Вы находитесь на странице: 1из 17

Pema Mandala


spring ~ summer 2015

1 Letter from Venerable Khenpo Tsewang Dongyal Rinpoche

2 Lotus Land of Glorious Wisdom

4 Be Courageous

5 All Teachings Are on Refuge

6 Pemai Chiso Dharma Store

8 Chain of Golden Mountains

10 Everything is Mind

11 Gratitude for Our Wonderful Sangha

12 The Two Truths

13 Join PBC and Support Our Nuns and Monks

14 2015 Summer/Fall Teaching Schedule

Warm Greetings and Best Wishes to All Sangha and Friends,

16 Revealing the Buddha Within
very spring we enjoy the opportunity to look happy, meaningful times we can all look forward to as
17 A Wealth of Translations by Dharma Samudra Publications back and celebrate another beautiful year over- we continue on this path of love and peace!
flowing with many wonderful Dharma activi-
ties and events! Im so thankful for everyones As we all know, again and again we must examine our
17 Living at PSL
continued support of PBC and your devotion to the motivation, and reconnect to our true nature of love,
18 Great Purity: The Life and Teachings of Buddhadharma, the Nyingma lineage, and the legacy compassion, and wisdom and sincerely wish the best
Rongzompa Mahapandita of our precious teacher, Venerable Khenchen Palden for everyone. This is the essence of Dharma, and the
Sherab Rinpoche. sole purpose for our activities. Weve all heard this many
24 The Unfolding Beauty of Padma Samye Ling times, but it remains true. The essence of Dharma is un-
This past year we consecrated Palden Sherab Pema changingit is great love and compassion that reaches
26 2014 Year in Review Ling in Jupiter, Florida, and enjoyed many retreats at out and supports limitless beings according to exactly
PSL and our other PBC Centersincluding special whats helpful. Even when were busy and responsible

28 Heart Advice of Padampa Sangye times on the West Coast and in Mexico, as well as recent for helping with many different things, if we pause and
retreats in Russia and Kalmykia. reconnect to the buddha-nature in ourselves and all be-
ings, everything will become Dharma practice.
Im looking forward to enjoying another wonderful
Ven. Khenchen Palden Sherab Rinpoche pemamandala@padmasambhava.org
summer season with everyone at PSL. Were all so ex- I sincerely thank you for your kindness and enthusiasm,
Ven. Khenpo Tsewang Dongyal Rinpoche ceptionally fortunate to be a part of this sacred, noble and I pray that we all continue to deepen our study and
Pema Mandala welcomes all contributions lineage that goes all the way back to the Buddha. What practice, absorbing the teachings into our hearts, and
Lama Jomo Lorraine, Manager submitted for consideration. All accepted a beautiful journey were enjoying together, and what letting them shine out for everyone to enjoy.
Lama Pema Dragpa, Co-Editor submissions will be edited appropriately for
Lama Pema Tsultrim, Coordinator
publication in a magazine representing the Yours in the Dharma,
Padmasambhava Buddhist Center.
Amanda Lewis, Co-Editor Please email submissions to
Michael Ray Nott, Art Director pemamandala@padmasambhava.org
Sandy Mueller, Production Editor
Christa Schoenbrodt , Designer To unsubscribe from the Pema Mandala
magazine, please write to
PBC and Pema Mandala Office pemamandala@padmasambhava.org Venerable Khenpo Tsewang Dongyal Rinpoche
Pema Mandala Magazine
For subscriptions or contributions Copyright 2015 by Padmasambhava
Volume 13, Spring/Summer 2015
to the magazine, please contact: Buddhist Center International. Material in this
Padma Samye Ling publication is copyrighted and may not be
A Publication of Attn: Pema Mandala reproduced by photocopy or any other means
Padmasambhava Buddhist Center 618 Buddha Highway without obtaining written permission from the
Nyingma Lineage of Tibetan Buddhism Sidney Center, NY 13839 publisher.

SUMMER 2015 | Pema Mandala 1

Sponsorship for
Palden Sherab Pema Ling
Help Build the New Pema Ling Temple
Plant Trees in Honor of Someone You Love!
Support the creation of a new Dharma retreat land in Florida
that will benefit thousands of people for generations!


Or mail a check payable to PBC Land with

Lotus Land of
Pema Ling Sponsorship in the memo to:
Palm Beach Dharma Center
1205 North Federal Highway
Lake Worth, FL 33460



ema Ling is the miraculous culmination of a long-stand- are landscaping the perimeter of the retreat land with a vajra protection
ing dream of our precious lamas, the Venerable Khenpo boundary of native bushes and trees in honor of the Khenpo Rinpoches,
Rinpoches. Through the blessings of the lineage, the vision masters, sangha, and beloved family and friends. Oaks, myrtles, tama-
and hard work of our beloved Khenpo Rinpoche and Lama rinds, palms, pines, cocoplums, and buttonwoods are already beginning
Lorraine, and the love and devotion of many sangha members, to accent the land.
ten acres of beautiful farmland were purchased in 2014 in Jupiter, Florida. With the wind sweetly rustling thangkas and waving streams of incense
Stands of tall trees shade the entire land. A soft breeze continuously through soft chanting, Venerable Khenpo Tsewang Rinpoche blessed and
blows, soothing even the hottest days. A large pond and nestled cypress inaugurated Palden Sherab Pema Ling on January 18, 2015 with over 135
grove is home to hawks, playful otters, a variety of birds, and many pairs people in attendance. Beams of sunlight wrapped the inner mandala of
of sandhill cranes. New wildlife keeps appearing everyday. this lush tropical land, as the Guru Rinpoche empowerment of Orgyen
Within this natural beauty is a caretakers home and three intricately Khandro Norlha began turning of the wheel of Dharma. Garuda clouds
designed barns that are being converted into a spacious, 2,500 square- and rainbows stretched across the sky. Katags waved in the air and faces
foot temple complex overlooking wetlands. With the devoted efforts of sparkled with joy. Bursts of glee and dedication prayers echoed through
sangha members from all over the country, the house has been renovated the trees. How wonderful! What a glorious day for everyonethe begin-
with a new kitchen, flooring, and deck, and a fresh a coat of paint of rich ning of a Dharma sanctuary and PBC retreat land to be enjoyed now

Tibetan colors. Generous donations from sangha members worldwide and long into the future. 4

2 Pema Mandala | SUMMER 2015 SUMMER 2015 | Pema Mandala 3

Be Courageous
Excerpted from the 2012 Summer Dzogchen Retreat on Guru Dragpo
by Ven. Khenpo Tsewang Rinpoche at Padma Samye Ling

f wed like to make a difference and bring more meaning to our there we can deepen and grow tall and strong. From there we can fly
life, theres truly nothing else to turn to than love, compassion, joy, like birds or garudas that dont depend on any other means of support.
appreciation, and devotion. Its not religious dogma or something To do this, we need the four renunciation thoughts: (1) Life is precious.
someone said that we should follow and believe. Its just really (2) Everything is impermanent. (3) Everything follows cause and effect.

All Teachings
true. With that understanding, as our great teacher Khenchen (4) Difficulties are a part of life.
Palden Sherab Rinpoche and all the great lineage masters often said, The four renunciation thoughts are not just something we think about
we should continually restrengthen our beautiful motivation. Every once in a while. We should reflect on them every practice session. The
day and every practice session, its so important to restrengthen our joy, great master Khenpo Ngakchung and many others have said that if

Are on efuge
devotion, and bodhichitta. Thats our practice, we dont contemplate these four renunciation
its what we would like to actualize, and thats thoughts at the beginning of our session, our
why were following the Buddhas teachings. All practice wont be smooth because it will hover
the Buddhas teachings are teachings on love, in our brain and not absorb into our heart. We
compassion, wisdom, respect and appreciation, want to make our practice meaningful. This
and on being more humble, simple, and practi- makes beautiful, perfect quality practice that
cal. Thats entirely what the teachings are about. isnt just a historical record of how long we sat Public talk given by Khenpo Tsewang Dongyal Rinpoche
Therefore, that is our base, our foundation, and on a cushion. For example, what does it mean
our home. to go on retreat? Absorbing the teachings into at Tashi Choling on September 21, 2014 entitled,
I have repeated what these great masters have
said so many times, again and again. Im not
the heart. That is what retreat actually means.
The teachings shouldnt stay floating on the
What It Means to Be a Lay Buddhist
just saying this like a radioI truly feel this is surface of our brain, or come in one ear and out EDITED BY AMANDA LEWIS
what is most important. Were following in the the other. That isnt retreat and it isnt practice.
footsteps of the great peacemakers, the great During retreat, we absorb the teachings into

masters who remove the suffering and difficulty our heart so that we make ourselves Dharma; very teaching the Buddha ever gave is based entirely on loving- Baskets of the Vinaya, Sutra, and Abhidharma teachings. The essential
of all sentient beings and bring them everlasting so that we become the teaching. kindness, compassion, and wisdom. Thats all his teachings meaning of the Vinaya teachings is morality, the essential meaning of the
joy, peace, and happiness. We are following in To do this, the four renunciations are so were about. And as we all know, love, compassion, and wisdom Sutra teachings is concentration or meditation, and the essential meaning
their footstepshow wonderful, how beautiful, important. The essence of renunciation is joy, are not outside of us. They are our own natureyour nature of the Abhidharma is wisdom. When we practice these Three Trainings
and how truly glorious it is! appreciation, joyful effort, having less attach- and my nature. The Buddha didnt create some new, alien of morality, concentration, and wisdom, were touching our home base.
If we get to the bottom or essence of the ment, and being thoughtful of making every thing. He just pointed out exactly the way things are. Were not doing some totally different thing or working on something
matter, there really arent many things in this activity meaningful. What do I mean by every According to the Buddhas teaching, we are distracted from the nature we dont already have. Were touching our own heart, our own essence.
world that are more important than what activity? There are three primary activities: ac- of reality, carried away by unnatural forces. This is known as duality. That is how we illuminate ourselves and release duality.
were talking about now. We arent talking tivities of body, speech, and mind. Nobody else Duality is unnatural. It carries us far away from the nature that wed like These three teachings are all connected and related to each other. The

