Crystal Mirror

INTRODUCTION

This is the first issue of a new periodical of the Tibetan Nyingmapa Meditation Center of Berkeley, California. We have therefore tried to include the background of the center, its present activities, and future plans. We hope that this publication will serve as a means of communication between the Center and the community and as a source of information for those interested in Tibetan Buddhism and Tibetan culture. In future issues we plan to include a series of articles on the most famous gurus, siddhas, and pandits of Tibet and India.

CRYSTAL MIRROR

Copyright

®

T.N.M.C.

Tibetan Nyingmapa Meditation Center Berkeley, California

Dharma Publishing P.O. BOX 4060 Berkeley, California

Dharma Press Berkeley, California PRINTED IN U.S.A.

Foreward In the face of wide-spread disillusionment and discontent, more and more people are turning to the ancient religions and spiritual disciplines of the East for remedies or alternatives. Vajrayana Buddhism has always proved extraordinarily powerful in dealing with the problem of human suffering, and we believe that this will hold just as true for the West as it has for centuries in Tibet. If, in publishing this periodical, we can convey some indication of this utility, and at the same time forestall reactions and approaches to it which, however understandable, are inappropriate, we will be very happy. In particular, the contemporary espousal and use made of various Eastern systems reveals a great deal of indiscriminate mixing of them which cannot, in the long run, be very productive, and a tendency to accept interpretations which, though optimistic, are very superficial. Extracting spiritual insights, such as "We are all Buddhas" and isolating them from the practice and experience from Which they derive, only inspires complacency; similarly, learned discussions of the nature, virtues, and limitations of a Bodhisattva or adv~mc'ed Yogi can all too easily amount to idle day-dreams ... theory should not be substituted for, or divorced from, first-hand experience. Choosing one discipline and seeing it through to its end is mgre likely to produce profound results than lightheartedly selecting elements from several different traditions. It is to emphasize these two points that we have presented a moderately detailed description of the Vajrayana and Nyingmapa origins and tradition, and have stressed the value of hard work in our practices. The Dharma is highly prized and revered because of its efficacy. The Nyingmapa Center is dedicated to continuing its work and making it accessible while cautioning that it cannot be modified to suit personal convenience or indifferently prusued without thereby being rendered impotent to bestow its great benefits.

Please note that tnere appear in, this issue different spellings of the names of the various personages, places and technical terms. Some spellings are Sanskrit, some are transliterated Tibetan, and some are the English pronuciation of the Tibetan. Since at times scholastic exactness is required and at others utility is more appropriate, we have not been totally consistent. Therefore the different spellings should not be thought of as referring to different personages, places or terms. For example, one may find kLong-chen-pa or Long-chen-pa; rNying-ma or Nyingma and so forth.

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CONTENTS

Introduction Foreward A Letter from His Holiness Dudjom Rinpoche TarthangTulku, Rinpoche

1

The Three Yanas

2

The Development of Tibetan Buddhism

5

Guru Padmasambhava

17

Folio 1: The Nyingmapa Lineage

19

Long-Chen-Pa

29

Absolute Perfection/ H. V. Guenther

31 39

Patul Rinpoche's Counsels Calm and Clear/ Mervin Hanson Folio II: The Gurus of Tarthang Tulku

44 45

Nyingma in the West/ Mervin Hanson

51

Buddhism in a Scientific Culture

55

Center Activities

59

Meditation

73

Vigor

77

Excerpt from a Lecture

74

Dharma Publishing

79

A Buddhist Spiritual Center in Berkeley: An Appeal

81

Song of Samsara/ Ron Davidson

85

Suggested Reading

87

Unless otherwise specified, the articles herein contained were composed by Tarthang Tulku and edited by various students.

VII

HIS HOLINESS DUDJOM RINPOCHE

Madhav Nikun;f P. 0. Kalimpong. Distt: Dar;teeling. West Bengal. INDIA. Date

15th June, 1971.

May my blessing be with the members of the Nyingmapa Meditation Center," that all those who practice the Dharm~ may attain success. The pure teachings of the Lord Buddha were passed on with great care from master to disciple in India. In the eighth century these esoteric teachings. were transplanted intact to the people of Tib.et. These same teachings have been maintained up to the present time in an unbroken lineage, a clear channel of spiritual knowledge. Now, especially in this era of darkness and distress, it becomes increasingly clear that all of our worldly pursuits will never provide the answers which we seek. The real cause of our problem is unawareness of the reality of the mind's true nature. Selfish attatchment to the wrong views of desire, animosity and ignorance gives rise to a perpetual state of dissatisfaction. The ob;fects of desire appear as a rainbow which the childishly fascinated mind tries in vain to capture. As the mind moves, so does the rainbow never reaching satisfaction. The final result of the Lord Buddha's teachings is the attainment of complete satisfaction, fulfillment and release from the great individual bandages which beset us, The crucial point of the Va;trayana is to transmute all aspects of our own situation into a. heavenly understanding of the mind's true nature. Therefore the Va;frayana is the unique possessor of the essence of Lord Buddha's teachings, including all nine lesser paths and containing the most skillfull and direct of all practices, the meditational development of the mind. In this time of short life, with strong ever-shifting currents of change·and great difficulties all around us we have great need for this Va;trayana. All other teachings are like streams which eventually empty into the vastness and depth of the all inclusive Vajrayana.· It is only through this highest vehicle, which contains the final and esoteric teaching of the Lord Buddha, transmitted through his manifestation in the great Guru Padmasambhava, that we may attain complete liberation from the bandages

of Samsara in one lifetime. Now the subtle beauty and power of the direct lineage teachings is being planted in the West, fulfilling Padmasambhava's prophesy that the Vajrayana would bloom throughout the world. May all difficulties inner, outer and secret be transformed into the grace of Vajrayana. May my blessing, through my spiritual representative, Tarthang Tulku, rest with all sentient beings in the Western Hemisphere. May the Buddhas, Great Bodhisattvas and all the Dharma-palas empower this blessing, that all beings who earnestly practice the Dharma quickly attain full realization, enlightenment and long and happy lives. May these blessings prevail!

Jig Dral Yeshe Dorjee His Holiness Dudjom Rinpoche Supreme Guru of the Nyingmapa

TARTHANG TULKU, RINPOCHE

High in the mountains of the Amye rMachen region in the ancient province of Golok in east Tibet near Kham and Amdo, Tarthang Tulku Rinpoche was born to the royal family of Gellek. His father was a reincarnate Lama, who ha{l renounced political rule to follow a religious life. At an early age, Rinpoche was recognized to be one of the thirty reincarnate Lamas of Tarthang Monastery. He began his religious training at seven under the guidance of his guru. In the philosophical but practical tradition of Lamas Mi Pham and Long-chen-pa, Rinpoche was taught fun-

damental Buddhist philosophy, scripture, language, and music. A crucial thirteen year period of strenuous, intensely difficult r:neditational and scholastic practices began when he was bnly fourteen. This critical stage in Tarthang Rinpoche's training included months of solitary meditation and extensive scholastic work. During those thirteen years, Rinpoche studied with about twenty-three renowned Nyingma Lamas, and Kagyu, Sakya, and Gelug masters. From these mas.ters he received training and initiations in the three yogas-Maha-, Anu-, and Ati-; he thoroughly studied and practiced the sixty-three volumes of the Rin-chen-ter-dzod, containing the essence of Tantric practices; and, throughout, vigorously researched, meditated, and performed sadhana practices. In 1959 Rinpoche journeyed to Sikkim where he continued his studies with his Root Guru, Khentze Rinpoche, one of the most famous and important masters of this century. He received extensive esoteric teachings and Vajrayana meditation practices. Upon the death of his guru, he traveled to India. His Holiness the Dalai Lama requested that each of the four schools send a Lama to transmit the Tibetan preservations of lost Sanskrit manuscripts to Indian scholars at Sanskrit University in Benares. His Holiness Dud-jom Rinpoche, the greatly respected leader of the Nyingmas, selected Tarthang Tulku to represent the Nyingma sect. He served as a professor of Buddhist philosophy at the university for six and a half years. Despite the many financial and other difficulties involved, Rinpoche established the Dharma Press, authored three books, ·and published twenty important volumes of Tibetan Buddhist texts to insure their preservation. Knowing that the Tibetan Buddhist tradition and culture faced possible extinction, he encouraged young monks to continue in their practices and organized projects (such as the printing of books) that would help preserve this ancient culture. In 1964 he acted as a representative for the Dalai Lama at the World Religions' Conference at Mysore. In hopes of fulfilling the wish of his Guru-to bring understanding of Tibetan Buddhism to the West-Rinpoche traveled through Europe and America. On arriyal in Berkeley in 1969 he established the Tibetan Nyingmapa Meditation Center. Here he teaches his students the fundamentals of Buddhist practice and philosophy. The master-disciple relationship is central to the transmission of a tradition. With the guidance of Rinpoche, the Nyingma tradition and practices can be preserved and transmitted in the West.

1

THE THREE YANAS

Thousands of years ago the Lord Buddha, at the Deer Park near Benares, first turned the Wheel of the Dharma, which revolved like the blazing sun across the heavens and which still reverberates down through t~e ages. He expounded the Four Noble Truths, the Six Perfections and the antidotes to ignorance, desire, attachment, and the actions that create suffering. Because inen are of varying dispositions and different levels of spiritual development, the Buddha, out of his infinite compassion , taught the Dharma to each of His disciples according to their intellectual devel.opment and comprehension . Thus there come down to us various and divergent traditions of what the Buddha taught. To some disciples, the Lord proclaimed the Hinayana and the perfection of the Arhat. To others, whose spiritual comprehension was greater, He expounded the royal road of the Mahayana. But to those disciples who were fully matured, He revealed the Vajrayana or Adamantine Way. The doctrines of the Hinayana and Mahayana are elaborated in the Sutras; th()se of the Vajrayana in the Tantras. But both are the authoritative word of t he Buddha. At the council convened after the Lord's Parin irvana, His personal attendant Ananda recited from memory the Sutras, which were written down only

2

centuries afterward. The Tantras, the majority of which were revealed to the Great Bodhisattva Vajrapani, were handed down secretly by oral tradition from master to disciple for a thousand years before being committed to writing. It is thus that the written texts of the Tantras appear much later than those of the Sutras. Those who enter upon the Hinayana seek the perfection of the Arhat. Arhat means "he who has slain his enemies" which are the k/esas or defilements which is the outer layer covering the mind, consisting of all one's negative emotions and selfish impulses. The Arhat is one who has attained realization of the doctrine of Anatman, the unreality and non-substantiality of the Ego or self concept. This is atma-sunyata. Through strenuous renunciation and ascetic discipline the disciple, through innumerable lives, succeeds in cutting off and utterly annihilating all feeling, emotion, and impulse, attaining ultimately the Nirvana of the perfect Arhat. Those who enter upon the path of the Mahayana ar$ called Bodhisattvas. Their training requires countless lives of intense striving and deliberate effort to nurture, cultivate, and mature the Six Perfections of giving, moral conduct, vigor, patience, meditation, and wisdom. Through the perfection of wisdom the Bodhisattva attains realization of the unreality and nonsubstantiality of all thought processes (dharmas) and phenomenal existence. This is dharma-sunyata, and its realization removes the deeper and more inaccessible layer consistin-g of intellectual delusions and metaphysical fictions covering the mind, At the outset of his spiritual training, the Bodhisattva proclaims his Great Vow: that he will strive with all his will and effort for Enlightenment, but shall postpone his final attainment of Nirvana, in order to aid, comfort, and rescue all sentient beings who still remain entrapped in the bondage of Samsara. The Bodhisattva equally embraces compassionate meritorious activity and perfect intellectual insight. While by means of the Mahayana innumerable lives are required for the attainment of perfection, those who enter upon the path of the Vajrayana may attain Enlightenment in this very life in this very body. The Vajrayana is the short path directly up the steep face of the mountain, and for this reason is more dangerous and difficult. The Tantras and secret mantras of the Vajrayana are esoteric and are given only to the initiated, because at this present stage of human evolution, the Kali Yuga, individuals have not spiritually matured and will misconstrue the teachings, or even worse, abuse them for selfish purposes in the form of black magic.

3

THE DEVELOPMENT OF TIBETAN BUDDHISM

This article will serve as a brief introduction for future discussions of Padmasambhava, the history of Tibet in general, and the Nyingma lineage in particular.

Tibet was destined to become one of the greatest Buddhist cultures ever to develop. It was to be the receptacle for the unfolding of Vajrayana, the last major vehicle 1 formed from Lord Buddha's teaching. The high elevation of the Himalayas created an atmosphere of calm and quiet. Within that isolation enforced by Nature, the mind tended naturally to be more peaceful, able to concentrate and think more clearly, without distraction or disturbance. Such are the perfect conditions or environment for the practice of meditation. Yet, in the 6th Century B.C., the time of Sakyamuni, Tibet was little more than a desolate expanse of snow-covered mountains. Very gradually a civilization began to form. As it slowly advanced, a lineage of kings was established to act as leaders for the people. Eventually, in about the 7th Century, Tibet ascended to a place of prominence among the Asian powers. When Srong-btsan-gam-po, the thirty-second Tibetan king, assumed the throne in A.D. 629, his country maintained considerable influence in many parts of Asia. Buddhism thrived in many Eastern nations, and Tibet's expansion into its neighboring countries provided a very natural exposure to the Buddhist tradition and culture. As a reincarnation of Avalokitesvara, the Lord of Boundless Compassion, Srong-btsan-gam-po was well empowered to introduce and provide the foundation for Buddhism in Tibet. He knew the importance of a firm basis in moral discipline and formulated ten moral principles and sixteen rules of public conduct for his people. These closely resembled the fundamental precepts of Buddhist philosophy and practice as Lord Buddha established them centuries earlier in India. Srong-btsan-gam-po recognized the value of strong ties with countries already established in Buddhism. To facilitate close relations with China and Nepal, he married a Chinese and a Nepalese princess, they being reincarnations of the green and the white Tara (the embodiment of Sunyata, 1Usually there are three major "yanas"-vehicles or paths-noted in discussions on Buddhism: Hinayana, Mahayana, and Vajrayana. In this connection the reader may refer to the previous article, The Three Yanas.

