The First Patriarch

Bodhidharma is credited with bringing Zen to China.  Interestingly enough, the tradition that traces its ancestry back to him did not flourish until nearly two hundred years after his death.  Today, millions of Zen Buddhists consider him the father of Zen Buddhism.

While others viewed Zen practice as a purification of the mind or a stage on the way to perfect enlightenment, Bodhidharma equated Zen with full buddhahood itself.  He believed that it had a place in everyday life and complete enlightenment was beyond ordinary concepts.  It is beyond the depths of even the Arhats and Pratyekabuddhas well worked-out understanding.

Instead of telling his disciples to purify their minds along the long arduous Long Path he pointed out the deeper meaning of the sutras to help them attain enlightenment faster along the Short Path.  Nonetheless, he never said to stop hard work if results weren’t coming along the short path.

The Zen Teaching:

There is a nice short 144 page book that distills the essence of the Zen Path all in one place.  The divisions of the book are four teachings traditionally attributed to Bodhidharma.

1. Outline of Practice
2. Bloodstream Sermon
3. Wake-up Sermon
4. Breakthrough Sermon

You can click here to order the book:  The Zen Teaching of Bodhidharma or you can go to this sutra page to read it for free

The Platform Sutra:

You can download The Sixth Patriarch’s Dharma The Platform Sutra With the Commentary of Tripitaka Master Hua.  Or you can click here to order the book to place on your altar or have in your home to read.

When you first read the following story you may have to choke back some tears.  It is truly marvelous how an enlightened being operates in the world.  Here is the story of Bodhidharma:

When angry, Dharma Master Shen Kuang used his heavy iron beads to level opposition.  In response to Bodhidharma’s question, he reddened with anger and raged like a tidal wave smashing a mountain.  As he whipped out his beads, he snapped, “You are slandering the Dharma!” and cracked Bodhidharma across the mouth, knocking loose two teeth.  Bodhidharma neither moved nor spoke.  He hadn’t expected such a vicious reply.

There is a legend about the teeth of holy men.  You must not ask about the principle, however, because it is too inconceivable.  The legend says that if a sage’s teeth fall to the ground, it won’t rain for three years.

Patriarch Bodhidharma thought, “If it doesn’t rain for three years, people will starve!  I have come to China to save living beings, not to kill them!”  So Bodhidharma did not let his teeth fall to the ground.  Instead, he swallowed them and disappeared down the road.

Although he had been beaten and reviled, Bodhidharma could not go to the government and file suit against Dharma Master Shen Kuang.  Those who have left home have to be patient.  How much more so must a patriarch forbear.

Bodhidharma’s Bloodstream Sermon:

His short path explanation is always the same.  He repeats over and over that seeing your nature is the greatest of all meditations.  Why?  Because its fruit yields the highest merits and wisdom of all other practices.  Bodhidharma says:

According to the Sutras, evil deeds result in hardships and good deeds result in blessings.  Angry people go to hell and happy people go to heaven.  But once you know that the nature of anger and joy is empty and you let them go, you free yourself from karma.  If you don’t see your nature, quoting sutras is no help, I could go on, but this brief sermon will have to do.

Bodhidharma’s Wake-up Sermon:

The sutras say, “When you see that all appearances are not appearances, you see the tathagata.”

The myriad doors to the truth all come from the mind.  When appearances of the mind are as transparent as space, they’re gone.  Our endless sufferings are the roots of illness.  When mortals are alive, they worry about death.  When they’re full, they worry about hunger.  Theirs is the Great Uncertainty.

But sages don’t consider the past.  And they don’t worry about the future.  Nor do they cling to the present.  And from moment to moment they follow the Way.  If you haven’t awakened to this great truth, you should practice virtuous deeds as early as possible to make you become at least a human or heavenly being in your next lifetime.  Do not lose both of them [the great truth and the virtuous fruits produced from your virtuous deeds].

Bodhidharma’s Breakthrough Sermon:

Student:  But the Buddha said, “Only after undergoing innumerable hardships for three asankhya kalpas did I achieve enlightenment,”  Why do you now say that simply beholding the mind and over-coming the three poisons is liberation?

Bodhidharma:  The words of the Buddha are true.  But the three-asankhya kalpas refer to the three poisoned states of mind.  What we call asankhya in Sanskrit you call countless.  Within these three poisoned states of mind are countless evil thoughts.  And every thought lasts a kalpa.  Such an infinity is what the Buddha meant by the three asankhya kalpas.

Once the three poisons obscure your real self, how can you be called liberated until you overcome their countless evil thoughts?  People who can transform the three poisons of greed, anger, and delusion into the three releases are said to pass through the three-sankhya kalpas.  But people of this final age are the densest of fools.  They don’t understand what the Tathagata really meant by the three-asankhya kalpas.  They say enlightenment is only achieved after endless kalpas and thereby mislead disciples to retreat on the path to Buddhahood.

Averting death:

From the Platform Sutra…

In his great anger, Dharma Master Shen Kuang knocked out two of Bodhidharma’s teeth.  He thought he had won a great victory because the Barbarian put forth no opposition.  But not long after, the Ghost of Impermanence, wearing a high hat, paid a call on Master Shen Kuang:

“Your life ends today,” said the ghost.  “King Yama, the King of the Dead, has sent me to escort you.”  Master Shen Kuang said, “What?  Must I die?  When I speak the Dharma, flowers fall from the heavens and the earth bubbles forth golden lotuses, yet I still have not ended birth and death?  Tell me, is there a person in this world who has ended birth and death?”

“There is,” came the reply.

“Who?” asked Shen Kuang. “Tell me, and I’ll follow him to study the Way.”

“He’s that black-faced Bhikshu whose teeth you just knocked out.  King Yama bows to him every day.”