about someone elses qualitiesthis is our can make us be thoughtful. Were not going to to discover and reveal, and instead we wander on the outskirts of dual- first of these is morality or vows. The simple meaning of morality is
own treasure and goodness. This is what wed use any scapegoats, or blame someone else or ity, experiencing so many different ups and downs. In reality, all of these good conductnatural, uplifting, and very simple conduct. In Sanskrit,
like to explore, glorify, and practice. Dont let some object. When it comes to our heart and experiences are like nightmaresthey dont truly exist. morality is shila, which means cool. That is what morality isconduct
your treasure get lost in the midst of duality Fearless Lord of Dharma our practice, we have to take full responsibility The Buddha taught that weve been continually experiencing this dual- that benefits ourselves and others, making us cool guys and gals. It cools
Vajrayana Meditation Master and Scholar
and unhealthy habitual patterns. Bring it up ourselves. We need to be thoughtful.Thought is ity since beginningless time. No one created duality and pulled it over our burning emotions, so we become gentle and peaceful. By refrain-
Ven. Khenchen Palden Sherab Rinpoche
from the bottom to the top, and let it shine the starting point of everything we say and do. on uswe created this unnaturalness ourselves and were the ones who ing from harming anyone with our body or speech, our mind becomes
everywhere. This is so important and special. Every movement we make and everything we continue holding on to it. The Buddha pointed out how we can clean more calm and able to concentrate, which leads to greater insight into
What Im talking about is something that you can apply to every practice. say is ignited and reflected from our unseen emptiness mind. Everything up this duality, but in order to remove and release it, were the ones who the nature of reality. The Buddha taught that morality can be divided
And not just every practice, but as we begin every day and every breath begins with the mind. Therefore, be thoughtful. have to make the effort. into two groups: the conduct of (1) ordained monastic practitioners and
we breathe. We shouldnt only apply this once in a while, or once in a And have courage! In samsara, there are so many difficulties and (2) of lay practitioners.
blue moonthis is the practice itself. As all the great masters have said: troublesthat we know. But as the Buddha said, its a learning ground, Three Baskets and Three Trainings For lay practitioners, there are three principle types of vows: (1) refuge
start with the foundation, with the ground where were standing. There its exercise, its a playground! Therefore be courageous and strong, not vows, (2) timely vows, and (3) permanent vows. Timely vows are vows
is no way we can hover all the time in the sky. Maybe once in a while always so sensitive and perishable, easily getting knocked over like a Buddha Shakyamuni taught continually from age 35 until age 81, and all we take for short periods of time like 24 hours, or for two days when we
we can jump off a cliff with a glider, and if were lucky, fly for maybe 15 blade of grass or a feather in the wind. Be strong. That is the essence of his teachings can be divided into three major groups, known as the three practice Nyungne. These short period vows are called dutrim in Tibetan,
or 30 minutes. But otherwise we have to stand on the ground. From the four renunciations thoughts. 4 turnings of the wheel of Dharma. These are also known as the Three CO N T I N U ED O N PAG E 21

4 Pema Mandala | SUMMER 2015 SUMMER 2015 | Pema Mandala 5

Browse the PBC Chiso store online for a wide variety h a n D - C R a f T eD s TaT u e s f Ro m n ePa l
of Tibetan Buddhist ritual items and Dharma treasures, h a n D m a D e i n C en s e a n D P R ay eR f l ag s f Ro m s a R naT h , i n D i a
including Khenpo Rinpoches 25 books, prayer texts, g o Rg e o u s , u n i q u e j ew elRy f Ro m a Ro u n D T h e wo R lD
statues, thangkas, malas, jewelry, and more!
Ov er 2 5 B O O k s B y t h e k h en p O r i n p O c h e s a n d Ov er 65 d h a r m a
s a m u D R a P R ay eR B o o K s !

All proceeds support

pBc dhArmA Activities!
Education and daily needs of the
PBC nuns and monks in Sarnath,
PSL Shantarakshita Library Archives of Khenpo
Rinpoches teachings since 1982
PBC Publications
Commissioning statues and ritual objects for PSL
and Sarnath Monastery & Nunnery

foR youR

Visi T T h e P BC P emai Ch iso DhaRma sToRe onli ne: padmasambhava.org/chiso (607) 865-8068 chiso@padmasambhava.org
6 Pema Mandala | SUMMER 2015 6 Pema Mandala | SPRING/SUMMER 2013 SUMMER 2015 | Pema Mandala 7
Chain of is our teachers realization? By the power of
their meditation, they saw that Ananda was
they completed their collection and recitation of
the Three Basket teachings, everyone rejoiced

Golden Mountains
not yet an arhat. They approached Ananda that the Buddhas teachings were alive and
with great respect, bowed to him, and said, well, and that his wonderful, beautiful, special
Oh great teacher, why have you not reached message of love, compassion, wisdom, and
arhathood? Ananda replied, How can I at- equality was continuously echoing from the
tain arhathood? And his students responded, human world to the god realms. This was the
Practice, just as you have taught us. At that general beginning of Buddhist philosophy
Excerpted from an upcoming book by the moment, Ananda realized he needed more joy- and doctrine.
ful effort and concentration. He meditated with During the time when the great Kashyapa was
Venerable Khenpo Rinpoches on The Life and Teachings of the Buddha greater enthusiasm and focus than ever, practiced the Buddhas regent, Prince Ajatasatruthe son of
EDITED BY AMANDA LEWIS around the clock, and in a few days reached arhathood. King Bimbisaraapproached him. At an earlier time,
Shortly after becoming an arhat Ananda wondered, Prince Ajatasatru did not have much interest in the Dharma,
Why was the great Kashyapa so mean to me after the Buddha but that had changed. He became so devoted to the Buddha, but
passed away? Were his words and actions motivated by anger or by love? he wasnt able to see the Buddha before he entered mahaparinirvana. Now

Through his meditative power Ananda saw that Kashyapa acted solely Prince Ajatasatru told Kashyapa that before he entered mahaparinirvana
n the teachings it is said that the peak time serving Kashyapa as he had served the Buddha.
from love, and that his only desire was for Ananda to reach arhathood. he would like to see him, and Kashyapa agreed. Yet this wasnt able to
of achievement was just after the Bud- But through his meditative powers Kashyapa
Ananda decided to go to Kashyapa to thank him. He told his students to happen. Before Kashyapa entered mahaparinirvana, he appointed Ananda
dhas mahaparinirvana when hundreds observed that Ananda, despite having spent
accompany him in order to pay respects to Kashyapa and the great arhats. as the next regent, asking him to keep, maintain, preserve, and spread this
of thousands of great masters and so many years close to the Buddha, had not
When Ananda appeared, Kashyapa and the arhats welcomed him. teaching. Ananda would remain as regent for the next forty years before
their disciples achieved the high yet reached arhathood. According to the
Then the 500 arhats gathered together and began the First Buddhist passing on the responsibility of regent to the great arhat Shanegochan.
realization known as arhathood. Vinaya, there are two reasons people fail to
Council. Kashyapa requested that the 500 robes of the 500 arhats be After appointing Ananda as regent, Kashyapa went to meditate in
Just before Buddha Shakyamuni entered become realized. (1) One is that they are
folded and stacked to make a throne. Kashyapa said to Ananda, Now sit Chicken Feet Mountain, or Riwo Chaking, where he entered mahapa-
mahaparinirvana, he appointed Kashyapa as overly excited, happy, and complacent due
on this throne and recite for us, in their entirety, all the Buddhas Sutra rinirvana. Khenchen Palden Sherab Rinpoche mentioned many times
his regent. As regent, Kashyapa took the on- to their comfort. (2) The other is that they
teachings. Ananda bowed to each of the ten directions, thinking of the that he thought Chicken Feet Mountain was one of the mountains
going responsibility to preserve and maintain are too agitated and distraught. Kashyapa saw
Buddha and the arhats. He sat upon the throne of five hundred robes between Bodhgaya and Nalanda.
the integrity and quality of the great message that Ananda was being deterred by the first of
with the same thoughts. Then he put his hands together and recited all Right around that time, Prince Ajatasatru was sleeping, and in a dream
and teachings of the Buddha. these, and as a result, was not putting enough
the Sutra teachings of the Buddha that he had memorized, begin- he heard someone say, Youre uncle is gone. Ajatasatru immediately
When Kashyapa first heard of the Buddha, he effort into his practice.
ning each one with, Thus I have heard, and concluding woke up and thought this might mean that Kashyapa was
was impressed and went to see him. When he first The same year of the Buddhas mahapa-
with, The gods, humans, asuras, and gandharvas all entering mahaparinirvana. He quickly got up and asked
saw the Buddha, the Buddha was with King Bimbisara rinirvana when Kashyapa was about to preside over the
rejoiced, praising what the Blessed One had said. Ananda where Kashyapa was. Ananda told him that
and many students. The Buddha was radiating such love, First Buddhist Council, he saw that there were 499 arhats
He had thoroughly repeated what the Buddha Kashyapa was inside Chicken Feet Mountain, and
compassion, and wisdom that Kashyapa was overwhelmed. Kashyapa among the 500 people assembledAnanda was the only one present
had taught and all 499 arhats heard it. Then they went there together. Through the power of
bowed down from a distance and cried out, Oh, Tathagata, you are my who was not an arhat. Kashyapa considered how he should best help
Ananda stated that it was an accurate teach- Anandas meditation, the mountain opened
teacher; Oh, Tathagata, you are my teacher; Oh, Tathagata, I am your Ananda become realized. He thought, Should I use a peaceful method
ing of what the Buddha had said. In the and they were able to see that Kashyapa had
student!The Buddha extended his arm towards Kashyapa and said, Yes, or a rough one? Kashyapa decided that since up to that time Ananda
teachings it says that these great arhats had entered mahaparinirvana, and was sitting in
thats right, I am your teacher. Yes, thats right, you are my student. At had been the recipient of only peaceful methods, he would have to be
the power of photographic memory, or mije meditation with the Buddhas robe on his lap.
that moment Kashyapa reached arhathood. forceful. Kashyapa told Ananda to leave the community. Ananda replied,
pai zung, wisdom that can never forget, or The teachings say that Kashyapa will sit
Kashyapa was unique among the Buddhas students. He was always The Buddha has passed away, so please dont reject and banish me. I
unforgettable wisdom power that holds all in meditation there until the fifth buddha
satisfied with whatever he had. The Buddha said, Among all the sangha never did anything wrong. Kashyapa replied, You never did anything
the teachings. In this way, Ananda collected Maitreya comes. After Maitreya reaches
members, Kashyapa keeps the twelve ascetic practices best.The teachings wrongis that something to brag about? Is that any kind of accomplish-
the Sutra teachings and recorded them. enlightenment and he is about to give his
say that the Buddha indirectly appointed Kashyapa to be his regent when ment after being in the presence of such a great teacher for so long? Now
As requested by Kashyapa, the arhat Upali first teaching, he will take all of his students
he gave his own robes to Kashyapa and said, I will give you my whole there are 499 swans and only one crow at this council. You are the one
went up on the throne next and recited the entire to Chicken Feet Mountain, and will show them
teaching. Keep, maintain, preserve, and spread my teaching, then give it crow. Now leave! As Kashyapa spoke, the earth trembled and celestial
Vinaya teachings that he had received from the great Kashyapa still sitting in meditation there. Bud-
to Ananda.The word keep here means to make certain the teachings are music played. The gods said, Kashyapa is as noble as the Buddha, even
enlightened one. Thinking of the Buddha he recited dha Maitreya will then pick up Kashyapa, putting
not lost. Maintain means to connect with, practice, and live the teachings. when he accuses. Kashyapa said to Ananda, I will name your mistakes
the homage to the Omniscient One saying, Thus I have Kashyapas arm in his palm, and will say, This is the regent
Preserve means not to corrupt or alter the meaning of the teachings. and you will see that I am right. Kashyapa picked up the argument
heard, all the way to the end. Then everyone rejoiced at the words of Buddha Shakyamuni, the fourth Buddha of this aeon. Among
Spread means to disseminate the teachings. This is how the teachings stick and enunciated Anandas eight errors. When he finished, Ananda