5

TARA

the Mother of all Buddhas) . Each princess brought a sacred image of Lord Buddha with her to Tibet. These greatly treasured statues, made with many precious metals and gems, possess the qualities of the Wish-Fulfilling Gem. Their arrival inspired the building of the first temples in Tibet. Some texts of Buddhist scriptures were also brought at this time, but no written form of the Tibetan language yet existed. Consequently, the king sent his minister, Ton-mi-sam-bho-ta, and sixteen Tibetan students to India to study the language and literature of the Dharma. After many years of intense and pervasive study, Ton-mi-sam-bho-ta, the only survivor of this mission 2 returned to Tibet. There he composed a script and eight volumes of grammar and orthography suitable for Tibetan. The Tibetan language is very precise. Ton-mi-sam-bho-ta, in addition to maintaining a close relationship to spoken Tibetan while adhering to the structure of Sanskrit, created many new words especially for Dharma translations . These words preserve the distinction between ordinary and higher levels and are very powerful. These characteristics enhance the precision and purity of Tibetan translations of Buddhist texts. •From the time when Buddhism was first established in Tibet , many journeys to and from India were undertaken by masters and students. Many died enroute or during their studies in India, because of the hardship it entailed. The contrast between the climate of Tibet and India is very great, and the terrain is both rigorous and treacherous.

6

Srong-btsan-gam-po taught a few select students the ways of Avalokitesvara and built one hundred and eight monasteries, and over one thousand stupds. Despite his many efforts, however, Buddhism remained largely confined to Lhasa, or central Tibet. This was the result of frequent and numerous hindrances, such as the Bon tradition, which is still associated with sh-amanistic practices and sorcery and was a significant obstruction to the spread of Buddhism. Not until the reign of Srong-btsan-gam-po's grandson, Tri-song-deutsan (742-804), did Buddhism spread throuQhout Tibet. His efforts, too, were met with many disruptions. Under his rule, the strength of the Bon opposition became manifest. But the king, a reincarnation of Manjushri, the Lord of Limitless Wisdom, persisted. He succeeded in bringing many noted pandits from India, including the Mahapanditas Shantirakshita and Vimalamitra,.and the great Guru Padmasambhava. Shantirakshita was the first of these to arrive. When his efforts to spread the Dharma were successfully countered by the various forces opposing Buddhism, he advised Tri-song-deu-tsan to send for the supreme Siddha Padmasambhava, who was renowned for his incomparable scholarship and psychic power throughout the Three Realms 3 • Knowing that his country needed this Enlightened master to kindle the Dharma-flame, the king immediately dispatched messengers, laden with gold, as offerings to the Vajra Guru. Padmasambhava, meanwhile, fully aware of their mission, met the expedition in a region now known as Nepal. He knew he would journey with these couriers back to Tibet, conquer interferring powers, and plant the Vajrayana in Tibet. But, he questioned the messengers as if to assertain their purpose, before revealing himself as the one they sought. When offered the gold sent by the king, Padmasambhava flung it in the ten directions as offerings to the Dharma. The messengers were greatly alarmed by this gesture. They began to doubt the wisdom of this man who so casually threw away their country's fortune. Aware of their concern, Padmasambhava bade them hold out their robes and he miraculously filled them with gold 4 • 3These realms are the Desire Realm, the Form Realm, and the Formless Realm. He is the manifestation of the past, present and future Buddhas. 4 The phenomena alluded to or described in writings about esoteric masters are sometimes difficult for readers to relate to. Their doubt often arouses one of the most

7

SAMYE The Lotus Born Master cut through the evil action interrupting the progress of Buddhism in Tibet. He transformed the demonic and negative forces to the ways of the Dharma. Some were made Dharma protectors, some were given vows, others were insured the chance to attain Enlightenment. In thus converting the darkness to light, Padmasambhava cleared the way for the development of Vajrayana. Padmasambhava had twenty-five very great disciples. Each was a supreme Siddha, renowned for a particular psychic power. Among these many disciples were Ye-she Tso-gyal (the embodiment of learning) , Tridangerous obscurations to the Dharma, the tendency to make judgments about the higher levels. Judgments are obstructive to spiritual advancement because they close the mind and heart to levels beyond the present understanding of the individual. Struggling with in the limitations our rationalism and senses impose, we exhaust our· minds without result. The Buddha once told his disciple Ananda that judgments have no value. With the vision of ·a master, who perceives the many levels of Truth , there ceases to be any need to make things relative to ourselves.

8

song-deu-tsan, and Vairotsana. He taught his disciples the nature of the Kali Yuga and the kinds of instructions and practices to give at particular times, making many accurate predictions about the coming ages. Some of his teachings were hidden, and for all instructions, he taught the means of initiation. In 787 A.D. he had Samye monastery built. When he blessed the images and pictures inside the temple they came alive. Padmasambhava is still accessible to people today. He assumes many manifestations to help those of this age. The climactic triumph of Buddhism in Tibet was around the year A.D. 747. Through the patronage of Tri-song-deu-tsan and the spiritual guidance of Guru Padmasambhava, Shantirakshita, Vimilamitra and others, Buddhism developed rapidly. Many of the philosophical and ethical practices of the major Buddhist teachings of that time were translated by Shantfrakshita, whose lineage included both schools, Madhyamika and Yogachara. Padmasambhava and Vimilamitra. and many others taught the higher esoteric teaching of Mantrayana. Tibet's great Lot-sa-was (translators). together with the Indian pandits invited by the king, tqmslated the major Buddhist texts.' Before these masters of language and Buddhism even attempted to translate the original scriptures into Tibetan, they thoroughly studied Sanskrit and Tibetan, received initiation and, also, practiced the esoteric teachings contained within Tantra translations. When the translating began, each aspect of its transcription was conferred upon to insure its purity. Many of the original manuscripts are not available today and modern scholars often refer to these Tibetan translations, especially those of the Vajrayana esoteric Tantras to clarify their own translations. In Vajrayana these are considered among the most precise translations ever rendered of Lord Buddha's teachings. In the Ninth Century, Ralpachen (Tri-song-deu-tsan), who ruled from A.D. 815-836, invited a few Buddhist pandits to Tibet. These scholars worked with the Tibetan Lot-sa-was to standardize the terms used for translating Buddhist concepts from Sanskrit. Th~y compiled the first dictionary, which was indispensable for· translating Buddhist works. Ralpachen, a reincarnation of Vajrapani, the Lord of Power, also established the first monastic taxation by decreeing that every seven households were to provide for the needs of one monk. But in A.D. 836, Lang-dar-rna, Ralpachen's irreligious older brother who was by-passed for the throne, had his younger brother assassinated. 9

His was a reign of terror that threatened the destruction of Tibetan Buddhism. Fortunately, the unbroken lineage of masters entrusted with the transmission of the esoteric teachings managed to preserve the 'Kama by disguising themselves as ordinary laymen and continuing to dispense their teachings. The 'Kama forms the main body of the teachings transmitted orally by Padmasambhava, Vimilamitra, Vairotsana and others. This is the formalized, practical codification of the Tantras. Some of the 'Kama Tantras were given specifically for future times. These were concealed by Padmasambhava5 to be rediscovered at the intended time. The continuing revelation of Tantras afforded by these "hidden treasures" or gTerma are very important. Their rediscovery by gTer-stons (Term a masters) releases· an invaluable force at crucial times-times when the light of these teachings is especially needed to cut through the darkness of ignorance, gTerma and 'Kama are both based on the Tantras; Both must be transmitted through method to be understood. Method fncludes 1) instruction, which is essential to understanding, 2) system or tradition, through which the instruction is given, and 3) experience. Compounded practically, these three elements of method are the Sadhanas.

gTerma proliferation began in about the Tenth Century and flourished during the Fourteenth, Fifteenth, and Sixteenth Centuries. Under the auspices of the gTer-stons, these rediscoveries continue to this day. Until about the middle of the Eleventh Century, there were no sectarian differentiations in Tibet. Confusion concerning the authenticity and historical placement of Terma, and disputes about the methods of their transmission were the elements largely responsible for the formation of the various sects. l.t was at this time that the term Nying-ma-pa arose to designate the original lineage established by Padmasambhava, Shantirakshita, Vimilamitra, and Vairotsana-a lineage that is still unbroken. Literally the term means the "Ancient Ones." Nyingma cannot truly be called a sect, because it represents the undisrupted, o.riginal lineage of Tibetan Buddhism and serves as a fountainhead for all the lineages which blossomed from the origina~ esoteric teachings. Although the various •The value of gTerma is indisputable, but the concept of what it is, how it is, and where it is, is not easy to explain. The difference in the English and Tibetan language is in itself an obstacle. gTer is in eighteen different categories, primarily in terms of the subject (the "what") and where it comes from. The Tibetan names for the gTer revelation indicate which or what qualities characterize its emergence.

10

schools disagree about many facets of philosophy and method, they regard each other, as they do all religions, with the deepest respect. "The persecution of the Doctrine" under Lang-dar-rna's reign had disrupted the development of Buddhism in Tibet. Although the original lineage of masters and the teachings still remained in their original purity, Tibet needed a period of active revival and propagation of the Dharma. Fearing the degeneration of previous teachings, new translations were compiled by many great Tibetan and Indian scholars. Among these translators was Rin-chen-bzang-po. Rin-chen-bzang-po (958-1051) had studied Sanskrit and the Buddhist doctrine for many years in .India. When Atisa came to Tibet in 1042, he visited the Toling monastery where Rin-chen-bzang-po was abbot. It was in Toling that Atisa and his disciples revised these new Tibetan translations to clarify confusing or elusive points. He wrote a Sanskrit work there called Bodhipathapradipa, (The Lamp That Shows the Path to Enlightenment). Atisa was disturbed by reports that Buddhist practices were being corrupted by the system of Lamas and other factor's. To investigate their validity, he decided to visit the great Lama Kun-mKhyen-Rong-zom-Choskyi-bzang-po, one of the most famous Lamas in the Nyingma lineage. Chosbzang, in addition to being a great scholar and lot-sa-wa in the Tibetan tradition, was a renowned Mahapandita. His Tantric- commentaries on Mahayoga and Anuyoga and his commentaries on some sutras are still available and include some .of the most important for understanding Nyingma thought. As soon as they met, Atisa6 recognized Rong-zom-Choskyi-bzang-po as a reincarnation of his guru, Nag-po-pa. Atisa was amazed at Tibet's great treasury of Tantras. In all his many travels throughout India, he had never seen such a collection of Tantras and commentaries. It was so vast, so complex, so thorough that it was almost overpowering. Atisa's teachings lead to the foundation of the Ka-dampa School. This school has one of the most practical approaches to becoming a Bodhisattva. The Ka-dam-pa's study and practice six doctrines, which include the Bodhicaryavatara, the Sutras, and monastic rules and ethics. Their approach emphasizes a gradual, step by step progression. •1n his autobiography, Atisa refers. to his previous incarnation as Lama Dri-ma-med-paypal, who was Padmasambhava. He was one of Padmasambhava's reincarnations, which means that through him, Guru Rinpoche gave his blessing to all sentient beings.