“Please, Old Ghost, speak to King Yama on my behalf.  I want to follow that Bhikshu.  I am determined to end birth and death.  Can’t you allow me some more time?”

“All right,” said the ghost.  “Since you are sincere, King Yama will wait.”

Bodhidharma’s test:

For nine whole years Dharma Master Sheng knelt next to Bodhidharma waiting to receive transmission to go beyond birth and death.

One day a great snow fell, and it rose in drifts as high as Shen Kuang’s waist, and yet he continued to kneel.  Finally, Patriarch Bodhidharma asked him, “Why are you kneeling here in such deep snow?”

“I want to end birth and death,” replied Shen Kuang.  “When I was lecturing Sutras I was unsuccessful.  Please, Patriarch, transmit this dharma to me.”

“What do you see falling from the sky?” asked Bodhidharma.

“Snow,” said Shen Kuang.

“What color is it?” asked Bodhidharma.

“It’s white, of course.”

“When red snow falls from the sky,” said Bodhidharma, “I will transmit the Dharma to you.  You knocked out two of my teeth, and I have been most compassionate in not taking revenge.  Do you really expect me to give you the Dharma?”

This was the test Patriarch Bodhidharma gave to Master Shen Kuang.

Completing the test:

How did Shen Kuang complete the test?  Cultivators of the Way carry a knife to protect the substance of their precepts.  A true cultivator would rather cut off his head than break a precept.  Shen Kuang drew his precept knife, and with one slice, cut off his arm and thus passed his test.  His blood flowed onto the new fallen snow.  He scooped up a bucket full of crimson snow, dumped it before Bodhidharma, and said, “Patriarch, do you see?  The snow is red!”

Bodhidharma said, “So it is, so it is.”  He had tested Shen Kuang’s sincerity, and now the Patriarch was extremely happy.

“My coming to China has not been in vain.  I have met a person who dares to use a true mind to cultivate the Way, even forsaking his arm in search of the Dharma.”

The art of sacrifice

I was never good at chess but always loved to play.  There are certainly good points and bad points to the game of chess.  But if you don’t get too involved or obsessed with it we can analyze the principles and take only what is good from it.

Value:

The relative value of pieces must first be known.  The pawn is worth one point.  The bishop and knight are worth three points.  The rook is worth five points and the queen is worth nine points.  The king, because he can be captured and the game lost has infinite value.

Once you understand this you can make an educated choice on how to move or capture your opponent’s pieces.  As you learn to make better choices, you can definitely apply this to your life – whether it is raising a family or developing yourself on the quest.  Chess teaches us to utilize our often neglected reasoning skills.

Sacrifice:

Compassion is the understanding or empathy for the suffering of others.  It is regarded as a fundamental part of human love and foundational to the highest principles in philosophy and religion.  It is much needed today in our society yet it starts with a good intention and proper goals in life.

In chess, one of the great tactics is to sacrifice material to gain a special advantage later.  This teaches us a nice lesson not to be greedy solely for the purpose of material gain.  This is the heart of the bodhisattva’s way of life.  He or she lives on good principles and not bad ones that consist of harming others.  In other cultures, this type of hero is called a good Samaritan in Christianity or a Caretaker in the Native American religion.  It is a universal principle that shines through in most religions.

Needless to say, one of the most surprising moves is considered the queen-sacrifice because her value is among the highest.  When executed properly a master will, more often than not, win the game.

“Combinations with a queen sacrifice are among the most striking and memorable.”  -  Anatoly Karpov

There are two types of sacrifices.  The good sacrifice and the bad sacrifice.  The good sacrifice helps gain an advantage later on.  The bad sacrifice is done without proper forethought and planning.  It would be more of an unconscious impulse – something akin to a martyr complex.

In the spiritual world, it is often thought that we must sacrifice our self in order to attain enlightenment.  Of course, this is very true but how you give up your self is very important.  Without the guidance of a guru and without the guidance of proper scriptural sources you may just believe that suicide is the answer.  Therefore, without any consideration you end up seeking your own death without thinking of how it will affect your parents, children or spouse.

You truly will be creating negative karma if you act selfishly and without awareness.  The results of suicide are told over and over that you end up in a hell realm or a bad migration in your next lifetime.  One must contemplate this, consider the consequences correctly and receive proper instruction before one can gain confidence to act correctly in all situations.

Vipashana:

Chess may have a hidden element in it that could be the starting point to proper insight (vipashana) meditation later on.

I always wondered what would happen if two Buddhas played chess with each other.  Who would win?

By studying the texts of the great chess masters, the answer is already known.  They tell us that the perfect game will consist of neither a win nor a loss.  If either player doesn’t make a mistake then the game will certainly end in a draw.

Two important questions:

1. What is his intent?
2. What is his weakness?

If you keep these two questions in mind; you will be ahead of the game.  Often you will just look at your side of the board and rush to make your move.  But each move consists of an intrinsic advantage and weakness.  You just have to discover it.  When you get stuck ask the question, “What weakness did he leave behind?” and you will learn to expand your awareness to his side of the board.

Life stories:

Here are two beautiful stories that hit the essential point.  In the first, we might not see any immediate benefit to the Bodhisattva hero.  On the surface, it just seems like he lost his life.  But it was a conscious act of compassion that eventually leads to his full enlightenment.  In a future life he does awaken to Buddhahood.  Naturally, this act did not go unnoticed by the Buddhas who have the eye of omniscience.  This compassionate action sped up his development as positive karma was created.

In the second story, we see the power of a realized Buddha making a sacrifice with the principle of crazy wisdom.  Since he was a Buddha there were no harmful consequence to him and his action only enhanced and benefited all who heard, saw and believed the display-like miracle.

