Buddha Weekly continues its special series “Interviews with the Teachers” with part 2 of an extensive hours-long interview with the most Venerable Zasep Tulku Rinpoche. Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada and teaches also in Mexico and Mongolia.  He is also the author of several books, including “Tara in the Palm of Your Hand.”>> Future scheduled teachings from Zasep Rinpoche at end of this feature.

PART 2 OF A 3-PART FEATURE INTERVIEW WITH VENERABLE ZASEP TULKU RINPOCHE.

Click here to read part 1>>

Click here to read part 3>>

Interview by Derek Lee Kane

Buddha Weekly: How does Buddhism help with today’s problems?

Zasep Rinpoche: Today, we all have many different kind of problems. Every person has their own issues, older, middle aged and young people. And society, we have a lot of problems. I see a lot of young people suffering a lot. Some of them don’t see hope for the future. For them, future doesn’t seem bright: the population so big, environmental and social problems. People get depressed and families break up.

Especially, young people need activities and positive direction and encouragement. There are so many temptations. It’s easy to associate with the wrong kinds of friends. I think all these easy entertainments, such as video games are not so good.

I’m not against technology. Online information and social media are great for spreading the dharma. Problem is, there are no boundaries online.

Importance of Lamrim Graduated Path

Zasep Rinpoche: Anyway, for any student, it’s best to meditate on suffering and causes of suffering. Meditate on the four noble truths. Today, it’s important people study and practice Lamrim. That’s the graduated path. Don’t jump right away into Tantra. Don’t look for magic, quick solutions. If it’s too quick it doesn’t work well.

Lamrim means graduated path to enlightenment. Lamrim is a profound Buddhist teaching, profound Tibetan Buddhist teaching. Lamrim helps explain where you are right now, and how to progress and improve step by step. But, there are different Lamrim books. Some books are very traditional, some are less traditional. Some are quite dry and hard to read or understand for newer students. Some topics can be more difficult for newer students, for example karma, obscurations, reincarnation. Some of the traditional texts are very rigid.

So, I recommend Treasury of Dharma: Tibetan Buddhist Meditation Course by Geshe Rabten.[2] I recommend it because it’s not so long and it’s portable. Some books have too many details to encourage new students.

Buddha Weekly: Western Students sometimes struggle with traditional Buddhist teachings on things such as reincarnation. How do you approach this for westerners?

Zasep Rinpoche: Of course I believe in karma and reincarnation. If you create unwholesome karma you do create causes for lower rebirth. But for westerners it can be a bit hard. It sounds like you don’t have a choice but to believe in these things.

A lady came to me once and said, “I call myself a Buddhist, but I don’t believe in reincarnation.”

I said to her, “You can be a Buddhist without believing in reincarnation. You’re not saying that you disbelieve it, just that you don’t have proof. Buddha himself said, be in the present moment, be here now.”

Don’t worry about the past. It’s only memories. The future is a dream. Don’t worry about the future. Stay in the now. The most important thing is to watch your body, speech and mind, and if you cultivate virtues, and practice loving kindness, then you are a good Buddhist. On the other hand, if you don’t create virtues and you create negative karma, even if you believe in reincarnation, it doesn’t do you any good. It might even be worse, because if I’ve created bad karma, I might believe I’m going to hell. Then, you are already in hell, worrying about it in this lifetime.

Buddha Weekly: What About Hell Realms? That’s maybe even harder to accept for a Western Student.

Zasep Rinpoche: For the beginner, when they read the description of hell realms in some sutras and certain Lamrim texts, it seems like these hells are actual physical locations: the hell realms and the other realms. I’m not saying that these descriptions are wrong. I’m not saying these descriptions are inaccurate. But I’m saying you can experience all six realms right here in this life.

You can have a hell realm right now in your mind. For example, if your mind is tormented all the time. Today, there is so much suffering and mental illness. If you are suffering now, then you are in already in the hell realm. If your mind is so agitated, angry, distracted and jealous — then, you already experiencing the demigod realm. If you are always greedy, never satisfied, or you feel you are deprived or poor, and you want more, more, more — if you are always grasping after money, then your mind is like the mind of a hungry ghost. If you always blissful, happy, calm, joyful — then your mind is like the god realm. All six realms can be experienced right here in this lifetime. You don’t even have to think about ‘I might go to hell’. You don’t have to wait until the next life, you can experience it now, and see how impermanent these realms are. In this life we have wars, starvation, torture, beheading, awful, awful things—worse than any hell realm could be.

Buddha Weekly: How would you advise a student who has very little time? If you have to prioritize, is it more important to learn and study, or to practice?

Zasep Rinpoche: Both are important! Even though study is good, if you don’t meditate you don’t progress.

More study of Dharma is always good, because you learn, you develop wisdom and understanding. It doesn’t matter how old you are — sometimes, when you are older it’s important to read more books.

One very famous Lama, named Sakya Pandita, wrote “Even if you are going to die tomorrow, you should start the Dharma today.” Why? Because your mind continues. Your mind doesn’t die. The body dies, the mind continues. So whatever you study in this lifetime remains with you in your mind as an imprint.

Don’t think, “I’m an old man now, waiting to die, there’s no point.” No, you should study. Studying is very important. Also, meditation is very important. You should practice.

So, to your question, for busy people, one good place to start is a book by David Michie, Buddhism for Busy People. [3] He lives in Australia. He also wrote The Dalai Lama’s Cat. He wrote another one, Mindfulness is Better than Chocolate. (laughs)

Buddha Weekly: You Yourself Are Very Busy. You seem to be always travelling to teachings.

Zasep Rinpoche: You really choose to be busy. I say to myself, “I’m a busy Lama. I’m not a lazy Lama, I’m a busy Lama.” Then, I say to myself, “Why am I such a busy Lama?” It’s because I choose to be busy. I have a choice. You have a choice.

I like to be busy. For me, it’s good for my mind. It keeps my mind stimulated. Good for my body.

Buddha Weekly: I’ve heard you mention how Psychiatry has adopted Buddhist techniques such as mindfulness? I think you also mentioned Rob Preece’s book, The Psychology of Buddhist Tantra. [4] I remember, you wrote an introduction in one of his books?

Zasep Rinpoche: Yes, that’s right. Lama Chopa, the Guru Puja. [5] When you talk about Tantric symbols and mudras and deities and colors and visualizations, the concepts make sense psychologically. Thinking of it this way is good for those already practicing Tantra. People who have received initiations and already understand the deity yoga.

But, for beginners, I don’t think it’s as good an idea. People might get confused. Then, people misunderstand. Or they jump too fast into Tantric practices.

It helps with one area. People often misunderstand Tantra. They think it’s about magic, or that you get results very fast.

For someone already practicing Tantra, yes it can be good. Personal Yidam Deity is often chosen based on what is good for them. For them it’s good to explain how it all works. For example, you have sand mandala, or a tangkha painting, mudras, offerings, tormas and cakes, ringing bell and dorje, chanting, dancing, using musical instruments — all these things are therapeutic. It’s very good for the mind, and for developing concentration. The music and dancing uplifts your mind and makes you very positive. Happy. So, it’s good for people who already have Tantric practice.

Buddha Weekly: You sometimes teach Buddhist Debate?

Zasep Rinpoche: Traditionally, Tibetan Buddhist debate is only taught in the monasteries. But in the west, students do debate, yes.
Debate and logic is very good for your practice. It sharpens the mind, and helps you learn Buddhist philosophy. The Tibetan way of debating is a very ancient way of debating. It originally comes from India, and goes back to Vedic times. So, when you debate like this, there are rules and protocols. It’s not like politicians debating before an election. (laughs) Basically, it’s very good for you to practice debate.

Buddha Weekly: Sometimes, it’s difficult to explain Guru Yoga to new students. Devotion to teacher, if you’re not an advanced student, may confuse. What’s the best way to explain Guru Yoga?

Zasep Rinpoche: For beginners, I usually don’t teach Guru Yoga. Lama Yeshe — you’ve heard of Lama Yeshe? — Lama Yeshe used to say “It’s very inconvenient for us Lamas to talk about Guru Yoga.” It seems like we’re saying “I’m a Guru, you should prostrate at my feet. I’m a Holy man.” It sounds like an ego trip. Some people feel that way. Others think, “Why? You’re a human being. I’m a human being. I understand you have knowledge and wisdom, but I don’t have to worship you.” So, it’s easily misunderstood. It’s “inconvenient.”

I studied Vipassana meditation in Thailand. In Theravadan tradition, they use the term Kalyana Mitra, which means “spiritual friend” or “spiritual coach.” You go to the teacher and you say, “I’d like you to be my teacher. I want to be your student.” And you start a “spiritual friendship.” Of course, you follow the advice, and meditate, and the student has to be open, honest, and respectful. The teacher also has to be open, honest and respectful of the student. The teacher helps the student decide what to practice, what not to practice. But it’s hard for the teacher. Especially when you’re dealing with many students, it’s hard for the teacher. It’s hard to know the mind of your student.

From my own past experience, I’ve had students who’ve had issues and past traumas. And teachers have their own issues too. Nobody’s perfect. As long as you’re a human being, you’ll have issues. 

Buddha Weekly: What about Guru Yoga from a Tantric point of view?
Zasep Rinpoche: From a Tibetan Buddhist point of view, mainly when they talk about Guru Yoga, it’s from a Tantric point of view. The Tantric view says, “You should see your Guru as a Buddha. An Enlightened One. A Perfect Buddha. They use very strong words, like “you should surrender.”

So, this has to be interpreted in different ways. When they say, “You should see your Guru as a Buddha,” you should think, what my Guru says is what Buddha says. It doesn’t mean your Guru is Buddha, and he doesn’t even walk on the floor like human beings. He can levitate or whatever. That’s not the meaning. If you think like that, then you are wrong.

Guru Yoga is not an easy one. This is why I wrote a “Guideline for Students.” [5] There should not be misunderstandings.

Buddha Weekly: Is it beneficial or a hindrance to take many initiations in Tantric Buddhism?

Zasep Rinpoche: If you took initiation previously, and the Lama returns with the same initiation, it’s beneficial to take it again and again. That’s no problem.

You have to think about, first, why do I want so many initiations. You have to think about the commitments. Usually, when you take initiation there are commitments. You have to decide if you can actually follow those commitments. If you take initiation, and you can’t, then you’re breaking your commitment, it’s not very good. Sometimes there’s no commitment, other than the Refuge Vow and Bodhisattva Vow, and the maybe the Lama says, “Well, you do the mantra as much as possible” then it’s simple.

Or, often, the Lama will say “You can take this initiation as a blessing.” Some initiations you can do that. For example, Green Tara initiation or Medicine Buddha Initiation you can take as a blessing without commitment, which means you take initiation only for the blessing, make a connection, but at this point maybe you’re not serious enough — or you don’t have time — to do the practice. Then, later on, when you are more serious, or have more time, you can take initiation as a commitment. You can make your own commitment.

So, it’s better not to take too many initiations, that’s the bottom line.

Buddha Weekly: What if a student does break the practice commitment?

Zasep Rinpoche: If you break your commitment, the next day you should do double. Say, if you have a twenty-one mantra commitment, you do forty-two.

But—keep going. Keep doing the practice. Don’t drop it. And don’t think your practice is no longer valid. If you miss your meal, you wouldn’t stop eating, you would just eat your next meal.

TO READ PART 1 OF THIS INTERVIEW, PLEASE VISIT>>

Part 3 of this interview>>

NOTES

[1] What the Buddha Taught: Revised and Expanded Edition with Texts from Suttas and Dhammapada, Walpola Rahula, Grove Press, ISBN-10: 0802130313 ISBN-13: 978-0802130310

[2] Treasury of Dharma: Tibetan Buddhist Meditation Course by Geshe Rabten, Tharpa Publications ISBN-10: 0948006048, ISBN-13: 978-0948006043

[3] Buddhism for Busy People, David Michie, ISBN-10: 1559392983 ISBN-13: 978-1559392983, Snow Lion 2009.

[4] Psychology of Buddhist Tantra, Rob Preece, Snow Lion 2006, ISBN-10: 1559392630, ISBN-13: 978-1559392631

[5] Lama Chopa, the Guru Puja, Rob Preece, introduction by Zasep Tulku Rinpoche, The Sumeru Press Inc. (Sept. 1 2012),

[5] Guideline for Students, Zasep Tulku Rinpoche

Please enjoy a “trailer” presenting our long anticipated video series “What the Teachers Say” from Buddha Weekly. The “What the Buddhist Teachers Say” written features are among our most popular. In the video series, we plan to supplement our longer written features with ten to fifteen minute “short teachings” from various teachers of different lineages. In our videos we hope you’ll “Discover important areas of Buddhist Living and Practice” with “A special focus on teachers and meditation practices.”

Series One: La Gug Life Force Retrieval, with Venerable Acharya Zasep Tulku Rinpoche.

In part one, Zasep Tulku Rinpoche introduces us to the Tibetan Buddhist practice of La Gug, which literally translates as “Vitality Retrieval.” The teachings were recorded at a recent Owen Sound weekend Medicine Buddha and La Gug retreat, hosted by Theodore Tsaousidis and Medicine Buddha Toronto.

For centuries, Tibetan Buddhism has perfected meditations which help you restore your vitality — also known as life force, Chi, or Prana. Even modern medicine recognizes the healing power of meditation. Restoring vitality is one of the keys to good health and long life. Before teaching how to restore La, Venerable Zasep Tulku Rinpoche highlights the symptoms that may indicate your Lifeforce is weakened. In Part 2, the second video, he explains “How to Conserve Your La or Vitality.”

Since we attended several of RInpoche’s recent teachings in his Ontario tour, the first few videos will feature this eminent teacher. In future weeks we hope to feature teachings from many teachers and traditions.

Practice overload in Vajrayana Buddhism can become a top-of-mind issue for devoted practitioners who collect many initiations. If you are feeling stressed over your commitments, if your practice is not satisfying because of “practice pressure,” then “our practice becomes worse than paying tax to Uncle Sam,” joked Gelek Rinpoche at a Vajrayogini teaching. “At least, you only have to pay that once a year. Here you have to do it every day.” [5]

The Dalai Lama once advised: “From my own experience I do not recommend saying lots of mantras and doing lots of sadhanas. The results from doing that are not very good. Just reading the sadhanas and repeating mantras until the words fall over each other is pointless because who is thinking. So don’t do it. I am telling you that from my own experience.”

His Holiness’ advice seemed an appropriate segue into a provocative topic that has been on my mind: “Practice Overload.” [10] I set out to research the opinions of as many teachers as possible on practice overload.

Gelek Rinpoche emphasizes the importance of reducing stress of practice overload:

You still have to get up very early in the morning [to practice] and you think, ‘Oh God, this is killing me!’ All of this happens because we don’t have satisfaction in our practice.” He added that “With satisfaction in your practice” you don’t mind getting up early to practice. He also pointed out, later in the talk, that most practices involve meditation on bliss/emptiness. It is difficult to feel blissful if you are stressed.

Stress: Too Many Practices or Commitments?

Part of the problem for some devoted students can be too many practices, too many yidams — and too many commitments. During a recent teaching at Gaden Choling, Venerable Zasep Tulku Rinpoche illustrated the issue of multiple Yidam practices and commitments with the story of Atisha. The great Atisha famously said, “We Indians do the practice of one thereby accomplishing all of them; you Tibetan people do the practices of so many, and so accomplish none!”[1]

Tulku Urgyen Rinpoche spoke directly to this issue in his book, As It Is: “The trouble comes because there are so many different forms of yidams that it becomes difficult to bond to each of them individually.” As a solution, he advises:

“Practice whichever yidam you like best.” [8]

He demonstrated with an example, “If we practice Vajrasattva, it is perfectly complete to simply practice that single yidam. One doesn’t have to be constantly shifting to different deities afraid one will miss something, because there is absolutely nothing missing in the single yidam one practices.”

Urgyen Rinpoche elaborated: “If you accomplish one Buddha, then you accomplish all Buddhas. If you attain the realization of one yidam, automatically you attain realization of all yidams at the same time. Of course, there is nothing wrong with practicing more than one. The point is, not to skip around between them.”

Tradition in the West?

Diligent practice is critical to progress on the Bodhisattva path. The issue arises when, instead of focusing on a single yidam, Westerners adopt the Tibetan tradition of taking as many initiations as possible.

Gelek Rinpoche said, “Traditionally, in Tibet, you would take three hundred or four hundred different initiations, but I’m not sure whether you really need them in the West. I don’t think you do. In Tibet, it was a matter of obtaining these teachings and nobody could really practice them all.”

Just as Atisha criticized early Tibetan practitioners for “doing the practices of many, and so accomplish none,” Gelek Rinpoche, in his Vajrayogini teaching, similarly advised his Western students. [5]

Unfortunately, for many of us, who have already taken numerous initiations, the problem becomes one of focus — and also our commitments to practice with our teachers.

Practice Commitments Not Necessarily Major Commitments

Gelek Rinpoche had some reassuring words for students who might feel stressed by confused by commitments:

“During an initiation you don’t actually promise to say sadhanas… The real commitment is to keep the vows which you have taken.” These vows might include Bodhisattva and Tantric vows.

Another teacher, Lama Jampa Thaye, also drew upon Atisha’s teaching to put the issue of numerous initiations — and their commitments — into perspective: “It will not actually be possible to realize the qualities of any of the deities if one tries to practice too many of them. As it is said in Tibet, ‘If you try to practice a hundred deities you will not get the benefit of one. Yet if you practice effectively just one, you will get the benefit of one hundred.’ So, although we may receive an initiation, it might well be our master’s advice not to rely upon that deity at that time.”

Yidam Deities Not External To Our Mind

Venerable Zasep Tulku Rinpoche helps put this in perspective:

“The deity is a mirror. You visualize the deity outside of you, but it reflects the you inside.” [9]

Venerable Choje Lama Phunstock also emphasizes that Yidams are not separate from our mind. “Meditating a Yidam deity is central in Vajrayana. It is crucial for Vajrayana practitioners to know that Yidam deities are not external to one’s own mind, rather they are images that help us work with our own mind. Yidams are the unblemished reflection of the primordial and innate true nature of our mind that manifests in specific forms and colors. The purpose and goal of our practice is to attain perfect Buddhahood, which manifests in three aspects or forms at fruition – the Dharmakaya, Sambhogakaya, and Nirmanakaya. It is important to know that the three kayas are indivisible.”[5]

He continues: “The manifestation of Yidams, which are an expression of enlightenment, are free from the necessity of appearing in a specific form or in a certain color, rather every Yidam is a reflection of our personal wants and needs. Being an image of people’s various capabilities and inclinations, some Yidams appear white in color, like Noble Chenrezig, others are blue, yellow, red, or green and have different forms. In truth, Yidams are the display of the immense compassion of the Buddhas.”

Why Take So Many Initiations?

So, the obvious question to ask is why do people take many initiations despite Atisha’s advice?

Some students do take multiple initiations “as a blessing” said Zasep Rinpoche [11]. For others there are generally two reasons: Lama Jampa Thaye explains: “The first reason is that it is beneficial to take initiations because they renew one’s vows. If there have been breakages of vows or the samayas of previous initiations, these are purified by each initiation one takes. The second reason for taking initiations is that one might well need to rely on this deity at some time in the future, even if it is not appropriate now.” [2]

Tulku Urgyen Rinpoche advised students to practice the “yidam they liked best… There are no essential differences between the yidams. You cannot say that there are good or bad yidams… People’s individual feelings do make a difference in that some people want to practice Padmasambhava as their yidam, while some want to practice Avalokiteshvara or Buddha Shakyamuni or Tara. The preference varies from person to person… The reason is that all yidams are essentially the same; they differ only on form, not essence.”

“No Reason Yamantaka can’t say Om Mani Padme Hum”

Alexander Berzin reinforces this idea in his commentary on Six Session Yoga: “[We] have to remember that a Buddha – meaning ourselves when we become a Buddha – can manifest in any form, in any appearance. So we shouldn’t think of these Buddha-figures as being mutually exclusive. As Serkong Rinpoche, my teacher, said: Yamantaka can recite Om mani padme hum. There isn’t any reason why Yamantaka can’t say Om mani padme hum and is restricted to saying only his mantra. It’s not that he’s forbidden from saying anything else. And Yamantaka could also appear as Avalokiteshvara, as Vajrayogini, or as anything. We work with what we feel most comfortable with.” [4]

Neglecting a Practice is a State of Mind?

Understanding the issue of neglecting a practice and “too many deities” can also be thought of as dependent on your a state of mind. In an interesting insight from the blog “Tinfoil Ushnisha” the writer explained his teacher Khenpo Kathar’s perspective on this top-of-mind issue: “By thinking you are neglecting the practice of other deities, you are in fact neglecting them. If you think that by practicing one deity you are only practicing this one deity and not caring about the others, that produces the problem of picking and choosing. If you realize that the practice of any one deity is all-inclusive, you avoid the picking and choosing problem.” [1] In other words, your own thoughts and perspective are critical.

• Related story on Jewel Collection Refuge>>

Picking and Choosing?

Lama Jampa Thaye of the International Association of Sakya and Karma Kagyu Tibetan Buddhist Centres puts it this way: “[We] could substitute Kalachakra, for instance: the teacher is Kalachakra, ourselves as Kalachakra. This is the way it is done in the Kalachakra version. Similarly, we could visualize both as Yamantaka or whatever figure we are practicing. It doesn’t matter. Vajrayogini. Whatever you want. It doesn’t matter. It’s similar to the fact that the hundred-syllable mantra for purification has many forms: There is the straight form of Vajrasattva – that’s the Guhyasamaja system. There’s Herukasattva – that’s the Chakrasamvara and Vajrayogini systems. There’s Yamantakasattva – that’s the Yamantaka system. Just changing a few syllables. They’re all totally equivalent.” [2]

Innumerable Practices, Varying Propensities

Venerable Choje Lama Phuntsok, in a broader discussion on Yidams, discusses the reason for “innumerable practices. Since followers and practitioners have a huge amount of varying propensities and inclinations, there are a great number of Yidams in Vajrayana, starting with their various colors and forms. The great number of Yidam deities in Vajrayana can be compared to a menu in a big restaurant – every guest is free to choose the meal they prefer having. Vajrayana is like that too, seeing one’s practice is enhanced if the Yidam one creates accords with and satisfies one’s preferences and needs. There are practitioners who prefer meditating Noble Chenrezig, others feel more comfortable meditating Arya Tara; others want to meditate Sangye Menla, who is Medicine Buddha. Yet other practitioners want to meditate Buddha Amitabha.”