11

Marpa-lotsa, a young contemporary of Rin-chen-bzang-po, prepared yet another set of translati<;>ns, which later formed the basis for the Kargyudpa. A successful scholar in his years of study in India, he translated most of the esoteric Tantras. He studied with many great masters in India, but his root guru was the great Siddha, Naropa. Marpa once met Atisa while on his way to India. Atisa urged him to return to Tibet with him, but Marpa had been instructed by Naropa to come to India three times so he refused. A sect is not truly formed until it establishes monasteries, a lineage, and its particular doctrinal approach. One of Marpa's most successful disciples, Milarepa, attained Enlightenment through his constant yogic practices. But it is not until Gampopa, Milarepa's disciple and another of Padmasambhava's reincarnations, that the monastic system, rules, and ethics of the Kargyud evolved. Gampopa did a great deal toward clarifying the meditational and practical applications of philosophical concepts characteristic of the Kargyudpa approach. Many of the esoteric Sadhanas, rituals, and esoteric teaching of this sect are from the Nyingma. Kargyudpa was so successful that at one time their teaching extended in all directions to the range of an eagle flying for eighteen days. The Sa-kya-pa formed around still another set of translations late in the Thirteenth Century. This sect derived its name from the place of its formation (the term means "tawny earth" the color of the soil in the area southwest of Shiatse). Until Kun-ga-nying-po, the Sakya followed the direct lineage of Padmasambhava. Kun-ga-nying-po founded the Sakya in the "New Translation" tradition. The Sakyas have contributed many great Lamas, developed three schools, and established two major monasteries. Like all sects of Tibetan Buddhism, they study and practice many high esoteric sadhanas of the Nyingma. The Vajrakila, a Nyingma Tantra and esoteric sadhana continued through the lineage of Padmasambhava, is central to the Sakya. The Sakya became so strong, at one time, that they dominated the political rule of Tibet. One Sakya Lama helped re-establish and rebuild bSam-yas monastery, which was originally constructed by Padmasambhava in 787 A.D. This Lama was Sa-Pandita Kun-dga-rgyal-mtshan, the grandson of Kun-ganying-po and another of Padmasambhava's reincarnations. Padmasambhava is as revered in the Sakya tradition as he is in the Nyingma and

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many of the Sakya Lamas are reincarnations of Padmasambhava. SaPandita, known for his knowledge of Sanskrit, spread Buddhism to Mongolia and parts of China. The last great sect of Tibetan Buddhism to form was founded by Tsongkha-pa in the Fourteenth Century. He was a great master who studied and practiced extensively-a very pure monk. His principal teachers were Jetsun-ren-da-wa, a great Sakya master, Kar-dam-pa Rol-pa-do-rje, and Drubchen-lay-gye-do-rje, a very great Nyingma master. Tsong-kha-pa, believed to be a Manjushri incarnation was very successful in founding the Ge-lugspa, the only exclusively celibate sect of Tibetan Buddhism. Gelugpa maintain a very high scholastic reputation. They emphasize the importance of strict renunciation through the monastic life, the Bodhisattva vow, and scholarship. Within the Gelug sect, many Nyingma sadhanas are performed. The Gelug tradition grew to be very influential. Through this sect,. the Dalai Lama emerged as the recognized governmental head at the. time of the Fifth Dalai Lama, a great Nyingma master. The Panchen and the Dalai Lamas, incarnations of Amitabha (the Lord of Infinite Light) and Avalokitesvara respectively, are all very great Dharma leaders. The present ruler, His Holiness the Dalai Lama, continues to act as the spiritual and governmental leader of Tibetans, even though in exile in India. Through his wisdom and guidance, it is hoped that the precious teachings of Tibetan Buddhism may continue the spread of the Buddha Dharma. The highest Tantric teachings of Mahayoga, Anuyoga and Atiyoga as practiced by the Nyingma are preserved in many important texts. Among these are the Kangyur, which contains one hundred and eight volumes of the Buddha's teachings; the Tangyur, comprised of two hundred and fifty volumes of commentary on the Kangyur; the Nyingma rGyud Bum, a compilation of one hundred thousand Tantras; and the sixty-three volumes of Rin-chen-ter-dzod, containing the essence of Tantric practices produced by the one hundred and Terma masters. These works all involve extensive scholarship and countless commentaries upon each text. However, they are not merely scholastic or philosophic exercises discoursing upon empty metaphysical problems. Each work is intensely pragmatic, concerned with the application of the teachings. The Nyingma tradition still exists and continues to dispense the teaching empowered through their unbroken and original lineage. The proof, or credibility, of a tradition is determined through the success attained by

13

those who practice. the methods of that tradition. Although neither materially wealthy nor politically active, the Nyingmas have many accomplished yogis and masters. When problems or disasters arise, it is the Nyingmapa, with the resources and power acquired through devoted and concerted effort, who are called upon for help. The Nyingma Sangha has both married and celibate Lamas. There are many monks and many centers founded in India, Nepal, Bhutan and Sikkim, all maintaining the practices and tradition of the "Ancient Ones". His Holiness Dud-jom Rin-po-che is the great leader of the Nyingma. It is very important that the Nyingma tradition continue, for if it does not survive, neither can Tibetan Buddhism as a whole.

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DORJE DROLOD

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GURU PADMASAMBHAVA

Guru Padmasambhava (the Lotus-Born Teacher) is the great saint and scholar who brought Buddhism to Tibet-in the 8th century, A.D. The most ancient and original of the four contemporary schools of Tibetan Buddhism, the Nyingmapa, preserves the teachings introduced and expounded by Padmasambhava and the Indian sage Shantirakshita. These teachings may be considered to be the essence of Buddhism at the time of its introduction into Tibet and as the source of all subsequent Tibetan Buddhist tradition. Deeply revered by all Tibetan Buddhists and often called the "Second Enlightened One", Padmasambhava is clearly responsible for the existence of Mahayana Buddhism as preserved and transmitted through the Tibetan tradition. One of the biographies of Padmasambhava, written by his disciple, the Tibetan princess, Yeshe Tso-gyal (available in English translation in The Tibetan Book of the Great Liberation, edited by Evans-Wentz) recounts the Precious Guru's birth, his experiences as a young prince, his subsequent renunciation of worldly life and his search for esoteric teachings. This is the "ordinary" man-the man who studies all aspects of the Dharma under the guidance of the great Buddhist Gurus and scholars of the time (including Ananda, Buddha's cousin), the man who seems to "attain" perfection through deep meditation, and then, through his perfect realization of Truth, manifests himself in various forms and performs miracles to teach the Dharma, the Great Liberation, to all sentient beings. These, indeed, the Vajra Gun.! did actually enact, but not as an ordinary man. Padmasambhava embodies the essence of the Buddhas of the Three Times, the three kayas, and the ten directions. Certain Buddhas have specific power for particular purposes. Padmasambhava's specially empowered essence is uniquely manifested for all sentient beings through a variety of forms which he assumes at various times to teach the esoteric doctrines. All these forms, whether as a diety in a wrathful or in a peaceful aspect, are created out of his "Truth-form" to aid all beings in the attainment of Enlightenment. Even though, to our samsaric eyes, his actions or behavior may seem to be in an ordinary human way, it is only to enable us to believe and to follow the True Path, to lead us out of blinding ignorance and doubt. He is, from the time of his miraculous birth, which was prophecized by Lord Buddha, the perfectly Enlightened One. But we need to see the ordinary ways or we cannot

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understand, we cannot be.lieve, and then, we will not follow. Padmasambhava's incarnation is specifically for the Kali Yuga. Carefully preserved, revealed, and transmitted through the Tibetan tradition, the full power, the pure, unadulterated essence of the original or primordial teachings are released to all who pray to him and follow the path to Enlightenment. It is not mythology, a fairy tale, or speculation; and, certainly, it is not limited to a simple story-like form. Like similar yogic texts it is written in highly symbolic language, expressing the experiences of meditation through events in the outer world. Buddhists meet the question of the validity or actuality of Padmasambhava's miracles in terms of their symbolic nature and the magical nature of Reality, or the Mind itself. What was a miracle five hundred years ago (e.g., flying), is today a reality. Padmasambhava is not intended to be viewed as an historical person. His bodily form is like a pure reflectiof!, the visible app.earance of the mind and compassion of all Buddhas. Padmasambhava and Lord Buddha are identical. He is all the Buddhas, past, present, and future-timeless, beyond birth and death-but we can experience that same primordial essence within ourselves. In Vajrayana Buddhism, Padmasambhava is neither a deity nor a mythological figure-he is the gateway through which the powers and divine qualities of the Buddha can be received, the focal point of practices that leads the aspirant to liberation. Constant and mindful meditation of the pure essence of the Guru purifies body, speech, and mind, transforming ordinary consciousness into the highest wisdom and transcending ordinary forms. Vajrayana teaches that this can be done in one lifetime. This Sadhana, or spiritual practice, of Padmasambhava is especially important and effective in times plagued by excessive materialism and strong desires. Quite obviously, then, these practices have great practical relevance to our present age. This is the real meaning and significance of Guru Padmasambhava in the Vajrayana tradition. By practicing his teachings we can benefit ourselves and others. It is the Precious Guru's promise:

"I shall come every morning and every evening to the abode of those who have faith in me. I shali come to this world for the sake of its people."

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FOLIO 1: THE NYINGMA LINEAGE

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Kun-tu-bzang-po -the personification of Dharmakaya

rDo-rje-sems-pa -the personification of Sambhogakaya, he symbolizes purity.

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dGa'-rab-rdo-rje -the Nirmanakayi'f mi'fnifestation of rDo-rje-sems-pa. he Wi'!S born in 715 B.C.. and is the first of the rDzog-chen lineage in human form.

'Jam-dpal-bshen-gnyen -o master of all nine yanas, he was the successor of dG3'rab-rdo-rje.

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Shir'a-seng-wa Sambhava.

-the guru of Padma

Ye-shes-mdo -in the dire.ct lineage of Shir'a-seng-wa, he held most of the esoteric doctrines.

.........

~~1\~~·'o/1"1~~·.,.~

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Padma Sambhava -the lotus-born Uddiyana guru who founded Tibetan Buddhism, he was born in 876 B.C.

Vimalamitra -an excellent Indian mahapandita, he translated many esoteric rNying-ma tantras into Tibetan from Sanskrit.

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Shantirakshita -the first Indian pandita

to arrive in Tibet, he initiated the first seven Tibetan monks and introduced Mahayana.

Khri-srong-ldeu-bstan -the Tibetan king

of the eighth-century who, as a patron of Buddhism, invited Padma Sambhava to Tibet. He was one of Padma Sambhava's most successful disciples. Born 719 A.O:

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a dakini who was one of Padma Sambhava's closest disciples, she mastered his complete teachings.

Ye-shes-mtso-rgyal

-an excellent eighth-century translator and mahapandita. he was one of Padma Sambhava's most accomplished disciples.

Valrochana

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Zur-chung-pa -an accomplished siddha, he possessed many tantras and was a successor in the transmission lineage. Born 1013.

gNub-chen-snags-rgyas-ye-shes -one of the earliest rNying-ma 'kama masters, he represents the ancient transmission lineage of Padma Sambhava.

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Rong-zom-chos-gyl-bzang-po -a great scholar of the eleventh-century, and one of high attainment, he was a manifestation of Nag-po-pa, Atisha's guru.

klong-chen-pa -named omniscient by his disciples, he is the supreme lama in the rNying-ma tradition. Born 1307.

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LONG CHEN PA

Until the 14th Century, writings about the sacred secret teachings remained obscure and difficult of access. At this time, one of the most renowned and learned masters of the Nyingma lineage, Kun-Khyen-Longchen-rab-jam-pa (1308-1363) wrote many very concise and lucid texts on Mahayoga, Anuyoga, and Atiyoga. Despite the depth and complexity of these subjects, Long-chen-pa's presentation was exceptionally clear and understandable. His works helped to define many of the essential doctrines and practices of the Nyingma. Long-chen-rab-jam-pa was schooled in the various sects by most of the greatest gurus of his time. While still very young he became a master scholar, logician and lama. He attained great knowledge, wisdom, and incomparable compassion, with supreme power to help others realize absolute perfection. Although he was the abbot of Samye monastery early in his life, Longchen-pa retired from monastic life to live simply in the mountains of Tibet. There he prepared his most profound works, the most perfect renderings of philosophical and psychological truths ever collected. These are referred to as the Nying Thig, which systematically explains the Dzog-chen (Path of Absolute Perfection). The Dzod-dun, "Seven Treasuries", and many of his other writings, subdivide the Atiyoga system to discuss and explain the inner, outer, and secret meanings of Sadhana practices, oral teachings, and initiation. Kun-Khyen Long-chen-rab-jam-pa's knowledge was so vast as to be incomprehensible to the ordinary mind. Kun-Khyen means "omniscient" and is indicative of the extent of Long-chen-pa's achievement. Long-chen-pa's incarnation was most unique, being directly that of Vimilamitra and Manjushri. His knowledge is the very embodiment of the six great Mahapanditas. He taught and gave initiation in the higher esoteric teachings to forty thousand students at one time. Through his instruction, many of his disciples attained Enlightenment. As a Terton (Terma master) he revealed some of the Terma which Padmasambhava had concealed for release in his time. Any familiarity or contact with his teachings can only inspire a vast admiration and reverence for this remarkable figure of Tibetan Buddhist history.

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Long-chen-pa had and displayed many great siddhis (powers) during his life. But his foremost contribution consists in the continuance of his teachings through the present time. Each February a sadhana is performed in commemoration of his Parinirvana and is known for its potential to acquire great siddhi. The Meditation Center-as students adhering to his teachings through the Dzog-chen school-participated in this concentrated devotional celebration in February of 1971. He is such an important and outstanding personage of the unbroken lineage which we practice, that our future publications will more thoroughly discuss him and the products of his exceptional brilliance.

