Palyul

Coming Together for Peace

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The following is from a series of tweets by Jetsunma Ahkon Lhamo:

Tomorrow evening KPC is having a potluck feast with His Holiness Karma Kuchen Rinpoche for Palyul students. Both PCD and KPC. The sincere wish and prayer is that all Palyul will be truly united. For the sake of all sentient beings and the return of His Holiness Penor Rinpoche. It is the strength of pure devotion that will bring back the Yangsi and we must abandon gossip now, and be in harmony for Palyul.

Together we can benefit the western Dharma practitioners. With unity. Separate we can do little, and fighting and gossip will harm us all. Let’s be a powerful worldwide force for Dharma, compassion community and peace. Let’s lead the way, a great pure Lineage of kindness.

We should stop fooling ourselves that somehow, magically, with envy and self-importance we can be of any use. It simply isn’t possible. Love and respect really work! We don’t need or want more petty wars! They are a true blight and poison on the Earth. The more respect we give is the best way, and appreciation for each other is the only way to make a peaceful world.

OM AH HUNG BENZAR GURU PEDMA SIDDHI HUNG

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

Tea with His Holiness Karma Kuchen

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The following is from a series of tweets by Jetsunma Ahkon Lhamo:

Palyul totally rocks, moves my heart, and is my beloved family. The tea with His Holiness Karma Kuchen Rinpoche was wonderful! There was so much to tell each other. I shared what hellishness has gone on the past few years. His Holiness Karma Kuchen said it doesn’t matter. Palyul is huge, and I am 100% supported by the great Palyul. And so importantly, His Holiness Karma Kuchen Rinpoche supports me. As I do all Palyul, always have.

All feels good now. Palyul is thriving again. We lost His Holiness Penor Rinpoche, beloved Tsawei Lama, but now we are marching forward. Palyul Tibet, consisting of many monasteries is also doing well with His Holiness Karma Kuchen as the Head of all Palyul. His presence is so luminous, peaceful. He is so much like His Holiness PenorRinpoche it is baffling, clearly His Holiness Karma Kuchen Rinpoche has mixed his mind with the Tsawei Lama. I am re-inspired! Did the Precious Guru ever leave me? Never. Never since I saw the precious face in this or any lifetime.

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

Welcoming His Holiness Karma Kuchen Rinpoche to KPC

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The following is from a series of tweets by Jetsunma Ahkon Lhamo:

I am happy that Palyul Throneholder His Holiness Karma Kuchen Rinpoche is here and settled in. He seems comfortable and happy. And His Eminence Muksang Tulku will be arriving tomorrow. How fortunate we are! We are blessed to gather again we have been close many lifetimes. And the Sangha is blessed to have the merit to be with this young Throne Holder, a living Buddha!

Palyul is rich in wisdom, having indeed been the astounding effort and lifelong work of His Holiness Penor Rinpoche, without whom nothing of this would have happened. We are very fortunate beings!

We will be busy for a few days, but I’ll tweet when I can. Thank you for your friendship! May all be rich with blessings and love!

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

The Law of Karma: Explanation by Khenchen Tsewang Gyatso

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The following is an excerpt from a teaching by Khenchen Tsewang Gyatso given at Kunzang Palyul Choling on Ngondro:

The law of cause and effect, or karma, has been explained a number of times by Jetsunma and myself.  Whatever exists in this world is just the creation of oneself.  There is logical proof and proper reasoning for this, and one can experience it for oneself.  There are many examples that prove everything is the result of one’s own karma combined with one’s present life conditions.  If you never do any harm to any sentient beings, you will not suffer.   It is definite.  In this lifetime, if you never say anything bad to someone, then this person is not going to do anything bad to you because you have not created any problem.  When you create problems for another, then the other person also feels unhappy and gets angry, and then he creates problems for you.  It plays back and forth and creates many troubles.  That is how the law of karma works.

