of Chittamatra, the philosophy of the Yogachara school. When we see the blue color of the sky, this means that the eye consciousness, which is the subject doing the apprehending, and the blue color, which is the object apprehended, are inseparable. This is because they arise from the same karmic cause. This is true of all perceptions of appearances, and so we can say that everything is connected with mind, even though they are not made out of some sort of mind-stuff. Nothing exists which does not have this connection with consciousness. It cannot exist independently. The Chittamatra view of the Yogachara school asserts that everything depends on mind (sems) and that there is nothing beyond mind. Thus the Chittamatrin asks: So how can you Dzogchenpas do any better than this? That is to say, how can you go beyond thoughts to a state beyond mind? It is not possible that there is anything beyond mind.

Dzogchen is always talking about "mind" (sems), so some people think that Dzogchen has the same view as Chittamatra. But "mind" (sems) has a different meaning in the context of Dzogchen where it means, not mind (sems), in the sense of the thought process, or in the sense of consciousness (rnam-shes), but "mind" in the sense of the Nature of Mind (sems-nyid). In Dzogchen, Sem (sems) means Semnyid (sems-nyid), and it is not part of the system of eight consciousnesses (tshogs brgyad). This Nature of Mind is characterized by awareness (rig-pa); it is inseparable with the Base. But this Base is unknown to Chittamatra, which knows nothing beyond the Kunzhi Namshe (kun-gzhi rnam-shes) that is the receptacle for karmic traces (bag-chags). When Dzogchen speaks about the Kunzhi, the basis of everything in both Samsara and Nirvana, this has a very different meaning than the Kunzhi Namshe in Chittamatra where it is only the basis for the karmic traces.

Dzogchen falls outside of their view. To the objection raised by the Chittamatrin, the Dzogchenpa replies: You say that everything is solid and exists independently. But we do not recognize this. We do not recognize all these phenomena as real nor the thoughts that know them as real. According to Chittamatra, whatever we see or experience is inherently existing (rang-bzhin), but Dzogchen does not claim that the Natural State exists inherently. So our view goes beyond yours.

6. Second Contradiction - Madhyamaka

The second contradiction represents the Madhyamaka criticism of Dzogchen. Both Chittamatra and Madhyamaka recognize the Two Truths, the Relative Truth which are appearances and the Absolute Truth which is Shunyata. Madhyamaka asserts that everything is related to these Two Truths and that there is nothing beyond them. Subject and object have no independent existence; they exist only as names created by thoughts. Nothing has any independent existence. Shunyata is the final or ultimate reality and there is nothing beyond this. So the followers of Madhyamaka ask: How can you Dzogchenpas do better than this? Your Dzogchen is not even Buddhism!
To this, the Dzogchenpa replies: We do not recognize the subject/ object dichotomy and the Two Truths. Our view is inseparability (dbyer-med) without any partiality. There is only one Truth which we call Thiglay Nyagchik (thig-le nyag-gcig), the Unique Essence. So our view is beyond your view of the Two Truths. Dzogchen is beyond your Madhyamaka view, but this does not mean that Dzogchen is not the Buddha's teaching-- it simply means that it is beyond your definition of the Two Truths.

Je Tsongkhapa, in his commentary to the Madhyamakavatara of Chandrakirti and in his Lam-rim chen-mo, criticizes Dzogchen for not asserting the Two Truths. Dzogchen claims that the final view pertains to only a single nature, a state beyond cause and effect. It does not say that karmic causes and consequences are ultimate. If there are two truths, then we must have two minds in order to know them. Tsongkhapa does speak of two kinds of cognition: (1) a discriminating intelligence (the subject side) that understands Shunyata (the object side) (stong-nyid rtogs-pa'i shes-rab) and (2) and a discursive intellect that knows names and concepts. Both of these represent "wisdom" or "intelligence" (shes-rab), but here we have two minds, not one. According to Dzogchen there is only one cognition, the Thiglay Nyagchik, and not two minds.

Again, the Madhyamaka practitioner objects: If Dzogchen does not have the Two Truths, then it does not recognize the ten Paramitas. Then how can you Dzogchenpas do any practice? And if you do not do any practice, how can you accumulate any virtues? And if you do not have the two accumulations of merit and wisdom, how can you attain Buddhahood? The sources of the two accumulations are the Two Truths and the result of the two accumulations are the realizing of the Two Bodies, the Dharmakaya and the Rupakaya. So you cannot realize Buddhahood unless you have these Two Truths. They are required as causes for the Dharmakaya and the Rupakaya. Without such a cause, you cannot realize Buddhahood.

The Dzogchenpa replies: Dzogchen agrees that without a cause we cannot realize Buddhahood. But if we are given a piece of gold, we do not have to search for its qualities-- they are inherent in it from the very beginning. Dzogchen never says that we should not practice the ten Paramitas; it only asserts that the Natural State already contains the ten Paramitas and, when we realize the Natural State, they will manifest spontaneously. So we do not need to practice them separately, one after the other. The ten Paramitas are spontaneously present within the Natural State. Thus Dzogchen only explains the Thiglay Nyagchik (thig-le nyag-gcig) or Natural State, and that is sufficient. If we practice the Natural State, we will realize the Dharmakaya and the Rupakaya because all things are present already in the Natural State, and when the secondary causes arise, they will manifest spontaneously. If we practice the one Natural State, everything is present there already, and so that is enough.

According to the Sutra system in general, if we do not recognize the Two Truths, then there exists no cause for the realization of the Two Bodies. The Gelugpas, in particular, rely upon the exposition of Chandrakirti in his Madhyamakavatara (dbu-ma la 'jug-pa). They take his Prasangika view as being the highest view and assert that there can be nothing beyond that. They follow Tsongkhapa in this. According to Madhyamaka, the Buddha-nature is the conventional meaning, whereas Shunyata is the ultimate meaning. In his Tshig don mdzod, the great Dzogchen master Longchenpa maintains that the Buddha actually taught Dzogchen in the Prajnaparamita texts. There he interpreted Prajnaparamita as Dzogchen, in contrast to the interpretation of Chandrakirti. Once we discover our real nature [=the Natural State], we do not need to search for anything else. Everything is present there already and will manifest spontaneously. But in Dzogchen, we do need secondary causes for the manifestation of the Trikaya. [Contrast this with the view of the Jonangpas.] So Dzogchen can justly claim that its view is the higher.

7. Third Contradiction - The Lower Tantra

Along with Chittamatra and Madhyamaka, the Tantras recognize the Two Truths. But here the emphasis and the method is different. According to the Kriya Tantra, the practice involves two kind of beings, the Knowledge Being (ye-shes sems-dpa') and the Symbolic Being (dam-tshig sems-dpa'). The Symbolic Being is the visualization of the deity in the sky in front of us; it is created by our mind, and then the Knowledge Being is the blessing and energy invoked into it from a higher source. Then the two of them are united into one and that unification is called the Action Being (las kyi sems-dpa'). In Kriya Tantra, this Knowledge Being is like a king and the Symbolic Being is like a servant. The king gives siddhis and blessings to the servant. Thereby it becomes much more powerful and wise, so that this power can overflow into practitioner.

The Kriya Tantra practitioner asserts: We visualize that the entire universe has become a celestial palace and that all beings become the deities in this palace. How can you do better than this point of view? We invoke the wisdoms of the deity, and uniting the Symbolic Being and the Knowledge Being, we receive siddhis from this Action Being. How can you Dzogchenpas explain something better than this? There is no better view or practice!

To this the Dzogchenpa replies: You do not actually understand the real nature of things. You are unable to go beyond visualization (dmigs-med). You create one being with your mind and invoke the wisdoms as another being, and then try to mix them together. But you cannot make them into one. You do not know Nyamnyid (mnyam-nyid, the state of identity), and so you make one the lord and the other the servant. You are like a child. You do not know real unification, and so our view is beyond yours. Our view is spacious and unlimited; our conduct has no negative rules, and so our view is the higher. The "highest" view means getting near to the real nature. And we do not use thoughts to do that. You cannot practice the Two Truths simultaneously, but only consecutively. You must alternate one with the other. But in Dzogchen, we have gone beyond that.

8. Fourth Contradiction - The Higher Tantra

In the Bonpo system, there are four kinds of Tantra. The two Lower Tantras are the Kriya Tantra (bya-ba'i rgyud) and Charya Tantra (spyod-pa'i rgyud). The two Higher Tantras are called Yeshen gyi Gyud (ye-gshen gyi rgyud) and Yeshen chenpo Gyud (ye-gshen chen-po'i rgyud). The distinction here is somewhat similar to the distinction between Mahayoga Tantra and Anuyoga Tantra in the Nyingmapa system, and the distinction between Father Tantra and Mother Tantra in the Sarmapa system.

The practitioner of the Higher Tantras asserts that we know both awareness (rig-pa) and contemplation or equipoise (mnyam-bzhag, samadhi). All the deities spontaneously exist; this is the view of Yeshen gyi Gyud. Therefore, the Knowledge Being and the Symbolic Being are like brothers, and what we unify here is bliss (bde-ba) and emptiness (=bde stong zung-'jug). All the deities and the universe itself are visualized as arising from the dimension of space (dbyings =Shunyata). Everything is connected with Shunyata and is a manifestation arising out of Shunyata. We meditate on these visualizations and discover that everything arises from this cycle of Dimension and Primordial Awareness (dbyings dang ye-shes). So there can be no better view than this!

To this the Dzogchenpa replies: You Tantrikas are still grasping ('dzin-pa) at knowing Shunyata as an object. But our Dzogchen view is beyond all grasping at anything. We do not create anything whatsoever with the mind, such as visualizations of deities and mandalas. We do not come to any conclusions nor create anything, but we go directly to the Natural State. Therefore, our Dzogchen view is the higher. You Tantrikas are always playing like children, that is, playing with discursive thoughts. You are always trying to create or to dissolve something. And this mind-created cycle is never finished. But Dzogchen is not bounded by thoughts. All of the lower vehicles are bounded by this sickness (or obsession with) discursive thoughts, but the Natural State is primordially beyond all thoughts and actions. In the Higher Tantras, you assert that all the deities are reflections or manifestations (rtsal) of the state of emptiness and that they are not created by thoughts. You say that Dzogrim represents reality! They are not just mind-made visualizations, as is the case with Kyerim practice. Everything exists spontaneously. Yet you have to visualize deities and mandalas. You are perpetually creating things with the mind, and so you are always limited by thoughts. You are tied up with thoughts. This is not at all compatible with Dzogchen. Dzogchen is primordially liberated from all thoughts and deliberate actions. In it, there is nothing artificial or contrived. Therefore, it represents the highest view.

These replies clearly indicate why Dzogchen is the deepest and highest (zab rgyas) view. We should know these reasons why Dzogchen represents the highest view; otherwise the assertion means nothing. For the practice of Dzogchen, it is necessary to understand the Natural State, but it is not necessary to create anything intellectually or experientially in order to find ourselves in the Natural State.

9. Inseparability

Inseparability (dbyer-med) is what is emphasized in Dzogchen. This term Yermed does not mean bringing two different things together and making them one. That is unification or coalescence (zung-'jug). Inseparability means that they have never been separate. We may speak about them being separate qualities or aspects, but in reality they have never been otherwise than perfectly unified, like water and wetness, or fire and heat. Dzogchen asserts that primordial purity (=shunyata) and spontaneous manifestation have been inseparable from the very beginning (ye-nas ka-dag lhun-grub dbyer-med), and never otherwise. So as practitioners of the view of Dzogchen, we do not fall on the one side or on the other. The emphasis may be different in the three series of Dzogchen teachings. The Longde emphasizes the emptiness side (stong-cha) and the Semde emphasizes the clarity or awareness side (gsal-cha), but even here, what is basic and fundamental is to realize their unify or inseparability (dbyer-med).

Dzogchen Upadesha or Mangagde at the very outset stresses Yermed; it begins with inseparability and it does not first need to go through emptiness or clarity to get at it. The real nature of Dzogchen is beyond expression in words; we can only discover it within ourselves. For this, the experiences of the calm state (gnas-pa), the movement of thoughts ('gyu-ba), and immediate awareness (rig-pa) can be used as a direct introduction to the Natural State. However, if we just play around with discursive thoughts, like children playing with toys, we will fall away from the Natural State. So philosophies and intellectual speculations are no enough on their own to discover Reality.

Taught by Lopon Tenzin Namdak,
Devon and Amsterdam, Spring 1991,
Compiled and edited by Vajranatha.

Bahiya Sutta

2006-12-19T06:45:00.000+01:00

Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. At that time Bahiya of the Bark-cloth was living by the seashore at Supparaka. He was respected, revered, honored, venerated, and given homage, and was one who obtained the requisites of robes, almsfood, lodging, and medicines.

Now while he was in seclusion, this reflection arose in the mind of Bahiya of the Bark-cloth: "Am I one of those in the world who are arahats or who have entered the path to arahatship?"

Then a devata who was a former blood-relation of Bahiya of the Bark-cloth understood that reflection in his mind. Being compassionate and wishing to benefit him, he approached Bahiya and said: "You, Bahiya, are neither an arahant nor have you entered the path to arahatship. You do not follow that practice whereby you could be an arahant or enter the path to arahatship."

"Then, in the world including the devas, who are arahats or have entered the path to arahatship?"

"There is, Bahiya, in a far country a town called Savatthi. There the Lord now lives who is the Arahant, the Fully Enlightened One. That Lord, Bahiya, is indeed an arahant and he teaches Dhamma for the realization of arahatship."

Then Bahiya of the Bark-cloth, profoundly stirred by the words of that devata, then and there departed from Supparaka. Stopping only for one night everywhere (along the way), he went to Savatthi where the Lord was staying in the Jeta Wood at Anathapindika's monastery. At that time a number of bhikkhus were walking up and down in the open air. Then Bahiya of the Bark-cloth approached those bhikkhus and said: "Where, revered sirs, is the Lord now living, the Arahant, the Fully Enlightened One? We wish to see that Lord who is the Arahant, the Fully Enlightened One."

"The Lord, Bahiya, has gone for almsfood among the houses."

Then Bahiya hurriedly left the Jeta Wood. Entering Savatthi, he saw the Lord walking for almsfood in Savatthi — pleasing, lovely to see, with calmed senses and tranquil mind, attained to perfect poise and calm, controlled, a perfected one, watchful with restrained senses. On seeing the Lord he approached, fell down with his head at the Lord's feet, and said: "Teach me Dhamma, Lord; teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time."

Upon being spoken to thus, the Lord said to Bahiya of the Bark-cloth: "It is an unsuitable time, Bahiya, we have entered among the houses for almsfood."

A second time Bahiya said to the Lord: "It is difficult to know for certain, revered sir, how long the Lord will live or how long I will live. Teach me Dhamma, Lord; teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time." A second time the Lord said to Bahiya: "It is an unsuitable time, Bahiya, we have entered among the houses for almsfood."

A third time Bahiya said to the Lord: "It is difficult to know for certain... Teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time."

"Herein, Bahiya, you should train yourself thus: 'In the seen will be merely what is seen; in the heard will be merely what is heard; in the sensed will be merely what is sensed; in the cognized will be merely what is cognized.' In this way you should train yourself, Bahiya.

"When, Bahiya, for you in the seen is merely what is seen... in the cognized is merely what is cognized, then, Bahiya, you will not be 'with that.' When, Bahiya, you are not 'with that,' then, Bahiya, you will not be 'in that.' When, Bahiya, you are not 'in that,' then, Bahiya, you will be neither here nor beyond nor in between the two. Just this is the end of suffering."

Now through this brief Dhamma teaching of the Lord the mind of Bahiya of the Bark-cloth was immediately freed from the taints without grasping. Then the Lord, having instructed Bahiya with this brief instruction, went away.

Not long after the Lord's departure a cow with a young calf attacked Bahiya of the Bark-cloth and killed him. When the Lord, having walked for almsfood in Savatthi, was returning from the alms round with a number of bhikkhus, on departing from the town he saw that Bahiya of the Bark-cloth had died.

Seeing this he said to the bhikkhus: "Bhikkhus, take Bahiya's body, put it on a litter, carry it away and burn it, and make a stupa for it. Your companion in the holy life has died."

"Very well, revered sir," those bhikkhus replied to the Lord.

Taking Bahiya's body, they put it upon a litter, carried it away and burnt it, and made a stupa for it. Then they went to the Lord, prostrated themselves, and sat down to one side. Sitting there those bhikkhus said to the Lord: "Bahiya's body has been burnt revered sir, and a stupa has been made for it. What is his destiny, what is his future birth?"

"Bhikkhus, Bahiya of the Bark-cloth was a wise man. He practiced according to Dhamma and did not trouble me by disputing about Dhamma. Bhikkhus, Bahiya of the Bark-cloth has attained final Nibbana."

Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:

Where neither water nor yet earth
Nor fire nor air gain a foothold,
There gleam no stars, no sun sheds light,
There shines no moon, yet there no darkness reigns.

When a sage, a brahman, has come to know this
For himself through his own wisdom,
Then he is freed from form and formless.
Freed from pleasure and from pain.
This inspired utterance was spoken by the Lord also, so I did hear.

Udana 1.10 (translated by John D. Ireland)

Life of the Buddha

2006-12-15T07:34:00.000+01:00

Dzogchen in everyday life

2006-12-14T18:20:00.000+01:00

The everyday practice of dzogchen is simply to develop a complete carefree acceptance, an openness to all situations without limit. We should realize openness as the playground of our emotions and relate to people without artificiality, manipulation or strategy.

We should experience everything totally, never withdrawing into ourselves as a marmot hides in its hole. This practice releases tremendous energy which is usually constricted by the process of maintaining fixed reference points. Referentiality is the process by which we retreat from the direct experience of everyday life.

Being present in the moment may initially trigger fear. But by welcoming the sensation of fear with complete openness, we cut through the barriers created by habitual emotional patterns.

When we engage in the practice of discovering space, we should develop the feeling of opening ourselves out completely to the entire universe. We should open ourselves with absolute simplicity and nakedness of mind. This is the powerful and ordinary practice of dropping the mask of self-protection.

We shouldn’t make a division in our meditation between perception and field of perception. We shouldn’t become like a cat watching a mouse. We should realize that the purpose of meditation is not to go “deeply into ourselves” or withdraw from the world. Practice should be free and non-conceptual, unconstrained by introspection and concentration.

Vast unoriginated self-luminous wisdom space is the ground of being - the beginning and the end of confusion. The presence of awareness in the primordeal state has no bias toward enlightenment or non-enlightenment. This ground of being which is known as pure or original mind is the source from which all phenomena arise. It is known as the great mother, as the womb of potentiality in which all things arise and dissolve in natural self-perfectedness and absolute spontaneity. All aspects of phenomena are completely clear and lucid. The whole universe is open and unobstructed - everything is mutually interpenetrating.

Seeing all things as naked, clear and free from obscurations, there is nothing to attain or realize. The nature of phenomena appears naturally and is naturally present in time-transcending awareness. Everything is naturally perfect just as it is. All phenomena appear in their uniqueness as part of the continually changing pattern. These patterns are vibrant with meaning and significance at every moment; yet there is no significance to attach to such meanings beyond the moment in which they present themselves.

This is the dance of the five elememts in which matter is a symbol of energy and energy a symbol of emptiness. We are a symbol of our own enlightenment. With no effort or practice whatsoever, liberation or enlightenment is already here.

The everyday practice of dzogchen is just everyday life itself. Since the undeveloped state does not exist, there is no need to behave in any special way or attempt to attain anything above and beyond what you actually are. There should be no feeling of striving to reach some “amazing goal” or “advanced state.”

To strive for such a state is a neurosis which only conditions us and serves to obstruct the free flow of Mind. We should also avoid thinking of ourselves as worthless persons - we are naturally free and unconditioned. We are intrinsically enlightened and lack nothing.

When engaging in meditation practice, we should feel it to be as natural as eating, breathing and defecating. It should not become a specialized or formal event, bloated with seriousness and solemnity. We should realize that meditation transcends effort, practice, aims, goals and the duality of liberation and non-liberation. Meditation is always ideal; there is no need to correct anything. Since everything that arises is simply the play of mind as such, there is no unsatisfactory meditation and no need to judge thoughts as good or bad.

Therefore we should simply sit. Simply stay in your own place, in your own condition just as it is. Forgetting self-conscious feelings, we do not have to think “I am meditating.” Our practice should be without effort, without strain, without attempts to control or force and without trying to become “peaceful.”

If we find that we are disturbing ourselves in any of these ways, we stop meditating and simply rest or relax for a while. Then we resume our meditation. If we have “interesting experiences” either during or after meditation, we should avoid making anything special of them. To spend time thinking about experiences is simply a distraction and an attempt to become unnatural. These experiences are simply signs of practice and should be regarded as transient events. We should not attempt to reexperience them because to do so only serves to distort the natural spontaneity of mind. All phenomena are completely new and fresh, absolutely unique and entirely free from all concepts of past, present and future. They are experienced in timelessness.

The continual stream of new discovery, revelation and inspiration which arises at every moment is the manifestation of our clarity. We should learn to see everyday life as mandala - the luminous fringes of experience which radiate spontaneously from the empty nature of our being. The aspects of our mandala are the day-to-day objects of our life experience moving in the dance or play of the universe. By this symbolism the inner teacher reveals the profound and ultimate significance of being. Therefore we should be natural and spontaneous, accepting and learning from everything. This enables us to see the ironic and amusing side of events that usually irritate us.

