Highly realized and internationally respected Tibetan Buddhist teacher Acharya Zasep Tulku Rinpoche, will teach in Toronto, Canada from June 8-18, 2013. His busy itinerary includes lectures, initiations, consecrations and practice with students. The events will also be an opportunity for those interested in experiencing Tibetan Buddhism. Rinpoche is the Thirteenth Zasep Tulku (incarnation), enthroned with […]
“The Guru Yoga of Lama Tsongkhapa is one of the most outwardly simple yet incredibly powerful spiritual practices to achieve tremendous benefits, including harmony, permanent happiness, complete healing and deep peace,” wrote Tsem Rinpoche in Tsongkhapa, a Simple Guide to a Powerful Practice. Many famous gurus, lamas and teachers—including the Dalai Lama, Lama Zopa Rinpoche, […]
Rinpoche teaches in English with a warmth and charm that keeps attendees engaged, always ready to laugh and even make a joke. His vast knowledge of Dharma and willingness to answer tough questions adds to his irresistible charisma. By Derek Armstrong Retreats and Dharma talks from the Most Venerable Archarya Zasep Tulku Rinoche are always […]
There is something very special about retreat. Hectic modern life makes regular—or even irregular—retreats important to most of us. In a teaching in Spain in 1983, the Most Venerable Lama Thubten Yeshe said: “Why is retreat important? In order for our spirituality, pure morality, wisdom, single-pointed concentration and insight into reality to grow, we need […]
“It’s important to rejoice,” said Venerable Zasep Tulku Rinpoche at a weekend Lam Rim and Green Tara retreat in Toronto. “It’s important to be positive. Enjoy your day. Enjoy your friendships. Enjoy your meditations. Rejoicing is the antidote for self-pity, envy and jealousy.” Positive rejoicing certainly set the tone for a wonderful weekend retreat (April […]
“We must rely on a wisdom teacher because, although we have Buddha nature, ultimate wisdom does not exist in our dualistic minds. Samsaric ego always tries to protect itself, and will trick us into thinking that we have gone beyond dualistic mind when we have not. Although we intrinsically have Buddha nature, without a teacher, […]
His Eminence Archarya Zasep Tulku Rinpoche will return to Gaden Choling Mahayana Buddhist Meditation Center, Toronto, in October 2014 for three weeks of precious teachings and initiations: Chod initiation of the Five Dakinis. This is a Mana Annut Yoga Tantra for advanced students: October 10, 2014 Weekend teaching and practice of Gaden Tradition Black Dakini. […]
With reverence, Buddha Weekly is sad to report the most venerable Geshe Sopa “has entered into “clear light meditation”. He passed of natural causes on Thursday, August 28, 2104. Geshe Sopa will be missed—until his rebirth—by his many students. He was a very dear friend of the Dalai Lama, and abbot emeritus and spiritual director […]
“On one level all our minds are connected,” said Venerable Zasep Tulku Rinpoche in his introductory remarks at a weekend retreat dedicated to Lojong Seven-point mind training. “We are the creators of our suffering. Everything depends on mind.” This very special Lojong retreat took students deep into their own minds. Venerable Acharya Zasep Tulku Rinpoche, […]
“Our practice of stability and peace in this very moment is the best support we can offer to [Nhat Hanh]. Let us all around the world take refuge in our practice, going together as a river to offer [Thich] our powerful collective energy. We are all cells of the great Sangha Body that Thay has […]
Buddha Weekly is delighted to report the great Zen Monk and teacher Thich Nhat Hanh woke from a weeks-long coma. After he opened his eyes and smiled, doctors declared him no longer comatose. He has been in a coma since November 11, after being treated for a brain hemorrhage. “Thay [the Vietnamese term for master] has […]
When you first meet Venerable Archarya Zasep Tulku Rinpoche, the first thing you’ll likely notice is the beaming smile. Rinpoche is remembered for his approachability—born of a combination of easy humor—and a booming laugh—together with wonderful anecdotes, inspired by a eventful life and lineage. His teachings, delivered in excellent English are easily understood and fully engaging. Layered under […]
Gaden Choling — one of the oldest Tibetan Buddhist centres in Canada — celebrates its 30th year with three not-to-be-missed weeks of celebrations and teachings. “We invite you to join our celebration and for a series of teachings from the Venerable Zasep Tulku Rinpoche,” the website for Gaden Choling Mahayana Buddhist Meditation Centre. More about […]
Highly realized and internationally respected Tibetan Buddhist teacher Acharya Zasep Tulku Rinpoche, will teach in Toronto, Canada from June 8-18, 2013. His busy itinerary includes lectures, initiations, consecrations and practice with students. The events will also be an opportunity for those interested in experiencing Tibetan Buddhism.
Rinpoche is the Thirteenth Zasep Tulku (incarnation), enthroned with great ceremony at the age of five, at Zuru Monastery in 1953. Rinpoche took the eight precepts from Gelug lama Chonjor Gyaltso, at Tashi Lhapug, the largest monastery of the Geluk order. After many years of intensive study and meditation and practice, including work at the Chenrezig Institute for Wisdom Culture in Australia, Rinpoche accepted an invitation to come to Canada, where he has delivered many teachings, commentaries, initiations and meditation retreats.
A video featuring Archarya Zasep Tulku Rinpoche:
Rinpoche Teaches at Gaden Choling Mahayana Buddhist Centre
Rinpoche will teach at Gaden Choling Mahayana Buddhist Meditation Centre, 637 Christie Street, in Toronto. On Saturday, at 10 in the morning, Rinpoche will be initiating qualified students into the practice of White Mahakala, renowned for removing obstacles to the flow of prosperity and invoking of positive energies. The same afternoon, Rinpoche will teach and guide practice in White Mahakala, the wrathful form of the deity of compassion, Avalokitesvara.
The “form body” or Rupakaya of the fierce deity White Mahakala represents the nature of his compassionate action. Each of his six hands hold symbolic implements, such as a skullcap of jewels, and he tramples on two elephants, symbolic of overcoming simple material prosperity, and other concepts.
The following day, on June 9 at the Centre, Rinpoche will guide students on statue filling and consecration, for those who have deity statues in their homes, a session to run 10am to 5pm. As part of the teaching tour, Rinpoche will lecture on “The Benefits and Practice of Buddhist Visualization and Mantra Recitation” at Snow Lion, 708a Pape Avenue, Toronto at 7pm.
Acharya Zasep Tulku Rinpoche, at a previous event,chanting Medicine Buddha Mantra:
A precious initiation of Manjusri, the Embodiment of the wisdom of all the Buddhas, will be held Friday June 14, at 7pm, back at Gaden Choling Mahayana Meditation Centre. On Saturday June 15, 10am to 5pm Rinpoche will provide Lamrim Teaching and Practice, and rounding out the tour on Tuesday the 18th at 7-m, he will teach “on Tantric Divine Pride: what is it and how do we get it?”
Thirteenth Zasep Tulku, Archarya Zasep Tulku Rinpoche is an engaging and respected Tibetan Buddhist teacher.
Canadian Event Recap
White Mahakala Initiation (Zasep Tulku Rinpoche) June 8, 2013 10:00 am – 5:00 pm at Gaden Choling Mahayana Buddhist Meditation Centre, 637 Christie Street, in Toronto
Statue Filling and Consecration, for the wider community who may have statues from their home altar that need to be filled and blessed) June 9, 2013 10:00 am to 5:00 pm at Gaden Choling Mahayana Buddhist Meditation Centre, 637 Christie Street, in Toronto
Venerable Zasep Tulku Rinpoche spiritual head of Gaden for the West and Gaden Choling Toronto.
Initiation of Manjushri, embodiment of wisdom of all the Buddhas, June 14, 2013 7:00 pm to 9:30 pm at Gaden Choling Mahayana Buddhist Meditation Centre, 637 Christie Street, in Toronto
“Lamrim Teaching and Practice” June 15 and 16, 2013 10 am to 5pm, Gaden Choling Mahayana Buddhist Meditation Centre, 637 Christie Street, in Toronto
“Teaching on Tantric Divine Pride: What is it and How Do We Get it?” June 18, 2013, 7:00 pm, Gaden Choling Mahayana Buddhist Meditation Centre, 637 Christie Street, in Toronto.
Map to Gaden Choling Mahayana Meditation Centre, where the Thirteenth Zasep Tulku will teach Jun 8-18, 2013.