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ABSOLUTE PERFECTION By Herbert V. Guenther

'Abso'lute Perfection' (rdzogs-cl)en) is the name for a philosophical system that was developed by the rNying-ma-pas (Old Order) of Tibet and given its final expression by klong-chen rab-'byams-pa (1308-1363 A.D.). The impetus came from the Yogacara-Madhyamika-Svatantrikas of India who emphasized the fact that all human experience, inasmuch as it is experience and not mere propositions and the like, is an insight into reality, an awareness of coherence, rather than correspondence, which is not its own authentication of reality, but reality itself. They also realized that it is impossible to have a metaphysics which asks whether ideas expressed in such a system are true 'of reality', because there is no relationship between such a system and a reality outside it. It was further realized that knowledge and reality are synonymous. Knowledge, unlike opinion, is concerned with the real, and since all knowledge is intentional in structure ('I cannot know without knowing something'), knowledge and reality are but end-terms for this structure. Knowledge as 'knowing subject' has "known object', the one is as absolute as the other. The 'knowing subject' in its absoluteness is Dharmakaya (chos-sku), and the 'known object' in its absoluteness is Dharmadhatu (chos-dbyings). They are one reality, not two entities. In the conveyance of knowledge, and also of opinion, the mind is of singular importance. However, mind is not so much a particular existent, different from other particular existents, nor a container of ideas, but a function which, for all practical purposes, operates through and as perception. Its operation is of two kinds. The one involves the beliefs we have about commonsense objects and, for this reason, is a means to metaperceptual ends. It is demanding, classifying, rubricizing, and judging. This aspect refers to what is commonly called a 'mind' (sems) and an ordinary person is aptly called 'someone having a mind' (sems-can). The other operation is not concerned with metaperceptual ends, but aims at the apprehension of the full value of the object freed from specific practical considerations. It is intrinsic or aesthetic perception (rig-pa). This aspect is most important for the individual's development as it fosters appreciations (values) as against demands (means). Value-perception is more 'absolute' and less 'relative'. This does not mean that 'absolute' is inevitably static; on the contrary, it implies a continuous, though fluctuating, delight in what is perceived in 31

itself, now in one way, now in another. Anything may be perfect in itself and, in this sense, 'absolute', and yet it may be simultaneously embedded in organizing frames of reference and in the demands of a situation, ranging from the immediate in time to the past and the future and from the here to the there in space. In this way, that which is absolute is also 'relative'. Similarly, any man or woman may be a 'Buddha' and at the same time a particular member of a particular culture within a particular period. We tend to use the term 'Buddha' as a proper name, but in the East it has always been understood as a designation for a certain experience which was subsequently described as a transcendence of the limitations and distortions of reality by unknowing (ma-rig-pa 'failure to perceive aesthetically'). The removal of all obscurations (byang) is tantamount to the realization of all that is positive (chub), and its experience (sems) constitutes 'enlightenment' (byang-chub-sems) which is a state of a person rather than the particular awareness of an object. It is 'absolute' in the above sense and as reality-knowledge it is not some particular knowledge of some part of reality, nor is it itself a part of reality, but reality as such, not limited in any way; it is utterly open. Its existential character is termed Dharmakaya. Since knowledge is revealing, irradiative, luminous and, in this case, not divorced from reality but in communion with it, it is an empathetic knowledge, technically known as Sambhogakaya. In its cognition of reality it is an intrinsic awareness in which whatever is perceived is perceived as if it were all that there is. This aspect is termed Nirmanakaya. These three cognitive-existential patterns are 'perfect' because they cqnstitute and represent reality. It is the merit of the 'Absolute Perfection' doctrine to have clearly grasped the problem of appearance and reality. We would never be able to know reality if it did not appear to us. What appears to us is not a correlate to an unknowable thing-in-itself (Kant) nor is it a semblance (Plato), but reality itself. In its appearance reality presents itself as a possibility for decision which itself is the functioning of reality as dynamic. The decision is either to appreciate reality or to judge it. Since every function creates new possibilities which are then realized in the decision about them, every decision takes place within the possibility pr.ovided by the reality present at the moment. Reality, however, is 'perfect' and hence every becoming is a renewal of perfect reality. Its perfection is not realized in judging it, because every judgment is a demand that something be this or that or behave in this or that way. It is a deviation from ('khrul-pa) and distortion of the

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perfection of reality, yet it does not contradict the perfection of reality because reality is present as the possibility for knowledge and the question whether knowledge is possible presupposes knowledge. Inasmuch as every judgment is felt to fall short of reality because of the demands it makes, the problem of dealing with reality and of avoiding deviation from reality was realized as being unresolvable within a framework of judgments. If in view of man's development and spiritual growth we speak of linear succession of starting-point, path, and goal, the apprehension and appreciation of reality or, in negative terms, the avoidance of embarking on a path of deviation, must occur at the starting-point or reality itself, because the way or the goal may well be a deviation. Thus, to elevate Nirvana above Samsara, as is done by the system-oriented schools of Buddhism, can be sa1d to be a failure to grasp reality as it is due to the pursuance of the habit of passing judgments. To say that this is Samsara and that is Nirvana is precisely and indulging in judging. Similarly the sublimation of the emotions, which is said to occur on the path, is a doubtful procedure as it also involves judgments. klong-chen rab-'byams-pa makes the following statement which clearly outlines the -position of the 'Absolute Perfection' doctrine: "To avoid deviation at the starting-point: by recognizing the foundation of deviation for what it is, deviation stops by itself. It is like sitting at home comfortably when a thief has been recognized for what he is and has absconded. This is the 'Absolute Perfection' way. "To avoid deviation on the path: it is claimed that he who is swayed by his emotions will be freed from them when he makes them his path. This is like retracing one's step from the wrong way. This is the way of the ordinary Tantras. "To avoid deviation at the goal: this is the way of the system-oriented schools. They claim that deviation is made impossible when Buddhahood has been achieved. It is like a king who has become powerful to conquer foreign countries after he has consolidated his realm". In simple terms, 'Absolute Perfection' means to accept the W
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present every moment, must see it as good and perfect; evil is merely the limitation of perfectness and occurs in selfish vision. Since the capacity to see the whole of reality is the very nature of cognitive being (Dharmakaya) it does not imply an intolerable demand to live up to perfectionistic expectations which by their very nature are mere fictions. Although the individual mind may be self-limiting it is' 'perfect' in the sense that it is cognitive being in function; the perfection of cognitive being is ever-present as the three cognitive-existential patterns (Dharmakaya, Sambhogakaya, Nirmariakaya), even if they may be shrouded by unknowing which is the working of a demanding mind. Since reality and enlighte.1ment are synonymous there is perfection everywhere. Commenting on a verse from the Kun-byed, kLong-chen rab-'byams-pa sums up the meaning of 'Absolute Perfection' in the following words: "One-perfect, two-perfect, mind-perfect: One-perfect is perfect in being created by mind; Two-perfect is perfect in excellencies; All-perfect is perfect as enlightenment. " 'Being created by mind' means that all that is subsumed under the psycho-physical constituents, the elements and the fields of interaction, appearing in the guise of a world as container with the· sentient beings therein as its essence with all their manifestations and possibilities as impure Samsara, as well as all that which is claimed to be the starting-point, the path and the goal of the many careers with their perspectives, creative imaginations and behavior-patterns, are deviations due to tendencies inherent in the mind. They are deviations because they have been superficially created by the craftsman 'mind'. Although they seeiTJ to be real since they have manifested themselves as the appearance of deviation and the bl;llief in (the validity of this) deviation, in reality they are not found as having any existence of their own (apart from absolute reality). And so they are 'perfect' because they have never moved away from the reach of absolute awareness. " 'Perfect in excellencies' means that the very fact of being of this absolute awareness, radiant in itself, is Dharmakaya as an utter openness; that the functionality of absolute awareness is Sambhogakaya as irradiativeness; and that its cognitive responsiveness is Nirmanakaya as intrinsic awareness. Since these three existential patterns are complete in their own right and have been so from the very beginning, they are 'perfect' as they need not be sought for elsewhere.

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" 'Perfect as enlightenment' means that the whole of appearance in its pure (Nirvana) l\llld impure (Samsara) forms is within the reach of absolute awareness, emerges from it, and stays in it, just as a person's sleep and the many images of his dream occur within his mind, emerge from it, and are grounded in it. Hence mind in its absolt,~teness is perfect as enlightenment. "Mind (in the ordinary sense of the word) is a pollution to be cleaned up, because its fictions emanate from a substratum evolving in eight groupings. Enlightenment, mind-as-such, radiant light, mind's essence, non-fictional awareness, the absolute (dharmadhatu), absdlute being (dharmakaya), ultimate reality, suchness, absolute perfection-these are terms for" that absolute awareness which is to be attended to as the core of enlightenment and to be held to as ultimate Being". In spite of its abstract presentation, 'Absolute Perfection' is of tremendous importance for the individual who wants to live a meaningful life. Certainly it does not tell a person what and what not to do. It only points out that man's actions, if they are to be meaningful, must be based on insight. Its aim is to make man realize what it means to lead a meaningful life, but it does not exempt him from enacting it.

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Orgyan-gter-dag·gllng-pa -a great gterma master of the seventeenth-century, he was the Fifth Dalai Lama's guru. Born 1645.

Lo-chen-dharma-shrl -the brother of Orgyan-gter-dag-gling-pa, he was extremely learned, versed in all branches of knowledge. He systematized the practices of the three yanas. Born 1649.

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'Jig-med-gling-pa -the most excellent rdzogs-chen master of the eighteenthcentury, a manifestation of kLong-chenpa, he is the founder of the kLong-chensnying-thig school in its systematic form. Upon dying, he incarnated In three forms. Born 1728.

'Jig-med-gyal-wa'l-myu-gu -the direct disciple of 'Jig-med-gling-pa, he was the guru of dPal-sprul Rinpoche.

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-the foremost scholar of his time, he, as abbot of rDzogs-chen monastery, founded the study of Buddhist philosophy in Kham, East Tibet. Born 1734. rGyal-sras-gzhan-phan-mtha'-yas

mDo-mken-rtse-ye-shes-rdo-rje -the heart incarnation of 'Jig-med-gling-pa.

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dPal-sprul Rinpoche -the speech incarnation of 'Jig-med-gling-pa. Born 1807.

PAL-TRUL RINPOCHE'S COUNSELS

Three things must not be forgot: The grace-filled guru, The compassion-filled Buddha, Mindfulness of your instructions. Three things must be remembered: The root-guru who initiates, The message he teaches, The vows you take. Three things must stay in their proper place: Mind with body, Body on your cushion, Mind in relaxation. Three things are best forgotten: Anger at enemies,

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Desire for objects, Drowsy inattentiveness. Three rules should be held: No public oration, Privately keep hands quiet, Mindful at all times. Three things should be kept secret: Your knowledge, Other's faults, Future plans. Three things should not be made a display: Transient enthusiasm, Ruses and pretensions, Specific practices. Three things should be avoided: Squabbles, Crowds, Gambling dens. Three things should not be discussed: False teachings, Private matters with strangers, Impossible marvels. Three things should not be held: Inconstant feelings toward friends, Inconstant speech, Inconstant action. Three things should not be displayed: Prideful show, Backbiting, Any snobbishness. Three things should not be done: Bootlicking, Heeding false teachers, Revealing secrets.

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Three things should not be neurotically dwelt upon: Beautiful women's bodies, Friend's actions, Your own good qualities. Three things should be followed: Diplomatic speech with friends, Local customs, Dharma by the mind. Three things should not be heeded: Flattery, Hasty reactions, A shallow brain's instructions. Three things should not be coveted: Riches of wealthy men, Ensignia of high office, Priceless ornamentation. Three persons should not be disparaged: Respected persons, Business competitors, Admirers. Three persons should not be praised: Unpopular persons, Egotists, Your own child, to others. Three things should not be disparaged or praised: Relatives, Teachers not known to you, Actually, anyone at all. And so forth ... In brief, the central point is that you must remain Truly aware of yourself at all times. Such is the sacred and the secular. In a word: this is the teaching. Translated at the Nyingmapa Meditation Center, 1971 41

'Jam-dbyangs-mkhyen-rtse-dbang-po -the body incarnation of 'Jig-med-glingpa, he founded the non-sectarian movement of the nineteenth-century by collecting the lineages of all major sects. He authored 15 volumes of. sutra and tantra commentary. Born 1819.

'Jam-mgon-blo-gros-mtha'-yas -the most accomplished of 'Jam-dbyangsmkhyen-rtse-dbang-po's disciples, he compiled five treasures, one of which is the Rin-chen-gter-dzod, which, in 62 volumes, contains the essence of the gterma teachings. Born 1812.

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Lama Mi-pham an unexcelled rNyingc ma scholar ol the nineteenth-century, he was a Manjushri incarnation and an authority in all fields of knowledge. Among Tibetan Buddhists he was a/so known for his spiritual achievements. Born 1845.

A-zom-drug-pa -a disciple of 'Jamdbyangs-mkhyen-rtse-dbang-po, d Palsprul Rinpoche and Lama Mi-pham, he completely mastered the sNying-thig lineage teachings. He was a very successful master and had many disciples.