Different Forms, Same Result

Venerable Lama Phuntsok explains: These deities appear in different forms, but, irrelevant of the outer form, every practice is beneficial and leads to the same result. There are many disciples who prefer meditating wrathful Yidams, such as Vajravarahi or Chakrasamvara or Kalachakra or Mahakala, and these practices bring the same result as meditating a peaceful deity. There are disciples who fear practicing Mahakala, for example, whereas other disciples really like meditating Mahakala, and this is what is meant when speaking about individual propensities and inclinations. In any case, Vajrayana practice consists of identifying with a Yidam, which is an extraordinary method when compared to practices taught in other vehicles.” [6]

Reassurance for the Overloaded Practitioner

Another way to think of this was expressed by Karma Chagme: “It is profound to unite all yidams into one deity and one mantra.” [3]

Venerable Gelek Rinpoche, founder of Jewel Heart, during Vajrayogini teachings, put it this way: “That is why you don’t have to think ‘Yeah, I have Lama Vajrayogini here, but I have forgotten Shakyamuni, I forgot the Medicine Buddha, I forgot Tara there. What has happened to my refuge?’ You don’t have to worry about it. You have to think a Buddha is all Buddhas, all Buddhas is a Buddha.”[5]

Zasep Rinpoche reassures overstressed students in a different way: “Do not think your practice is no longer worth the effort just because you have broken your commitments; do not abandon your commitments and daily practice; just pick up where you left off. My kind teacher, the most holy Tara Tulku Rinpoche said, “If you forget to eat breakfast, you don’t give up there and then. The next day, you go ahead and eat breakfast. Simple.” [7]

NOTES

[1] “Mind is the creator of our own happiness or suffering” Buddha Weekly.Teaching was at Gaden Choling Toronto.

[2] Lama Jampa Thaye, Denchen International Association of Sakya and Karma Kagyu Tibetan Buddhist Centres Frequently Asked Questions web page.

[3] “Too Many Deities, Too Little Time — a Vajrayana Dilemma”

[4] “Commentary on An Extensive Six Session Yoga” Alexander Berzin

[5] Vajrayogi Extensive Commentary, Gelek Rinpoche

[6] “Yidam Deities in Vajrayana” Venerable Choje Lama Phuntsok

[7] “Broken Commitments: Breaking Buddhist Vows or Promises Carries Heavy Karma, But What Do We Do About It?” Buddha Weekly feature. https://buddhaweekly.com/broken-commitments-breaking-buddhist-vows-promises-carries-heavy-karma/

[8] As It Is, Volume 1: Essential Teachings from the Dzogchen Perspective, Tulku Urgyen Rinoche Paperback: 224 pages

Publisher: Rangjung Yeshe Publications (June 29 2004)

Language: English

ISBN-10: 9627341355

ISBN-13: 978-9627341352

Product Dimensions: 15.3 x 1.6 x 22.8 cm

Shipping Weight: 340 g

[9] Part of an extensive three hour interview with Venerable Zasep Tulku Rinpoche with Buddha Weekly. Full interview to come.

[10] Quoted from “Vajrayogini” by Gelek Rinpoche from Jewel Heart

[11] Quoted from our earlier feature: Broken Commitments: Breaking Buddhist Vows

A prominent international group of cognitive neuroscientists and other experts made a strong declaration, endorsed by Stephen Hawking, affirming that all “nonhuman animals… including octopuses” are sentient and feel emotions such as fear and happiness. In Argentina, an orangutan won non-human rights against his zoo-keeper. Recently, in the news, a monkey won the rights to a selfie photo over the owner of the camera. [See photo.]

The advance in non-human rights begs the question — from a Buddhist perspective, where we promise to liberate all sentient beings, or not to kill — just who do we include? If our definition includes all beings down to insects and octopuses, how do we reconcile our dependence on “lower” beings for survival?

Increasingly, teachers are speaking out on non-human sentience and unnecessary suffering for these beings. When the Dalai Lama famously protested “cruelty to chickens” in 2012, it was inspired by an abundance of compassion (see “Dalai Lama and Chickens” below). How does the “Cambridge Declaration” from an international group of prominent scientists, stating that even octopuses feel emotions, change our view? More importantly, what do our teacher’s say? To help provide insight, we collected teachings from the Buddha, the Dalai Lama, Bikkhu Bodhi, Thich Nhat Hanh, Zasep Tulku Rinpoche, Karma Lekshe Tsomo, Lama Zopa Rinpoche, Kyabje Chatral Sangye Rinpoche, Geshe Thubten Soepa, and, of course, Stephen Hawking and the Cambridge Scientists.

Buddha: First Precept “Abstain from Taking Life”

Mahayana Buddhists, who promise to Liberate All Sentient Beings” are often vegetarian out of compassion for the suffering of non-human beings—to fulfill Bodhisattva vow and the first precept of Buddha not to kill. For others, it is often convenient to avoid the topic, since we are often brought up culturally to accept the necessary killing of animals for survival.

The Buddha’s first precept in Pali reads: “Panatipata verami sikkhapadam samadiyami” which translates more-or-less as: “I undertake the training rule to abstain from taking life.” For many, this meant human life. For others, particularly Zen Buddhists, it meant any breathing creature.

Cambridge Declaration: “Human’s not unique in possessing … consciousness.”

“Convergent evidence indicates that non-human animals have the neuroanatomical, neurochemical, and neurophysiological substrates of conscious states along with the capacity to exhibit intentional behaviors. Consequently, the weight of evidence indicates that humans are not unique in possessing the neurological substrates that generate consciousness. Nonhuman animals, including all mammals and birds, and many other creatures, including octopuses, also possess these neurological substrates.” — The Cambridge Declaration on Consciousness (See full text of official declaration at bottom of this feature.)

The scientists demonstrated that emotions and decision-making develop in all life forms down to cephalopod mollusks. Even Steven Hawking and other giants endorsed the declaration, titled “The Cambridge Declaration on Consciousness.” Issued by a prominent group of neurophysiologists, neuroanatomists, cognitive neuroscientists, neuropharmacologists and computational neuroscientists — this statement leaves little wiggle room for diminishing levels of compassion for “lower” life forms. [To read the full declaration, the PDF is available for download here>>] (View the video from Stephen Hawking on the sentience of lower animals, embedded below)

Stephen Hawking and Non-Human Consciousness

On the heels of this declaration, an orangutan in an Argentinian zoo won non-human personhood rights in a fight to determine if it had been unlawfully deprived of it’s freedom. Also, the credit for the “selfie” at the top of our feature is under legal review to determine whether the monkey or the owner of the camera deserved the credit. [7]

In another related story, Professor Marc Bekoff wrote in Psychology Today: “We know, for example, that mice, rats, and chickens display empathy…” Which brings us to chickens and the Dalai Lama.

Dalai Lama’s “Cruelty to Chickens” Letter

In 2012, Buddha Weekly  reported on the Dalai Lama’s protest letter, in which he wrote to KFC: “I have been particularly concerned with the suffering of chickens for many years.” At the time KFC slaughtered 850 million chickens each year (as of 2010). The Dalai Lama wrote to KFC, asking them to abandon their plan to open restaurants in Tibet “because your corporation’s support for cruelty and mass slaughter.” [1]

At the time, PETA proclaimed that chickens “feel pain and have distinct personalities and intelligence,” which was largely scoffed at publically. This later finding of the scientists at Cambridge University would seem to support both PETA and the rationale for the Dalai Lama’s protest.

Killing is prohibited in Buddhism — clearly one of the main precepts — but often this is simply interpreted to mean “human” killing — on the basis that lower animals are not sentient. Even if killing of “lower animals” is necessary for survival, the doctrine of Metta prohibits Buddhists from causing suffering.

The Dalai Lama explained how he had become a vegetarian after witnessing the slaughter of a chicken. ” It was the death of a chicken that finally strengthened my resolve to become vegetarian. In 1965, I was staying at the Government Guest House in south India. My room looked directly on to the kitchens opposite. One day I chanced to see the slaughter of a chicken, which made me decide to become a vegetarian.”

He also explained why he particularly focused on chickens. “Tibetans are not, as a rule, vegetarians, because in Tibet vegetables are scarce and meat forms a large part of the staple diet. However, it is considered more ethical to eat the meat of larger animals such as yaks, than small ones, because fewer animals would have to be killed.”
Even the Buddha was not a strict vegetarian. He ate what his sponsors provided in his bowl, including meat. It was, according to tradition, tainted meat that led to his death and paranirvana.

Bikkhu Bodhi: Sentient Being — “Any Being with Breath”

Theravadan Pali Canon tends to support the notion of all life as sentient. The well-known teacher Bikkhu Bodhi explains “pana” (from the First Precept in Pali ‘”pana” means “breathing, or any living being that has breath and consciousness.”) The Venerable teacher explains that this includes all animal life, including insects, but not plant life. The word “anipata” means to “strike down, and includes both killing and injuring or torturing. [8] Clearly, it is critical to avoid taking the life of “any being with breath.”

A key element in motivation. Accidentally stepping on an insect or running over an animal on the road would not generally be in conflict with the First Precept.

Zasep Tulku Rinpoche: “We must not hurt other people and animals.”

Venerable Zasep Rinpoche, spiritual director of Gaden for the West and Gaden Choling, emphasizes “right livelihood” to his students. He is unequivocal in his advice on the equal weight of importance between humans and non-humans. Rinpoche wrote in his Guidelines: “Right livelihood is one of the aspects of the eightfold noble path; it is an important Buddhist principle that we as Dharma practitioners practise right livelihood. We must not hurt other people and animals, and we must make the best use of the earth’s resources, in ways that do not do social and environmental damage.”

Karma Lekshe Tsomo: “Examine … Motivation”

Karma Tsomo, a professor of theology and a Tibetan nun said: “When making moral choices, individuals are advised to examine their motivation–whether aversion, attachment, ignorance, wisdom, or compassion–and to weigh the consequences of their actions in light of the Buddha’s teachings.” [8]

The same criterion would be important in issues of “self defense” including defense of one’s country in a time of war. According to Barbara O’Brien, “some 3,000 Buddhists” serve “in the U.S. armed forces, including some Buddhist chaplains. Buddhism does not demand pacificism.” Again, however motivation is key, in this case the “motivation” of the country sponsoring the soldier. Is the action that led to killing due to the negative motivation of the country, such as greed, attachment, hatred or ignorance? [8]

Thich Nhat Hanh: “No Killing Can be Justified”

The famous Zen monk and pacifist, who was once nominated for a Nobel Peace Prize is unequivicol in his view of the first precept against killing: “We cannot support any act of killing; no killing can be justified. But not to kill is not enough. We must also learn ways to prevent others from killing. We cannot say, “I am not responsible. They did it. My hands are clean.” If you were in Germany during the time of the Nazis, you could not say, “They did it. I did not.” If, during the Gulf War, you did not say or do anything to try to stop the killing, you were not practicing this precept. Even if what you said or did failed to stop the war, what is important is that you tried, using your insight and compassion.” [9]

Not only is the venerable teacher a well-known pacifist activist, he is also vegetarian. “Even if we take pride in being vegetarian, for example, we have to acknowledge that the water in which we boil our vegetables contains many tiny microorganisms. We cannot be completely nonviolent, but by being vegetarian, we are going in the direction of nonviolence. If we want to head north, we can use the North Star to guide us, but it is impossible to arrive at the North Star. Our effort is only to proceed in that direction.”

Lama Zopa Rinpoche: “Animals Experience Unbelievable Suffering”

The most Venerable Vajrayana teacher Lama Zopa Rinpoche replied to a student on the subject of vegetarianism: ” As there are more and more people becoming vegetarian, that means less and less animals will be killed. So it is very important. In the world people eat meat mainly because of habit; so many people have not thought that the animals experience unbelievable suffering.” [4]

He later described how he saw a cow struggling to not go down a ramp to slaughter: ” A man was pulling him down from the platform, but the cow didn’t want to go down. So I thought, I can’t stop the animal suffering, but what I can do as I go around the world to teach, even if it is on sutra and tantra, I will announce or request if people can become vegetarian. That is something I can do.”

Bodhisattva Vow: “Liberate All Sentient Beings”

In Mahayana Buddhism, often the definition of “sentient beings” is any being who is capable of experiencing Dukkha (suffering.) According to the Cambridge scientists, this is all beings down to and including octopuses.

In sutra, sentient beings are described as all inhabitants of the three realms of samsara within the six classes of beings. Included in the six classes are animals, fish, insects — any creature with mind. Particularly as relates to the Tathagatagarbha doctrine, all these creatures have inherent Buddha Nature, “the intrinsic potential to transcend the conditions of Samsara and attain Enlightenment.” [3]

Kyabje Chatral Sangye Dorje Rinpoche: “Meat, the sinful food.”

The great Kyabje Chatral Sangye Dorje Rinpoche, a highly realized Dzogchen yogi, was a vocal opponent of meat for all of his long life, from 1913-2015. “If you take meat, it goes against the vows one takes in seeking refuge in the Buddha Dharma and Sangha. Because when you take meat you have to take a being’s life.”

In Chapter 2 of “Compassionate Action” he wrote: Meat, the sinful food, is not permitted according to the three vows: the vows of individual liberation, the Bodhisattva vows and the tantric vows.” [6]

On the other hand, many Buddhists are not vegetarians. Buddha Himself taught monks to eat whatever was placed in their bowl, including meat, unless they knew the animal was slaughtered for the monks. (See “First Precept: Killing versus Eating below).

Buddha Taught Loving Kindness — but Not Just for Humans?

Without question, practicing Buddhists practice compassion and loving kindness — metta — for sentient beings. The doctrine of “karuna” or “active sympathy” and willingness “to bear the pain of others” is not debatable — at least not in Mahayana schools. Even if we interpret “compassion” to be a skillful method used by the Buddha to demonstrate the mistaken idea of “independent me” and “independent you” — there can be no doubt that kindness for sentient beings is not optional.

There is no question that the Buddha taught loving-kindness for all sentient beings not just humans. Why is this critical? Because Buddha also taught the doctrine of rebirth — that we can be reborn as insects, lower animals, and other forms of life. Compassion for all beings, down to crawling insects, is not implicit, it appears to be explicitly recommended. This does not mean Buddhists must be vegetarians, but at least that we must feel sympathy for the suffering of all creatures.

How Equally Do We Practice Compassion?

These findings of neuroscientists, when positioned against the Buddhist Dharma, beg the question: how equally do we practice compassion? We might feel more compassion, for example, for our beloved canine or feline. We might feel “sorry” for the beautiful deer lying by the side of the road, struck by a car. We might, like the Dalai Lama, feel sorry for the chicken, especially if we see a picture of a beautiful new-born chick. Do we then feel similar levels of sympathy for the insects splattered on our windshield, or the “less attractive” creatures such as spiders and venomous snakes?

Whether we accept the notion that we might be reborn as a future splattered insect, there can be no doubt that we are taught that our mission is to “free all sentient beings from Samsara.” How much worse is it when we, ourselves, create the causes of suffering?

First Precept: Killing versus Eating? They’re Different Right?

The first precept Buddha taught was not to kill. However, certainly in Pali cannon, this is usually not interpreted to prohibit the eating of meat — only the killing of the animal or the sponsoring of the killing. Mahayana sutras, tend to strongly advocate vegetarianism, particularly the Lankavatara Sutra. [2] In the Jivaka Sutta, Buddha probited the monks from consumption of the flesh of any animal that was seen or suspected to have been killed for the benefit of the monks. Generally, monks were expected to accept and respect all alms provided in their bowls, including meat, without discrimination.

Clearly, this later became an issue when monks formed communities and monasteries, where it became more difficult to argue that the animal was not killed specifically for their benefit. As devout Buddhists, the argument, therefore, comes down to whether we believe the meat on the supermarket shelf was killed for our benefit. If we believe we are not encouraging the killing, or supporting cruelty, then it would not be considered a conflict with the first precept. If we believed that by buying the meat we are supporting the slaughter of animals, we would be in conflict. Ultimately, that’s a personal choice. While meat might be debatable, what is clearly not permitted, according to this precept, is the deliberate slaughter of a sentient being, including chickens.

Geshe Thubten Soepa: “Meat Not Allowed”

In a question and answer series about vegetarianism with Geshe Thubten Soepa, a FPMT-registered teacher, he answers: “In the Mahayana teachings the Buddha forbade eating meat altogether. In many different sutras (the Lankarawatara Sutra, the Great Sutra of Nirvana in the Angulimala Sutra, the Sutra on the Ability of the Elephant, the Sutra of the Great Cloud), it is taught that if one is trying to live with great compassion, then eating meat is not allowed. This is because one has to see all sentient beings as our mother, brother, son, etc. Also in the Angulimala Sutra, Manjushri asked the Buddha, ‘‘Why do you not eat meat?’’ He replied that he saw all beings as having buddha-nature and that was his reason for not eating meat. Therefore, if you practice Mahayana and eat meat, it is a contradiction.” [5]

The Cambridge Declaration on Consciousness*

Here is the full text of the Declaration on Consciousness:

On this day of July 7, 2012, a prominent international group of cognitive neuroscientists, neuropharmacologists, neurophysiologists, neuroanatomists and computational neuroscientists gathered at The University of Cambridge to reassess the neurobiological substrates of conscious experience and related behaviors in human and non-human animals. While comparative research on this topic is naturally hampered by the inability of non-human animals, and often humans, to clearly and readily communicate about their internal states, the following observations can be stated unequivocally:

• The field of Consciousness research is rapidly evolving. Abundant new techniques and strategies for human and non-human animal research have been developed. Consequently, more data is becoming readily available, and this calls for a periodic reevaluation of previously held preconceptions in this field. Studies of non-human animals have shown that homologous brain circuits correlated with conscious experience and perception can be selectively facilitated and disrupted to assess whether they are in fact necessary for those experiences. Moreover, in humans, new non-invasive techniques are readily available to survey the correlates of consciousness.
• The neural substrates of emotions do not appear to be confined to cortical structures. In fact, subcortical neural networks aroused during affective states in humans are also critically important for generating emotional behaviors in animals. Artificial arousal of the same brain regions generates corresponding behavior and feeling states in both humans and non-human animals. Wherever in the brain one evokes instinctual emotional behaviors in non-human animals, many of the ensuing behaviors are consistent with experienced feeling states, including those internal states that are rewarding and punishing. Deep brain stimulation of these systems in humans can also generate similar affective states. Systems associated with affect are concentrated in subcortical regions where neural homologies abound. Young human and nonhuman animals without neocortices retain these brain-mind functions. Furthermore, neural circuits supporting behavioral/electrophysiological states of attentiveness, sleep and decision making appear to have arisen in evolution as early as the invertebrate radiation, being evident in insects and cephalopod mollusks (e.g., octopus).
• Birds appear to offer, in their behavior, neurophysiology, and neuroanatomy a striking case of parallel evolution of consciousness. Evidence of near human-like levels of consciousness has been most dramatically observed in African grey parrots. Mammalian and avian emotional networks and cognitive microcircuitries appear to be far more homologous than previously thought. Moreover, certain species of birds have been found to exhibit neural sleep patterns similar to those of mammals, including REM sleep and, as was demonstrated in zebra finches, neurophysiological patterns, previously thought to require a mammalian neocortex. Magpies in particular have been shown to exhibit striking similarities to humans, great apes, dolphins, and elephants in studies of mirror self-recognition.
• In humans, the effect of certain hallucinogens appears to be associated with a disruption in cortical feedforward and feedback processing. Pharmacological interventions in non-human animals with compounds known to affect conscious behavior in humans can lead to similar perturbations in behavior in non-human animals. In humans, there is evidence to suggest that awareness is correlated with cortical activity, which does not exclude possible contributions by subcortical or early cortical processing, as in visual awareness. Evidence that human and nonhuman animal emotional feelings arise from homologous subcortical brain networks provide compelling evidence for evolutionarily shared primal affective qualia.

 

We declare the following: “The absence of a neocortex does not appear to preclude an organism from experiencing affective states. Convergent evidence indicates that non-human animals have the neuroanatomical, neurochemical, and neurophysiological substrates of conscious states along with the capacity to exhibit intentional behaviors. Consequently, the weight of evidence indicates that humans are not unique in possessing the neurological substrates that generate consciousness. Nonhuman animals, including all mammals and birds, and many other creatures, including octopuses, also possess these neurological substrates.”

* The Cambridge Declaration on Consciousness was written by Philip Low and edited by Jaak Panksepp, Diana Reiss, David Edelman, Bruno Van Swinderen, Philip Low and Christof Koch. The Declaration was publicly proclaimed in Cambridge, UK, on July 7, 2012, at the Francis Crick Memorial Conference on Consciousness in Human and non-Human Animals, at Churchill College, University of Cambridge, by Low, Edelman and Koch. The Declaration was signed by the conference participants that very evening, in the presence of Stephen Hawking, in the Balfour Room at the Hotel du Vin in Cambridge, UK. The signing ceremony was memorialized by CBS 60 Minutes. [10]

NOTES

[1] “Cruelty to Chickens Protest: Dalai Lama“, Buddha Weekly

[2] “Buddhism and Vegetarianism“, UrbanDharma.org

[3] “Sentient Beings”

[4] “Inspired to Become a Vegetarian” Lama Zopa Rinpoche

[5] “Nine Questions About Vegetarianism” with Geshe Thubten Soepa, FPMT

[6] “Kyabje Chatral Sangye Dorje Rinpoche”

[7] “Orangutan in Argentina Wins Non Human Person Rights“, Raw Science

[8] “The First Buddhist Precept, To Abstain from Taking Life,” by Barbara O’Brien

[9] “The First Precept: Reverence for Life” by Thich Nhat Hanh

In part 2 of a teaching series on Buddhist Foundation Practices, Venerable Acharya Zasep Rinpoche introduces the fourth outer preliminary, the truth of suffering, in the context of boundless compassion for all sentient beings. Rinpoche transitions the teachings from the outer (covered in video 1>>)  to the inner preliminaries with a teaching on Refuge and a guided meditation Shakyamuni Buddha. Rinpoche, spiritual head of several meditation centres in the United States, Canada, and Australia, gave these teachings at Gaden Choling in Toronto.

Rinpoche, himself a refugee from Tibet, compassionately demonstrates how to meditate especially on the truth of suffering: “I know myself what it’s like to be a refugee… homeless, running for your life..”

Some of the topics Rinpoche covers are:

• Mindfulness: “The past is gone. The future isn’t here yet.” Keeping in the now.
• Rejoicing: “It’s important to appreciate life, our friends, our partner, our children…”
• Karma: “Karma is not fate.” Teachings on purifying negative karma.
• The Fourth Outer Preliminary: “Meditation on the Suffering of all Sentient Beings”
• Compassion: “Compassion is the essence of Buddha’s Teaching.”
• Joy: “Joy comes automatically” when you are kind to others. You can say to yourself, “Today, I made a difference in someone’s life.”
• The First Inner Preliminary: Refuge in the Three Jewels: Buddha, Dharma and Sangha
• Meditation on Buddha: a Guided Refuge Meditation Visualizing Shakyamuni Buddha.

FROM A WEEKEND RETREAT ON NGONDRO KEY BUDDHIST PRACTICES FOR BUSY PEOPLE  — TEACHING FROM VENERABLE ACHARYA ZASEP TULKU RINPOCHE AT GADEN CHOLING TORONTO.

Part One in this series:

Video: Buddhist Teachings on Ngondro, The Foundation Practices with Venerable Zasep Rinpoche

Coming Soon — Part Three

Teachings on the Inner Preliminary practices of refuge, cultivating bodhichitta, recitations of Vajrasattva’s purifying mantra, mandala offerings and guru yoga.

About Archarya Zasep Tulku Rinpoche

Rinpoche is popularly known for his approachable teaching style, strong humor and teachings based on a long lineage of great lamas. His own gurus included the most celebrated of Gelug teachers: His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, His Holiness Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche.