Many famous gurus, lamas and teachers—including the Dalai Lama, Lama Zopa Rinpoche, Zasep Tulku Rinpoche—have taught this very powerful, yet accessible practice. The practice does not require initiation or empowerment—although the guidance of a teacher and initiation are beneficial.
“In my opinion, having the opportunity to practice the guru yoga of the great holy being Lama Tsong Khapa, is more fortunate than having the chance to receive and practice other Dharma teachings,” wrote Lama Zopa Rinpoche, in the book Guru Yoga.
Lama Tsongkhapa image, visualized on a lotus moon throne, with Shakyamuni at his heart and shown with two lotus flowers supporting Manjusri’s wisdom sword, and Dharma texts. INSET: The Thirteenth Tulku Zasep Rinpoche, an eminent teacher who emphasizes the importance of Tsongkhapa practice to his students. Also shown, the great heart mantra of Lama Tsongkhapa
Kyabje Lama Zopa Rinpoche advised, “If one keeps even a drop of the nectar of the name of this holy being Lama Tsongkhapa in a devotional heart, it plants the seed of liberation and one receives the fortune to practice and enjoy happiness from this life up to enlightenment.”
Lama Tsongkhapa is the second historical Buddha of our times in Vajrayana tradition. As an enlightened being, Buddha Tsongkhapa has the same realizations as all of the Conquerors (Buddhas). His practice is very powerful, in part, because he was an emanation of Avalokitesvara (compassion), Manjusri (wisdom), and Vajrapani (power).
He is visualized as a kind guru, smiling and beautiful, with a tall yellow pandit’s hat, seated on a lotus throne, with all the marks and signs of a Buddha. His kind, smiling visage makes him approachable to many new to His practice, while his authority as a great Sage makes him reliable and beneficial.
Tsongkhapa, the Second Great Sage
Tsongkhapa (rJe Tsong-kha-pa Blo-bzang grags-pa) (1357-1419) is considered, by millions of believers, to be the second great sage. Shakyamuni, the historical Buddha, is the great Sage of our times, the Enlightened Buddha. Sutras recount the teachings of the Sage of the Sakyas, born as Prince Siddartha. Tsongkhapa, the second sage, wrote his teachings in numerous authoritative texts. His teachings rejuvenated Buddhism at a time when it fell into degenerate beliefs, and fused Sutra practices with Tantra. Tsongkhapa’s teachings instilled such belief and practice in Tibetan Buddhists that it changed the history of Asia. Practices Tsongkhapa taught found their way into China, Japan, Korea, India and ultimately around the world.
Lama Tsong Khapa
“Both Buddha Shakyamuni and Guru Rinpoche prophesied Tsongkhapa’s birth and attainments,” wrote Alexander Berzin, August 2003, partly based on a discourse by Geshe Ngawang Dhargyey, Dharamsala, India. “Buddha prophesied Manjushri would be born as a boy in Tibet, would found Ganden monastery, and would present a crown to [Buddha’s] statue… Guru Rinpoche also prophesied a monk named Lozang-dragpa would be born near China, would be regarded as an emanation of a great bodhisattva…”
In the Manjushri Root Text Buddha says, “After I have passed away, you will in the form of a child perform the actions of buddha.”
Tsongkhapa Practice: Short, Complete and Powerful
Daily Lama Tsongkhapa’s Guru Yoga makes it easier for us to develope compassion, and let go of anger. It is a short practice, ideal for busy people with little time to meditate.
Lama Tsongkhapa beautifully visualized with Vajrayogini on a snow lion throne
The students of teacher Venerable Zasep Tulku Rinpoche, are taught in the “Guidelines for Students” to study sutra, tantra, Mamhamudra, Lam Rim Chen Mo, and deity yoga: “This is the order… Lama Tsongkhapa including Manjushri, Chenrezig, Vajrapani” followed by other Kirya Tantra deity practices. (Audio teachings from the 13th Zasep Tulku are available here>>)
Tsongkhapa Mantra and Migstema
The mantra of Lama Tsongkhapa, which can be spoken by anyone, is:
OM AH GURU VAJRADHARA SUMATI KIRTI SIDDHI HUM
The Migstema Tsongkhapa mantra chanted by Chanted by Lama Ngawang Thogmey. Recorded in san Antonio, Texas.
The Migstema mantra can also be spoken and visualized by anyone for great benefits:
MIG MEY TZE WAY TER CHEN CHENREZIG
DRI MEY KHYEN PI WANG PO JAMPAL YANG
DU PUNG MA LU JOM DZEY SANG WEY DAG
GANG CHENG KE PEY TSUG GYEN TSONGKHAPA
LO SANG TRAG PEY SHAB LA SOL WA DEB
This can also be spoken in English, although it tends to be easier to memorize, chant and empower in the Tibetan. The English reads as:
Objectless compassion, Cherezig
Lord of stainless wisdom, Manjushri,
Conquering mara’s hordes, Vajrapani,
Crown jewel of the Sages of the Land of Snows, Tsongkhapa,
Losang Drakpa, at your feet, I pray.
Some teachers say that the Migstema mantra is so very powerful because it combines the great mantras of Avalokitesvara (Chenrezig), Manjushri and Vajrapani:
Objectless compassion, Cherezig OM MANI PADME HUM
Lord of stainless wisdom, Manjushri OM AH RA BA TSA NA DHI
Conquering mara’s hordes, Vajrapani OM VAJRAPANI HUM
Crown jewel of the Sages of the Land of Snows, Tsongkhapa,
Losang Drakpa, at your feet, I pray.
Lovely statue of the great sage Lama Je Tsong Khapa.
A Simple Practice Containing All 84,000 Teachings of Lord Buddha
The short Guru Yoga of Lama Tsongkhapa, on one level, contains all the 84,000 teachings of Lord Buddha. As the practice is short, it is easy to memorize, and quick to practice — ten minutes from beginning to end if you don’t pause to meditate or to chant extra mantras.
Tsongkhapa’s writings, particularly his The Great Treatise On The Stages Of The Path To Enlightenment, helped re-invigorate the practices of Vajrayana Buddhism, and has been read and studied by millions. Now, translated into English, in three volumes, The Great Treatise On The Stages Of The Path To Enlightenment is accessible to English-speaking peoples for the first time.
“Of the many works of the Tibetan master Tsongkhapa, none compare in terms of popularity and breadth of influence with his Great Treatise on the Stages of the Path to Enlightenment (Lamrim Chenmo), which has been treasured by practitioners and scholars alike for centuries,” wrote His Holiness the IVth Dalai Lama
The Great Treatise On The Stages Of The Path To Enlightenment is an English translation, eagerly awaited by English-speaking devotees. The translation took years and was undertaken by the Lamrim Chenmo Translation Committee to their great merit.
“What distinguishes it as one of the principal texts of Mahayana Buddhism is its scope and clarity. It expounds the entire path from the way one should rely on a spiritual teacher, which is the very root, right up to the attainment of Buddhahood, which is the final fruit. The various stages of the path are presented so clearly and systematically that they can be easily understood and are inspiring to put into practice.”
In Praise Of The Incomparable Tsongkhapa
By Gyalwa Mikyo Dorje, the Eighth Karmapa (1507 – 1554)
Once when Gyalwa Mikyo Dorje was travelling through the Charida Pass, thoughts of the incomparable Tsongkhapa welled up within him. Overcome by profound faith, he was moved to compose the above poem.
At a time when nearly all in this Northern Land
Were living in utter contradiction to Dharma,
Without illusion, O Tsongkhapa, you polished the teachings.
Hence I sing this praise to you of Ganden Mountain.
When the teachings of the Sakya, Kargu, Kadam
And Nyingma sects in Tibet were declining,
You, O Tsongkhapa, revived Buddha’s Doctrine,
Hence I sing this praise to you of Ganden Mountain.
Manjushri, the Bodhisattva of Wisdom, gave to you
Special instructions on the thought of Nagarjuna.
O Tsongkhapa, upholder of the Middle Way,
I sing this praise to you of Ganden Mountain.
“Mind and form are not empty of their own natures
But are empty of truly existent mind and form”,
You, O Tsongkhapa, are Tibet’s chief exponent of voidness,
Hence I sing this praise to you of Ganden Mountain.
In merely a few years you filled
The land from China to India
With peerless holders of the saffron robes.