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CALM AND CLEAR

Calm and Clear, an introduction to meditation, will be published this summer by the rNying-ma-pa Meditation Centre. It contains two meditation texts by Lama Mi-pham together with an English translation and commentary by Lama Tarthang Tulku and Mervin V. Hanson. Lama Mi-pham (1846-1912) was one of the most astonishingly encyclopedic thinkers of recent Tibetan history. Born near the Khams border in Golok, East Tibet, he was educated amidst the spiritual ferment and regeneration of the nineteenth century eclectic movement. Taught in the tradjtion already established by such leaders as Kong-sprul bLo-grosmtha'-yas and 'Jam-dbyangs Mkhyen-brtse'i-dbang-po, and like them regarded as a Manjusri incarnation, he carried their work to its peak. Extremely catholic in interest, he maae significant contributions to medicine, music, sculpture, engineering, mathematics and astrology. He was also an aq::omplished yogi, deeply involved with experiments on telepathy, effect of mantras, control of inanimate matter and prediction of future lives. Nowadays however, Lama Mi-pham's fame rests chiefly on his contribution to Buddhist theory. Before the nineteenth century a student in any one Tibetan tradition had little access to the theory and practices of other lineages. The early eclectics such as Kong-sprul collected theories and techniques from many lineages. These were arranged and taught as different and/or alternate stages in the process of a man's personal development. Lama Mi-pham continued these studies by linking the various theories to those of the classic rNying-ma writer kLong-chen rab-'byams-pa and reweaving the whole structure into a coherent unified path. This path is surveyed in the texts being published. The theory of basic meditation is covered in the sems-kyi dpyod-pa rnam-par sbyong-ba so-sor brtag-pa'i dpyod sgom 'khor-lo-ma zhes bya-ba bzhugs-so while the same ideas are again covered an~ extended from a Madhyamika viewpoint in the dbu-ma'i Ita khrid zab-mo bzhugs-so. The commentary supplies Lama Tarthang Tulku's instructions for actually beginning to meditate according to these texts. Since Lama Tarthang Tulku is in Lama Mi-pham's direct lineage these are essentially the instructions which would have been given to a novice in Tibet. This type of meditation should prove well-suited to the West since it can be started alone (an important con3ideration where there are few qualified teachers), and uses an intellectual analysis reasonably compatible with Western thought. Mervin V. Hanson 44

FOLIO II: THE GURUS OF TARTHANG TULKU

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Lord mKhyen-brtse-chos-kyl-blo-gros -the second Jani-dbyangs-mkhyen-rtse ~ dbang-po and an incarnation of Padma Sambhava, he was the most excellent teacher during the first half of the twentieth-century. In the non-sectarian tradition, his lineage includes: the sutras; higher philosophy; Vajrayana.. medi(ation; and extensive initations and instructions in the higher tantras. Born 1896.

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His Holiness Tarthang-mchog-sprul-choskyl-zla-ba -a Manjushri incarnation, as the supreme abbot of Tarthang monastery in East Tibet, he was the most excellent example of a Buddhist master and was the founder of many monasteries. His direct teachings include: personal meditation instruction: and sNying-thig initiations. Born 1893.

TARTHANG MONASTERY

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Venerable Ze-chen dkong-sprul -the second 'Jam-mgon-blo-gros-mtha '- yas. his teachings consist of: the sutras and secret esoteric tantras: the 13 volume Zechen-gyal-stap: the 32 vol11me.~ and teachings of Lama Mi-pham: rgyud-long ma-ngag (the higher esoteric tantra.~ 1: and meditation instruction. Born 1901.

Padma Siddhi .-an incarnation of Avaloa nd Srong-brstan-sgam-po . his kitesvara _ teachings consist of: great perfection meditation; initiation: ordination. Born 1888.

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and

Bodhisattva

rGyal-sras-'gyur-med-rdo-rje -the son of A-zom-drug-pa and an incarnation of Orgyan-gter-gda-gling-pa. he was the most learned lama in the subject of Maha-

J

yoga during the first half o( this century. :::;;ili!:~-:~--WIIi His lineage includes ; the 6 volumes and initiation of dGongs-pa-zang-tal; preliminary (mngo-gros) and complete sNying-thig studies; many tantra commentaries; and Maha Sandhi Yoga . Born 1895.

sNang-mdzad-grub-pa'i-rdo-rje -a Vajrapani incarnation, he was formally the abbot of Ze-chen monastery. His· lineAge contains: the 63 volume Rin-chen-gterdzod teachings and initiation: and great perfection .meditation. Born 1910.

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mDo-sngag-bstan-pa'l-nyl-ma -the foremost successor in the direci line of Lama Mi-pham, he has written many important texts. He studied 37 years under his teacher, mKhan-chen-kun-bzang-dpal-ldan. a disciple of Lama Mi-pham. He was th.e supreme head of philosophy at Ka-thog monastery. His lineage includes: sutras and shastras; basic Buddhist philosophy: commentaries on the Gyum-trul-gsangba'i-snying-po; and rDzog-chen meditation. Born 1900.

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NYING-MA IN THE WEST

Why are we as Westerners turning from our own birthright to exotic traditions such as rNying-ma-pa Buddhism? Sooner or later a convert ( at any level or style of involvement) must face the question of his own motivations. The sooner he does so the fewer his doubts and the more secure his mental resolution. I wish to point out relevant examples of legitimate and illegitimate motives and suggest some reasons why the rNying-ma-pa tradition can offer an honest alternative. I say "alternative" because we can never ask, "Should I take up Buddhism?" but must always ask, "Should I reject my background and take up Buddhism?" Man is not a secular animal who occasionally embellishes his life with religion, the supreme ornament. As the Buddhist doctrine of six possible life forms so vividly demonstrates, man is the one being who can re-create himself, breaking through the narrow prison of his selfhood. This is the core of his religion. Insofar as we are, or wish to be, truly human we are religious. We cannot ask "Is religion for me?" and still maintain our full humanity. Even a person who believes that he has been raised without religion is still saturated with the Western tradition. Thus, its religions are the most natural ones to accept. Anyone tempted to choose Buddhism must beware of one very illegitimate motive. This is often expressed as a desire for a "beautiful", "free," "spiritual," or even "interesting" religion. However, any religion eventually deals with both sides of life: beauty and ugliness, responsibility and freedom, spirituality and worldliness. We realize that this is true for our culture. Therefore we are tempted to flee its negative side hoping to pick and choose a pleasant, positive path from other cultures, thus avoiding responsibility and unpleasantness. To do this is to succumb to escapism. A closely allied motive involves a fascination with Eastern symbols. Having escaped from the demanding grip of our own symbols we adopt Eastern ones. We feel safer with these since they seem esoteric, richly evocative, and external to ourself. Therefore, initially, they do not appear to make the same demands on our life. There is one other procedure for adopting a spiritual path which the Tibetan tradition denounces. This consists in attaching to the first

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reasonable teaching or guru to appear. Tibetan texts insist that a student first intelligently examine the available doctrines and gurus and only then carefully choose the most suitable. This point is especially valid in such areas as San Francisco where there is a choice between many good men. Having said all this, 1 must repeat that the rNying-ma-pa does offer a viable system for the West. However, the person who uses it to escape from himself and his culture will have greater difficulty recognizing and accepting its message-a message which eventually brings him squarely and abruptly face-to-face with botn himself and his culture. That is the negative side. On the positive side we find two questions: "Why Buddhism?" and in particular, "Why rNying-ma?" The former is more easily answered. The West operates within an ontological framework. That is, we are accustomed to worrying about what things are, whether God exists, and so forth. Our problems cluster around conflicts generated by change, an influence which dominates the present milieu. Therefore, our ontological presuppositions are constantly at odds with experienced reality. The Buddhist world view is just the opposite. It focuses on the dynamics of life rather than static propositions regarding what is the case. Buddhism can deal with change. Its problems are centered on accounting for persistence. Therefore, Buddhism can help those whose difficulties in accepting their own tradition center around conflicts involving change. It is such persons who may most easily espouse Buddhism. Many people feel conflicts when the diverse demands of their pluralistic society collide with the old normative dogmas. The problem is how to take these conflicting demands and moral systems seriously without falling into a facile or indifferent relativism. How, for instance, can a modern North American deal with the widely separated beliefs which are daily pressed upon him? What response should one give to hippies, hardline militarists, religious fanatics, Black Panthers? The typical reaction is a mind-withering withdrawal. It involves coexisting actively with only one fixed group, hoping that the rest of mankind will cease making demands on one's attention. Obviously this is not good enough. A completely new orientation is needed. I believe that Buddhism can provide it.

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Buddhists, especially Tibetan Buddhists, can maintain honest relations with those who beiieve in a variety of doctrines. They do not see truth as existing in one determinate, unalterable form. They arrange the various traditions within their own framework, and consider each to be valid within certain limits, while still clearly distinguishing between them. This is done without ever losing sight of a distinctly Buddhist ethic and goal. Of course, no one can adopt "Buddhism." You must adopt a particular type with specific dogmas and practices. This raises the harder .question, "Why rNying-ma-pa?" Several Buddhist lineages are already present in the West. Zen meditation, in particular, would appear more acceptable' to our Protestant heritage than florid rNying-ma-pa practices. In order to answer this we must remember that when Buddhism enters a new culture an interaction takes place which produces a new reyitalized form of Buddhism. It is reasonable to suppose that this will eventually occur in the West. If so, we should look, not for the form which is now nearest our Western views, but for the one which has the most promising potential for development in America.

All Buddhist schools have been formulated within, and in response to, the demands of specific social situations. Schools, such as Zen, which were codified within a society having relatively stable perimeters appeal to persons whose needs are analagous to those experienced in the parent culture. While the exotic flash of any oriental religion attracts many seekers, only that small segment perseveres whose needs are similar to those of the Chinese or Japanese. rNying-ma-pa is ciifferent. The essentials of the most advanced Indian schools went to Tibet, where they met and interacted with indigenous elements. The result, as usual, was a revitalized form suited to its new surroundings. Once the faith was established a division of opinion occurred. Those who believed the adaptation was reasonably complete and successful wished to ensure the purity of the faith by discouraging new texts and innovations. A second group, the rNying-ma-pa, continued adapting and developing the doctrine to fit changing circumstances. One vehicle for this development was the gter-ma or hidden texts and objects. Padmasambhava is believed to have concealed certain teachings

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by means of them until society is ready for them. When they are needed a gter-ston discovers them and explains their meaning. rNying-ma-pa flexibility is further shown by an enormous vanety of practices and theories for different types of people. This flexibility is not merely a Western interpretation. They explicitly recognize that their superiority lies in the types of lineages connected with the gter-ma and in the wide diversity of practices offered. Furthermore, even the most peremptory encyclopaedists are wary of placing set limits on the forms which the faith can assume or on development possible to a man. In short, the rNying-ma-pa have become an amazingly supple and open lineage. Therefore, I would suggest that the rNying-ma-pa is especially relevent to a Westerner due to its unique adaptability and open-endedness. It appears to offer one of the best chances for him to integrate his life within a Buddhist framework without totally rejecting his own culture. Don't misunderstand. I am not advocating a quick, easy or painless syncretism. It will take a long time, much self-searching and struggle, and above all, honesty and responsibility.

-Mervin Hanson

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BUDDHISM IN A SCIENTIFIC CULTURE

This being the first issue of a new periodical of the first American Vajrayana congregation, it is fitting to examine the ground in which this new seed is to take root. As Padmasambhava was called to aid Santiraksita in dealing with the predominant shamanism of eighth-century Tibet so any modern mission will have to confront the prevalent beliefs of contemporary society. Clearly, a dominant factor in America today is science. Conflict arising between the dictates of science and those of religious systems have often been resolved in favor of science. Heliocentrism, geologic time, evolution, etc. have all been eventually accepted by an initially hostile religious community, and today, although we are individually free to select the belief of our choice, denial of the scientific verities is .generally undertaken at the risk of one's reputed sanity. We are so united in our acceptance of the natural sciences that any system which departs radically from scientific thought stands little chance of acceptance, particularly among the educated. One could well fear that Buddhism had no possibility of thriving in such an atmosphere save. as a minor cult among the gullible. After all, is not Buddhism another of those occult, mystical Oriental religions riddled with fantasy, superstition and far-fetched fictions? Closer inspection reveals an unexpected answer. Of all the world religions, Buddhism is not based on blind faith alone, nor on divine revelation. The Buddha condemned belief in the effectiveness of rituals and ceremonies and exhorted his followers to rely neither on popularity, tradition, scripture, axiom nor authority. The adherent is invited repeatedly to examine, investigate1,-analyse and verify for himself the validity of the teachings. As H. V. Guenther states, "Buddhism eschews any form of credulity. This it equates with stupidity." So thorough was the Buddha's anti-dogmatism that he taught even his own closest disciples: "0 monks, do not accept even my own words without scrutinizing them out of respect for me. The purity of gold is discerned by melting it or cutting it or by means of a touch-~tone." U. Chan Htoon, Justice of the Burmese Supreme Court, writes, "The truth of the Doctrine is established, as a scientific theory is proved, by successful practical experiment." Parallels abound not only in methodolgy but in the results obtained thereby. Science, following the outer path of empiricism, Buddhism the

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inner path of meditation, have both arrived at strikingly similar conclusions. "We see physics joining Buddhism in its theory of universal flux, of the lack of substance inherent in matter, of impermanence, of fundamental error attaching to the testimony of the senses and consequently doubt regarding the validity of the mind's speculations," says Maurice Percheron. The Western layman would find the teachings of Buddhism far more palatable if he were more familiar with the frontiers of his own science. "A soap-bubble is perhaps the best representation, in terms of simple and familiar materials, of the universe ...And the substance out of which this bubble is blown, the soap-film, is empty space welded onto empty time," writes the eminent British physicist, Sir James Jeans, almost 2,000 years after Nagarjuna. As science has sought to uncover the primal substance it has encountered only the insubstantial. "It is probably as meaningless to discuss how much room an electron takes up as it is to discuss how much room a fear, an anxiety or an uncertainty takes up," says the same writer, and also the great nuclear physicist, J. Robert Openheimer, commenting on the same phenomenon and conscious of the higher logic implied by subatomic theory states, "If we ask, for instance, whether the position of the electron remains the same, we must say 'no'; if we ask whether the electron's position changes with time, we must say 'no'; if we ask whether the electron is at rest, we must say 'no'; if we ask whether it is in motion, we must say 'no'. The Buddha has given such answers when interrogated as to the condition of"a man's self after his death but they are not familiar answers for the tradition of seventeenth- and eighteenth-century science." Describing the nature of reality is the task of science but it is only half of the concern of Buddhism. The latter is principally interested in man's suffering in the world and the way to cessation of suffering. Buddhism identifies desire as the underlying cause· of all pain and prescribes practices and teachings to attain the elimination of desire, consequently, freedom from suffering. Science may also be construed as an attempt to relieve man from the travails of existence, but by the exterior, material path. Wonder drugs, miracle ingredients, push-button magic etc., proclaim the blessings of science on humanity through her handmaiden technology, but the blessings are mixed. Dangerous side-effects, harmn.il by-products and environmental pollution are the other side of the improved life and the constant process of discovery, advancement and creation of ever new items coupled with the built-in obsolescence of all its products make the wishfulfilling technology a source of endless need rather than satisfaction. It is