of the great Enlightened One. Upali recited the entire Vinaya teachings all of Buddha Shakyamunis disciples, Kashyapa was supreme in practic-
of the Buddha have continued uninterrupted as a living lineage, like a picked up the stick and pleaded, The Buddha said I would be looking
to the 499 arhats. ing the twelve ascetic practices. Kashyapa had the most satisfaction and
stainless chain of golden mountains. after the great Kashyapa. Please do not make me leave. Kashyapa said,
Next Kashyapa himself went up onto the throne and sat down.Thinking contentment among all the Buddhas disciples.Then Maitreya will pick up
Ananda was the Buddhas cousin. He was very handsome and a born You must leave. When you reach arhathood, you can return.
of the great Compassionate One, he began to recite the entire Abhidharma the robe in Kashyapas lap and say, This is the robe of the fourth buddha,
oratorpeople were always mesmerized by the beauty and power of his Ananda left, crying and thinking of the Buddha. He went to a town
teachings to the 499 great arhats. Buddha Shakyamuni. That very moment, Kashyapa will self-emanate
speech. Ananda also served as the Buddhas attendant from Buddhas known as Brize. Everyone there had heard of Ananda, the great attendant
This was the First Buddhist Council in which the Tripitaka teachings fire burning his entire body, and all of his aggregates will dissolve into
middle age until his mahaparinirvana.The Buddha remarked that Ananda of the Buddha, and the people honored him. Ananda began to give teach-
were collected: the Vinaya teachings by Upali, the Sutra teachings by the elements. This will inspire so many of Maitreyas disciples and they
has the gift of remembering the teachings perfectly. ings. Many people reached arhathood, but this attainment continued to
Ananda, and the Abhidharma teachings by Mahakashyapa. The moment will immediately reach arhathood. 4
After the Buddhas mahaparinirvana, Ananda assumed he would be elude Ananda. Those who reached arhathood began to wonder, What

8 Pema Mandala | SUMMER 2015 SUMMER 2015 | Pema Mandala 9

Everything is Mind GRATITUDE for our
Excerpt from Supreme Wisdom: A Commentary on Yeshe Lama WONDERFUL SANGHA
by the Ven. Khenpo Rinpoches, to be published in Summer 2015

ue to the amazing support of our wonderful sangha source of shared inspiration and joy, and is integral to the flourishing of
around the globe, and everyones heartfelt devotion our international PBC sangha.

he first thing to realize is that which we turn into compounded things. Yet if to the Venerable Khenpo Rinpoches, the Padma- Thanks so much to all the sangha members who host and organize
everything you see, everything we go deep down, we see that these names and sambhava Buddhist Center continues to flourish regular PBC practices in their local areas. Your commitment helps the
you hear, and everything you labels come from the mind. For this reason, the as a beautiful mandala of the study and practice of Dharma to expand in new directions and provides regular opportunities
think is none other than your Prajnaparamita teachings say, Form is empti- Tibetan Buddhism according to the ancient wisdom lineage of the for old and new students to deepen their study and practice together.
own mind. ness, and emptiness is form. Nyingma school. Were so very thankful for you!
Intellectually maybe you think you already When we look at the world itself, we only see With sincere gratitude and appreciation, we rejoice in the dedicated Meet and practice with wonderful people at the main PBC Centers in
know this, but that is not enoughyou have to three things reflected outwardly and inwardly. service of all PBC Coordinators, Board Members, and Center caretak- the USA for annual & weekly group meditations, study groups, social
settle this realization in your heart. You cannot Everything we experience is either form, sound, ers worldwide. Your continual joyful effort in honor of the Dharma is a events, fundraisers, and community volunteering! 4
just hear it and say it and leave it at that. It must or empty space. If we understand the meaning
sink into your heart and mind until you see all of our body, speech, and mind, and use them in
perceptions as mindyour seeing is your mind, the right way, not only can we begin to transform
your hearing is your mind, and your thinking ourselves and this body that we think is ours, 1205 No. Federal Highway
is your mind. It is yours and nobody else owns but also the whole universe.
Lake Worth, Florida 33460
it, forced it, or threw it on you. What are we purifying with our practice?
(561) 547-4711
When you see beautiful things, your seeing Were purifying our clinging and the habitual
and your thoughts of them are your mind. In tendencies of our body, speech, and mind. In info@pbdc.net
the same way, high, low, big, small, good, and general, were not trapped in samsara because pbdc.net
badevery conceptionas well as whatever we have a body, speech, and mind. Were caught
you hear or perceive with your eyes, are all because we grasp to our body, speech, and mind.
the baggage of your mind. If you see dirt, it is This clinging is what locks us in samsara. YESHE TSO GYAL HOUSE
your mind. If you see clean, it is your mind. Things appear according to how the mind
Likewise if you feel pain, sorrow, or happi- perceives them. The more attachment we have 419 East Iris Drive
ness, it is your mind. One hundred percent of for an object, the more it will be attractive to us. Nashville, Tennessee 37212
appearances and your thinking is your mind. The more fear we have for an object, the more it (615) 292-6219
The moment you look at the world, see it as a will appear frightening to us. Even in this very coordinator@pbc-tn.org
display of your mind. short lifetime, we have already accumulated pbc-tn.org
If we think about our conceptions, they are many habitual patterns. However, according to
not stable or something we can rely on. They Buddhism, there is not just this life. We have
are not firm because they are duality, and duality accumulated habitual patterns life after life
is deluded. Therefore our conceptions are not for countless aeons. Over time, these habitual PADMA GO CHEN LING
perfect. In the early part of our lives we may have believed in something patterns become very dense, strong, and concrete. RURAL RETREAT CENTER
100%, thinking it was perfect. Yet later in life we might completely refute We have three different kinds of habits: (1) habits of how we perceive
this and adopt the opposite idea. So what happened? Who made that? the whole world or universe, (2) habits of how we perceive the objects of Monterey, Tennessee
It was none other than our mind. Deluded mind is not reliable. If we our five senses, and (3) habits related to our body. These are also called (1) (615) 292-6219
think something is 100% beautiful and then change our mind 100% habits of objects, (2) habits of the subject, and (3) habits of using ones coordinator@pbc-tn.org
the other way, it is not real. Every creation and division comes from our own body, respectively. Of these three, the first habit includes things that pbc-tn.org
deluded, unreliable mind. The Dzogchen and Vajrayana teachings say are far away, the second includes things at a medium distance, and the
that the first thing practitioners must realize is that all appearances and third includes things that are very close. By purifying all of these habits,
everything they hear and think is their mind. we begin to see the purity nature of the mind.
We may wonder where all the stones in the earth come from. They Knowing that all appearances are mind is very important. We need to PEMA TSOKYE DORJE LING
come from atoms, which come from subatomic particleswhich come look closely at this point and realize it ourselves. This realization is what Calle Valencia #108
from emptiness. Each particle is in the state of emptiness. Trees are will completely break our ego fabrication, our perceptions of duality,
Santurce, Puerto Rico 00907
emptiness, stones are emptiness, and mountains are emptiness because and our clinging to things as solid and existing. This is what Dzogchen
theyre all constructed from emptiness. Everything is emptyeven our is pointing out. It undermines the solidity of the ego and of grasping (787) 722-7156
ignorance and perceptions of duality. Our intellectual knowledge doesnt to subject and object by pointing out and realizing that all appearances padmasambhavapr@prw.net
see it this way exactly, but that is the reality whether we believe it or are our mind. Duality mind is unreliable and always moving, therefore PadmasambhavaPR.org
not. Our experience is structured by our conceptions, names, and labels, appearances are not reliable or fixed. Everything is flexible. 4

10 Pema Mandala | SUMMER 2015 SUMMER 2015 | Pema Mandala 11

Annual membership is essential to the functioning of all PBC Cen-
What is true to conceptual mind when you tersit directly supports the vast vision and compassionate activities of
dont analyze is relative truth. the Venerable Khenpo Rinpoches worldwide.

Absolute truth is finding it exactly as it is PBC continues to exist solely through the generosity, devotion, and
after investigation and analysis. joyful effort of its members. We encourage everyone to join as members
Chapa Chokyi Senge to support the growth of the Buddhadharma and the Venerable Khenpo
Rinpoches Dharma activities. PBC members receive discounts to all
Relative truth is the conventional level with teachings and retreats. Thank you so much! 4
deluded mind.
Excerpted from the 2012 PSL Shedra on Not being deluded in the meditation state of You can designate your annual membership as:
the Noble Ones is absolute truth. Patron - $1,000 or more
Madhyamaka, Ven. Khenpo Tsewang Rinpoche Mabja Jangchub Tsondru
Sustaining - $500
taught according to Ven. Khenchen Palden Sherab Whatever is subject to birth and decline is Family - $480 / $40 per month
relative truth. Individual - $300 / $25 per month
Rinpoches book, Heart Ornament of Nagarjuna That which is beyond birth, decline, and is One-time contributions can also be earmarked for specific proj-
free from complexities is absolute truth. ects and programs, such as the General PBC fund, the Nunnery or

Join PBC!
Remembering the kind- What duality mind beholds is relative Shantarakshita Monastery in Sarnath, India, the Sangha Dana fund at PSL, or the
truth. Miracle Stupa at Jetavan Grove in Shravasti, India.
ness of the compassion What you behold beyond duality is Whatever you see in the deluded state is Please make checks payable to "PBC" & mail your membership
and wisdom of the great absolute truth. characteristic of relative truth. contribution, current mailing address, and other contact information
masters, Im going to list Something that cannot deceive is abso- Whatever one finds on the knowledge-in- to Padma Samye Ling. A contribution form with more information
is available for downloading online.

lute truth. vestigation level is characteristic of absolute
some of the different ways Knowledge that can deceive is relative truth.
oure invited to become a member of the worldwide Dharma family
of the Padmasambhava Buddhist Center! PBC is a member-
that they have explained the truth. Zeringpa Dharma Rinchen supported non-profit organization and community of Dharma All donations, including membership, are tax-deductible and
characteristics of the two Therefore whatever you see by duality brothers and sisters dedicated to studying and practicing the teachings greatly appreciated.
conception is relative truth. Varieties of combinations of interdependent of the Buddha and Guru Padmasambhava for the benefit of all beings.
truths. Jnanagarbha, Two Truths appearances is relative truth.
Khenchen Palden The characteristic of absolute truth is beyond
Sherab Rinpoche Whatever deluded conception under- any complexity, beyond knowledge based on

Great Indian Masters
stands is relative truth.
Absolute truth is conception that is not
speaking, and beyond any investigation.
Buton Rinchen Drub