Hence I sing this praise to you of Ganden Mountain.
Those who become your followers
And look to you and your teachings
Are never again disappointed or forsaken.
Hence I sing this praise to you of Ganden Mountain.
The trainees who walk in your footsteps
Breath the fresh air of the Great Way.
They would die for the good of the world.
Hence I sing this praise to you of Ganden Mountain.
Anyone who disparages your doctrine must face
The terrible wrath of the Dharma protectors.
O Tsongkhapa, who abides in truth’s power,
I sing this praise to you of Ganden Mountain.
In person and in dreams you come to those
Who but once recollect your image.
O Tsongkhapa, who watches with compassionate eyes.
I sing this praise to you of Ganden Mountain.
In order to civilize men and spirits you spread
Your teachings through Kham, Mongolia and Turkestan:
O Tsongkhapa, subduer of savages,
I sing this praise to you of Ganden Mountain.
For men coarse and far from the Way, you dispel
Mental clouds, evils and bad karma.
O Tsongkhapa, who bestows quick progress,
I sing this praise to you of Ganden Mountain.
Those who take heartfelt Refuge in you,
Even those with no hope for now or hereafter,
O Tsongkhapa, have their every wish fulfilled.
Hence I sing this praise to you of Ganden Mountain.
Having exposed false teachings transgressing
The excellent ways well shown by Buddha,
You firmly established your Bold Doctrine.
Hence I sing this praise to you of Ganden Mountain.
Manifesting sublime austerity and discipline,
The form and fragrance of your life was incomparable.
O Tsongkhapa, controlled one pleasing to the Buddhas,
I sing this praise to you of Ganden Mountain.
By the strength of the sons of your lineage
And by my having faithfully offered this praise,
May the enlightened activity of Buddha Shakyamuni
Pervade the earth for ages to come.
A wonderful master thanka depicting Lama Tsongkhapa
Lama Zopa Rinpoche’s Dedication: From the merits collected by doing this work, transmitting Lama Tsongkhapa’s pure teaching — the heart of the 84,000 teachings of Buddha — into a western language, in a way as close as possible to the words and the meaning of the root text;
May this be most beneficial for all sentient beings, bringing kind mother sentient beings — whose lives are lost, under the control of karma and delusion, totally enveloped in the darkness of ignorance — to the achievement of enlightenment as quickly as possible.
May anyone who merely sees this text, reads this text, teaches this text, hears about this text, or keeps this text thereby actualize indestructible guru devotion, seeing the Guru as Buddha, and train well in the three common principles of the path, actualize the two stages, and achieve the unified state of Vajradhara as soon as possible. May he or she especially generate loving kindness, the compassionate thought, and bodhicitta and immediately become a source of peace and happiness for all sentient beings, especially in this world, and may all war, famine, disease, sickness, epidemics, torture, poverty, and the dangers of fire, water, wind, and earthquakes immediately cease so that no one will experience any of these undesirable circumstances ever again.
May the pure teachings of Lama Tsongkhapa flourish continuously and spread in all directions.
Rinpoche teaches in English with a warmth and charm that keeps attendees engaged, always ready to laugh and even make a joke. His vast knowledge of Dharma and willingness to answer tough questions adds to his irresistible charisma.
By Derek Armstrong
Retreats and Dharma talks from the Most Venerable Archarya Zasep Tulku Rinoche are always precious opportunities. Torontonians have eagerly awaited Rinpoche’s April 2014 visit to Gaden Choling Toronto, Canada. The very full April schedule includes retreats, Buddhist debate training sessions, a fund-raiser for the Gaden Relief Project, and some very rare opportunities to receive initiations from a highly realized and internationally respected teacher. Some events are open to the general public, including a weekend retreat on the Lamrim and Green Tara. Other events are initiations by permission of Rinpoche.
Thirteenth Zasep Tulku, Archarya Zasep Tulku Rinpoche is an engaging and respected Tibetan Buddhist teacher.
An Engaging and Highly Realized Teacher
Rinpoche was enthroned as the Thirteenth Zasep Tulku at Zuru monestary at the age of five. Rinpoche developed Dharma centres in the Gelugpa tradition in Canada, United States and Australia, organized as Gaden for the West. He is the author of a precious commentary on the female Buddha: Tara in the Palm of Your Hand.
I have attended several of Rinpoche’s past Dharma talks and, despite arthritis pain and intense schedules, came away feeling accomplished, blissful and “unstuck” in my practice. Rinpoche teaches in English with a warmth and charm that keeps attendees engaged, always ready to laugh and even make a joke. His vast knowledge of Dharma and willingness to answer tough questions adds to his irresistible charisma.
Have you ever wanted to learn to debate like a Buddhist monk? Venerable Zasep Rinpoche will teach students the important skills of debate and logic.
Saturday April 12 – Sunday April 13
How to do Buddhist debate and logic
10:00AM – 5:00PM
Suggested Offering: $ 40 per day or $ 60 for both days (Gaden Choling (GC) members)
$ 50 per day or $ 80 for both days (non-members)
Debate is training in logical analysis, which is a central part of traditional monastic education. The point of developing clear logic is not simply to win intellectual arguments, but to become skilled in meditative analysis of the Buddha’s teachings. Traditionally, a monk or nun hears teachings on topics of debate; then they read the texts, memorizes the definitions and divisions and then, on their own, thinks about the meaning of what he is studying and meditates (analytical meditation) on its implications. After this preparation, they are able to debate the topic with others, and to help clarify their own or other’s wrong view.
In a fundraiser for the important work of Gaden Relief Project for Gobi Monastery, Rinpoche will present a thrilling slide show of his recent visits to Mongolia.
Suggested Offering: $ 20 for GC members $ 25 for non-members
Please join us for an exciting slide show of Rinpoche’s recent trips to stunning Mongolia, and of the successful work Gaden Relief has been doing to help revive Mongolia’s traditions and to provide health care to the urban and rural poor. All proceeds go directly to Gaden Relief Projects and their ongoing work in Mongolia.
Green Tara. From a 18th century prayer: “From my heart I bow to Divine Mother Tara, essence of love and compassion, the most precious objects of refuge gathered into one. From now until I reach enlightenment, hook me with your great love and kindness to liberate me.”
Saturday April 19 – Sunday April 20
Lam Rim & Green Tara Retreat
Special Location: 612 Markham St. – Bathurst and Bloor
(Only this event is not held at Gaden Choling)
10:00AM – 4:00PM both days
Suggested Offering: $45 per day
Lam Rim is a step by step guide for training on the path to enlightenment. Both study and practice are essential tools for deepening our understanding of our spiritual path and our place in the world. The essence of Lam Rim is self-discipline in meditation, calm abiding, mindfulness, compassion and wisdom of Shunyata (or emptiness). Please join us as Rinpoche introduces the Lam Rim and explains who to integrate its practice into our daily life, both on and off the meditation cushion.
On Sunday, Rinpoche will continue his teachings on Green Tara, the female Buddha of active compassion. In this retreat, we will have an opportunity to listen to lectures, engage in group discussion, practise meditation, recite mantras and do visualisations – gaining first-hand experience to understand what is required to become our own inner alchemists – the foundation for living a life of peace, health, happiness and clarity.
Wednesday April 23
Chöd Initiation
According to Gaden Ear Whispered lineage.
7:00PM – 9:00PM
Suggested Offering: $ 35 for GC members $ 45 for non-members
Chöd originated in the 12th century by Machig Labdron (1062-1153 C.E.), a highly realized female lama. The purpose of the practice is to develop wisdom and compassion; to heal the sick, remove obstacles, and purify an environment of negative forces using peaceful means. Chöd takes a nonviolent yet radical approach to healing by welcoming negative mental states and harmful forces. These are referred to in the tradition as internal and external “demons,” that might normally give rise to fear and reactivity. Instead of fighting against them, we nourish them, offering our own bodies. This allows them to become allies. Through this process we uncover the truth of our indestructible nature.
Friday April 25
Very Sacred Black Dakini (Tronag) Initiation
According to Gaden Chokor; Manjushri given to Je Tsongkapa.
Note: In order to receive this initiation, you need the Chöd initiation on the 23rd as a prerequisite.
7:00PM – 9:00pm
Suggested Offering: $ 35 for GC members $ 45 for non-members
There are two Black Dakini initiations – the Dakini Ear-Whispered Lineage and the Gaden Ear-Whispered Tradition.