In meditation we can see through the illusion of past, present and future - our experience becomes the continuity of nowness. The past is only an unreliable memory held in the present. The future is only a projection of our present conceptions. The present itself vanishes as soon as we try to grasp it. So why bother with attempting to establish an illusion of solid ground?

We should free ourselves from our past memories and preconceptions of meditation. Each moment of meditation is completely unique and full of potentiality. In such moments, we will be incapable of judging our meditation in terms of past experience, dry theory or hollow rhetoric.

Simply plunging directly into meditation in the moment now, with our whole being, free from hesitation, boredom or excitement, is enlightenment.

By Dilgo Khyentse Rinpoche

The 1000 Arms of Guan Yin

2006-12-13T08:34:00.000+01:00

Pema Chöphel in Züsch

2006-12-13T08:02:00.000+01:00

Khen Rinpoche Pema Chöphel visiting the new Palyul center in Züsch, Germany. He will give teachings on Medicine Buddha and a Long-Life Empowerment from December 16 - 18.

The program will start on Dec. 16th at 10:00 am an end on Dec. 18th at approx. 05:00 pm. The fee for the whole program is 60€ and 25€ per day.

Place: Am Mühlenberg 1, 54422 Züsch, DE

Contact: M. Martin, Tel: 06341-897972

Soy is making kids 'gay'

2006-12-12T08:12:00.000+01:00

....sometimes these Christians really make me wonder.... Recently I came across this amusing article written by a guy named Jim Rutz - a quite proper name 'cause what he writes is what we call Rotz in german....

There's a slow poison out there that's severely damaging our children and threatening to tear apart our culture. The ironic part is, it's a "health food," one of our most popular.

Now, I'm a health-food guy, a fanatic who seldom allows anything into his kitchen unless it's organic. I state my bias here just so you'll know I'm not anti-health food.

The dangerous food I'm speaking of is soy. Soybean products are feminizing, and they're all over the place. You can hardly escape them anymore.

read full article

The Tibetan Book of the Dead, Part 1

2006-11-10T13:31:00.001+01:00

The Tibetan Book of the Dead, Part 2

2006-11-10T13:30:00.000+01:00

Teachings by Loppön Jigme Rinpoche

2006-11-05T18:42:00.000+01:00

Here are some teachings by Loppön Jigme Thutop Namgyal Rinpoche entitled 'The Sound of Compassion'. These teachings are part of a series of twelve talks given by Rinpoche in spring of 2006 in San Anselmo, California, with the title 'The Wheel of Skillful Means and Wisdom'. I'm not sure if they're going to put all of these teachings online, but for now one can download two of these talks in MP3 format from Loppön Jigme Rinpoche's Blog.

The Sound of Compassion Part 1/2
The Sound of Compassion Part 2/2

Loppön Jigme Thutop Namgyal Rinpoche was born to Lama Sherab Dorje Rinpoche (of Repkong Monastery in Amdo, Tibet and the main disciple of His Holiness Dudjom Rinpoche), and to Pema Lhatso, (a T’hröma practitioner from Pema Kö, Tibet), on the 10th day of the first Tibetan month of the year of the Wood Snake in Orissa, India.

Rinpoche studied Tibetan philosophy, history, grammar, poetry, calligraphy and Sanskrit at the Tibetan Institute of Varanasi, India, where he received a BA in Tibetan philosophy. He completed one year of MA before he left to do retreat in Helambu. In 1992, Rinpoche was appointed to the position of Dorje Loppön for His Holiness Chatral Rinpoche. He received the entire Tersar tradition from His Holiness Dudjom Rinpoche, and from His Holiness Dilgo Khentse Rinpoche he received the entire Kama tradition, empowerment, oral transmission and teachings. From His Holiness Chatral Rinpoche, his own root guru, Rinpoche received the entire Longchen Nyingthig Tradition.

Rinpoche currently lives with his wife, Chris Iverson, in Marin County in the San Francisco bay area. They have four children, one girl and three boys.

Chokling Jigme Palden Rinpoche in Switzerland

2006-11-02T08:39:00.000+01:00

Chokling Jigme Palden Rinpoche
Dzogchen Teachings & Vajra Kilaya Empowerment
November 3 - 5 2006
in Switzerland

Chokling Jigme Palden Rinpoche was born in Kham, in Tibet, in a famous family of tantric practitioners. He spent many years in retreat, in Tibet as well as in Nepal, and he was a very close disciple of His Holiness the 16th Karmapa and Dilgo Khyentse Rinpoche.

Chokling Jigme Palden Rinpoche himself was recognized by Taklung Tsetrul Rinpoché and Adzom Drukpa Rinpoche as the incarnation of Chokgyur Dechen Lingpa (1829-1879), who was one of greatest the tertöns (or discoverer of spiritual treasures) of his time.

From November 3, Chokling Jigme Palden Rinpoche, will give invaluable teachings on Dzogchen meditation, which aims at recognizing the true nature of the mind. Moreover, Rinpoche will give an Wang (or initiation) of Vajra Kilaya.

PROGRAM

Friday, November 3
Teaching of Dzogchen
Center Semnyid Ngalso Ling (Lausanne)

Saturday, November 4
Initiation of Vajra Kilaya and
teaching of Dzogchen
Center Orgyen Ling (Geneva)

Sunday, November 5
Teaching of Dzogchen
Center Thegchok Ling (Poker)

more information:

Thegchok Ling (in France)

Thegchok Ling (English translation)

Drubwang Konchog Norbu Rinpoche in Germany

2006-11-02T08:27:00.000+01:00

H.H. Drubwang Konchog Norbu Rinpoche
Great Mani Blessing
Decemer 11 - 15 2006
Medelon, Germany

Drubwang Konchok Norbu Rinpoche was born in Drikung, Tibet in 1921. He entered Drikung Nyima Changra Buddhist Institute at a very young age, and studied Buddhist philosophy. After his graduation, Drubwang Konchok Norbu Rinpoche became the disciple of one of the foremost contemporary retreat masters of the Drikung Kagyu Lineage. The retreat masters's name was Drubwang Pachung Rinpoche (1901-1988). Under the guidance of Drubwang Pachung Rinpoche, Drubwang Konchok Norbu went on many years of retreat.

After the so-called Chinese Cultural Revolution, Drubwang Pachung Rinpoche sent Drubwang Konchok Norbu Rinpoche, once again, back to solitary retreat. This time for ten long years without a break. It was during this period that Drubwang Konchok Norbu Rinpoche gained the supreme experiential understanding of Mahamudra. Many times he saw His Holiness the Dalai Lama in his visions.

Drubwang Konchok Norbu Rinpoche currently lives in the Drikung Kagyu Institute in northern India. He is 79 years old. Some years ago, Drubwang Rinpoche forewarned that he would leave this world for the benefit of all sentient beings. It was because of H.H. Dalai Lama's request that Drubwang Rinpoche agreed to stay on for a few more years. In September, 1999, His Holiness the Dalai Lama wrote a long life prayer for Drubwang Konchok Norbu Rinpoche at the request of the Drikung Kyabgon Chetsang, the Supreme Co-Head of the Drikung Kagyu Lineage of Tibetan Buddhism. Drubwang Konchok Norbu Rinpoche does not give tantric empowerments or lofty teachings on Mahamudra, or on Mahasandhi. He encourages and inspires people to do the simplest of all dharma practices: extend kindness, and recite:
Om Ma Ni Pad Me Hung, and Om Ah Hung Vajra Guru Padma Siddhi Hung

more information:

Program Flyer (PDF)

Drikung Ngaden Chöling

John Reynolds in Regensburg

2006-10-21T22:59:00.000+02:00

...hab's leider erst ziemlich spät mitgekriegt, dass John Reynolds ganz in meiner Nähe einen Vortrag und ein Wochenendseminar hält - doch für all die, die in der Gegend sind und grad nichts besseres zu tun haben ;-)

Dakinis: Das weibliche Prinzip im tibetischen Buddhismus
27. – 29. Oktober 2006

Freitag, 27.10.
Abendvortrag, Beginn 19.00 Uhr bis ca. 21.00 Uhr, 15 Euro

Samstag, 28.10. und Sonntag, 29.10.
Wochenendseminar, jeweils von 10.00 bis 13.00 Uhr und
von 15.00 bis 18.00 Uhr, je 40 Euro
Ort: Tanzstudio Krippner, Obermünsterstr. 9, 93047 Regensburg

Die „Dakini oder Khandroma (wörtlich: „die, die sich durch den Raum bewegt oder „die, die durch den Himmel geht“) ist eine Manifestation von Energie in weiblicher Form. Es gibt weltliche Dakinis, die menschliche Wesen sind (beispielsweise spirituelle Lehrerinnen oder andere weibliche Verwirklichte mit besonderen psychischen Kräften). Es gibt aber auch nichtmenschliche Dakinis wie beispielsweise Göttinnen und Naturgeister.

Weisheitsdakinis schließlich sind jenseits oder außerhalb von Samsara und stellen Manifestationen erleuchteten Gewahrseins in weiblicher Form dar. Hierunter fallen weibliche Buddhas wie Tara, weibliche Bodhisattvas wie Lakshmi und Saraswati oder auch weibliche Schützer wie Ekajati und Paldän Lhamo. Im tantrischen Buddhismus Tibets verkörpert die Dakini den Weisheitsaspekt eines vollkommenen erleuchteten Buddhas, weshalb sie als Gefährtin aller Buddhas bezeichnet wird. Allgemeiner gesagt repräsentiert die Dakini das weibliche Prinzip, das sich außerhalb der Kontrolle der patriarchalischen Gesellschaft und des männlichen Ego-Bewusstseins befindet. Aus diesem Grunde kann die Dakini als verlockend und bezaubernd aber auch als zornvoll und erschreckend dargestellt werden.

Dieser Kurs wird einen Überblick über das Prinzip der Dakini in den Höheren Tantras des tibetischen Buddhismus geben und in die rituelle und meditative Praxis die mit dem Dakini Yoga verbunden sind einführen. Wir werden insbesondere die Meditation und Praxis von Kurukulla (der Dakini der Verführung und Verzauberung, die alle Wesen unter ihre Kontrolle bringt die schwer zu unterwerfen sind) aber der zornvollen löwenköpfigen Dakini Simhamukha (die alle Hindernisse, Negativitäten und bösen Geister unterwirft und bezwingt) kennen lernen. Zu diesem Zweck werden wir uns auf die tiefgründigen Ausführungen von Jamgön Kongtrul und Jamyang Khyenste zu diesen beiden Weisheitsdakinis stützen.

www.vajranatha.com/schedule.htm

All about Chörtens....

2006-10-18T07:06:00.000+02:00

Benalmadena Stupa, Malaga, Spain

What Are Stupas?

“Stupas (Tib. Chörten) began in pre-Buddhist India as hemispherical burial grounds that marked the remains of temporal rulers. At an early stage in the development of Buddhist art, they became symbols of the Buddha’s continuing immanence as well as representations of his Mind....” Robert Thurman/Denise Leidy “Mandala, The Architecture of Enlightenment”.

Because every element of a Buddha’s physical body is pervaded with the pure energy of Enlightened Mind, the teacher’s remains after cremation are considered sacred. One sign that a teacher is an Enlightened manifestation is that relics will be found in the ashes that resemble small, round pearls which can be white, red, or brown. These are often the relics that are put inside stupas being built today.

8 Great Deeds

Since Shakyamuni Buddha’s passing, the stupas that have been built are representations of his form and memorials of his 8 Great Deeds. The structures are constructed according to guidelines found in Buddhist scripture that he left for us. Many stupas today are built on these representations.

Stupa

SACRED SYMBOL OF ENLIGHTENMENT

The stupa has long been a potent Buddhist symbol, a pure manifestation of enlightenment. Constructed in accord with universal principles and empowered with the knowledge conveyed through the Buddhist lineages, stupas promote harmony and balance in the world. Magnified many times over by the relics sealed within, their ability to defuse the forces of chaos and negativity can ease the ills of body and mind, heighten awareness, and avert natural disasters. For those attuned to their significance, stupas can transmit the power of enlightenment.

Consecrated by the blessings of the enlightened lineages, the stupa transforms offerings into merit that opens the spiritual path and awakens the aspiration for realization. Providing no place for the ego to take hold, the stupa is a pure receptacle for devotion and prayer directed to peace and harmony among living beings. It promotes order in nature and in the wider cosmos, protecting from disasters and healing the disquiets of the human heart. Within its range of blessings suffering dissolves, and compassion begins to emerge. From compassion arises Bodhicitta, the heart of enlightenment.

The Swayambhupurana describes the arising of the primeval cosmic stupa and its appearance throughout the aeons in Buddhafield after Buddhafield, from the time of the Buddha Vipashyin to the time of the Buddha Shakyamuni. Although the Swayambhu of our time is located in Nepal, the text clearly refers to the stupa as Dharmadhatu, beyond all concepts of time and space. Emphasizing the stupa’s primeval nature, it locates the site of the stupa’s arising in the three times (past, present, and future), during which it bears four names: the Mountain of Lotuses; Mount Goshringa, the Bull-Horn Mountain (a place associated also with Khotan); the Vajra Range and the Bull’s Tail.

The Dharmadhatu, which literally means field of Dharma, is cosmic in scope; having no beginning or end, it encompasses all pure enlightened qualities. Transcending all modes of dualistic thought, Dharmadhatu accommodates the appearance of all Buddhas, who manifest out of compassion to demonstrate the way to enlightenment. The Dharmadhatu has no substance or form; ineffable and unchanging, it shines through the forms of Buddhas and Bodhisattvas, embodiments of enlightenment. As the Swayambhu-purana relates, in aeons past the pure Dharmadhatu arose from a thousand-petalled lotus, and out of compassion for living beings, became visible in the form of a stupa.

Circumambulating Stupas

The sutras explain the benefits of circumambulating stupas, maintaining them, and beautifying them with offerings of gold, flowers, incense, and devotion. In so doing, one honors the precious seed of enlightenment inherent in self and others and enriches the soil in which it can grow.

Buddhists circumambulate Stupas clockwise (except for Vajrayogini practitioners), while Bönpos circumambulate them counterclockwise (which has to do with the emphasis of the female energie, rather than the male energy).

The verses that follow are a translation of the Caitya-pradaksina-gatha, preserved in the Kagyur, the section of the Tibetan Canon devoted to the direct teachings of the Buddha.

VERSES FOR CIRCUMAMBULATING A STUPA

Homage to the Three Jewels

After the Buddha, the One of Great Wisdom, had turned the Dharma Wheel in the world, the wise one Sariputra humbly asked, “What are the results that come from circumambulating a stupa? May the Guide of the supreme universe of this great kalpa please advise me.”

The perfect Buddha, supreme among two-legged beings, the Enlightened One, granted this reply: “I will indicate a few of the qualities gained from circumambulating stupas.”

“When you circumambulate a stupa you will be honored by gods, nagas, yaksas, gandharvas, and asuras, by garudas, kinnaras, and mahoragas.

“Once you gain the leisure, so vary rare, and circumambulate a stupa for even a very short time, the eight adverse states will be no more.

“Circumambulating a stupa will have this result: mindfulness and clear perception; a radiant appearance and intelligence; and you will be honored everywhere.

“Circumambulating a stupa will have this result: a very long life – a lifetime more like that of a god – in which you will obtain great renown.

“Circumambulating a stupa will have this result: rebirth in Jambuling in a family of worthy line and virtuous mind.

“Circumambulating a stupa will have this result: You will be pure as the snow; you will be good, radiant, and wise, and you will lead a happy life.

“Circumambulating a stupa will have this result: wealth of every kind; freedom from greed; generosity and joy in giving.

“Circumambulating a stupa will have this result: You will be a true delight, beautiful to behold, radiant, a joy to see, and endowed with vast enjoyment of life.

“Circumambulating a stupa will have this result: You will see the whole process of perception as empty, and, bewilderment about the Dharma ended, you will quickly obtain the state of bliss.

“Circumambulating a stupa will have this result: You will be reborn in an imperial line of kings with a circle of female attendants, and you will have great strength and perseverance.

“Circumambulating a stupa will have this result: You will be reborn in the great Brahma’s lofty realm, where you will possess self-discipline, profound understanding, and knowledge of healing rituals.

“Circumambulating a stupa will have this result: You will be reborn in Grihapatis’ lofty realm, provided with all sorts of riches and a wealth of grain and jewels.

“Circumambulating a stupa will have this result: You will be reborn as a lord of Jambuling, with a domain extending to the ends of the earth, and you will be a Dharma king.

“Circumambulating a stupa will have this result: You will be reborn as a cakravartin king, possessing the seven more precious supports for a king; accordingly, you will turn the Dharma wheel.

“Circumambulating a stupa will have this result: After death you will pass to the higher realms; rejoicing in the Buddha’s doctrine, you will be a yogin and a miracle-worker.

“Circumambulating a stupa will have this result: You will pass from the realm of the gods to be reborn in the human realm, and will enter the womb with clear intent.

“Circumambulating a stupa will have this result: You will never be harmed by the contaminants that come from the conditions of the womb – you will be like the purest of gems.

“Circumambulating a stupa will have this result: You will dwell happily in the womb, you will be born easily, and joyfully you will drink at the breast.

“Circumambulating a stupa will have this result: You will have a father who will ensure you the finest care by many attendants and a nursemaid who is always attentive.

“Circumambulating a stupa will have this result: Your relatives will adore you, loving you even more than your parents do. And as you grow, your pleasure will steadily increase.

“Circumambulating a stupa will have this result: Flesh-eaters and other demonic beings will not harm you, and you will live a life of flawless enjoyment.

“Circumambulating a stupa will have this result: For one hundred dalpas your body will be perfect; you will never be crippled or blind.

“Circumambulating a stupa will have this result: Your eyes will become totally pure: oblong, sapphire-hued, and beautiful like the eyes of the gods.

“Circumambulating a stupa will have this result: Both body and mind will be well-balanced, your determination unswerving, and your shoulders broad and dependable.

“Circumambulating a stupa will have this result: Your body will be powerful and perfectly shaped, with wondrous characteristics.

“Circumambulating a stupa will have this result: You will become Indra, Lord of the Thirty-three – the one with miraculous abilities, the great Lord of Gods.

“Circumambulating a stupa will have this result: You will become the king of the gods of the heaven called Yama or Tusita or of the heaven Nirmanarati or Parinirmita-vasavartin.

“Circumambulating a stupa will have this result: You will gain the power of Brahma himself in the world of Brahma, and you will be worshiped by many tens of millions of gods.

“Circumambulating a stupa will have this result: For one thousand times ten million kalpas – and one hundred times one hundred billion more – you will be endowed with wisdom and always honored.

“Circumambulating a stupa will have this result: For one thousand times ten million kalpas your body will be pure and your attire pristine as you practice the immaculate Dharma.

“Circumambulating a stupa will have this result: You will gain strength and perfect vitality, and setting laziness aside, you will obtain the supreme accomplishments.

“Circumambulating a stupa will have this result: You will become steadfast and dynamic; through immense ability, unstoppable, quickly achieving the highest aims.

“Circumambulating a stupa will have this result: You will obtain a melodious voice with a pleasing pitch and dulcet tone. You will never be harmed and you will be free from disease.

“Circumambulating a stupa will have this result: You will quickly reach the stage of Enlightened Teacher such as I myself, and you will obtain rebirth as a great sage.

“Circumambulating a stupa will have this result: You will soon obtain th four foundations of mindfulness, the Four Immeasurables of Mind and the powers of the Bases of Miraculous Ability.

“Circumambulating a stupa will have this result: You will achieve the Four Noble Truths, the powers and the strengths, and the fruit of the limbs of enlightenment.

“Circumambulating a stupa will have this result: You will obtain the six superknowledges, unstained, having cast off all th emotional fetters, and you will become a wonder-working Arhat.

“Circumambulating a stupa will have this result: Having cast off desire and hatred and having given up all your attendants, you will gain the enlightenment of a Pratyekabuddha.

“Circumambulating a stupa will have this result: You will be ornamented with the marks of the Tathagatas manifest in the world, and you will obtain a body of golden hue.

“Circumambulation is a physical act; circumambulation is an act of speech as well; circumambulation is an act of the mind; circumambulation instills the aspiration for enlightenment. By circumambulation, you achieve your sims in all the stages of bliss so hard to traverse.

“What then are the benefits of circumambulating the stupa of the Lord of the World? Although words are far too limited to express them well, out of mercy for sentient beings, and as requested by Sariputra, the Lord of the World will indicate the benefits of honoring the stupa.

“The value of one hundred horses, one hundred measures of gold, one hundred chariots drawn by mules, one hundred chariots drawn by mares and filled with precious jewels could not even begin to equal one sixteenth part of one step of one circumambulation.

“One hundred maidens of Kamboja wearing jeweled earrings with circlets of gold upon their arms and adorned with rings and necklaces of the finest gold; one hundred elephants, snowy white, robust and broad-backed, adorned with gold and jewels, carrying their great trunks curved over their heads like plowshares, could not even begin to equal one sixteenth part of the value of one step of one circumambulation.

“O wise one, the benefit of those who joyfully take one step around the Buddha’s stupa is unmatched by the benefit of gaining one hundred thousand measures of gold from the gold river of Jambu.

“O wise one, the benefit of those who joyfully offer a clay bowls to the Buddha’s stupa is unmatched by the benefit of those with one hundred thousand palaces made of gold from the gold river of Jambu.

“O wise one, the benefit of those who joyfully heap flowers before the Buddha’s stupa is unmatched by the benefit of having one hundred thousand vessels made of gold from the gold river of Jambu.

“O wise one, the benefit of those who joyfully bear flower garlands for the Buddha’s stupa is unmatched by the benefit of having twenty million bales.