1.  The touching story of The Hungry Tigress is from the Jataka tales.  This is one excerpt from a collection of past life stories of Shakyamuni Buddha.

The Bodhisattva, in a lifetime before he became the Buddha, came upon a hungry tigress and her cubs.  Seeing the tigress was too weak to hunt, the Bodhisattva sent his traveling companions away to look for food.  While they were away, he threw himself over a cliff, thereby offering his body for food to the hungry tigress and her cubs.

2.  The story of the Eight Manifestations of Padmasambhava is part of a long discourse given by the late Khenchen Palden Sherab in 1992 on the life of Guru Rinpoche:

With Guru Rinpoche and Mandarava we see the deep sacrifice of both the master and the disciple.  Wanting to learn the dharma from the Guru rather than lead a worldly life and get married, the princess was sentenced to prison for her actions while he was to be burned at the stake.

“The men ignored her and Guru Padmasambhava was captured.  His hands were bound and they led him off surrounded by hordes of people.  They wanted to make sure that he did not try to run away.  By royal decree, his punishment was to be burned at the stake. Mandarava was sentenced to prison for 25 years, while all 500 of her attendants were sentenced to ten years.  All of this was the king’s decision.  A great quantity of wood was collected from the local households and soaked with sesame oil.”

Guru Rinpoche was tied in the center and the pyre was lit.  The king ordered that no one be allowed into the area for a week except those who were tending the fire.

“Now while Guru Rinpoche was in the midst of the flames, the fire transformed into water, which soon became a lake encircled on its outer perimeter by a ditch sporting a halo of upside-down flames.  In the center of this beautiful lake there was a wondrous lotus flower and above that, Guru Padmasambhava was sitting in the posture of royal ease, even more glorious than before.”

Sutras:

Vimalakirti explains, in The Holy Teaching of Vimalakirti that even sharing the dharma with others is a great dharma sacrifice.  It definitely is not an easy action to perform.

Vimalakirti explains that:

“Those who teach it to others, whether it be no more than a single stanza of four lines, or a single summary phrase from this teaching of the Dharma, will be performing the great Dharma-sacrifice.”

The truth is that obstacles can arise when doing any type of good deed.  Furthermore, it is much harder to spread the dharma that helps liberate sentient beings lost in confusion.  As one common axiom explains:  No good deed goes unpunished.  People often reject unsolicited advice.

Computers:

Most people that love computer programming and chess believe that calculating up to fifteen or twenty moves means more intelligence.  In reality, that is just the power of the intellectual mind and not necessarily intelligence in the sense of having Awareness and Compassion.  For basic game-play, one just needs to utilize three half-moves as the chess coach Bruce Pandolfini advises.  You move once, your opponent moves, then you move again.  This is called a combination.  Only in certain instances does one need to calculate up to ten moves and that usually is near the end of the game.

In Buddhism, there are explicit instructions on how to develop the mind.  With a little thought we can see how our body and mind is also like a computer.  Our ordinary mind, while still unenlightened has a glitch.  The main misconception – the belief in an inherently existent self, needs to be corrected.  Once we can organize our mind properly we surely gain better clarity.  One way to do this is to study and reflect on the scriptural teachings.  And if you are fortunate enough to participate in shedra courses you will be all the better for it.

Final point:

The sutras and tantras tell us that on the eighth stage of a Bodhisattva’s realization there is no longer any separation between meditation and post-meditation.  At that point, there is no compulsive reification of concepts.  What this means is that when you turn away from the chess board, the next moment you no longer have the same habitual thought-patterns going on.  If you lost the game, you can let it go.

In fact, you can let anything go – whatever good or bad things happen, you just abide in the nature of mind.  This is Mahamudra.  In the next moment, you can bring your awareness to the task at hand.  This is something we should all aspire towards.

good luck!
Neo

The peacock’s grove

One great master that has given us such compelling instructions on Lojong (Mind Training) material certainly is Dharmarakshita.  He was one of Atisha’s masters in the tenth century and the author of Training the Mind: The Wheel Blade of Mind Transformation.

The “wheel of sharp weapons” can be visualized as something we throw out, which then later comes back to cut us… like a boomerang.  In the same way, Dharmarakshita explains, the non-virtuous causes we create through our self-interested behavior come back to ‘cut us’ in this life or in future lives.  They return as the ripening of the negative karma such actions create.

This really is the source of all our pain and suffering.  He thoroughly admonishes us when he explains that all of this is the result of our own selfishness and self-cherishing.

In The Wheel of Sharp Weapons he explains how a Bodhisattva (spiritual hero) takes on suffering just as the peacock eats poisonous plants:

1) In jungles of poisonous plants strut the peacocks,
Though medicine gardens of beauty lie near.
The masses of peacocks do not find gardens pleasant,
But thrive on the essence of poisonous plants.

 

2) In similar fashion the brave Bodhisattvas
Remain in the jungle of worldly concern.
No matter how joyful this world’s pleasure gardens,
These Brave Ones are never attracted to pleasures,
But thrive in the jungle of suffering and pain.

Another text:

Dharmarakshita also wrote The Peacock’s Neutralizing of Poisons that helps us see how our ego interferes with discovering true happiness.  These few stanzas should be spread far and wide in all new Buddhist tantric texts so that we can gain a clear understanding how Buddhism differentiates from harmful worldly tantric practices.

Here are a few excerpts that hit the essential point:

Even though, like Upali, you’ve reached the perfection of industry;
And, even though, like Ashvajita, your conscientiousness is highly commendable;
If you do not lead your parents on the path to enlightenment,
This is the way of a mere shepherd for you fulfil only your liberation and wellbeing.

Even though you wear robes you do not observe the precepts,
Your perceptions remain permeated by the various tasks of attachment;
And you criticize and denigrate the noble beings.
This is deserving of being exterminated by the Dakinis.