On this occasion, Zasep Rinpoche will give the Gaden Tradition Black Dakini initiation, which is part of 10 initiations which are called the Ten Jamyang Chokor – Manjushri’s circle of initiations given by Lama Umapa Dorje to Lama Je Tsongkhapa. Again, please note: in order to receive this particular initiation, you must have received the common Chöd initiation given on April 23rd, or else you cannot receive this one.
Saturday April 26
Chittamani Tara Initiation
Tagpu Dorje Chang lineage (Only given in Gelug tradition)
2:00PM – 5:00PM
Suggested Offering: $ 40 for GC members $ 50 for non-members
Chittamani Tara is the Highest Yoga Tantra form of Green Tara, the female embodiment of the loving kindness of all the Buddhas. Chitamani Tara practice is quickly ripens our Buddhanature by identifying with the enlightened body, speech, mind, activity, and environment of the guru-Buddha. Please note that this initiation requires permission from Zasep Rinpoche to attend, as it requires entering and keeping certain precepts of a d).
Sunday April 27
Teaching and Practice on Chittamani Tara
10:00AM – 5:00PM
Suggested offering: $ 40 for GC member $ 50 for non-members
Those who have received the Chittamani Tara initiation are invited to attend this one day retreat, where Rinpoche will explain the practice, lead meditation, and be available to clarify all of our questions.
Wednesday April 30
Benefits of Sadhana and Mantra Retreat
7:00PM – 9:00PM
Suggested Offering: $ 20 for GC members $ 30 for non-members
Sadhana (“means of accomplishment”) is a structured meditation that involves physical postures, oral recitation, and meditation and visualization. This is the primary practice of the Buddhist tantric tradition, but can sometime overwhelm practitioners unfamiliar with the basic structure, goals, and benefits of its practice. Mantra recitation, and especially the “Close Retreat” (reciting 100,000 mantras of a Buddha in order to “draw close”), is equally perplexing for practitioners. Please join us for this special teaching on the benefits, structure, and goals of sadhana and mantra practice in Tibetan Buddhism, and how these fit into the structure of our own spiritual practice.
All events will take place at Gaden Chöling, except for the LamRim & Green Tara Retreat.
This weekend, people able to travel to picturesque Owen Sound, Canada, will have a rare opportunity to receive two days of teachings from Archarya Zasep Tulku Rinpoche, a highly realized teacher. A very full teaching plan includes two powerful practices—Mahamudra meditation and the healing practice of Medicine Buddha. (More information>>)
Zasep Tulku Rinpoche teaching at a previous retreat in Ontario.
The teachings cover visualization, mantra recitation and meditation, taught by an Internationally respected teacher of the Gelugpa lineage.
Rinpoche is the spiritual guide for Gaden for the West—with several meditation centres across Canada, Australia and the United States. This is a exceptional chance to learn from a teacher of powerful lineage. Rinpoche received many teachings and initiations from other great lamas, legendary teachers such as: Yongzin Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche. (More about Zasep Tulku Rinpoche>>)
Mahamudra
Many great mahasiddhas achieved realizations with Mahamudra meditation. Mahamudra is a profoundly effective form of mindfulness meditation. It can be practiced anywhere and by anyone, and is a practice that does not require any commitments, austerities or even the need for strict retreat. Mahamudra can fit into any schedule and any lifestyle. Although there are advanced implementations and teachings, the practice cultivates the ultimate in mindfulness.
Mahamudra is a spacious practice for the mind, that tends to cultivate natural joy as stress drops away, clearing the mind of obstructions. Mahamudra is famous as an insight practice, and also for it’s ability to transcend problems and defects. Mahamudra includes both Shamatha meditation methods (tranquility practice) and Vipashyana insight meditation.
Thirteenth Zasep Tulku, Archarya Zasep Tulku Rinpoche is an engaging and respected Tibetan Buddhist Guru. Photo from a previous Medicine Buddha retreat.
Medicine Buddha
Medicine Buddha is the first refuge for many Buddhists, from many traditions, who are concerned with their health—or the well-being of others. Tibetan doctors often begin each day with Medicine Buddha practice.
“Medicine Buddha meditation and mantra is a sutra practice, as taught by Shakyamuni Buddha,” we reported in an extensive feature on the Medicine Buddha. “The Medicine Buddha Sutra is known as Bhaiṣajyaguruvaiḍūryaprabhārāja Sūtra (भैषज्यगुरुवैडूर्यप्रभाराज सूत्र). His Lapis Lazuli Pure Land is in the east, but, in fact, he resides in your heart, always ready to help.” (Feature on Medicine Buddha>>)
Saturday Session
Students can attend one day, or both. Saturday includes a chanting session, three formal teachings, three meditation sessions, and an opportunity for a question and answer with a great teacher. There are breaks for lunch and dinner (meals aren’t included in the retreat), and the schedule runs from 10am to 9pm.
On Saturday evening only, a special teaching session, Foundations of Practice will be guided by Theodore Tsaousidis, authorized by Rinpoche. Theodore is an experienced and approachable teacher who has helped guide several retreats.
Sunday Session
Sunday includes additional chanting, three formal teaching sessions and two meditation sessions, with another opportunity for a Q & A with Rinpoche.
For this event, which is in a hotel, seats are provided. For students preferring a cushion, they are asked to bring their own. (Full retreat schedule details here>>)
Details
Healing the Mind, Healing the Body: Mahamudra Meditation and Medicine Buddha Retreat
Teacher: Archarya Zasep Tulku Rinpoche
Location: Best Western Inn on the Bay
1800 2nd Avenue East, Owen Sound, ON, Canada N4K 5R1
April 11, 10am to 9pm with breaks for lunch and dinner
Part 1 of a 4-part series on Zasep Tulku Rinpoche’s Mahamudra teachings.
The stirring beat of many drums and a festive rise of musical voices broke the serene silence of a sunny and warm Saturday morning on sparkling Georgian Bay.
In a nice surprise for the many attendees of a much-anticipated Mahamudra retreat, Venerable Zasep Tulku Rinpoche—an internationally respected Buddhist teacher—was joyously “drummed in” by people from the local native community. Kathy Hopson, who helped organize, explained: “it is customary to Drum in an Elder or Healer out of Respect.”
The row of drummers accompanied a smiling Rinpoche into the hotel, down the halls to our meditation room, drumming and chanting the entire way. Guests in their hotel rooms must have wondered what was happening.
A full-capacity audience was captivated by a full day of Mahamudra teachings with Zasep Tulku Rinpoche in Owen Sound.
The crowd in the full-capacity conference room heard the approaching drums, echoing down the halls like a rhythmic heartbeat, and the lovely rising voices of the singers. They continued to drum as Rinpoche crossed the room to the altar, where he would make his prostrations to the Buddha.
Kathy Hopson explained the context of the singing. As Rinpoche entered “we sang the Creation Song, singing of All life, Mother Earth, Father Sky, Water, Fire, Grandfather Moon, Gradfather Rocks and All Earth Birds and Animals.”
This was not the first time Rinpoche was drummed in by native singers and drummers. Previous events in both Nelson, British Columbia and Ontario began with drumming.
A Full House of Meditators
“It’s wonderful there are so many people here in this beautiful place, on this beautiful day for this teaching on Mahamudra,” began Zasep Tulku Rinpoche. (Read Rinpoche’s biography here>>)
Zasep Tulku Rinpoche is a highly realized teacher, spiritual head of several Buddhist centres in North America and Australia.
Some in the audience were past students, others might have come out of curiosity to see a well-known Buddhist teacher. Several families attended, with well-behaved children along for the experience. The large gathering was quiet and respectful, so much so that during mindfulness practice it was easy to simply focus on the breath. During contemplative moments, the only sound might be birds, muffled yet audible through the windows.
Theodore Tsaousidis, one of the event’s hosts, explained that aside from the beautiful scenery, this event was held in Owen Sound, Ontario “because there’s a lot of interest here.” He put the full capacity attendance in context: “It is natural for these teachings to seem like a new way of looking at life —the way Buddhism looks at how to investigate the meaning of life, and also how to engage life.” Theodore previously organized retreats in Owen Sound with Venerable Zasep Rinpoche, and is himself a visiting teacher at Gaden Choling in Toronto and Medicine Buddha Toronto.