The law of karma is very, very subtle and very, very strict, no corruption.  Whether one is very rich or a great philosopher or a very great doctor or a very great scientist or a very great modern technologist, whoever, there is no corruption of the karma.  Whatever you have done, you will have to bear it.  What you have not done, there is no way that you can experience it.  Even if you wished to experience it, there is no way to do it.  It is very, very subtle and very strict, and it has very good justice.  There is no way that it can forget anything, that it can lose anything.  Everything is fully imprinted, like the hard disk on your computers.  Everything is there.  Our mind and our actions, our body, speech and mind are like the floppy disk, and they are constantly putting things on the hard disk, where it stays.  When you need something, you switch disks, and it comes out.  When conditions happen, then it is ripening back to you because you have already inserted something in the hard disk of karma.  You have put it in there, so never can that get lost or corrupted or erased.  Fires cannot burn it.  Waters cannot wash it.  Winds cannot carry it away, unlike computers, which fires can burn.  Your whole hard disk with 10 years of programs, when it is burned, it is gone like that.  But none of the five elements can harm the karma computer.  No one can harm it.  When conditions happen, it will definitely ripen back to you and you alone.  There will be no mistake.  Mr. A’s karma will not ripen to Mr. B, and Mr. B’s karma will not ripen to Mr. A.  Those sorts of things are not going to happen in that way.  It is very subtle, very strict, very just.  No corruption.  It cannot get lost, cannot be burned.  Everything is so organized, much, much better organization than your schedules.  When there are proper conditions, then that is going to ripen to you.  That is the actual life process.  That is experienced by all sentient beings.  That is the law of karma.

The Mountain of Burnt Offerings

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The following is from the Nam Cho Daily Practice Book from Palyul Ling

Seven-Line Prayer to Guru Rinpoche

HUNG In the northwest country of Uddiyana,

Born in the pollen heart of a lotus,

Endowed with the most marvelous spiritual attainments,

You are renowned as the “Lotus Born.”

Surrounded by a retinue of many Dakinis

Following in your footsteps,

I pray to you, please come forth and grand your blessings!

GURU PEDMA SIDDHI HUNG

 

The Mountain of Burnt Offerings is Herein Contained

OM SWATI

“The Mountain of Burnt Offerings” is an instruction taken from Lhatsun’s “Vidyadhara-Achievers of Life Force.” To do this practice, prepare some auspicious things such as good quality wood, incense, medicine, and three white and three sweet substances, flour etc. Place them inside a clean container or hearth; light a fire and sprinkle them with clean water.

First Refuge

OM AH HUNG

Of all the refuges in samsara and nirvana present throughout space, the quintessence

Is the power and wrathful vidyadhara, Pema To Treng Tsal.

The phenomenal world is totally perfected within his body as a Buddha mandala.

We take refuge so all beings may cross over unenlightened existence.

(Repeat three times)

 

Bodhicitta

 

We generate Bodhicitta on the ground (alaya) of the sphere (bindhu),

The supremely secret, clear light and ultimate wisdom.

So all beings may purify the three obscurations,

And attain the spontaneously self-perfected bindu of body, speech and mind, and through the four spontaneous visions, attain liberation in the youthful vase body.

(Repeat three times)

 

Seven Part Suppliation

 

I pay homage to the continuously present and unmodified nature of pure presence (rigpa.)

I offer the clear light, freedom from depths and limits.

I confess within the vast expanse, the equality of samsara and nirvana.

I rejoice in the great wearing out of reality, freedom from conception.

I ask you to always turn the wheel of dharma, the great perfection,

And to churn up the depths of samsara.

Free from the limiting three conceptions, I dedicate this to reaching the far limit.

 

Self-Visualization

 

From the dimension of primordial ultimate reality and the unceasing potency,

In Pema To Treng: white-reddish body, youthful and handsome.

The brightness of his noble symbols and marks are blazing, holding vajra and kapala,

Perfectly adorned with majestic ornaments and garments.

Imagined form and wisdom are not separate; the form embodies all enlightened beings,

The great splendor of everything within samsara and nirvana.

 

OM AH HUNG BENZAR GURU PEDMA SIDDHI HUNG

(Recite mantra many times)

 

RAM YAM KAM

 

Based on emptiness, the burnt substances are transformed into inexhaustible amrita

That emanates throughout space massive clouds of vast desirable qualities.

(Bless with the three syllables, the repeat the treasury mantra three times:)

 

NAMA SARWA TATHAGATE BHAYO BISHO MU KHE BHE SARWA THA KHAM UTGA TE SAPHA RANA E MAM GA GA NA KHAM SOHA

 

Inside a vast container made from the essence of vajra jewels,

Objects pleasing to the senses of mundane existence, the samaya substances,

Blessed by the three syllables become wisdom amrita.