Important quote:

This wonderful book by Thupten Jinpa Ph.D. had further quotes of Dharmarakshita that I have not been able to find online or anywhere else.  It is called Mind Training: The Great Collection (Library of Tibetan Classics).

THE DELUDED WHO ARE CHASED BY AFFLICTIONS AND KARMA

ARE CARELESS OF THE DOCTRINE AND SENTIENT BEINGS AS A WHOLE,

YET THEY ANGRILY DRIVE ENEMIES WHO HARM THEM

TO THEIR AFTERLIFE WITH INCANTATIONS.

WHETHER LAPSED IN MORALITY OR NOT,

THEY ARE MOST INTRIGUING!

Discernment:

And these additional quotes are most valuable since it is so hard to differentiate the authentic teacher from a charlatan:

For sake of material gains you adopt the guise of a noble one;
Yet, like the dogs and pigs, you indulge in sexual acts [with no restraint];
Those who deceive others by professing to be practicing tantra,
Deserve to be thrown into a [burning] hearth by the realized Vajra holders.

Those harmful ‘mystics’ who possess little learning,
When they see common feats they become supremely inflated with conceit;
Such people who lead others with no guidance through the stages of the path,
They deserved to be belittled and brought to shame by the learned ones.

You can read this full text here: Progretto Free Dharma Teachings

Or you can download this same text (with added images of beautiful peacocks) as a .pdf file here:  The Peacock’s Neutralizing of Poisons

best wishes,
Neo

An auspicious day

Today is an auspicious day that not many people may know about.  It is the parinirvana date of the great scholar, master and vidhyadhara Longchen Rabjam (1308–1364).  Longchenpa was a major teacher within the Nyingma school of Tibetan Buddhism.

He is well known for compiling the essence of Buddhism within his works known as the Seven Treasures.  Most know that our late Holiness Penor Rinpoche was a manifestation of Vimalamitra.  He was also considered to be an emanation of Longchenpa too.

Longchen Rabjampa was born in Central Tibet.  Longchenpa’s parinirvana occurred on the eighteenth day of the twelfth lunar month of the Water-Female-Hare year.  This year it happens to fall on January 30th.  In the eastern culture it is common to go by the lunar calender, so every year it will be different.

The Kalachakra Tantra of Holding the Qualities of the Lama teaches:

The merit accumulated by making offerings on the anniversary of one’s lama will dispel negative karma and obscurations accrued for countless eons, like the rays of the sun dispelling darkness.

Making offerings or preparing a tsok feast is one of the most meritorous actions one can do on this special occasion.

New Year:

At the end of each year the major schools of Tibetan Buddhism hold a Drupchen to accumulate merit and purify the karmas of the passing year.  Ayang Rinpoche is a Drikung Kagyu lama who holds both Nyingma and Drikung lineage.  I received an email stating that their monastery will be performing a special Drupchen as follows:

Bylakuppe Monastery
Annual Guru Drakpo (Wrathful Guru Rinpoche) Drupchen
February 2-8, 2013

At the monastery, the wrathful practice of Guru Dragpo is performed on the final days of the year.  All the negative activities, bad fortune, and undesirable circumstances of the old year are burned and cleansed, and illness and obstacles are pacified.

Through this practice, all positive circumstances increase and Dharma activities can be accomplished in the new year.

You can sponsor 1 day/full 7 days for the benefit of ourselves and the world:

Meals for 280 monks – $30/$210
Offering materials – $10/$70
108 Butterlamps – $5/$35
Tsok – $15/$105
Offerings to monks, khenpos, Loppon, Chant master – $35/$245
Full Drupchen – $95/$665

Click here to access the Amitabha Foundation to donate.

Many Blessings,
Neo

The blind master

A True Account of An Accomplished Practitioner of the Vajra Guru Mantra in Recent Times

Orated by Jamyang Dorje Rinpoche of the Taipei Padmakara Buddhist Society

Recorded by Pema Tsering on 22 Aug 2007 with due respect

Translated from Chinese into English and edited by Jigme Sherab with due respect

Homage to Padmasambhava and Pema Norbu Rinpoche

May 2006 – In the holy land of Padmasambhava, Bhutan, a blind accomplished master knew his time of his death in advance and sat in crossed vajra posture while passing into parinirvana.

As the author was afraid of gradually forgetting the details of this master’s liberation story over the passage of time, the sublime details of it were committed to paper with one’s own inadequate literary skills.  It is hoped that all those who see, hear or are acquainted with the facts of this history will be filled with deep faith and devotion to Padmasambhava, thereby receiving blessings and accomplishments.

This accomplished adept is a Bhutanese.  When he was alive, people mostly addressed him as “Drubtop” which means someone who has attained realization.  Moreover, due to the fact that he attained realization and liberation through the recitation of the Vajra Guru mantra, he was also called, “Benza Guru Drubtop”, meaning “The Vajra Guru Siddha”.

This accomplished master “Benza Guru Drubtop”, whose external appearance was dirty and unkempt but who, internally, was extraordinarily free and liberated, was previously a visually handicapped beggar who lived in the peripheral slums of Bhutan.

Later, due to the help of Urgyen Lama  (of Sangngak Thegchog Osel Ling Monastery) and Jamyang Dorje Rinpoche, this accomplished master who had went through a difficult life (but with equanimity) was invited to the monastery where they looked after him as an offering to a most unsurpassed field of merit.  This was the reason that the last 10 years of his life was relatively peaceful and safe.

“Benza Guru Druptop” was not born blind.  It is said that his visual impairment was the result of curses wrought by mantras which his enemies had inflicted upon him.  Before he went blind, he was just a common farmer who belonged to the Bon religion.  At that time, the farmer did not understand the vast qualities of Padmasambhava and had even entertained sacrilegious views towards Guru Rinpoche and slandered him with negative speech.