Rinpoche is spiritual director of many temples, meditation centers and retreat centers in Australia, the United States and Canada. He was first invited to teach in Australia by Lama Thubten Yeshe in 1976.

Zasep Tulku Rinpoche discusses decades of teaching, advice for beginner students and funny stories of his teachers.

When Alejandro Anastasio was a child, he wanted to grow up to be a Jedi Knight. Instead, he grew into a popular inspirational speaker, Buddhist teacher and martial artist. Luke Skywalker would be proud. As AlejAndro says, on his website, “You can do a lot with one hand!” He likes to joke “need a hand?”

He’s a Vajrayana teacher, but “don’t call me Rinpoche” — one of the much needed new Vajrayana teachers trained in the west. He is the current director of the Boise Dharma Center in Idaho. His dedication to his own teacher Dzogchen Khenpo Choga Rinpoche is epic, and his stories of his teacher are heart-warming.

I’ve been impressed by this courageous, compassionate and inspiring teacher for a long while. It took a few months to finally arrange an interview, but well worth the wait. I discovered a sparkling gem of a role model — especially for children in his martial arts teacher role — a one-handed hero who set out to bring happiness to the lives of many people. It’s no surprise he was a finalist in the Toastmaster World Championship of public speaking in 2014, or that he is invited to speak around the world. He’s funny, quirky, happy, and wise. Oh, and did I mention he’s a third degree black belt?

Although the interview ran long, his stories are so engaging, and he is so eloquent, I didn’t have the heart to edit them, so we’ve broken this into two parts. Here, starting in part one, is our interview with one of the most interesting new generation Vajrayana teachers in North America. [For a more formal biography, see “About AlejAndro Anastasio” and “About Boise Dharma Centre” at the end of this interview.]

Tell us a little about your journey from Roman Catholic to Tibetan Buddhist.

“I was actually born and raised Roman Catholic. I attended private Catholic school for 13 years. However, during that time my father always had a statue of Buddha in our house. I currently have the statue he had while I was growing up on my personal shrine in my home. Though my father raised us on superheroes and science fiction he also loved to watch David Carradine as Kwai Chang Caine in the television series Kung Fu. This was truly my first experience with anything Buddhist. This laid seed that later sprouted into both my connection to Buddhism and the martial arts. To add to this was how much my brothers and I enjoyed watching “Kung Fu Theatre” after Saturday morning cartoons. It may sound strange but this was my first real introduction to Buddhism.”

Shaolin Monks and Martial Arts

“But it wasn’t until my late 20s and 30s when I was studying and teaching Aikido in Boise, Idaho that I really started to acquire my deep interest for Buddhism. In 1999 a group of traveling Shaolin Monks came to the United States. They were touring the world sharing their culture, building Sand Mandalas, and spreading the Teaching of Buddha’s Compassion. I had a very profound experience listening to one of them speak. I attended an open invitation to visit with the Monks where I was given a Mala by one of them. It is still the mala I use to this very day.

The following year one of my early martial arts instructors, great mentor, and dear friend Teja Bell Sensei, who is a 4^th Degree black belt in Aikido and Zen Priest, started getting me deeper into Zen Buddhism. Once, while I was in California doing some Aikido training, Teja asked me if I wanted to attend a performance by a group of Shaolin Monks. They were demonstrating their Martial Art skills, the power of their chi, debating, and offering a performance explaining the time Bodhidharma first came to the Shaolin Temple.”

Bowing with One Hand

“Again I had another powerful experience. During part of the performance when they were sharing a story of Bodhidharma, of the origins of why the monks bow with one hand. Since I was born without my left hand — and only bow with one hand — I experienced a profound connection on seeing this gesture. There was something about Shaolin Monks bowing with one hand. My visceral experience was so powerful thatTeja Bell Sensei (and Zen Priest) leaned over to me and asked, “something very special there for you AlejAndro?”

But it was not until 2002 that I truly found my devotion to Tibetan Buddhism and my Root Teacher Dzogchen Khenpo Choga Rinpoche. I had been running a full time professional Aikido school and working part time when my father was diagnosed with lung cancer. One day he told us and then nine months later he died. Watching my father die of cancer and experiencing how much it hurt my mother and family was the condition of incredible suffering. I was suffering more at this time than any other time in my life. Watching my father die, taking care of my mother, running a full time martial school, and having a part time job was taking it’s toll to say the least.”

“I do not want to suffer anymore!”

“It was at this time a nine year old girl in my martial art school said, “Sensei… You do not look very good. What do you want right now?” After a moment of deep reflection I said, “I do not want to suffer anymore!” She then told me a Tibetan Monk was coming to Boise to teach that night across the street from her house. Somewhere through all my suffering I had a moment of what seemed like the echo of a memory. I remember hearing the Dharma could end all of your suffering. I put my high ranked students in charge for the rest of the night and immediately left for the teaching.

That night I attended. That night changed my life forever. That night I met my teacher and from that point on I have suffered less and less. That night I had found Buddhism.”

Please tell us about your teacher.

“Mostly I like to share the humorous stories or the profound experiences of my time with my teacher. In many cases they are one in the same. And in all do fairness I must say my best experiences are humorous — and the lessons learned are profound. I would like to share three experiences that have deeply solidified my relationship as a student to my Vajra Master Dzogchen Khenpo Choga Rinpoche. The first one I will share is to offer a little more depth and detail about how I found Buddhism, and meeting my Teacher for the first time.

As I mentioned at the time I met my teacher I was suffering deeply, more profoundly than at any other time in my life. I could go into greater detail but I think it is enough to say I almost saw no way out of my situation. I was on a downward spiral of despair with no end insight. Or so it seemed. When I look back on this time I am so viscerally aware of how negatively powerful it can be to spin the wheel of suffering to the point of losing control.”

“I must have looked like a lost child”

“I can only image what I looked like to my teacher as I virtually kicked down the door. I must have looked like a lost child frantically searching for something important. I knew what I had lost but was not sure how to find it. “Where or when did I lose my happiness and how could I find it?”

I just remember bursting through the doors of this house where the Teachings were to be held. I did not even knock or ask who lived there or who was in charge. I just pulled up, walked up to the location, and walked in the house. I was not even aware I was over an hour early for the Teaching.

Little did I know the Rinpoche sitting on the floor would end up being my Varja Master. I looked around desperately and then saw him looking right at me. He had the strangest look on his face; he was staring right at me. As he started to speak his expression ever so slightly changed.

“What are you doing here?” he asked. Now it is important for me to share that he said those words as if I was a crazy person. To hear those words with the expression of, “what are you even doing here” on his face took me right out of the moment. The moment was on the edge of surreal.

In that moment I could only answer the question. My heart opened; I looked right into his eyes and said, ”I do not want to suffer anymore!” And I meant it from the bottom of my heart. He then smiled with a kindness I will never forget and said, “Good. Sit down.”

Since that moment in November 2002 I have never left his side. Over these past years I have come to realize the quality of truly wanting to end my own suffering. When I look back on that moment, I realize my teacher could see my own sincere intention to end my suffering. My Teacher laughs every time I tell that story in front of him.”

Relaxing in the Sun by a Creek

“Our United States sangha started looking for land to buy so our Teacher would have a more permanent place to teach. Often when Dzogchen Khenpo Choga Rinpoche came to Boise, Idaho to teach, we would take a few days and go look at land for sale. This was everything from just raw land to an unused Christian Missionary School and even a small hot spring resort. On one visit we were looking at some land in the Boise Front Foothills with a few of our Sangha members and the real estate agent. The grass was green, the Idaho sunlight was on the edge hot, and the hills rolled like soft waves of water.

As the group of us took in the view, the real estate agent asked if we were ready to see other parts of the property. As we started to walk my Teacher leaned toward me and asked if I could see the small rolling hill to our left. I said yes. Then he said, “when I count to three I want you to run with as fast you can until both of us get over that hill. “Do you understand?” I again said yes. As the real estate agent was spouting off tidbits of useful information about the property my teacher started to count. When he said three we both started to run as fast as we could. I am sure our sangha and the agent were confused. We crested the small hilltop and started to descend into this beautiful little valley. There was a small creek of delicately running water and a wooden fence with a very large male bull just on the other side. As we paused to take in the moment, my teacher said we should go and sit by the water.”

“You are always so busy!”

“He said, “AlejAndro please sit down and take off your shirt. Sit in the sun with me and relax. You are always doing so much and are so busy. I want you now to just feel the sun, lay back, and relax.” And so we laid there in the sun not saying a word to one another enjoying the warmth of the sun.

Then he said, “now take off your shoes and put your feet in the water.” As we both sat there with our shirts off and our feet in the water I had a very calm and open feeling to me. “How about we play in the mud like children?”

My only response to this was, “OK.” And so we did. We started to move mud around with our feet redirecting the small creek that was our playground. “I have an idea,” he said. Let’s build a small dam.” Our hands and feet were covered with mud. Then, he said, “I have a better idea, let’s build a Stupa!” In a very short amount of time Dzogchen Khenpo Choga Rinpoche and I were sitting looking and this very small and slightly lopsided Stupa made of mud.

“How do you feel right now AlejAndro?” He asked.

“I feel content and free,” was my sincere reply.

“Good AlejAndro! This is how I want you to feel most of the time.”

As we walked back to meet with the small group of people we left behind I began to think about how long we might of been gone. Then I started to think what they might be thinking. I worried about how upset they might be that we left them. But then I remembered the great time I just had with my teacher and his request I feel content and free. As I settled back into that feeling, Dzogchen Khenpo Choga Rinpoche said, as if reading my mind, “good AlejAndro… Good!”

We both laughed as we joined the others.”

The Beginning (or End) of a Rainbow

“We were having a three-day retreat in a small town about two hours north of Boise, Idaho. Our first Autumn Retreat! It was held at one of our sangha member’s cabin just outside of McCall, Idaho. It was to be quiet and secluded, and our Teacher would teach to us for three days. I was excited to say the least. Many sangha members had left early to go and clean the cabin and get everything ready. I had to work late and was not getting there until the day of retreat. As much as I wanted to go early that was not how my karma was to unfold.

While I was getting ready to leave work I got a call for one of the sangha members at the cabin. She told me that our teacher had to take a latter flight and was arriving in Boise within the hour. She said you are the only on in Boise right now who can go pick him up and bring him here! If someone here leaves right now we will not even be close to his arrival time. So I said I would get him. She told me how fortunate it was I had to work on this day so I could pick up our beloved Teacher.

As I left work I stopped off at home to grab my bags and then headed over to the airport to pick up my Teacher. I was as excited as a young child getting ready to see their hero. This is actually not too far from the truth.

Everything went pretty smoothly. Auspicious is the commonly used word when favorable conditions all line up in a row. Traffic was easy and smooth, mostly green lights, and I found a close parking spot. My Teacher’s flight arrived right on time. As soon as I arrived at the welcoming area I could see him walking toward me. I bowed to greet him, he passed me his small bag as he pulled his carry-on luggage. He asked me if it was just us two on the almost 3 hour drive. I replied, “yes,” with a big ear-splitting grin. As we were talking and walking toward the main doors to leave the airport I had no idea what was about to happen.

The automatic doors opened as we stepped outside and were immediately stopped in our tracks by one of the most beautiful sights I have ever seen. I was completely stunned. Out of the corner of my eye I could see my Teacher standing completely still with the wide-eyed stare of realization. I followed his lead and started reciting mantras. My Teacher recited something — to this day I still do not know what it was. I can only image how we must have looked.

How do I describe it. It was either the beginning or the end of a rainbow. I have never seen anything like it before that moment or since that moment. I have seen many beautiful natural things and many, many rainbows, but nothing like this

There was a circular column of rainbow about ten feet in front of us shooting straight up into the sky. Or was it dropping straight down onto the earth? I could not tell. It was as large as a city bus was round. It had this effervescent almost moist shimmering glow to it — like light refracting off a diamond, creating numerous rainbows but it was much more visceral and three-dimensional.

For a moment I could not believe what I was seeing. Rainbows do not look like that. As I looked up the column I followed it up for as far as I could see. I was assuming at some point I would see where the “bow” in the rainbow began. But it simply went straight up into the sky.

I am not sure how long we chanted or even stood there. But as soon as the rainbow started to fade my teacher’s chanting did too. And as powerful as walking into that moment was, it has now ended. I looked at my teacher. He looked at me. We grabbed our bags and starting walking.

Now I know why they say there is a pot of gold at the end of a rainbow.”

You seem to have many things on the go. Teaching, motivational speaking, martial arts, you’re an artist. How do you manage it all? 

“If you search for me online you do find a lot of different things. Yes, I am an authorized Dharma Teacher under the guidance of Dzogchen Khenpo Choga Rinpoche and the Dzogchen Lineage, and head teacher of the Boise Dharma Center (boisedharmacenter.org). I am also an international speaker. I have spoken in Finland, Estonia, Austria, Czech Republic, Singapore, Malaysia, and across the United States. I speak, usually with humor about the benefits of not having two hands. I know that may seem like an odd thing to hear but I do get 50% off all manicures.

My teacher supports my positive speaking direction and intention. He has told me that I am so happy with my one-handed life it lifts people. You can see more of me at OneHandSpeaks.com.

AlejAndro motivates kids (video):

One thing I really value is my youth empowerment speaking engagements. My professional speaking is really about sharing inspiration through humor — and a steady undercurrent of Dharma.

As a small part of my speaking career I have a one-handed superhero-speaking persona. I grew up as a fan of science fiction and superheroes. That was a big deal when I was a kid, who grew up with one hand. Superheroes gave me a lot of hope. I feel all superheroes offer hope and inspiration. This was just what I needed as a kid. And now, as an adult.

I have created my own one-handed superhero, my villains, my universe, and my storyline. I even have my superhero and all the villains illustrated and on my superhero speaking website at theguardianofhope.com. My superhero, my universe, my mission, the villains, and the storyline all have a Dharma overtone.”

Why a Superhero?

“Once my teacher asked me what I wanted to be when I was a kid. I told him I wanted to be a Jedi Knight. He said before that? I told him I wanted to be a superhero. He asked me to tell him about my dream as a child. I told him how much I wanted to be a superhero to help people. I explained how super heroes inspired and helped me when I was a child. I visualized being a superhero.

My teacher said, “You should practice dharma with the same enthusiasm, sincerity, and intense visualization. You should want to be free from suffering and want to help to free others from suffering. Buddha’s power is more than all the superheroes and Jedi combined.”

This was at the time a very cool, yet odd, teaching for me. After that moment I started to pay attention whenever I got excited about superheroes and Jedi Knights. I realized this is actually a powerful form of visualization and I should apply this to my Dharma practice. As strange as it may seem, this has been incredibly powerful for me.

I honor my Teacher’s skillful means for helping and teaching me in ways that work for who I am as a person.”

Part 2 of the Interview>>

About AlejAndro Anastasio

AlejAndro Anastasio is an authorized Dharma teacher who has studied Buddhism for the past 14 years under the direction of his root teacher, H.E. Dzogchen Khenpo Choga Rinpoche. He has attended numerous weeklong retreats with Khenpo Rinpoche, including the 2012, 2013, and 2016 Dzogchen Lineage One Month Internship, where he received instructions and blessings to teach. AlejAndro has taught Buddhism in four countries and teaches often in the United States. AlejAndro’s Dharma teachings are simple, deep and humorous, with a focus on application in one’s daily life. He is currently the director of the Boise Dharma Center in Boise, Idaho.

About Dzogchen Khenpo Choga Rinpoche

Excerpted from Dzogchenlineage.com: Great Perfection of Wisdom lineage holder Dzogchen Khenpo Choga Rinpoche was born in Tibet, where he began training in Buddhism at the age of five at the Dzogchen Monastery. He has been recognized as the reincarnation of enlightened Tibetan master Gedun Chopel, who is the emanation of Manjushri, the Bodhisattva of the Buddha’s Wisdom. He received the transmissions and teachings of the Sutras, Tantras and Shastras from forty-two Buddhist masters and the complete empowerments and instruction of the Dzogchen Tantras from his root masters Khenchen Padma Tsewang, Drupchen Chatral Chochyab, and Guru Dechen Namdrol.

He studied and taught for ten years at the Dzogchen Shri Singha Five Sciences University the five major sciences of Fine Arts, Medicine, Linguistics, Philosophy, and Buddhism, as well as the five minor sciences of Poetics, Synonymy, Prosody, Drama, and Astrology. For seven years he meditated in the Siltrom Mountain caves in the Holy Dzogchen area of Tibet, under difficult conditions, with little food and only a few tattered clothes. During that time, he recited millions of mantras and was directly granted the blessings of Buddha Shakyamuni, Padmasambhava, Shri Singha, Bodhisattva Manjushri, Avalokiteshvara and Tara. Continuously he studies and practices with diligence, as well as being patient, disciplined, and generous to others. He is always radiating wonderful blessings and healing powers of wisdom to all beings and all elements.

Rinpoche is the thirty-third holder of the Dzogchen lineage, lama of Dzogchen Monastery, a Professor of the Dzogchen Shri Singha University, Spiritual Leader of Dzogchen Shri Singha International, Founder of the Dzogchen Shri Singha Dharma Centers, and Director of Dzogchen Shri Singha International Charitable Organizations. He has written more than thirty books on the five major sciences. He currently teaches Dharma and gives practice training to thousands of students, in more than forty countries around the world.

About Boise Dharma Centre

AlejAndro: “The Boise Dharma Center (BDC) is located in Boise, Idaho USA. We have been operating and offering classes, retreats, and workshops for over 14 years. I have had the honor and privilege of being with the BDC since we formally became a sangha under Dzogchen Khenpo Choga Rinpoche. We are a small center offering Dzogchen Vajrayana teachings. We have the great fortune of having an Authentic Dzogchen Sacred Shine Set put together by our Teacher. Additionally, I have been collecting smaller Buddha Statues for the last 16 years and have over 1100 total that stand at the BDC. We have a lot of younger people in our centre with a good mix of ages overall. In general we go deep and have a lot of laughter.

Some Relevant Links

www.OneHandSpeaks.com

www.TheGuardianOfHope.com

www.BoiseDharmaCenter.org

www.IdahoMoldavite.com

www.TheAlejAndroCorporation.com

www.AlejAndroAnastasio.com

www.BlueMoonKnits.com

In part one of our interview with dynamic Dharma Teacher AlejAndro Anastasio, he revealed how he came to Buddhism, how martial arts influenced his practice, and how mhe met his own teacher Dzogchen Khenpo Choga Rinpoche. (Part 1 of this interview here>>)

As we continued to speak, AlejAndro —the director of the Boise Dharma Centre in Idaho — elaborated on the importance of martial arts in his practice, and why teaching Dharma (and martial arts) to children is so important. And, of course, more on his greatest inspiration, his teacher

BW: Are martial arts another interest, or is does it play a role in your Dharma practice?

I am a third degree black belt in Aikido and have two other Black belts in Karate and Jujitsu. I owned and operated a full time professional martial school for ten years. I actually lived in my school. That is where my teacher would teach for the next few years after we first met in Boise, Idaho.

Dzogchen Khenpo Choga Rinpoche really likes Aikido. He came to watch a number of my classes and many kid classes. When I go on my yearly 5-week internship with my teacher he often asks has me to teach Aikido to the other students on retreat.

Once he asked me to describe Aikido to him in just one sentence. I said, “it is Dharma in motion.” Then he said for me to say it in a different way. “Tactile practice in compassion,” was my response. In a very real way my martial art practice compliments my Dharma work as much as my Dharma work and practice compliments my martial art practice.

For me there is a very special relationship in the Martial Arts and the teachings of Siddhartha Gautama Buddha. There is a deep connection between the Martial Arts and Buddhism that goes back to when the Monk Bodhidharma left India for China in about 549 A.D. and stayed at the Shaolin Temple.

BW: We first met because you made beautiful silver mala counters for me when I was doing a counting retreat. Tell us about how that started?

Yes, I make small runs of high quality Buddhist supplies. I make mala counters. I also make some malas and offer many types of bhum counters. All this revolves around counting mantra recitations.

As a Vajrayana practitioner specific amounts of recitations are simply part of our practice. Tracking them properly and accurately is critically important.

I was having trouble finding long-term accurate mala counters to track my recitations. I searched online buying what I could find. High quality was not as hard to find as accurate. I wanted more variety in sizes and colors with quality sterling silver parts that would last the test of time. After paying good money for counters that were either too lose or too tight, would often break apart way to soon, and would only work at looking good, I decided to make my own. After much trial and error and some inventing I started to create mala counter that were sterling silver, had variety in cord color and in sizes, and had very good tension over long periods of time and usage.

BW: Your students asked you to make counters for them?

Yes, my students started to ask if they could buy some from me. As the requests kept coming in I started to make more. At some point I decided to expand to help and support the Buddhist practice of others. I spent some time gathering my supplies and building products. Then I put a website together  and got on etsy.com. I currently offer my supplies to all practitioners in a global market. I do this as a way to support and enhance the practice of fellow Buddhists and as a way to express my artistic qualities.

BW: How to you bring this all together, the public speaking, Dharma teaching, martial arts and mala craft?

I am very fortunate to be able to have some creativity, beneficial speaking skills, and a strong body.

To have the karmic overtones to enjoy life with one hand is truly a blessing to share.

It is an interesting life to live as a professional speaker, a martial artist, an artist who builds Buddhist supplies, and be the director and authorized Dharma teacher of the Boise Dharma Center. At the root of all of this is Buddhism. The one aspect that unites these multiple personalities is the Dharma. All these facets of my life may seems very different. But at the core of all that I do, express, and share truly has to do with my true desire to end my suffering and to be a condition to helps other be free from suffering and the causes of suffering. I could not be who I am right now without Buddhism and the guidance of my Vajra Master Dzogchen Khenpo Choga Rinpoche. 

BW: When did you first begin to formally teach Dharma and martial arts to children?

Back in 2004 I was asked if I would be willing to teach Buddhism to kids in the Hidden Springs community near Boise, Idaho. A member of our sangha lived there and also had two of her children in my Aikido kids classes. I asked my Teacher if it would be okay for me to teach an ongoing kids class and he said, “yes AlejAndro! Do it!”

I taught 5-8 year olds for about thirty minutes and them to 9-14 year olds for the next 45 minutes. This was held at the sangha member’s house. As it grew it started to become quite the event. It was very well attended with many children. The parents were all from the Hidden Springs Community and it had quite the family feel. Adults would bring food and refreshments and enjoyed each other’s company as I taught to their children. Many of the parents started to attend the kid’s classes. They often said to me how much they learned listening to Buddhist teachings for children as they were easy to understand and profound.

This was a very special time and memory for me as a Dharma Teacher. Having my beginning start with a children class means a lot to me. Over the next ten years I have often held classes just for kids when there was a need or demand. We even had a “Buddha for Kids” teaching taught by Dzogchen Khenpo Choga Rinpoche at my Aikido school. To this day children are always welcome at the Boise Dharma Center.