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no coincidence that as science and industry have developed, the quality of human life has altered so that at the end of a century of the most rapid advancement in the history of any human endeavor we need cures for diseases, we need more powerful weapons systems to guarantee our security in the face of our enemies' technology and above all, we need a way to appease the insatiable hunger of a generation of people whose desire to possess and control has been stimulated to fever pitch by constant provocation through the combined forces of commerce and technology. We need what man has always needed, peace and happiness. It is clearer today than perhaps at any time in the last few centuries that science is no panacea. Recent questions regarding the utilization of physical power as weaponry and the financing of research by military interests have shown the scientific community divided and confused as to its ethical responsibilities. Unable to swallow the large pill of uncritical faith required by the religions of the West, the scientifically oriented are desperately in need of a larger truth in which to function, yet analytical and exacting as they are, the doctrine would have to withstand the severest scientific scrutiny. ''TtJe religion of the future will be a cosmic religion,;, wrote the greatest genius of the modern scientific age, Albert Einstein. "It should transcend a personal God and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual, as a meaningful unity. Buddhism answers this description." A. N. Whitehead in Science and the Modern World writes, "When we consider what religion is for mankind, and what science is, it is no exaggeration to say that the future course of history depends on the decision of this generation as to the relations between them .... Apart from (the religious vision), human life is a flash of occasional enjoyments lighting up a mass of pain and misery, a bagatelle of transient experience." Einstein has explicitly stated, "If there is any religion that would cope with modern scientific needs it would be Buddhism." -Bryan Shekke/off

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AVALOKITESVARA

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ACTIVITIES OF THE CENTER

Under the.direction of Rinpoche, spiritual activities at the Center have blossomed. In the two years since its inception, a wide variety of programs have developed. These include meditation classes, rituals, Tibetan Language classes, study of Mahayana philosophical texts, Tibetan Buddhi!?t Art studies, publication of texts and images, and support for Tibetan refugees in India. Although the Center is small, we believe it to be a strong root of the Dharma and many students are progressing steadily. In establishing the Vajrayana in America, no adaption of the practices done in Tibet has been made. We believe the success and longevity of the Teachings to depend on their being presented in the purity of their original form. Rinpoche interviews all those wishing to study at the Center. If he feels they are ready they can become practicing students. They begin their study with the "bum lnga" which has been part of both lay training and monastic training o~ Lamas since the inception of Nyingmapa in the 8th Century A.D. It is basic to all future teachings and constitutes the means fdr entering the path. The new student also begins silent meditation and reads selections from an extensive reading list. To understand the usefulness of practices, consider the Law of Karma. Generally, we believe our present situation, thoughts, habits, emotions and all that we perceive are the result of the workings of Karma. Our past actions have set up the potential through which the present is determined. All existence is Karma's result. Every action bears its consequence though some effects are stronger or more easily apparent than others. We wish to return to the pure state, non-conceptualization, Sunyata. This is not to be confused with some inseci_Jre nothingness-like falling into a dark bottomless pit. Rather than shutting off .the perceptions, Sunyata involves. seeing clearly. We seek to transcend our view of separation of subject and object, achieving realization of a unity-,-like light aryd the sun or sweet and sugar. We believe the true nature of reality to be Sunyata, but because of the obscuring effect of Karma, our desire to experience this reality is insufficient. We need to clear the way. This can be done ·by skillful means, or meritorious actions and esoteric practices. Through right actions which bear positive results we use the Law of Karma to our benefit.

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Using the basic and more advanced practices , we develop through three general stages: {1) outer, for we cannot inmediately achieve realization-practices help overcome the hindrances due to Karma, {2) inner, since as Karmic blocks weaken, practices support the meditation {and the meditation supports the practices) . Through our actions clarity in meditation develops, and {3) secret, involving liberation from all obscurations. The "bum lnga" takes time and is not simple. Briefly it comprises: {1) Refuge in the Buddha, Dharma, and Sangha-through prostrations, chanting mantra, and visualization; {2) Bodhisattva Vows-promising not to enter Nirvana until all sentient beings are liberated; {3) merit offering to all Buddhas and Bodhisattvas; {4) esoteric visualization of the Dhyani Buddhas; and {5) preparation for initiation through meditation on Guru Rinpoche {Padmasambhava) . Each basic practice involves 100,000 repetitions and has many teachings, inner outer, and secret.

According to the Mahayana, the five perfections {offering, moral conduct. patience. vigor, and concentration) plus ultimate wisdom are necessary to realize enlightenment. To further aid us, the Vajrayana adds exoteric and esoteric practices of which the "bum ·lnga" is basic. The Karmic effects of the perfections and practices remove Karma's obscurations. Students periodically f"!1eet with Rinpoche for private interviews where their experiences and problems are discussed and further teachings are given. 60

When the student has completed the basic practices he is ready for initiation into the esoteric Vajrayana teachings To bring him to the third stage of development, the ultimate realization state, he enters solitary med itation for 2-3 years. As a result of th is training a Lama evolves who is a master of the Nyingma teachings. MEDITATION CLASS Group instruction for beginning students is given by Rinpoche every Saturday 8:30-noon. He opens the class giving the "mand rup" (Guru's blessing) and proceeds to a spontaneous talk . He always discusses practical matters relating to the student's practice: the conditions of life-our relationship with it, and our views and goals; the importance of experience in Samsara; the workings of the mind; development; Law of Karma; the meaning of practices-why we do prostrations, visualization , chanting and analyses of the problems associated with the practices. These are always discussed on many levels: psychological , philosophical , religious, and allegorical. He always exhorts us to be vigorous and patient, for it is with these qualities that the Vajrayana can be most effective. Some of Rinpoche's lectures are included in th is issue of the Crystal Mirror and they will continue to appear from time to time . Following the Dharma talk, Rinpoche leads the class in prayers of Refuge and the Bodhisattva Vow. We chant the Vajra Guru Mantra while we do prostrations. During this time, Rinpoche corrects the students' execution of prostrations.

A period of silent meditation concludes the class,

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YOGA CLASS A class for more advanced students is given by Rinpoche every other Saturday 8:3Q-noon. Still dealing with practical matters, Rinpoche's lectures are geared to the higher understanding of the group. Yoga in this context is the Way on the Path and not Hatha Yoga. RITUALS There are many rituals performed at the Center. Twice monthly there are Puja and Sutra Readings. Annually there is Nyung Nay and the celebrations of Long Chen Pa's Parinirvana, Buddha's Birthday, Buddha's Parinirvana, and a Guru Rinpoche Puja. Puja On the 10th and 25th day of the Tibetan month, from 6-10p.m., a Puja or offering mandala is performed . The practices-visualization, chanting and meditation-are brought together, strengthened, and developed. Using the practices, one's body, speech and mind are offered to the True Guru. As a result much merit is produced which with one's accumulated merit is offered to all sentient beings .

Traditionally, the students bring an offering such as food , flowers, candles; and incense. Dressed in meditation robes we chant the liturgy 62

(written by Lama Mi Pham) in Tibetan. This consists of prayers to Guru Padmasambhava and the Nyingmapa lineage, then recitation of the Refuge, Bodhisattva Vow, meditation on the ~uru, invocation of Vajrasattva, offering, prayer for the blessing, and dedication of merit to all sentient beings.· The ceremony is often punctuated by drums, cymbals, horns and the mudras of dorje and bell. At the close of the Puja each participant is served a portion of each offering which has now been transformed into the "elixir of life". In a way this ceremony may seem like worship or blind faith but one must remember that each portion has many meanings-inner, outer and secret. Sutra Reading On the full moon and. new moon days of each month (15th and 30th of the Tibetan month) from 6-10p.m. a prayer is read. These days were noted by Lord Buddha as auspicious for such Dharma actions. In this ceremony the Padmasambtiava prayer, Refuge, and Bodhisattva Vows are recited. Then the prayer is chanted (all in Tibetan). The prayer which Rinpoche has selected is "Lama Gyan 'Bod" (written by Jamgon Kontrul Rinpoche). In this text we acknowledge our selfimposed limitations and obscurations and implore the help of all Buddhas, Bodhisattvas, and Great Masters that we may progress toward Enlightenment. For example, the following is taken from the text: Although having obtained the unique occasion, I live a barren life; Because of meaningless actions, agitation is perpetual. Laziness has stolen accomplishment of the great liberating truth; Empty handed fr.om a land of jewels I return. Lama, behold me, with compassion immediately attend; Grant your blessing that I may succeed with this valuable human body. Following the recitation there is mantra chanting and silent meditation. Sometimes after the recitation, Rinpoche asks a language student to read his translation of a portion of the text (such as is given above). The translation of the prayer is being prepared for release to the public. 63

At the close of both Puja and Sutra Readings there is informal discussion of topics relating to our practices and understanding of the Dharma. Rinpoche, in a very relaxed manner and with skillful questions, encourages students to express themselves. He asks such questions as: How do we deal with the wandering mind in meditation? What is the meaning of taking refuge? How do we develop compassion? What are the basic differences between Hinayana, Mahayana, and Vajrayana? With each student answering on the basis of his particular understanding, experience, and problems, others can see things from varying perspectives. Nyung Nay Nyung Nay is the annual traditional observance of vows by non-monks. For a 48-hour period vows are observed, refraining from: taking life of any being, taking that which is not given, sexual activity, false speech, and intoxicants. Fasting and silence are also observed. This is a time of intensive practice and purification. During the daytime we assemble at the Center for performance of the rituals. We take the vows, chant mantras of Avalokitesvara purification, and do many prostrations. In the evening all distraction and entertainment is avoided. At home, we do our practices and meditation, apply ourselves to deep introspection, and are always mindful of compassion. We believe there is much merit from the pure observance of vows, even for a short period of time. For the cessation of suffering we dedicate it to all sentient beings. Celebration of the Parinirvana of Long Chen Pa Long Chen Pa was the greatest of Nyingma Lamas. Traditionally, in Tibet, the celebration of his Parinirvana is by Lamas only. It lasts a week and there are many ceremonies. We do a simpler sadhana but with one identical characteristic-continuous chanting of the Vajra Guru mantra. For two days the mantra is chanted during which many Pujas are offered. Thus the entire Center is performing many Pujas in addition to each group's Pujas and each individual's Pujas. As with other ceremonies we here accumulate merit which is dedicated for the benefit of all sentient beings. Celebration of the Birthday of the Buddha According to the Tibetan calendar the Birthday of the Buddha is on the 7th day of the month Saga Dawa (beginning the last week of May). In

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commemoration of this, we hold a three day series of activities culminating in a Puja. During this time there are many discussions, seminars, recitations of folk tales and poetry, special instruction (Yoga exercises), etc ., plus our usual practices and meditation. Celebration of the Parinirvana of the Buddha The celebration of the Parinirvana of the Buddha is held on the full moon day in the month of Saga Dawa. This is a one day celebration similar to that of the Birthday of the Buddha. Guru Rinpoche Puja Puja ceremonies are h~ld to commemorate Rinpoche's root guru Jamgon Khentze Rinpoche. DISCUSSIONS AND REPORTS To gain further practice in expressing one's views arid understanding, discussions are held. In two day situations, students pose questions for each other on a wide variety of topics, ranging from practical to philosophical.