To recover his sight, the farmer had approached many doctors who were unable to help.  With no other resort, he asked several spiritual friends and masters for advice on what spiritual practice to do in order to recover his sight.

Finally, he listened to some master’s advice and decided to start reciting the Vajra Guru mantra (OM AH HUNG BENZA GURU PADMA SIDDHI HUNG), relying on it as his sole practice, and eventually he went on to achieve an astounding level of realization.

When “Drubtop” started to recite the Vajra Guru mantra, his faith in Padmasambhava began to ripen and increase.  Due to his blindness, day or night was not much difference to him and he began to recite the mantra diligently day and night without distinction.

When he completed a hundred million recitations, “Drubtop’s” prayer-wheel, which he rotated as he recited the mantra, began to drip inconceivable nectar.

It is well known that prayer-wheels contain dry paper rolls and it is impossible for water to drip from it out of thin air, yet his prayer-wheel began to manifest such a strange phenomenon.  This demonstrated the authenticity of the results of “Benza Guru Drubtop’s” practice and also showed how wonderful Padmasambhava’s blessings were.  After that, he did not slow down, but instead continued to recite the mantra diligently, praying to Guru Rinpoche with great faith.

When “Benza Guru Drubtop” had completed the mantra 300 million times, in a dream-like state, he personally met the Lotus-Born Guru and received a prophecy, thereby attaining an inconceivable level of realization.

Padmasambhava told “Benza Guru Drubtop”, “If you live on for 7 more years, your eyesight will be recovered.  The reason for you having lost sight in both eyes is that you previously believed in the Bon religion and especially, you had disparaged and despised (noble beings), causing confused inter-dependent phenomenon to arise.  Now although you have seen me, due to that karmic obscuration, you will not be able to immediately regain your eyesight.”

Thus “Benza Guru Drubtop” was not able to recover his eyesight even though he had seen the Guru Rinpoche.

In the mysterious state, Guru Rinpoche also asked “Benza Guru Drubtop” to make a special dharma hat as a auspicious interdependent-arising, which the blind “Benza Guru Drubtop” made himself from bronze pieces without anyone’s help.

In spite of “Benza Guru Drubtop’s” inner realization and his extraordinary clairvoyance due to Guru Rinpoche’s blessings, due to his external visual handicap, no-one was willing to look after him properly.  Thus he wandered around in the region of “Chim” in Bhutan.  The locals called him “Benza Guru Drubtop”.

“Benza Guru Drubtop” knew of a secret method to reverse obstacles which the Lotus-Born Guru had personally transmitted to him.  It could swiftly remove all heavy illnesses or urgent calamities befalling a person.  This method is special but inelegant.  It required that “Benza Guru Drubtop” make a special kind of torma and recite a short ritual, the specifics of it is only known to himself, and then he must strip naked and while totally nude take the torma to a nearby triple-intersect junction.  This method is quite powerful, all the people for whom the “Drubtop” had performed this ritual, recovered from their problems without exception.

Besides this, every-time someone requested the “Benza Guru Drubtop” for any help, his way of divination was also different from others.  He did not need the use of any divination apparatus, nor did he require the person to say much, but would be able to know the intentions of the person and be able to speak out the intimate details of the supplicants’ residence, environment and all other kinds of details, including those personal secrets that the person requesting did not want revealed.  Evidently, the “Benza Guru Drubtop” had attained great clairvoyance of knowing others’ minds due to the blessings of Guru Rinpoche.  He was also widely acknowledged as “Drubtop” due to this.

“Benza Guru Drubtop’s” inner secret realization did not cause him to try to improve his own living conditions but instead he regarded poverty and suffering as not being any obstacle or problem impeding him.

What did not change was that he continued supplicating Guru Rinpoche day and night, reciting the Guru Rinpoche mantra respectfully and so when he passed into parinirvana, a conservative estimate of the number of Guru Rinpoche mantras he had recited in his life amounts to more than 600 million.

Unlike others, he was not interested in promoting his own diligent efforts at practice or his miraculous responses; instead “Benza Guru Drubtop” benefitted beings in a spontaneous and extemporaneous way.  Thus, most of the people who knew him did not know how profound his inner realization was.

Most people only regarded his external style and occasional obstacle-averting rituals as a sign that he was merely a practitioner with some achievements.  Most of his secret conduct and responses, he would only tell to Urgyen Lama and a few close friends who had faith.

Although he was a siddha, he did not alter his clothes or appearance, but remained like a beggar, allowing others to make offerings and making-shift of whatever they offered to wear.  Although he was invited to stay at Sangngak Thegchog Osel Ling Monastery, and could have chosen to have better living premises and conditions, he only preferred to live in a dilapidated corner of the monastery and sleep in his own old covers, using yellowed and hole-ridden blankets and pillow.

“Benza Guru Drubtop” would only accept others’ clothing and food.  If someone offered his cash notes or coins, he will recite mantras and blow on them as a blessing, before returning them to the offerer, telling him not to use the money but to keep it on the body as a blessed artifact for protection.  When one offered him a khata, it was the same case.  This showed that “Benza Guru Drubtop” has already viewed all wealth as nothing, with no desire or wish for anything.

The author once requested one of the abbots of the monastery, Jamyang Dorje Rinpoche, to make some money offerings, but was instead met with laughter from Rinpoche who said, ‘“Benza Guru Drubtop” does not want money, how to make offerings to him?  If you want to give him clothings or other things, he may not accept, or he may just bless them and return them to you.  If you want to offer food, he is now provided food by the monastery, so he may not enjoy what you offer him.  Apart from his meals, he doesn’t really accept any other food.’  Hearing this, the author felt deeply that this siddha master was truly without needs or wants and was worthy of respect and veneration.