BW: You are director of Boise Dharma Center. Tell us about your Sangha’s activities. You

The Boise Dharma Center (BDC) is located in Boise, Idaho USA. We have been operating and offering classes, retreats, and workshops for over 14 years. I have had the honor and privilege of being with the BDC since we formally became a sangha under Dzogchen Khenpo Choga Rinpoche. We are a small center offering Dzogchen Vajrayana teachings. We have the great fortune of having an Authentic Dzogchen Sacred Shine Set put together by our Teacher. Additionally, I have been collecting smaller Buddha Statues for the last 16 years and have over 1100 total that stand at the BDC. We have a lot of younger people in our center with a good mix of ages overall. In general we go deep and have a lot of laughter.

One of the main areas of teaching topics I offer at the BDC is the awareness of the practice of practice. We cover many topics at the BDC such as meditation, visualization, purification, prostration practice, mantra recitation, and deep scholastic study. In saying all of that it is the teaching on sincere practice that is taught often by me. My Teacher would often say, “if you want sincere result you must have sincere practice. “Convenient practice yields convenient result.”

I have personally taken this to heart. Once a student asked me what is means to practice with sincerity. As I was sharing with them what I have experienced they ever so kindly interrupted and reframed their question to, “how do you practice with sincerity.” It was at that time I started to contemplate what it means to practice with sincerity. At some point I thought that even practice takes practice. It takes practice to sit for long periods of time. It takes practice to be able to say mantras and sit for long periods of time. It takes practice to visualize deeply while reciting mantra and sitting for long periods of time. Sometimes you just need to practice your practice. Then practicing with sincerity has a stronger foundation to plant, root, and grow.

BW: What are the main areas of practice?

Two areas of focus I enjoy teaching are the practice of Purification and the power of positive thinking (or sometimes referred to as pure thinking). I am inspired to teach on purification as it is something I have practiced deeply with profound results. I have a special connection to Vajrasattva and appreciate the visualization of the Dzogchen Lineage and Dzogchen Khenpo Choga Rinpoche. Often our Teacher reminds us “there is no negative karma that you cannot purify.” I find this statement very liberating and it resonates with me. Additionally, I experience many people who want to bring their suffering to an end. What better way to help people than to teach the power of purification?

I also appreciate teaching on the power of thinking. If one does not believe thinking has power it is hard to believe positive thinking has more power. If one does not believe positive thinking has power it is hard to believe Bodhicitta has even more power. Our teacher has taught us to realize the power of our thinking.

Spending my entire life with one hand has allowed me to really look at my thinking and how powerful it is. Growing up I had a lot of obstacles dealing with the negative thinking of other imposed on me. Because some people thought things were impossible for a one-handed kid does not mean it is true or I should believe it. When I was very young I decided it was me who was going to decide if something was possible or not. I have accomplished many things in this one-handed life.

So much of it has to do with the power of my thinking. Thinking has unlimited power. If the quality of your thinking has limitations, self doubt, or the “I can’t” attitude you give unlimitedly powerful powerlessness to your reality and the reality you are creating.

So much of my Dharma teaching and personal professional speaking is about the power of our thinking to overcome our perceived and preconceived limitations. It is how I think about my one-handed life that has allowed me to earn three black belts and run a professional Aikido school. It is the power of my thinking that allowed me to ride my bicycle from Seattle to Chicago, be ranked top 20 in the United States in collegiate pocket billiards, and accomplish many other things in this one-handed life. Even to show a 5-year child how I tie my shoes has incredible merit. When people see how happy I am in my one-handed body it helps them and inspires them to be happy in the their body.

(Part 1 of this interview here>>)

Inset: Tibetan Buddhist Master Dzogchen Khenpo Choga Rinpoche (excerpt from dzogchenlineage.org)

Great Perfection of Wisdom lineage holder Dzogchen Khenpo Choga Rinpoche was born in Tibet, where he began training in Buddhism at the age of five at the Dzogchen Monastery. He has been recognized as the reincarnation of enlightened Tibetan master Gedun Chopel, who is the emanation of Manjushri, the Bodhisattva of the Buddha’s Wisdom. He received the transmissions and teachings of the Sutras, Tantras and Shastras from forty-two Buddhist masters and the complete empowerments and instruction of the Dzogchen Tantras from his root masters Khenchen Padma Tsewang, Drupchen Chatral Chochyab, and Guru Dechen Namdrol.

He studied and taught for ten years at the Dzogchen Shri Singha Five Sciences University the five major sciences of Fine Arts, Medicine, Linguistics, Philosophy, and Buddhism, as well as the five minor sciences of Poetics, Synonymy, Prosody, Drama, and Astrology. For seven years he meditated in the Siltrom Mountain caves in the Holy Dzogchen area of Tibet, under difficult conditions, with little food and only a few tattered clothes. During that time, he recited millions of mantras and was directly granted the blessings of Buddha Shakyamuni, Padmasambhava, Shri Singha, Bodhisattva Manjushri, Avalokiteshvara and Tara. Continuously he studies and practices with diligence, as well as being patient, disciplined, and generous to others. He is always radiating wonderful blessings and healing powers of wisdom to all beings and all elements.

Rinpoche is the thirty-third holder of the Dzogchen lineage, lama of Dzogchen Monastery, a Professor of the Dzogchen Shri Singha University, Spiritual Leader of Dzogchen Shri Singha International, Founder of the Dzogchen Shri Singha Dharma Centers, and Director of Dzogchen Shri Singha International Charitable Organizations. He has written more than thirty books on the five major sciences. He currently teaches Dharma and gives practice training to thousands of students, in more than forty countries around the world.

About AlejAndro Anastasio

AlejAndro Anastasio is an authorized Dharma teacher who has studied Buddhism for the past 14 years under the direction of his root teacher, H.E. Dzogchen Khenpo Choga Rinpoche. He has attended numerous weeklong retreats with Khenpo Rinpoche, including the 2012, 2013, and 2016 Dzogchen Lineage One Month Internship, where he received instructions and blessings to teach. AlejAndro has taught Buddhism in four countries and teaches often in the United States. AlejAndro’s Dharma teachings are simple, deep and humorous, with a focus on application in one’s daily life. He is currently the director of the Boise Dharma Center in Boise, Idaho.

AlejAndro is also a life long professional artist and internationally renowned inspirational speaker. Currently he works for the Bureau of Reclamation as a graphic designer but also travels the world inspiring and entertaining people with his storytelling and professional speaking about living life with one hand. In 2014 He was a semi finalist in the Toastmasters World Championship of Public Speaking and offered a TEDx Talk in 2015 and will again in 2017. With a focus on youth empowerment he has shared his entertaining and enlightening message of the power of our thinking and the ability to turn adversity into unlimited power with audiences of all ages across seven countries.

Some Relevant Links

www.OneHandSpeaks.com

www.TheGuardianOfHope.com

www.BoiseDharmaCenter.org

www.IdahoMoldavite.com

www.TheAlejAndroCorporation.com

www.AlejAndroAnastasio.com

www.BlueMoonKnits.com

In the second of a new video series, Venerable Acharya Zasep Tulku Rinpoche answers a question from a student about loss of a loved one:

What advice would you give for a student who is dealing with the loss of a loved one?

Venerable Zasep Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. (Bio below)

Full ten minute video:

Transcript of Venerable Zasep Rinpoche’s Response

Yes, I do have advice for dealing with the loss of a loved one. We all, at some parts of our life, some stages of our life, we — all of us — have to deal with loss of a loved one.

I say that, the first time, when you lose a loved one, you go into shock. Then, at some point, you start grieving. First, when you go into shock, you need help. What you really need is help of friends, spiritual friends, and teachers or Sangha.

You could do meditation on loving kindness for the loved one who’s no longer with you. And, also, you could do some Sadhana practice, mantras — like Om Mani Padme Hum — mantra of Chenrezig, mantra of Amitabha Buddha — Om Amitabha Hrih — and do your daily practice and meditation. It will be very helpful.

When you first go into shock, you feel very lonely, as well, that’s why you need help. Then, at some point, when the shock is over, you start grieving. Grieving can come, and go, and come again, sometimes can go on for months and months, even years, several years — depends on the individual.

You feel your grief mentally and physically. You might need help or counselling. You need help from a Dharma teacher or spiritual friend. Then you need to meditate. Meditate on the suffering or loneliness, the suffering of loss of loved ones, and impermanence. It is important to “go back” to the Lamrim. Lamrim teachings are very powerful, very helpful, and profound psychology.

One needs to realize that we all lose loved ones, sooner or later, and we die ourselves. When we die, our friends feel the same way. They lost a friend. So this is impermanence. Once you understand impermanence, you feel a little better.

Sometimes when you lose a loved one, you feel not only grief, but anger. They’re upset and angry. They feel guilt. So that anger, grief and guilt is happening for some people. Not everybody, of course.

Some people feel angry. First they’re angry with themselves, because they feel guilty. They think, Oh I should have saved… maybe I could have saved… maybe I could have done this, could have done that. I didn’t do that. So now you’re disappointed with yourself, upset with yourself, and feel guilty.

Another part of grieving, you could feel angry. You feel angry with the person who is deceased, like mother or brother or uncle, or maybe wife, you feel — how could you die? How could you leave me here? You’re gone now. I’m alive and I’m suffering.

Thats very sad, because, actually from a Tibetan Buddhist point of view, one should not get angry, because that person who is deceased, he or she doesn’t have a choice. Unless that person committed suicide. And, even if they committed suicide, who wants to commit suicide? You must have so much suffering, unbearable suffering.

You have to let it go, and forgive. When a person dies, he or she has suffered a lot. They had no choice. They didn’t do it deliberately. They didn’t abandon you. Those people who feel angry, I think they’re very confused. That’s why they’re angry. Or sometimes, they’re a bit self-centred.

From my point of view it’s a bit self-centred if you are angry. Because, “I want you to be with me. Now, you’re not with me. I am abandoned.” It’s all about me and I.

Instead of feeling angry, you should feel sorry. “I lost you, you’re gone, I wish you have good rebirth. I pray for you, for the journey and rebirth, and if possible born in the Buddha Land, Pure Land.” We need to change our attitude. It’s hard for someone who is confused and angry. But we need to educate them.

For grieving, your question about how to deal with grieving — grieving is a long process. Again, as I said before, Lamrim practice, study Lamrim, meditate on impermanence, on death and dying, ongoing prayers, and meditations on loving kindness. You could dedicate the merit of your daily practice, daily meditation, dedicate for the deceased. Then, you feel better.

Other things you can do: you can make offerings to the Buddha, Dharma and Sangha. Make beautiful offerings like butter lamp or candles, food, and water, and so forth. Make offerings. Daily, or weekly, every seven days (since the deceased passed away) for the next forty-nine days.

According to Mahayana Buddhist tradition, we make offerings every day, or, especially every seven days, until the forty-ninth day. Also, you can do the offering annually.

Also, you can do retreats, meditation retreat, mantra retreat. You could also go on a spiritual pilgrimage to Bodh Gaya, the place where Buddha was Enlightened.  You could go to Varanasi, the place where Buddha gave his first teaching. Do a pilgrimage trip, and dedicate for the deceased.

This is a long process. Simple answer for dealing with bereavement is to meditate on loving kindness. I think that is the best.

PREVIOUS BUDDHA WEEKLY ADVICE FROM THE TEACHERS VIDEOS:

Video 1: Advice for Students on Karma>>

Video 2: Advice for Students dealing with loss of a loved one>>

Video 3: Advice for Students coping with memory loss, Alzheimers or early dementia>>

Video 4: Advice for Students coping with the loss of a beloved pet>>

Video 5: Advice for Students coping with aggressive illnesses such as cancer, looking for supportive practices>>

Video 6: Advice for the New Student to Buddhism>>

Video 7: Advice for Keeping Motivated in Your Daily Practice>>

Video 8: Purifying Negative Karma>>

Video 9: Advice for Advanced Vajrayana Students on Managing Commitments>>

TEACHING SCHEDULE OF ZASEP TULKU RINPOCHE

Mongolia

Zasep Rinpoche is currently in Mongolia on an extended round of teachings

Vancouver, Canada

Rinpoche will be teaching at Zuru Ling, Vancouver in April: “Zuru Ling is extremely pleased to announce that our precious teacher Acharya Zasep Tulku Rinpoche will be teaching in Vancouver in April 2017:

• How to do personal retreat, setting up an altar and torma making. Wednesday April 26th, 2017 starting at 7 til 9 pm.
• Green Tara Initiation – Friday 28th April starting at 7 til 9 pm.
• Black Manjushri Initiation – Saturday 29th April 2 til 4 pm.
• Teaching on healing and protection of the Black Manjushri practise – Sunday 30th April starting 10 am til 4 pm.
• Information: Zuru Ling website>>

Toronto, Canada

Rinpoche will be at Gaden Choling in Toronto, Canada in May for two weeks.

• Mahamudra teachings: Saturday, May 20th, 10am to 5pm
• Lama Chopa Guru Yoga: Sunday May 21st, 10am to 5pm
• Hayagriva Highest Yoga Tantra Initiation: Thursday, May 25th, 7pm to 9pm
• Green Tara: Friday, May 26th, 7pm to 9pm
• Black Manjushri Initiation: Saturday May 27th 2-5pm
• Black Manjushri Practice and Commentary (requires initiation) Sunday May 28th, 10am-5pm
• Information to be posted soon at Gaden Choling website>>

About Archarya Zasep Tulku Rinpoche

Rinpoche is popularly known for his approachable teaching style, strong humor and teachings based on a long lineage of great lamas. His own gurus included the most celebrated of Gelug teachers: His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, His Holiness Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche.

Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. He was first invited to teach in Australia by Lama Thubten Yeshe in 1976.

More on Zasep Tulku Rinpoche>>

In our first interview with a Bön tradition teacher, the charismatic Geshe Chaphur Rinpoche frankly discusses the ways in which Bon school differs from the other five Schools in Tibet — and how it is also similar in many ways. Practices such as Ngondro, Refuge, and many others are similar. Chaphur Rinpoche is the director of the Gyalshen Institute in the San Francisco Bay Area.

We asked Rinpoche eight interesting questions, everything from practices, to history, to Dzogchen. In  his own words, the eminent teacher described the Bon tradition.

Bon Recognized as One of the Six Traditions of Tibet

Bön is recognized historically as one of the six great traditions of Tibet, which include (alphabetically): Bon (Bönpo), Gelugpa, Kyagyu, Jonangpa, Nyingmapa, Sakyapa.

In a letter from the Dalai Lama to the Bön Foundation, His Holiness wrote: “We Tibetans regard Bön as the ancient, indigenous religious and cultural tradition of our ancestors, which is the source and embodiment of many aspects of the Tibetan way of life.” [1]

Interview

BW: Please tell us a little bit about your personal background, Rinpoche.

Chaphur Rinpoche: I was born in the Chaphur Lama Lineage in the Amdo region of Tibet. When I was nine years old I went to Nangzhig Monastery and became a monk. At the age ten I went to Bongya Monastery in northern Tibet, learned basic Tibetan arts such as calligraphy, poetry and astrology from His Eminence Bongya Rinpoche.

When I was very young, H.E. Bongya Rinpoche recognized me as a Bönpo Master. His hope was for me to continue to stay at Bongya Monastery and one day take over the responsibility of running the monastery. However my brother, Chaphur Khunzang Rinpoche, felt if I took over the responsibility of the monastery that I would not have the opportunity to continue my studies. He then sent me to join Menri Monastery in India to continue my studies towards a Geshe degree under His Holiness the 33rd Menri Trizin Rinpoche and H.E. Menri Lopon Rinpoche. I studied at Menri for around 16 years, graduating with a Geshe degree in 2008.

Following my time at Menri, I completed a year of personal meditation and retreat. My teacher Bongya Rinpoche still hoped I would return to Tibet. However, circumstances brought me to the United States in 2010, where I settled and began studying English in the Los Angeles. In 2011, I founded Gyalshen Institute in San Francisco Bay Area.

BW: Can you tell us a little bit about Bön and Bön’s founder Buddha Tonpa Shenrab

Chaphur Rinpoche: Bön is the indigenous religion of the ancient Tibetan people. Our tradition holds that it was founded over 10,000 years ago by Buddha Tonpa Shenrab in Zhang Zhung, a kingdom later absorbed into Tibet during the eighth century C.E. When he first came to the Tibetan region, Tonpa Shenrab brought with him basic Yungdrung Bön teachings, divination, astrology, rituals and medicine that are still observed to this day. Most of the original Bön texts were translated into Tibetan from the Zhang Zhung language.

Tonpa Shenrab was born in a palace in the pure realm of Olmo Lung Ring, the birthplace of all enlightened beings. He became a monk at the age of thirty-one, renouncing the material world and cyclic existence. Through his great deeds and offerings to the Enlightened Ones of the Ten Directions, Buddha Tonpa Shenrab was blessed as the six robes and five objects of a monk descended upon him. Thus, he instituted the Bön monks’ rules and practices which are still in observance today.

When Tonpa Shenrab came to Tibet which, according to the well known 20th century Buddhist scholar Gedun Chophel, was at that time called Bön. He blessed Tibet and its people, sharing many teachings, ceremonies and religious dances that are distinctly Bön in origin. The most important change he introduced was to eliminate animal sacrifices. At that time, the local practice was to sacrifice animals in order to appease spirits responsible for causing sickness and misfortune. Tonpa Shenrab taught them they could offer red torma and white torma in place of animals. In this way, Tonpa Shenrab established the peaceful enlightened Yungdrung Bön tradition.

In the ensuing centuries, the word Bön as a geographical term became Bod, then Bote. When Bote was translated into English, it became Tibet.

BW: Can you tell us how Bön is distinct and unique from other Tibetan traditions?

Chaphur Rinpoche: In my opinion, many Bönpo practices and meditations are unique,  most especially the Bön Five Element practice. In Bön tradition, all the universe is made up of five elements. In fact, our body is composed of five elements (earth, water, fire, wind and space). These five are expressed within us through the interconnection of flesh, blood, heat, breath, and consciousness. They are connected to the five organs: liver, kidneys, spleen, lungs and heart. Those organs are in turn, connected to the five poisons; attachment, jealousy, ignorance, pride, and anger.

The five poisons can in turn be transformed into the five wisdoms: emptiness, mirror-like wisdom, wisdom of equality, discriminating wisdom, and all-accomplishing wisdom. The transformation of the five poisons into the five wisdoms is the basis of spiritual practice.

Each element also has its own corresponding spiritual deity. All sentient beings are connected with their inner, their outer (environmental), as well as the natural form of each element. In this way, Bön developed distinctly, I believe.

BW: Can you contrast that with some ways in which Bön has some similar concepts to the other four traditions?

Chaphur Rinpoche: Like Nyingma, the oldest school of Indian-based Buddhism in Tibet, the Bön lineage has Nine Ways (Yana), culminating in Sutra (Dho); the Path of Renunciation; Tantra (Ngak), the Path of Transformation; and Dzogchen, the Path of Liberation. These were taught by Buddha Tonpa Shenrab in the kingdom of Zhang Zhung. Buddha Tonpa Shenrab’s instructions are all preserved within 177 volumes in the Bön Canon.

The view, meditation, and practice of Dzogchen are similar in Bön and Nyingma, while the Sutra view, meditation and practice are most similar in Bön, Sakya and Gelugpa teachings. But the traditions were transmitted through different lineage masters; Bön originated with Buddha Tonpa Shenrab.

According to Yungdrung Bön teaching, if we are going to do Dzogchen practice, we must first do Ngöndro, or preliminary practices, which include Guru Yoga, Refuge, Bodhichitta, Confession, Mandala, and the Three Heart Mantra recitations, 100,000 times each.

Also, there are many Chö (also sometimes written as Chöd) practices. In Yungdrung Bön, these can be either peaceful, enriching, powerful or wrathful practices. The Khadro Sang Chö, or The Secret Chö of the Khadro, is part of the powerful classification of Chö practices. Through devotion, diligence in our practice, and the blessings of the khadro, we can obtain the external, internal and secret benefits of Chö practice such as removing obstacles, illness and danger, cutting the emotional affliction of attachment, and gaining an absolute confidence in the vast and open view.

BW: What are the Bön beliefs on rebirth and karma?

Chaphur Rinpoche: Karma means actions of consciousness, or actions of our mind. We cannot say when the conscious stream of our mind actually started. As Buddha Tonpa Shenrab said in Tibetan, “Khorwa Thokma Mepa Ne,” or beginningless samsara. In the Bön tradition, when our physical body dies, our karmic consciousness does not end, but continues on through the Bardo, or intermediate state, to the next life. The physical body is changed, but the inner consciousness is continually reborn. This life is the result of our previous life, and our future lives are dependent on this very moment, in this present life. That is why we believe meditation and practice will bring good results in the future. These are the Bön beliefs on rebirth and karma.

BW: You teach at Gyalshen Institute in California. From your 2016 schedule, you also teach around the world? How has Bön been received Internationally?

Chaphur Rinpoche: I teach mainly at Gyalshen Institute in California. I also travel to many different countries to teach and help people worldwide. Bön practitioners are increasing in number more and more around the world. In ancient times, many people didn’t really understand what Bön was. Unfortunately, many misunderstandings were repeated from bad information over time, often due to political or other worldly interests that had nothing to do with actual spiritual practices in Bön. In modern times there is an increased understanding in people, a greater openness of the mind, across the world. More and more, practitioners with this increased awakening are seeking out the ancient and powerful teachings of Buddha Tonpa Shenrab.

BW: Tell us a little about the Gyalshen Institute, its mission and retreat centre project.

Chaphur Rinpoche: Gyalshen Institute’s mission is to preserve the culture and traditions of Zhang Zhung and Tibet. Teachings at the center include a variety of retreats and classes on meditation and practice following the Bön tradition.

The Tibetan Translator program offers Tibetan language courses. I have also established Gyalshen Publications to facilitate the translation and publishing of important Bön texts from the volumes of the Bön Canon.

Future plans for Gyalshen Institute involve establishing the Gyalshen Retreat Center. Plans for the center include a teaching complex for short and long term individual and group retreats, a library for the translation and study of sacred Bön texts, a fine arts studio and a long-term residential housing community for Bön practitioners.

BW: What is the relationship of student-teacher in Bön? Is it similar to other Tibetan traditions?

Chaphur Rinpoche: I think the student-teacher relationship is similar to that found in all Buddhist traditions. In Bön, the relationship between student and teacher is a very special one. Both teacher and student must be of the right mind and must have a karmic connection. The relationship of the student and teacher cannot be one that is forced or developed. If one has that karma, the connection between the teacher and student will happen spontaneously. Although, that is not to say it is a relationship without effort. Dharma practice is difficult and requires much diligence and dedication.

Once realized, the relationship of student and teacher is one which never dissolves, never ceases. It is a true heart to heart connection, the most important aspect of this connection being trust. Without the development of trust, there is no connection.

The student-teacher relationship cannot be viewed in terms of something to be proven or some sort of reward to be attained. Just as in practice, the relationship between student and teacher is empty, and should not be contemplated with too much desire-attachment, or over-thinking of the mind.

BW: Please tell us about your books.

I have written two books in Tibetan. One, a poetry book and one on Tibet and Zhang Zhung history. Currently I am preparing a new book in English, “The Path of Finding Yourself”. I am hoping it will be published in the near future.