Things that exist when you dont investigate

Support ur Nuns & Monks
or analyze is characteristic of relative truth.
Relative truth is what you find by false _______________________________
Things that do not exist or are not there with
Great Tibetan Masters analysis are absolute truth.
Absolute truth is exactly what you see _______________________________
Jamgon Sakya Pandita
by beholding the truth.
What you see, but has no essence is Whatever you find through conventional
Absolute truth is perfect understanding
relative truth. truth is characteristic of relative truth.
as it is.
Absolute truth is the nature behind the Whatever you find using absolute reason is
Relative truth is not seeing as it is.
scenes of relative truth. absolute truth.
Chandrakirti, Entering the Middle Way
Ar Jangchub Yeshe Je Tsongkhapa

n the holy city of Sarnath, India where Buddha Shakyamuni first turned Supporting the PBC Nunnery and Monastery impacts: the preservation
Relative truth is the subject of conventional
Relative truth is merely the state of con- What you find that is not connected to the the Wheel of Dharma, many young women and men are dedicating of Tibetan culture and language; spirituality; womens rights; development
ception that you have to look at and judge. truth is characteristic of relative truth. their entire lives to the Dharma, putting all their energies into studying of indigenous communities in the Himalayas, including education and
Absolute truth is beyond conception.
Absolute truth is beyond judging and What you find that exactly corresponds with and practicing. With the hope of becoming lineage holders and outstanding healthcare; and encouragement of voices for peace in the midst of increas-
Absolute truth is not the subject of the
speaking. the truth as it is, is absolute truth. leaders in their communities, the PBC monks and nuns are learning the ing international tension.
Chung Rinchen Drag Kunkhyen Rongton ancient meditations and rituals of the Nyingma lineage, studying philoso- Your contribution provides ongoing education, healthcare, food, lodging,
The subject of the mind is relative truth.
phy and secular education, and living as examples of peace and harmony. and community, directly preserving our sacred Nyingma lineage by sup-
Shantideva, The Way of the Bodhisattva
When you attach, that will bind you. Bind- Knowledge that exists due to the force of Due to the kindness and generosity of our PBC sangha and friends, the porting and thoroughly training its future lineage holders. 4
ing and attachment to the conventional level deluded mind is characteristic of relative Venerable Khenpo Rinpoches established the PBC Monastery and Nun-
Whatever is subject of birth and decline is
is relative truth. truth. nery in Sarnath as thriving centers that uphold the teachings, practice, and Annual Sponsorship: $30/month or $360/year
relative truth.
Once you realize it and release all bindings, The characteristic of absolute truth is beyond culture of Tibetan Buddhism, strengthening the lineage now and ensuring (One-time Donations are also greatly appreciated!)
That which is beyond birth, decline, and is Donate Online: www.pbcindia.org/support-us-many-ways-help
that is absolute truth. every complexity. its continuation long into the future. Your support of a monk or nun gives
free from complexities is absolute truth. Mail a check payable to PBC to Padma Samye Ling.
Tsangnagpa Tsondru Senge Panchen Shakya Choden you a strong connection to these noble activities, and your patronage is
Shantarakshita Thanks for your invaluable support!
4 deeply appreciated.

12 Pema Mandala | SUMMER 2015 SUMMER 2015 | Pema Mandala 13


Padmasambhava Buddhist Center August 26 - 27, 2015

Learn Calligraphy
with Khenpo Rinpoche

May 1 - 3, 2015 May 25 - 31, 2015 July 20, 2015

Empowerment & Spring Kriya Yoga Workshop Chkhor Duchen August 29 Sept 3, 2015
Teachings on Iron Knot Anniversary of the Buddhas First PSL Shedra Philosophy Retreat
Amitayus Inseparable from Turning of the Wheel of Dharma Ten Essential Meanings of the
Guru Rinpoche ALL PBC CENTERS Guhyagarbha Tantra according to
June 2, 2015
MOSCOW, RUSSIA Mipham Rinpoches Luminous Essence
Saga Dawa Duchen
Anniversary of Buddha Shakyamunis
Enlightenment and Mahaparinirvana July 18 - 26, 2015
May 7 - 16, 2015 Annual Summer September 4 - 8, 2015
ALL PBC CENTERS Developing Natural Vitality
Tsasum Lingpas Three Root Dzogchen Retreat
Practices, Chod, Vaibhashika Empowerment of Yeshe Tsogyal with Calm Abiding and Yoga
and Sautrantika Schools, according to the lineage of Tsasum
June 10 - 11, 2015 Lingpa w/ Teachings on Chod: Bellowing
Togal, and Riwo Sang Chod Follow Khenpo Rinpoche
Learn Mediation Techniques Laugh of the Dakini by Jigme Lingpa October 10 - 12, 2015 Khenpo Rinpoche
Empowerment and Teachings on Twitter
UNITY CHURCH, NASHVILLE, TN Nyungne Practice Instagram
at PSL with Lama Laia
July 27 - August 2, 2015

June 12 - 14, 2015 Self Development

May 17 - 20, 2015
Dzogchen Retreat October 10 - 12, 2015 @KhenpoRinpoche
Lake Born Guru Padmasambhava Medicine Buddha Empowerment Golden Needle by Lama Shabkar
Empowerment and Teachings according to the lineage of Nyungne Practice
Tsokdruk Rangdrol at PBDC with Lama Jomo Lorraine
PADMA GOCHEN LING, MONTEREY, TN Join the Padmasambhava
Become a member of
October 12 - 18, 2015
Buddhist Center on
May 23 - 25, 2015 Padmasambhava
Buddhist Center Fall Kriya Yoga Workshop
Raising Wind Horse Retreat June 19, 2015
Empowerment and Teachings for inspiring daily quotes,
Anniversary of the photos, and updates. PERSONAL RETREATS AT PSL
on HH Dudjom Rinpoches
Red Tara Kurukulle Mahaparinirvana of November 3, 2015 Deepen your practice within the mandala of
Venerable Khenchen www.padmasambhava.org/facebook to learn about local practices, Padma Samye Ling!
Lha Bab Duchen teachings, and events around PSL
Palden Sherab Rinpoche Anniversary of the Buddha Very comfortable, modern retreat facilities
available year round
Descending from the God Realms
Five-hundred acres of forests, meadows, and
natural springs
The Three Kaya Temple at Padma Samye Ling
For full schedule has traditional murals and art that embody the
blessing treasure of authentic lineage
details, updates, and Special rates available for longer term stays in
private or shared accommodations
registration information, Now includes over 350 free teaching
please go to videos of the Khenpo Rinpoches!
Padma Samye Ling
618 Buddha Hwy
padmasambhava.org www.padmasambhava.org/youtube Sidney Center, NY 13839
(607) 865-8068

14 Pema Mandala
Mandala 2015 2015 SUMMER/FALL 2015 | Pema
SUMMER Pema Mandala 15
2015 |Mandala
evealing the A Wealth of Translations by Dharma Samudra Publications
Dharma Samudra
is a publishing

Lake Born Guru Padmasambhava by H.H. Dudjom Rinpoche
Manjushri Prayer: Glorious Excellent Qualities of Wisdom by Lobpon Dorje Tsoncha

Buddha Within
Medicine Buddha: Stream of Sapphire by Raga Asye
company that was Nyungne sadhana of Jowo Chenrezig by Khenchen Tashi Ozer
founded by the Peaceful and Wrathful Deities: Zhitro, Self-Liberated Mind by Padmamati
Venerable Khenpo Phowa Longchen Nyingthig, arranged by Patrul Rinpoche
Remembrance of the Only Father Lama, Prayer to Lama Chimed by Khenpo Tsewang
Rinpoches in 1985. Rinpoche
Its name is the Richo Mountain Retreat Manual by H.H. Dudjom Rinpoche

Excerpted from a teaching given by Sanskrit transla-

tion of the Tibetan

Riwo Sang Chod by Terton Lhatsun Namkha Jigme
Shower of Blessings by Mipham Rinpoche

Ven. Khenpo Tsewang Dongyal Rinpoche in New York City in 1981 Chkyi Gyamtso,

Stainless King Confession Prayers
Swift Fulfillment Prayers to Guru Padmasambhava by Jamyang Khyentse Wangpo
which means Ocean of Dharma, and comes from the name Twelve Deeds of the Buddha by Mipham Rinpoche, Dzogchen Manjushri Prayer by Mipham,
EDITED BY RICHARD STEINBERG AND AMANDA LEWIS of the great terton Orgyen Tsasum Lingpa Chkyi Gyamtso. & Dorje Jadu by Terdag Lingpa
Vajrakilaya, condensed sadhana by Tsasum Lingpa