Zasep Tulku Rinpoche began the teaching session with chanting of the Om Mani Padme Hum mantra.
Mahamudra “fits into life just as it is”
Simplicity of practice is one of the reasons Mahamudra is so popular. There are teachings and instructions, as Rinpoche was about to explain, but it can be practiced anywhere, anytime, in any environment (even if this day had turned out grey and cold). It fits into life, just as it is, with no added austerities or commitments. Mahamudra is famous for its ability to reduce stress, stir the joyful mind, and even as a healing practice.
Rinpoche said, “Our lives are so busy, and we have many questions, and our energies are here and there and unsettled—it’s not so easy to be in the present moment, to cultivate mindfulness.”
After the stirring entrance, meditators needed to “settle” their minds for the day of mindful meditations and profound teachings to follow. Rinpoche said, “We will do some praises to help us settle our minds into this present moment.”Rinpoche asked us to chant mantras to help us settle. “Mantra means ‘protection of mind’, protection of spirit, protection of consciousness. To protect the consciousness and mind we use mantras.
“When you chant a mantra it helps relax your body and mind. The mantra energy brings your spirit and consciousness to here, in the present moment. It can generate a peaceful and calming effect on our consciousness. Most of the time, mantras are uplifting, helping our mind go to the transcendental state of meditation, beyond worldly concerns.
“We like to think of mantra as your spiritual companion who supports your journey toward enlightenment.”
Zasep Tulku’s teaching style makes him approachable. He always shares a laugh with students, and peppers his teachings with wonderful anecdotes. Zasep Rinpoche is the spiritual head of several centres in North America and Australia.
Compassion the Essence of the Teaching
When introducing the mantra of Avalokitesvara — Om Mani Padme Hum — Rinpoche stressed this mantra’s importance: “Compassion is the essence of the teaching of the Buddha… It’s important to view our world with a compassionate eye.” We also chanted Shakyamuni and Tara’s mantras.
What is Mahamudra?
Rinpoche introduced the series of five meditations to follow with an explanation of Mahamudra. “Mahamudra is a Sanskrit word. Maha is “great.” Usually mudra is like a gesture or hand gesture.” He used the example of sacred dance, where the entire body of the dancer becomes the mudra. “Here, the Mudra has a slightly different meaning.”
“Mahamudra is ultimately about trying to experience absolute truth.” Rinpoche explained we experience our lives in the sphere of relative truth. Mahamudra helps us explore “what we call absolute truth. Everything is one. Samsara, Nirvana are both part of oneness. Like day and night. There is no day without night. There is no summer without winter. There is no male without female. On the ultimate level reality is oneness, what we call shunyata, which literally means ‘emptiness.’ Emptiness actually means voidness.”
Zasep Tulku Rinpoche answering questions after Mahamudra teachings in Owen Sound.
Relative and Ultimate Mahamudra
Rinpoche explained that there are two experiences in Mahamudra: Vipassana and Shamatha. Vipassana corresponds with “ultimate Mahamudra” while Samatha helps us explore “relative Mahamudra.”
Shamatha is basically the practice of calming the mind through some form of single-pointed meditation—such as watching the breath. Vipassana literally means to see things as they really are. Rinpoche added, “In order to experience ultimate Vipassana Mahamudra, we start with conventional Mahamudra — Shamatha Mahamudra.”
Rinpoche explaining a point in detail at the Owen Sound 2015 Mahamudra one day teaching.
Instructions in Shamatha Mahamudra
The retreat began with a guided meditation in Shamatha Mahamudra. “Shamatha Mahamudra is cultivating calm abiding mind, cultivating both calmness and awareness. Mindfulness.” Tranquility meditation helps overcome the day-to-day mind that never rests, always agitated by anxiety, regret, misery and a disturbing emotions.
For this practice Rinpoche instructed us to sit in a comfortable position, “however you feel comfortable. You can sit on a meditation cushion, a zabuton, you can sit on a bench, or on a chair. Please make yourself comfortable.” He emphasized the importance of keeping the back upright and straight. “Keep your back straight. That’s very necessary… This way you can breath properly.”
He instructed us in the mudra of meditative equipoise, and demonstrated the ideal seated position—vajra or lotus with hands in the mudra of meditative equipoise.
Mudra of Meditative Equipoise is a useful technique to “stop!” the busy hands.
Why Mudra of Meditative Equipoise is Important
“This mudra is symbolic of oneness, like a circle, like the sun and the moon and the world,” Rinpoche explained, after instructing us to place our slightly cupped right hand inside our left, then creating an oval shape by joining the two thumbs.
In explaining the importance of this mudra, he reminded us of how we always keep our hands “busy, busy” always moving, pointing, waving, and texting on phones. “Today you see people holding iphones all the time. Even if they’re driving, they’re using their iphones. When they travel, as soon as the airplane lands they can’t wait, they’re already sending text messages. The hand is always busy, busy, busy.
“Here, we do this mudra to tell our body to ‘stop!’ What becomes important is mindfulness.”
He instructed us to try to breath only through the nose, and half-close our eyes, with head slightly tilted. He explained the entire seven point posture of Mahamudra, but then invited us to remain comfortable, not to force our posture.
Rinpoche taught that the best posture and meditation position for Mahamudra is the Lotus position if possible, as long as it’s comfortable. Mahamudra is a practice suitable for anywhere, anytime, including out in nature.
The correct posture, if we are physically able to do so in comfort is called the Seven Dharmas posture, the seven aspects which bring mental focus. If the body is correctly settled, it will help calm the agitated mind, or its apparent opposite, invigorate the torpid mind:
First, sit on some kind of cushion. Rinpoche added that the ideal seated position, is the vajra position (also known as Lotus position)—as long as we can manage it without discomfort. He advised us not to worry if we had to use a chair, bench or support, but re-emphasized the straight back.
Next, we place our hands in the mudra of meditative equipoise, to stop our “busy hands.”
Spine as straight as possible without rigidity. Rinpoche explained that the subtle channels, winds and energies of our subtle bodies flow best if posture is straight.
Shoulders pushed back a bit, but relaxed. We are to be wakeful, yet not rigid.
Neck slightly bent forward (which tends to naturally happen when seated with a straight spine).
Touch tongue to the palate. This has a pragmatic purpose. As we relax our minds, saliva continues to flow and can fill our mouths, forcing us to swallow constantly. If the tongue touches the palate this isn’t an issue.
Rinpoche instructed us to mostly close our eyes, but not entirely. Closing the eyes completely can encourage a sleepy session. Open eyes are a little too distracting.
At the end of the one day retreat on Mahamudra, Rinpoche took time to speak individually with many guests.
Anapanasati Meditation
Our first meditation was Anapanasati (sometimes pronounced Anapranasati), literally ‘mindfulness of breathing.’ Rinpoche explained, “Sati is mindfulness. Prana is breath. So we do mindfulness of breathing.”
Rinpoche guided the meditation in a gentle, soothing voice. “I would like you to now focus on your breath. Breathe in, long, and breathe out, long, breath in, long, breath out, long. When you breathe in, you can feel your abdomen rising. When you breathe out, your abdomen falling. Feel the sensation of your abdomen rising, and falling, as you breath in, cultivate mindfulness of breathing.”
Anapanasati, mindfulness of breath, helps cultivate the seven factors of awakening as defined the Anapanasati Sutta:
sati (mindfulness)
dhamma vicaya (analysis)
viriya (persistence)
piti (rapture)
passadhi (serenity)
samadhi (concentration)
upekkha (equanimity)
Rinpoche said it can be thought of as a purifying, settling practice, “purifying our mind, purifying our body, purifying our karma. Mindfulness meditation is very beneficial. It is the bridge between body and mind. We focus on the breath, the bridge.”
Rinpoche explained that the subtle channels, winds and energies of our subtle bodies flow best if posture is straight.
Handling Distractions: the Ringing Phone Incident
As we meditated on the breath, growing more and more mindful — and relaxed — Rinpoche gently offered guidance: “Whenever your thoughts wander, or go somewhere else, looking and thinking, just make a mental note. Note that your mind is somewhere other than on the breath. Then, simply return to the breath.”
Ironically, a phone started ringing at this precise moment, followed by a flurry of “sorry, sorry, sorry” from the audience member who forgot to turn off the phone. Rinpoche didn’t miss a beat, continuing in his soothing voice, he coached us to keep us mindfully focused on the breath.