“O wise one, the benefit of those who joyfully sprinkle perfumed water upon the Buddha’s stupa is unmatched by the benefit of having one thousand hillocks of gold made from the gold river of Jambu.

“O wise one, the benefit of those who joyfully offer butter lamps to the Buddha’s stupa is unmatched by the benefits of having one hundred thousand times ten million measures of gold from the gold river of Jambu.

“O wise one, the benefit of those who joyfully offer victory banners, pennants, and parasols to the Buddha’s stupa is unmatched by the benefit of those who possess one hundred thousand great mountains of gold.

“There is no difference between the merit of those who make offerings while I am here and those who make offerings after my nirvana, if their virtuous intentions are the same.

“Such is the inconceivable Buddha;
So also the inconceivable Buddhadharma;
for those with faith in the inconceivable,
inconceivable are the results”

This completes the verse on circumambulating a stupa, known in Sanskrit as the Caitya-pradaksina-gatha and in Tibetan as mChod-rten bskor-ba’i tshigs-su bcad-pa.

* * *

The Twenty-Four Elements of the Stupa

1. Tog top
2. Nyi-ma sun
3. Zla-ba moon
4. Char-khebs rain cover
5. Thugs-rje-mdo-gzungs symbol of compassion
6. Zar-tshag canopy
7. Pho-‘khor father cakra
8. Mo-‘khor mother cakra (space in between)
9. Chos-‘khor-bcu-gsun thirteen dharmacakras
10. Gdugs-‘degs-padma lotus parasol
11. Bre harmika
12. Bre-rten support of the harmika
13. Bre-rman foundation of the harmika
14. ‘Bum-pa vase
15. Sgo-khyim door of the vase
16. ‘Bum-gdan seat of the vase
17. Bang-rim steps
18. Dge-bcu the ten virtues
19. Bad-gam large lotuses (balcony)
20. Bad-chung small lotuses (small border)
21. Gsung-sne edging or hem
22. Gdong-chen face
23. Them-skas stairs
24. Sa-‘dzin foundation

SYMBOLISM OF THE STUPA

The foundation as dharmadhatu: the realm of Dharma, at once the foundation and the context of the whole.

The lion throne as the four fearlessnesses: The four fearlessnesses are the empowering throne or vehicle for the transmission of enlightenment. As a result of possessing the four fearlessnesses, Buddhas have the power to help others know all that is knowable, to enable others to abandon what must be abandoned, to teach what ought to be taught, and to help others attain the most pure and supreme enlightenment. The four fearlessnesses arise as the result of four knowledges:

1. Knowledge that all factors of existence are understood
2. Knowledge that the obstacles are correctly known and the way to stop them can be taught to others
3. Knowledge that the path of renunciation, through which all the virtuous qualities are obtained, has in fact been accomplished
4. Knowledge that all corruption has been brought to an end

The base as the ten righteous actions which generate the merit and virtue necessary to successfully follow the path. The first three apply to body, the next four apply to speech, and the last three apply to mind.

1. Refraining from destroying life
2. Refraining from taking what has not been given
3. Refraining from improper sexual practices
4. Refraining from telling falsehoods
5. Refraining from using abusive language
6. Refraining from slandering others
7. Refraining from indulging in irrelevant talk
8. Refraining from covetousness
9. Refraining from malice
10. Refraining from holding destructive views

The first terrace as the four foundations of mindfulness:

1. Mindfulness of body
2. Mindfulness of feeling
3. Mindfulness of mind
4. Mindfulness of mental events

The second terrace as the four genuine restraints:

1. Not to initiate nonvirtuous actions not yet generated
2. To give up nonvirtuous actions already generated
3. To bring about virtuous actions not yet generated
4. Not to allow virtuous actions already arisen to degenerate

The third terrace as the four bases of supernormal powers:

1. Meditative experience based on willingness
2. Meditative experience based on mind
3. Meditative experience based on effort
4. Meditative experience based on analysis

The fourth terrace as the five spiritual faculties:

1. Faith
2. Effort
3. Mindfulness
4. Meditative concentration
5. Wisdom

The base of the vase as the five spiritual strengths, the same as the five spiritual faculties, integrated and activated as strengths.

The vase as the seven limbs of enlightenment:

1. Mindfulness
2. Investigation of meanings and values
3. Sustained effort
4. Joy
5. Refinement and serenity
6. Meditative concentration
7. Equanimity

The foundation and support of the harmika as the eightfold path:

1. Genuinely pure view
2. Genuinely pure conceptualization
3. Genuinely pure speech
4. Genuinely pure conduct
5. Genuinely pure livelihood
6. Genuinely pure effort
7. Genuinely pure meditation
8. Genuinely pure concentration

The ten righteous actions generate merit and virtue, the basis for the spiritual path. The four foundations of mindfulness, four genuine restraints, four bases of supernormal powers, five faculties, five strengths, seven limbs of enlightenment, and the eightfold path are collectively known as the thirty-seven wings of enlightenment. Together with the ten righteous actions they form the cause of realization. The following are the result: the wisdoms and deliverances specific to a Bodhisattva and the ten Bodhisattva stages culminating in omniscience. With this attainment arise qualities specific to the supremely enlightened Buddhas: the three mindfulnesses, great compassion and non-differentiated Dharmadhatu.

The wood of life as the ten knowledges:

1. Knowledge of dharma
2. Knowledge of the thoughts of others
3. Knowledge of relations
4. Empirical knowledge
5. Knowledge of suffering
6. Knowledge of the cause of suffering
7. Knowledge of the cessation of suffering
8. Knowledge of the way to the cessation of suffering
9. Knowledge of things that lead to despair
10. Knowledge of the non-production of things

The harmika as the four enlightened wisdoms which enable Buddhas to activate the four deliverances: to help others know all that is knowable and abandon what must be abandoned; to teach what needs to be taught; and to help others attain the supreme enlightenment of a Buddha.

The thirteen wheels as the ten bodhisattva stages:

1. The joyous
2. The immaculate
3. The illuminating
4. The radiant
5. The difficult to conquer
6. The manifest
7. The far-reaching
8. The immovable
9. The excellent intelligence
10. The cloud of Dharma

and the three applications of mindfulness. These relate to profound equanimity in the three possible circumstances of teaching the Dharma:

11. All disciples may hear, accept, and practice the teachings
12. None may hear, accept, and practice the teachings
13. Some disciples may hear, accept, and practice the teachings, while others do not.

The parasol (raincover) as the protection of compassion: The great compassion of a Buddha arises from omniscience. Free from all vestige of self-interest, it applies itself evenly, turning its warmth upon all beings equally.

The top as the pristine Dharmadhatu, comprehended by the omniscience of the fully enlightened Buddhas, described as self-arisen primordial wisdom, nondual suchness, complete direct understanding of all aspects of reality.

The whole as the three aspects of enlightened being: Nirmanakaya, Sambhogakaya, and Dharmakaya.

STUPA CONSECRATED CONTENTS

The stupa is totally filled from the top to the bottom with a multitude of relics and other items to generate the power which transforms and defuses negativity in the world. The tsa-tsa’s and the mantras have been prepared during the past year, both in Denver and at OCD. All items have been empowered and consecrated for a month with regular tsoks which included repetition of all mantras rolled for the stupa.

This contents of this stupa are indicated below with their placement in the stupa.

BASE
The base of the stupa contains many weapons, many utilitarian items (cooking utensils, clocks, computers, TVs, and so forth), vases, the Kalpa Butter lamp, metal mandalas, and tsa-tsa’s.

Vases – Included in the stupa are approximately fifty General Wealth, Earth and Naga vases, all including their respective deity mantras plus the ingredients and relics necessary for their empowerment and blessing. In addition, others vases were prepared to reverse war, famine, disease and the elementals.

Reversing War 120
Reversing Famine 120
Reversing Disease 120
Reversing poverty and elementals 252

Total 609

Kalpa Butter Lamp – The Kalpa Butter Lamp removes ignorance. Approximately two feet tall, it is made of copper, engraved with the eight auspicious symbols, covered with gold, and filled with butter protected by a paraffin seal. On its base, appropriate mantras are written in gold. Included with this lamp are eleven vases prepared specifically for the lamp.

Mandalas – The three gold plated engraved mandalas, each 20 inches square, are the Masculine chakra, the Feminine cakra, and the Wealth God Ganapati.

Tsa Tsa’s – Around 8,000 small plaster images of Guru Rinpoche, Dorje Drollo, and the three Long Life Buddhas were painted red and each consecrated with their respective mantras, and body, speech and mind relics.

MIDDLE LEVEL
The middle level, just under the bumpa, is filled with religious objects and tsa tsas.

BUMPA
The bumpa includes a visible Shakyamuni statue – consecrated with mantras rolled at OCD and the appropriate special relics, offering bowls placed in front of the Shakyamuni statue, mantras, additional special and rare relics, and certain religious objects.

Mantras – All summer and part of the fall were spent rolling and wrapping mantras printed in Nepal. Over two kilograms of saffron were consumed. Included were many deity mantras and mantras specific for the different levels of the stupa.

SOG SHING
To provide the needed length, two central column Sog Shings run from the base of the bumpa to the tip of the sun and moon disk at the top. Each has a stupa carved at the top and a vajra at its base. They are inscribed with gold mantras and consecrated relics at the respective centers, then wrapped in silk and finished with the five-color threads.

The top includes a specific rare Buddha bone relic. At the base of the sog shing are the five precious gems, semi-precious gems, precious metals, and relics.

SUN AND MOON DISK
The canopy, sun and moon disk at the top of the stupa were constructed and gold plated in Nepal. They have been filled with the appropriate consecrated mandalas and relics.

www.tersar.org/stupa.html

The Stupa Information Page

Wiki Information about Chortens

Tibetan Nun Shot By Chinese Soldier

2006-10-16T16:51:00.000+02:00

Climbers see Tibetans shot 'like rats'

An Australian mountaineer was among dozens of climbers at a Himalayan base camp who watched in horror as Chinese soldiers shot Tibetan refugees "like rats, dogs [and] rabbits", leaving at least one teenage nun lying dead in the snow.

The incident, witnessed by international climbers and Sherpas at a camp on Mount Cho Oyu - about 20 kilometres west of Mount Everest - occurred on September 30 as a group of refugees, including many children, made their way across the 5700-metre-high Nangpa La Pass from Tibet to Nepal and then on to Dharamsala in India - the home of their spiritual leader, the Dalai Lama.

Detailed accounts of the attack are beginning to filter through despite what the British newspaper, The Independent, described as an attempt by Chinese authorities to silence the many Western climbers and Sherpas who witnessed the shooting.

A Tibetan monk who managed to reach Nepal was quoted in the paper as saying: "We started walking early through the Nangpa La Pass. Then the soldiers arrived. They started shooting and we ran; there were 15 children from eight to 10; only one escaped arrest.

"I just ran to save my life by praying to His Holiness the Dalai Lama. I think the soldiers fired for 15 minutes."

"They were shouting, but I did not hear them ... I just heard gunshots passing my ears. I don't remember how many people were shot."

Another said: "When the Chinese started shooting, it was terrifying. We could only hear the gunfire and our friends screaming. We tried to take care of the seven-year-old girl with us."

Steve Lawes, a British police officer and mountaineer who was about 300 metres from the soldiers, told The Independent: "One person fell, got up, but then fell again."

An Australian climber, who did not give his name, told Reuters: "I looked through the telescope. I saw two objects - the first one looked like it was a backpack and the second one was definitely a body."

The International Campaign for Tibet (ICT) said a young Tibetan nun was confirmed dead while there were unconfirmed reports that a young refugee boy was killed.

The organisation said it also had fears for the safety of about 10 Tibetan refugee children who were arrested by the Chinese soldiers after fleeing from the gunshots. Mr. Lawes told The Independent that the children were marched single file through the base camp.

"The children were in single file, about six feet away from me. They didn't see us - they weren't looking around the way kids normally would, they were too frightened. By that time, advance base camp was crawling with soldiers. We were doing our best not to do anything that might spark off more violence."

An Australian mountaineer was among dozens of climbers at a Himalayan base camp who watched in horror as Chinese soldiers shot Tibetan refugees "like rats, dogs [and] rabbits", leaving at least one teenage nun lying dead in the snow.

The incident, witnessed by international climbers and Sherpas at a camp on Mount Cho Oyu - about 20 kilometres west of Mount Everest - occurred on September 30 as a group of refugees, including many children, made their way across the 5700-metre-high Nangpa La Pass from Tibet to Nepal and then on to Dharamsala in India - the home of their spiritual leader, the Dalai Lama.

Detailed accounts of the attack are beginning to filter through despite what the British newspaper, The Independent, described as an attempt by Chinese authorities to silence the many Western climbers and Sherpas who witnessed the shooting.

A Tibetan monk who managed to reach Nepal was quoted in the paper as saying: "We started walking early through the Nangpa La Pass. Then the soldiers arrived. They started shooting and we ran; there were 15 children from eight to 10; only one escaped arrest.

"I just ran to save my life by praying to His Holiness the Dalai Lama. I think the soldiers fired for 15 minutes."

"They were shouting, but I did not hear them ... I just heard gunshots passing my ears. I don't remember how many people were shot."

Another said: "When the Chinese started shooting, it was terrifying. We could only hear the gunfire and our friends screaming. We tried to take care of the seven-year-old girl with us."

Steve Lawes, a British police officer and mountaineer who was about 300 metres from the soldiers, told The Independent: "One person fell, got up, but then fell again."

An Australian climber, who did not give his name, told Reuters: "I looked through the telescope. I saw two objects - the first one looked like it was a backpack and the second one was definitely a body."

The International Campaign for Tibet (ICT) said a young Tibetan nun was confirmed dead while there were unconfirmed reports that a young refugee boy was killed.

The organisation said it also had fears for the safety of about 10 Tibetan refugee children who were arrested by the Chinese soldiers after fleeing from the gunshots.

Mr Lawes told The Independent that the children were marched single file through the base camp.

"The children were in single file, about six feet away from me. They didn't see us - they weren't looking around the way kids normally would, they were too frightened. By that time, advance base camp was crawling with soldiers. We were doing our best not to do anything that might spark off more violence."

[Article by Jano Gibson; www.smh.com.au]

See also:
news.bbc.co.uk
www.mounteverest.net

A Christian Buddha

2006-10-15T16:12:00.000+02:00

The Story of Barlaam and Josaphat

There is a scene in the Merchant of Venice in which the suitors of Portia, a spirited young heiress, are shown three caskets, one of gold, one of silver, and one of lead. One of them contains Portia’s portrait, and according to her father’s will the suitor who chooses the right casket, the one containing the portrait, will be able to marry Portia. The Prince of Morocco chooses the gold casket, but on opening it he finds only a skeleton and some verses beginning All that glitters is not gold; Often have you heard that told.

Similarly the Prince of Aragon, on being shown the caskets, chooses the silver one and to his chagrin finds the portrait of a ‘blinking idiot’ and some sardonic verses. The third suitor is Bassanio, a young Venetian with whom Portia herself is secretly in love. He chooses the lead casket, where he finds Portia’s portrait and verses inviting him to claim the lady ‘with a loving kiss’. Few of those who have seen the play will have known that Shakespeare took the theme of the Three Caskets from the romance of Barlaam and Josaphat, a Christianized version of episodes from the life of the Buddha, which he found in The Golden Legend (1483), Caxton’s version of a French translation of the Legenda Aurea, a work compiled in Latin by the thirteenthcentury Dominican friar Jacobus de Voragine who became Archbishop of Geneva.

The story of the monk Barlaam and prince Josaphat underwent many changes before eventually passing from Voragine to Caxton and from Caxton to Shakespeare, but in Caxton’s English version, still very readable, incidents which are parts of the Buddha’s biography as handed down in Buddhist tradition can nevertheless still be discerned. The story begins in a legendary India, which is represented as being ‘full of Christians and of monks’. At this time there arose a powerful king named Avennir who persecuted the Christians, and especially the monks. Nonetheless, a friend of the king who was also his chief minister was inspired to leave the palace and become a monk. When the king heard of this he was beside himself with rage and ordered a search to be made for the monk, who was eventually found and brought before the king. On seeing his former minister ‘in a vile coat andmuch lean for hunger’ Avennir called him fool and madman and wanted to know why he had changed his honour into disgrace and made himself a mockery. If he was willing to listen to reason, the monk replied, then he should put from him his enemies. The king naturally wanted to know who his enemies were. They were anger and greed, the monk explained, for they obscured and hindered the mind, so that the truth might not be seen. ‘The fools despise the things that be’, the monk continued, ‘like as they were not, and he that hath not the taste of the things that be, he shall not use the sweetness of them, and may not learn the truth of them that be not.’

I was greatly struck by these words. Behind them, beneath all the layers of adaptation and modification, I could see an important teaching of the Buddha that must have come from one of the traditional Indian biographies. The spiritually immature despise the real because they see it as unreal; and he that has no experience of the real will not benefit from the happiness it brings, nor, since he sees the real as unreal, will he see the unreal as unreal. This is reminiscent of a verse in one of the best known Buddhist scriptures: ‘Those who, having known the real (sara) as the real, and the unreal (asara) as the unreal, they, moving in the sphere of right thought,will attain the real’ (Dhammapada 12). Whoeverwas originally responsible for this version of the story of Barlaam and Josaphat must have felt that the monk’s teaching to the king was not particularly Christian, as indeed it is not, for he credits the monk with having gone on to ‘show many things of mystery of the incarnation’, which is obviously out of place and very likely was added at some stage. Be that as it may, Avennir was not impressed by the monk’s teaching. Had he not promised to put away anger, he tells him, he would have burned him alive. Let him go now, lest he should do him some harm.

Meanwhile, it so happened that a son was born to the king, who hitherto had been childless. The boy was called Josaphat, which is not really a proper name but the form assumed by the Sanskrit word ‘bodhisattva’ after it had been transcribed from the alphabet of one language into that of another, and from that into yet another, thus becoming a little further removed from its original spelling and pronunciation each time. In the traditional biographies the term ‘Bodhisattva’ refers to the Buddha in the pre-Enlightenment phase of his career, the word meaning ‘Enlightenment-being’ or ‘one bent on Enlightenment’. On the birth of Josaphat ‘the king assembled a right great company of people for to sacrifice to his gods for the nativity of his son, and also assembled fifty-five astronomers, of whom he enquired what should befall of his son.’

In the Abhiniëkramaœa Sûtra or ‘Sûtra of the Great Renunciation’, one of the canonical biographies of the Buddha, the astrologers assembled by King Suddhodana, the Bodhisattva’s father, predicts that his son will become either a universal monarch or a Buddha, an Enlightened One. A sage who has arrived from the Himalayas, however, predicts that he will definitely become a Buddha. King Avennir’s astronomers tell him that Josaphat will be ‘great in power and in riches’; but one of them, wiser than the others, predicts that the child will be a Christian, a member of the religion that the king persecutes. Disturbed by the prediction, Avennir took measures to ensure that Josaphat does not hear about Jesus Christ. They are the same measures taken by Suddhodana, in the traditional biographies of the Buddha, to ensure that Siddhartha does not learn about the realities of human existence. In Caxton’s words:

And when the king heard that, he doubted much, and did do make without the city a right noble palace, and therein set he his son for to dwell and abide, and set there right fair younglings, and commanded them that they should not speak to him of death, ne of old age, ne of sickness, ne of poverty, ne of no thing that may give him cause of heaviness, but say to him all things that be joyous, so that his mind may be esprised with gladness, and that he think on nothing to come. And anon as any of his servants were sick the king commanded for to take them away, and set another, whole, in his stead, and commanded that no mention should be made to him of Jesus Christ.

Except for the reference to Jesus, the Buddhist will find himself on familiar ground here. He will also know what follows. But at this point the story of Barlaam and Josaphat, as translated by Caxton, is interrupted by a tale of palace intrigue, in which King Avennir tries to trick his chief noble into admitting that he was a Christian by telling him that he has decided to become a monk, and in which the noble tricks the king, and saves his own life, by becoming a monk in order, as he says, to accompany the king into the desert and serve him there. The story is then resumed, and the Buddhist again finds himself on familiar ground. When Josaphat grew up he wondered why his father had so enclosed him, and became greatly depressed that he could not go out. On hearing this the king made arrangements for ‘horses and joyful fellowship’ to accompany him, but in such a way that he should see no distressing sight.

And on a time thus as the king’s son went, he met a mesel (leper) and a blind man, and when he saw them he was abashed, and enquired what them ailed, and his servants said: These be passions (sufferings) that come to men. And he demanded if those passions come to all men, and they said: Nay. Then said he: Be they known which men shall suffer these passions without definition? And they answered: Who is he that may know the adventures of men? And he began to be much anguishous for the incustomable thing thereof. And another time he found a man much aged which had his cheer (face) frounced (wrinkled), his teeth fallen, and was all crooked for age.
Whereof he was abashed, and he desired to know the miracle of this vision. And when he knew that this was because he had lived many years, then he demanded what should be the end, and they said: Death; and he said: Is then death the end of all men or of some? And they said for certain that all men must die. And when he knew that all should die, he demanded them in how many years that should happen, and they said: In old age or four score years or a hundred, and after that age the death followeth. And this young man remembered oft in his heart these things, and was in great discomfort, but he showed him much glad tofore his father, and he desired much to be informed and taught in these things.