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LANGUAGE STUDY Many students are studying Tibetan and are working on translation of Dharma texts. The nature of the language is such that fine shades of meaning can be expressed. Thus, the many technical terms express concepts very, very precisely. By analysinQ every line, indeed every word of the text, the student develops a thorough understanding of the subject discussed. In translating heretofore unavailable texts we further the spread of the Dharma. Hopefully, we will publish the translations as theyare completed. More on publications will follow discussion of the language classes. Beginning Language Class Rinpoche teaches beginning language on alternate Sundays at 6:00 pm. In these classes stupents learn spelling, vocabulary, reading and translation of simple texts. His teaching style is fresh arid tree and is ever ready with stories and examples from the lives of the great Lamas and Yogis. Currently being translated is the story of King Skyong Dhakapa who through great compassion gave all his possessions, even his own eyes, in alms. Advanced Language Class-Study of Mahayana Philosophy Texts An advanced class concentrating on Mahayana Philosophy is taught by Rinpoche on Tuesdays 6-11 pm. At present, a text written by the famed 19th Century Nyingma, Lama Mi-Pham, is being translated. Entitled "Khas Jug", it is the Abhidharmakosa dealing with all aspects of Buddhist teachings. Students work on translations at home and Rinpoche reviews them in class. A casual atmosphere prevails. He draws attention to specific phrases or concepts and explains them in detail-sometimes his commentary on one word can last two hours! Through searching questions Rinpoche gets the students to analyse the text material and their own reasoning processes as well. Often spirited argument ensues with students' views seemingly coming from the ten directions. These are compared and finally a consensus evolves. Revised Language Program An integrated language program is being developed and will unfold as follows: 66

MANJUSHRI

I. BASIC INTRODUCTORY TIBETAN (approx. 4 months)

A. Frrst segment (one month)- conc;entration on alphabet, spelling , pronunciation, and some vocabulary

B. Second segment (one month)- 1) concentration on syntax (basic) : word order, instrumental, genitive, determinator; 2) more emphasis on vocabulary with simple sentence making

c. Third segment (two months)- concentration on translation of small prayers, puja, etc.; vocabulary building and exercises 67

II. INTERMEDIATE TUTORIAL (approx. 6 months)

A. Systematic survey of basic grammars

B. Concentration on texts in translation-to be worked on with Advanced Tibetan students pairing up in a one-toone situation with intermediate students Ill. ADVANCED TIBETAN

A. Intensive translation work on texts of history, drama, poetry of Tibet and specific Dharma texts: 1) Structure-two students will work on the same text having regular consultations with Rinpoche, 2) a plunging into native Tibetan grammars, 3) seminars with all students and Rinpoche on methodological and philosophical problems associated with translation IV. LOTSAWA WORK Editing, translating, etc. of texts basic to Nyingmapa tradition ( Esoteric Tantras, Mahayoga, Atiyoga .... ) After laying out this basic structure, we recognize the importance of language study for our practice as Dharma students. It is agreed that: Elementary understanding of Tibetan is essential for practice-this is covered by the four-month segment; it allows students access to the more commonly used Dharma words and aids them in their private readings and also in their ritual and prayer practices. Not all students will or want to be Lotsawas, therefore after the Basic Introductory section students are encouraged to concentrate on those aspects of Dharma which most interest them such as ritual and prayer translation, etc. A Dharma Translation Institute, a nonprofit corporation whose sole purpose is the collection, preservation, editing, translation and publication of Dharma texts, ought to be established.

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TIBETAN BUDDH.IST ART STUDIES Some students interested in the fine arts have begun study of Tibetan Buddhist art. This activity is also relevant to the language study, since through the media of painting and sculpture the Dharma is fully expounded. The figures, postures, colors, ornaments, and spatial relationships each carry with them a message of complex design. Several paintings and two sculptured Buddhas have been made in addition to many images that have been drawn for students' use in meditation. The creation of this art is a meditation in itself. Even beyond the mindfulness required of each brush stroke there are many practices involved-visualizations, mantras, rituals. Many texts in the Kanjur relate to the Buddhist iconography. In order to share with the community the splendor which is Buddhist art, the Center sponsored an exhibit at the California College of Arts and Crafts. On exhibit were all of Rinpoche's thankas, some cast figures, and sculpture. sculpture. Private collectors also loaned thankas and other objects. A catalogue was written and published by the Center. Entitled The Sacred Art of Tibet, it has a brief introduction to Tibetan Buddhist art and reproductions of the major objects exhibited. The show was an immediate success and received excellent reviews from the local newspapers. Another art project which has been worked on for the past year is a movie about Tibetan Buddhism. Now complete, it is a full length color work which was directed by Rinpoche, produced by Larry Jordan and narrated by Chogyam Trungpa Rinpoche. SUPPORT OF TIBETAN REFUGEE LAMAS The importance of publication of the sacred texts has been emphasized, but these are useless without initiation into them by a competent Guru. If the present generation of learned Lamas, now refugees in camps in India, leave this world without imparting the inner meanings to theirTibetan and Western disciples, this knowledge will be lost forever. Living conditions are very difficult and there is constant struggle for the bare necessities of life. The Center has therefore undertaken to support refugee Lamas. Each student has a pen friend who he supports ($8-10/month). As a result many warm and lasting relationships have developed while allowing the Lamas greater independence to continue their study and practice. If you wish to

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ZANG DO PAL Rl correspond with a Lama, Meditation Center.

arrangements can

be made through the

Also, the Center as a whole is contributing funds toward the further construction of its mother monastery in India, Zang- Do-Pai-Ri. These funds are from donations and proceeds from sale of donated items at the local flea market. Another group which lends assistance to Tibetan Refugees is the Tibetan Friendship Group; office: 11133 Ventura Ave ., Ojai, California 93023. Their newsletter The Triple Gem is available upon request. WEEKEND SEMINARS The Center has. rented a house in a quiet, sylvan setting on a ridge above the small community of Inverness, California. This will serve as a retreat for practicing students and as the locus for a series of seminars open to the general public. These monthly seminars will cover the immense variety of Tibetan Buddhist meditation, philosophy and practices. All seminars are conducted by Tarthang Rinpoche who will give individual interviews and personal meditation instruction.

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VAJRAPANI The cost of the weekend seminars is $45/person which includes food and lodging. More information may be obtained by calling the Center in Berkeley at 549-1618. Each seminar is limited to 10-12 persons. The following are the dates of the seminars: July 16-18 August 27-29 September 10-12 October 15-17

November 5-7 December 3-5 January 21-23-'72 February 11-13-'72 March 17-19-'72

INTERVIEWS Rinpoche holds interviews with prospective students and those interested in the functions of the Center on Wednesdays 2-5 p.m. A telephone appointment is necessary.

We dedicate the merit from these activi.ties to all sentient beings. 71

MILAREPA

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MEDITATION

Meditation is the essence of the Buddha Dharma. It involves the development of our own human consciousness .. We are conne~ted with this consciousness throughout our lives and should know what this thing .is. that's closer to us than family, relatives or friends. Depending on how our consciousness acts, we experience varying degrees of happiness or suffering. The creations of the mind include emotions, discriminations and 43go-attachment, which lead to bondage and 'misery. The crucial point for us is to understand the workings of this consciousness. Based on such an understanding we can properly develop it, thereby freeing ourselves of suffering. The illusion of unhappiness is dispelled by an enlightened scrutiny. What really is consciousness, where and how does it work? If we approach this problem intellectually, we are baffled. We arrive at mundane descriptions, common-sense views which ultimately depend on our own subjective experience. We need to look directly-this is meditation. In using, any form of meditation, whether silent or in combination with chanting, visualization, o.r breathing exercises, we seek to develop our own nature, to see our consciousness clearly. Today our knowledge reaches from the depths of the atom to the vastness of the universe, yet how little is known about our own mind. It is no use turning to science or philosophy to determine the status of man or the meaning of his existence. Nor can our friends or the many resources that the world offers bring us true satisfaction-they cannot totally release us from suffering, however helpful they might be. The ultimate truth of such matters can only be found through meditation. Since suffering is a univ-ersal condition of man, meditation is not just for monks or recluses, but for everyone. It should have an important place in our daily life. Discussing it and thinking about it won't help. We must practice. In the beginning, meditation seems separate from us but eventually it becomes our own nature. When we truly understand the absolute consciousness, suffering ceases. We can then turn our efforts to aid all sentient beings.

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VIGOR

Tson-dru means perseverance, vigor, to be always conscious. The opposite of tson-dru is laziness. If you have a mind affected by laziness you cannot achieve your goal. Laziness has many manifestations. For example, you may want to do something but then you think, "Now is not the right time. Oh, wait, I will do it later on." Then the time is gone. That kind of mind creates certain feelings and rationalizations, such as "Don't worry I will.help you next time." and 'We have done notl:ling today but tomorrow or some other time we will do it." These thoughts produce a kind of pseudo-confidence. This is the nature of laziness. In Tibetan, laziness is called te to. It is a very dangerous attitude because it can trick and change your mind in many ways and nlJIIify your efforts toward any goal. A mind affected by laziness can create and cling to its own self-fixed ideas until you become rooted in laziness. Suppose someone studying the. Dharma says: "I won't do prostrations or meditation or any other disciplines. What's the difference? _It's much nicer and easier not to. I'm happy simply enjoying my body and my mind. Everything is peaceful and, besides, doing the physical practices seems harsh and difficult." These ideas result from ·laziness. What creates them? The mind, which affected by laziness, also ·fabricates a certain confidence that its view is correct. Until then, the "laziness mind" gives itself its own ideas. The laziness mind always disturbs and obstructs you. Whatever you try seems hard for you, physically and mentally. Concentration, visualization, chanting, meditation-they all fall prey to this influence. The laziness. mind constantly interrupts the continuation of practices and becomes a serious obstacle. Also, to justify laziness you rationalize, make excuses, defer the time of doing, and so on. This is /e to, laziness. The antidote for te to is tson-dru. Tson-dru means perseverance, d.etermination to persevere until you succeed, without interruption, whatever happens. Such vigor is the most important of all the six perfections. Without it, even wisdom cannot succeed. If you have vigor, not even the defeating frustrations of emotions, doubts, anxieties, or laziness. can detour you. The

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great man's nature proceeds from vigor and strength. He can succeed in whatever he tries to attain. Even if he does not quickly decide to act, once he does, he can do anything, for good or ill. A man with this quality is admirable, and this kind of perseverance, important in anyone's life, is essential in Dharma studies. Even if you do not naturally have it you can make yourself be that way. You should realize that if you are lazy you cannot succeed in anything, not in the worldly or material life, and certainly not in the Dharma. Your life will become useless and' miserable. We are very fortunate in being born without mental or physical difficulties, and we should strive to do useful things. This means, above all else, that you strive for spiritual development, first in yourself, and then in others. So, therefore, always try to do these useful things. Don't be lazy; laziness has no use. We have spent so much time in the past simply sleeping or furthering our own enjoyment. Yet we remain restless and dissatisfied. This is a very great problem for everyone. Failing to achieve real satisfaction, we become unhappy. This suffering results from laziness. We are always very strongly attached to our feelings. We may not have strong desires for big things like fortune, name or success in society but still we like a kind of peacefulness, enjoyment-attachment to ourselves. The desire to remain attached to our feelings is the real laziness nature. It is neither "kindnes mind" nor "wiseness mind"; it neither "learning mind", nor "achievement mind", it is laziness. This inner feeling of laziness should be made to give way to vigor. We must have unrelenting vigor. We like laziness because it is our habit, but we can also learn to be otherwise. Both are feelings. Someone who has experienced the right meditation can see that both are feelings created by mind, both are the mind's view. There's no difference. They are essentially equal but one can lead to success in meditation, the other inhib!ts it. So that's the difference. If we study these things within ourselves we can see that both vigor and laziness are a kind of feelings. One is opposed to success in anything; one produces success in everything. But what is the substance of both? It is mind. Part of a Saturday lecture, 1971, on Perseverance, by Tarthang Tulku.

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EXCERPT FROM A LECTURE

If we were ever mindful of the ephemeral character of human life, and fully experienced the relevance of this general proposition for each one of us, lethargy would have no hold on us. We would interpret far fewer states of affairs as "problems", and the few we did recognize as such would not, after all, seem so very discouraging. To see death fast approaching is to understand that·nothing, really, has been too difficult for us. All that we are called upon to do and to face in life, the pai_n and the pleasure, would acquire new and lesser significance. Our prostrations and other practices (sadhanas) would constitute no great hardship. All problems would, like naturally breathing out, go off separately into the ten different directions. Although there. is much real hardship and suffering in the. world, it appears very burdensome to us to do even a hundred prostrations'in a day. We also spend time giving rationalizations for not being able to perform them daily. And so it goes with our reading. and meditations. As a result we eventually forsake all Dharma activity. It's as though with each day the number and importance of our other duties and actions increases. We come to value the Dharma less highly than our pursuit .of pleasure. Our preference in this reveals our tacit acceptance of Samsara and of the limitations it imposes on what we can hope to achieve. We tend to think the Samsaric condition is "just human nature". We think this way because we love ourselves very much and we are always making room to protect our ego. Thus we justify laziness as being founded on our "realistic" view. The more ego attachments that we have the more we feel a need to make ourselves happy. We may often observe these attachments in someone else (for this is easy to do), but the real egotism is our own, and it is this that should be our only concern. We must realize by looking inside ourselves that the ego is constantly manipulating us, leading us about, with the consequence that we persist in seekil1g something religious or mystical in externals, rather than within ourselves. In attaching to our ego we.give it power, power to keep us in ignorance of our true natures. We need to study the ego's workings within us, resisting its attempts to draw our attention outside and away from both it and our real nature. To look inw~rd, with correct understanding-this is the Dharma Way. Inside, all the knowledge we need is awaiting discovery.

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The frivolity of our behavior points to a certain naive confidence that the life and power we now enjoy will never wane. But life is short. What is there about our present understanding of it that justifies this sense of security? What have we possessed or experienced that will always afford us delight, or refuge from sorrow? The material world offers us no such thing. We must pass through ten stages of development before we can achieve Enlightenment, so in our fnitial efforts we may experience great difficulty and discouragement. It is possible to understand only one of these levels at a time, and if we could grasp even the first step on this path, we would be very fortunate. So this prize of true understanding is a very hard one to win. But in time it can be done, and then, we may see life very differently. Gre&t effort is required, but with the achievement comes the capacity for much further self-development and progress. Few people realize the power that desire and pleasure have to enslave them, believing both to be good. But what at first seems pleasant quickiy leads to misery. Like a very sweet tasting poison, its danger actually lies in its attractiveness. If you are awake you see that most of what we take to be pleasure is really not worth pursuing. Close scrutiny often reveals apparently pleasant things to be illusory .. To pursue them is to emulate the moth whom the flame attracts to his death. We do it out of ignorance, the ignorance which is so much a part of the Samsaric condition. Living in the Kamadhatu, we do not despise this grasping-we love it in all its forms. Money, sex, position ... there is no end to the objects of our grasping. But what do we ultimately gain from this ·frenzied activity? Nothing. It has no meaning. Can you measure your pleasure? Can it be held, touched, or seen? Does it persist through time? No. Pleasure, it seefns, is not so substantial after all. However much emphasis and delight we attach to our bodily sensations, our pleasures and satisfactions cannot be preserved or stored. One pleasure's duration having lapsed, we seek, in our attachment to it , to renew It or replace it with another. The resulting selfish grasping can only bind us tightly. with anxious cravings. We will never be satisfied in these searches, but will very likely suffer continual disappointment because of them. If someone were to fully understand this aspect of Samsara, he would wake up-what life means and what must be done about it woula become very clear. Until now, we have been asleep. And so we must awaken-Now!