Preparation for Mahamudra
“Meditation is not something you can fully experience within a short time,” Rinpoche said, as a precursor to a dissertation on preparation for Mahamudra. “There is no instant realization. Today, people would like to have everything instant. If anything happens instantly, this experience may not necessarily be genuine… Like learning a craft, we have to learn how to do it properly, and practice. We need to invest conviction, motivation and effort. It takes time. We need to practice meditation diligently, and step by step. You shouldn’t feel discouraged when you don’t get instant results.”
Rinpoche cautioned, “Even if, in your mind, you don’t feel there is progress, even if you don’t feel something tangible, you are still moving forward step by step. When you turn back to look, you’ll be surprised how far you’ve come.”
“So, remember, when you meditate, it doesn’t matter if you see signs of progress, it is always beneficial. That’s why it’s important to have patience and perseverance.”
Obstacles in Meditation
Rinpoche prepared us for the various obstacles we might face in Mahamudra meditation. “There are two main obstacles. One is called the wandering mind or agitated mind. The other obstacle is dullness, or sleepiness. If you sit and relax you might find yourself getting sleepy. Why do we get sleepy? “Because, during the day, our minds are always busy, busy, busy. We don’t know how to relax our minds.” He gave the example of people who go for acupuncture or massage and fall asleep.
Rinpoche explained why we should value our obstacles. Obstacles are opportunities to practice, “they are blessings. So many obstacles in our lives turn into blessings.”
“The key thing is awareness. If your mind is wandering, as long as you remain aware, then it’s a good meditation. Even if you get sleepy, if you’re aware, if you notice it, then it’s beneficial.”
Coming this Saturday: Part 2 reports on Session 2 in the Mahamudra Retreat.
End Thoughts: Excerpt from Anapasati Sutta
Breathing in long, he discerns, ‘I am breathing in long'; or breathing out long, he discerns, ‘I am breathing out long.’ Or breathing in short, he discerns, ‘I am breathing in short'; or breathing out short, he discerns, ‘I am breathing out short.’ He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.
Zasep Tulku Rinpoche is an internationally respected teacher, spiritual head of several meditation centres in North America and Australia.
About Zasep Tulku Rinoche
Rinpoche is the spiritual guide for Gaden for the West—with several meditation centres across Canada, Australia and the United States. He travels extensively, teaching several times each year in parts of Canada, Australia, the US and Mongolia. Rinpoche received many teachings and initiations from other great lamas, legendary teachers such as: Yongzin Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche. (More about Zasep Tulku Rinpoche>>)
Theodore Tsaousidis is a meditation teacher who lectures regularly at Gaden Choling Toronto and at Medicine Buddha Toronto events and retreats.
About Host Theodore Tsaousidis
Theodore Tsaousidis has been conscious of his spiritual journey from an early age. Born in a rural community in Greece surrounded by mountains and valleys, he was profoundly shaped by nature and the ancient tradition of village elders and healers. His connection to nature and the spirit world is an integral part of who he is – as is his dedication to the Zen training he has followed for 30 years. He is also blessed by the guidance of the Venerable Zasep Tulku Rinpoche. His healing and shamanic sharing stem from, his cultural roots, personal experience. and Tibetan and Buddhist traditions. Theodore sees shamanism and meditation as a great alchemy for the healing of self and other.
“Don’t recall, don’t imagine, don’t think, don’t examine, don’t control, rest,” Tilopa’s six word’s of advice to Naropa, could be said to be an important concept for understanding Mahamudra.[1]
Tilopa’s famous “six words of advice” was clearly a theme emphasized consistently throughout Zasep Tulku Rinpoche’s wonderful introductory Mahamudra teachings in Owen Sound. The very essence of mindfulness is captured in the longer explanation of the six words: “Let go of what has passed; let go of what may come; let go of what is happening now; don’t try to figure anything out; don’t try to make anything happen, relax right now and rest.” [2]
You could say that Rinpoche’s one-day retreat on Mahamudra, while much more than six words, in essence condenses down to Tilopa’s advice. The key difference, Rinpoche delivered powerful tips on how-to understand this seemingly simple, yet profound advice. Rinpoche brought the teachings to life with insights and anecdotes and advice, focusing on the key elements of
one-pointedness (in Sanskrit ekagra, or in Tibetan rtse gcig)
simplicity (in Sanskrit nishprapancha, or in Tibetan spos bral)
one taste (in Sanskrit samarasa, or in Tibetan ro gcig)
non-meditation (in Sanskrit abhavana, or in Tibetan sgom med) — to not be or hold either object of meditation nor the meditator.
In session 1 — see Session 1 of the introductory Mahamudra Teachings coverage — Rinpoche explained that Mahamudra basic practices fit into life just as it is. He instructed the full house on how to practice Anapanasati meditation, the “mindfulness of breathing.”
Zasep Rinpoche enjoys taking questions from students, often illustrating answers with colourful anecdotes. From the Mahamudra mini retreat Owen Sound, 2015.
Rinpoche described Anapanasati as “wonderful. It doesn’t require religion, even though it was taught by the Buddha.” He encouraged us to refer to the Mahasatipatthana Sutta, “the great mindfulness Sutta,” which taught how to establish the mindfulness of body (Kaya), sensations (Vedana), mind (Citta) and mental contents (Dhamma).
Mindfulness of Body
“Shakyamuni Buddha taught the mindfulness of body first,” Rinpoche explained, at the beginning of session two. “Why body first? Because this is the object we see. We see body first.”
He brought chuckles from the audience as he illustrated with is own body: “Oh, I’ve got a goatee. I’ve got grey hair. I’m getting old. I’ve got some wrinkles. I can feel my knees and ankles, my stiffness.” He explained that because we see all of this first, our first perception, we should practice mindfulness of body first.
“When you practice mindfulness of body, you don’t judge. We don’t judge your body. You don’t compare your body with somebody else… The way you practice mindfulness of body is you observe your body just as it is.”
“There’s a meditation we call, in modern language, ‘body scanning.'” He compared it to an impartial review of body with ultrasound, except we do it mentally, our mind examining our body as it is now. The translation of the ancient term for this meditation translates as “sweeping meditation.”
In sweeping meditation, Rinpoche taught how to “scan” our bodies and observe our bodies, without judgement or analysis from head to toe.
He instructed us on sweeping or scanning meditation. “You sit, focus your mind on the crown, then on your face, then on your throat, chest, stomach, thighs, knees, ankles, toes and so on.” Just mindfully sweep the body as an observer, slowly. As you do this, the muscles and tension in the body tends to let go, releasing the tension from recent past experiences or future anticipated experiences. By staying mindful of the body now — as you observe the tension in shoulders, arms, knees, ankles — the muscles tend to slowly relax.
Body and Mind Come Together
“Your body will relax. And you are with the body, your mind and body together, here and now. Sometimes, it seems not so relaxing. You notice and feel aches and pains… you notice what is wrong with your body—you don’t want to see that! Fear and issues can come up. But it’s an important meditation. We have to know ourselves, feel ourselves.”
Rinpoche joked that “we don’t know our bodies. That’s why we’re always going to the doctor to do ultrasounds. Here, we become our own doctor, healer, therapist. Without judging, just observing.
“The point here is to bring mind and body together, cultivate mindfulness of body by observing the body now, and become one in body and mind.”
Zasep Tulku Rinpoche emphasizes a point on mindfulness of body meditation.
Rinpoche explained that the same obstacles will arise in body mindfulness as bothered us in the previous (session 1) breath mindfulness meditation: wandering mind, and torpid mind. The remedy is the same. Just observe you are wandering, and bring yourself back to the body part you were mindfully observing. Or observe you are drifting into sleepiness, and mindfully bring yourself back.
The group of participants were invited to ask questions, and then we performed our own mindfulness of body meditation under Rinpoche’s guidance.
Heart Sutra: Form is Emptiness and Emptiness is Form
One of the students asked Rinpoche to elaborate on relative truth (or conventional truth) and absolute truth. After thanking him for the question, Rinpoche began his answer with reference to the Heart Sutra.
“In this sutra, two of Buddha’s disciples had a dialogue. One of the disciples, Avalokitesvara speaks on emptiness:
‘In this case, Shariputra, form is emptiness and emptiness is itself form; emptiness is not different from form, and form is not different from emptiness; that which is form is emptiness, and that which is emptiness is form. So it is for perception, conception, volition and consciousness.”