Josaphat has now seen the first two, and heard about the third, of the Four Sights that are described at length, and with a wealth of detail, in the traditional biographies of the Buddha; but he has yet to see the fourth sight, that of a monk. In the story of Barlaam and Josaphat it naturally is a Christian monk that he meets. The monk’s name is Barlaam. The derivation of the name is uncertain: it may be a corrupt form of the Sanskrit word bhagavan, meaning ‘lord’. Barlaam is described as ‘a monk of perfect life and good opinion that dwelled in the desert of the land of Senaar’. Coming to know about Josaphat by divine inspiration, he disguised himself as a merchant and gained access to him by telling ‘the greatest governor of the king’s son’ that he had a miraculous precious stone to sell and wished to offer it to the prince. The governor wanted to see the precious stone, but on hearing that it could be safely seen only by one who was wholly chaste he changed his mind and brought him to Josaphat, who received him honourably.

Barlaam told him he did well in taking no heed of his ‘littleness that appeareth withoutforth’. He was like the king whose barons were displeased with him for getting down from his chariot and humbly saluting to poor men, thus compromising his royal dignity. In order to teach them a lesson the king ordered four chests to be made. Two of the chests he covered with gold and jewels and filled and with dead men’s bones and filth. The other two he covered with pitch and filled with precious jewels and rich gems. Here we obviously have the originals of the Three Caskets in The Merchant of Venice, where despite his more romantic handling of the theme Shakespeare draws much the same moral as Barlaam, who continues:

And after this the king do call his great barons…and did do set these four chests tofore them, and demanded of them which were most precious, and they said that the two that were gilt were most of value. Then the king commanded that they should be opened, and anon a great stench issued out of them. And the king said: They are like them that be clothed with precious vestments and be full withinforth of ordure and of sin. And after he made open the other and there issued a marvellous sweet odour. And after, the king said: These be semblable to the poor men that I met and honoured, for though they be clad in foul vestments, yet shine they withinforth with good odour of good virtues, and ye take none heed but to that withoutforth, and consider not what is within.

Having related this apologue, Barlaam preached Josaphat a long sermon about the creation of the world, about the day of judgement, and about the reward of good and evil. This he followed up with a series of apologues, some of them quite amusing, on the foolishness of idol worship, the fallaciousness of worldly pleasure, the difference between true and false friendship, and the inevitability of death. Several of the apologues have, to me, a familiar, almost Buddhistic ring to them, especially the one on true and false friendship. There was a man who had three friends. He loved the first friend as much as himself, the second less than himself, the third little or naught. It so happened that this man was in danger of his life, and was summoned before the king. He ran for help to his first friend, reminding him how much he had always loved him. But the friend refused to help, saying he had to spend the day with other friends, and in any case he did not know him. The man went sadly to his second friend, who excused himself from accompanying him to the king, saying he had many responsibilities; but he would accompany him as far as the palace gate. At last the man went to his third friend. ‘I have no reason to speak to thee,’ he admitted, ‘ne I have not loved thee as I ought, but I am in tribulation and without friends, and pray thee that thou help me.’

The third friend readily agreed to the man’s request, saying, ‘I confess to be thy dear friend and have not forgotten the little benefit thou hast done to me, and I shall go right gladly with thee tofore the king, for to see what shall be demanded of thee, and I shall pray the king for thee.’ The first friend, Barlaam explained, was possession of riches, for the sake of which man puts himself in many dangers, and of which he can take with him, when death comes, only the winding sheet in which he will be buried. The second friend was his sons, his wife, and his kin, who can go with him only as far as his grave, after which they will return home and get on with their own lives. The third friend was faith, hope, and charity, and other good works we have done, which when we leave our bodies may go before us and pray for us to God, and may deliver us from our enemies the devils.

The first time I read this apologue, in Caxton’s English version, it at once put me in mind of the old morality play of Everyman which I saw at a London theatre during the War. This ballet moved me more deeply than had the play on which it was based, with which I was already familiar. On the drop curtain Blake’s ‘Ancient of Days’, enormously enlarged, bent over the Deep with his compasses creating the world. Then, out of the darkness, came a tremendous voice, declaring:

I behold here in my majesty How that all beings be to me unkind, Living without fear in worldly prosperity, On earthly treasure is all their mind.

God therefore sends a messenger to Everyman, requiring him to appear before him. The ‘mighty messenger’ is Death. On receiving the message Everyman runs in turn to his friends Fellowship, Kindred, Cousin, and Goods, but none is willing to go with him on his journey. At length he calls out to his Good Deeds, asking her where she is. But she is ‘called in ground’, his sins having bound her so tightly that she is unable to move. He releases her, and she goes with him on his journey, as does Knowledge, to whom the play’s unknown author gives the memorable lines:

Everyman, I will go with thee and be thy guide, In thy most need to go by thy side.

The play may be derived from a Dutch close counterpart, as one scholar believes; or, alternatively, it may be based on Barlaam’s apologue on true and false friendship, publication of The Golden Legend having preceded the composition of Everyman by about twenty-five years. In any case, the play is a work of something like genius and must have touched the hearts of the audience for which it was written, including as it does a universal truth – the truth that ‘you can’t take it with you’.

When he had been fully instructed by Barlaam, Josaphat wanted to leave his father and follow the monk. Barlaam approved his resolution, and to illustrate it he related another apologue; but he did not agree that Josaphat should follow him into the desert. Instead, he should wait until it was the right time for them to meet. He then baptized Josaphat and ‘returned into his cell’. Shortly afterwards Avennir heard that his son had become a Christian. On the advice of his friend Arachis he sought out an old pagan hermit who resembled Barlaam and instructed him to engage in public debate with the pagan masters. First he should defend the Christian faith, then allow himself to be defeated by the arguments of the pagans and revert to paganism. In this way Josaphat would lose faith in Christianity and follow suit. But Josaphat was not deceived. He told the false Barlaam, whose name was Nachor, that if he was defeated by the pagan masters he would, when he became king, tear out his tongue with his own hands for having dared to teach a king’s son a false religion. Judging that he had more to fear from the son than from the father, who had promised him immunity whatever the result of the debate, he attacked the gods of paganism with great vigour.

The Chaldees worshipped the elements, the Greeks worshipped gods and goddesses who were guilty of the grossest immorality, and the Egyptians worshipped animals, whereas Christians worshipped ‘the son of the right high king that descended from heaven and took nature human’. He then defended Christianity so clearly and convincingly that the pagan masters were discomfited and did not know what to say. Josaphat was overjoyed at the false Barlaam’s victory. He told him privately that he knew who he really was, converted him to Christianity, and sent him into the desert, where he was baptized and led the life of a hermit. On coming to hear of these things an enchanter named Theodosius approached the king and advised him to take away his son’s present attendants and replace them with beautiful, well-adorned women who should be instructed never to leave the prince, for ‘there is nothing that may so soon deceive the young man as the beauty of women’. He would then send to the prince an evil spirit who would inflame his mind with lust. The king did what the enchanter advised, but when Josaphat felt himself to be inwardly burning with lust he prayed to God for help, whereupon all temptation left him. The king then sent to him a beautiful young princess who was fatherless.

Josaphat preached to her and she promised to become a Christian if he would marry her. When he refused she promised that if he would lie with her for only that night shewould become a Christian in the morning, arguing that according to his own religion ‘the angels have more joy in heaven of one sinner doing penance than on many others’. Seeing how strongly the woman was assailing Josaphat the devils came to her aid, so that the prince’s fleshly craving incited him to sin at the same time that he desired the woman’s salvation. Weeping, he betook himself to prayer, fell asleep, and ‘saw by a vision that he was brought into a meadow arrayed with fair flowers, there where the leaves of the trees demened a sweet sound which came by a wind agreeable, and thereout issued a marvellous odour, and the fruit was right fair to see, and right delectable of taste, and there were seats of gold and silver and precious stones, and the beds were noble and preciously adorned, and right clear water ran thereby’.

He then entered into a city the walls of which were of fine gold, and where he saw in the air ‘some that sang a song that never ear of mortal man heard like’. This, he was told, was the abode of the blessed saints. He then was shown a horrible place full of filth and stench, and told this was the abode of the wicked. When Josaphat awoke, it seemed to him that ‘the beauty of the damosel was more foul and stinking than all other ordure’. Despairing of ever being able to persuade his son to abjure Christianity, King Avennir made over to him half his kingdom, though Josaphat desired with all his heart to go and live in the desert. For the sake of spreading his faith, however, he consented to rule for a while, and built churches, and raised crosses, and converted many people to Christianity, including his own father, who after leaving the whole kingdom to his son engaged in works of penance.

Josaphat himself, after ruling for much longer than he wanted, at last fled away into the desert, ‘and as he went in a desert he gave to a poor man his habit royal and abode in a right poor gown’, just as the Bodhisattva, in one of the traditional biographies of the Buddha, exchanges his princely robes for the saffron-coloured dress of a huntsman. What directly follows is reminiscent of the Bodhisattva’s defeat of Mãra, prior to his attaining Enlightenment, except that Josaphat prays to God whereas the Bodhisattva relies on his own inner resources.

And the devil made to him many assaults, for sometimes he ran upon him with a sword drawn and menaced to smite if he left not the desert; and another time he appeared to him in the form of a wild beast and foamed and ran on him as he would have devoured him, and then Josaphat said: Our Lord is mine helper. I doubt no thing that man may do to me.

Josaphat then spent two years wandering in the desert looking for Barlaam. At last he found a cave in the earth, knocked at the door, and said, ‘Father, bless me.’

And anon Barlaam heard the voice of him, and rose up and went out, and then each kissed other and embraced straitly and were glad of their assembling.

Afterwards Josaphat told Barlaam all that had happened to him since they parted. Barlaam died in the year 408 ad, the story goes on to relate. As for Josaphat, he left his kingdom in his twentyfifth year, and lived the life of a hermit for thirty-five years, and was buried by the body of Barlaam. On hearing of this, King Barachius, who it seems had been left in charge of the kingdom, removed the bodies of the two saints to his city, where their tomb was the scene of many miracles.

Just as Caxton translated the story of Barlaam and Josaphat from Voragine’s Latin version, via the French, Voragine himself drew his material from an earlier source, that drew from one still earlier, and so on through layer upon layer of different languages and cultures back to the Sanskrit text with which the whole process began. Scholars have not been able to identify this urtext, as it may be called, but it must have been related to such works as the Lalitavistara and the Buddhacarita. In any case, it was freely translated or adapted into Pehlevi in Central Asia under Manichean auspices, the prophet Mani, the third-century founder of Manicheism, having regarded the Buddha as God’s messenger to India, just as Zarathustra was his messenger to Persia, Jesus his messenger to the West, and Mani himself his messenger to Babylonia. This Pehlevi version, which appears to be no longer extant, was translated into Arabic probably in the eighth century by an unknown author and still survives. Under the title of The Book of Balawha and Budasf the Arabic version became popular in the Islamic world, and gave rise to numerous abridgements and adaptations in the same language. It also was the basis of the various Greek, Christianized versions of the story, the last and most highly embellished recension of which appeared in the ninth century and was later attributed to St John of Damascus, the last of the Greek Fathers. Versions of the Arabic work appeared not only in Greek but also in Hebrew, Persian, and Georgian.

So far as Western Europe is concerned, the most important of the versions deriving from The Book of Balawha and Budasf is the one attributed to St John of Damascus, for it was from this version that the Latin translations of the Middle Ages were all made. The first of the extant translations appears to have been made in the twelfth century. Other translations followed, including that of Jacobus de Voragine, which was the source not only of Caxton’s English version of the story of Barlaam and Josaphat but also of versions in French, German, Italian, Spanish, Portuguese, Swedish, Icelandic, Irish, and a number of other languages. The abundance of these versions testifies to the popularity of the story through the Middle Ages and well into the Renaissance period.

Caxton’s version of the Legenda Aurea, of which the story of Barlaam and Josaphat forms a part, was his most popular publication. It was often reprinted, and a copy of the work must have fallen into Shakespeare’s hands before he came to write The Merchant of Venice, which was between 1596 and 1598. There were two main reasons for the widespread popularity of the romantic story of the young prince who, having lived a life of enforced seclusion, was suddenly confronted by the facts of human existence and became a monk.

In the first place, the story of Barlaam and Josaphat as it stands now is a good read. It has been described as ‘a strange mixture of parable and fable, of folklore and history, and romance, in which shrewd worldly wisdom is mingled with the highest and greatest religious truths in such a way that the perusal thereof will increase the piety of the godly, the wisdom of the wise, and the pleasure of those who seek amusement and instruction in the writings of teachers of olden times’. Secondly, the story was set in the distant, mysterious, almost mythical land of India, about whose geographical location most people in the Middle Ages had only the vaguest of ideas.

According to Christian tradition St Thomas, one of the twelve apostles, travelled to India not long after the death of Jesus and converted the whole country to Christianity. In the course of time it slipped back into paganism and it was Barlaam and Josaphat who, between them, reconverted the land to the true faith. For this pious work, as well as for the holiness of their lives, the two saints were greatly honoured by both the Eastern Orthodox Church and the Western Church, Barlaam and Josaphat being commemorated by the Roman Catholic Church on 27 November, while the Greek Church commemorates Josaphat by himself on 26 August and the Georgian Church Barlaam by himself on 19 May. In the Russian Church Barlaam and Josaphat, together with the latter’s father King Avennir, are all commemorated on 19 November, though this day properly belongs to St Barlaam of Antioch, an early Christian martyr.

To the best of my knowledge, no churches were dedicated to Barlaam and Josaphat, nor do they feature in the religious art of the Middle Ages and the Renaissance, though it may well be that paintings illustrating their story are hidden away in remote churches and obscure provincial art galleries. Despite this apparent neglect, there are probably churches where their feast days are still celebrated, and where neither priest nor people realize that in venerating Barlaam and Josaphat they are in fact honouring the Buddha and the unknown Indian ascetic who, as the last of the Four Sights, had inspired the young Siddhartha to go forth from home in quest of Enlightenment.

taken from: "From Genesis to the Diamond Sutra - A Western Buddhist's
Encounters with Christianity" by Sangharakshita
http://www.sangharakshita.org/bookshelf/genesis-diamond-sutra.pdf

more information:
http://en.wikipedia.org/wiki/Saint_Josaphat
http://www.gutenberg.org/dirs/etext96/bioas10.txt

Medien-Foto des Jahres

2006-10-15T15:39:00.000+02:00

Hier nun das Foto des Jahres....

Bin gerade auf der N-TV website auf einen Artikel getoßen der eigentlich gar nicht so besonders interessant ist - es geht um einen ziemlich heftigen Stomausfall in Pakistan. Das beigefügte Bild jedoch ist reif für einen Wurlitzer-Preis! In den Medien kursieren ja allerhand interessante Fotos - gefakte und authentische - dieses hier jedoch schlägt wirklich alles was ich in diesem Jahr bisher gesehen habe....

...übrigens: gestern ging ich nächtens spatzieren und entdeckte dabei das lange verschollen geglaubte Shambhala - hier nun exklusiv das allererste Foto:

Dakini Teachings

2006-10-14T06:49:00.000+02:00

Seminar mit John Myrdhin Reynolds:
Dakinis: Das weibliche Prinzip im tibetischen Buddhismus
27. – 29. Oktober 2006

Freitag, 27.10.
Abendvortrag, Beginn 19.00 Uhr bis ca. 21.00 Uhr, 15 Euro
Samstag, 28.10. und Sonntag, 29.10.
Wochenendseminar, jeweils von 10.00 bis 13.00 Uhr und
von 15.00 bis 18.00 Uhr, je 40 Euro

Ort:
Tanzstudio Krippner, Obermünsterstr. 9, 93047 Regensburg
Kontakt und Anmeldung:
Tel: 0172 – 61 77 467, eMail: wolfi@grandtouring.de

Ein Bönpo-Dzogchen-Wochenende

2006-10-11T16:48:00.000+02:00

Seit Montag abend bin ich nun wieder zurück - zurück von einem der schönsten Wochenenden die ich bisher erleben durfte. Vier Tage in der Gegenwart von einem der größten und eindrücklichsten Meistern des Dzogchen. Vier Tage angefüllt mit Belehrungen über die höchsten und wundervollsten Lehren des Bön - den Lehren des Zhang Zhung Nyan Gyud. Gemeinsam mit Khenpo Tenpa Yungdrung und Geshe Samten erwies uns Yongdzin Rinpoche die außergewöhnliche Ehre seines ersten Besuches in der Schweiz, und gab uns die einmalige Gelegenheit Belehrungen mit dem Titel 'ltaba spyi gcod kyi mnyam bzhag sgom pa'i lag len' von ihm zu empfangen. Diese Belehrungen umfassen das erste Kapitel des Zhang Zhung Nyan Gyud, doch tatsächlich präsentierte uns Lopön in sehr kondensierter und komprimierter Form mehr oder weniger den gesamten Zyklus des Nyan Gyud in diesen vier Tagen, angefangen von den Ngöndro, über die besonderen vorbereitenden Übungen des Dzogchen, den inneren und äußeren Rüshen und den Semdzins, über die Traum und Nacht-Praxis, bis hin zu Trekchö, Thögal und der Dunkel-Praxis. So übertrug er den gesamten Lehr-Zyklus, mit Ausnahme der Bardo-Teachings. Lopön gab jeden Morgen mit großer Geduld und Nachsicht über einen Zeitraum von zwei bis drei Stunden die essenziellsten Unterweisungen des Nyan Gyüd, und Khenpo Yungdrung gab jeden Nachmittag ebenfalls zwei bis dreieinhalbstündige Vorträge in denen er vertiefende Belehrungen und Erläuterungen über die wichtigsten Punkte der Unterweisungen von Lopön gab.

Im Laufe der Zeit hatte ich nun bereits die Gelegenheit, von verschiedenen Lamas aus verschiedenen Traditionen Belehrungen zu empfangen, doch musste (oder durfte) ich bereits am ersten Tag dieses Seminares feststellen, dass Lopön selbst unter all den 'großen' Lamas noch eine ganz besondere Stellung einnimmt. Abgesehen von Falten und grauen Haaren ist Von seinem doch schon recht fortgeschrittenen Alter eigentlich gar nichts zu bemerken, im Gegenteil, zeitweise hatte man eher das Gefühl in der Gegenwart eines sehr sehr aufgeweckten kleinen Jungens zu sein, um nur Momente später spontan Gewissheit zu erlangen, zu den Füßen eines voll erleuchteten Buddhas zu sitzen. Selbst wenn er nur schweigend dagesessen wäre, ohne auch nur ein Wort zu lehren, wäre seine reine Anwesenheit, seine Ausstrahlung und seine enorme Präsenz ein einscheidendes und unvergessliches Erlebnis für wohl jeden von uns gewesen. Und das uns die Gnade zuteil wurde, in dieser kurzen Zeit so viele seiner kostbaren Unterweisungen zu empfangen, steigert diese Erfahrung ins schier ins Unermessliche. Lopön ist der lebende Beweis für die Wirkungsweise, die Macht und die Effizienz der Lehren der Buddhas. Jedes seiner Worte, jede seiner Handlungen, und sei es nur die kleinste Bewegung, widerspiegeln eine Kraft, die nicht in Worten beschreibbar ist, all seine Aktivitäten sind gekennzeichnet von einer unermesslichen Sanftheit, und doch gleichzeitig auch von unermesslicher Kraft und Energie. Hätte mir noch vor kurzem jemand in einem Satz gesagt, etwas sein kraftvoll und gleichzeitig sanft, so hätte ich dies als Widerspruch aufgefasst, doch nun habe ich persönlich erfahren dürfen, dass in einer solchen Beschreibung keinerlei Widerspruch zu finden ist. Die war meine erste Begegnung mit Lopön, und selbst wenn ich ihn in diesem Leben nicht mehr treffen sollte, wird diese eine Begegnung noch für sehr lange Zeit einen sehr starken Einfluß auf mich haben. In gewisser Hinsicht fühle ich mich wie ein schwer Kranker der nach langer Zeit des Leidens plötzlich auf wundersame Weise geheilt wurde - eine Erfahrung gleich einem kostbaren, unbezahlbaren Geschenk das Auswirklungen auf den ganzen Rest des Leben hat. Aber ich hoffe trotzdem sehr, Lopön noch in diesem Leben des öfteren begegnen zu können - vielleicht, wenn die karmischen Ursachen gegeben sind, schon nächstes Jahr im Pauenhof....

Aber auch Khenpo Yungdrung Rinpoche hat einen bleibenden Eindruck auf mich hinterlassen. Die Art und Weise in der er Belehrungen gibt ist ebenfalls einzigartig - so voller Frische und Witz dass er Stunden um Stunden erzählen und lehren kann ohne dass es auch nur für einen Moment langweilig wird. Selbst seine Belehrungen über die absoluten 'basics' wie Bodhichitta oder Zuflucht gestaltet er höchst interessant und immer gespickt und angereichert mit Dzogchen. So kann er in einem Satz über die Natur, Essenz und Energie sprechen, und gleichzeitig Ausführungen über Mitgefühl geben, und das ganz ohne dabei Verwirrung bei den Zuhörern zu stiften. Ich habe schon Belehrungen von anderen Lamas erhalten, die in einem Atemzug Unterweisungen über grundlegende Mahayana oder auch Hinayana teachings und über Dzogchen gaben, doch meistens verursachte ein solches Vorgehen nur mehr oder minder starke Irritationen, und manchmal schien es sogar so, als würde der jeweilige Lama das Wort Dzogchen nur deswegen von Zeit zu Zeit erwähnen, um die Zuhörer bei der Stange zu halten. Khenpo Yungdrung ist in dieser Hinsicht jedoch wirklich ganz speziell, denn er versteht es auf einzigartige Weise, Sutra, Tantra und Dzogchen Belehrungen in nur einem Vortrag so zu kombinieren, dass alle diese Lehren wie eine einzige Unterweisung erscheinen, ohne Widersprüche, Unterschiede oder Verwirrungen.