Seven days before he demonstrated impermanence, the “Benza Guru Drubtop” informed the abbot Urgyen Lama, “I am going to leave this world to go and see Padmasambhava.”  At that time, the abbot felt that Drubtop was still healthy and thought that he was merely joking.  He did not pay much attention to this remark.

“Benza Guru Drubtop” then confidently told several monk friends that, “Urgyen Lama does not have freedom over birth and death, but I do.  He will not understand my meaning…  the dharmakaya is beyond death, because I have realized the dharmakaya, there is really no death to speak of for me!”

Totally unschooled and who had not studied any dharma teachings, sutras or commentaries, yet, “Benza Guru Drubtop” was able to make many such statements that utilized the expressions of the Dzogpa Chenpo realizations.

With nothing special happening, apart from those monk-friends who knew about it being worried that “Benza Guru Drubtop” would manifest death, others did not feel that the Drubtop would really be able to predict his own time of death, and be able to leave this world with such ease and freedom.  Seven days later, in the clear gentle light of dawn, “Benza Guru Drubtop” sat in crossed-vajra posture and imperturbably released his intent into the dharmadhatu.  At that moment, a gentle tremor in the earth could be felt.

After his parinirvana, the usually-deserted monastery was thronged by more than 3000 people trying to pay their respects.  After he passed away, everyday at dawn, there were three birds flying in to circumambulate his body three rounds before flying off.  These were said to be dakinis paying their respect.

“Benza Guru Drubtop” passed away exactly 7 years from when he received the vision from Padmasambhava, thus fulfilling the prophecy that he would “recover his sight” because now, he would have nobody to obstruct him from going to the Sangdok Palri Pureland to see Guru Rinpoche.

The author wishes that this extraordinary account of a recent Guru Rinpoche siddha would encourage all sentient beings to give rise to faith and supplicate Guru Rinpoche, ultimately attaining the same state as him.

COLOPHON:

As the English translator was himself inspired by this account of the Vajra Guru Siddha, he decided to render it into English so that it would be accessible to more people.  It is his sincere request that if there are those who have read this account and felt that it benefitted them, to please circulate it to others and do a recitation of a 100,000 of the Vajra Guru mantra for the benefit of all beings.  By this translation, may more people come to know the benefits of reciting the Vajra Guru mantra, do its practice and quickly attain realization.

Original article here

Note: With all due respect, I took it upon myself to correct the typos and grammatical errors to adorn this wonderful story.

Light,
Neo

Benefits of a Drubchen

Participating in a Drubchen with an altruistic motivation reduces afflictive mental states, restores broken spiritual commitments and allows positive qualities and circumstances to arise unhindered.

Click here to view more Tibetan Buddhist contemporary art.

Definition of Drubchen:

A drubchen is a traditional form of meditation retreat in Tibetan Buddhism that lasts for about ten days.  It involves a large number of lay and monastic practitioners and is led by at least one High Lama.  It is regarded as a very powerful practice as prayer and mantra are recited 24 hours a day.  It is said to act as a remedy to the negative forces at work in the world and to promote inner personal peace, peace within the community, and world peace.

Red Vajrasattva Drubchen:

Tulku Sang-ngag Rinpoche as a young boy studied with his father and learned his family’s tradition of religious rituals and liturgies, as well as traditional Tibetan medicine.  After being imprisoned in Tibet for ten years, along with his root guru, Tulku Orgyan Chemchok, he spent fourteen years serving Kyabje Dilgo Khyentse Rinpoche at Shechen Gonpa in Nepal.

Guru Rinpoche said that for someone who engages in a group Drubchen (Great Accomplishment), the benefits are the same as practicing alone in a three-year retreat.

The treasure revealer, Padgyal Lingpa, formally recognized Sang-ngag Rinpoche and Chagdud Rinpoche as lineage holders and custodians of his own hidden treasure revelations.  Red Vajrasattva is the heart-practice of these treasures of Padgyal Lingpa, specifically revealed for these difficult and distracting times.

These eight-days of Red Vajrasattva (2012) retreat will be a wonderful and effective way to bring benefit and happiness to oneself and others.  This event will begin September 15th at 9:00 am and end on September 23rd at 1:00 pm.  The empowerment will be given on the first day.  It includes all meals and event fees from the September 15 breakfast through dinner on September 23.

To attend this retreat or donate click here:  Vajrasattva Drubchen

Be well!
Neo

Blazing away mental illness

For over twenty years, I had read Paul Brunton’s books over and over again.  I enjoyed contemplating his works and achieved many insights through his synthesis of eastern and western spirituality.  With respect to PB’s achievements in the spiritual world, I regularly used him as a guide to assist me along the quest until I met my own teacher.  Therefore, with reluctance I write this article.  Some people may misconstrue this criticism and claim it stems from hatred or jealousy.  But nothing could be farther than the truth.

A few things need to be pointed out, so that fellow questers can see through the dark misconceptions in order to continue safely on their path.  Since PB’s work (over the last century) has sunk into the collective-consciousness of our world; a few bad seeds need to be uprooted.  As there has been a drastic increase in mental illness over the last ten years such as Bipolar Disorder, Borderline Personality Disorder and even Schizophrenia this topic needs to be addressed and its antidotes placed in the hands of practitioners, health-care providers and psychologists etc.

PB writes:

“If the voices which he hears are audible in the same way that one hears the voices of people through the ears, it is merely psychic and undesirable. If, however, it is a very strong mental impression and also very clear, then it is the mystic phenomenon known as the “Interior Word” which is on a truly spiritual plane and therefore is desirable.” – Paul Brunton

This is quite a dubious para.  It got me in trouble in the past and I believe others can easily be misled when hearing this.  Unless it is clearly pointed out, this type of belief can result in spiritual ruin.  It is important to note that the Buddhist doctrine has never said to follow your mind, sense impressions, or intuition.  Futher, it is very important to note that any voice, whether audible or mental, can deceive you.  These mental impressions mostly derive from a false source.