Vajrasattva Daily Practice by H.H. Dudjom Rinpoche
Dharma Samudra has translated into English and published
uddha-nature, or tathagatagarbha in Sanskrit is the inseparable from clarity. Since profound, great emptiness is pervasive to Vidyadhara Lama Guru Padmasambhava by Tsasum Lingpa
over 65 practice texts of many Nyingma lineages. Here is a White Umbrella by Raga Asye
seed, essence, or power that enables us to attain everyone and never changes, regardless of whether we recognize it or
partial list of some of the main sadhanas at PBC Centers: Yumka Dechen Gyalmo, Queen of Great Bliss by Jigme Lingpa
enlightenment. All beings possess this extraordinary not, all beings are able to achieve enlightenment.
power. Whether human, cockroach, worm, lion, or The third reasoning is that buddhas possess complete, supreme knowledge Amitabha Namcho by Migyur Dorje The complete list of sadhanas can be found online:
elephantwe all have this special energy or cause of and have attained the ultimate degree of loving-kindness, compassion, Buddha sadhana by Mipham Rinpoche, which includes the Heart Sutra padmasambhava.org/chiso
enlightenment. Every being also has this buddha-nature in equal measure. and power. They have revealed 100% of their buddha-nature. Although Chenrezig Prayers by Thangtong Gyalpo, Pema Karpo, and Gelongma Palmo or contact Padma Samye Ling:
Insects and human beings, the rich and poor, males and femaleswhatever sentient beings possess some of these qualities, they havent yet developed Daily Prayers: A Treasury of Mantras and Prayers of Dedication and Aspiration (607) 865-8068
Dharmapala Prayers compiled by Mipham Rinpoche, H.H. Dudjom Rinpoche, and others
their state of existence or class of beingeveryone possesses this potential them to the fullest extent. We all have the causes and conditions to develop dharmasamudra@padmasambhava.org
Dudjom Tersar Ngondro by H.H. Dudjom Rinpoche
in the exact same amount. Considering the differences between a human buddha-nature to our full potential in the same way a mango seed can Feast of Summer Prayer to H.H. Dudjom Rinpoche by Khenpo Tsewang Dongyal Rinpoche
being and a cockroach, you may have doubts about whether this is true develop into a tree. The seed which develops into buddhahood includes Gesar Guru Yoga and Prayers by Mipham Rinpoche 100% of the proceeds directly
or not. However, there really is no difference in their buddha-nature. The loving-kindness, compassion, and great emptiness. These qualities are the
Green Tara Daily Practice by H.H. Dudjom Rinpoche & Praises to the 21 Taras by the Buddha support the PBC nuns and monks
Khandro Thugthig Yeshe Tsogyal by H.H. Dudjom Rinpoche
ultimate nature of a cockroach is the same as a human being. Its the same very nature of our minds. By recognizing and maintaining these innate Kuntuzangpo Prayer in Sarnath, India.
for enlightened beings and sentient beings as wellthe only difference qualities within ourselves, we will eventually bring them to full realiza-
is to what degree the buddha-nature is obscured. Sentient beings have tion. Seeing that we do already possess some degree of the qualities of
obscurations while buddhas do not. On the ultimate level, however, there buddha-nature is the third reasoning.
is no difference between the buddha-nature of an enlightened being and
the buddha-nature of a sentient being.
The Buddha gave many teachings in the Mahayana sutras stating that
After we establish without a doubt that all beings possess the seed of
buddhahood, we can then determine that the reason we dont recognize
our ultimate nature is because were temporarily deluded by the two
Living at PSL: The Learning Dharma Skills Program
all beings equally possess the same essence of buddhahood. There are
many ways to examine whether this is true. In the Uttaratantra, the great
obscurations of negative emotions and confusion. Buddha-nature is like
the sun, and obscurations are like clouds that cover the sun. Are the sun
Immerse Yourself in Tibetan Buddhism!
protector Maitreya taught the Three Ways of Reasoning to logically and clouds the same? Noclouds only temporarily obscure the sun; they PSL is ideal for getting away from the hustle and bustle of
prove that all beings possess buddha-nature, the true nature of mind. In arise suddenly and disappear suddenly. When clouds cover the sun and city life, and having some peace and quiet for meditation and
general, Buddhism explains that all phenomena have three characteristics then disperse, we know that the sun and its rays didnt reappear from reflection.
or principles: (1) causes and conditions; (2) the result of these causes and somewhere else. The sun was always there, but the clouds temporarily
conditions; and (3) the nature, or identity of being dependently arisen obscured it. In the same way, obscurations temporarily cover our buddha- The community at PSL radiates with such love and joy that
and empty of inherent existence. Everything in both samsara and nirvana nature. Once theyre purified, its not as if our buddha-nature suddenly you cannot help but be uplifted in your practice and have a
depends on causes and conditions, produces results, and has the nature arrives from some other placeit was there all along. brighter view of the world.
of emptiness. If all sentient beings didnt already have buddha-nature they would It helped strengthen my faith, understanding, and commit-
Maitreyas first reasoning is that by examining a result, you can know not be able to attain enlightenment. If you press sand trying to get oil ment in ways I hadnt imagined.
The Ven. Khenpo Rinpoches created this resident volunteer
its cause. For example, if you look at a crop of corn, or a harvest of apples, out of it, you will not be able to. If you take charcoal and try to wash the
program for students interested in living & learning about
you can reasonably infer that they have arisen from a seed. Each one came black color out of it, you will never succeed. Yet because sentient beings I think it is the most wonderful experience Ive had in recent
Tibetan Buddhism through daily service and practice in an
from a seed in relation to the kind of fruit it produced. If you examine do possess buddha-nature, if they practice and accomplish the teach- decades.
ideal hermitage setting.
the life of Buddha Shakyamuni, you will see that at one time he was an ings of the Dharma by purifying their obscurations, they will eventually
Participants are invited to attend all retreats and teaching I fell in love with PSL from the first time I saw it, and later
ordinary being like us, but through practice he achieved buddhahood. achieve enlightenment.
programs at PSL, meditate in our sacred temple, attend week- with the people who lived there. I think that was the best
In the same way, all sentient beings have the cause by which they can Once we establish that all sentient beings have this exceedingly precious
ly study groups, and delight in the breathtaking views and time of my life. I had so many beautiful, amazing moments
achieve buddhahood. This is an example of looking at the result to prove nature filled with infinite goodness qualities and without any faults, then
scenic trails of our flourishing 500-acre retreat environment. that when I think of them I become speechless.
that sentient beings have the inherent cause of buddha-nature. we have to realize it through meditation. Its essence is emptiness, and its
Temple Caretaking
The second reasoning involves looking at the ultimate nature of the nature is luminous clarity. It possesses all positive qualities, is without any
Vegetarian Cooking I met so many wonderful fellow Dharma practitioners of all
way things are. In Buddhism, this is often referred to as emptiness, or flaws, and it has always been inseparable from us. Through the course
Administration and Retail different levels of experience, many of whom will be friends
shunyata. By relying on this, one will see that the ultimate nature is all- of our existence, we have constantly fluctuated between happiness and
Building Maintenance and Construction for the rest of my life.
pervasive and resides within all sentient beings, as well as the Buddha. suffering. Yet the buddha-nature is unchanging and without fault. It
Gardening and Landscaping
When we say ultimate nature, what exactly does this refer to? It is the remains constant. Buddha-nature is like the skyno matter what hap- Download a Volunteer Application
Multimedia and Library Sciences
original nature of great emptiness, which is pure from the beginning and pens, it does not change. 4 padmasambhava.org/volunteer.html
Fine Arts

16 Pema Mandala | SUMMER 2015 SUMMER 2015 | Pema Mandala 17

Great Purity these together in a soup and he ate them. He had this dream many times
and finally mentioned it to his teacher who said that he would write
commentaries on those texts someday. And that is what he did. Besides
commentaries on the Guhyagarbha and Sangye Nyamjor Tantras, he wrote
the equanimity statethe breakthrough beyond grasping and duality. He
held the entire lineage of the three Inner Tantras of Mahayoga, Anuyoga,
and Atiyoga, which came from Guru Padmasambhava, Vimalamitra,
Vairochana, as well as Nubchen Sangye Yeshe. All of this came through

The Life & Teachings of one on the Manjushri Yamantaka

Tantra and many others.
While translating teachings
Rongzompa so that he became a river of lineage teachings on the three
Inner Tantras.
Rongzompas life stories say that he wrote a lotmaybe more than

Rongzompa Mahapandita
from Sanskrit into Tibetan, Rong- 60 booksbut most of these no longer exist. One of the most famous
zompa worked with many Indian is his commentary on the Guhyagarbha Tantra. Others are listed but are
teachers and scholars who en- hard to find if they even exist. In ancient Tibet there was no technology
couraged him to write. They said, to reproduce texts except to copy it by hand, page by page. There was no
There are people writing books in other way. Because of this, there might be only one or a very few copies
In 2009, the Venerable Khenpo Rinpoches taught a One Month Dzogchen retreat on Rongzompas India who do not have even half of some works which could easily be lost.
your knowledge and experience In the early 19th century, there was a very famous Nyingma master
famous teaching Establishing Appearances as Divine that is scheduled to be published in 2016,
of the Buddhas teachings. They known as Gyalse Shenpen Thaye. Having seen all Rongzompas teach-
along with a week-long commentary on Rongzompas Black Snake Teachings on the Nine Yanas. pleaded with him to write com- ings listed in a table of contents, he made great efforts looking in every
mentaries to clarify the meanings. monastery and library all over central and eastern Tibet, asking everyone
Rongzompa thought there was to try and help find the lost teachings of Rongzompa. Gyalse Shenpen
Ashvagosha not much need to write because Thaye knew that Rongzompa had authored a commentary on the Guhya-
there were so many commentaries garbha Tantra which was no longer to be found. When a text or scripture

ongzompa Mahapandita came Tsultrim Zangpo, a renowned Nyingma teacher. on the Buddhas teachings already in print by the great masters of India, is incomplete or unwanted, it is the custom in Tibet to not just discard it,
from central Tibet in the U- He was very smart and debated with everyone, as well as renowned Tibetan masters from the 8th century. However, but always to bring it to a stupa where the pages are passed through a hole
Tsang region, in an area known but nobody could defeat him. He was also very moved by their encouragement and his own compassion, Rongzompa in the base and they pile up there and are left to nature. On pilgrimage,
as Rong, which means forested wild and disobedient. One day Rongzompas began to write on topics associated with the Buddhadharma, including Gyalse Shenpen Thaye would visit almost every stupa to look through
valley. He was part of a very father came to see him and brought a supply works on morality, concentration, and wisdom. He wrote on a variety of these heaps of old, unwanted texts. In one of these stupas somewhere
renowned ngakpa family that goes back to of food. His fellow students asked the teacher, subjects, but in particular he produced many Vajrayana wisdom teachings. in central Tibet, he found one
the days of Guru Padmasambhava in the 8th Could you please ask his father to take him There were also many Tibetan teachers who thought Rongzompa half of Rongzompas commen-
century. Ngakpas are Vajrayana householder home because he is so restless and always dis- shouldnt be composing teachings at all because he was Tibetan. Anyone tary on the Guhyagarbha Tantra.
practitioners. Like his grandfather and great turbing us.The father overheard this and asked who had the means would go to India, Nepal, or the border areas to con- On another pilgrimage to eastern
grandfather, Rongzompas father was a very the teacher, Shall I take my boy home? What nect with teachers. All the available teachings and commentaries could Tibet, after searching through the
prominent and highly accomplished ngakpa do you think? Garton Tsultrim Zangpo said, always be traced back to India. Many people felt that all the Buddhas rotting piles in many stupas, he
named Rongben Rinchen Tsultrim. No, dont take him. Whatever I teach, he im- teachings must come from India and conform to a certain style based on found the other half. When he
Rongzompa was born in the early 11th cen- mediately understands. He absorbs the meaning Sanskrit, and not from the writings of a Tibetan. That was the general put them together there were only
tury, although the exact date and year of his of everything I say. Never mind what these boys idea in Tibet. Many of the teachers who had gone to India, as well as two extra pages in their overlap.
birth are not so clearit is based on a famous say, leave him here. their translators criticized Rongzompa because hed never been there He now had a perfectly complete
story of a meeting with the great master Atisha Around the age of 12, Rongzompa became and yet he was translating texts. A number of them came to discuss and copy of Rongzompas teaching on
when Rongzompa was still a baby being carried an expert in Buddhist logic and reasoning and debate with Rongzompa, but in the end they were all satisfied with his the Guhyagarbha. Through the ef-