Ich könnte noch Seitenweise weiterschreiben und von diesem Wochenende weiterschwärmen, deshalb laß' ich's besser gleich hier bleiben und zeig euch lieber noch ein paar Schnappschüsse die ich gemacht habe ;-)

....der Halwiler See in Seengen....

Khenpo Tenpa Yungdrung Rinpoche

Geshe Samten & Khenpo Tenpa Yungdrung

Lopön & meine Wenigkeit :-)

Destroyer of Illusion: The Secret World of a Tibetan Lama

2006-10-01T13:32:00.000+02:00

International Buddhist Film Festival

Arya Bhagavati Prajnaparamita Hridaya

2006-09-26T09:35:00.001+02:00

A Chanting Guide for the Heart Sutra in Tibetan

I'm currently in the process of memorizing the Heart Sutra, and for this task I've created a small chanting-guide. Actually there is already something similar online at www.silcom.com/~eclarson/heartsutra where someone has created a nice website including the Heart Sutra in Tibetan with phonetic transcription and english translation, plus an audio version of the Sutra chanted by Thubten Gelek. Although this website is really great and I really do appreciate the work of this guy, the whole thing has some deficiencies, especially since the Lama who's chanting the Sutra is from Ladakh, therefore his pronounciation is Ladakhi. Also, he's chanting very fast and slurring some phrases etc., and that's why the whole thing isn't that efficient as a chanting guide (at least it wasn't for me).

Hence, I've created my own version of it.... On a russian server I found another recording of the Heart Sutra from a Lama named Nichang Kentrul Rinpoche. The chanting on this recording is also quite fast, but the pronounciation is much clearer, and the recording quality is better as well. I took the original version and stretched it a little, up to the point where it is slow enough, even for Tibetan beginners like myself. Due to the stretching you can hear now some strange background noises sometimes, and the voice sounds a little bit like a robot voice from time to time, but at least the whole thing is quite slow and understandable now ;-)

Another thing is that the two audio versions have some minor textual differences. I did a lot of research and compared various versions of the Heart Sutra in Tibetan and Wylie, but it seems that there are quite a few versions of this Sutra, all with some minor textual differences, so I decided to adjust my own version to the audio recording of Kentrul Rinpoche. I carefully checked the whole text, but since I'm still a beginner in the Tibetan language, it's likely that there are still some mistakes in it, so I would appreciate reports of any typos or other errors.

The word-by-word translation I've used is mainly from the other online audio version at www.silcom.com/~eclarson/heartsutra, but since I have adjusted the Tibetan text to Kentrul Rinpoche's recording, I have adjusted the word-by-word translation as well. Also, it seems that there are some small mistakes in the other translation. For example, dri med is translated as 'color not', however, dri is the equivalent of gandha, therefore the correct translation should be 'smell not' or 'odor not'.

The final translation is a mix of different translations. In fact, I just took my favourite translation of each verse from various sources like Edward Conze, George Churinoff, Lama Yeshe, the Dharma Fellowship, Nalanda, and other translations. So take the whole thing with a grain of salt ;-)

Below you can download my version of the Heart Sutra in PDF format, including Tibetan script, Wylie, a word-by-word translation, as well as the 'final' translation. The whole thing is in A4 format, but you can contact me if you need it in A5, Legal, Letter, Kai, Shiroku-ban, Kiku-ban or whatever paper size.

    ⇒ Heart Sutra Chanting Guide (PDF Format, 272 KB)

And here you can download my stretched version of Kentrul Rinpoche's audio recording in MP3 format:

    ⇒ Heart Sutra in Tibetan (128 kbps/4,53 MB)

    ⇒ The Original (un-stretched) version (320 kbps / 6,7 MB)

Tentes - Some basic teachings

2006-09-26T06:55:00.000+02:00

Everytime I search for Geshe Ngawang Dakpa at archive.org I come across more teachings and meanwhile there's a quite huge collection of talks available there. It seems to be a very good alternative to the meanwhile very controverse teachings by the Reverend, but I'm not really sophisticated enough to judge that.... Anyway, I just came across some very interesting teachings on the 4 tenets, and I'm looking forward to study the whole course over the winter time....

Buddhist Philosophy: Tenets
by Ven. Geshe Ngawang Dakpa

Tenets - Based on the idea that the Buddha taught different things to different people in line with their capacities, Tibetan scholars systematized the numerous trends in Indian Buddhist thought and taught the four schools of Tenets (Drubtha) as a means to approach the most profound philosophical teachings via more accessible levels. The text that is the basis for study of this subject gives a brief overview of the assertions on minds, objects, selflessness and the nature of attainment within each of the schools, culminating in the tenets of the most highly esteemed school, the Madhyamikas.

Teachings on the Vaibhashika School:

Vaibhashika Teachings Part 1
Vaibhashika Teachings Part 2
Vaibhashika Teachings Part 3
Vaibhashika Teachings Part 4
Vaibhashika Teachings Part 5
Vaibhashika Teachings Part 6
Vaibhashika Teachings Part 7
Vaibhashika Teachings Part 8
Vaibhashika Teachings Part 9

Teachings on the Sautrantika School:

Sautrantika Teachings Part 1
Sautrantika Teachings Part 2
Sautrantika Teachings Part 3
Sautrantika Teachings Part 4
Sautrantika Teachings Part 5
Sautrantika Teachings Part 6
Sautrantika Teachings Part 7
Sautrantika Teachings Part 8
Sautrantika Teachings Part 9

Teachings on the Chittamatra School:

Chittamatra Teachings Part 1
Chittamatra Teachings Part 2
Chittamatra Teachings Part 3
Chittamatra Teachings Part 4
Chittamatra Teachings Part 5
Chittamatra Teachings Part 6
Chittamatra Teachings Part 7
Chittamatra Teachings Part 8
Chittamatra Teachings Part 9
Chittamatra Teachings Part 10
Chittamatra Teachings Part 11
Chittamatra Teachings Part 12

Teachings on the Svatrantrika Madhyamika:

Svatantrika Teachings Part 1
Svatantrika Teachings Part 2
Svatantrika Teachings Part 3
Svatantrika Teachings Part 4
Svatantrika Teachings Part 5
Svatantrika Teachings Part 6
Svatantrika Teachings Part 7
Svatantrika Teachings Part 8

Teachings on the Prasangika Madhyamika:

Prasangika Teachings Part 1
Prasangika Teachings Part 2
Prasangika Teachings Part 3
Prasangika Teachings Part 4
Prasangika Teachings Part 5
Prasangika Teachings Part 6
Prasangika Teachings Part 7
Prasangika Teachings Part 8
Prasangika Teachings Part 9
Prasangika Teachings Part 10
Prasangika Teachings Part 11
Prasangika Teachings Part 12

Bodhicharyavatara Study Resources

2006-09-13T11:21:00.000+02:00

Here is a small collection with some study resources for Shantidevas 'Guide to the Bodhisattva's Way of Life':

bde gshegs chos kyi sku mnga' sras bcas dang
phyag 'os kun la'ang gus par phyag 'tshal te
bde gshegs sras kyi sdom la 'jug pa ni
lung bzhin mdor bsdus nas ni brjod par bya

"In adoration I make obeisance to the Sugatas and their sons,
and to their bodies of Dharma, and all those worthy of praise.
In brief, and in accordance with scripture,
I shall describe the undertaking of the observance of the sons of the Sugatas."

_____________________________

Original Texts:

Bodhicharyavatara in Tibetan (PDF)

Bodhicharyavatara in Tibetan (Roman transliteration)

Bodhicharyavatara in Tibetan

Bodhicharyavatara in Sanskrit

Translations online:

www.shantideva.net

Alex Berzin's Translation

Alex Berzin's Translation (PDF)

Nick Barr's Translation (PDF)

Steven Batchelor Translation (PDF)

Alan Wallace' Translation

Biona Translation

Commentaries:

Commentary by Patrul Rinpoche

Tulku Thubten Rinpoche Commentary

Commentary by Dzogchen Khenpo Choga Rinpoche

Commentary by Khenpo Kunpal

Padma Karpo Translation Committee

Audio/Video Commentaries:

His Holiness, the XIV. Dalai Lama: Teachings on A Guide to the Bodhisattva's Way of Life (Chod jug)

H.H. Dalai Lama: Shantideva’s Compendium of Precepts (Laptu) and A Guide to the Bodhisattva’s Way of Life (Chod jug)

H.H. Dalai Lama: A Guide to the Bodhisattva's Way of Life (Chod jug - Wisdom Chapter), The 37 Practices of A Bodhisattva (Lak-len so dun-ma) and Chapters 18, 22, 24 & 26 of Nagarjuna's The Fundamental Wisdom of the Middle Way (Uma Tsawa Sherab)

H.H. Dalai Lama: Oral Commentary to Chapter Eight

Dzigar Kongtrul Rinpoche: Teachings on the Bodhicharyavatara
    ⇒ complete playlist

Geshe Michael Roach: Teachings on A Guide to the Bodhisattva’s Way of Life (ACI Course 10 - 12)
    ⇒ complete playlist

Geshe Ngawang Dakpa: Teachings on the Bodhicharyavatara

Geshe Tsulga: The Way of the Bodhisattva
    ⇒ complete playlist

Stephen Batchelor: A Guide to the Bodhisattva's Way of Life

Thubten Chodron: Commentary on Shantideva's A Guide to the Bodhisattva Way of Life

Venerable Marut: Boddhisattva's(?) Way of Life - In Depth Course

Translations & Commentaries in Print:

Translation by the Padmakara Translation Group

Guide to the Bodhisattva Way of Life: Translation by Alan Wallace

Guide to the Bodhisattva's Way of Life Translation by Stephen Batchelor

Bodhicaryavatara Translation by Crosby & Andrew Skilton

Guide to the Bodhisattva's Way of Life Translation by Thrangu Rinpoche

Santideva's Bodhicharyavatara (Sanskrit & English) Translation by Pramananda Sharma

No Time to Lose; A Timely Guide to the Way of the Bodhisattva by Pema Chodron

The Importance of Pacience: Commentaries on Shantideva's Guide to the Bodhisattva's Way of Life, Chapter Six, "Patience" by the H.H. the XIV. Dalai Lama

Meditation: Teachings on Shantideva's Guide to the Bodhisattva's Way of Life by His Holiness the Dalai Lama (DVD)

The Way of Awakening: A Commentary on Shantideva's Bodhicharyavatara by Geshe Yeshe Tobden

Practicing Wisdom The Perfection of Shantideva's Bodhisattva Way by the H.H. the XIV. Dalai Lama

A small comparison between the different translations (PDF)

_____________________________

And here is a nice little summary of the various translations of the Bodhicharyavatara, written and kindly posted on E-Sangha by my Vajra-brother Gady:

I will give my summary first, in case people know even less Tibetan than I do, or don't want to go into the details.

If you wish to read a version that is close to the exact words of the Tibetan version (for the original Sanskrit we should open another thread) the best you could do, it seems to me, is choose Stephen Batchelor's version, or perhaps the Wallaces'. Stephen's is a bit nicer design-wise, I recall from glimpsing it, and is translated from the Tibetan, whereas the Wallaces' is transalted from Sanskrit and Tibetan, Sanskrit being more dominant but when the Tibetan has major differences a footnote lists the alternate translation.

If, however, you wish to read a standalone version in English, and you are willing to sacrifice considerable (but not fatal) accuracy in order to read a work that is superb and superior in and of itself in terms of poetical beauty, flow, and, as Will has said, 'Bodhicitta Vibes', I would go for the Padmakara group's work, which is also the most beautiful, by far, in its design and cover, especially the newer exquisite reddish-gold cover. In and of itself, I also like its title best, simple and pure.

So here is a more detailed report. Perhaps I have exaggerated in the details, but I became quite fascinated with it.

Stephen Batchelor's version - A Guide to the Bodhisattva's Way of Life, Library of Tibetan Works and Archives, 1979.

This was actually a pleasant surprise. I didn't know what to expect from an old translation that was published in LTWA, when at that time the standards of translation weren't high and were (explicitly in most cases) interpretative, based on some of their other old editions I checked.

Furthermore, I didn't know what to expect form a person who, though a Tibetan tradition monk at the time of translating, later switched to Zen, then disrobed, then published a controversial book.

This version is in many ways the most simple, direct and faithful version, at least based on these three verses, from the three versions here (excluding the Wallaces') which were translated from the Tibetan alone (though consulting the Sanskrit and/or other translations from the Tibetan and Sanskrit many times).

One slight thing that bothered me just a little was that he translated 'gro ba as 'living beings' in verse #1, a bit clumsy to me. Another minor matter is that he extrapolated the 'all' those who remain in cyclic existence. The one thing that really bothered me was the fanciful 'receive Waves of joy' which is totally unrelated to the root text I have.

The Wallaces' version - A Guide to the Bodhisattva Way of Life, translated by Vesna A. Wallace and B. Alan Wallace, Snow Lion, 1997.

This version is actually primarily from Sanskrit, so I don't know how good it is for our specific purpose, though it states that it always consulted the Tibetan and when the Tibetan considerably differs brings an alternate translation of the verse in a footnote (which isn't a good idea, design-wise, imho).

A faithful and precise translation, it seems to me, based on these three verses. I found the use of 'joy and contentment' for bde dga' a little unwarranted, because I couldn't find 'contentment' for any one of these common Tibetan terms in themselves in the online dictionaries I checked (nor in the Illuminator, which I happily bought and downloaded today, which looks impressive but not comprehensive so far) and because all three other translations used 'joy' and 'happiness'. Another thing was that in the third verse they translated 'may the world attain...' which is a bit peculiar, I don't see any 'world', but rather just 'gro ba, but there might be a 'world' in the original Sanskrit, I don't know.

The Padmakara Group Version - The Way of the Bodhisattva, translated by Wulstan Fletcher, Shambhala, 1997.

I was actually a little disheartened after checking this version. It is the only version I fully read and the effect it had on me was profound. As a standalone version, it is a superb work of spiritual poetry, sublime, profound and astonishingly beautiful at one and the same time. It states in the introduction that it is not a word by word translation, but I didn't realize the extent of its stylistic rerendering, and it is a little bothering, though as a work-in-itself I still greatly prefer it to the other versions.

The many ways in which it differs from the source I have are numerous, but here are a few examples: 'the virtue I have now amassed': ammased is extrapolated, as far as I can tell (though I don't understand what rnam par does in the first verse, which seems to have been glossed over by all versions, I know its common usage, but can't make sense of it here, anyone?). Instead of 'oceans' (of joy and happiness) it has 'boundless measure', which is a bit strange considering that this is the most poetic of the translations I checked. In veres #3, in 'present joy', the 'present' is (perhaps understandably) extrapolated, and byang chub sems dpa' yi bde ba which is clearly 'bodhisattva's joy/happiness/bliss' translates as 'unsurpassed beatitude' which they may 'taste', which is perhaps good for non-Buddhists but a bit too personally- interpretatively-spelling-it-out for people who know what a Bodhisattva is, I think.

While this is the least faithful version word-wise, it is the only one who had both adjectives in the end, 'constant and unbroken'.

Alexander Berzin's version - The Berzin Archives, 2004.

This is the most interpretative and didactic of the versions, even after I have excluded (for reasons of space) the further interpretative additions in parentheses. At times it is a bit bizzare.

In verse #1 he adds 'my constructive act' (of having composed), which as far as I can tell is unwarranted and also somewhat his own idea. If by this he means to translate rnam par it is quite strange. Similarly, in verse #2 he gives 'Through the forces of my positive acts' for bsod nams kyis. As far as I can tell bsod nams is usually rendered as 'merit' or 'virtue', perhaps 'positive' is appropriate, but it can also mean mental 'actions' which isn't implied by Berzin's choice of English. This is a big difference, but of course I know next to nothing about Tibetan and will humbly stand corrected. 'forces' is also unwarranted in this case, though it could easily have been used had the common dbang appeared here, but it doesn't.

Furthermore, he also uses 'unsurpassed bliss' (though in parentheses he does add "bodhisattva's"), which is too far away from the literal to my mind, like Padmakara's.

One thing I did like was that he was the only one who used 'wandering beings' for 'gro ba, which is both more literal and conveys the flavor of this common Tibetan term. I myself might have chosen 'wanderers' by itself, I think it is one of those rare cases where the English word is in this case perhaps even better in a way, in what it gives rise to in the mind of the reader, than the original term it translates.

http://www.lioncity.net/buddhism/index.php?showtopic=25284#

Bonpo Dzogchen Teachings

2006-09-12T10:14:00.000+02:00

A new book by Lopön Tenzin Namdak Rinpoche is now available:

Bonpo Dzogchen Teachings

During 1991, the Bonpo Dzogchen master, Lopon Tenzin Namdak, visited the West twice, coming first to Europe and later to America, where he taught a number of meditation retreats and gave a series of public talks on Bon and Dzogchen. In March and April, Lopon Rinpoche taught a meditation retreat focusing on the practice of Dzogchen at Bischofshofen, south of Salzburg in the Austrian Alps, and several weeks later he gave a series of talks on Dzogchen at the Drigung Kagyu Centre in Vienna. After that he went to Italy where he taught two retreats in Rome, and also briefly visited Merigar in Tuscany, the retreat center of Namkhai Norbu Rinpoche. Coming to England next, the Lopon taught a ten-day Dzogchen retreat in Devon in the west of England, at a locale near Totnes, and after that he gave several talks in London. Proceeding later to Amsterdam, he taught a five-day retreat on Dzogchen in the city at the beginning of June. With the exception of the Italian visit, I was present on all of these occasions and served as a facilitator and sometime translator for the teachings.

Then in October, Lopon Rinpoche visited New York city at the invitation of H.H. the Dalai Lama and Tibet House, to participate in the Kalachakra Initiation and in other activities connected with the Year of Tibet. In particular, the Lopon was the first speaker in the afternoon series called "Nature of the Mind Teachings." During the Devon retreat, the Lopon had prepared a brief paper on the Bonpo teachings for presentation in this series in New York. I translated this into English as "The Condensed Meaning of an Explanation of the Teachings of Yungdrung Bon" and this has been published elsewhere. During his time in New York city, the Lopon gave three further talks, at which I was again the facilitator as I had been in Europe. Towards the end of the month, at the teinvitation of the Dzogchen Community of Conway, known as Tsegyalar, the Lopon gave a weekend seminar at Amherst College in western Massachusetts. In November, I met up with the Lopon in San Francisco where, again at the invitation of the Dzogchen Community, he gave a two-day seminar on Guru Yoga practice. After that he went to Coos Bay, Oregon, where for eight days he held a retreat on the Dzogchen teachings.

On these occasions also I served as facilitator and translator and made detailed notes on the teachings. These notes again served as the basis of the transcripts found herein of the Lopon's teachings in America. Although the Lopon spoke in English, on many occasions he asked me to translate technical terms and help clarify various other technical points. All of this I recorded in my notes. In order to further clarify matters, he requested that after each portion of the teaching I repeat from my notes what he had said. So the transcripts found here result from our collaboration together. Nevertheless, I alone must take responsibility for any errors that might be found. I have done some editing of the transcripts, adding any additional clarifications required as well as any sentences needed to link the various paragraphs or topics. But generally, I have left the language in the style of the Lopon's oral presentation and have not rendered the text into a literary presentation since the present collection of teachings is not envisioned as a commercial publication, but as an aid for practitioners of Dzogchen.

I have included only transcripts directly related to the Lopon's teachings on Dzogchen, and to where the views of Sutra and Tantra are contrasted with that of Dzogchen. The Lopon's teachings on Guru Yoga, the Rite of the Guardians, specific Tantric teachings such as the practice of Zhang-zhung Men, and so on, as well as the Dzogchen teachings from specific texts of the Zhang-zhung Nyan-gyud, are found elsewhere in the publications of the Bonpo Translation Project.

I began working on the translation of Bonpo Dzogchen texts first with Geshe Tenzin Wangyal in Italy some years ago, and continued doing this with Lopon Tenzin Namdak on his three visits to the West. As a consequence of this work, I organized the Bonpo Translation Project in order to make translations of Bonpo texts and prepare transcripts and monographs on the Bonpo tradition available for interested students and practitioners in the West.

Before the arrival of these two learned Bonpo Lamas in the West, my interest in the Bon tradition was stimulated by Namkhai Norbu Rinpoche, head of the Dzogchen Community. Rinpoche, although not a Bonpo Lama himself, was for many years interested in the Bonpo tradition because he was researching the historical roots of the pre-Buddhist Tibetan culture known as Bon. He was also very interested in discovering the historical sources of Dzogchen teachings, for which there exist two authentic lineages from at least the eighth century CE, one found among the Nyingmapas and the other found among the Bonpos. More than any other Tibetan teacher, Namkhai Norbu Rinpoche has played a key role in transmitting Dzogchen teachings to the West, and for this he has the profound gratitude of all of us.

For their help and assistance in various ways during the retreats with Lopon Rinpoche and also later while compiling and editing these transcripts, I wish to thank Gerrit Huber, Waltraud Benzing, Dagmar Kratochwill, Dr. Andrea Loseries-Leick, Armin Akermann, Ken Rivad, Tim Walker, Lee Bray, Florens van Canstein, Michael Katz, Des Berry, Dennis Waterman, Bob Kragen, Michael Taylor, Anthony Curtis, and last, bu~ not least, Khenpo Nyima Wangyal and Geshe Tenzin Wangyal. It is also my hope here as translator and editor that this small collection of Lopon Tenzin Namdak's teachings on Dzogchen according to the Bonpo tradition, its view and its practice, will prove of use and benefit to Western students and practitioners of Dzogchen.