Rinpoche explained that what we seem to see as our physical body, or a vase of flowers, or a glass of water are “form”— a conventional truth or relative truth. He explained, if we need a drink, we drink water. “We don’t deny the existence of conventional truth.”
Analytical Meditation: Two Truths
In explaining relative versus absolute truth, Rinpoche invited us to use analytical meditation. “I look at my body, and ask myself the question, what is my body? … You do a scanning meditation and try to find your body. When you scan your skin, you ask, is that my body? No, it’s skin, not body. Then you look at your bones, and likewise every part of your body.” If you scrutinize the body this way you’ll find body parts, but not body. Even those body parts have components if you scan those body parts. “To be body, it has to be the ‘whole’ body, all the parts. If you really look, you can’t find one thing that is your body. What we call body is just a ‘label’. A name. Imputing a label.” Therefore, “yes it’s a body” in relative truth, “but when you search for the absolute body, you can’t find it. We can call this the emptiness of our body.” It only exists by virtue of it’s label.
“A good example is your car. If you take that car apart, and everything is just parts, there is no car. Just car parts. You put it back together, and then label it Hyundai, you have a Hyundai. But if you switch the labels [to Honda] is it now a Honda? It’s all labels. There is no independent existence. That’s only one way to look at emptiness.”
“Emptiness and form co-exist,” he explained. The car relatively exists, but is, in absolute terms, only a label. It is made up of parts, and defined only by a relative label.
“A good example is your car. If you take that car apart, and everything is just parts, there is no car. Just car parts. You put it back together, and then label it Hyundai, you have a Hyundai.”
Anger: Does it Exist?
A student asked Rinpoche to apply the Two Truths to something like an emotion. Rinpoche answered, “Anger is a good example.” He dissected anger, to illustrate: “I’m angry. So, I try to observe my anger. What kind of anger is this? Just observing, looking at anger, observing, and soon I analyze why I’m angry. I say to myself, I’m angry with myself! I feel I’m angry with myself. I ate too much food, or I failed an exam, or I’m late for work. It’s not a big deal.” He explained that this is relative anger. “That’s a real thing, I’m really angry. But then, you keep looking at your anger,” analyzing it the same way as the car, you realize, “that anger concept is a label.”
For example, if we’re angry with self for eating too much—when we’re supposed to be on a diet—then you analyze that anger and you find multiple feelings: “I feel disappointment. I feel shame. I feel embarrassed. I feel I’m not doing the right thing. I shouldn’t do ‘this’, I shouldn’t do ‘that.’ That’s also my expectations. So, there are many layers and layers…so where is anger? There’s no real anger. Anger is just a concept, a label imputed on all these layers, thoughts, expectations.”
Knowing this you may realize, “I don’t have to be angry with myself. All I have to do is be more mindful. Be mindful of eating. Of not eating. Cultivate more mindfulness, and there’ll be no need to be angry.”
Rinpoche speaks with a student.
Healing Through Meditation
Another student asked about “healing your body with meditation. Instead of using conventional doctors, using their mind to heal, and being able to self heal through body scanning and mindful meditation?”
Rinpoche’s answer was cautious, probably due to the qualifier in her question, “instead of using conventional doctors” — which it soon became clear he did not agree with.
Rinpoche said, “Yes, I have seen, and I have heard of healers, and I know healers — I know lamas and yogis who do healing for themselves and other people. They do healing without taking medicine. They are very powerful and can heal through visualization, mantras, prayers and through meditation. BUT—” he said, his voice rising, “to do that, to reach that state, you have to have profound realizations, lots of experience, years of experience. It’s not so easy.
“It depends also on the nature of your illness. Some illnesses—you cannot. And some illnesses, you can. Depends on the illness. Not every illness can be cured by our mind.” Ultimately, “it all depends on you. You take responsibility.”
“For example, if someone has an illness, cancer, it may not be curable by [conventional] medicine. With meditation, it’s still not curable. But the power of healing meditation can help you to live with it, without so much agony, pain, anger, blame… Meditation helps you learn to live with it.”
“So, yes, meditation can help. Certain illnesses can be healed by the power of meditation, and prayer.” The clear subtext was — see your doctor.
“For example, if someone has an illness, cancer, it may not be curable by [conventional] medicine. With meditation, it’s still not curable. But the power of healing meditation can help you to live with it, without so much agony, pain, anger, blame… Meditation helps you learn to live with it.”
A Funny Story: My Student the Smoker
Rinpoche, always one to pepper his answers with often-funny anecdotes, said, “I’ll tell you a story. I used to live in Australia back in the late seventies. In 1984, I went back there for a visit. I know one lady, she smoked a lot. Doctors said ‘you’ve got two years to live.’
“She was scared and came to me. I taught her meditation, visualization and Tara practice. And now, how many years is it? 32 years later, she’s still alive! She’s still running around smoking!” The audience erupted in laughter.
The last time he saw her, “I said to her, ‘how are your lungs?’ She said, ‘like a good chimney’,” he added, to more laughter. “She said, ‘I got thirty years, no complaints, now every day is a bonus.’ So, that’s the power of meditation, of healing, of Tara, I believe.”
Zasep Tulku Rinpoche often shares humorous stories to the delight of his students.
Mahamudra Meditation: Resting the Mind in Natural State
Rinpoche asked us to prepare for the next group meditation, resting the mind in the natural state. “As I said before, today our minds are so busy. Not only the body, but the mind is tired! Our mind gets cloudy. Agitated… This is not our natural state. Due to the environment, due to conditioning, expectations that you should be busy, doing this, doing that, obligations, responsibilities—so, the mind gets quite tired. Not only that — exhausted.”
Rinpoche explained this is why the meditation method “resting the mind in natural state” is important today.
In a gentle voice, he guided: “Sit comfortably on the cushion, relax your body, and keep your mind here, in this moment. Do not go to the past. Don’t think about past events. Don’t think about yesterday, last month, last year, ten years ago, do not go to the past. Do not go to the future. Tomorrow, next month, ‘I want to do this or that’ — don’t go to the future. Do not analyze anything. Do not investigate. Be here and now. In the present moment. Keep your mind like a mirror, an empty mirror. An empty mirror only reflects. Or, keep your mind like an empty sky. This way, you rest your mind in a natural way.” He cautioned us not to examine the question ‘what is mind’ — that session was planned for the afternoon — but simply to rest the mind in it’s natural state. Unlike mindfulness of breathing, from session one, here we were asked to simply rest the mind in the now.
Rinpoche is the spiritual guide for Gaden for the West—with several meditation centres across Canada, Australia and the United States. He travels extensively, teaching several times each year in parts of Canada, Australia, the US and Mongolia. Rinpoche received many teachings and initiations from other great lamas, legendary teachers such as: Yongzin Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche. (More about Zasep Tulku Rinpoche>>)
About Host Theodore Tsaousidis
Theodore Tsaousidis has been conscious of his spiritual journey from an early age. Born in a rural community in Greece surrounded by mountains and valleys, he was profoundly shaped by nature and the ancient tradition of village elders and healers. His connection to nature and the spirit world is an integral part of who he is – as is his dedication to the Zen training he has followed for 30 years. He is also blessed by the guidance of the Venerable Zasep Tulku Rinpoche. His healing and shamanic sharing stem from, his cultural roots, personal experience. and Tibetan and Buddhist traditions. Theodore sees shamanism and meditation as a great alchemy for the healing of self and other.
NOTES
[1] Translated from the Tibetan “mi mno, mi bsam, mi shes, mi dpyod, mi sgom, rang sar bzhag”
“Feelings are part of us,” said Venerable Zasep Tulku Rinpoche, during the recent mini-retreat on Mahamudra and “mindfulness of feelings” in Owen Sound. “It’s part of our life. Because we are sentient beings. We have a life. We have a body. We have mind — consciousness. And we feel things. Feelings are good. If you don’t feel anything, it can be a problem… without feelings, we are not able to move forward. Feelings are a natural thing.”
Zasep Tulku Rinpoche teaching Mindfulness of Feelings at Mahamudra mini-retreat.