Offering clouds pleasing to the senses swirl throughout the phenomenal world.

These are offered to the lamas, yidams, dakinis and Dharma protectors;

To however many Buddha mandalas there are in the ten directions;

To our other guests, the Dzambuling lords of the land, the six kinds of beings and those to whom we owe karmic debts;

Particularly to those who steal life and life force,

Those who send illness, elemental spirits who stir up obstacles,

Those who send bad signs and indications in our dreams and send all kinds of bad omens,

The eight types of demons who are masters of malevolent magical projections,

Those to whom we owe karmic debts of food, housing and wealth,

Demons who are masters of obscurations, demons who cause insanity, male and female ghosts,

Demons who cause fatal accidents, demons who take the essence of health and wealth, other demons who live in cities, all male and female demons.

As the red flames burn, karmic debts are paid back.

Whatever is desired arises as desirable qualities.

As long as there is a sky,

We form the intention that these desirable qualities be inexhaustible!

The negativities and obscuration we have accumulated in the three times

And our incorrect use of offerings to the three jewels or for the benefit of the dead,

Are purified by the flames offered in this burnt generosity.

Each flame is an atom containing the entire phenomenal world.

Inexhaustible masses of Kuntuzangpo offering clouds.

Thoroughly permeate the pure realms of all Buddhas.

Flames radiate offering clouds of five-colored wisdom lights,

Pervading the six realms of existence, even the worst hell realm (Avici,)

The three planes of samsara are liberated in the luminous form of the rainbow body.

May all beings awaken to the very heart of enlightenment.

 

OM AH HUNG

(Recite the three syllables 100 or 1000 times etc, and then:)

 

In an immeasurable container, the three dimensions of existence (kayas,)

The ultimate, blissful and manifest form aggregates of the phenomenal world

Melts into amrita, filling space with rainbow lights.

This inexhaustible, quintessential amrita of samsara and nirvana,

Since forever and until now,

Is totally dedicated to our guests in the phenomenal world.

Having perfected the levels, paths and fruition qualities,

And having completely dispelled the obstacles to view, meditation and action,

Within the dynamic space-like dimension of Kuntuzangpo’s realization,

May we attain the immortality of the youthful vase body.

When the great ocean of samsara is empty,

May we awaken in Akanishta, land of the lotus nets.

Aggregates and elements are burnt substances blazing radiantly and brilliantly.

White and red bodhicitta are burnt substances blazing blissfully yet non-substantially.

Emptiness and compassion are burnt substances pervading the dimension of real existence (dharmadhatu.)

Within the phenomenal world, in the ground of the five vajra lights of samsara and nirvana,

We offer the burnt substances of spontaneously self perfected and complete enlightenment.

May all previous karmic debts be purified.

May they not remain in our present stream of being; we openly admit our errors.

In the future, may we not experience cyclic obscurations.

As to the vows and trainings of the pratimoksha, bodhisattva and vidyadhara paths,

And the many kinds of secret mantra commitments (samayas,)

We openly admit all breeches committed consciously or unconsciously.

May all illness, demons, obscurations and impurities be purified.

May the times of plague, famines, and weapons be pacified.

May the times of foreigners invading the central land be averted.

May the obstacle of the guru being invited to manifest Dharma elsewhere be averted.

May inauspicious bad omens for the country of Tibet be averted.

May the planetary forces, nagas and king-like spirits who take away our life force be repelled.

May the eight great fears and sixteen lesser ones be averted.

Where ever we live, may all inauspiciousness be averted.

May the power, strength and energy of demonic forces be repelled.

 

OM AH HUNG

When accumulating, start again from “Drung”

 

At the End:

 

May all the Buddhas be pleased with these offerings.

May the minds of the oath-bound ones be satisfied.

May the desires of the six kinds of beings be satisfied.

May our karmic debts and debts of the flesh be purified.

May the two accumulations be completed.

May the karmic traces of the two obscurations be purified.

May the two sacred dimensions be attained.

Through the power of this vast and great generosity,

May we become self arisen Buddhas for the benefit of beings.

May all beings who were not liberated by previous Buddhas,

Be liberated through this generosity.