Preface to the New Edition

Even though these teachings on Dzogchen were given by Lopon Tenzin Namdak Rinpoche some years ago in 1991, and have circulated privately as transcripts, they remained in need of some further editing regarding repetitions and annotations. This has been provided here, as well as a new introduction to Bon in general, and some further material on the education given to young monks and nuns at Lopon Rinpoche's monastery in Kathmandu, Triten Norbutse (Khri-brten nor-bu'i rtse). This further material is found in the appendix. The monastery is primarily an educational institution for monks and nuns, aimed at preserving and perpetuating the ancient culture of Bon, rather than a residential monastery. After finishing their education here, the former students will go elsewhere and serve as teachers or enter lay life. Students are drawn from the Bonpo areas of Nepal, such as Dolpo and Mustang, as well as from Tibet itself, where a traditional Bonpo education is becoming progressively more difficult to obtain.

The educational program at Triten Norbutse includes the thirteen-year course in Geshe studies at the Dialectics School or Lama College (bshad-grwa), at present under the direction of the chief teacher of the Dialectics School (mtshan-nyid bshad-grwa dpon-slob), Lopon Tsangpa Tenzin. The focus is on the philosophical studies (mtshan-nyid) found in the Bonpo tradition, and on cultivating skills in correct thinking and the art of debate (rtsodpa). In addition, a number of traditional secular sciences (riggnas) are studied and mastered. Upon completion of the course and passing several examinations, the student is awarded a Geshe degree (dge-bshes), the equivalent of a Western doctorate. Independent of this program in Geshe studies, there is also a Meditation School (sgrwb-grwa) at the monastery which has a four-year program for the study and practice of the four major systems of Dzogchen found in the Bonpo tradition. Whereas in the Dialectics School, the emphasis is on academic study and learning the skills of debate, here the emphasis is on the actual meditation practices of Dzogchen in a semi-retreat situation. This school is at present under the direction of its Abbot (sgrub-grwa mkhan-po), Kenpo Tsultim Tenzin. During these courses of study and practice, the students are housed and fully supported by the monastery. Frequently young monks and nuns come as refugees from Tibet seeking a Bonpo education and possess no funds of their own at all.

With Lopon Rinpoche now in retirement at the age of 80, the monastery is under the able direction of its present Abbot, Khenpo Tenpa Yungdrung. However, Lopon Rinpoche continues to teach on occasion at the monastery, in sessions open to both monks and lay people, and also to Westerners at his new meditation center in France, Shenten Dargye Ling, near Saumur in the Loire region, south-west of Paris. Moreover, Lopon Rinpoche's collected works (gsung `bum) in thirteen volumes were published last year by the monastery. A number of Geshes at the monastery, with the help of modern computer technology provided by Japanese friends, have been digitalizing the basic Bonpo texts which are studied at the monastery, including those of Dzogchen. The texts are then published in India and Nepal for the use of students.

Now that Bon is becoming increasingly recognized in the West as an important spiritual tradition in its own right, and as an original component of the Tibetan culture and civilization which continues and even thrives today both in Tibet and in exile, it was felt that these teachings of Lopon Rinpoche on Dzogchen should be republished for a wider reading audience. My thanks, as the editor of these teachings, go to Vajra Publishing of Kathmandu for undertaking this project, to Elisabeth Egonviebre for providing the photographs included here, and to Dr. Christine Daniels for her editorial and other help while completing this project. I would especially like to thank Khenpo Tenpa Yungdrung for supplying additional information on the expanded educational program at Triten Norbutse. It is my prayer that these rare explanations of Lopon Tenzin Namdak Yongdzin Rinpoche, being exceptionally lucid and clear, will help to clarify the relationship between Dzogchen and Madhyamaka, Chittamatra, Tantra and Mahamudra, for interested Western students.

(John Myrdhin Reynolds)

www.wisdom-books.com

Seminare & Retreats im Herbst

2006-09-11T21:44:00.000+02:00

Herbst-Ausblick

....hier ein kleiner Ausblick auf einige der Seminare und Retreats im
deutschsprachigen Raum:

5. – 12. Oktober 2006
Ermächtigungszyklus des ‘Künsang Gongdü’
mit S.E. Gangteng Tulku Rinpoche
Hamburg, Deutschland

www.yeshekhorlo.de

6. - 9. Oktober 2006
Dzogchen Belehrungen aus der Bön Tradition
von Shang Shung Nyan Gyud
mit
Yongdzin Rinpoche Tenzin Namdak
und
Khenpo Tenpa Yungdrung Rinpoche
in der Schweiz

www.garudaswitzerland.org

09. – 15. Oktober 2006
Chö-Belehrungen und
Einweihung in Prajnaparamita und Karma Pakshi
mit dem Ehrw. Khenchen Thrangu Rinpoche
Kamalashila Institut, Germany

www.kamalashila.de

13. - 15. Oktober 2006
Die kombinierte Praxis von Mahamudra und Maha-Ati &
Padmasambhava-Einweihung
mit dem Ehrw. Tenga Rinpoche
Gutenstein/NÖ

www.maitreya.at

20. - 22. Oktober 2006
Bonpo Dzogchen Teachings from the Zhang-zhung Nyan-gyud
mit John Myrdhin Reynolds

www.vajranatha.com

21. - 29. Oktober 2006
Einweihung in die
Ungewöhnliche Weiße Tara & die 21 Taras
mit Jetsun Chimey Ludig
Pauenhof, Germany

www.pauenhof.de

7. - 9. November 2006
Gyetrul Jigme Rinpoche
Schweiz

www.padmaling.ch

10. - 12. November 2006
Tantric Transformations: The Practice of Kyerim
and Dzogrim in the Higher Tantras
mit John Myrdhin Reynolds
Kamalashila, Eifel, Central Germany

www.kamalashila.de

16. - 19. November 2006
Kalachakra Teachings & Initiation
with
His Holiness
Sakya Trizin Rinpoche
Pauenhof, Germany

www.kalachakra2006.de

17. - 19. November 2006
Einweihung in die Grüne Tara &
Belehrungen zur Tsa Lung Tigle Praxis
mit Chenga Rinpoche
in München, Deutschland

www.garchen.de

06. Dezember 2006
Besuch S.H. Pema Norbu Rinpoche
im neuen Palyul Zentrum in Züsch, Deutschland
(noch keine genaueren Details bekannt....)

Edited (on Oct. 13): Visit Canceled!

www.palyul.de

9. - 12. Dezember 2006
Ranyak Dza Patrul Rinpoche
Schweiz, Zürich

www.patrulrinpoche.org

Mind & Reality

2006-09-07T16:43:00.000+02:00

WEBCAST:
Mind & Reality: A Multidisciplinary Symposium on Consciousness
February 25-26, 2006 — Columbia University

Building on past Columbia lectures such as Meditative and Contemplative States (2001), Destructive Emotions: Neuroscience, Psychology, and Buddhism (2003), and Tibetan Mind Science Meets Modern Neuroscience (2005), the Center for the Study of Science and Religion will host Mind & Reality: A Multidisciplinary Symposium on Consciousness this February 25th-26th in the historic rotunda of Low Memorial Library at Columbia University.

Supported by the John E. Fetzer Institute, this event is dedicated to enriching the dialogue between Buddhism, Hinduism, and contemporary consciousness studies. Recently the editors at the The Journal of Consciousness Studies warned of a “serious danger that the emerging multi-disciplinary field of consciousness studies could Balkanise and different groups of scholars will end up ‘circling the wagons’ and talking among themselves.” The overarching goal of this symposium is to cultivate communication between culturally diverse lines of thought and foster relationships between like-minded individuals.

Participants:

Georges B.J. Dreyfus, Jay Garfield, Thubten Jinpa, Anne Klein, Gareth Sparham, Robert A.F. Thurman, B. Alan Wallace, and many more....

www.columbia.edu/cu/cssr/mindandreality

....these are really interesting talks, however, I'm curious what Mr. John Lorber thinks about all that stuff - maybe they should have invited him as well....

Toward the First Revolution in the Mind Sciences

2006-09-06T14:37:00.000+02:00

a Google Tech Talk by Alan Wallace:

Invocation of Samantabhadra

2006-09-01T08:55:00.000+02:00

There will be another wonderful precious opportunity to receive teachings from Chögyal Namkhai Norbu Rinpoche this month. This webcast retreat will be a teaching about the Invocation of Samantabhadra which belongs to the cycle of the Northern Treasures (byang gter) discovered by the Tertön Rigdzin Gödem Chen. The teachings will be broadcasted live from Merigar, Italy.

08-09-2006
5-7pm

Day 1: Introduction about this retreat and its teaching,how we can apply its principal practice "Guru Yoga" in a simple way, and giving the tridlung of Short Thun

09-09-2006
10-12am

Day2: Explanation about the transmission and the Empowerment of Guru Yoga, and giving the tridlung of Medium Thun

10-09-2006
10-12am

Day 3: Teaching of "The Invocation of Samantabhadra about the condition of the Base, how developed the transmigration", and giving the tridlung of Gana Puja

11-09-2006
10-12am

Day 4: Teaching of "The Invocation of Samantabhadra about the Six Lokas and how one can liberate all of them", and giving the tridlung of Longer Thun

12-09-2006
10-12am

Day 5: Teaching of "The Invocation of Samantabhadra about the last part", giving some Tridlungs and advices for daily life practices. The retreat ends with a Short Thun Practice together

www.dzogchencommunity.net

The following is an excerpt by Chögyal Namkhai Norbu taken from Teachings of Chogyal Namkhai Norbu, which contains twenty teachings from The Mirror, the newspaper of the international Dzogchen Community of Namkhai Norbu. It has been edited with permission from The Mirror. This newspaper is available as a bi-monthly and is also on line at www.melong.com.

Invocation of Samantabhadra

I want to explain the Invocation of Samantabhadra contained in an Upadesha Tantra; within this Tantra is the very essence of knowledge of the Dzogchen teaching.

This invocation is not only to be used as such, but is also very important for having knowledge and understanding. In general, practitioners use it as an invocation, chanting and reciting it to be in the state of knowledge. Particularly at the beginning of the invocations there are verses that are essential Dzogchen.

Everything Has the Same Base

The beginning of the first verse says that the bases of all of the universe-samsara, nirvana, and all our considerations-are the same base. There is a Tibetan word zhichig; chig means one, zhi means base. One base does not mean the only base, but the same base.

For example, in the universe there are infinite sentient beings, including all enlightened beings. All these beings, either enlightened or in samsara, have the same base. One of the most important things we learn in Dzogchen is what the base is. The base is our real condition. When we explain the base, we use the explanation of essence, nature and energy. There is no difference, enlightened or not. That is why in Dzogchen we say that since the beginning our state is the enlightened state. Our real base or condition never changes or is modified. If we follow the teaching and use methods or practices for purification, we purify obstacles, but that doesn't change our nature. Our real condition is the same base since the beginning.

Two Kinds of Paths

Lam nyi means there are two paths or two aspects of manifestation. When we have knowledge or understanding of the base or are in the condition of the base, that is called enlightenment, the state of illumination. If we are ignorant of that and are no longer in that state, then we fall into dualistic vision and samsara. Hence samsara and nirvana.

When did this samsara and nirvana start? In the West we usually have a Judeo-Christian education, and have the idea that someone has created everything from the beginning. So who created this and divided these paths into two? No one divided them; their division is related to our nature. If we have movement in our nature, it must manifest. If we have the capacity of manifesting reflections, somehow they manifest when circumstances arise.

There is no starting point of samsara, because our real condition is beyond time. When we are beyond time we are in an illuminated state, no longer in samsara. But we don't remain in that state for a long time, because thoughts arise and we are conditioned by them. In the state of contemplation, even if thoughts arise we do not follow them. That state of clarity or instant presence is the illumined state. When we are distracted with thoughts and dualistic vision, we are in samsara. That is the starting point of that moment of samsara. We can be at the starting point of samsara many times. We can have millions and millions of starting points of samsara. It depends on our condition and how we get in that state.

Generally speaking, we say that since the beginning one who is in the state of instant presence and is never distracted has knowledge or understanding. That primordial understanding is called Samantabhadra, which is the symbol of the Ati Buddha, the primordial Buddha that since the beginning has never been conditioned by dualistic vision. If we don't have this knowledge or understanding there is no way we can realize or get in that state. This is called lam nyi, two paths.

Drebu nyi means there are two kinds of fruit: either we have knowledge and understanding or we don't. Those who have that kind of knowledge are in a state of illumination. Those who are ignorant continually create negative karma and the potentiality of karma, producing infinite samsara.

Rigpa and Marigpa

What is the cause of these two paths and two fruits? Here we arrive at the main point: rigpa and marigpa. Rigpa means knowing or being in that knowledge and understanding; marigpa means ignorance of real knowledge or understanding. If we are ignorant we fall totally into dualistic vision. The way we fall is very simple. For example, we can relax a bit and observe our thoughts and circumstances: our eyes see, our ears hear, all our organs have functions, and immediately we have contact through the senses and we think and judge. We see something very pleasant, receive the information through our vision and immediately our judgment arises "Oh, how nice, I like that." That means we are accepting and creating attachment. Then we fight and struggle to get that object of attachment. When we can't get that object, we suffer. So this is how we fall into suffering.

Or, if we see something we don't like, we say "Oh, I don't like that and if you put it in front of me it makes me nervous." That means we are rejecting and are angry with that object. These are our two main emotions: attachment and anger. In this way we accept and reject over and over again, falling into dualistic vision and accumulating the negative potentiality of karma. When we produce negative karma it has the potentiality for producing samsara. Therefore our obstacles of negative karma become thicker and thicker and we become more and more ignorant of our condition.

Buddha Essence

Even if we have our perfected qualification of potentiality from the beginning, if we are not aware of it, it has no value. This principle is found not only in Dzogchen but also in Sutra teaching. In Sutra it is called Buddha essence. Everyone has the Buddha essence. There is a book called Gyüd Lama which explains and gives an example that is very important in the Dzogchen teaching as well:

There was a very poor man living in the country. Every day he went to town to get food. He didn't have a house and every night he went to a mountain cave to sleep. He passed his life in this way. In front of this mountain there was a practitioner, a yogi, who was doing retreat. Every day the yogi saw the old man going to town and coming back in the evening. Then the yogi noticed that the old man no longer came out of his cave. He saw by means of his clarity that the old man was dead in the cave. He looked a little deeper with his clarity to discover why and how the old man had died and he saw that the old man had a negative karma to purify and due to this had no money. But he also saw that every night in the place the old man put his head to sleep there was a big diamond. But even though the old man had contact with this diamond every day, he never discovered it throughout his life. If he had discovered this diamond he would have become very rich.

This is an example of how we each have the Buddha essence, like that diamond. When we don't discover it, even if we have it, it has no value.

Dualistic Vision

All our sense organs are directed externally to have contact with objects. When we have this contact with the objects of our senses we fall into dualistic vision and have no capacity to observe ourselves. In Dzogchen, therefore, we do not use the teachings and our understanding like eyeglasses because even if they are clear and strong they always look outside. We use the teaching and knowledge like a mirror. If we look in a mirror we discover how our face appears. In this same way if we turn our awareness within ourselves, then we can discover and have knowledge, understanding; this is the principle of rigpa or marigpa-having understanding or not. Whoever has this knowledge can be in their real condition and be like Samantabhadra and Vajrasattva. If we look outside-judging, thinking and multiplying our dualistic vision-we end up with infinite dualistic vision and samsara.

In the Dzogchen teaching we have a word rulog which means reverse. We do not go directly into samsara, we reverse this process and get into real knowledge or understanding. We can have this experience and be again in our real potentiality with this invocation of Samantabhadra. This is called illumination or realization.

Realization

Realization or illumination is not something we construct or build. If we consider realization as something we build then it becomes something made up of aggregates or something impermanent. If we create something within time and through action, we can never get beyond time. In our real condition the base is beyond time, beyond consideration, explanation, beyond everything. That is why at the end of his life Buddha Shakyamuni explained everything as emptiness with the teaching of the Prajnaparamita. Even at the end of his life he said there was no wisdom, no path, and no realization. Why did he negate all these things? We always enter into concepts. If we say "wisdom" then we have a concept and if we remain in this concept, we have a problem. Realization must be beyond all this.

Self-Perfection

In Dzogchen we have the qualification of self-perfectedness from the beginning. Self-perfectedness is the nature of our real condition. For example, in the summer there are many kinds of flowers and trees in the garden. No one made them. There is cause and effect, our condition, and through our condition our nature manifests. In the same way in our qualification there is the self-perfection of everything. This is the base in the real sense.

Why do we say that the base or essence is empty? Because when we search there is nothing to find. We always reach the point of emptiness; our real condition is emptiness. If we are in a room in the night-time and the room is totally dark, if we go in any direction we will reach a wall. We reach a wall because we are in a room. In general, we are in our real nature of emptiness. That is why we search and always find emptiness. Reaching this emptiness we discover our condition.

It seems we only find emptiness but our real condition is emptiness with infinite potentiality, not only an idea of emptiness, like the emptiness of the idea of the horns of a hare or a horse. These animals don't have horns, but you can imagine they do even though in reality they have never existed. This is a kind of emptiness. The kind of emptiness of a horn on the head of a horse has no function.

Emptiness with Infinite Potentiality

This is not what we mean by the total emptiness of our real nature such as Dharmata or Dharmakaya. This is emptiness which can have infinite manifestations. We can observe the emptiness of space, and the infinite manifestations of this dimension. When we observe the sky, there may be nothing in the sky. When infinite clouds arise, those manifestations of clouds can't be separated from space; they manifest in the same dimension as space. In the same way, we have that emptiness with infinite potentiality. For that reason we say that our real nature is clarity. Even if it is empty, it can manifest everything. All possibilities can manifest without interruption. This is represented by the thigle and the white A-by sound, light and rays.

Three Kayas

In the teaching there is an explanation of the three dimensions, the three kayas of the base, path and fruit. If you read many books, particularly Mahayana texts, then you understand that these three kayas explain some qualifications of enlightened beings. In the real sense this is not only the explanation of enlightened beings but also the explanation of our condition. It is very important to know this from the beginning. Essence is empty and is Dharmakaya. Nature is clarity natuand means manifestation and is Sambhogakaya. And energy without interruption means Nirmanakaya. When we are in a state of contemplation we are in those three states. When we have that knowledge through Introduction we have discovered our real base. How we manifest this concretely depends on how we do practice and how we realize.

Discovering our real nature doesn't mean we manifest our qualifications. In the Dzogchen teachings there is the example of the practitioner's knowledge which is similar to the egg of the eagle. The egg of the eagle is different from other eggs; when it opens the small eagle is perfectly formed and ready to fly, self-perfected from the beginning. That is why it is said to be like a practitioner of Dzogchen. Even if we live with the limitation of the physical body, our capacity, knowledge and understanding are perfected. When we liberate from this physical body we have the realization of all three kayas.

[May 1996-Mirror 36]

taken from the Snow Lion Newsletter

Mani cravings

2006-09-01T08:05:00.000+02:00

Google Earth is really full of strange and interesting pictures. Here's a picture with huge Om Mani Padme Hum cravings on a frozen lake in Tibet - the biggest is 170 by 75 meters (560 by 250 feet).

http://bbs.keyhole.com/ubb/download.php?Number=519806

The cracked pot

2006-08-29T15:44:00.000+02:00

I just came across a beautiful story at e-sangha, and I'd like to share it here....

An elderly Chinese woman had two large pots,each hung on the ends of a pole which she carried across her neck. One of the pots had a crack in it while the other pot was perfect and always delivered a full portion of water.
At the end of the long walk from the stream to the house, the cracked pot arrived only half full.

For a full two years this went on daily, with the woman bringing home only one and a half pots of water. Of course, the perfect pot was proud of its complishments. But the poor cracked pot was ashamed of its own imperfection, and miserable that it could only do half of what it had been made to do.

After two years of what it perceived to be a bitter failure, it spoke to the woman one day by the stream. "I am ashamed of myself, because this crack in my side causes water to leak out all the way back to your house."

The old woman smiled, "Did you notice that there are flowers on your side of the path, but not on the other pot's side?" "That's because I have always known about your flaw, so I planted flower seeds on your side of the path, and every day while we walk back, you water them."
"For two years I have been able to pick these beautiful flowers todecorate the table. Without you being just the way you are, there would not be this beauty to grace the house."

Each of us has our own unique flaw. But it's the cracks and flaws we each have that make our lives together so very interesting and rewarding.
You've just got to take each person for what they are and look for the good in them.

So, to all of my crackpot friends, have a great day and remember to smell the flowers on your side of the path.

e-sangha

BonPedia

2006-08-25T16:22:00.000+02:00

These days I started a new project - the BonPedia online encyclopedia. It's a open wiki-style website where all knowledgeable people are welcome to contribute. On these web pages I will try to collect as much as possible useful information on the Bonpo tradition. Well, this is quite a mammoth project and it will take a while until one can use it like a wiki-site. Currently I'm the only contributor and therefore there are only a few entries and articles available at the moment, but I really hope to find a few people who have the time and the interest to work with me on this project.

Anyway, during the next few months I will continue to work on BonPedia and then we'll see how it works and if there is any interest in a project like this....