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DHARMA PRESS AND DHARMA PUBLISHING

The texts mentioned in regard to the Puja and Sutra Reading are among the very few which have survived the Chi !'lese invasion of Tibet. The Lamas who made their way to India brought with them few precious texts. For well over a millenium, the Tibetan Masters have engaged in an extensive investigation of the human mind and .its potential. Now their discoveries and the techniques associated with them are in severe danger of being lost. For this reason we are trying to publish the texts Rinpoche has saved. When he left his monastery in Northeastern Tibet he took with him fifty of these texts. During his ten year stay in India he published· twenty. Two of the remaining thirty have been published (in Tibetan) in the United States. One Tantric text was kindly published by Samuel Partridge of Grass Valley and another by the Meditation Center with the cooperation of Michael Johnson of Rainbow Zenith Press, Berkeley. As we can gather the necessary funds we will publish the remaining twenty-eight. Distribution is to students both in the United States and India so that they may continue their precious studies. Also to be published are English translations of Tibetan works. Hinpoche wishes to make the great discoveries of the Vajrayana known to the English speaking world. The science of mind is beyond cultural and geographical boundaries, ~nd practical techniques would be helpful to all those striving to lift the veil of illusion. To accomplish this work, Dharma Publishing and Dharma Press have been established. Through these companies we will publish and manufacture the Center's books as well as commercial works. It is hoped that income from commercial typesetting and printing will help us provide low cost Buddhist books to all. Presently Dharma Publishing and Dharma Press are offering their publishing, typesetting, printing and binding services to the general public. We have a high quality typesetter which is an input to a computerized phototypesetting system. As funds becqme available we hope to purchase a computer, press, and bindery. Toward this end,. donations of funds or equipment will be gratefully accepted. We offer the highest quality photo-typesetting available at reasonable prices. Your patronage or referrals are most welcome.

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As has been mentioned, translation work is progressing within the language classes. Several works have already been published in ~anuscript form for use by practicing students: Puja liturgy, Sutra text, Refuge book (a manual for practicing students) , commentary on the Vajra Guru Mantra, and some ·short prayers translated by Tarthang Rinpoche and John Reynolds. The following publications by the Meditation Center are available:

THE SACRED ART OF TIBET-a 56-page catalogue from our art exhibition in Berkeley. It includes over 40 photographs and an explanation of Tibetan art and iconography compiled under Rinpoche's supervision ($3.95). A PRECIOUS TREASURE OF ELEGANT SA Y/NGS-selected sayings in the poetic tradition of Milarepa, by Sakyapandita ($0 .75) .

KALACHAKRA-an introduction to Tibetan astrology which also contains a chronological history of Tibetan Buddhism and a Puja calendar for the coming year ($1.50) . GURU PADMASAMBHAVA THANKA-a beautiful five color poster of Guru Padmasambhava in his eight manifestations (reprinted, now $2.00). TIBETAN LONG Ll FE SCREENS-depicting auspicious symbols of long life with an explanation ($1 .50). Soon to be published:

LAMA GYAN 'BOD-a poetic translation of the text used in Sutra Reading. CALM AND CLEAR-a meditation text translated by Rinpoche and Mervin Hanson. 80

A BUDDHIST SPIRITUAL CENTER IN BERKELEY: AN APPEAL

The Meditation Center is establishing an expanded permanent home in Berkeley. For the past two and one-half years, we have been renting a small house on Webster Street in Berkeley both for Rinpoche's residence and all Center functions. The small quarters were· quickly utilized to capacity and space has been our most pressing problem. With these limitations preventing many from becoming practicing students and constricting Center activities we have sought a larger more permanent home. Now a unique opportunity presents itself to vastly increase the scope and futher the goals of Tarthang Tulku Rinpoche. Presently, we hold option to purchase the 37-room Delta-Tau-Delta fraternity house in Berkeley. It can afford a kind of monastic situation for many of the practicing students, an expanded active membership,office, Dharma library, print shop, and arts studio. Programs will be developed for those interested in general instruction in meditation or other specific activities such as language or art study. Also, seminars by various Buddhist teachers will be given for the general public from time to time. The house, remodelled in 1961, has potential, but it has been badly abused and neglected. It needs extensive work to bring it into conformance with city building codes. Leaks from the roof and shower facilities, have caused some SE!rious problems, and numerous electrical fixtures, doors, windows, and walls need repair. Also, remodelling is necessary in the residence rooms of Rinpoche and his family. The estimated cost for returning the house to city standards is $10,000. One goal of the new home is to provide Dharma students with adequate, relatively low cost housing while carrying on their practices. Many of them spend full time on Center Dharma activities and do not have large incomes. In addition they have deeply financially committed themselves to raise the $15,000 down payment. Now, it will be most difficult to meet the repair costs as well as save for forthcoming lump sum payments. We have come to agreement with Delta-Tau-Delta on the following terms contingent on our success in obtaining a county real estate tax exemption: 81

COST ANALYSIS OF THE BERKELEY MONASTERY Total cost

$72,500 payable as follows:

Cash down payment

$15,000

Assumption of delinquent property taxes due on or $10,000 before April1, 1975. Assumption of existing 1st and 2nd Deeds of Trust pay- $45,000 able at $500/mo. 3rd Deed of Trust due on or before September 1, 1976.

$2,143

plus other expenses: repairs

$10,000

operating expenses-utilities, maintenance, insurance.

$ 500/mo.

Your financial assistance is most urgently needed. A $10,000 fund is being raised to return the house to building code standards in the areas of plumbing, electrical wiring, and fire safety. These improvements are necessary in order to retain a use permit (zoning variance); the revocation of which would necessitate our ceasing operations at this location. The Center now derives its income from the contributions of practicing students and general members. These have already been strained to raise the down payment. All practicing students contribute $25/month and many have donated $100-$1000 towards the down payment. A General Membership assists the center as follows: friends pledge $10 monthly, general members $10 yearly, donors $100-$500, sponsors $500-$1000, and lifetime members $1000. We sincerely appreciate the generosity of those who have helped us in this way and are happy to include herein a roster of donors and sponsors. Also to raise money for the down payment, three fund raising benefits have been given. Poets Gary Snyder and Robert Bly gave an enthusiastic reading at the Martin Luther King School; Alan Watts discussed "The Way of Powers and the Way of Wisdom"; and Allen Ginsberg led an evening of chanting and poetry. We truly need your help now. If you believe in the value of the work of the center please come to our aid. Every dollar donated and paid on the house now will be worth $1.50 in six years (due to interest rates). Anything

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you can give will be appreciated : funds, useful items, building materials, or services. Also, if you can extend to the Center a long term, no interest, demand repayable loan, that would be exceedingly helpful. All donations are fully tax dec;luctible. Please make checks payable to Head Lama,T . N.M . C . and mail toP .0 . Box 4182 , Berkeley, California 94704. Thank you. HEAD LAMA of T .N.M . C. P. O. BOX4182 I wish to contribute $ _ _ _ _or the following : Berkeley, Ca. 94704

to further the founding of Tibetan Buddhism in America, through the work of Tarthang Tulku Rinpoche and the Tibetan Nyingmapa Meditation Center. Name: Address: ZIP All donations are tax deductab/e, make checks payable to: MONASTERY FUND:HEAD LAMA ofT. N. M. C.

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Lifetime Members: Judy Robertson Albany California Robert Russo Berkeley, California Joel Shefflin Berkeley, California Mrs. Pauli Woodbury Pacific Grove, California William Wright Oakland, California

Robert Byrne Berkeley, California Mr. & Mrs. Ralph V. DeSerio Ill Berkeley, California Rachel Petty Lunt Phoenix, Arizona Paula Margolis Berkeley, California Judy Rasmussen Albany, California

Donors: Tope Adewusi Berkeley, Califronia Louise Ansberry New York, New York Mrs. Eric Bass LaJolla, California Deborah Bradford New York, New York John Campbell Boston, Massachusetts Ron Davidson Berkeley, California Sylvia Derman Berkeley, California Donna Egge Albany, California ESALEN INSTITUTE Big Sur, California Mrs. Ruth Fellhauer Huntington Beach, California Mrs. Jane Gaboury Berkeley, California Steven Goodman Berkeley, California John Goodwin Santa Fe, New Mexico Antoinette Grant Oakland, California Charles Hammett Ill Oakland, California

Joyce D. Hoard Monterey Park, California Ethel C. Kurth Houston, Texas Bill Laws Aspen, Colorado Ernest McCormick Berkeley, California Robert Pasternak Berkeley, California Donna R. Pervier Mill Valley, California Merrill Peterson Berkeley, California F Sims and Erma Pounds Tempe, Arizona Neils & Iva Rasmussen Los Angeles, California Stanley Raven Mobile Home, U.S. A. · Kris Ruberto Oakland, California Mark and Lena Shefflin Santa Barbara, California Kenneth Silver Laguna Beach, California Neil Smith Berkeley, California Harriet Warkentine Wasco, California James Wycherley Ojai, California

Services: Richard Carter Mrs. Anita Curry Stacy H. Dobrzensky, Esq. Gary Grimm, Esq. Michael Johnson Milton T. Simmons, Esq. Neil Smith

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Artists: Robert Bly Allen Ginsberg Larry Jordan Gary Snyder Alan Watts

SONG OF SAMSARA

Whenever my karma swift overtakes me, And I become sad, afraid or depressed, I think of my Lama, my Guru, my Refuge, And to him my mind can go for a rest. Four Noble Truths Lord Buddha explained it, But I never listen Or bother my head: The Truth of dukkha Its cause and conditions The end of Samsara And a path we may t.read. Whenever black Kali descends on my forehead The pressure increases, my striving is vain, I go to my Lama, my Guru, my Refuge, My sole guide this night, he heals every pain. Three Perfect Gems in Conditioned existence, The Buddha, the Dharma, The Spiritual Friends. But I sit around With no vigor, no practice, For me there's no Dharma No fear of life's end. Whenever Samsara's habit surrounds me It pleasantly, sweetly invites me to stay, I whisper my Lama, my Guru, my Refuge, That his mercy destroy my enchantment this day. The Three Miseries Gampopa has taught us, Of pain, of change and conditioned existence.

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So many methods These Siddhas have brought us For me decorationA game that I play. And when I'm afraid of losing my ego, The rough feeling comes and leaves only dread, I cry to my Lama, my Guru, my Refuge, Please help me to cut off this feE!Iing instead. The Wheel of Compassion Is constantly turning, The Victorious give us Grace without end. But I do not hear them Or see them or feel them. Most faithless am I To these Spiritual Friends. And those few times when there is attainment, My head full of bliss, my heart full of tears, I thank you my Lama, my Guru, my Refuge, I pray to stay with you for many more years. Why do I always Rely on my senses? Why do I always Take refuge in pain? With grasping and striving And constant becoming To love this Samsara I must be insane. And when in the future Varna will take me To plunge me into the Bardo with fear. i'll pray to my Lama, my Guru, my Refuge, For the sake of all beings I pray you will take me And into a Siddha your grace waves will make me, Please hear me my Guru, for I am sincere. -Ron Davidson

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SUGGESTED READING

Buddha gosh a, VISSUDDHIMAG GA-THE PATH OF PERFECTION Conze, Edward, BUDDHIST WISDOM BOOKS Davids, Mrs.C.A.F. Rhys, A MANUAL OF BUDDHISM FOR ADVANCED STUDENTS Guenther, H. V., THE LIFE AND TEACHINGS OF NAROPA Kem,H., SADDHARMA-PUNDARIKA, (The Lotus of the True Law) Lamiotte, Etienne, BUDDHA AND BUDDHISM Matics, Marian, BODHICARYATARA, (Translation) Murti, T.R.V., CENTRAL PHILOSOPHY OF BUDDHISM sGampopa, JEWEL ORNAMENT OF LIBERATION, (translated and annotated by H. V. Guenther) Stcherbatsky, Th., THE CENTRAL CONCEPTION OF BUDDHI.SM AND THE MEANING OF THE WORD "DHARMA" Stcherbatsky, Th., THE CONCEPTION OF BUDDHIST NIRVANA Streng, Frederick J., EMPTINESS-A STUDY IN RELIGIOUS MEANING Takakusu, J. (Junjiro) THE ESSENTIALS OF BUDDHIST PHILOSOPHY JATAKAS (Pa/i)

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88

THE EIGHT AUSPICIOUS SIGNS PADMASAMBHAVA PRAYER

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Each of these beasts represents the synthesis of a pair of creatures which, in the Tibetan mythology, are natural enemies. Their joining is symbolic of the all-embracing power of compassion through which even the most bitter of enemies are merged into one.

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MOUNT MERU 91

May the merit of this publication benefit all beings. Mangalam

GESAR