May the elemental spirits who are living here or visiting,

Living on earth, under it, in the sky or wherever,

Always be loving towards beings,

And practice Dharma day and night.

Through this virtue may all beings

Perfectly accumulate merit and wisdom,

And from this merit and wisdom,

May they attain two sacred dimensions.

Not clothed with exertion and effort,

May it happen auspiciously that the wish fulfilling tree,

Fulfill the hopes of beings,

and accomplish their intention.

(Thus recite the words of auspiciousness and dedication.)

 

This practice is known as the diamond practice. It can prolong life and remove obstacles, particularly those with unpaid karmic debts. This was revealed in Sikkim, the secret hidden land, to Namkha Jigmed by the dakinis who revealed it to him as the practice which opens the gate to the secret land.

Blessings of the Tsawei Lama

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The following is from a series of tweets by Jetsunma Ahkon Lhamo:

An incense offering to be made first thing every morning with the purest intention and incense.

“This pure supreme incense, which bears the scent of pure moral self-discipline, by the blessings of mantra, mudra and samadhi.
Is offered to the realms of the buddhas. May this fragrant incense completely please and satisfy the ocean-like assembly of buddhas!

NAMA SARWA TATHAGATA BENZA DUPE PRATITSA PUDZA MEGHA SAMUDRA SA PHA RA NA SAMAYE AH HUNG”

This is a sacred way to begin the practice or start one’s day. One can also offer morning tea or coffee with ring finger on right hand, flicking the substance with finger in all directions with mindfulness.

Sadly it is often the case that practitioners perform a session every day, then forget to carry it forward, to bear it always. One way to antidote that is making morning offerings, and placing the Tsawei Lama above the crown of one’s head. Carrying that samaya is beautiful. Every moment think the Lama lights your way, protective and enlightening all.

To ready for sleep , the Lama descends through the central channel into the heart chakra where the Lama is enthroned on the lotus throne in the heart. From there, Tsawei Lama radiates compassion and wisdom all through the night. Upon awakening move Lama up to above the head, and there Tsawei Lama remains and blesses us all.

One may recite mantra before placing Tsawei Lama above head and on heart. And signs may occur. Like: auspicious dreams or other miraculous visions!

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

The Importance of a Qualified Teacher

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The following is an excerpt from a teaching by His Holiness Penor Rinpoche on Meditation, reprinted here with permission from Palyul Ling International:

Emptiness is not something like just remaining there without having thoughts or anything at all. It has been said in the texts that if one does not know how to meditate properly on emptiness, then one can fall into the wrong pot. So one has to investigate the true nature of the mind in order to really establish its absolute nature as emptiness, and this must be maintained through the practice of meditation.

Emptiness which is merely emptiness, and the emptiness which is the nature of mind, are two different things. The one emptiness is kind of like nothingness. This kind of nothingness emptiness in the Dharma teachings is explained by the example of the rabbit’s horn – something which does not exist at all. But the emptiness of the mind, which does not have any form or colors or shape, is in certain ways non-existing, but at the same time this mind is everything. It is that which creates all these samsaric phenomena and all the nirvana phenomena.

When you do meditation practice, it is good to cut through all these conceptual thoughts. To be without any such thoughts and then to remain in meditation is very beneficial. This is what is known as samatha or tranquility meditation. If one carries through with such meditation practice for awhile, one begins to have some stability of the mind, and then it is easier to achieve the vipassana or insight meditation practices.

All Dharma teachings and practices have to follow through the proper lineage. That is to say, the lama, the master, must be really qualified to give these teachings. Then the disciple, the practitioner, if he or she has really strong devotion or faith, can understand through his or her actual practice. There is no other way to give and receive these teachings.

So the lama, the master, must have that quality by which he can “read” the disciple’s mind. When the lama has that quality – the knowledge by which he realizes the mind-stream of the practitioner – then according to that knowledge he can give the right introduction of the nature of the mind. For example, when the lama examines a practitioner, he can directly experience whether or not the practitioner has the actual recognition of the nature of the mind.³

Other than that kind of direct mind-to-mind interaction, there is no way to explain, “Oh, the nature of mind is something like this.” There are no words to handle it. If there was any kind of expressway diagram about the nature of the mind, then we could just draw it and then explain, “Here! This is the nature of mind!” So it is important to carry through all the practices, constantly watching through the samatha meditation practice, getting used to that kind of concentration of mind, so that there can be a way for one to have the true recognition of mind.