by his mother. completed his studies when he was 13. There knowledge and realization. Their criticism quickly evaporated. forts of master Gyalse Shenpen
Soon after he was born, Rongzompa began was nothing more that he needed to learn. He Among them was one Kawa Paltsek, a renowned translator and very Thaye, these lost teachings were
to murmur words and phrases in what sounded didnt have to study Sanskrit at all because he strong opponent of Rongzompas writings. This was his opinion until he Dharmakirti rediscovered.
like Sanskrit. His parents wondered if it was already knew it. Beyond that, it is said that finally read one of Rongzompas books known as Entering the Way of the Rongzompas lifespan was very
really Sanskrit, but neither of them knew the Rongzompa knew the languages of animals and Mahayana. Reading this text, his heart melted. Kawa Paltsek completely long. Mipham Rinpoche wrote that
language. Around 1044, after spreading the Rongzompa birds and was able to communicate with all of changed his mind and became Rongzompas disciple. Rongzompa lived about 119 years. Tsongkhapa thought Rongzompa
Buddhas teaching in northern Tibet for three them. Around the age of 14 or 15 he wrote a The well-known Tibetan history book, the Blue Annals say that Rong- lived to be 150. Rigdzin Jigme Lingpa said Rongzompa was 140 when
years, Atisha was invited to central Tibet by Dromtonpa.With the child famous commentary to Mritis text on Tibetan grammar, called the Weapon zompa embodied the knowledge of five great Indian masters: the sharp he passed.
in her arms, Rongzompas mother came to Atisha and said, My boy of Language. At one point he said, Since there is no teaching that I did intelligence of Dignaga and Dharmakirti, Vasubandhus vast comprehen- Rongzompas children and disciples carried his lineage teachings for-
always talks in what sounds like Sanskrit. Can you understand anything not study, my learning is not insignificant. But neither were my studies sion of the Buddhadharma, Master Chandragomins eloquent speech and ward. He had two or three sons and a daughter, and it is said that they all
he is saying? Atisha immediately took the child from her. As he held great, since I never needed to review the teachings I received more than style of composition, and the great Indian master Ashvagoshas poetic became highly realized Vajrakilaya practitioners. Rongzompa had many
the boy, Atisha started speaking in Sanskrit and Rongzompa responded once. Rongzompa was a profound scholar and a master teacher with genius. All of these masters came together in the Mahapandita Rongzompa students, including about 17 translators, 35 mahasiddhas who achieved
to everything Atisha said. This child is the immediate reincarnation of extraordinary inborn wisdom. He was a natural genius. The moment he Chokyi Zangpo. So many great teachers said this. No Tibetan scholars high realization, 180 hermitage meditators, and over 500 renowned
the Indian master Nagpopa, one of the 84 Mahasiddhas, said Atisha. received a teaching or the very first time he read a text it was imprinted have ever received praise equal to what has been said about Rongzompa. masters, among whom was Dorje Wangchuk who authored a detailed
He was my teacher, so Im not going to discuss the Dharma with him. in his wisdom memory. He didnt have to study or go over anything. He Rongzompa was a lineage holder of Vajrakilaya as well as a Dzogchen biography of Rongzompa.
I cannot do that. With that, he handed the baby back. just knew everything with photographic memory wisdom. He knew the master. He demonstrated his realization by external signs like making hand Rongzompa was one of the greatest Nyingma masters. In Tibet, we
Other masters recognized Rongzompa as the great Indian masters different philosophies of all the non-Buddhist schools like the Vedas and footprints in stone, and plunging his phurba into solid rock. He could refer to the Two Crowns, or the Two Omniscient Ones: Rongzompa
Mriti Jnana and Trhalaringmo, as well as Nubchen Sangye Yeshe, who without having studied any of them. also pass over boulder fields as if they were flat, walking along without and Longchenpa. They are widely considered to be two of the greatest
was one the nine heart-like students of Guru Padmasambhava and a Rongzompa had a recurring dream that the entire text of the Guhyagarbha any kind of support as if he was hovering in the air above them. He was masters to have ever appeared in Tibet, and are among the few Tibetan
founding master of the Anuyoga teachings in Tibet. Tantra became like tsampa, or roasted barley. Another famous tantric text able to walk above river water without touching it, as well as stand or sit masters to be honored with the title kunkhyen, or omniscient. It isnt
When Rongzompa was ten years old he began studying with Garton known as Sangye Nyamjor was transformed into vegetables. He combined in space. All of these were signs of his realizationhis understanding of just the Nyingma schools that praises these two. Rongzompa is openly

18 Pema Mandala | SUMMER 2015 SUMMER 2015 | Pema Mandala 19

accepted by the New schools of Tibetan Buddhism as a renowned scholar
and realized practitioner.
This is a brief telling of the life of the omniscient Rongzompa, touching
This is the ultimate realization of
visualization practice.
If we visualize ourselves as the
All Teachings Are on efuge
on the depth of his knowledge, contributions to Buddhism in general, deity while the rest of the world
and to the Nyingma school in particular. He was one of the great Tibetan remains as it appears to dualistic
lineage holders, a realized ngakpa, and master of the Inner Tantras. perception and we practice with
that idea, our visualization is which means measured time. The vows we tion is the door that lets in the light. If theres
flawed, dualistic, and incomplete. take and keep for as long as we live in this world no door or window, light cant come inside.
NATURAL PURITY To begin visualization practice, are called tantrim, which means permanent. But when we open the door, we experience a
__________ __________
immediately see everything within beautiful breeze and the light of the wisdom
The original nature of both samsara and nirvana is not something the great emptiness space of dhar- Refuge Vows of the lineage really begins to shine.
developed through practice or a path. This isnt an event that happens Chandragomin makaya.That is the first step. From Devotion is also connected with respect and
at some point in time. This is the nature of all appearances, which are that emptiness, the whole universe Refuge vows are not only for lay practitioners, appreciation. When we have devotion were not
basically perceptions and conceptions. Everything is always already in arises as the mandala of the deity. but for all Buddhist practitioners, because refuge easily blocked or carried away by our old habitual
that divine state. This is what we have to meditate on and will come to Rongzompa then poses a question as if it came from an opponent. How is the foundation of all the Buddhist teachings patterns of ego-clinging, pride, and arrogance.
understand through practice. can you say that everything is already in an enlightened condition? The and practices. For this reason the great master Those are the troublemakers. When we have
The emptiness nature we hear so much about is not something newly characteristics of subjects and objects, the actions, perceptions, and vision Atisha said that there arent any other vows arrogance we dont learn anything. Were like a
created. It didnt start with the Buddha or Rongzompa. This nature abides of all these beings, their conduct and communication are neither pure nor without the refuge vows. If you think about it, solid iron ballno matter how much water we
originally as it is. The great infinite nature free from all complexities, pure divine. These are all perceptions based in impure, deluded states of mind. the Buddha didnt teach anything else besides pour on it, it wont seep inside and gather the
from the beginning, is known in the Buddhas teaching as dharmakaya. Rongzompa replies by agreeing with this. Yes, it is true.The way sentient refuge. All the teachings the Buddha gave are moisture. This means we wont learn anything
It has always been just as it is now. It is called primordially enlightened, beings presently perceive everything is deluded. All of their perceptions on the Buddha, Dharma, and Sangha. So in a and we wont grow. At the same time, we wont
beyond duality, free from grasp- are mistaken and they do not see things correctly. Sentient beings perceive way, theyre all teachings on refuge. see the good qualities of others. Were completely
ing and ego-clinging. This is the things that are not there. In their delusion, nothing appears as it is. It is Refuge is so natural. Its how we uplift and blocked, like a porcupine that cant get close
Dharmakaya Buddha. all based in error. So yes, what you say is true. maintain our qualities and beauty. What is to anyone. We blind ourselves to the qualities
The infinite nature is not a blank The dualistic perspective is very restricted and we cling to that narrow the cause of taking refuge? We develop refuge of the buddhas, the Dharma, the Sangha, and

space, a black hole, or any kind of viewpoint. Our true nature is a totally open state of perfect freedom. through (1) devotion, (2) by understanding the the great masters and teacherseverything is
negation. Rather, this immensity Seeing that everything sentient beings know is based in delusion, the situation of samsara, and (3) according to the completely blocked. Were basically heading in
is filled with rich energy or dang future Buddha Maitreya defined liberation, or enlightenment as freedom Mahayana teachings, out of compassion for all the opposite direction.
in Tibetan. This flow of energy is from error. Once you no longer make the mistake, you are liberated. beings.These three are the essence and principle Enjoying Portland, Oregon Essentially, arrogance comes from ego-cling-
never separate from the infinite Enlightenment is nothing causes and conditions for taking refuge. ing. Ego is the biggest troublemaker. Thats
nature, pure from the beginning other than freedom from what the great master Shantideva said. Since beginningless time, all the
and free of every complexity. making this error. How did Devotion difficulties, troubles, and fears that we continually experience are because of
This presently arising display of these delusions begin? It all the ego. In addition to arrogance, the ego brings other negative emotions
energy manifests in many ways. starts with grasping. Grasp- Devotion is so important in the Buddhas teachings because if we have like doubt and hesitation, ignorance and attachment. Were so completely
The first stage is known as sound, ing is the number one root devotion, we will practice. If we dont have devotion, we wont practice. filled and overloaded with these unnatural things that they often just burst
Vasubandhu the energy arising as the power mistake. So in a way, everything relies on devotion. For this reason, in the Jewel up. Thats how weve created so many duality fabrications and nightmare
of speech. In Buddhism, this is Why is everything pure Garland the great Nagarjuna said, You practice because of devotion situations. Devotion is so important for removing these difficulties.
known as sambhogakaya. The immense power of this unceasing radi- from the beginning? There and you understand the nature because of wisdom. These two are so Our realization and understanding develop according to the degree
ance is the Sambhogakaya Buddha, inseparable from great emptiness. is no true, solidly existing core important. Then he said, Among these two, which is more important? of our devotion. Many great teachers in ancient times mentioned the
This is the unchanging nature of the way things are. All appearances to delusion. Therefore we can Wisdom is important, but before wisdom you must have devotion. story of a student who asked a master, Please give me blessings. And
begin in great emptiness inseparable from the creative power of this say delusion itself is emp- Wisdom isnt ignited without devotion.Thats the master replied, Please give me devotion.
arising energy. The infinite qualities of great emptiness combine with tiness free of all labels and why devotion is so important. Wisdom and Dudjom Tersar Transmissions at Tashi Choling Without devotion, blessings are just words.
this unceasing power in more active ways, giving rise to this vivid ema- imputations. We can say that devotion are always side-by-side. With devotion, blessings come so beautifully
nation and display of appearances. This is expressed in the perception of delusions are based on the Devotion basically means we see the beau- because our windows and doors are open and
forms and images. Based on their realization, these forms are known as mistaken perceptions of our Dignaga tiful qualities of the Buddha, Dharma, and the light easily shines through, blossoming our
Nirmanakaya Buddhas. mind. But if we start looking Sangha. When we hear stories of the Bud- lotus heart. When we have devotion, everything
When we look into the self-existing nature of our own mind, free from into our mind, searching for dha, or when we read the life stories of great happens so perfectlywe naturally absorb the
complexity, pure from the beginning and infinite, that is dharmakaya. mistakes, there is nothing to be found because the nature of these thoughts masters, it brightens our mind. It warms our teachings. We arent interrupted or carried away
When we connect our mind to emptiness, the tremendous power and is emptiness. They are like clouds in the sky. If you recognize and abide heart and we feel calm, peaceful, and uplifted. by intellectual doubts because the teachings
energy ceaselessly arising as the sound and flow of mental events is samb- in the true nature, these will clear away. Devotion brings so many beautiful, soothing seep in so deeply.
hogakaya. Actively engaging in relations is the sphere of nirmanakaya. All In the Vajrayana and Dzogchen teachings, you hear terms like self- qualities. When we hear what they did, how There are four levels of devotion according
of these abide in the natural condition of great purity with nothing to sort liberated or originally liberated. These expressions are part of the calm, peaceful, and down to earth they were, so to the degree of our growth: (1) interested
out. All is perceived by mind as pure from the beginning and therefore renowned pointing-out teachings or pith instructions. There is not a humble, simple, courageous, and determined to devotion, (2) desiring devotion, (3) trusting
everything is arising within this enlightened mandala. single thing that is liberated by others or dependent on something else continue discovering the innate nature to benefit devotion, and (4) unfailing devotion. In the
To practice this, we have to develop our understanding, recognizing for liberation. This is why the great master Rongzompa says there is all beingshow wonderful! How beautiful! beginning we have interested devotionwe
all forms as the emptiness of the body mandala, perceiving all sounds as nothing to be removed from deluded states of mind because delusion Even if we havent been able do those things hear the teachings and our interest is sparked.

the mandala of speech, and all thoughts and ideas as the mandala of the itself is inseparable from originally pure emptiness. Delusion is already ourselves, when we hear about them it rings so When that becomes stronger and we want to
mind. When we visualize deities, we are actually meditating on the true empty and there is nothing to be removed. It is already pervaded by deeply, waking up the light in our heart. get more involved, that is desiring devotion.
nature of these three vajras. That is what our mind is connecting with. natural purity. 4 Thats why the Buddha taught that devo- Then as we continue investigating and applying