For more information on Bon or Gyalshen Institute visit

English   www.gyalshen.org

Tibetan   www.gyalshenbondra.com

NOTE

[1] The Bon Foundation Website has a photo image of the letter from HH the Dalai Lama here>>

The very learned and respected Gelek Rimpoche passed away April 15, 2017 at 6am — a great loss. [1] Born in Tibet in 1939, the great teacher spread the Dharma through his profound teachings, wonderful books and videos online. He was famous for his prodigious memory, penetrating insight and wisdom. The founder of Jewel Heart International, Rimpoche was a teacher of impeccable lineage, respected and loved by students and teachers around the world.

Remembering a great Rimpoche:

A tribute from Roshi Joan Halifax:

Beloved Gelek Rinpoche has gone beyond……..
With his passing, we remember that life is so fragile, so brief.
We have little time to awaken in perfect unselfishness.
Rinpoche gave so much to so many.
He is an inspiration for all of us.
We must remember his way, his great teachings on bodhicitta.
My heart aches knowing that he is now not among us as a living being
but his great heart will never leave us.

From an interview in Mandala magazine, he describes his own background:

“I have been recognized as the incarnation of one of the Gyuto Tantric College abbots called Tashi Namgyal. I believe I was recognized by the late Pabongka Dechen Nyingpo – the famous Pabongka. I studied at Drepung Monastery from the age of 4 until I was 20. I completed my geshe studies in that time. I’m from the Gelugpa tradition and am a student of Kyabje Trijang and Ling Rinpoche, as well as a little bit of Song Rinpoche, too.”

Later, he was director of Tibet House in Delhi India and a radio host in India. His radio interviews of over 1000 people documented the history of the fall of Tibet. His teachers directed him to move to the West to teach in the late 1970s.

He is among the last generation of great teachers to have brought teachings to the world after the invasion of Tibet in 1959. He is best known, perhaps, for his approachable teachings to Western practitioners of Tibetan Buddhism.

He founded Jewel Heart in 1988 and has brought teachings to students in person, by video and through books and digital teachings. He is well known for his national bestseller Good Life, Good Death. He became a U.S. citizen.

His collection of teachings, carefully preserved in a digital archive by Jewel Heart, reveal a teacher of vast learning. His videos and video workshops are also popular, and lately his series, “Sundays with Gelek Rimpoche” broadcast at 11am on Sundays to a wide audience.

A loss especially deep

Even for those who never met Gelek Rimpoche, the sense of loss is especially deep. The lineage of teachings he transmitted were very carefully preserved by him. Through him, and other great teachers in the West today, we feel connected to the very great masters from Tibet’s long past.

The tributes to Gelek Rimpoche are pouring in on the Jewel Heart site, with comments from his many students and notable teachers. >>

Venerable Thubten Chodron gave this tribute:

I received word of Rinpoche’s passing. Losing a lama is one of the most difficult experiences I’ve gone through, in part because it brings home just how remarkably fortunate I’ve been to meet a true Dharma teacher who can guide me. I’m always amazed that somehow little ol’ me created the cause for such fortune, And now my teacher gone.

But our lamas are never gone. They reside in our hearts forever in the form of the teachings and guidance they’ve given us. We can turn to that at any time to help guide our thoughts, words, and actions. Plus our daily practice of guru yoga and reciting a glance meditation on the lamrim renews our contact with them every day. Our teachers taught us, they believed in our ability to practice the path and to become kinder and more compassionate people. And now that Rinpoche’s physical manifestation is no longer here, out of respect and love for him, we must step up and carry on his work of cultivating wisdom and compassion in our own hearts and in the world. All of you are like light beams radiating from Rinpoche’s heart, carrying the message of the Dharma into the world by how you live your life and how you continue sharing the Dharma with others.

So please support and love each other as you grieve together and go forward to awakening together.

With love,

Ven. Chodron

Some of his many teachings, 35 in in digital form, can be found on the Jewel Heart site>>

There can be no doubt that this great teacher made use of every day and every night to further the Dharma.

This life, you must know
as the tiny splash of a raindrop.

A thing of beauty that disappears
as it comes into being.

Therefore, set your goal.
Make use of every day and every night.

– Tibetan Prayer by Tsongkhapa –

Biography of Gelek Rimpoche from the Jewel Heart Website

Born in Lhasa, Tibet, in 1939, Kyabje Gelek Rimpoche was recognized as an incarnate lama at the age of four. Carefully tutored from an early age by some of Tibet’s greatest living masters, Rimpoche gained renown for his powers of memory, intellectual judgment and penetrating insight. As a small child living in a monk’s cell in a country with no electricity or running water, and little news of the outside world, he had scoured the pictures of torn copies of Life Magazine for anything he could gather about America.

Among the last generation of lamas educated in Drepung Monastery before the Communist Chinese invasion of Tibet, Gelek Rimpoche was forced to flee to India in 1959. He later edited and printed over 170 volumes of rare Tibetan manuscripts that would have otherwise been lost to humanity. Rimpoche was also instrumental in forming organizations that would share the great wisdom of Tibet with the outside world. In this and other ways, he played a crucial role in the survival of Tibetan Buddhism.

He was director of Tibet House in Delhi, India and a radio host at All India Radio. He conducted over 1000 interviews in compiling an oral history of the fall of Tibet to the Communist Chinese.

In the late 1970’s Rimpoche was directed to teach Western students by his teachers, the Senior and Junior Masters to His Holiness the Dalai Lama. Since that time, he taught Buddhist practitioners around the world.

In 1988, Rimpoche founded Jewel Heart, a Tibetan Buddhist Center. Rimpoche was particularly distinguished for his thorough familiarity with modern culture, and special effectiveness as a teacher of Western practitioners of Tibetan Buddhism. Recognizing the unique opportunity for the interface of spiritual and material concerns in today’s world, Rimpoche also opened a dialogue with science, psychology, medicine, metaphysics, politics, and the arts.

Rimpoche was a U.S. citizen and lived in Michigan. He passed away on February 15, 2017.

• Jewel Heart website>>

NOTES

[1] Jewel Heart Website 

[2] Mandala Magazine interview May 1999

In the seventh in a new video series, “Advice from the Teachers”, the Venerable Acharya Zasep Tulku Rinpoche, Spiritual Head of Gaden for the West Centers, answers a student’s question:

What advice would you give to a student for keeping motivated and excited about daily practice?

Rinpoche explains the importance of regular daily practice, inspired by meditating on impermanence. He strongly advises study of the lives of the great Yogis and Yoginis, and also study of the Lamrim teachings to help inspire enthusiasm.

Full transcript below video. Play video here:

Transcript:

“This is a good question. I would say, in order to have good motivation, first you have to study Dharma, study Lamrim. You have to learn, and you have to know, the importance of Dharma practice in every day life. And the benefit of Dharma practice in every day life.

Continuity, ongoing, is very important. It’s like a river, or say a creek. If it’s always running, it will help the area, the valley I would say. It will keep the moisture along the bank of the river. Plants and trees, flowers and so forth will grow. Also, animals will be there. They come to the water.

Like that, if you are always practicing — doesn’t matter how much — the continuity will be there, the moisture is there. Then, there’s ongoing merit, virtues always growing! Then, when you have more time, more energy, it will be easier to resume, because you are always practicing.

Instead of practicing for awhile, then stop, then start all over again. That would take time, and it will be harder. That’s why continuity is very important.. For that reason, motivation and understanding the daily practice, and continuity is very important. You need that motivation.

As I said, in order for you to have the motivation, you have to understand the benefit of Dharma practice. That’s why one should study Lamrim.

Also, there are other [ways] to generate motivation. Study the life stories of previous masters — previous great Yogis and Yoginis ­— who did so much practice. They accomplished Dharma realization. So, when you read the life stories of great masters, Yogis and Yoginis, and Gurus, then, it will give you inspiration and motivation to do the practice.

Another motivation to practice Dharma is to meditate on impermanence of life. And this is mentioned in the Lamrim teachings. According to the Kadam and Gelug tradition, it says that at the beginning of our Dharma practice, or at the beginning of our meditation, if you concentrate a little bit on the impermanence of life, including death and dying, that will give you motivation to do Dharma practice, because you realize life is very transient, life is short. So, Dharma practice is the most valuable thing, and everything else is secondary. That makes you thin, ‘I should practice Dharma.’

Why? Because Dharma practice is always helpful. Dharma practice is the path to Enlightenment. So, Dharma practice is the most valuable thing. Everything else is secondary.

Think a little bit about the impermanence of life. Of death and dying. All the time, people are dying. See what’s happening in the world — there’s so much suffering, people are dying everywhere to illness, disease, calamities, natural disasters, wars, and so forth. When you think about it like that, it makes you think, ‘I should practice more Dharma.’

Also, end of our life, towards death, Dharma practice is also very important. Some people might think ‘What is the purpose of practicing Dharma at the end of your life. Your life has ended, anyways.’ That sort of thinking is wrong thinking, because, especially when your life is ending, when you are dying, there are different kinds of Dharma practice. There are Dharma practices especially for Death and Dying, such as Phowa practice, meditation on compassion and love, devotional practice, Guru Yoga, these are very important at the time of death so that the Gurus will guide us, our Yidam deities will guide us, at the time of death. And Phowa practice helps us to move on. Instead of going to the Bardo, and being confused, instead we can ‘eject our consciousness’ straight to the Pure Land. And that is why meditation on impermanence is very important. It gives you the motivation.

To motivate Dharma, I would say meditation on impermanence is very beneficial.”

Next week, in Buddhist Advice Video 8, Venerable Zasep Rinpoche answers the student question:

“What practical advice would you give to new students to purify their mental defilements and bad karma? Can you speak about Vajrasattva Purification?”

PREVIOUS BUDDHA WEEKLY ADVICE FROM THE TEACHERS VIDEOS:

Video 1: Advice for Students on Karma>>

Video 2: Advice for Students dealing with loss of a loved one>>

Video 3: Advice for Students coping with memory loss, Alzheimers or early dementia>>

Video 4: Advice for Students coping with the loss of a beloved pet>>

Video 5: Advice for Students coping with aggressive illnesses such as cancer, looking for supportive practices>>

Video 6: Advice for the New Student to Buddhism>>

Video 7: Advice for Keeping Motivated in Your Daily Practice>>

Video 8: Purifying Negative Karma>>

Video 9: Advice for Advanced Vajrayana Students on Managing Commitments>>

TEACHING SCHEDULE OF ZASEP TULKU RINPOCHE

Mongolia

Zasep Rinpoche is currently in Mongolia on an extended round of teachings

Vancouver, Canada

Rinpoche will be teaching at Zuru Ling, Vancouver in April: “Zuru Ling is extremely pleased to announce that our precious teacher Acharya Zasep Tulku Rinpoche will be teaching in Vancouver in April 2017:

• How to do personal retreat, setting up an altar and torma making. Wednesday April 26th, 2017 starting at 7 til 9 pm.
• Green Tara Initiation – Friday 28th April starting at 7 til 9 pm.
• Black Manjushri Initiation – Saturday 29th April 2 til 4 pm.
• Teaching on healing and protection of the Black Manjushri practise – Sunday 30th April starting 10 am til 4 pm.
• Information: Zuru Ling website>>

Toronto, Canada

Rinpoche will be at Gaden Choling in Toronto, Canada in May for two weeks.

• Mahamudra teachings: Saturday, May 20th, 10am to 5pm
• Lama Chopa Guru Yoga: Sunday May 21st, 10am to 5pm
• Hayagriva Highest Yoga Tantra Initiation: Thursday, May 25th, 7pm to 9pm
• Green Tara: Friday, May 26th, 7pm to 9pm
• Black Manjushri Initiation: Saturday May 27th 2-5pm
• Black Manjushri Practice and Commentary (requires initiation) Sunday May 28th, 10am-5pm
• Information to be posted soon at Gaden Choling website>>

About Venerable Zasep Tulku Rinpoche

Rinpoche is popularly known for his approachable teaching style, strong humor and teachings based on a long lineage of great lamas. His own gurus included the most celebrated of Gelug teachers: His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, His Holiness Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche.

Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. He was first invited to teach in Australia by Lama Thubten Yeshe in 1976.

More on Zasep Tulku Rinpoche>>

Gaden for the West Meditation Centres

Australia

• Vajra Ling, Uralla, N.S.W.
• Losang Gyalwa Mandala, Sydney, N.S.W.
• Tenzing Ling Centre, Quamaa, N.S.W.
• Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

• Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
• Gaden Choling, Toronto, Ontario
• Medicine Buddha Centre, Calgary, Alberta
• Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
• Tashi Choling, Nelson, B. C.
• Zuru Ling Society, Vancouver, B.C.

United States

• Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
• TsongKhapa Center, Kalamazoo, Michigan
• Vajrayogini Center, Seattle, Washington

In the second of a new Buddha Weekly Video Series, three students ask a teacher about foundation practices, Medicine Buddha, Black Manjushri and healing practices for the self and others.

Question 1: “Even if you haven’t finished foundation practices, are there benefits to doing practices such as Tara and Medicine Buddha?”

Question 2: “Do you recommend Medicine Buddha or Black Manjushri practice for healing? Or is it good to have both. If you’re healthy should you go for Black Manjushri initiation?”

Question 3: “Can you do healing for others? Does the person have to be with you in the room for you to do the healing?”

Answered by Venerable Acharya Zasep Tulku Rinpoche, Spiritual Director of Gaden for the West, with meditation centers in Canada, Australia and the United States.

Play video here [full transcript below]:

Transcript:

Student Question: “Even if you haven’t finished foundation practices, are there benefits to doing practices such as Tara and Medicine Buddha?”

Answer Zasep Rinpoche

“Certain amount of is there, definitely. It will. Any deity yoga, Medicine Buddha, Tara, Kalachakra. Doesn’t matter. As long as you have strong faith and devotion, there is lots of benefit. I mean, results.

“When I talk about foundation practices — these foundation practices, like Refuge, Guru Yoga, Mandala offering, Vajrasattva practice [purification] — they are the same foundation for all the different deity yogas. You don’t have to do again, and again. [Laughing] Another set. Another set. You don’t have to do 100,000 Vajrasattva mantras five times! Or ten times. You don’t have to. Once you’ve done the sets of foundation practice, you’re good!

“Unless you’re doing a three year retreat. It’s different. In the Gelugpa tradition, in our lineage, you do three year retreat. Then you have  to do — there’s actually more foundation practices. One is called the water offerings. You have to offer 100,000 water bowls. You have to make a little statue [Tsa Tsas], in  a mold, 100,000 times. Also you have to do fire puja for Vajradaka. You burn sesame, black sesame seeds, 100,000 times. Then, you do another deity called Samaya Vajra. Another 100,000.

In Gelug tradition, if you are doing, say, Vajrayogini or Yamantaka, three year retreat, you have to eight foundation practices — each of them 100,000. So, actually, in order to do a three-year retreat, it almost takes three years to finish the first, foundations. So, you end up doing a six-year retreat. It’s very auspicious.

If you are a Yogi, or a Nun, or you are retired, then you’ve got time, you know? [Laughs.] Or, you don’t have other commitments, obligations and responsibilities, then, go and do retreat. Six years, whatever.

One of my students, a Mongolian Lama, he did four year retreat in the Gobi desert. He’s the first Mongolian Lama to do three or four year retreat after Communism, after Soviet Union collapsed. Another student is doing a three-year retreat in Australia. Now, he’s finished first year. Two more years to go.

Student Question: “Do you recommend Medicine Buddha or Black Manjushri practice for healing? Or is it good to have both. If you’re healthy should you go for Black Manjushri initiation?” [Black Manjushri is renowned for effectiveness with serious illnesses such as cancer and HIV.]

Answer Zasep Rinpoche

“I think, if you’re healthy at the moment, I would say just practice Medicine Buddha. Generally speaking. For healing, its really good. Medicine Buddha’s good.

Student: “And, do not go for Manjushri initiation?”

Answer Zasep Rinpoche

“I’m not saying don’t take Manjushri initiation. But, you don’t have to do both practices. Unless you have lots of time. [Laughs.] Or, you take initiation and do the practice in the future. When it’s necessary.

Or, especially — healing for others.

You mentioned this morning about healing for others, right? So, I should say a little a bit about healing for others. See, the thing is, Black Manjushri practice, Medicine Buddha practice, Hayagriva practice — all of those are very beneficial for healing for others. And, we should do it for others, right? Especially while we’re healthy, ourselves, then we should do others. If we’re not healthy, how can we do healing for other people? So, it’s really important, now, it’s never too early, to do the healing for others.

What you do is, you either tell the person, ‘I’m doing this healing practice for you, maybe you could to the mantra, we do it together. You can coach and guide — go through the practice. Or, if the person is not sure, not clear, not ready for this kind of mantra and visualization — but, seeking help, right? — then you can do it for the person.

You visualize yourself as Black Manjushri or Medicine Buddha and do the mantra. And visualize light coming from your heart, and going towards the person, descending into his or her body, and giving lots of energy — purifying the sickness. You do the healing. Also, you can do hands-on healing. If you do some kind of healing work, healing modalities — you can do hands-on healing, acupuncture, moxibustion, massage — and then say the mantras, combine together. It can be very beneficial.

Student: “Does the person have to be with you in the room for you to do the healing?

Answer Zasep Rinpoche

“No, no. You don’t have to be in the same room. You can do it from a distance. It would be nice, it’s good, if possible, to be one-to-one, face-to-face — it would be more powerful. But, if that’s not possible, you can still do healing from a distances. Far away, on the other side of the world. With prayers, there’s no distance, right? It works. Doesn’t matter.

We pray for all sentient beings.”

Next, week Zasep Rinpoche responds to a student question on Guru Yoga.

ABOUT VENERABLE ZASEP TULKU RINPOCHE

Rinpoche is popularly known for his approachable teaching style, strong humor and teachings based on a long lineage of great lamas. His own gurus included the most celebrated of Gelug teachers: His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, His Holiness Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche.

Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. He was first invited to teach in Australia by Lama Thubten Yeshe in 1976.

More on Zasep Tulku Rinpoche>>

Gaden for the West Meditation Centres

Australia

• Vajra Ling, Uralla, N.S.W.
• Losang Gyalwa Mandala, Sydney, N.S.W.
• Tenzing Ling Centre, Quamaa, N.S.W.
• Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

• Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
• Gaden Choling, Toronto, Ontario
• Medicine Buddha Centre, Calgary, Alberta
• Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
• Tashi Choling, Nelson, B. C.
• Zuru Ling Society, Vancouver, B.C.

United States

• Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
• TsongKhapa Center, Kalamazoo, Michigan
• Vajrayogini Center, Seattle, Washington

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.

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>>)

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.

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.”

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.”

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.”

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.

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.

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:

1. 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.
2. Next, we place our hands in the mudra of meditative equipoise, to stop our “busy hands.”
3. 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.
4. Shoulders pushed back a bit, but relaxed. We are to be wakeful, yet not rigid.
5. Neck slightly bent forward (which tends to naturally happen when seated with a straight spine).
6. 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.
7. 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.

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.”

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.”

Part 2 Teachings on Mindfulness of Body, healing and dealing with anger>>

For Part 3, “Mindfulness of Feelings” please visit>>

Related: Video Ngondro Series (Foundation Practices) with H.E. Zasep Rinpoche:

Ngondro Video 1: Foundation Practices

Ngondro Video 2: The Truth of Suffering, and a Guided Meditation on Shakyamuni Buddha

Ngondro Video 3: Purifying the Obstacles of Dharma Practice

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.

About Zasep Tulku Rinpoche

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.

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Lama Dr. Shannon Young — Dzogchen Lineage teacher, Doctor of Pharmacy, and loving wife and mother — advocates bringing “Dharma” into daily life. “My teacher has always said that the Pharmacy is my retreat cave,” she explains, referring to her “day job” as a Pharmacist. Lama Young is one of the rising new teachers who blend precious lineage tradition with modern Western culture.

Our previous story focused on the Female Enlightened and female teachers. In our previous story, Female Enlightened Manifestations and Female Teachers and Lamas (story here>>) — which featured five questions for Lama Dr. Shannon Young — she said,

“I think it does matter to have the diversity …  in today’s world. This is why I am very proud that four of the eight lamas that I was authorized with are women.”

At the time, we asked Lama Young  if she would consider answering a few more questions. Kindly, she agreed. [Full biography at the end of this story.]

Full Interview with Lama Dr. Shannon Young

BW: Your teacher Dzogchen Khenpo Choga Rinpoche encouraged you to become a teacher, in part because he believes it’s beneficial to students to receive teachings from people of their own culture. What has been your experience with this? 

SRY: I think his approach is beyond brilliant because it is integrating both the timeless wisdom of a lineage with a unique cultural awareness. We must adapt to a culture while maintaining the realized, wisdom tradition. Ultimately we should be reaching for realized western teachers in the west.

BW: What are some of the differences in receiving teachings from a traditional Rinpoche from Tibet versus a teacher born, raised and authorized in the West?

SRY: I think it has to do with having similar frameworks and references. Of course a realized master is going to have the breadth and depth that even an authorized western teacher won’t. At the same time, having a teacher with a similar background can help bridge the gaps in assimilating the dharma.

BW: You are both a Doctor of Pharmacy and a Dharma Teacher? Do you find you bring your practice into your work? 

SRY: My teacher has always said that the Pharmacy is my retreat cave. He said that for the Dharma to really survive it must work within the daily realities of its practitioners.

So in my work I must bring love, compassion, and wisdom into every moment of thinking and acting. It actually brings a level of meaning to every task. Of course being in a field where you contact humans and their suffering its very powerful.

BW: Where do you teach?

SRY: I usually teach in local Dharma centers. Recently I led a weeklong retreat in Hawaii.

BW: How did you meet your teacher originally? 

SRY: I met him in Boise, Idaho in 2003 during one of his teaching tours.

BW: From your teaching topics, you seem to teach a form of “bringing the Dharma into daily life.” For example, “healthy lifestyle.” Can you elaborate on that a little?

SRY: The true health is really centered on having a stable and compassionate mind. We try to promote health based on moderation.

BW: Some of your teaching topics, such as non-waste economic system and free university education have a feeling of “cause”-oriented teaching: that is, right living, right livelihood and other Buddhist teachings brought into modern context. Do you advocate Dharma activity outside of the practice hall in support of causes such as non-waste economy? (Which lately has been described as “Ecodharma”).

SRY: I think loving, compassionate, and wise people should also bring that into other spheres, such as public policy. But we shouldn’t force our views on others through that policy.

We should help inform and elevate the debate. It’s important to be aware that we don’t become too rigid and controlling in trying to force ideologies together. The dharma should be inclusive and not serve short term political agendas.

BW: Can you elaborate on “non-waste” economic system as a teaching topic?  

SRY: It’s really about intention and having an inclusive long-term perspective. So much of our system is based on driving up consumption and many of our products are needlessly disposable. But it doesn’t stop there. So it’s looking at the thinking that drives this culture and transcending with one that isn’t about short-term gains at the expense of future generations.

BW: Do you bring technology into your teachings? For example, do you blog, use social media (in a Dharma context), use computers in the meditation hall? 

SRY: We are openly embracing platforms that can make the teachings more accessible. We use computers during teachings for taking notes and we also livestream many of our teachings and even use Skype for group teachings.

BW: What do you mean by “healthy lifestyle” as a teaching topic and what do you cover?