To simplify the teaching, Rinpoche demonstrated with happy-unhappy. “When, for example, we have happy feelings, we get, maybe, kind of excited. When we have unhappy feelings we feel sad” — sometimes triggering other emotions and issues and “mental defilements.” He cautioned that strong and negative emotions tend to create “a chain reaction, creating more and more unhappiness, more complicated, more entangled.” This is because with unhappiness we tend to “react, and go through different stages of suffering.”
“Instead of trying to look at right and wrong, good and bad, with Mindfulness of Feeling we just simply meditate on feelings with… observation.” To do this meditation, “we’re not targeting or looking for particular feelings. Or, to bring up feelings. Or to find out what happened… Like the meditation we did this morning on the breath, first we start with resting the mind in the natural state, then observe as feelings naturally come out.”
Discriminating Alertness
This form of discriminating alertness, samprajanya or shezhin, or dranshe in Tibetan, has a life of its own. Shantideva’s fifth chaper of The Guide to the Bodhisattva’s Way of Life, focuses on discriminating alertness or mindfulness. By observing and monitoring, we stay in the present, no longer caught in the past or worrying about the future. We can observe feelings as they arise naturally in the present. Detached, non-analytical observation tends to help these emotions resolve naturally. Rinpoche cautioned us not to “judge” and not to “wish away” feelings.
Zasep Tulku Rinpoche recently taught Mindfulness of Feelings meditation during a Mahamudra retreat in Owen Sound.
Rinpoche explained that when we try this meditation, we may already have some strong feelings from earlier in the day which will arise naturally. Otherwise, if we rest the mind, the feelings will rise anyway. “The feelings come out when we meditate. Whatever you experience, you just observe. Just observe your sadness. Don’t judge, don’t ‘wish away’, don’t suppress, don’t pretend it doesn’t exist. Observe and acknowledge. ‘I have this feeling. This feeling is in me.’ First recognize, observe. That’s the first step. Then, when you observe, secondary feelings will come up… don’t be afraid of it.”
If You Observe Negative Feelings, They Subside Naturally
“When you are the ‘observer’ you have more strength and awareness. This is the observer. When you are aware, and you realize ‘this feeling is here’, but you realize it is a natural thing. When you have awareness, mindfulness, of the feeling, reaction subsides. If you observe long enough it will subside… our defilements, emotions and negative feelings, if you have the awareness, mindfulness, it will evaporate. It will subside. It will purify. It will dissolve. Then, we can let it go. It will go away itself. Then, we can say ‘goodbye!’ We don’t hold it anymore. We don’t panic. We don’t have to run away from this… you can just let it go. Let it pass”
There are three steps to the meditation on feelings. “First, acknowledge and recognize. Second, experience. Third, let go.” Rinpoche guided the attendees through a Mindfulness of Feelings session.
A recent teaching from Zasep Tulku Rinpoche on Mindfulness of Feelings.
The Main Purpose: Examine Our Minds
In Mahamudra, the main purpose of mindfulness of feelings is not to help us deal with negative emotions and issues—although it’s a wonderful side-benefit. The goal of Mahamudra is nothing less than to examine our own minds.
What differentiates Mahamudra mindfulness meditations from what is typically thought of as ordinary mindfulness, is the subject: what do we observe? In typical mindfulness meditation, you might watch the breath, or just watch the thoughts that arise naturally in your mind. In Mahamudra, once we have mastered the foundation practices, we then focus on observation of “awareness” itself, rather than just observing an “object” of the moment, such as breath.
Rinpoche and friend during one of his remote missions to Mongolia. Rinpoche teaches in remote areas of Mongolia often only accessible by horse or four-wheel drive.
Mindfulness of awareness — rather than object — is an important distinction. This advanced level of mindfulness practice is made possible through first training the five foundations, which begin with mindfulness of “object”, such as breath or feelings. In session one, Rinpoche covered “mindfulness of breath”, as the first foundation, then “mindfulness of body” through “body scanning” in session two (see the previous session reports (links top and bottom of this page). In session three, he asked meditators to focus on “mindfulness of feelings.” All of these are preliminary meditation practices where we observe, mindfully, an object.
About Zasep Tulku Rinpoche
Aside from teaching style and personality, what defines the credibility of a great teacher—at least for me—is: experience, compassion and care, and deep and profound teachings rooted in irrefutable lineage.One added dimension, in the case of Zasep Tulku Rinpoche, is a passion for languages. His ability to master languages—six languages fluently—allowed him to communicate teachings to a wide variety of students.
Zasep Tulku at one of the meditation centres. Rinpoche is the spiritual director of several centres in Canada, US, and Australia. He also travels to Mongolia each year to deliver teachings in remote villages.
Postscript: My Own Experience with Meditating on Nepal
As I was sorting my notes to report on the third session of Zasep Tulku Rinpoche’s teachings on Mahamudra, the disaster in Nepal struck.
The tragedy in Nepal impacted me in ways I could never have expected. I found myself mind-frozen. I couldn’t write. I couldn’t carry on transcribing the teachings from the recordings. I couldn’t do much of anything. The emotions I felt were raw and deep and debilitating. So many lives lost. So much destruction. So much suffering.
I found myself immediately engaging in Tonglen, and Medicine Buddha practices for those who were suffering in Nepal. Like so many others, I rushed to donate money to Red Cross and other groups with boots on the ground in Nepal. I tried to follow the news, but it became worse and worse. I tried to unfreeze my mind.
I think, in hindsight, it was a defense mechanism. The feelings were so intense, the mind freeze probably prevented a meltdown. The disaster was too horrifying. The only time I felt this intense and horrifying a reaction previously was during 911, and more recently, the Ebola outbreak.
As always, I sought refuge in the three jewels and my practice. Then, I remembered, abruptly, the third session of Rinpoche’s recent teachings in Owen Sound—the session I was supposed to be transcribing for this coverage of session 3.
With Mindfulness of Feelings “We can let it go”
In that session, Rinpoche guided us in the Mahamudra technique of “the mindfulness of feelings.” Rinpoche explained that with mindfulness of feeling meditation “our defilements, emotions and negative feelings, if you have the awareness, mindfulness… will evaporate. It will subside. It will purify. It will dissolve. Then, we can let it go.”
That night, I found myself focusing exclusively on mindfulness of feelings meditation — with stunningly powerful personal results. My mind slowly unlocked. The emotions became a torrent. It was a difficult meditation, because abruptly facing up to these raw emotions was difficult. Everything hit me at once: frustration (how can I help), anger, despair, profound sadness, grief, more frustration, more anger, more despair, deeper melancholy sadness—and endless pictures of people suffering. Every picture I’d seen in the news and on Facebook flashed through my mind.
As Rinpoche had taught, I tried to just remain mindful and watchful. I tried to just observe it all, without participating. Of course, inevitably my mind engaged and I participated in the wave of emotions, but I just kept reminding myself to pull back and observe. This is somewhat easier with mindfulness of breathing, where the object of observation is the breath. These kind of raw feelings makes for a more intense mindfulness session.
Rinpoche’s words (still fresh in my mind from listening again to the audio tapes) became a subtle mantra in my head: “Recognize, experience, let go”. Recognize was easy, experience was excruciating, letting go was nearly impossible. But, as with all mindfulness, I made note of it all, reminded myself to be the observer (over and over), and continued. It was the most difficult meditation session I can remember. And, very rewarding. I’m not sure I can say I let go, but I definitely coped, which I suppose is a form of letting go.
About Host Theodore Tsaousidis
One of the hosts of the event is Theodore Tsaousidis, a student of Zasep Tulku Rinpoche who is authorized to teach. Born in a rural community in Greece surrounded by mountains and valleys, he was profoundly shaped by nature and the ancient tradition of village elders and healers. His connection to nature and the spirit world is an integral part of who he is – as is his dedication to the Zen training he has followed for 30 years. He is also blessed by the guidance of the Venerable Zasep Tulku Rinpoche. His healing and shamanic sharing stem from, his cultural roots, personal experience. and Tibetan and Buddhist traditions. Theodore sees shamanism and meditation as a great alchemy for the healing of self and other.
!["For example, if someone has an illness, cancer, it's may not be curable by [conventional] medicine. With meditation, it's still not curable. But the power of healing meditation can help you to live with it, without so much agony, pain, anger, blame... Meditation helps you learn to live with it."](http://www.buddhaweekly.com/wp-content/uploads/2015/04/Buddha-Weekly-Meditation-against-sunrise-sky-Buddhism.jpg)