The Tibetan word, “lama,” means the Unsurpassable Teacher. The “la” is based on the quality of the realization and the “ma” symbolizes the mother, the loving-kindness and affection that one needs to have, just like a mother gives to her children. All the past, present and future Buddhas obtained Enlightenment by relying upon the lama². There is not any Buddha who just by him or herself attained Enlightenment.

The lama, the master, means someone that has complete knowledge about all these practices. So all who just have a red cloth are not lamas. Those also who wear yellow clothes, they are not necessarily lamas! Someone who has true purification and realization internally is who is known as the lama³. And the lama’s mind-stream must have the genuine Bodhicitta to benefit all sentient beings.

The Power of Devotion: from a teaching by Khenchen Tsewang Gyatso

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The following is an excerpt from a teaching by Khenchen Tsewang Gyatso on Ngondro given at Kunzang Palyul Choling:

Today, from The Great Perfection, Buddha in the Palm of the Hand, we are going through the Four Thoughts Which Turn the Mind, Refuge and Bodhicitta.  There are many practitioners in Tibet who only accumulate  prostrations and chant taking refuge in the Buddha, Dharma and Sangha who achieve purification and have some kind of experience.  There are not just one or two, but thousands.  Really!  Tibetan lay people who could not enter monastic life or those who could not study like you guys.  Here lamas come and give teachings and you all are very smart and want to understand everything step by step and you want to make everything clear.  In Tibet, they have very strong devotion.  When a lama is giving teachings, they all rush up there and listen. They are not so attentive, but they have so much devotion.  Whenever a ngöndro teaching is given on prostrations, they have no doubt.  They will do that accumulation.  They will not consider whether it makes sense or not.  They just practice it, thinking, “This must be something of benefit, so I have to do it.”  They do it continuously.  Even when they are working in the kitchen or tending the cows, they continue chanting “Lama la kyab su chi-o, Sangye la kyab su chi-o, Chö la kyab su chi-o, Gendun la kyab su chi-o,” like this.  They are constantly chanting, and they don’t think, “Lama la kyab su chi-o, why do I have to say this?”  They really don’t have that kind of thought.  “Why do I have to take refuge in Buddha?  Who is Buddha?  What is Dharma?  What is Sangha?  Why do I have to do that?”  They really don’t have that kind of thought.  They just go on constantly chanting. And they really do have some kind of purification, and they could have many different kinds of experiences, dreams, clear understanding.  I think it is due to the culture that they have that kind of belief and constantly do that.  Nobody knows what kind of practice a very ordinary appearing human is doing, just that every time people see him he is chanting, “Lama la kyab su chio, Sangye la kyab su chio…” “I take refuge in the Lama, I take refuge in the Buddha…”  People think he is just ignorant.  But when death comes, he sits calmly with a smile and rainbows appear.   Then people realize that this was a great practitioner.  We didn’t know that.

 

Mandala Offering Prayer from Palyul Ling Retreat Center

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The following is the Mandala prayer offered by Lama Lobsang to His Holiness Karma Kuchen at the end of the retreat in New York 2011

Om Swati!

Born in the heritage of Shakya with excellent methods and compassion;

Destroyer of all demonic forces that others cannot accomplish;

Having a body magnificent like golden Mount Meru;

I forever prostrate to you, Lord Buddha, King of Shakya.

Beginning with auspicious praise to the Buddha Shakyamuni, we are gathered here today to offer the mandala and express our gratitude.

To the feet of His Holiness Karma Kuchen Rinpoche, the embodiment of the Buddhas of the Three Times, heir to Guru Rinpoche and the source of all common and supreme siddhis; and to the feet of the Tulkus, who take rebirth in samsara to liberate beings from cyclic existence; and to the feet of the Khenpos, the holders of the Buddha’s precious teachings; and to the feet of the Noble Sangha, the source of merit that results from offerings; I pay homage!

Palyul Ling and the students of the 2011 Summer Retreat, humbly make the following statement.

It is stated that “As the sole source of happiness and peace, may the Buddha Dharma remain forever in this world.”

