Month: June 2024

JULY Ngondro Schedule

~ DudjomTersarNgondro
Troma Ngondro Teachings Part 7 and
Dudjom Tersar Ngondro and Dudjom Lingpa Troma Ngondro
Oral Reading Transmission with
Tulku Thadral Rinpoche
OPEN TO ALL!!!
July 3rd 5 pm Pacific
JOIN YouTube Livestream HERE

Answers to your Questions with
Tulku Thadral Rinpoche
For Ngondro Program Participants
July 6th at 11 am Pacific

Ngondro is a Lifelong Practice
 Concise Dudjom Sater Ngondro
Accumulation Session 
with Matthew
for Ngondro Program Participants
July 20th at 11 am Pacific
Please come with your required implements and text.

Ngondro is a Lifelong Practice
Dudjom Lingpa Troma Ngondro
Accumulation Session
with Stefan
for Ngondro Program Participants
July 27th at 10 am Pacific
Please come with your required implements and text.

Dudjom Lingpa Troma Ngondro
DAILY Accumulation
For Ngondro Program Participants
DAILY at 7 am Pacific
Please come with your required implements and text.

 

Counsel of a Degenerate Dharma Pretender

~ DudjomTersarNgondro

E ho ho! I, a degenerate Dharma-pretender
Deceived by the eight delusions,[1]
Stand bewildered on enlightenment’s path,
Having lost interest in practicing the six perfections.
Precious father, please look on me with compassion.
As usual, your child has fallen into confusion.

I still only speculate about the Great Perfection teachings.
I’ve flung far away the profound practices of its path.
And I’ve been all too enamored with the appearances of this life.
Please, think lovingly of me, one who has made a mess of the path.[2]

Though I was born among the followers of the Omniscient One,[3]
Very little of my mind stream is in tune with the holy Dharma.
The more I think, the more my grief grows.
My sad heart’s sorrow comes from deep inside.[4]
How I yearn to be over this life’s experiences.
How I yearn to banish the insidious demon of expecting everything to work out.[5]

Pretending to be good to gain renown—who does this help?
Please bless me to attune my mind to Dharma.
Father, please hold me in your wise and compassionate heart,[6]
For your child is in such a pathetic state.[7]

I wonder if I will ever make it to a place of solitude.
How I long to break the chain of being surrounded by students.
My superficial take on the Dharma is a grand misunderstanding.
This musty monastery is a demonic trap, I know,[8]
And everything I’ve done has only added to saṃsāra!

Guru, please think of me; let your child’s wishes come true.
I’m counting on you to dissolve my obstacles!
I beg you for whatever it takes to gain unhindered accomplishment.
May goodness spread fast, like a fleet-footed deer.[9]

by Khenpo Ngawang Palzang

| Translated by Joseph McClellan with editorial assistance from Ninjaed N.T. and with clarification from Dubseng Rinpoche, 2024.  See: Lotsawa House