20 Pema Mandala | SUMMER 2015 SUMMER 2015 | Pema Mandala 21

the teachings, confidence and trusting devotion Therefore, we want to protect, help, ease, and Three Jewelsand therefore one an-
come. Once our confidence becomes so certain support our fellow sentient beings, and its for otheris so deep and strong. Even General Refuge Vows
that our devotion cant be defeated, that is known that very reason we take refuge in the Buddha, though all Buddhist practitioners are
as unfailing, unshakable devotion. Dharma, and Sangha. Connecting the teach- sangha members, the Buddha taught The general refuge vows are keeping
ings closely to our heart, seeing the Buddha as that there are two different levels of the Buddha, Dharma, and Sangha in
Clear Understanding our role model, and continually learning and sanghas: beginners and advanced. The the center of our hearts. No matter what
of Samsara moving forward with the help and support of advanced sangha is further divided the situation is or how circumstances
sangha membersthat is refuge. Once we really according to how much theyve re- change externally, we never lose con-
Along with devotion, we go for refuge by clearly feel a very close connection, we naturally take vealed their buddha-nature, such as fidence and devotion to the Buddha,
understanding the situation of samsara. We refuge in the Buddha, Dharma, and Sangha. first or second bhumi sanghas. Some Dharma, and Sangha. We always keep
practice this in Ngondro when we contemplate The teachings always say that when the great sangha members are very advanced, them in our heart and mind.There are a
the Four Renunciation Thoughts, or the Four master Atisha came to Tibet, one of his prin- like Manjushri, Avalokiteshvara, and few general vows, and this is one of the
Mind Trainings. (1) The first of these is the ciple practices was refuge. He practiced refuge Maitreya. Even though theyre already most important ones. A second general

preciousness of life, (2) second is imperma- all the time. In Tibet they even gave him the enlightened beings, they are the sangha vow is making offerings to the Buddha,

nence, (3) third is the inevitability that causes nickname Refuge Teacher. Refuge is so, so of great bodhisattvas. This isnt just Dharma, and Sangha, like when you of-
and conditions bring results, and (4) fourth is important. Its the foundation of everything, about creating different levels. The Fire Puja in the PSL Meadow fer flowers, incense, and candles to your
that samsara brings suffering and difficulty. no matter what we practice. Even in Vajrayana, Buddha taught about the beautiful shrine. According to your situation, never
Moment with a New Friend
The first two truths of Buddhas Four Noble without refuge there is no sadhana. Every signs of realization that occur when forget to cherish and honor the Three
Truths are the Truth of Suffering and the Truth sadhana practice begins with refuge. Its the we discover more of our innate buddha-nature so that we can measure Jewels with devotion and joy. The next general vow is sharing your experi-
of the Cause of Suffering. The Truth of Suffering is a teaching about rooteverything develops from there. Again, the essence of refuge is ourselves, see how much weve improved, and continue to move forward. ences or understanding of the Buddha, Dharma, and Sangha with others.
this situation of samsara. Samsara has suffering, difficulty, and so much the combination of devotion, knowing the situation of samsara, and Many of us are beginning sangha members, helping, supporting, and If theyre interested and theyd like to know, then share with them about
turbulence because it is the result of karmic actions and the negative compassion for all beings. learning from each other. Sangha members give us the opportunity to the Buddha, Dharma, and Sangha. Another vow is that wherever you go,
emotions of ignorance, attachment, and anger and their combinations practice what weve learned, like courage, confidence, and commitment. always remember the Buddha, Dharma, and Sangha before your journey.
of arrogance, jealousy, doubt, and hesitation. Whatever activity we do Buddha We also learn patience, tolerance, and understanding. We grow together
with these emotions creates karma that is imprinted or registered within with sangha in samsara situations too, helping one another to never lose Three Motivations for Taking Refuge
the subconscious storehouse of our alaya, which is not just going to go The Buddha is a totally enlightened being, which means he removed courage and confidence, and to continually uphold our goal and vision.
away. We planted the seed so eventually its going to bring the result. all obscurationsall negative emotions, as well as duality, grasping, and We stay closely connected within the ring of Dharma brothers and sisters, According to the Jewel Garland of Nagarjuna, there are three reasons to take
Emotions are not pleasing or peaceful. Theyre not comfortable and they clinging. The Buddha completely cleaned and cleared those away in the continually moving forward together. refuge. (1) First, we want to avoid pain and enjoy pleasure. This is known
dont bring happiness. Ignorance is not peaceful. Attachment, anger, state of great emptiness, revealing his own original nature of true love, as a low-level motivation. We fear the lower realms and hope to be reborn
jealousy, and arrogance are not peaceful. When were caught up in these compassion, and wisdom. The Buddhas love is boundless, his compassion Particular Refuge Vows in the higher realms. The lower realms include the hell, hungry ghost, and
emotions, we dont feel peacefulthey immediately create a suffering, is boundless, his wisdom is boundless, and his abilities are boundless. animal realms, while the higher realms include humans, asuras, and gods.
tormented, and uncomfortable state of mind. Then when our emotions That is what he revealed. This is the true nature. We all have this same Im sure many of you have participated in the refuge ceremony. There are (2) Second, when we realize that the three higher realms are in fact part of
reflect outwardly, our friends and family members also feel uncomfort- buddha-nature. The Prayer of Kuntuzangpo says, I and all the beings particular refuge vows and general refuge vows of the Buddha, Dharma, samsaratheyre unstable, transitory, and ultimately painfulwe desire
able. That energy creates a negative, uncomfortable environment. This of the six realms share the same nature. The Buddha recognized this and Sangha. Once we take these vows, how do we maintain them? For the to be free from all six realms, and instead achieve final peace, or nirvana.
begins with discomfort, is continually carried with discomfort, and the nature, but were still deluded. We covered up our nature, trapping ourselves particular vows, when we take refuge in the Buddha, if its convenient where This is a medium-level motivation. (3) Yet were not alone. When we
uncomfortable result is known as suffering. within our own cocoon. We created that duality. Our buddha-nature is you live, keep a statue or picture of the Buddha that you honor and respect. consider the limitless beings caught in the net of samsara, with great love
We can see this is the same process with external objects: if we plant so tightly shelled up within duality that its not radiating so much. Even That supports our taking refuge in the Buddha.Taking refuge in the Dharma and compassion we want all of them to be free from suffering. This is a
a medicinal seed it will bring a medicinal fruit. If we plant a poisonous though its so thickly covered, because our nature is so powerful its still means always keeping the high-level motivation. Among
seed, it will bring a poisonous result. The results follow exactly according shining! We have love, compassion, and wisdomthat is how we can Dharma practices close to these three, we must develop
to the causes and conditions that we planted. According to the Buddhas even survive in samsara. The Buddha totally revealed his nature, and thats your heart, and at the same White Tara Overlooking Ensenada, Mexico the highest-level motivation.
teaching, weve been in samsara from beginningless time until now. Once why he is our role model. time, avoiding violence or The merit of this kind of refuge
we see that weve been in samsara for so long, we begin feeling tired and harming any being, includ- is infinite because the number
even a little bored. We start to feel, Enough is enough. We have to re- Dharma ing yourselfeven if its in of sentient beings is infinite.
__________ __________
ally want to reverse this situation. That is why we take refuge. Knowing a playful manner. When we
the situation of samsara exactly as it is, and feeling tired and bored to The Buddhas teachings are the exact method we use to reveal our own take refuge in the Sangha, al- Benefits of
some degree, we realize that the Three Jewels are the perfect example to nature. What do the teachings say? Increase your love and compassion, joy ways try to be in the company Taking Refuge
follow. The Buddha is the perfect example of how to leave this deluded and appreciation, and remove all negative emotions. The Buddha taught of virtuous friends that share
situation of samsara, practicing the Dharma is the perfect way to attain so many different techniques to achieve this. For instance, the Dzogchen a similar common goal of There are three benefits of
realization of the true nature, and relying on Sangha members is the teachings always say to naturally self-liberate our emotions, without love, compassion, and peace. taking refuge. We will enjoy
perfect support along the path. clinging to them or holding them back. With devotion, when we apply Even if we dont share the a wonderful life filled with
all the beautiful tools that the Buddha laid out in his teachingskeeping exact same vision, we should health, prosperity, and long life.
Compassion them close to our heart and practicing them with joy and devotionthat never be influenced by the We will become free from ego-
is known as taking refuge in the Dharma. power of negative or unvirtu- clinging and attain great, un-
The third cause of true refuge is developing compassion. In Mahayana, ous friends. These are some shakeable peace, and eventually
compassion is also known as bodhichitta, the heart of enlightenment. Sangha of the particular refuge vows we will realize buddhahood, the
When we go for refuge, we know that were not the only one trying to of the Buddha, Dharma, and ultimate state beyond samsara
find protection. We can see what its like in samsarahow many be- We also take refuge in the Sangha. Sangha is a Sanskrit word that Sangha. and nirvana. 4
ings are experiencing difficulties and troubles? Were not the exception. means inseparable and unshakeable. The bond we have with the

22 Pema Mandala | SUMMER 2015 SUMMER 2015 | Pema Mandala 23

Unfolding Beauty of
Padma Samye Ling
his past year was filled with numerous activities to pre- we were also able to expand the PSL organic vegetable garden with new
serve and glorify the beautiful mandala of Padma Samye fence lines, several raised beds, many plants and fruit trees, and built a Tibetan Buddhist Wedding
Ling which we all love so much. Were so grateful for the new greenhouse!
dedicated efforts of our sangha to nourish and expand At the Bodhichitta Inn, all the outdoor window frames got a fresh
Happy Birthday Khenpo Rinpoche!
our precious hermitage as a living center of Buddhist coat of paint, and the railings around Khenpo Rinpoches House and
study and practice. the Sangha House were all newly sealed. We also translated and edited
In particular, we would like to sincerely thank all the long-term residents new sadhanas and books, made hundreds of tsa-tsas, welcomed visiting
who continuously support PSL: Lama Laia, Lama Dragpa, Amanda lamas and Buddhist pilgrims, received complete sets of the Kangyur and
Lewis, Kate Mueller, Andy Millar, Pema Lodro, and Pema Dondrup. Tengyur, ornamented the grounds with new landscaping, hosted ongoing
Thanks also to all 2014 Learning Dharma Skills Program participants group and personal retreats throughout the year, posted daily inspiration
and local sangha volunteers: Cathy Allen, Mikell Bursky, Andrew Cook, on PBC social media, mailed biweekly Chiso store orders, held weekly
John DiLeo, Olga Dobrosko, Kerry & John Foose, Evan Ganick, Jane study sessions and daily group meditations, kept the road, paths, and roofs
Harter, Bonnie Holsinger, Jack Housman, Roberto Irizarry, Jeychalie clear of snow during the winter months, and savored delicious vegetarian
Kriete, Dylan Lewis, Susan Magovern, Jeremy Miller, Dara Norman, sangha meals every day.
Marleen Pennison, Andrew Serow, Don Shaffer, Mark Simons, Judy We warmly invite everyone to come and experience this special retreat
Sprague, and Carol Stromek. land that is overflowing with blessings, wonderful community, and the
With the ongoing help of Pema Lodro, and John and Kerry Foose, sacred Dharma. 4
Raising New Prayer Flags Around PSL

