Dear Sangha Members and Friends of the Padmasambhava Buddhist Center,
I have the great privilege to share with you one of the most beautiful announcements that I can make: the longtime wishes and prayers of all the PBC members and devoted disciples of Ven. Khenchen Palden Sherab Rinpoche have been answered.
Recently, His Eminence Terton Namkha Drimed Rinpoche discovered the reincarnation of Ven. Khenchen Palden Sherab Rinpoche on the eighth day of this month, just two days ago. He was given the name Palden Yonten Thaye Lodro Chokyi Gyaltsen!
At Padma Samye Ling, the North American Monastery of PBC, we enjoyed a great celebration for the 10th Day of Guru Rinpoche, and all the gathered Sangha rejoiced in this announcement with tremendous joy and excitement.
Now that we have discovered the reincarnation of Ven. Khenchen Palden Sherab Rinpoche, H.E. Terton Namkha Drimed Rinpoche is requesting that everyone recite many Dusum Sangye prayers of Guru Padmasambhava. This is my wish as well. We pray for the continued success of all the Dharma activities of Khenchen Yangsi Rinpoche, that there are no obstacles and everything unfolds very smoothly, for the fulfillment of all of his wishes, and that he will benefit the Teachings and all sentient beings for aeons.
Yours in the Dharma,
Khenpo Tsewang Dongyal
Padma Samye Ling
10th Day of Guru Rinpoche
April 16, 2016
Womb Realm (garbhakosa-dhatu or taizōkai) mandala. Shingon tantric buddhist school, Heian period (794-1185), Tō-ji, Kyōto, Japan. National Treasure.
The center square represents the young stage of Vairocana. He is surrounded by eight Buddhas and bodhisattvas (clockwise from top: Ratnasambhava, Samantabhadra, Saṅkusumitarāja, Manjushri, Amitābha, Avalokiteśvara, Amoghasiddhi and Maitreya)
Kanō Yoshinobu | 1552-1640
Buddhist Sculpture Workshop, first half of 17th century
Detail of one of twenty-four hanging scrolls mounted on folding screens, ink and colors on paper, h 58 cm.
Just as a precious jewel, the sky, and water are by nature pure, likewise the tathagatagarbha or dharmadhatu is by nature always free from the defilement of the mental poisons and thus utterly pure. Whereas this is the meaning of the essence, the cause that completely purifies the adventitious defilements consists of devotion towards the Mahayana Dharma, of highest discriminative or analytical wisdom realizing the non-existence of a self, of limitless samadhi endowed with bliss, and of great compassion focusing on sentient beings as its point of reference. The realization arising from these [purifying causes] is to be known as enlightenment.
The Mahayana Uttaratantra Shastra with Commentary
translated by Rosemarie Fuchs page 119
Shambhala [ publisher ] description :
All sentient beings without exception have buddha nature—the inherent purity and perfection of the mind, untouched by changing mental states. Thus there is neither any reason for conceit in deeming oneself better than others nor any reason for self-contempt, thinking of oneself as inferior and unable to reach enlightenment. This seeing is obscured by veils which are removable and do not touch the inherent purity and perfection of the nature of the mind as such. The Mahayana Uttaratantra Shastra, one of the Five Treatises said to have been dictated to Asanga by the Bodhisattva Maitreya, presents the Buddha’s definitive teachings on how we should understand this ground of enlightenment and clarifies the nature and qualities of buddhahood.
Jamgön Kongtrül Lodro Thaye (1813–1899), the profoundly learned and realized master who compiled what are known as the “Five Great Treasures,” wrote the outstanding commentary to the Mahayana Uttaratantra Shastra translated here. Called The Unassailable Lion’s Roar, it presents Maitreya’s text as a background for the Mahamudra teachings in a way that is especially clear and easy to understand.
relic depicting footprint of the Buddha with Dharmachakra and triratna, 1st century CE, Gandhāra
thanks to @RareHistorical
The ultimate mode of being, the ground wherein both we and Guru Rinpoche are primordially inseparable – namely, the self arising primordial wisdom, which is subject to no movement of discursive thought — is referred to as Guru. Because deluded perceptions are themselves primordially pure, the path is free from all striving and the fruit is present spontaneously like a lotus in full flower. Therefore [the path itself] is referred to as Padma, or lotus. For the fruit is not something that occurs at a later stage as a result of the practice. In the ultimate expanse, which is self arising and spontaneously present, the primordial wisdom of self awareness is clearly [and already] manifest. This is referred to as Siddhi, or accomplishment. And, although in terms of conceptual distinctions the self arising primordial wisdom may be classified as ground, path, and fruit, these three are not different in nature. This is directly perceived by self-cognizing awareness and is indicated by the syllable Hung.
White Lotus: An Explanation of the Seven-Line Prayer to Guru Padmasambhava, by Jamgon Mipham
Nondistraction means not being lost in subtle undercurrents of delusion or indifferent stupor; it is immaculate, unending mindfulness. Not understanding this, if one is fearful and cautious about being distracted and is bound by a repressed, constricted mind, this is an error.
Natural, ordinary mind means this present mind unstained by either faults or good qualities. This self-nature is unstained by the continuity of awareness. Not understanding this, if one grasps at the substantiality of the rigid concepts of worldly, ordinary mind, this is an error.