SRY: Beyond the obvious areas of plant-based diets, we also talk to the idea of “joyful moderation” which means that we don’t get to strict with certain restrictions—knowing when to have that piece of cake and not feel guilty about it. But the heart of being healthy is valuing this precious human life and taking care of ourselves in order to benefit all beings.

BW: We spoke about the Female Enlightened and women teachers in our last interview (story here>>). Do you find you teach differently to a group of female students, versus a mixed group?

SRY: You could say that the audience does influence the type of teaching, but we try to really focus on the mind and how we can transform our thinking. Of course a large group of one type of audience can influence the discussion, but we are ultimately trying to recognize our true nature.

BW: What is the one thing you hope people will take away from your teaching sessions?

SRY: That we are the heroes of our own lives. We can liberate ourselves from suffering and become Buddha in one life.

From our Previous Interview

BW:  From your perspective as a teacher, are there enough female Buddhist teachers? Does it matter? Why?

I feel that there could always be more female Buddhist role models and teachers. I am grateful for the strong women who have been the trailblazers in the western adoption of Buddhism, but I would like to see more women in leadership positions in traditionally Buddhist countries as well. I think it does matter to have the diversity of leadership in today’s world. This is why I am very proud that four of the eight lamas that I was authorized with are women. Two of us are from the US and the other two are from Asia.

BW: What inspired you to become a teacher?

My teacher is Dzogchen Khenpo Choga Rinpoche. He sincerely believes that the best way you can benefit beings is by teaching them the Dharma and he believes that people of different cultures should be taught by members of their own culture. From my first teachings with him, he was always encouraging every student to aspire to become a teacher.

BW: Do you feel there are enough opportunities for women to become Buddhist teachers? If not, what can be done about it?

I definitely think there could be more, but I also think it depends on the lineage or program. Candidly I think that in my lineage there are plenty of opportunities. But I think in the public sphere, the notion of female Buddhist teachers and Lamas needs to be more widely embraced. Especially in terms of authority.

BW: What do the female Enlightened Deities represent?

Boundless love, compassion, and wisdom will always manifest in various forms in order to benefit beings.

BW: Why are Female manifestations important?

Female manifestations are important as they help transform a practitioners’ mind from narrow, ego-centric notions of self and identity to something more inclusive and powerful. We can then begin to realize our innate love, compassion, and wisdom.

BW: Tara is iconic of the Female Enlightened. What does She represent?

If Bodhicitta is the basis of both the Mahayana and Vajrayana path then the basis of cultivating Bodhicitta is remembering the kindness of a mother. Invoking the blessings, love, and compassion of Tara, being the great Mother, is essential as support for increasing one’s own intention of enlightened wisdom, which is Bodhicitta.

Lama Biography — Venerable Archarya Lama Shiwa Dr. Shannon Young

Venerable Archarya Lama Shiwa, Dr. Shannon Young, Pema Shiwa Tso, is an authorized Lama and Dharma Teacher in the Dzogchen Lineage of Buddhism. Shannon received her Doctor of Pharmacy degree in 2001 and has been a practicing Pharmacist for over 16 years. She first studied with her root teacher His Eminence Dzogchen Khenpo Choga Rinpoche in 2003 and for over 13 years has studied and practiced with Rinpoche while helping establish the Dzogchen Retreat Center, USA. and the Dzogchen Shri Singha Foundation.

Lama Shannon graduated from seven Dzogchen Lineage Internships along with many seasonal retreats. In 2014, Lama Shannon also received an advanced degree of Tantra Practitioner at the first Dzogchen Lineage Internship commencement ceremony at the Dzogchen Retreat Center USA. In the same year, Dzogchen Khenpo Choga Rinpoche authorized Lama Shannon, along with eight other Lamas, as a Venerable Archarya Lama. The Lamas were selected through a dynamic process of divination, prayer, Rinpoche’s 10-year evaluation, and a majority vote of the 2014 Dzogchen Lineage Internship Sangha.

Lama Shannon has taught many students in public teaching events, weekend workshops, and tutoring during Dzogchen Lineage Internships. Following her teacher’s aspirations, Lama Shannon has dedicated her life to practicing and teaching the Dharma, serving as a Director on the the Board of the Dzogchen Shri Singha Foundation, and recently, founding One Path Outreach, a humanitarian aid organization which just completed their second medical mission in remote villages of Tibet.

Lama Shannon  a devoted wife and mother who also helped establish the Dzogchen Children’s Association which supports Dzogchen Sangha parents to integrate a modern daily life that is centered on teaching Dharma and engaging in Dharma activities. Lama Shannon aspires to continue to fulfill her teacher’s aspirations to teach and heal others while establishing a stable Dharma system throughout the world that benefits all beings.

Inset: Tibetan Buddhist Master Dzogchen Khenpo Choga Rinpoche (excerpt from dzogchenlineage.org)

Great Perfection of Wisdom lineage holder Dzogchen Khenpo Choga Rinpoche was born in Tibet, where he began training in Buddhism at the age of five at the Dzogchen Monastery. He has been recognized as the reincarnation of enlightened Tibetan master Gedun Chopel, who is the emanation of Manjushri, the Bodhisattva of the Buddha’s Wisdom. He received the transmissions and teachings of the Sutras, Tantras and Shastras from forty-two Buddhist masters and the complete empowerments and instruction of the Dzogchen Tantras from his root masters Khenchen Padma Tsewang, Drupchen Chatral Chochyab, and Guru Dechen Namdrol.

He studied and taught for ten years at the Dzogchen Shri Singha Five Sciences University the five major sciences of Fine Arts, Medicine, Linguistics, Philosophy, and Buddhism, as well as the five minor sciences of Poetics, Synonymy, Prosody, Drama, and Astrology. For seven years he meditated in the Siltrom Mountain caves in the Holy Dzogchen area of Tibet, under difficult conditions, with little food and only a few tattered clothes. During that time, he recited millions of mantras and was directly granted the blessings of Buddha Shakyamuni, Padmasambhava, Shri Singha, Bodhisattva Manjushri, Avalokiteshvara and Tara. Continuously he studies and practices with diligence, as well as being patient, disciplined, and generous to others. He is always radiating wonderful blessings and healing powers of wisdom to all beings and all elements.

Rinpoche is the thirty-third holder of the Dzogchen lineage, lama of Dzogchen Monastery, a Professor of the Dzogchen Shri Singha University, Spiritual Leader of Dzogchen Shri Singha International, Founder of the Dzogchen Shri Singha Dharma Centers, and Director of Dzogchen Shri Singha International Charitable Organizations. He has written more than thirty books on the five major sciences. He currently teaches Dharma and gives practice training to thousands of students, in more than forty countries around the world.

Previous related stories: Interview with teacher AlejAndro Anastasia, also a student of Dzogchen Khenpo Choga Rinpoche

One Hand Speaks: Dharma Teacher AlejAndro Anastasio Speaks with Buddha Weekly About His Life as an Authorized Vajrayana Teacher, Inspirational Speaker, Martial Artist and One-Handed Superhero

Part 2 Interview: Alejandro Anastasio, Martial Arts and Dharma Teacher, Sees a Special Relationship Between Martial Arts and Buddhism: Dharma in Action

By Lee Kane

“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.”

Lojong literally can translate as “mind training”— lo, mind; jong, training. Lojong is both thought provoking and thought-suspending, as the various meditations took participants from analytical meditation, through to Shunyata emptiness contemplation.

This feature teaching is based on a  special Lojong retreat — attended by the author — that took students deep into their own minds. Venerable Acharya Zasep Tulku Rinpoche, spiritual director of Gaden for the West, led seven separate meditations, each more thought-provoking than the previous. The meditation culminated in a very moving Tonglen healing “giving and taking” practice.

Preliminary Practices (Point One)

The teachings began with the traditional “point one” in Lojong — a teaching on the importance of preliminary practices such as prostrations, taking refuge, Vajrasattva practice, mindfulness meditation, and Guru Yoga. Venerable Zasep Rinpoche  joked, “Doing 100,000 full-body-to-floor prostrations sounds difficult, but it’s very good yoga. You will be very healthy after you finish!” And, of course, it is a remedy for pride and ego.

Each of the seven retreat meditations helped lead to an understanding of the seven important points of Lojong.

Lojong Mind Training

Rinpoche clarified that one of the many purposes of Lojong mind training is to “help us to heal and remove obstacles in our lives. It teaches us to turn these obstacles and challenges into objects of practice.”

He taught that anyone, of any faith system can succeed with Lojong—there is no prerequisite of practicing Buddhism, and clarified this when discussing the preliminary practices. For example, he said, “Taking refuge practice can be refuge in any faith object,” not necessarily the traditional Buddha, Dharma, Sangha refuge—if one is practicing Lojong as a non-Buddhist.

Seven Points of Lojong

The teaching was organized around the seven points of Lojong (see below for the 59 slogans, organized under the seven points, which are the dos and don’ts of Lojong according to the root text):

• Point 1: The preliminaries, which are the basis for dharma practice

• Point 2: The main practice, which is the training in bodhicitta

• Point 3: Transformation of bad circumstances into the way of Enlightenment

• Point 4: Showing the utilization of practice in one’s whole life

• Point 5: Evaluation of mind training

• Point 6: Disciplines of mind training

• Point 7: Guidelines of mind training.

Rinpoche led students through seven meditations to help anchor the mind in the concepts.

For example, in discussing the third point—”Transformation of bad circumstances into the way of Enlightenment” — he explained that “each obstacle is to be seen as an opportunity, rather than a problem.”

He also taught extensively on the importance of staying in the present moment. Problems are past or future. The present moment is not about problems. The problems you believe you had are those experienced in your history—which is now irrelevant to the present. The problems you worry about are part of a hypothetical future—which is not real and not in the present.

To illustrate, he explained with the concept of love. Love in the past is just a memory. It no longer is love. Love in the future is a desire or dream. It is not real. “Love in the present moment is the only true love.”

What is Mind?

Important analytical meditation topics included “What is mind?” and “Where is your mind?? — where Rinpoche challenged students to try to answer both nearly impossible questions. If that wasn’t enough for mental overload, the next session asked us to watch our own minds, mindfully.

Rinpoche’s meditation sessions included “watching the breath”, mindfulness meditation, an intense and challenging analytical session, shunyata emptiness contemplation, and tonglen—giving and taking.

Rinpoche assured students it was safe and beneficial to visualize taking in another’s suffering and giving up some of your own virtues in exchange. It is safe, he explained, to visualize taking in the suffering of a cancer patient, and giving them your own strength in return. In fact, it was a form of self-healing as well.

Tathagatagarbha and Buddha Mind

Rinpoche stressed the concept that mind has no beginning and no end. It never began, and it will never end. He explained the concepts of mind stream, karma and reincarnation and Buddha Mind.

Rinpoche described the different kinds of mind we might experience: indifferent mind, sinking (lazy) mind, virtuous mind, non virtuous mind, and Buddha Nature.

“All beings have Buddha Nature, Tathagatagarbha.” Insects, animals, humans, all have Buddha Nature. Tathagatagarbha, as explained the Sutra of the same name, means that every being can attain Buddhahood—a fundamental understanding in most schools of Mahayana. A key to understanding Buddha Nature is that it requires no cultivation—but rather uncovering or re-discovery.

“An unknown treasure exists under the home of a poor person that must be uncovered through removing obstructive dirt, yielding the treasure that always was there. Just as the treasure already exists and thus requires no further fashioning, so the matrix-of-one-gone-thus [i.e. the tathāgatagarbha], endowed with ultimate buddha qualities, already dwells within each sentient being and needs only to be freed from defilements” —Mountain Doctrine: Tibet’s Fundamental Treatise on Other-Emptiness and the Buddha Matrix, Jeffrey Hopkins, Snow Lion Publications.

Other sutras that teach Tathagatagarbha include Srimaladevi Simhanada Sutra, Mahaparinirvana Sutra, Angulimaliya Sutra, Lankavatara Sutra and Avatamsaka Sutra.

Lojong Root Text

The original Lojong practice is organized around seven points with 59 slogans, which are expanded on in various commentaries by great Buddhist teachers. The slogans are organized around the seven points explained in Rinpoche’s teaching.

Video teachings from Zasep Rilnpoche, from another weekend on Foundation Practices (which is Point One in the Lojong Root Text):

Translations vary, but the basic slogans are:

Point One: The preliminaries, which are the basis for dharma practice

Slogan 1. First, train in the preliminaries

• Maintain an awareness of the preciousness of human life.
• Be aware of the reality that life ends; death comes for everyone; Impermanence.
• Recall that whatever you do, whether virtuous or not, has a result; Karma.
• Contemplate that as long as you are too focused on self-importance and too caught up in thinking about how you are good or bad, you will experience suffering. Obsessing about getting what you want and avoiding what you don’t want does not result in happiness; Ego.

Point Two: The main practice, which is training in bodhicitta.

Sub Point: Absolute Bodhicitta

Slogan 2. Regard all dharmas as dreams; although experiences may seem solid, they are passing memories.

Slogan 3. Examine the nature of unborn awareness.

Slogan 4. Self-liberate even the antidote.

Slogan 5. Rest in the nature of alaya, the essence, the present moment.

Slogan 6. In postmeditation, be a child of illusion.

Sub-Point Relative Bodhicitta

Slogan 7. Sending and taking should be practiced alternately. These two should ride the breath (aka. practice Tonglen).

Slogan 8. Three objects, three poisons, three roots of virtue — The 3 objects are friends, enemies and neutrals. The 3 poisons are craving, aversion and indifference. The 3 roots of virtue are the remedies.

Slogan 9. In all activities, train with slogans.

Slogan 10. Begin the sequence of sending and taking with yourself.

Point Three: Transformation of Bad Circumstances into the Way of Enlightenment

Slogan 11. When the world is filled with evil, transform all mishaps into the path of bodhi.

Slogan 12. Drive all blames into one.

Slogan 13. Be grateful to everyone.

Slogan 14. Seeing confusion as the four kayas is unsurpassable shunyata protection.

The kayas are Dharmakaya, sambhogakaya, nirmanakaya, svabhavikakaya. Thoughts have no birthplace, thoughts are unceasing, thoughts are not solid, and these three characteristics are interconnected. Shunyata can be described as “complete openness.”

Slogan 15. Four practices are the best of methods.

The four practices are: accumulating merit, laying down evil deeds, offering to the dons, and offering to the dharmapalas.

Slogan 16. Whatever you meet unexpectedly, join with meditation.

Point Four: Showing the Utilization of Practice in One’s Whole Life

Slogan 17. Practice the five strengths, the condensed heart instructions.

The 5 strengths are: strong determination, familiarization, the positive seed, reproach, and aspiration.

Slogan 18. The mahayana instruction for ejection of consciousness at death is the five strengths: how you conduct yourself is important. When you are dying practice the 5 strengths.

Point Five: Evaluation of Mind Training

Slogan 19. All dharma agrees at one point — All Buddhist teachings are about lessening the ego, lessening one’s self-absorption.

Slogan 20. Of the two witnesses, hold the principal one — You know yourself better than anyone else knows you

Slogan 21. Always maintain only a joyful mind.

Slogan 22. If you can practice even when distracted, you are well trained.

Point Six: Disciplines of Mind Training

Slogan 23. Always abide by the three basic principles — Dedication to your practice, refraining from outrageous conduct, developing patience.

Slogan 24. Change your attitude, but remain natural.– Reduce ego clinging, but be yourself.

Slogan 25. Don’t talk about injured limbs — Don’t take pleasure contemplating others defects.

Slogan 26. Don’t ponder others — Don’t take pleasure contemplating others weaknesses.

Slogan 27. Work with the greatest defilements first — Work with your greatest obstacles first.

Slogan 28. Abandon any hope of fruition — Don’t get caught up in how you will be in the future, stay in the present moment.

Slogan 29. Abandon poisonous food.

Slogan 30. Don’t be so predictable — Don’t hold grudges.

Slogan 31. Don’t malign others.

Slogan 32. Don’t wait in ambush — Don’t wait for others weaknesses to show to attack them.

Slogan 33. Don’t bring things to a painful point — Don’t humiliate others.

Slogan 34. Don’t transfer the ox’s load to the cow — Take responsibility for yourself.

Slogan 35. Don’t try to be the fastest — Don’t compete with others.

Slogan 36. Don’t act with a twist — Do good deeds without scheming about benefiting yourself.

Slogan 37. Don’t turn gods into demons — Don’t use these slogans or your spirituality to increase your self-absorption

Slogan 38. Don’t seek others’ pain as the limbs of your own happiness.

Point Seven: Guidelines of Mind Training

Slogan 39. All activities should be done with one intention.

Slogan 40. Correct all wrongs with one intention.

Slogan 41. Two activities: one at the beginning, one at the end.

Slogan 42. Whichever of the two occurs, be patient.

Slogan 43. Observe these two, even at the risk of your life.

Slogan 44. Train in the three difficulties.

Slogan 45. Take on the three principal causes: the teacher, the dharma, the sangha.

Slogan 46. Pay heed that the three never wane: gratitude towards one’s teacher, appreciation of the dharma (teachings) and correct conduct.

Slogan 47. Keep the three inseparable: body, speech, and mind.

Slogan 48. Train without bias in all areas. It is crucial always to do this pervasively and wholeheartedly.

Slogan 49. Always meditate on whatever provokes resentment.

Slogan 50. Don’t be swayed by external circumstances.

Slogan 51. This time, practice the main points: others before self, dharma, and awakening compassion.

Slogan 52. Don’t misinterpret.

The six things that may be misinterpreted are patience, yearning, excitement, compassion, priorities and joy.

Slogan 53. Don’t vacillate (in your practice of LoJong).

Slogan 54. Train wholeheartedly.

Slogan 55. Liberate yourself by examining and analyzing: Know your own mind with honesty and fearlessness.

Slogan 56. Don’t wallow in self-pity.

Slogan 57. Don’t be jealous.

Slogan 58. Don’t be frivolous.

Slogan 59. Don’t expect applause.

The event was hosted in Toronto by Gaden Choling Toronto, Medicine Buddha Toronto and Snow Lion Canada with teacher Zasep Tulku Rinpoche and introduced by Theodore Tsaousidis.

About Venerable Zasep Tulku Rinpoche

Rinpoche is the spiritual head of Gaden for the West, and many associated Buddhist Centres in Canada, the United States and Australia, including : Gaden Choling and Gaden Tashi Choling Retreat Centre. He is the author of Tara in the Palm of Your Hand, a precious teaching on the 21 Taras.

Rinpoche is a highly realized and internationally respected teacher of the Gelugpa Buddhism, one of the great Tibetan-born teachers, and the 13th incarnation of Lama Konchog Tenzin of Zuru Monastery. He founded Gaden Relief over twenty-five years ago, to help bring aid and donations to people in need in Mongolia, Tibet and India. Each year, he travels tirelessly around the world, teaching at many dharma centres—and, also bringing healing and aid to people in need.

The Lojong event was hosted in Toronto by Gaden Choling Toronto, Medicine Buddha Toronto and Snow Lion Canada with teacher Zasep Tulku Rinpoche and introduced by Theodore Tsaousidis.

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Meditation is the metaphorical transport vehicle on the journey towards Enlightenment. Mediation is a key practice within the Noble Eightfold Path, specifically: Right Concentration (samma samadhi) and Right Mindfulness (samma sati). But, no one ever said the only way to meditate was in the seated posture. Walking meditation actually teaches us to be in the present moment:

“Each step brings you back to the present moment, which is the only moment in which you can be alive.” — Thich Nhat Han

Thich Nhat Hanh, the great Zen teacher, explained: “Practising walking meditation is to practice meditation while you walk. You walk, and you do it as if you are the happiest person in the world. And, if you can do that, you succeed in walking meditation. Because we don’t set ourselves a goal, or a particular destination, so we don’t have to hurry, because there’s nothing there for us to get. Therefore, walking is not a means. It’s an end, by itself.”

Walking meditation — Ideal for busy people, sleep minds and long-lasting results

Buddha sat under the Bodhi Tree until he was Enlightened. In Buddhism, the word “sit” is virtually synonymous with meditation. However, in our transportation metaphor, you can have many vehicles: sitting, standing, walking, prone, active visualizing, — even sleeping (as we covered in our recent feature on Sleep Yoga>>)

It surprises some Buddhists that Buddha specifically taught the benefits of Walking Meditation in the “Discourse on Walking” (AN 5.29 PTS: A iii 29):

“Monks, there are these five benefits of walking up and down. What five?

One is fit for long journeys; one is fit for striving; one has little disease; that which is eaten, drunk, chewed, tasted, goes through proper digestion; the composure attained by walking up and down is long-lasting.

These, monks, are the five benefits of walking up and down.”

Confusing posture with a type of meditation

Seated meditation is not a type of meditation; it’s only a posture. Mindfulness is a type of meditation; but it can be performed while seated, standing, walking or lying down. Although, in Zen (specifically), Shikantaza is considered a type (it means “just sitting”), generally, most meditation types are exclusive of the posture.

Buddha mentioned walking in more than one sutra. In the Mindfulness Discourse, He famously said:

“Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body. Breathing in, I calm my body. Breathing out, I calm my body.’Moreover, when a practitioner walks, he is aware, ‘I am walking.’” — Discourse on the Four Establishments of Mindfulness

Buddha taught many types — mindfulness, calm abiding, insight, and much more (see list below) — but many Buddhists forget there are also different “postures” within these types. You can meditate on insight or mindfulness while seated in a yogic posture, seated in a chair, standing, lying down, sleeping — or walking. Some meditators, especially on long retreats, will mix up all of the poses. Others settle into just one that works for them — although on a retreat eighteen hours of sitting can be excruciating for people, especially those with arthritis or other health conditions.

Walking meditation is also good for you

“Walking meditation has many of the same benefits as sitting meditation,” explains Yuttadhammo Bhikku (video below.) “In the same way we do in sitting meditation, in walking meditation we try to keep the mind in the present moment.”

For hectic, stress-filled lives, and especially given modern sedentary lives — not enough exercise! — increasingly walking meditation is becoming the favourite “vehicle” or pose for modern meditators. Especially after forty minutes of formal “sitting”, a mindful walk can be a must. Some people, are even making walking meditation their main focus. You can still focus on breath, mindfulness of body or phenomena, calm abiding or insight while engaging in a measured, mindful walk. With a little experience, you can even take along the dog — at least for mindfulness practice.

For hectic, stress-filled lives, and especially given modern sedentary lives — not enough exercise! — increasingly walking meditation is becoming the favourite “vehicle” or pose for modern meditators. Especially after forty minutes of formal “sitting”, a mindful walk can be a must. Some people, are even making walking meditation their main focus. You can still focus on breath, mindfulness of body or phenomena, calm abiding or insight while engaging in a measured, mindful walk. With a little experience, you can even take along the dog — at least for mindfulness practice.

As Buddha Taught: “One is fit for long journeys; one is fit for striving; one has little disease; that which is eaten, drunk, chewed, tasted, goes through proper digestion; the composure attained by walking up and down is long-lasting.”

Yuttadhammo Bhikku explains: “Walking meditation has several benefits that are not found in sitting meditation.” He highlighted health and concentration (a side-benefit of improved health). “The second benefit is that it teaches us patience — because it is something done very slowly, repetitiously. It tests our patience.”