Weekly Dharma Study Groups

Annual Spring Kriya Yoga Work Retreat First Annual PSL Teen Retreat

Sitar Sangha Dinner

Sonam Topgyal Rinpoche & Yeshe Gyaltsen Rinpoche at PSL Lama Laia (R) and Lama Dragpa (L) New Greenhouse and Expanded Organic Garden Landscaping the PSL Sangha House
during the Summer Chod Retreat

24 Pema Mandala | SUMMER 2015 SUMMER 2015 | Pema Mandala 25


Ven. Gyatrul Rinpoche at Tashi Choling

Flight of the Garuda, Year Two

Light the Mandala in Nashville Anniversary of Khenchen Rinpoches Mahaparinirvana at PBC Nunnery in India

HH Dudjom Yangsi Rinpoche
at Yeshe Nyingpo in NYC Annual Nyungne Retreat at PBDC


Annual PBC New Years Retreat in NYC Fire Puja Teachings


Live Webcasts of the 37 Practices of a Bodhisattva Chod Retreat at Padma Gochen Ling

Tulku Sang-ngag Rinpoche Visiting PSL White Tara Retreat in Puerto Rico



Beautiful Mandarava House PBC Chicago Retreat on the Dudjom Tersar Ngondro Refuge Ceremony in Florida Dudjom Tersar Ngondro Retreat in Ensenada, Mexico

26 Pema Mandala | SUMMER 2015 SUMMER 2015 | Pema Mandala 27

15. Child, if you remember the instructions all the time, you will always 41. Child, if you dont have deceitful thoughts, that is samaya.

Heart Advice of
gain great certainty wisdom.
42. Child, if you realize that the nature of mind contains the three
16. Child, if you fear birth and death, meditate on rigpa awareness. kayas, that is the fruit.

17. Child, if you feel physical discomfort, you must rely on rigpa- 43. Child, if you have realization that is unceasing and free from being

Padampa Sangye
awareness meditation. born, then you are free from death.

18. Child, if you are distracted by external activities, you should focus 44. Child, if you control your winds and mind, all your wishes will be
your mind inward. fulfilled.

19. Child, if your meditation becomes foggy and dull, merge your 45. Child, if you perform the ganachakra (tsok) ceremony often, the
awareness with the sky. dakinis will gather.
Padampa Sangyes Eighty Verses of Advice to His Heart Children was translated by the
20. Child, if you are tired and bored with the practice, relax your mind 46. Child, if you perform tsok and offer tormas, dharmapalas will
Ven. Khenpo Rinpoches during the Annual Dzogchen Winter Retreat at the in the deep nature. gather around you.
Palm Beach Dharma Center in West Palm Beach, Florida on January 16, 2006. 21. Child, if your mind is scattered, be in a state of single thought. 47. Child, if you complete the mantra recitations with meditation,
powers will come.
22. Child, if your practice is increasing, there is no other commitment
needed. 48. Child, if you meditate on the unborn, you will cut down samsara.

23. Child, if grasping obscures your view, dont be timid about cutting 49. Child, if you complete the six perfections, realization will come.
it away.
50. Child, if you purify the winds of the life force, disease will disappear.
24. Child, keep the Lama in your heart all the time, and all good quali-
ties will come naturally. 51. Child, by accepting ascetic hardship, joy comes naturally.

t was said that Padampa Sangye 1. Child, dont be sectarian.
25. Child, give up worldly concerns and focus on the practice. 52. Child, if you master your mind, bliss will come.
could emanate 42 manifestations at
once; he could understand all sound 2. Child, understand the differences between
26. Child, all the beings of the six realms are our parents; therefore, do 53. Child, if you dont grasp to your body and mind, in your next life
systems, be they conscious or elemen- the yanas with wisdom, not with grasping
not forsake your compassion for them. you will become famous.
tal; he had five omniscient states; and clinging.
he was a master of interdependence; and 27. Child, all the activities of this world have no meaning; therefore, 54. Child, if you give up your body, this is the ultimate protection.
wherever he went he was a friend to all. 3. Child, the sign of a great scholar is seeing
everything as one taste. dont get carried away by them.
When meditating on the meaning of the 55. Child, if you become forgetful of the teaching, you go against the
four empowerments, he contacted Man- 28. Child, everything is illusion; therefore, see everything as a display teachings of the Buddha.
4. Child, if you realize that everything is mind,
jushri Nangwa Senge (Speech of the Lion) of the unborn.
then there are no contradictions. 56. Child, if you give Dharma for worldly reasons, you will be punished
in person and received teachings directly
from him. Padampa Sangye meditated on 29. Child, this body is no different from earth and stone; therefore, by dakinis.
5. Child, if you drink the milk of the sky, you
Tara for twelve years at Drolma Ri (Mount will be totally satisfied. dont grasp.
Tara). In India he meditated and subsisted 57. Child, if you speak beautifully but behave badly, you become the
on the essence of the elements, mastering his 30. Child, this life is nothing but a dream; therefore, relax your mind worst of practitioners.
6. Child, if you give up all karmic activities,

psychophysical aggregates.Then he mastered you will achieve permanent peace. in the original state.
58. Child, talk wont help others; therefore, act for their benefit.
wind-walking at Mount Nagarjuna. In brief,
he was free of the eight worldly concerns. 7. Child, if you continue residing in caves and 31. Child, death is inevitabledont be afraid.
59. Child, if you realize that mind is the source of samsara and nirvana,
Late one afternoon in the eleventh month hermitages, the dakinis and dharmapalas will that is Buddha.
32. Child, the five poisons are constant obstacles; therefore, restrengthen
of the Earth Sheep year (December, 1117 always gather around you.
your five wisdoms.
A.D.), Padampa Sangye, then residing in Padampa Sangye 60. Child, the final reward is the realization that there is nothing to
Tingri, told his gathered disciples, I am 8. Child, if you meditate alone, you will natu- be gained.
33. Child, body and consciousness will certainly separate; therefore,
sick. His student Ghuranashri came to rally receive blessings.
meditate on the natural state.
Padampa weeping and asked, If you die, who will answer my questions? 61. Child, give up your concerns with this life: think of your future lives.
9. Child, if you meditate that the lama is always on your crown chakra,
Padampa Sangye replied, Oh my child, you dont need to cry. Keep 34. Child, the body is rented and must be abandoned; therefore, keep
you will easily receive all the blessings. 62. Child, use the three poisons as the path, and the three kayas will
the Guru, king of the Three Jewels on your crown chakra at all times and permanent residence in the true nature.
pray. If you do so with devotion, realization will come easily. Keep the naturally come.
10. Child, if you contact all the dakinis of the three places, you will
Three Roots in your heart and recite mantra, and you will get realization 35. Child, death will come soon; therefore, use your time well.
accomplish every beneficial activity. 63. Child, if your mind is not wandering in duality, that is dharmakaya.
of the clear light luminosity. If you continuously keep all the buddhas
of the three times in your mind, you will experience the beauty of great 36. Child, the bardo passage is long and narrow, so prepare now for
11. Child, if you give up all worldly affairs, that itself is Dharma. 64. Child, if you can benefit others without distraction, that is rupakaya.
wisdom. Stay alone in a hermitage. Watch your mind without distrac- that voyage.
tion. Great realization comes from within. Generally speaking, without 12. Child, if you exhaust your self-importance, the benefit of all beings 65. Child, the fruit of the three kayas comes from your mind and
37. Child, concepts are wild and stubborn, so remain mindful at all times.
grasping you will fulfill all goals. Deities and dakinis have invited me is right there. nowhere else.
to the pure land, and my work in Tibet is complete. I have been in this 38. Child, if you have no duality, that is the view.
world for 517 years and am now ready to go to the pure land. Last year I 13. Child, if you accomplish the fearlessness of realization, you achieve 66. Child, if you listen to what I say and keep it in your heart, you will
told the people of Tingri that they would soon see my corpsebut even the highest of Dharma activities. 39. Child, when you realize that your mind is dharmakaya, that is become my supreme heart child.
when I am dead, if you pray to me, I will never be separate from you. meditation.
Speaking thus, Padampa Sangye exhorted his students to remember his 14. Child, if you contact your inner wisdom, you will never be separate 67. Child, when you have anger and attachment, watch those thoughts.
words. He then addressed his final advice to his student Dampa Sa Chung: from great bliss. 40. Child, if you are not hypocritical and out of control, that is conduct. 4

28 Pema Mandala | SUMMER 2015 SUMMER 2015 | Pema Mandala 29

Padmasambhava Buddhist Center
618 Buddha Highway Nonprofit Org
Sidney Center, NY 13839 US POSTAGE
Nashville, TN
Permit No. 768

Kindly note: This magazine contains sacred im-

ages and should not be disposed of in the trash.
It should either be burned or shredded with the
remainder going into clean recycling.

For more information about Padmasambhava Buddhist Centers, or to join
your local center, please contact Padma Samye Ling or the Center nearest you.


Padma Samye Ling Chicago Padma Samye Chkhor Ling
(PBC Main Retreat Center) (312) 265-0858 Nyingma Buddhist Monastery
(607) 865-8068 info@chicagopbc.org Sarnath, Varanasi
jowozegyal@catskill.net ChicagoPBC.org 011-91-993-537-5999 (cell)
padmasambhava.org purongogenbeyul@yahoo.com
PBCIthaca@gmail.com Portland Orgyen Samye Chkhor Ling
(503) 234-6480 Nyingma Buddhist Nunnery
paul@awakeninthedream.com Sarnath, Varanasi
CALIFORNIA 011-91-993-537-5999 (cell)
Santa Monica Bend orgyensamyechokhorling.vns@gmail.com
(310) 396-1584 (541) 388-3352 PBCIndia.org
Dunham7982@aol.com info@naturalminddharma.org
Padma Samye Jetavan
Tibetan Nyingma Buddhist
FLORIDA PUERTO RICO Center and Miracle Stupa
West Palm Beach San Juan Shravasti Bahraich
& Mandarava House Pema Tsokye Dorje Ling 011-91-525-226-5417
(561) 547-4711 (787) 722-7156
info@pbdc.net padmasambhavapr@prw.net
pbdc.net PadmasambhavaPR.org RUSSIA
Central Florida laryus777@rambler.ru
(407) 830-4458 TENNESSEE padmasambhava.ru
PBCofCFL@gmail.com Nashville and Monterey
Yeshe Tsogyal House Elista, Kalmykia
Tampa & Padma Gochen Ling Pema Tsokye Dorje Ling
(352) 650-8869 (615) 292-6219 ravdang@mail.ru
greenpema@yahoo.com coordinator@pbc-tn.org padmasambhava.su
PBCTampaBay.org pbc-tn.org
(007) (8652) 386675
GEORGIA CANADA (8978) 7465907
Atlanta Montreal jarvetgrin@hotmail.com
(678) 388-9617 pbcmontreal@gmail.com

Front Cover: Gesar thangka from the Vajrakilaya Medicine Buddha Temple at PSL