To be meditationless means to enter profound, unconditioned natural space, detached from meditating and non-meditating, without any contrivance or aim, stabilizing the expansive fortress of mindfulness. Not understanding this, if one remains in ordinary, careless neutrality, or is lost in meaningless indifference, this is an error.
Sunlight Speech That Dispels the Darkness of Doubt, Sublime Prayers, Praises, and Practices of the Nyingma Masters : translated by Thinley Norbu
[T] essence of being is originally pure and, in relation to its self-manifestation, [is free from] transitory defilements of delusion, which have been purified directly upon the basis of being. This essence of being is designated by the term “Unsurpassed Realm”. It is the basic space of phenomena, the self manifest sacred circle of essential awakening not belonging to minds [of beings in] the ten directions, and not defined by size, limits, or orientation.
The Treasury of Knowledge: Books Two, Three, and Four
Buddhism’s Journey To Tibet
by Jamgon Kongtrul Lodro Taye
translated by Ngawang Zangpo : page 541
蔣康堪祖仁波切 – Gyang Khang Khentrul Rinpoche’s Photos
Even if we think we have found the origin of phenomena, we are only being deluded by the karmic seeds of new discoveries which are constantly ripening, becoming exhausted, and being replaced through the ripening of other karmic seeds. Yet we continue to be fascinated by trying to define substance, constantly trying to catch it, thinking that we have caught it but then losing it. We are endlessly lured by the material creations of our conceptions. Sublime beings, knowing the characteristics of each phenomenon and the nature of all phenomena, are never lured by anything. They abide in the infinite display of enlightenment’s empty appearance without trying to catch anything or being able to be caught.
Crossing the Waves of Ocean Mind to the Serene Continent of the Triple Gems : Thinley Norbu
The key to understanding the truth of suffering is what the Buddha called the “three marks” of everything that exists. All conditioned phenomena, he said, are pervaded by these three marks: impermanence ( anitya ), dissatisfaction or suffering ( duhkha ), and insubstantiality ( anatman, “without self” ).
According to the Buddha, if we do not understand how conditioned phenomena are marked by these three aspects, then we will not be able to understand the first Noble Truth. We may do all we can in order to avoid facing the fact that everything is contingent and transient – we may try to hide ourselves from it, and we may even spin out all kinds of metaphysical theories of an unchanging, permanent, substantial reality to avoid this all-pervasive nature of ephemerality. Also, if we do not understand that conditioned phenomena are unsatisfactory, we will not think about restraining ourselves from overindulgence in sensory gratifications, which makes us lose our center and become immersed in worldly concerns, so that our life is governed by greed, craving, and attachment. All of these things disturb the mind.
If we do not understand that everything is insubstantial – anatman – then we may believe that there is some kind of enduring essence or substance in things, or in the personality, and because of this belief we generate delusion and confusion in the mind.
The Essence of Buddhism by Traleg Kyabgon
May this Losar bring a happy childhood to our Yangsi Rinpoche and may his spiritual training be successful so that he benefits as many beings as possible through his enlightened activities thereby following the footsteps of his predecessor!
1st day of the 1st month, 2142 (19 February, 2015)
On the path of seeing there is (1) mindfulness whereby one does not forget the object, the truth; (2) the wisdom of perfect discernment with regard to the object; (3) diligence, delight in virtue, being assiduous in undertaking what is right and avoiding what is wrong in accordance with the path; (4) joy or mental happiness regarding the latter; (5) flexibility, in which mind and body function appropriately; (6) concentration; and (7) evenness, in which the mind enters the natural state, free from the conditions of lack of clarity and wildness. These seven are elements of the path of seeing, the essence of enlightenment. They will make one accumulate or accomplish the positive actions that help one attain nirvana.
from Nagarjuna’s Letter to a Friend
Ajanta cave 10 | ~100 BCE [ photos by Prasad Pawar ]
The Enthronement ceremony of HH the 4th Drubwang PEMA NORBU Rinpoche. The 13th Throne holder of PALYUL Monastery.
Sentient beings are brought to maturation through three forms of generosity: giving all, giving equally, and giving tirelessly. Bodhisattvas do not have even one iota of their own body or enjoyments that they are not willing to give to others if they see that it would help the other person to do so. They give all that they possess.
Moreover, their generosity does not simply benefit others by supplying them with the particular thing that is given. It benefits others in this life by completely fulfilling their wishes, and, as it also matures them and establishes them in virtue, which is the cause of the fulfillment of one’s wishes, it benefits them in future lives as well. Thus, bodhisattvas establish these beings in lasting happiness by planting the seed of liberation. In this way, generosity matures sentient beings by helping them in two ways, insofar as there are both temporary and lasting benefits.
Moreover, this generosity is practiced with equal regard for all. Since there are no biases in terms of the recipients’ moral standing, social position, or relation to oneself, they characteristically practice giving equally.
Finally, not content with giving a confined number of material things for a certain number of years or eons, a bodhisattva never knows enough of the qualities of generosity, even were he or she to continue giving until the end of cyclic existence.
Ornament of the Great Vehicle Sutras: Maitreya’s Mahayanasutralamkara with Commentaries by Khenpo Shenga and Ju Mipham
from pages 173–174