The Buddha Dharma has two parts: the Dharma of Learning and the Dharma of Realization. The Dharma of Learning encompasses the transmission of the Buddhist teachings and the contemplation of their meaning which result in a complete understanding of Dharma that is free of any misconceptions or omissions.

With this understanding, one engages in the three trainings and practices of the secret Mantrayana and experiences the signs of accomplishments. This is the Dharma of Realization.

Seeing these two aspects of the Dharma as the authentic teachings of Lord Buddha, our unparalleled kind master, our Late Holiness Drubwang Pema Norbu Rinpoche established Palyul Ling Retreat Center, a  place for engaging in the genuine teachings of the Buddha. A perfect and auspicious place such as this is rare in our world. In this life and all future lives, we should never forget his kindness.

In this perfect place, we have the presence of perfect masters. Previously, our most compassionate supreme guide was HH Drubwang Pema Norbu Rinpoche. Today we have his heir, the twelfth throneholder of the Palyul Lineage, the Supreme Nirmanakaya HH Karma Kuchen Rinpoche.

The perfect retinue is the assembly of Khenpos, Tulkus and other members of the ordained Sangha who are endowed with the riches of virtue and devotion and possess the jewel of the three trainings. The perfect retinue also includes the Dharma brothers and sisters of the same mandala, who, with Bodhicitta as the ground, practice the generation and completion stages as the path to attain the fruition of the union of emptiness and appearance.

The perfect Dharma is the Dzogchen teaching of the Namchoe Sky Treasure, The Buddha in the Palm of Your Hand. It is practiced from Ngondro through the  completion of the Trekchod and Togyal practices. The outer, inner and secret aspects of these traditional teachings have been passed on by our late Holiness in accordance with the needs of modern time.

The perfect time is the auspicious day of the First Turning of the Wheel of Dharma. That is the day on which the Buddha taught beings according to their individual levels of understanding. For us in particular, it is the time of the conclusion ceremony of our month-long summer retreat, in which students have gathered to practice the outer, inner and secret mandalas in accordance with their levels and abilities.

On this auspicious day it is appropriate to provide a brief explanation of the outer, inner and secret mandala offering.

The outer mandala is the phenomenal world mandala. It is comprised of the fundamental golden ground surrounded by an iron wall. At the center is Mount Meru surrounded by all the continents. In the east is the continent of Lüphagpo. To the south is Dzambuling, to the west is Balangchöd and to the north is Draminyen. Also included in the world mandala are the eight subcontinents, the sun, moon, seven golden mountains and the seven oceans. The heavenly realms of the gods are also included. Multiply this by a thousand, three times over to offer the three thousand myriad worlds along with all the wealth that exists in them, without attachment, to the Nirmanakaya Lama.

The inner mandala is the body mandala. It is made up of the skin, which is the golden ground; the spine, which is Mount Meru; the right hand, which is the continent of Lüphagpo to the east; the right leg, which is Dzambuling of the south; the left leg is Balangchöd of the west; and the left hand is Draminyen of the north. The two eyes represent the sun and moon. The hair of the head and the body represents the wealth of the gods and human beings. Without dualistic grasping, offer the Sambhogakaya mandala offering.

The secret mandala is the Channels and Chakras. The Chakra of Bliss along with the essence of fire, Ah Thung, is the golden ground. The branch channels are the external wall. The central channel is Mount Meru.  The Dharma Chakra at the heart is Lüphagpo to the east. The Navel Chakra of manifestation is Dzambuling to the south. The throat chakra of enjoyment is Balangchöd in the west. The crown chakra of Great Bliss is Draminyen to the north. The roma channel is the sun and the changma channel is the moon. The minor channels are the wealth of gods and humans. Without conceptualizing subject, object or action, offer the secret mandala to the Sambhogakaya Lama at the final stage of the tenth bhumi.

The secret-most Dzogpa Chenpo Mandala offering is as follows, according to the pith instruction of Marpa, the great translator:

On the immaculate natural mandala, variegated flowers are arranged.

In the mandala of pure space, flowers of unceasing dependent existence are arranged.

In the Great Bliss mandala of one’s mind, the flowers of variegated conceptualization are arranged.