Yuttadhammo Bhikku teaching Walking Meditation:

A Walking Meditation How To

Thich Nhat Han, the Zen master, taught: “You walk, and you do it as if you are the happiest person in the world. And, if you can do that, you succeed in walking meditation. Because we don’t set ourselves a goal, or a particular destination, so we don’t have to hurry, because there’s nothing there for us to get. Therefore, walking is not a means. It’s an end, by itself.”

The simplest method is to adapt the oldest style of formal walking meditation, which has the meditator walking the same path back and forth, very slowly and deliberately. The goal is to be distraction-free and comfortable, walking slowly enough that you’re never out of breath, and on a path family enough that you’re not distracted.

The concept is a good one. The repetitive back and forth removes the “thinking” burden of planning your path, and the “distraction” issue of scenery. This is by no means the only method. Many walking meditation advocates (myself included) prefer to alternate with formal walking on a longer natural path. After all, we’re learning to stay in the present moment. Instead of mindfulness of body, here you can focus on mindfulness of surround phenomenon (passive observation and listening.)

Thich Nhat Hanh, the great Zen Master teaches Walking Meditation:

“Each step you make must make you happy, peaceful and serene,” Thich Nhat Hanh explained. “And each step brings you back to the present moment, which is the only moment in which you can be alive.”

The concept is a good one. The repetitive back and forth removes the “thinking” burden of planning your path, and the “distraction” issue of scenery. This is by no means the only method. Many walking meditation advocates (myself included) prefer to alternate with formal walking on a longer natural path. After all, we’re learning to stay in the present moment, and this can be very powerful if practiced in an environment where the present moment is changing. Simply, being aware is the practice.

For those who want to practice the older “forest-style” walking meditation, the instructions are:

1. Find a straight path (return to it daily) approximately 40 feet long (shorter is okay if you have small back yard), preferably level, with no bumps or obstacles. A wooden path was traditionally used in some temples (see picture) and retreat centres. Alternately, a sandy obstacle-free path in the woods. Avoid mosquitos and other obstacles, unless you wish this to be part of your mindfulness training.
2. Go barefoot, or with light non-distracting shoes/sandals.
3. Focus on your posture as you would in sitting — remain upright but not stiff, good posture but not rigid.
4. Half close your eyes — this is one of the reasons to use the repeating path so that you can move your thoughts within as you would in sitting meditation.
5. As with seated meditation, in formal walking you might use a single mudra, usually hands loosely on top of each other as you would in a seated posture (see images). This is to help prevent weaving and bobbing movements. It is also the mudra of meditative equipoise.
6. As with sitting, you choose your meditation: mindfulness of breath, or mindfulness of phenomenon (around you), or mindfulness of your body (focusing on your muscles as you move), or even analytical meditation.
7. Alternately, if you are Tibetan or Zen oriented, you could hold your Mala in front of your heart and count mantras as you walk (in place of mindfulness practice or breathing practice. This can count (depending on your teacher’s guidance) towards mantra counting retreats if done as formal practice.
8. Now, walk, back and forth, on the short path, but at a very SLOW measured pace. Try not to bob or weave (which can happen when walking quickly). Do not swing the arms as indicated in point 5 above. Your pace should be measured. You should aim for effortless grace. If you have arthritis or a dissability alter your gait to the best comfort zone.
9. When turning at the end of the path, don’t lurch around or swing around like a marching soldier — take short flat step turns in a very deliberate fashion to keep it formal and graceful.
10. Now, lose yourself in the present moment — of the object of your meditation — in the same way as you would for sitting. This can be breath — for example, one breath in for every four steps, and focusing perfectly on your breath going in and out — or mindfulness of phenomenon, where you might learn to listen for every sound around you (insects, birds, twigs cracking), or any meditation your prefer.
11. Alternately, if you have Tibetan sadhana practice memorized, for Vajrayana students you can actually practice Sadhanas with mudras as you walk.
12. Every few steps, check where you mind is. Keep yourself calm, centred and comfortable, but mindful.

Ben Griggs (video below) with some useful tips on walking meditation:

Thich Nhat Hanh — Walking Meditation

Thich Nhat Hanh is famous for his formal walking meditation sessions with students. There are many videos and photos of the great Zen teacher leading dozens of students on a walking session.

“When we practice walking meditation, we arrive in each moment. Our true home is in the present moment. When we enter the present moment deeply, our regrets and sorrows disappear, and we discover life with all its wonders. Breathing in, we say to ourselves, I have arrived. Breathing out, we say, I am home. When we do this we overcome dispersion and dwell peacefully in the present moment, which is the only moment for us to be alive.” — Thich Nhat Hanh

A formal teaching on Simple Mindfulness while walking from Thich Nhat Hanh:

Formal walking meditation according to Sutra

In walking meditation, it is generally taught to be mindful of the six part steps to walking. So, in this case, rather than being mindful of breath, thought, phenomenon, we focus on the movement of our feet. These are taught as:

1. One step: standing
2. Two-part step: lift and place
3. Three-part step: lift, move, place
4. four-part step: lay-up, lift, move, place
5. Five-part step: lay up lift, move, lower place
6. Six-part step: lay-up, lift, move, lower, touch, place.

The goal is to make walking very precise, almost robotic in repetitive motion, but very graceful.

Watch this video for an excellent explanation and demonstration:

NOTES

[1] “Cankama Sutta: Walking” (AN 5.29), translated from the Pali by Aggacitta Bhikkhu & Kumara Bhikkhu. Access to Insight (Legacy Edition), 2 November 2013.

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Singha Namdrol Rinpoche’s charm is his down-to-earth style of teaching — very evident in the short video Experience Buddhism, below. Although short, the video contains profound insights:

“Our practice is not so much about faith. It’s not so much about prayer…The purpose of practice is to bring out the divinity in us.”

Singha Namdrol Rinpoche is popular, in part, because he is an engaging teacher in both English and Mandarin Chinese. Recognized as a Tulku, Namdrol Rinpoche studied with teachers from Theravada, Mahayana and Tibetan Buddhist traditions. He was a lay Yogi at Kopan Monastery in Nepal for many years. Today, he is the spiritual director at Thekchen Choling temple in Singapore.

For more video teachings from Rinpoche, visit the Thekchen Choling YouTube Channel>>

Transcript of Video

“Buddhism emphasizes and lays it very foundations on equanimity. There is no difference between god and human and animal, rich person, poor person — everybody is fundamentally the same. That is the core teaching of Buddhism.”

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Anger is, unquestionably, the largest obstacle to Buddhist practice — and the most destructive — particularly in anger-prone modern times. Anger suppressed is unhealthy. Anger expressed inappropriately is dangerous. Zasep Rinpoche explains how in Buddhism there are “antidotes” to anger which are not only psychologically sound, they also bring peace and enhance our practice of compassion and Bodhichitta.

In our “Ask the teacher” advice series with the teachers, a student asked Ven. Zasep Rinpoche:

“How do I deal with my anger. Sometimes it consumes me and hurts others.”

In a concise, five-minute teaching, Rinpoche gives advice for this student, appropriate to anyone, and practices that help with our anger. The video ends with a wonderful Bodhichitta chant from amazing vocalist Yoko Dharma — not to be missed!

Full teaching video and mantra chanting here [Transcript below of the teaching.]:

Note

Yoko Dharma’s brilliant vocalization of Refuge in “the Three Jewels and the Four Immeasurables”  is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>> 

Teaching transcript of Venerable Zasep Tulku Rinpoche’s answer

“Anger is destructive mind. A person is angry, to himself or herself, or angry to others.

The nature of the anger is very unpleasant, uncomfortable, painful, restless, destructive. It hurts inside of you. It feels like your heart and your organs in your body are somehow heated up, and burning. Your blood in the body is running faster, going up to the head.

Some people when they get angry — their eyes are red, and their hands are shaking, and the voice changes. You know, you see the body language is changing — and it looks ugly! It looks unpleasant. So, anger is a very unpleasant thing! It makes other people uncomfortable.

Health issues from anger

Some people when they get angry — their eyes are red, and their hands are shaking, and the voice changes. You know, you see the body language is changing — and it looks ugly! It looks unpleasant. So, anger is a very unpleasant thing! It makes other people uncomfortable. It doesn’t look cool.

Anger actually destroys inner peace, destroys love, destroys compassion. Anger destroys virtues. Anger destroys ones own Dharma practice (if it’s not dedicated to the benefit of all sentient beings.)

According to medicine — traditional [Tibetan] medicine — says that anger weakens your heart. People who have lots of anger, most likely, they could have a heart attack [according to Tibetan traditional medicine]. [In Tibetan medicince] people who have lots of sorrow — it weakens your lungs.

Three steps: How do we deal with anger?

Now, how do we deal with anger? First thing, you have to recognize your anger. If you don’t recognize your anger, then you can’t deal with it. You have to acknowledge it. You have to say to yourself, “I am angry. I feel I am angry. I am angry. I have anger issues. Here, again, I am suffering from anger.”  You have to acknowledge it first.

The Buddha said, “First you must acknowledge whatever delusion is in you: anger, attachment or ignorance.” Those are the three main delusions. First, you acknowledge.

Then, the second step is you experience. Well, once you acknowledge it, you can experience. You can feel it.

The third step, you have to deal with that anger, then let it go.

So, how do deal with anger?

The mindful breathing antidote method

The method is first, you say “I’m angry, then, you focus your mind on the breath. You do anapranasatti. Do breathing meditation. That helps you to calm down. You take off, or release, the pressure from your heart. Do more breathing meditation.

Breathe in, out, in long, out long. Do, say, ten-minute breathing meditation. That would be good. Or twenty minutes, maybe.

If anger suddenly happens, say you’re on the subway or bus, or your workplace — we don’t have time to sit. What you do, is just have a little break. A two-minute break. Or, go for a walk. Or, just keep silent, and you feel your heart, and you do a little bit of breathing. A couple of minutes. Just breath in, out. That will help you to calm down. Take away the pressure.

Antidote for anger: Metta — love and compassion

Then, after that, you can do different kinds of practice. The antidote for anger, which is love. Ultimately, the antidote for anger is love and compassion.

It is hard to do meditation on love and compassion (Metta) when you are angry. First thing, it’s better to do breathing meditation. Then, do meditation on loving kindness.

When you become angry, you should see the effect of your anger. See what this anger is doing to you. This anger is destroying my inner peace. Think about the disadvantages of anger. I already mentioned them before, the disadvantages of anger. Right? Burning in your heart. And being uncomfortable, and so on and so forth. Think about all the disadvantages of anger. Then, you decide you don’t want to be angry anymore — and instead, you want to practice love.

If you are angry with yourself, instead you should practice love to yourself. Try to take care of yourself. Say to yourself, I want to learn how to love myself. And then, also, I would like to practice loving-kindness for others. Then, meditate on Bodhichitta.

We have extensive teachings on these meditations on loving kindness. Love and kindness. Metta and Karuna. Bodhichitta, in the Buddhist tradition.

So, as I said, the antidote for anger is love and Bodhichitta. Imagine,

“Everyone deserves love. Everyone wants love.”

Deep inside, everyone wants love. We want love, and we want to be loved. Therefore, I would like to practice loving-kindness.”

“Refuge” (in Tibetan) and Four Immeasurables Mantras: Chanting from Yoko Dharma

The teaching is followed by wonderful chanting by the amazing musical talent of Yoko Dharma, first chanting in Tibetan the Refuge in the Three Jewels (three times) (which should begin any meditation or practice) and then the singing the Four Immeasurables:

Sanggye Choedang Tshogkyi Chogname La

I take Refuge in the Buddha, the Dharma and the Supreme Sangha.

Jangchub Bardu Dagni Kyabsu Chi

Until I attain Enlightenment.

Daggi Jinsog Gyipeai Soenam Kyi

By the merit, I accumulate from practising generosity and the other perfections,

Drola Phenchir Sanggye Drub Par Shog

May I attain Enlightenment in order to benefit all living beings.

Namu Guru Byah

May all beings have happiness and its causes

Namo Buddha Ya

May all beings be freed from suffering and its causes

Namo Dharma Ya

May all beings constantly dwell in joy transcending sorrow

Namo Sangha Ya

May all beings dwell in equal love for those both close and distant.

ABOUT VENERABLE ZASEP TULKU RINPOCHE

Rinpoche is popularly known for his approachable teaching style, strong humor and teachings based on a long lineage of great lamas. His own gurus included the most celebrated of Gelug teachers: His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, His Holiness Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche.

Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. He was first invited to teach in Australia by Lama Thubten Yeshe in 1976.

More on Zasep Tulku Rinpoche>>

Gaden for the West Meditation Centres

Australia

• Vajra Ling, Uralla, N.S.W.
• Losang Gyalwa Mandala, Sydney, N.S.W.
• Tenzing Ling Centre, Quamaa, N.S.W.
• Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

• Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
• Gaden Choling, Toronto, Ontario
• Medicine Buddha Centre, Calgary, Alberta
• Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
• Tashi Choling, Nelson, B. C.
• Zuru Ling Society, Vancouver, B.C.

United States

• Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
• TsongKhapa Center, Kalamazoo, Michigan
• Vajrayogini Center, Seattle, Washington

Note

Yoko Dharma’s brilliant vocalization of “The Refuge in the Three Jewels and The Four Immeasurables” is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>> 

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Who, or what is Tara that she can show us that Enlightenment is in the palm of our hand? Tara is without a doubt the most beloved female deity in Tibetan Buddhism, revered for her swiftness in helping those who rely on her.

She has been described as a Buddha for our modern age, a sublime personification of compassion and wisdom in female form at a time when sorrow and suffering seem to be increasing everywhere. Of all the Buddhas, Tara is the most accessible.

To explain who she is, what she is, and how she can show us the way to Enlightenment is to write of many things, of Western ideas about Buddhism and the Buddha, of Buddha Nature, of the spiritual path, of ideas about “reality” and of the place of faith in a world of rationalism and scientism, for all of these situate Tara and her practice. [Full teaching continues below.]

A 5000-word teaching excerpt from

Tara in the Palm of Your Hand

Used with permission of the author

Acharya Zasep Tulku Rinpoche

Spiritual Director of Gaden for the West

Note: Pictures, captions for pictures and the choice of pull out quotes is an editorial liberty. The book does not, for example, contain these highlighted pullouts. The book does contain numerous illustrations of the 21 Taras, but not the images contained in this feature. For more information on the book, see Amazon information page>>

What is Buddhism?

To begin, let us look at the question, what is Buddhism? Many people erroneously think that Buddhism is a religion similar to Christianity, Judaism, or Hinduism that worships a supreme being or supreme beings who are separate from humankind. But Buddhism is very different from such theistic religions, be they monotheistic or polytheistic. While some aspects of Buddhism, such as the existence of holy texts, sacred places, temples, an ordained Sangha, established rituals and a rigorous ethical code, may make it appear similar to a religion, it is more accurately described as a way of life that is based on teachings of the historical Buddha, who lived sometime between the sixth and fourth centuries BCE.

Buddhists do not worship the Buddha in the way that Christians worship God, as a supreme being with the power to grant them salvation or send them to eternal damnation. We do not attain Buddhahood or Enlightenment through divine grace; we attain it through persevering with practices that give us insight into our minds and the nature of reality. No one can become God, but by putting the Buddha’s teaching into practice, we can all become Buddhas. Attaining Buddhahood is the ultimate do-it-yourself project.

We begin the journey towards Enlightenment by going for refuge; we are seeking shelter from the endless cycle of birth, death, and rebirth that is Samsara. We take refuge in the Three Jewels, which are Buddha, Dharma, and Sangha. When we take refuge in the Buddha, we are not taking refuge in the historical Buddha as a god-like figure, but as an exemplar of great compassion and wisdom; we are also taking refuge in the Buddha within us, in our own natural potential to become enlightened. The Dharma is the teachings that tell us how to realize that potential; we take refuge in the Dharma as the path. We take refuge in the Sangha as the community that helps us as we make our spiritual journey. The taking of refuge in the Three Jewels is in no way akin to the rite of Baptism in the Christian Church: we are not “born again.” Rather, taking refuge is more like a signal that we are ready to begin the work we must do with our minds in order to realize our own Buddha Nature.

Just as they do not understand that Buddhism is not a religion but a way of life, many people in the West do not understand who or what the Buddha is. They think the Buddha was just a man, born in India around 2500 years ago, who became a great teacher. While this is true, there is more: the historical Buddha is a man who became awake to the true nature of reality and who taught others how to do the same. Buddha is actually a Sanskrit word meaning awakened or developed; the Tibetan equivalent is sang-gyey; sang means awakened and gyey means developed. Sang refers to awakening the consciousness or mind to see the true nature of reality; gyey refers to developing all the potential of our mind. Thus Buddha, sang-gyey, means the fully developed or awakened mind.

What is it to have an awakened mind? Just as when we wake from sleep to see the world around us, its sights, its sounds, its smells, so when we have awakened our minds, we see the true nature of reality. We see that nothing exists inherently; we see that everything is part of an endless web of interdependence and interconnection. We experience oneness.

Buddha Nature

Many people also erroneously think that the historical Buddha is the only Buddha; but according to Tibetan Buddhism, there are millions of Buddhas. As I have stated above, every sentient being can become enlightened. Indeed, Buddhahood is already within our mind, our consciousness.

The teachings of Mahayana Buddhism say that every sentient being has Buddha Nature, Tathagatagharba.

There are two kinds of Buddha Nature: primordial or natural, and changing, where our ordinary deluded mind transforms into the mind of a Buddha. The analogy of a river has been used to explain this: in one sense, just as a river is always the same river, we all have primordial Buddha Nature; in another sense, just as the water in that river is constantly changing, so can we change our present deluded mind into that of Buddha.

At present, our delusions obscure our Buddha Nature. Dharma practice, which helps us overcome afflictive emotions and develop positive states of mind, enables us to fully realize our Buddha Nature.

If we follow the path of Dharma, living in accordance with good moral principles, always being mindful and compassionate, then gradually our mind transforms into that of a Buddha. We become who and what we already are, primordially speaking. From this point of view, the subject of this book, the Buddha known as Arya Tara, is no different from us.

Tara is our idea of ourselves as a compassionate liberator become manifest. At the ultimate or Dharmakaya level, there is no difference between ourselves and Tara.

Her story, which I will tell in the next chapter, is that of an ordinary sentient being who practised with dedication and devotion until she achieved Enlightenment for the benefit of all sentient beings. By following her path, by doing as she did, we too can transform our ordinary mind into a mind of Enlightenment. We can actually become Tara.

As Tara did, we develop the potential of our minds to attain full Enlightenment through meditation. Meditation is a process of focusing our mind on a virtuous object. The object can be external to us, such as a flower or an image of a Buddha, or it can be internal, such as our mind or our sense of self-identity. Objects of meditation do not have to be beautiful, like sunsets, flowers, or Buddha images. In fact, any object can be utilized as an object of meditation, even one we normally think of as ugly or disgusting.

There is a story about Asanga, a great Buddhist teacher from the fourth century CE who founded the Yogacara or Mind Only School of Tibetan Buddhism. He attained a realization of loving kindness through having a maggot as his object of meditation. For 12 years Asanga had been doing a solitary meditation retreat on Buddha Maitreya, the Buddha of Loving Kindness. Though Asanga devoutly wished to see Maitreya, Maitreya had not appeared to him. Asanga was ready to give up. With a heavy heart, he left his retreat. As he was walking along the road, he saw a dying dog being eaten by maggots; he was filled with compassion for the dog, and cut off a piece of his own flesh to feed it.

Then he decided to further ease the dog’s suffering by removing the maggots. But he suddenly had a realization: the maggots were sentient beings too, no different from the dog; there was no inherent difference between the dog and the maggots because all sentient beings have Buddha Nature. Both were worthy of compassion.

Initially, Asanga had been going to use his fingers to pluck the maggots from the dog, but now he was afraid he would hurt the maggots if he did that. So he decided to use his tongue. Kneeling by the dog, he bent his head down, ready to do what would seem to the ordinary person to be a completely repugnant act. As he bent his head towards the maggots, the dog and maggots suddenly disappeared; in their place was Maitreya. He told Asanga that the compassion Asanga had felt for both the dog and the maggots had so purified his Karma that he could now see him, Maitreya.

Karma is a Sanskrit word meaning action. It is sometimes spoken of as the law of cause and effect. The law of Karma says that our actions give rise to our experiences; virtuous actions ripen as happiness, nonvirtuous actions ripen as suffering. If we have a lot of negative Karma, it can be difficult for us to have spiritual realizations until we have purified it.

The story of Asanga illustrates how, because all sentient beings have Buddha Nature, everything, even a maggot, can become the cause and condition of Dharma realizations.

The idea of all sentient beings having Buddha Nature is foreign to much conventional Western thinking. In the West, we think and act as if there is a hierarchy of being, with humans on the top and non-human beings in progressively inferior ranks below. We think we humans are superior beings who have dominion over the natural world by divine right. We have established a hierarchy of worthiness in which a human is better than a dog and a dog is better than a maggot. However, as soon as we begin to accept that all sentient beings have Buddha Nature, we go about our lives differently; we are less quick to do harm, and more inspired to be kind. Through avoiding nonvirtuous actions and cultivating positive states of mind, we will make progress on the spiritual path.

Dependent Arising and Shunyata

The first teaching that the Buddha gave after he attained Enlightenment was on what are called the Four Noble Truths.

The four truths are: one, the truth of suffering; two, the cause of suffering; three, “true cessations,” or the possibility of going beyond suffering by eliminating its cause; and four, the true path, which is the path of Dharma.

Surely no one would deny the first truth that suffering exists: there is the obvious physical suffering of sickness, infirmity, and death, and there are the more subtle torments of endless dissatisfaction arising from a futile quest for lasting pleasure. Suffering has myriad forms, but, according to Buddha’s teaching, all suffering has the same root cause. The root cause of all suffering is our self-cherishing mind, which arises from our self-grasping, our deluded notion that we – and all other phenomena – exist inherently. But what is inherent existence? The term means that phenomena exist in their own right, independent of our perception, conceptualization, and categorization. If we believe in inherent existence, we believe that every phenomenon has some unalterable, unchanging essence. Mistaken though this belief in inherent existence is, it is a belief to which we have clung since beginningless time. The belief makes us feel separate from other sentient beings and leads us to act without compassion and wisdom to protect what we think of as our inherently existing selves. Self-grasping gives rise to egocentricity and selfishness. The belief in inherent existence is fundamental ignorance; it is the root delusion from which all our negative emotions arise.

But surely, we might argue, it is quite obvious that phenomena are real. And Buddhism might say, yes, they are, but not in the way we typically think of the realness of things.

The teachings of the Madhyamaka school of Tibetan Buddhism, which I espouse, are not solipsistic: they do not say that phenomena have no existence. Rather, the teachings exist as dependent-arising phenomena. This means they arise from causes, conditions, concepts.

As an illustration of this dependent arising, we can think of all the forces that have given rise to our body as it is at the present moment: our genetic inheritance, the places we have lived, the foods we have eaten, the exercise we have done, the health care to which we have access – all are factors. Even cultural concepts of bodily beauty and ugliness, strength and weakness, are part of the web of causes and conditions for the phenomenon we call our body. Our minds likewise lack inherent existence – the values and beliefs we hold, our stock of knowledge – depend on the culture in which we were raised, the ideas to which we have been exposed, and many other causes and conditions. Each phenomenon is part of a web of being with every other phenomenon. No phenomenon exists that is not dependent upon and related to another.