BonPedia.net.ms
or
bon-encyclopedia.wikispaces.com

Live Webcast of Buddhist Philosophy Class of LTWA

2006-08-21T15:57:00.000+02:00

Phayul.com is now broadcasting teachings on Aryadeva's Four Hundred Verses on the Yogic Deeds of Bodhisattvas (Catuhshataka, bZhi rgya pa) with Ven. Geshe Sonam Rinchen.

The live webcasts are almost daily from 11 am to 12 pm (IST +5:30GMT). They are already broadcasting since last month, but one can download all previous talks as well.

Live Webcast of Buddhist Philosophy Class of LTWA

Words of Advice

2006-08-21T15:43:00.000+02:00

from Kyabje Chadral Sangye Dorje Rinpoche

Precious master of unrepayable kindness, Pema Ledrel Tsal,
Remain as the crown ornament on the top of my head, I pray!
Grant your blessings so that we may find freedom here and now
From all the sufferings of samsara and its lower realms!

Listen well, my dear disciples who are gathered here,
And whose hearts have not been spoiled, consider this.

The chances of finding a human existence are one in a hundred.
Now that you have found one, if you fail to practise the sublime Dharma,
How could you possibly expect to find such an opportunity again?
This is why it’s crucial that you take advantage of your situation.
Conceiving of your body as a servant or a thing to ferry you about,
Don’t allow it to rest in idleness for even just a single moment;
Use it well, spurring on your entire body, speech and mind to virtue.

You might spend your whole life pursuing only food and clothes,
With great effort and without regard for suffering or harmful deeds,
But when you die you can’t take even a single thing—consider this well.
The clothing and alms needed to keep you alive are all you need.
You might dine on the finest meal of delicious meat and alcohol,
But it all turns into something impure the very next morning,
And there is nothing more to it all than that.
So be content with life-sustaining provisions and simple clothes,
And be a loser when it comes to food, clothing and conversation.

If you don’t reflect on death and impermanence,
There’ll be no way to practise Dharma purely,
Practice will remain an aspiration, one that is constantly postponed,
And you may feel regret the day that death comes, but by then it’s too late!

There’s no real happiness among any of the six classes,
But if we consider the sufferings of the three lower realms,
Then, when you feel upset just by hearing about them,
How will you possibly cope when you experience them directly?
Even the happiness and pleasures of the three upper realms
Are just like fine food that’s been laced with poison—
Enjoyable at first, but in the long run a cause of ruin.

What’s more, all these experiences of pleasure and pain,
Are not brought about by anyone besides yourself.
They are produced by your very own actions, good and bad.
Once you know this, it’s crucial that you act accordingly,
Without confusing what should be adopted and abandoned.

It’s far better to eliminate your doubts and misconceptions,
By relying on the instructions of your own qualified teacher,
Than to receive many different teachings and never take them any further.

You might remain in a solitary place, physically isolated from the world,
Yet fail to let go of ordinary concerns, and, with attachment and aversion,
Seek to bring defeat upon your enemies while furthering the interests of your friends,
And involve yourself in all kinds of projects and financial dealings—
But there could hardly be anything worse than that at all.

If you lack the wealth of contentment in your mind,
You’ll think you need all kinds of useless things,
And end up even worse than just an ordinary person,
Because you won’t manage even a single session of practice.
So set your mind on freedom from the need for anything at all.
Wealth, success and status are all simply ways of attracting enemies and demons.
Pleasure-seeking practitioners who fail to turn their minds from this life’s concerns
Sever their connection to the authentic Dharma.

So take care to avoid becoming stubbornly immune to the teachings.
Limit yourself to just a few activities and undertake them all with diligence.
Not allowing your mind to become fidgety and restless,
Make yourself comfortable on the seat in your retreat cabin,
This is the surest way to gain the riches of a Dharma practitioner.

You might remain sealed in strict retreat for months or even years,
But if you fail to make any progress in the state of your mind,
Later, when you tell everyone about all that you did over such a long time,
Aren’t you just bragging about all the hardships and deprivation?
And all their praise and acknowledgements will only make you proud.

To bear mistreatment from our enemies is the best form of austerity,
But those who hate criticism and are attached to compliments,
Who take great pains to discover all the faults of others,
While failing to keep proper guard over their own mindstream,
And who are always irritable and short-tempered,
Are certain to bring breakages of samaya upon all their associates,
So rely constantly on mindfulness, vigilance and conscientiousness.

No matter where you stay—be it a busy place or a solitary retreat—
The only things that you need to conquer are mind’s five poisons
And your own true enemies, the eight wordly concerns, nothing else,
Whether it is by avoiding them, transforming them,
taking them as the path or looking into their very essence,
Whichever method is best suited to your own capacity.
There’s no better sign of accomplishment than a disciplined mind,
This is true victory for the real warrior who carries no weapons.
When you practise the teachings of the sutras and tantras,
The altruistic bodhichitta of aspiration and application is crucial,
Because it lies at the very root of the Mahayana.

Just to have this is enough, but without it, all is lost.
These words of advice were spoken in the hidden grove of Padma,
In the place called Kunzang Chöling,
In the upper hermitage in a forest clearing,
By the old beggar Sangye Dorje.

May it be virtuous!

Translated by AP
© Wu Tai Shan Clan 2004. All Rights Reserved

Words of Advice by Loppön Namdrol

2006-08-14T14:43:00.000+02:00

You need to just sit and relax.

Take a proper posture. Expell the stale air.

Do Guru yoga.

Then relax. As one's mind slowly subsides, a vivid, clear and energetic radiance will emerge. This is not rigpa itself, but is instead the radiance aspect of awareness. Relaxing in this is the essence of tregchod.

If it does not arise-- it doesn't matter-- it is there anyway. If it arises, it doesn't matter, since there is nothing one can do to cause it to arise, nor will it ever subside. But it is revealed when one is sufficiently relaxed.

If thoughts occur, it doesn't matter, since thoughts do not exist outside of this state. If there are no thoughts, it doesn't matter, since this radiance is not product of stillness, no more than the lustre of clear water is a product of the settling out of detritus.

When one can "see" the radiance of awareness even in the midst of the chaos of concepts, then one's tregchod is moving ahead.

Otherwise, just relax and integrate into your primordial state.

A few words of advice on tregchod written by a so called "dzogchen pa" named Namdrol.

Source: E-Sangha

Tibet: The Story Of A Tragedy

2006-08-12T16:46:00.000+02:00

Tears of Tibet

2006-08-12T16:35:00.000+02:00

My Top 21 Albums

2006-08-05T08:27:00.000+02:00

Since people asking continuously about my favourite music, I thought I'll share my top 21 albums from my favourite 21 artists....

08001: Raval ta Joie
Spain; 2003 (Reedición 2004)
Website

Ali-Japtap: Living with a Ghost
USA, France, UK, Japan, Mongolia; 2003
Website

Amparanoia: La Vida te da
Spain; 2006
Website

Anoushka Shankar: Rise
India; 2005
Website

Art Tatum: The Complete Pablo Solo Masterpieces
USA
Website

Björk: MTV Unplugged
Iceland; 2002
Website

Buena Vista Social Club
Cuba; 1997
Buy @ Amazon

Curandero: Aras
USA, Spain; 1997
Website

Dikanda: Jakhana Jakhana
Poland; 2002
Website

Ella Fitzgerald and Louis Armstrong
USA
Ella Fitzgerald's Website
Satchmo's Website

Gnawa Diffusion: Souk System
France, Algeria; 2003
Website

Gypsy Reunion: Swing '93
France; 1993
Website

Hossam Ramzy y Rafa El Tachuela: Flamenco Arabe
Egypt, Spain; 2003
Website

Miguel Czachowski: Indialucía
Spain, India; 2005
Website

Ivan Tucakov & Tambura Rasa: Viaje
Europe; 2006
Website

Ojos de Brujo: Techarí
Spain; 2006
Website

Road of the Gypsies: L'Èpopée Tzigane
Afghanistan, Albania, Egypt, France, Germany, Greece, Hungary, Macedonia, Poland, Rajasthan, Roumania, Russia, Serbia, Slovakia, Spain, Transylvania, Turkey ;1995
Buy @ Amazon

Steve Tibbetts and Ani Choying Drolma: Cho
USA, Tibet; 1997
Steve Tibbetts' Website
Ani Choying Drolma's Website
Mark Anderson's Website

Susheela Raman: Music for Crocodiles
UK, India; 2005
Website

Thierry Robin: Gitans
France, Spain, Turkey, Pakistan, Rajasthan, India; 1993
Website

Tori Amos: Little Earthquakes
USA; 1992
Website

Kaccayanagotta Sutta

2006-07-27T17:21:00.000+02:00

Kaccayanagotta Sutta
To Kaccayana Gotta (on Right View)
(Samyutta Nikaya 12.15)

Dwelling at Savatthi... Then Ven. Kaccayana Gotta approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: "Lord, 'Right view, right view,' it is said. To what extent is there right view?"

"By & large, Kaccayana, this world is supported by (takes as its object) a polarity, that of existence & non-existence. But when one sees the origination of the world as it actually is with right discernment, 'non-existence' with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, 'existence' with reference to the world does not occur to one.

"By & large, Kaccayana, this world is in bondage to attachments, clingings (sustenances), & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on 'my self.' He has no uncertainty or doubt that just stress, when arising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others. It's to this extent, Kaccayana, that there is right view.

"'Everything exists': That is one extreme. 'Everything doesn't exist': That is a second extreme. Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

"Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering."

Translated from the Pali by Thanissaro Bhikkhu

New Bön Forum online....

2006-07-17T18:09:00.000+02:00

Approximately one month ago I created a new Bön forum, and since today we are ten people there. Of course, this isn't very much, but actually I thought that even this would take longer. I have some experience with online forums*, and I know that it can take quite a while until a forum is really active, or, as in the case of our Austrian Dzogchen Community Forum, it never really becomes very active. And therefore I'm happy that I was able to gather at least 10 people in 30 days....

If you're also interested in the Bönpo tradition - please feel free to join the forum at:

http://groups.yahoo.com/group/yungdrung-bon

*or 'fora', if you want, but that word sounds strange to me, and I found out that even some native speakers have problmes with this word, so I stopped using it...

Vladi & Georgy in St. Petersburg....

2006-07-17T13:29:00.000+02:00

At a joint press conference held in Russia on Saturday with Bush and Putin a reporter had asked Bush how his conversation with Putin on "concerns about Russian democracy" had gone.

"I have shared with him my desires for our country, and he shared with me his desires for his," said Bush. "And I talked about my desire to promote institutional change in parts of the world like Iraq where there's a free press and free religion, and I told him that a lot of people in our country would hope that Russia would do the same thing."

"We certainly would not want to have the same kind of democracy as they have in Iraq, I will tell you quite honestly," Putin said through an interpreter, drawing audience laughter.

"Just wait," Bush responded....

Om Mani Padme Hum

2006-07-14T12:23:00.000+02:00

The mantra Om Mani Padme Hum is in the Sanskrit language. Sanskrit is a member of the Indo-European language family, and is distantly related to English. The Tibetan language is a member of the Sino-Tibetan family, and is distantly related to Chinese, but not at all to Sanskrit, though due to geographic proximity and religious/cultural influence, Tibetan has been heavily influenced by Sanskrit.

Sanskrit is most often written in the Devanagari script, which developed in north India about 1000 years ago, from ancestral scripts derived ultimately from the Brahmi script, which appears in the Emperor Ashoka's rock edicts of the 3rd century BCE. The Brahmi script was the ancestor of all the native scripts of south and southeast Asia, from Tibetan in the north, through the Indian subcontinent, Sri Lanka, Burma, Thailand, Laos, Cambodia, and numerous defunct scripts of pre-Muslim Indonesia.

Although Sanskrit is commonly written in Devanagari, technically it is not strictly identified with any specific script (as, say, the Greek language is with the Greek script), and can be, often has been, written in the various scripts of the cultures/nations for whom Sanskrit is a sacred language.

For instance, in south India Sanskrit is written in the local Tamil, Kannada and other scripts, in northeast India in the Bengali script, etc. And of course Western scholars write Sanskrit in an adapted Roman script which, though perhaps not "authentic", works as well as the various native Indian scripts.

The situation is similar for the Pali language, which is written in different scripts -- Sinhalese, Burmese, Thai, Roman -- by the various peoples who have preserved the Pali Scriptures.

And Sanskrit can be written in the Tibetan script, easily done since the Tibetan script was derived from a native Indian script which in its time was used to write Sanskrit. In fact much of the Mahayana scriptures we have today only because they were preserved in Tibet, having been lost in India. Because Sanskrit can be written in Tibetan script in an exact, letter-for-letter transcription, these preserved scriptures can fairly easily be restored to the original Sanskrit versions.

The Tibetan script was developed in the 7th century CE, and adapted from a northwest Indian script that was one of the ancestors of Devanagari. As with the adapted Arabic script used to write Persian (a totally unrelated language), the adapted Cyrillic used for Mongolian (ditto), and various other similar "accidents of history", the Tibetan script is not a very good fit for the language, as Tibetan is a very different kind of language than the Indian language(s) whose script was adapted to write Tibetan (which was not a written language previously).

The Om Mani Padme Hum mantra is commonly seen written in two scripts: Tibetan and Ranjana, the latter another of the ancestors of Devanagari which was commonly used in north and northwest India about a thousand years ago, and survives today as a "liturgical" script for Buddhist scriptures (commonly seen in old manuscripts of Mahayana sutras) as well as for the Newari language spoken (and written) by the semi-Tibetan Newar ethnic community in Nepal.

In the graphic above showing six versions of the mantra, the first line is written in Devanagari, for reference (though it won't usually be seen in this script), with the sacred syllable "Om" in the standard stylized version. The second line is also Devanagari, with "Aum" written out in standard letters. The third line is the Ranjana script (often seen in talismanic usages, painted or carved in varying versions on surfaces, jewelry, etc.), also known as Lantsa script. The fourth, fifth and sixth lines show how the mantra is written several ways in the Tibetan script, depending on whether it is treated as straight Sanskrit transliterated into Tibetan letters, or written as if it were a Tibetan sentence.

The first Tibetan-script version is simply Sanskrit written in Tibetan letters: the six syllables om ma ni pa dme hum directly corresponding to the syllables written in Devanagari and Ranjana. In the second, the syllables are still written in Sanskrit form, but they are separated by the Tibetan "tsek" syllable marker (the little dot between the letters); this is a kind of senseless hybrid, since Sanskrit doesn't require the syllable markers, though Tibetan does. The third version has been fully "Tibetanized", with the word "padme" divided into Tibetan-style rather than Sanskrit-style syllables, i.e. "pad-me" rather than "pa-dme": in fact the words are still Sanskrit, they haven't been actually translated into Tibetan (for instance, the Sanskrit "mani", "jewel", would be "norbu" in Tibetan), but they are written "as if" they were Tibetan.

It is due to this "Tibetanization" that the mantra's pronunciation in Tibet has changed from the Sanskrit "Om Mani Padme Hum" to "Om Mani Peme Hum" -- because in a native Tibetan word the syllable "pad" is pronounced (in the standard Lhasa dialect) "pe". ("Hum" is also often spelled "hung"; the sound at the end of the word is not actually either consonant, but a nasalization of the previous vowel, like the "n" in the French name "Jean".) The common Tibetan name Pema is a similar case, actually written "Padma" (the nominative form of the Sanskrit word for "lotus"; "padme" is the same word in a different case, indicating "in") but the "pad" syllable drops the final "d" and flattens the vowel.

Although Buddhist teaching, concepts and scriptures were thoroughly translated into Tibetan as Buddhism was imported into the country (over the course of several centuries), as noted above many Buddhist scriptures were also preserved by simply transposing the Sanskrit texts into Tibetan letters. Thus, when studying Tibetan Buddhism, one encounters material in both Tibetan and Sanskrit, all written in the Tibetan script. While terms like "buddha", "bodhi", "samsara" are usually written in Tibetan translation ("sangs rgyas", "byang chub", "khor ba") in Tibetan-language works, mantras and similar formulaic items are usually preserved in the original Sanskrit.

taken from http://www.lioncity.net/buddhism/index.php?showtopic=31212&hl=

DAIP Update in progress....

2006-07-11T20:15:00.000+02:00

It took quite a while, but soon the new update of the Dzogchen Atiyoga Info Page will be ready... Well, summer has begun, and I'm quite busy right now - studying, practicing, practicing, studying, and enjoying the sun.... Lately I'm very much into the Bön teachings, and currently I'm studying Tenzin Wangyal Rinpoche's book "Wonders of the Natural Mind" - a really wonderful book. In October, Lopön Tenzin Namdak Rinpoche and Khenpo Yungdrung Rinpoche will give teachings on the Zhang Zhung Nyan Gyüd only 100 miles away from my hometown, and I'm very much looking forward to attend this retreat - that's why I'm in the "preparing phase" now.... Anyway, I hope that the next update will be online by the end of the month, and it will include a complete new section dedicated especially to the Bön tradition of Dzogchen :-)

Tibet: Cry Of The Snow Lion

2006-07-10T08:08:00.000+02:00

YouTube

Official website

English pronunciation guide for beginners

2006-07-10T07:06:00.000+02:00

<- This is a "ghoti", pronounced as "fish" -
"gh" as in "enough";
"o" as in "women", and
"ti" as in "nation"

<- This is a "ghoughphtheightteeau", pronounced as "potato" -
"gh" as in "hiccough";
"ough" as in "dough";
"phth" as in "phthisis";
"eigh" as in "neighbour";
"tte" as in "gazette", and
"eau" as in "plateau"

<- This is a "tiogh",
pronounced as "ship" -
"ti" as in "nation";
"o" as in "women", and
"gh" as in "hiccough"

....and if this way of spelling and pronouncing is too difficult for you, you can also adopt the following system which will make it much easier for you to pronounce english words:

A as in BREAD
B as in DEBT
C as in INDICTMENT
D as in HANDKERCHIEF
E as in GIVE
F as in HALFPENNY
G as in GNAW
H as in HOUR
I as in FRIEND
J as in MARIJUANA
K as in KNOW
L as in CALM
M as the first M in MNEMONIC
N as in AUTUMN
O as in PEOPLE
P as in PSALM
Q as in COLQUHOUN (a Scottish surname)
R as in FORECASTLE
S as in ISLAND
T as in CASTLE
U as in GUARD
V as in MILNGAVIE (a Scottish place name)
W as in WRONG
X as in SIOUX
Y as in PEPYS
Z as in RENDEZVOUS

Source

Interview with Namkhai Norbu

2006-07-06T15:59:00.000+02:00

from RAI TV (in Italian)

Spiritual Paths

2006-07-06T07:50:00.000+02:00

All the various types of teachings and spiritual paths are related to the different capacities of understanding that different individuals have. There does not exist, from an absolute point of view, any teaching that is more perfect or effective than another. A teachings value lies solely in the inner awakening which an individual can arrive at through it. If a person benefits from a given teaching, for that person that teaching is the supreme path, because it is suited to his or her nature and capacities. There is no sense in trying to judge it as more or less elevated in relation to other paths to realization.

Chögyal Namkhai Norbu

Kyabje Chatral Rinpoche & Chögyal Namkhai Norbu Rinpoche

from the 12 little Tantras of the ZZNG

2006-07-04T10:15:00.000+02:00

All appearance (and) coming into being, transmigration (and) the state transcendenting suffering,
everything (is) perfect in the Pure-and-Perfect-Mind.
For that reason (it) is (called) Great Perfection.
To look at the profound state (of) the Great Perfection
is not investigating (and thinking) "this (is it)."
Since by investigating (it) will not be seen,
not seeing itself (is) the best seeing.

(The Twelve Little Tantras from the Zhang Zhung Nyan Gyüd 174,1)

Somins....

2006-06-25T08:26:00.000+02:00

S'ha acabat el Nadal
i tournem a normalitat
tot apunta al desastre mundial

Un altre any que s'en va
altres somnis que arrivaran
somnis de pau, anem en davant

El somni d'uns, els somnis de tots
els de cadascu, les veus de nosaltres
els camins que alguns han fet
el cami que a altres deixare
aixo....

Una remor, s'escolta al bar
veus trancadas de tant cantar
rondas de nit, bom temp viandra

Totes les portes, obertes fins ara
i las que esperan, aquelles que esperan
tots els dies son teus i s'en van
tan sols aixo, aixo es el que vola
aixo....

(Amparo Sánchez)

Quote of the Day (Shantideva VI, 10)

2006-06-22T14:00:00.000+02:00

If a problem can be solved,
What reason is there to be upset?
If there is no possible solution,
What use is there in being sad?

Bodhicharyavatara, VI, 10

¿Tienes Miedo?

2006-06-16T17:29:00.000+02:00

¿Tienes Miedo?
....siempre hay hombres ke tienen ke soportar más ;-)

I just came across a huge list of phobias - some of them are very strange, others are really funny - at least I had a good laugh about some of them, so I thought I'll share the funniest ones.... Here are my top 60 phobias (I'm really curious if there is anybody on this little planet who suffers from all of them....)