The Buddha said, “Be wary of trusting your own mind, for it is deceptive. Be wary of situations that may incite lust, for those will lead to disaster. Once you have attained arhatship, you can trust your own mind.” — The Sutra of Forty-Two Chapters

It is understandable that most westerners have an aversion to following a guru or a master.  We have the certain pride that we can walk this path on our own.  However, since the subconscious mind is so entrenched in negative karma and emotional obscurations it is good advice to follow someone who is ahead of us on our meditational path.

Just as an Arhat can trust his own mind, a Bodhisattva on the 8th bhumi can truly discriminate what comes from ordinary mind or wisdom mind.  He can now clearly see what comes from a demon or master.  Since the faulty discriminating mind has come to an end for the Bodhisattva, this enlightening being can see what is real and what is not.

“Mahamati, at the eighth stage the Bodhisattva-Mahasattvas, Sravakas, and Pratyekabuddhas cease cherishing discriminative ideas that arise from the Citta, Mana and Manovijnana.” — The Lankavatara sutra

We all wish to be guided by an internal master so that we may advance on the quest without having to do much work.  It would be nice to have a shortcut and not have to put much effort in traveling to see a lama or all the expenses that it entails.

However, if we sat at the feet of an enlightened master, faced much hardship and honestly let down our guard an authentic samadhi would develop.  It will be more than a glimpse (that comes and goes), as it would bring us to a level of permanent peace.  Once this way of abiding is realized, then this stable state of being is priority.  Thereafter, any elevated thoughts, intuitions or messages that arise in the mind pales in comparison.

The surest way to check if we have gone astray is to understand our ethical motivation.  As soon as we have a worldly agenda seeking selfish ends, then we need to immediately recognize our wrong intention.  We would be fortunate if we became properly instructed to go beyond the eight worldly dharmas or mundane concerns.  Then we are less likely to grasp over mystical messages that cause us to become grandiose or inflated.

The Eight Worldly Dharmas (to avoid) are:

• the hope for PLEASURE and fear of PAIN
• the hope for FAME and fear of INSIGNIFICANCE
• the hope for PRAISE and fear of BLAME
• the hope for GAIN and fear of LOSS

Fault of intuition:

One of the things that I took seriously was being a good student and following instructions perfectly.  In PB’s paras, he states repeatedly to obey your intuition.  I figured that is what I must strictly adhere to in order to succeed.  For example:

“The intellect ought to work only as a servant, obeying intuition’s orders in practical life or filling in details for intuition’s discoveries in the truth-seeking quest.” – Paul Brunton

One must take into account that there are many planetary forces, nagas, and king-like spirits that act like authority figures.  And like a military general they are often in a disposition of shouting orders…wanting you to obey their command.  It is a simple fact that, when you deepen your meditation you become quite adept at hearing your own thoughts.

How would anyone know what the source is? 

Furthermore, we all want to become the favored and chosen practitioner.  We all want to be enlightened as soon as possible.  And at a desperate time we would obey any faint intution to get it.  Unfortunately, this is not the proper way to go about it.

Just like the story of the monk on solitary retreat.  He heard a mental voice tell him to throw his bell against the wall in order to see a fantastic miracle.  He did so only to shatter and break his precious dharma instrument.  In the end, all the Buddhas want you to do is practice the six perfections and ultimately achieve non-action.  One really needs discriminating wisdom, proper scriptures, and an enlightened master to keep us safely on track.

Proper use of Intuition:

A few circumstances where right intuition can be followed:

1. Pertaining to the physical body
2. Pertaining to interpersonal relationships
3. Pertaining to travel

The following examples are correct ways to utilize your intuition which have no fault accompanying it:

First, when you are practicing yoga or exercising it is only beneficial to recognize the warning signs of pain and stop what you are doing.  Women seem to have an easier time understanding this.  Nonetheless, anyone can balance their intellect with their feeling and increase their level of skill through bi0feedback.  Because of the reference point of pain and pleasure it can be mastered rather easily.

Second, when you are in relationship with another person (or someone you just met) and you feel a negative warning or a “red flag” comes up…it would be wise to follow your intuition and avoid this individual.

Third, when you are about to travel someplace and have a bad “gut” feeling.  It is beneficial to follow that feeling and avoid getting in the car with someone.  The negative warning sign may save your life.

The Lankavatara Sutra:

To do some more accurate research in this direction you can read this wonderful sutra:

“The first seven of the Bodhisattva stages were in the realm of mind and the eighth, while transcending mind, was still in touch with it; but in the ninth stage of Transcendental Intelligence (Sadhumati), by reason of his perfect intelligence and insight into the imagelessness of Divine Mind which he had attained by self-realization of Noble Wisdom, he is in the realm of Tathagatahood.

Gradually the Bodhisattva will realize his Tathagata-nature and the possession of all its powers and psychic faculties, self-mastery, loving compassion, and skillful means, and by means of them will enter into all the Buddha-lands.” — The Lankavatara sutra

Click here to read the Lankavatara sutra.

Click here to download this version of The Lankavatara Sutra.

Best wishes!
Neo

The skillful teacher

It has frequently been said one’s name can function either as a label which influences how others see us, or as a kind of goal or motivation to help us strive for full enlightenment.  Sometimes just thinking about the name can be beneficial to one’s Buddhist practice in how our mind can transform from the ordinary to the perfected state.