As said in this verse, the fundamental ground of dharmadhatu, free of all limitations, is the golden ground. The unceasing four visions of Togyal, are the continents, subcontinents, sun and moon. The fruition of the inexhaustible activities of the wisdom body, speech and mind are all the wealth of gods and humans. In the secret-most mandala offering there is no distinction between subject and object. This mandala is created by meditating on the view and seeing the inseparable nature of the master and student. This is the ultimate mandala.

These are the different types of mentally constructed mandalas. The type of mandala to be visualized should be done in accordance with one’s own capacity.

A flower, though small, serves as an offering. Likewise, our material mandala offering is small, but it represents our gratitude to you for your kindness and the guidance provided to us during this month.Through the merit of this mandala offering, may the Buddha Dharma flourish all over the world. With the flourishing of the Buddha Dharma, may there be no famine, wars, disputes, epidemics or other undesirable conditions. May the wishes of all beings be fulfilled and may they remain in peace and happiness.

May HH Karma Kuchen Rinpoche be free from all obstacles of body, speech and mind, and live long for hundreds of kalpas, and may his Dharma activities flourish without any obstacles. May the incarnation of our teacher, the Lord of Refuge Drubwang Pema Norbu swiftly appear and take the fearless lion throne again. In addition, may all Dharma teachers live long and may their Dharma activities flourish in the ten directions

May the students who have gathered here be free from all undesirable conditions, and may their wishes be fulfilled. May all achieve the stage of the four kayas and five wisdoms.

In all life times may we never be separated from the perfectly pure guru.

Utilizing the glorious Dharma to its utmost,

And by perfecting all pure qualities on the stages and path,

May we swiftly attain the state of the Glorious Lama.

 

The Need to Tame the Mind: from His Holiness Penor Rinpoche

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The following is an excerpt from a teaching by His Holiness Penor Rinpoche on “Meditation”

The mind – does it need to be something which we can see? If we think that what has pain, suffering, problems and so forth, that this is what is called the mind, in this way we have to perceive the mind as something like a round ball. When we investigate into the mind itself there is not anyone who can really perceive a mind.

At the same time, this mind does not really die. From beginningless lifetimes until now, the mind of Samsara has just been getting rebirth over and over. The mind which has been conceptualized by having that thought of subject and object is that which binds oneself here. It is that which projects the external world and then one’s body and so forth. But no matter how much we investigate, there is no way anyone can perceive this mind.

All the past Buddhas have explained that there is no way one can perceive the mind in the past, present and future. If it is self-existing, then we could see it, like a round pill or something! So why do we think that it has to be perceived as some “thing?” All these “things” are created by the mind. All the experiences of happiness and suffering of Samsara and nirvana – everything is just created by the mind itself.

So we will find if we think over the absolute nature of the mind, it is definitely emptiness. Some people might say, “Oh, my mind is very active and multicolored! Maybe it is possible somebody might have it!” Or maybe somebody might say, “My mind is something like a white light!” But it does not really exist in that way.

When we don’t control the mind and just let it be free, then it starts to create all these negative actions and thoughts. That is why in these practices which we call meditation, although there are many levels of meditations, whatever the Dharma teachings that have been taught by all the Enlightened Buddhas, it is mainly to subdue this mind and to tame this mind. It is to recognize the fault of the mind is conceptual thought, which is a very dualistic thing where there is always subject and object, and this binds us into Samsara or cyclic existence. At the same time we try to realize its absolute nature, to realize or recognize this, and that is the most important part of our practice.

When lama gives all these teachings, the practitioner receives them and tries to put them into practice and then they say, “Oh! I recognize the nature of the mind!” But by just recognizing the conceptual mind, it is very difficult that one could attain Enlightenment. That which creates all these emotions and conceptual thoughts – that is called the mind. But the actual practice is of something which is beyond that kind of conceptual mind, which is known as wisdom. It is that which we need to realize. So we cannot achieve the ultimate happiness just by recognizing the conceptual mind.

There are many kinds of practices which aim to pacify all these kinds of negative thoughts and to control the afflicted mind, to purify and abandon them. When we do these practices and achieve some tranquility through which we can concentrate our mind and make it very stable, then we can perhaps concentrate our minds on the emptiness through which we may achieve some realization. So when we practice meditation and manage to get kind of settled and stable, even having just a little bit of experience of emptiness is really beneficial and can accumulate lots of merit.

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