The essential interdependence and interrelatedness of all phenomena is dependent arising; the lack of inherent existence of all phenomena is Shunyata or emptiness. Dependent arising and Shunyata are inseparable qualities – you can’t have one without the other – but they are not the same; rather they exist relationally and simultaneously with each other. We speak of two truths in one, conventional truth and ultimate truth. Dependent arising is conventional truth, meaning all phenomena have causes and conditions. Shunyata is ultimate truth, meaning all phenomena are empty of inherent existence; through repeated meditation practice on the wisdom realizing Shunyata, we attain a direct realization of the inseparability of the two truths, conventional and ultimate: we experience that whatever arises dependently is also empty of inherent existence, and that whatever is empty of inherent existence also arises dependently.

In the Heart Sutra, which is also known as the Essence of the Perfection of Wisdom Sutra, Shariputra, one of the chief disciples of the Buddha, asks “How should a son or daughter of the lineage  train who wishes to engage in the profound perfection of wisdom?”

Avalokiteshvara, the Buddha of Compassion, replies, “Form is empty, emptiness is form. Emptiness is not other than form; form also is not other than emptiness. Likewise, feeling, discrimination, compositional factors and consciousness are empty. Shariputra, like this, all phenomena are empty, having no characteristics.”

In other words, the phenomenal world is empty of inherent existence and every phenomenon is a dependent arising. When we experience a direct realization of Shunyata and dependent arising, we discover that our bodies, our minds, our selves are empty of inherent existence and arise co-dependently from moment to moment.

The Spiritual Path

The purpose of spiritual practice is to relieve suffering, initially our own, and then that of others. We begin by having compassion for ourselves, for our own suffering, for if we cannot help ourselves, how can we help others? The Buddha said, “Be gentle to yourself.” Once we develop compassion for ourselves, we begin to feel compassion for others, much as Asanga did with the maggots. Our heart opens, and we see and feel how we are all interconnected and interdependent. We could say that opening the heart in this way, to embrace all sentient beings, to experience oneness, is the essential practice of Buddhism.

In Tibetan Buddhism there are three paths, Hinayana, Mahayana, and Vajrayana. The motivation of a practitioner determines whether he or she is on the Hinayana or Mahayana path. Vajrayana is actually a division of Mahayana. A practitioner who wishes to achieve liberation from Samsara for him- or herself alone is on the Hinayana path. The wish is for Nirvana (nyang-day in Tibetan), which literally means a state beyond sorrow. The Hinayana path emphasizes right conduct. On the other hand, with the Mahayana path, the goal of meditation is to attain the mind of Enlightenment, to transform ourselves into a Buddha so that we can free all sentient beings trapped in the endless cycle of suffering that is Samsara. Right conduct remains important but other factors also come into play. In Tibetan Buddhism, this aspiration to attain the mind of Enlightenment can be accomplished in different ways. Within the higher sutra tradition of the Mahayana, the practitioner trains his or her mind in the three principal stages of the path, Renunciation, Bodhichitta, and the correct view of Shunyata, with the intent of becoming a Bodhisattva, one who works tirelessly for the benefit of others. In the Mahayana, sutra practices like Lamrim and Lojong are an essential foundation to Vajrayana, and are integrated with its esoteric practices. Vajrayana provides a method, that of deity yoga, for attaining Enlightenment in one lifetime and is known as the quick path. Through the faithful practice of deity yoga, we can quickly realize our own Buddha Nature. Using prayers, mantra recitation and visualizations, we transform our ordinary deluded mind into that of the deity. Traditionally, a practitioner must receive an initiation into the secret practice of deity yoga before he or she can begin to practise. However, although Tara is a tantric deity, and belongs to the Vajrayana, she is accessible to all.

There are four levels of Tantric practice. The Tara practices in this book are Kriya Yoga (Action Tantra), which is the lowest and most approachable level of tantric practice. Unique to the Gelug tradition, there is also the Anuttarayogatantra practice of Chittimani Tara, through which practice it is possible to gain Enlightenment in this very lifetime. I will be publishing a commentary on this practice at a later date.

The Power of Faith

Many Westerners have a difficult time believing that Buddhas like Tara are real. They say, “Granted, the historical Buddha may have existed, but there is no scientific proof that these other Buddhas exist. They are mere figments of the imagination.” At most, they will allow that Buddhas are projections of the mind. They may even think that Tibetan Buddhists are ignorant or backward to believe Buddhas are real. However, Buddhas exist in the same way that all phenomena exist, not inherently, but as dependent-related phenomena, arising from causes and conditions, name, parts, and imputation by mind. For Tibetan Buddhists and those who truly understand Shunyata and dependent arising, reality has room for Buddhas and other manifestations of spiritual energy. For them, Buddhas are always present; no place exists where there is no Buddha.

Indeed, even in the West, it is commonly acknowledged that if we believe something to be true, it is true for us. The mind is such a powerful instrument that faith can bring worlds into being. Faith expands reality.

Thus, if we believe that our mind can be transformed into a Buddha mind, if we practise deity yoga, and visualize Buddhas coming and going, then this is really going to happen. Our mind will bring Buddhas into reality. Lama Thubten Yeshe used to say, if we think about eating chocolate, then we are eating chocolate in our mind. If we think about becoming a Buddha strongly enough, then our mind becomes a Buddha mind. If you meditate on Tara with faith, the practice works. Slowly, surely, you become Tara. But faith is absolutely essential.

There is a story in the Lamrim, the Graduated Path to Enlightenment, about the power of faith. It was a time of famine in India, and many people were dying. An old woman went to her Guru and asked how she could stay alive. He told her to eat stones, and gave her a mantra to make the stones edible. The woman recited the mantra with great faith, and ate the stones. Her son, who was a monk, began to worry about his mother, and went home from his monastery to see her. He was amazed to find her well. When he asked her the secret, she told him the mantra she had been reciting. The son realized that his mother had not been reciting the mantra accurately, and gave her the correct mantra. However, the old woman lost faith in the power of her mantra, and neither it nor the correct mantra would work anymore. It is not the words themselves that give mantras their power; it is the faith with which the words are recited.

Another story, again about an old woman and her son, also speaks to the importance of faith. A man was about to make a pilgrimage to see some relics of Buddha; his old mother, who was very devout, asked him to bring back one of Buddha’s teeth. The man promised, and then promptly forgot. As he was returning home from his pilgrimage, he remembered his promise about the Buddha’s tooth. What to do? He quickly found an old dog’s tooth, and wrapped it in silk. When he arrived home, he gave the dog’s tooth to his mother, telling her it was the Buddha’s tooth. His delighted mother put the tooth on her shrine, and began doing prostrations to it. To the man’s amazement, the tooth began emanating light, just as a genuine relic might. The woman’s deep faith had brought about this miraculous event.

So many people in the West think that having a strong faith like the two old women in the above stories is a sign of ignorance, a mark of stupidity. Yet these same people are more than willing to put their unquestioning faith in science, believing what scientists tell them even if what they are told must be taken on faith. They say, “Scientists say it is so; therefore, it must be true.” They say, “There is scientific proof of this or that,” only to find out some years later that the ‘proof’ has been discredited.

Buddha, on the other hand, said “Don’t believe everything I say just because I am Buddha.” He encouraged intelligent questioning because he knew that if his teachings were put into practice, they would prove true; and indeed, over the past 2500 years, the efficacy of Dharma practice has been proven again and again.

The secret to doing the Tara practice successfully is simple: do not ask if Tara is real – just have faith that she is, and act accordingly. When you have faith that Tara is real, you will receive profound blessings, blessings that come ultimately not from somewhere or something outside yourself, but from your own compassion and wisdom, from your own Buddha Nature being actualized.

The Benefits of the Tara Practice

Belief in Tara as a fully enlightened being, daily recitation of her mantra, and faithful practice of one or more of her sadhanas will bring enormous benefits to the serious practitioner. The Tara practice has both temporal and ultimate benefits.

1. Temporal benefits

In our world today, we face many environmental and social problems such as global warming, pollution, the extinction of animal and plant species, scarcity of water, poverty, overpopulation, malnutrition and violence. Most people in the world do not have access to clean water, adequate and nutritious food, or basic healthcare. Education is denied to many. Women especially are oppressed in many parts of the world. Even in a developed country like Canada, people have many problems. They are stressed out from working too hard or from not being able to find work. Many develop stress-related health problems, or have addictions. Mental illness is said to affect one person in four in Canada. No doubt the same is true for other developed countries. How can the Tara practice possibly be of help? The short answer is that it works because it transforms our mind; in so doing, it helps us be the change that we want to see in the world. The Tara practice empowers us to act for positive change wisely and compassionately.

I have been teaching Dharma in the West for more than 35 years. In this time, I have seen many unhappy people. I have seen well-educated people who give the appearance of having successful lives but who are guilt-ridden, and suffer from low self-esteem and lack of self-confidence. I have met people with graduate degrees and impressive professional qualifications who nonetheless feel lacking in worth; they are often chronically depressed. The Tara practice is extremely powerful for generating good self-esteem and self-confidence through encouraging the development of divine pride, the belief in one’s potential to be Tara. The Tara practice is also helpful for people who were not loved as children, and who need to feel a mother’s love. Doing the Tara practice will help overcome childhood trauma, neglect, abuse, rejection and abandonment. Tara is the mother of all the Buddhas. When you practise Tara you become closer to her, and can feel her motherly love; you feel you are well-loved and nurtured by the most beautiful mother of all Buddhas. If Tara is good enough to be mother of all Buddhas, then she can certainly become a great mother for you, taking you into her loving care.

The practice of Tara brings other benefits. It is said in the prayer of the benefits of reciting the twenty-one praises to Tara, which I discuss in chapter 5, that those who wish for a child will attain a child. This benefit can be understood on different levels, mundane and spiritual. I have a wonderful story about how it happened at the mundane level. I have two students, a married couple, who desperately wanted a child, but who were having no luck conceiving. I prayed to Tara for them, and gave them a Tara initiation. I asked them to recite 100,000 Tara mantras. They had not even finished saying the mantras when the woman got pregnant; now they a have wonderful son. They are so grateful to Tara.

Another student, who lived in Canada, was very successful in her chosen profession, but was a little lonely for a life companion. This student was very devoted to Tara, and an extremely faithful practitioner. I advised her to ask Tara to help her meet someone. Sometime later, I was about to travel to Australia to give teachings to my downunder students; my Canadian student had a very strong feeling she should accompany me there. In Australia, she met and fell in love with one of my long-time Australian students who was also hoping for a life companion. The two got married, and now live in Canada. They are very grateful to Tara for blessing them with so much happiness.

I myself have had many experiences of the power of Tara, starting from when I was a boy in Tibet. When I was six or so, my grandmother and I, along with an attendant, were riding on a mountain path. Suddenly we came across a mother bear with three cubs. She turned on us as if to attack. My grandmother quickly recited Tara’s mantra. Instantly the bear turned her back on us and ambled off, following her three cubs, which were gambolling away. Just to be on the safe side, my grandmother continued reciting Tara’s mantra all afternoon.

Another time, while living in Toronto, I had parked my car, which had a picture of Tara in it, next to an apartment building. While I was away doing my errand, a concrete balcony on the building collapsed, crushing the two cars next to mine, but leaving mine intact, albeit dusty.

Yet another time, I was flying over Alaska’s Kodiak Islands en route to Asia. There was a lot of turbulence, so much, in fact, that people were screaming and praying. I visualized Tara and recited her mantra; the turbulence stopped, just like that.

Even more recently, when I was in Mongolia doing a 108-spring Chod retreat with three students of mine, I again experienced the power of Tara. During this retreat, we moved each day to a different site along the Kherlen River in northern Mongolia. We meditated and slept in yurts (circular Mongolian tents), which we had to set up and take down on a daily basis. One afternoon, just after we had set up, a fierce hailstorm arose; though it lasted only ten minutes, it was so powerful and destructive that it destroyed 15 yurts in the valley. I was alone inside the yurt we were using for meditation. The yurt was very small, maybe ten feet in diameter, and the storm almost blew it away.

I held onto the door frame, hoping the yurt would not collapse on me. My intuition told me to say Tara’s mantra; I prayed that she would keep the yurt from collapsing. The hailstones were so large, the size of quails’ eggs, that they bruised my hands. My students, who were outside, were covered with bruises from the hailstones. But thanks to Tara, the yurt remained standing. Later, the story of the Lama who saved the tent from collapsing spread among the Mongolian nomads. I became quite famous in the valley.

2. Ultimate benefits

The ultimate goal of Tara practice is to become a Buddha for the benefit of all sentient beings. Tara, like almost all other female Buddhas, is the embodiment of the enlightened wisdom of the Buddhas; other powerful female Buddhas like Vajrayogini, Kurukulle, Sarasvati, Machig Labdron, and Palden Lhamo are in fact different aspects of Tara. Green Tara is the most common Tara, but there are many, many forms of Tara. The twenty-one Taras celebrated in the twenty-one praises to Tara include Green Tara and twenty other Taras of different colours, each with her own special divine attributes and qualities.

Anyone can pray to Tara, even people who are not Buddhists. However, if you take refuge in Buddha, Dharma and Sangha, take a Tara initiation, and regularly practise a Tara sadhana, your prayers will be more beneficial. This book is a step in the right direction: through reading it attentively, you will get a deeper understanding of the meaning of Tara, and learn how to do the practices of the twenty-one Taras. You will in truth have Enlightenment in the palm of your hand.

Synopsis of Book

The above excerpt was a very thorough introductory teaching — literally the introduction to the book. The balance of the book contains amazing stories of Tara, a complete commentary on the 21 Taras in the Surya Gupta tradition, and the actual sadhanas, mantras and visualizations for each of the 21 Taras.

Description from the Amazon.com page:

Arya Tara is a fully enlightened being, a female Buddha, to whom Tibetan Buddhists are deeply devoted and on whom they rely for protection and inspiration. Tara has been described as the first feminist, who, according to one of the stories of her origin, having been told by her spiritual advisors to take rebirth as a man, vowed always to take rebirth as a woman. Her practice is, however, equally suitable for women and men. Tara has many manifestations, the best known of which are the twentyone Taras celebrated in the ancient prayer of the twenty-one praises to Tara. The praises pay homage to Tara’s enlightened activity, and the way she skillfully removes both outer and inner obstacles to spiritual attainment. Through daily recitation of the praises and a regular Tara sadhana practice, it is possible to develop an increasingly profound experience of the transformative energy of Tara and to become her ourselves. This guide, which is based on traditional texts, helps make Tara and her practice readily accessible to Westerners. The sadhanas of the twentyone Taras included in the guide are according to the Mahasiddha Surya Gupta tradition. Buddha Weekly Review: “For Tibetan Buddhists, Tara is probably the most popular meditational deity, and there are certainly many books on Tara the savior, the mother, the compassionate action of the Buddhas — beloved by millions of Buddhists. Without question, this tight, yet wonderfully detailed book stands apart, not only because it covers a unique Buddhist teaching — an ancient teaching that should be preserved — but because the author, His Eminence Zasep Rinpoche, engages the reader as if they were his students. “Venerable H.E. Zasep Tulku Rinpoche’s purpose was to preserve the teachings in a specific lineage, the Surya Gupta teachings and practice of the 21 Taras. It should be a complicated subject, particularly with all the very rich visualizations — must more detailed than other 21 Tara practices — but somehow Rinpoche manages to make everything clear, concise and complete in 164 pages. Original line drawings of each of the very richly detailed Taras make it easier, but it is the teachings that make this book a must buy for any Tibetan Buddhist who is devoted to Tara practice. “Rinpoche’s skill in simplifying, without “talking down” to students is legendary, cultivated through decades of teaching in Australia, US, and Canada.” From the Introduction: “Who, or what, is Tara that she can show us that Enlightenment is in the palm of our hand? Tara is without a doubt the most beloved female deity in Tibetan Buddhism, revered for her swiftness in helping those who rely on her. She has been described as a Buddha for our modern age, a sublime personification of compassion and wisdom in female form at a time when sorrow and suffering seem to be increasing everywhere. Of all the Buddhas, Tara is the most accessible. To explain who she is, what she is, and how she can show us the way to Enlightenment is to write of many things, of Western ideas about Buddhism and the Buddha, of Buddha Nature, of the spiritual path, of ideas about “reality” and of the place of faith in a world of rationalism and scientism, for all of these situate Tara and her practice… “… We do not attain Buddhahood or Enlightenment through divine grace; we attain it through persevering with practices that give us insight into our minds and the nature of reality. No one can become God, but by putting the Buddha’s teaching into practice, we can all become Buddhas. Attaining Buddhahood is the ultimate do-it-yourself project… “… every sentient being can become enlightened. Indeed, Buddhahood is already within our mind, our consciousness. The teachings of Mahayana Buddhism say that every sentient being has Buddha Nature, Tathagatagharba… “… As Tara did, we develop the potential of our minds to attain full Enlightenment through meditation. Meditation is a process of focusing our mind on a virtuous object.”

Info on Book

• Paperback: 176 pages
• Publisher: Wind Horse Press (January 3, 2013)
• Language: English
• ISBN-10: 0992055407
• ISBN-13: 978-0992055400
• Product Dimensions: 6 x 0.4 x 9 inches

Author Bio

The Venerable Acharya Zasep Tulku Rinpoche, a highly realized and internationally respected teacher of Gelugpa Buddhism, was born in Tibet in the province of Kham in 1948. He is currently spiritual head for Gaden for the West, with meditation centres in Canada, U.S. and Australia.

Zasep Tulku Rinpoche was recognized as the 13th incarnation of Lama Konchog Tenzin of Zuru Monastery. In 1959, during the Chinese invasion, he escaped from Tibet and continued his education for sixteen years in India under the tutelage of many of the greatest teachers of Mahayana Buddhism. In 1975, Zasep Rinpoche left India to study in Thailand where he joined the monks of a forest monastery. For eighteen months he studied and practiced with them. He then traveled to Australia and translated for Tibetan speaking Lamas for a number of years.

Since 1976 he has taught western Dharma students in Australia, Canada, and the United States and has developed Dharma centres in each of these countries. Rinpoche regularly visits these centres and offers extensive teachings, initiations and retreats which his many students enthusiastically attend. Zasep Rinpoche now resides in Nelson, BC, close to the Gaden for the West retreat centre (Gaden Tashi Choling Retreat).

In 1999, Rinpoche and his students created the Gaden for the West umbrella organization to more effectively support and nourish the study of Gelugpa Tibetan Buddhism in the West. He supports a number of Buddhist projects in Tibet, Mongolia and India through the non-profit society Gaden Relief.

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Guru Rinpoche’s teachings to the Lady Tsogyal are as clear and wonderful today as they were centuries ago. Reading the recorded words of the Lotus Born Padmasambhava is almost like sitting at the feet of the great Guru Buddha.

Om Ah Hum Vajra Guru Padma Siddhi Hum

Guru Rinpoche and Yeshe Tsogyal were living examples of the Guru-Student relationship; and also the relationship between Guru and Yidam. One of the most concise, and stimulating exchanges is their session regarding Yidam, Guru and how to choose and practice yidams — including a discussion on many timely issues modern Buddhists still struggle with, such as: one yidam versus many, peaceful yidam versus wrathful, and why wrathful deities trample on noble beings (such as Brahma.)

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The Lotus Born, Padmasambhava — as teacher — and the Dakini Yeshe Tosgyal — here, as student — share timeless wisdoms that remain clear and “modern”, absent of the arcane. One reason Vajrayana is known as the “lightening path” (a literal translation of Vajra Yana) is this special teaching guru-student relationship that is participatory and practice-oriented.

By engaging in daily, concise, clear, meaningful — and guided — practice, our progress towards Enlightenment should be exponentially faster — when compared to a student who self-learns through quiet meditation alone.

The sessions between Master Padma, the Lotus-Born, and Yeshe Tosgyal, here excerpted from Dakini Teachings [1], show this intimate and fruitful relationship at its best.

Nowhere is this more obvious than in a famous session between the teacher and his consort, speaking about the role of “guru” and “yidam.” All the questions, below, were asked by Lady Tsogyal:

Which is more important, the master or the yidam deity?

The master replied: Do not regard the master and the yidam as different, because it is the master who introduces the yidam deity to you. By always  generating the master at the crown of your head you will be blessed and your obstacles will be cleared away. If you regard the master and yidam as being different in quality or importance you are holding misconceptions.

Why is it important to practice the yidam deity?

The master replied: It is essential to practice a yidam deity because through that you will attain siddhis, your obstacles will be removed, you will obtain powers, receive blessings, and give rise to realization. Since all these qualities result from practicing the yidam deity, then without the yidam deity you will just be an ordinary person. By practicing the yidam deity you attain the siddhis, so the yidam deity is essential.

When practicing a yidam deity, how should we meditate and practice in order to attain accomplishment?

The master replied: Since means and knowledge are to practice the spontaneously present body, speech, and mind through the method of yoga sadhana, they will be accomplished no matter how you carry out the sadhana aspects endowed with body, speech, and mind. They will be accomplished when the sadhana and recitation are practiced in a sufficient amount.

How should we approach the sugata yidam deity?

The master replied: Realize that you and the yidam deity are not two and that there is no yidam deity apart from yourself. You approach the yidam deity when you realize that your nature is the state of nonarising dharmakaya.

Which yidam deity is better to practice, a peaceful or a wrathful one?

The master replied: Since means and knowledge are practicing the spontaneously present body, speech, and mind through the method of yoga sadhana, all the countless sugatas, peaceful and wrathful, chief figures and retinues, manifest in accordance with those to be tamed in whichever way is necessary — as peaceful and wrathful, chief figures and retinues.

But as they are all of one taste in the state of dharmakaya, each person can practice whichever yidam he feels inclined toward.

If we practice one yidam deity, will that be the same as practicing all the sugatas?

The master replied: The body, speech, and mind of all deities are manifested by the three kayas in accordance with the perception of those to be tamed. In fact, no matter how they appear, if you practice one you will be practising them all. If you accomplish one you will have accomplished them all.

Is there any fault in practicing one yidam deity and then practicing another?

The master replied: Although the sugatas manifest as various kinds of families and forms, out of skillful means to tame beings, they are in actuality inseparable, the state of equality.

If you were to practice all the Buddhas with this realization of their inseparability, your merit would be most eminent. But if you were to do so while regarding the yidam deities as having different qualities which should be either accepted or rejected, you would be immeasurably obscured.

It is inappropraite to regard the yidams as good or bad, and to accept or reject them. If you do not regard them like that, it will be excellent no matter how many you practice.

Through performing the approach to one Tathagata, will we accomplish the mind of all sugatas?

The master replied: By practicing with a vast view and remaining in the innate nature, you will attain stability in a yidam deity. When you complete the recitation, you will accomplish the activities of all the victorious ones without exception by simply commencing them.

NOTES

[1] Excerpt from Padmasambhava Guru Rinpoche. Dakini Teachings (p. 104). Rangjung Yeshe Publications. Kindle Edition.