Master Drukpa Kunley:

One of the great religious teachers and holy men, Drukpa Kunley, is known all over Bhutan as ‘The Divine Madman’. He was a one-of-a-kind eccentric and Buddhist master.  Drukpa Kunley was born in Tibet in 1455.

There are many legends associated to him that talk of various miracles and his outlandish behavior.  He is believed to have been an extremely precocious child who could remember all of his previous incarnations vividly.

Drukpa Kunley also founded a monastery near the town of Punakha, dedicated to fertility.

Punakha Dzong Monastery in Bhutan

The Nun Who Wanted a Beautiful Name

Drukpa Kunlek was a practical joker; it was one way he worked to benefit beings.  One day, a nun asked him why he was always so happy, laughing and full of fun no matter what. He replied that for him, all suffering had disappeared.

Then the nun said, “I have just taken my vows and wonder whether you would grant me a new name.”

“Did you have any particular kind of name in mind?” asked the Drukpa Rinpoche.

“Oh, a beautiful name, of course!”

“OK, what about ‘White-yellow-red-green Tara’?

“Well, said the surprised nun, I don’t think that name really suits me. I think I would like a sweeter sort of name.”

“OK.  How about, Sugar-honey-molasses Tara?”

“Maybe something a bit more forceful . . . ?”

“I’ve got it –  Tiger-leopard-poisonous-snake Tara !”

“Something a little grander, maybe?” the nun requested.

“I understand what you’re after now.  OK, Sky-space Tara.”

“Maybe something that is more in tune with who I really am now . . . ? “

“Tara-who-has-the-vows-because-she-likes-love-but-is-afraid-to-do-it?”

. . .  “I guess just Tara-who-has-the-vows is fine,” she said thoughtfully, and thanked the skillful teacher.

Entrance to the Punakha Dzong Monastery

Good books:

There story above was told by Kyabje Kalu Rinpoche in the book Profound Buddhism

Another book called the Divine Madman is also a very wonderful book to own.

Many blessings!
Neo

The Dakini lineage

The dakini principle is the female embodiment of enlightened energy.  It is sometimes referred to as khandro in Tibetan language.  Khandro  means ‘she who traverses the sky’ or ‘she who moves in space’ or simply ‘skydancer’.  Knowing this principle is a catalyst for change and deep realization for the aspiring yogi who has respect for her loving kindness and wisdom.

Ngak’chang Rinpoche says:  “The khandro principle is what provides the inspiration for realisation – the innate magical quality of the phenomenal world in all its limitless variety.”

For men this can be perceived in female qualities – as wisdom display.  This is called: seeing the world as the dance of the khandro.

For women this can be perceived in male qualities – as method display.  This is called: seeing the world as the dance of the pawo.

Khandro Déchen continues:  “Script of this variety is known as ton-dröl, which means liberation through seeing.  Through seeing this script our consciousness is seeded with the cause of our eventual liberation.”

An excerpt from A Honey On the Razor’s Edge:

“When a man loses contact with his inner-quality, his outer-quality becomes distorted.  Disconnected from his inner khandro (his secret wisdom) his outer-quality becomes distorted.  What should be spontaneously manifested compassion, becomes neurotic assertiveness.  This assertiveness ranges from dominance to violence, depending to what extent his inner khandro has become occluded.  With regard to his spiritual life, he could becomes an academic or a great debater.  He could become a cosmic gorilla with spiritual muscles – a guru who claims to be the world teacher.

When a woman loses contact with her inner-quality, her outer quality becomes distorted.  Disconnected from her inner pawo (her secret compassion) her outer quality becomes distorted.  What should be spontaneously manifested wisdom, becomes decorativeness.  This decorativeness ranges from inconsequentiality to superficial obsession with surface appearance, depending to what extent her inner pawo has become occluded.  With regard to her spiritual life, she seems satisfied to arrange the flowers in the shrine room.  She becomes a delicate devotee.  There is no sense that she will ever actually practise; but if she does, she cultivates beautiful experiences with which to ornament her psyche.”

Marpa Lotsawa (1012–1097)

Poem by Marpa:

Although all practitioners have a lineage,

If one has the Dakini lineage, one has everything.

Although all practitioners have a grandfather,

If one has Tilo, one has everything.

Although practitioners have a lama,

If one has Naro, one has everything.

Although practitioners have teachings,

If one has the hearing lineage, one has everything.

All attain the Buddha through meditation,

But if one attains Buddhahood without meditation,

There is definite enlightenment.

There is no amazing achievement without practice,

But there is amazing achievement without practice.

By searching, all will find enlightenment,

But to find without searching is the greatest find.

The feminine principle

Such books as Masters of Mahamudra by Keith Dowman explain how most male yogins were initiated into the wrathful world of the dakini.  After their encounter with the wisdom dakini their lives were forever changed.

In Tibetan Buddhism, Mahamudra represents a perfected level of meditative realization. It is the inseparable union of wisdom and compassion or emptiness and skillful means.

In the book above, these eight-four masters, accomplished their practice in India where they lived between the eighth and twelfth centuries. Leading unconventional lives, the siddhas include some of the greatest Buddhist teachers as Tilopa, Naropa and Saraha.

One of my favorite mahasiddhas was Saraha.  His Holiness Dudjom Rinpoche (1904-1987) was believed to be an emanation of Saraha.

Saraha was a great sage and learned Brahmin who knew and understood all the holy scriptures.

One day he went to the market and met there a simple woman who had no education. She was an arrowsmith woman. The arrowsmith woman looked him directly in the eye, pointed an arrow at him and said:

“Your knowledge means nothing. To find the truth, you have to leave all your books behind, and follow me.”

Saraha left everything behind and followed the arrowsmith woman. She taught him the ways of wisdom outside Varanasi, the city in India where bodies get cremated. Saraha and the arrowsmith women set up a tent here and became the greatest Tantric masters of India.