Acerophobia- Fear of sourness
Allodoxaphobia- Fear of opinions
Apeirophobia- Fear of infinity
Arachibutyrophobia- Fear of peanut butter sticking to the roof of the mouth
Asymmetriphobia- Fear of asymmetrical things
Bibliophobia- Fear of books
Cacophobia- Fear of ugliness
Cenophobia or Centophobia- Fear of new things or ideas
Chronophobia- Fear of time
Cibophobia- Fear of food (Sitophobia, Sitiophobia)
Cleptophobia- Fear of stealing
Consecotaleophobia- Fear of chopsticks
Coulrophobia- Fear of clowns
Dementophobia- Fear of insanity
Dikephobia- Fear of justice
Ecclesiophobia- Fear of church
Ecophobia- Fear of home
Ephebiphobia- Fear of teenagers
Ergophobie - Fear of work
Euphobia- Fear of hearing good news
Geliophobia- Fear of laughter
Geniophobia- Fear of chins
Genuphobia- Fear of knees
Gnosiophobia- Fear of knowledge
Hagiophobia- Fear of saints or holy things
Hedonophobia- Fear of feeling pleasure
Homilophobia- Fear of sermons
Hygrophobia- Fear of liquids, dampness, or moisture
Ideophobia- Fear of ideas
Kathisophobia- Fear of sitting down
Kinetophobia or Kinesophobia- Fear of movement or motion
Mageirocophobia- Fear of cooking
Maniaphobia- Fear of insanity
Mechanophobia- Fear of machines
Megalophobia- Fear of large things
Metrophobia- Fear or hatred of poetry
Neopharmaphobia- Fear of new drugs
Neophobia- Fear of anything new
Novercaphobia- Fear of your step-mother
Ommetaphobia or Ommatophobia- Fear of eyes
Optophobia- Fear of opening one's eyes
Ouranophobia or Uranophobia- Fear of heaven
Panophobia or Pantophobia- Fear of everything
Philosophobia- Fear of philosophy
Pogonophobia- Fear of beards
Polyphobia- Fear of many things
Proctophobia- Fear of rectums
Psychophobia- Fear of mind
Sesquipedalophobia- Fear of long words
Siderophobia- Fear of stars
Sophophobia- Fear of learning
Stasibasiphobia or Stasiphobia- Fear of standing or walking
Staurophobia- Fear of crosses or the crucifix
Symbolophobia- Fear of symbolism
Symmetrophobia- Fear of symmetry
Tapinophobia- Fear of being contagious
Teutophobia- Fear of German or German things
Uranophobia or Ouranophobia- Fear of heaven
Verbophobia- Fear of words
Xenophobia- Fear of strangers or foreigners

Source: phobialist.com

Quote of the day (Patrul Rinpoche)

2006-06-14T13:44:00.000+02:00

Remember the example of the old cow: She's content to sleep in a barn. You have to eat, sleep and shit - that's the unavoidable - anything beyond that is none of your business. Do what you have to do and keep yourself to yourself.

(Patrul Rinpoche)

dbu-med

2006-06-08T07:03:00.000+02:00

For months I was looking for a chart with Tibetan dbu-med scripts, and now I finally found a copy of a paper with the 'bru tsha script. Since there isn't much information about dbu-med on the internet, I thought I should share this one, for the case that some people are interested in learning a dbu-med script. Unfortunately I forgot the original source, but here it is....

Tibetan Study Resources

2006-06-01T08:50:00.000+02:00

....here are some useful resources for all Tibetan students out there:

Lotsawa House

Lotsawa Server

Manual of Standard Tibetan Supplementary Resources

The Tibetan Language Learning Resources

The Tibetan Language Student

Small Tibetan grammar and phrasebook by Silvia Vernetto

Tibetan Language Institute

Nitartha Website

Pecha Maker

Chris Fynn Tibetan Page

Tibetan Studies at the University of Kent at Canterbury

Kent Sandvik's Blog

Rangjung Yeshe Tibetan-English Dictionary

English-Tibetan Online Dictionary

TibThob, a free tool for searching the Rangjung Yeshe Tibetan-English Dictionary

Diamond Way Tibetan-English-Dictionary

Online Tibetan to English Translation / Dictionary Tool

Jim Valby's Tibetan-English Dictionary

Sky Dancer Press

Lhasa Verbs

The Comparative Dictionary of Tibetan Dialects

Catalogue of the Rig 'dzin Tshe dbang nor bu rNying ma'i rgyud 'bum

UDP - The Unicode Document Processor

TibScan

WylieWord

BOD_X

Tibetan! Word Processor

Jskad: A Java-based Tibetan Inputting Tool

Tibetan For Windows

Tibetan Unicode Blocks

Tibetan / Dzongkha Fonts

Tibetan Machine Web Font

Tibetan Machine Uni: An OpenType, Unicode Tibetan Font

Rangjung Yeshe Links

Unicode Document Processor

my book wish list....

2006-05-31T16:03:00.000+02:00

....hier ist meine (viel zu lange) Buch-Vormerk-Liste bei Amazon:

my wish list

Bodhicharyavatara, V, 13

2006-05-30T21:39:00.000+02:00

Where would I find enough leather
To cover the entire surface of the earth?
But with leather soles beneath my feet,
It’s as if whole world had been covered.

(Bodhicharyavatara, V, 13)

2006-04-28T07:38:00.000+02:00

OPEN WEBCAST with
CHÖGYAL NAMKHAI NORBU RINPOCHE

Ati Lam-ngon Retreat
April 30th - May 6th, 2006
Margarita Island, Venezuela

A Teaching and Practice Retreat of Longsal Preliminary Practice for the Path of Ati through the Purification of the Six Lokas.

Schedule:

April 30th 4-6pm
Introduction of the teaching with the six syllables of Samantatabhadra and the principle of Guru Yoga with the letter A and its empowerment;

May 1st 4-6pm
Teaching on the section of preliminary applications;

May 2nd 4-6pm
Teaching on the main section, the Yoga of Guru Vajrasattva and application of these practices together;

May 3rd 4-6pm
Teaching on working with Outer and Inner Rushen gradually;

May 4th 4-6pm
Teaching on the application of the Inner Rushen of the Six Lokas together with purification with mantras;

May 5th 4-6pm
Teaching on how to manifest the three Vajras in the three Vajrasattvas and the application of the one hundred-syllable mantra and how to integrate Guru Vajrasattva in our condition;

May 6th 10-12am
Teaching on the application of Secret Rushen, Semdzins, Final Advice of this teaching and the closing of the retreat with the Practice of Guru Yoga.

More Information:

http://www.dzogchencommunity.net/webcast

http://www.timeanddate.com/worldclock

Quote of the day

2006-04-26T15:22:00.000+02:00

Wylie transliteration:

SKAR MA RAB RIB MAR ME DANG
SGYU MA ZIL PA CHU BUR DANG
RMI LAM GLOG DANG SPRIN LTA BU
'DUS BYAS DE LTAR BLTA BAR BYA

Word by word translation:

skar ma = star
rab rib = clouded vision; eye disease; obscured; confused; optical illusion; hallucination
mar me = butter lamp; torch
dang = and
sgyu ma = illusion; fantasy
zil pa = dew; dew drop
chu bur = water bubble
rmi lam = dream
glog = lightning
sprin = cloud
sprin lta bu = cloud like; gathered like cloud banks
'dus byas = (Skt. samskrtam) composite; compounded; conditioned
de ltar = in such way; according to this
blta bar = to regard as....
bya = should; must; shall

Own rough translation:

Like a star at dawn, a hallucination, a flickering lamp,
And like a illusion, a dew drop, a bubble in a stream,
And like a dream, a lightning, a cloud in autumn -
Thus shall you think of all compounded things.

(taken from the Vajracchedika Prajnaparamita Sutra)

Quote of the day

2006-04-16T15:59:00.000+02:00

All the various types of teachings and spiritual paths are related to the different capacities of understanding that different individuals have. There does not exist, from an absolute point of view, any teaching that is more perfect or effective than another. A teachings value lies solely in the inner awakening which an individual can arrive at through it. If a person benefits from a given teaching, for that person that teaching is the supreme path, because it is suited to his or her nature and capacities. There is no sense in trying to judge it as more or less elevated in relation to other paths to realization.

Chögyal Namkhai Norbu

Shangri La Doku

2006-04-10T10:53:00.000+02:00

Hier ein Hinweis für alle Interessierten aus dem deutschsprachigen Raum:

Am 23. April läuft im ZDF eine Doku über Shangri La und Shang Shung von Bruno Baumann. Beginn: 19:30 Uhr. Prädikat: sehr sehenswert ;-)

Und hier nun ein kurzes Interview mit Bruno Bauman:

"Eine versunkene Kultur entdecken"

Was war der Impuls, die Spurensuche nach dem Mythos Shangri La aufzunehmen?

James Hiltons "Shangri La" war ein Buch, das mich bereits als Jugendlicher inspirierte selbsteinmal nach Tibet zu reisen. Als dies Anfang der 80er Jahre möglich wurde, habe ich die Gelegenheit sofort ergriffen und bin 1985 zum ersten Mal nach Tibet aufgebrochen. Ich suchte nicht Hiltons Shangri La. Das ist für mich ein Utopia. Mich interessierte eine ganz andere Frage: Ich wollte wissen, ob die Vorstellung von Shangri La als eine Art verlorenes Paradies allein der Fantasie des Autors entsprungen ist oder ob er sich womöglich eines Vorbildes bediente. Hiltonhat sein Shangri La irgendwo in Tibet angesiedelt. Bald stieß ich auf das Reisewerk des russisch-deutschen Forschers Nicholas Roerich, der anders als Hilton, selbst Reisen nach Zentralasien und Tibet unternommen hat und behauptet dort Shambala gefunden zu haben, ein paradiesisches Land der Buddhisten. Sein Reisebericht erschien drei Jahre vor dem Roman des Briten und die Übereinstimmung von Roerichs Shambala mit Hiltons Shangri La ist zu auffällig, um als bloßer Zufall abgetan zu werden. Damit war für mich diese Frage gelöst, bis ich inmittender Gebirgswüste des Transhimalaya auf eine neue Spur stieß.

Was waren damals ihre ersten Eindrücke von Tibet?

Schnell musste ich feststellen, dass sich mein Tibet-Bild aus den Büchern nicht mit der Realität deckte. Wie sollte es auch, denn seitdem war mehr als ein halbes Jahrhundert vergangen – mit umwälzenden Ereignissen. Zuerst kam die chinesische Annexion, dann folgte die Proletarische Kulturrevolution Maos und zuletzt der Einbruch der Moderne.

Welche Art von Beziehung haben sie in der Folgezeit zu Tibet entwickelt?

Tibet ließ mich nicht mehr los. Fast jedes Jahr kam ich wieder, manchmal sogar mehrmals im Jahr und meine Reisen führten in immer entlegenere Regionen Tibets. Bei Nomaden, an heiligen Bergen und Seen, die nach wie vor Pilger anzogen, fand ich noch etwas von jener tibetischen Kultur und Lebensart, die es vermochte, einen der unwirtlichsten Plätze der Erde in eine beseelte Landschaft zu verwandeln.

Gab es ein Schlüsselerlebnis bei Ihrer Spurensuche nach Shangri La?

Nach wochenlangen Fußmärschen über den Transhimalaya kam ich mit meiner Karawane an einem Kloster jener uralten schamanistischen Bön-Religion vorbei, die in Tibet vor der Einführung des Buddhismus existierte. Dort sah ich ein Bild an der Wand, das mich staunen ließ. Es zeigte das Bön-Paradies, das die Mönche dort Olmolungring nannten. Was mich aber am meisten verblüffte: Es ähnelte dem Shambala der Buddhisten. Nachdem die Bön-Religion viel älter als der Buddhismus ist, drängte sich sofort die Frage ob, ob nicht die Vorstellung von Shambala von Olmolungring inspiriert wurde. Wenn ja, dann wäre Olmolungring das eigentliche Vorbild für Shangri La. Mit dieser Fragestellung begann eine faszinierende Entdeckungsreise in die Frühgeschichte Tibets, die mich drei Jahre lang in Atem hielt.

Was waren die spannendsten Momente und Höhepunkte dieser Entdeckungsreise?

Der erste Versuch, dorthin zu gelangen, scheiterte. Schon nach wenigen Kilometern wurden wir von einer chinesischen Militär-Patrouille angehalten und auf Grund mangelnder Papiere zurückgeschickt. Das Gebiet gilt wegen der Grenznähe zu Indien als militärisches Sperrgebiet. Ich konnte nicht mehr als einen flüchtigen Blick in das Garuda-Tal erheischen. Doch was ich sah, ließ mich staunen. Da gab es ein natürliches Amphitheater von silberfarbenen Felsklippen, mit Ruinen überzogen, die wie ausgebleichte Knochen darauf hingestreut waren. Eine atemberaubende Entdeckung. Doch auch ohne Militärsperre hätte es hier kein Weiterkommen mehr gegeben, denn der Canyon ist von da an unbegehbar. Deshalb kam ich ein Jahr später wieder, mit den richtigen Papieren im Gepäck und auf Booten. Nun hatte ich die Möglichkeit, das gesamte Garuda-Tal zu erkunden. Was ich dabei fand, übertraf meine kühnsten Erwartungen. Dort gab es eine ganze versunkene Kultur zu entdecken. Nicht einmal in meinen Träumen hätte ich mir vorstellen können, dass es in einer Zeit, in der Menschen in den Weltraum fliegen können, Satelliten die Erde beobachten und der Globus scheinbar bis in die letzten Winkel geographisch und kartographisch erforscht ist, noch eine Art "Machu Picchu" des Himalaja zufinden gibt, in das noch nie ein Archäologe seinen Fuß gesetzt hat.

Was war für Sie der gefährlichste, spektakulärste Part dieser Expedition?

Es war die Bootsfahrt auf dem Sutley, mitten hinein in den völlig unbekannten Teil des Canyons. Noch nie zuvor wurde dieser Fluss befahren. Wir hatten keinerlei Wissen, welche Schwierigkeiten uns dort erwarten würden. Wir wussten nur, dass wir den "Grand Canyon" des Himalaja vor uns hatten und dass wir dort ganz auf uns allein gestellt sein würden. Wir hatten zwei Wildwasser taugliche Schlauchboote, bepackt nur mit der lebensnotwendigen Ausrüstung. Jedes Gramm Gewicht zählte, jeder einzelne Teil war wichtig und Verluste konnten wir uns keine leisten. Ein falscher Paddelschlag konnte schon fatale Folgen haben, denn auf einem Wildfluss gibt es kein zurück, sondern nur ein vorwärts. Bald schon traten die Canyonwände bis auf wenige Meter zusammen, der Fluss wurde schwieriger. Riesige abgesprengte Felstrümmer, Steilstufen und Katarakte versperrten den Booten den Weg. Das Gelände wurde immer unübersichtlicher, weshalb sich einer von uns an ein langes Seil band und im Wasser mitreißen ließ, um jeweils hinter die nächste Biegung, eine Steilstufe oder eine Verblockung zu schauen. Doch dann geschah das, was wir am meisten fürchteten und unbedingt vermeiden wollten. Plötzlich verengte sich der Canyon und vor uns sah es so aus, als würde der Fluss in den Felsen verschwinden. Wir hatten das letzte Kehrwasser verpasst und jetzt gab es für uns kein Zurück mehr. Sollte die folgende Stelle unbefahrbar sein, saßen wir in der Falle, denn es gabauch kein Entkommen. Die Wände zu beiden Seiten waren gut 400 Meter hoch, senkrecht undglatt. Wir zogen die Boote an eine von herabgestürzten Felstrümmern geschaffene Plattformund überlegten, was wir tun konnten. Einfach weiter drauflos fahren, war viel zu riskant: Was, wenn plötzlich ein Wasserfall kommt, der Fluss unbefahrbar wird? Ein Erkunden war nicht möglich, weil wir mehrere hundert Meter Seil gebraucht hätten. Wir entschieden uns, das Unmögliche mit einem Boot zu versuchen. Was dann folgte, gehörte zum Schönsten was ich an Canyonlandschaften je sah. Die Wände zubeiden Seiten traten so eng aneinander, dass wir sie mit ausgestreckten Armen berührenkonnten. Der Himmel war nur noch ein schmaler Schlitz. Der Fluss aber war völlig ruhig geworden, wie ein Band aus grüner Seide wand er sich zwischen die Felsen durch, so schönund unberührt, dass ich zögerte, mein Paddel einzusetzen. Wir ließen uns einfach treiben, lautlos, dieses Wunder der Natur bestaunend.

(Das Original im PDF Format is hier zu finden: tibet.logic.at/aktuelles/info/feb2006/Filmhinweis.pdf)

Liberation Upon Seeing

2006-04-10T07:19:00.000+02:00

DAIP Update

2006-04-07T07:51:00.000+02:00

A note to all who are waiting for a new update of the Dzogchen Atiyoga Info Page: It has been a while since I've done the last one - however, unfortunately at the moment I'm quite busy and I won't be able to make a new update before next month or so.... Please stay tuned!

The quote of the day....

2006-04-06T14:18:00.000+02:00

There are perfectly valid reasons for not believing something that one has been unable to verify for oneself, but not being able to verify something is not adequate reason for rejecting it.

El paro acabó!

2006-04-06T07:53:00.000+02:00

This month is a special month - my long time of joblessness has come to an end now.... Someone was kind enough to give me a job, and now I'm working approx. ten hours a week for our local newspaper which is a complete useless paper with a average information content near zero. However, they pay me and that procures me the status of an 'employed and (more or less) productive part of our society', which is kind of nice.... and I guess, therefore I shouldn't talk that bad about this competent, interesting, unbiased and very informative newspaper - alas, how informative it is!

Blog Categories

2006-04-01T06:39:00.000+02:00

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Garland of Views

2006-03-24T16:49:00.000+01:00

OM AH HUM VAJRA GURU PADMA SIDDHI HUM

Here are the rare and precious instructions on Padmasambhava's Garland of Views, given by H.H. XIV. Gyalwa Rinpoche in September 2004 at the Miami University:

Garland of Views (part 1)
Garland of Views (part 2)
Garland of Views (part 3)
Garland of Views (part 4)

(in Tibetan with English Translation by Geshe Thupten Jinpa)

Photos from the Back of Beyond

2006-03-23T10:43:00.000+01:00

Namaste!

today I'm a little bit in a sharing mood (or should I say "exhibition mood" ?) So I'd like to share some pictures from the area where I live. The climate here sucks, and a disproportional number of very very strange people are running around here in this valley, but the nature here is wonderful, and although civilication is spreading like cancer over the whole valley, there are still a few very peaceful and solitary spots around, and here I'd like to show you some of them....

This is the creek near my house (whose name I won't tell since we don't need no tourists there ;-)

...and here are some more (from different locations) :

... and here's the valley in summer and winter:

The Heart of Mahamudra

2006-03-10T15:45:00.000+01:00

Dzogchen Ponlop Rinpoche & The Heart of Mahamudra

Recently I came across some very good and interesting audio recordings from Dzogchen Ponlop Rinpoche. The teachings are called "The Heart of Mahamudra" and were recorded in the Lhundup Lam-Rim Ling Center in Morelia, Michoacán, México. The talks are in english with spanish translations. Under the following links you can download them in Mp3 format directly from their website - and I guess they would be happy if you visit their site as well at dharmaentuidioma.com....

The Heart of Mahamudra, Day 1
The Heart of Mahamudra, Day 2
The Heart of Mahamudra, Day 3
The Heart of Mahamudra, Day 4 (1/2)
The Heart of Mahamudra, Day 4 (2/2)
The Heart of Mahamudra, Day 5

Sarva Mangalam!

the Unitarian Jihad

2006-03-10T13:38:00.000+01:00

Today I've joined the Unitarian Jihad:

My Unitarian Jihad Name is:
Brother Neutron Bomb of Love and Mercy.

Get yours.

Tashi Deleg!

2006-03-09T17:06:00.000+01:00

Welcome World!

My name is Domingo, and this is my little place in cyberspace.... I'm a practicing Nangpa (which means: Buddhist and Bönpo) since a couple of years now, studying mainly under the guidance of my precious teachers Chögyal Namkhai Norbu Rinpoche and Yongdzin Lopön Tenzin Namdak Rinpoche. I was born on the 13th day of the 4th lunar month, in the year of the water dog, 2109, in a place in the Northern Calcareous Alps which the Roman's used to call Clunia, and since the Swiss didn't want us back in 1919, the place where I reside is jestingly called "Kanton Übrig" .... In the 'virtual world' I'm generally known as "Nathanael" or "Nate" which is my second name. I called this blog "Nyima's blog", since "Nyima" is my other online-alias. Nyima is Tibetan and means "day" or "sun", and it's also the abbreviation of the word 'sa nyi ma' which means 'sunday' - so "Nyima" is in fact just the Tibetan translation of the spanish word "Domingo" which happened to be the name my parents gave me....

Currently I'm engaged in studying and practicing the training program of Norbu Rinpoche called Santi Maha Sangha, and I'm also studying the Abhidharmakosha at the moment, under the guidance of Loppon Kunga Namdrol, who is kindly sharing his encyclopaedic knowledge of the Buddhadharma via the World Wide Web, and I'm very thankful for that. You can visit abhidharmakosha.blogspot.com to get more information about the current Podcast courses of the Abhidharmakosha. At the moment I'm also working on transcriptions for Loppon Namdrol which will be published as soon as they're finished and corrected. Since quite recently, I'm also very much engaged in studying and practicing the Zhang Zhung Nyan Gyud from the Bön tradition.

I'm the webmaster of the Dzogchen Atiyoga Info Page, my personal website where I'm trying to collect and preserve all relevant information about the teachings on Dzogchen that I have come across on the internet during the last years [edit: this site is unfortunately down since a while, but I'm trying to put it online again as soon as possible]. And I'm the current webmaster of the official website of the Austrian Dzogchen Community as well.

Also, I work as chief project manager of a new small webdesign project consisting of a few freelancer web designers around the globe. This project is called Yuluka Webdesign.

Many Tashi Delegs,

Domingo aka Nyima aka Nate ;-)

Lopön Rinpoche & Me

This page was last edited on: Oct. 15, 2006