  1. “Eight delusions” here stands for the “eight worldly concerns,” the false paths of basing one’s happiness on gain and loss, feeling good and not good, praise and censure, and recognition and insignificance. In verse, we find “the eight worldly concerns” to have too many syllables to fit into a felicitous line. We therefore go with “eight delusions” in the sense that we are delusional to think that those eight priorities will yield anything but more suffering. (Note that in the Tibetan we have amended the genitive kyi to the instrumental kyis).  ↩
  2. “Me, one who has made a mess of the path” renders lam log pa nga—lit., “wrong-path me.”  ↩
  3. “Omniscient One” (kun mkhyen) usually refers to Longchen Rabjam in Nyingma contexts, though it can also cover Buddha Śākyamuni or other enlightened figures.  ↩
  4. This highly emotive line contains the elements “mind+sad+heart-wind+depth+from+rises.” Here, mind (sems) can be rendered as “heart,” since the Tibetan term contains these overlapping connotations. “Sorrow” renders snying rlung (“heart wind”), which connotes despondency or depression. The verb in the 2017 edition is langs (past tense), in the older, undated edition, it is lang (present/future tense).  ↩
  5. “Expecting everything to work out” renders bzang ‘dod (lit., “good wanting”). “Insidious demon” renders ‘gong po (lit., “gongpo spirit”—a class of negative spirit connected with one’s innate aggression.)  ↩
  6. “Hold me in your wise and compassionate heart” renders the elements “compassionate+wisdom-mind+do.” It might literally be thought of as “focus your compassionate enlightened mind (dgongs pa) [on me].”  ↩
  7. The older, undated edition reads tul ba’i snang tshul, which could mean “laughable condition.” The 2017 edition, however, reads rtul ba’i, meaning weak or feeble, for which we use “pathetic.”  ↩
  8. “Musty” here loosely translates gog po (“dilapidated”). Khenpo Ngawang Palzang was the head Khenpo of Katok Monastery from 1909 to 1922. In his autobiography, he says openly that he remained there only at the command of his teacher and in service to the lineage but that he would have preferred to practice in seclusion. (Note that the available editions read zhags pa shes, though we believe zhags par shes is more grammatically correct since it clarifies the intention of the verb with an accusative particle.)  ↩
  9. “Like a fleet-footed deer” renders the more figurative ri shwa rlung khyer bzhin du—lit., “like a deer carried on the wind.”  ↩

The Secret Mantra of the Vajrayana

~ DudjomTersarNgondro

It is thanks to the Lama, our spiritual friend, that we have been able to cross the threshold of the profound teachings of the sacred Dharma. We did not have the good fortune, defiled and impure as we were, to meet the Buddha in person while he was alive. But we have had the good fortune to encounter the Dharma, his teachings, and this is actually better than meeting him in person. These instructions, which reveal to us that we must do and what we must refrain from doing, have been given to us by our teacher. It is crucial to understand that we are incredibly fortunate to have been accepted by a spiritual friend. It is the Lama who opens our eyes to what we must do and what we must avoid. It is he who points out the defilements we must abandon, and in so doing, he fulfills the activity of the Buddha himself. If we truly assimilate and carry out all that he says with regard to actions to be done and actions to be avoided, we will attain our objective, namely liberation.

It is important to understand how to practice the Buddhadharma properly. We have to do it well, condensing all the hundreds of methods into a single point. If we do this, our practice will become easy and very effective. What is more, the teachings of Secret Mantra, the Vajrayana, have not yet vanished from the world. They still exist. To have entered them and to abide in them is our supreme good fortune. We are amazingly lucky.

Why, you may ask, are the Mantra teachings to be kept secret? It is not because of their profundity, but rather to preserve them from people of limited and narrow attitudes. The path of Secret Mantra has unusual features such as ease, rapidity, great subtlety, and skillful techniques. In other words, it is endowed with many methods, it is without difficulty, it is for those with sharp mental faculties, and its practice is very subtle. Those who are naturally fitted to the Secret Mantra will by this means attain the fruit of buddhahood easily and quickly. Indeed, the very word mantra combines the notions of ease and swiftness.

The difference between the view and practice of Secret Mantra and that of the other paths is often illustrated by the image of a field in which a poisonous plant has sprouted. People of little courage, narrow minds, and limited resourcefulness think that if they eat the poisonous plant, they will certainly die. So they cut down the plant and throw it far away. And fearing that new shoots might grow from the plant’s root, they dig it up. This is what people without much courage do.

The poison in this image represents ignorance. And since even the tiniest fragment of the poisonous root must be removed from the soil and thrown away, it is evident that such people must go to a lot of trouble to extract it.

This is comparable to the way in which the fruit of liberation is attained by practicing according to the view of the shravakas and the pratyekabuddhas.

Now suppose an ingenious, stout-hearted person comes along and asks the people what they are up to. They will say that if the poisonous plant is allowed to grow, it will be very dangerous. Not only must they cut it down, they must uproot it so that no trace of it is left in the soil. Now, what will be the approach of the clever person? He will agree that the plant must be properly disposed of, but he will know that it is not necessary to go to such lengths to make sure that the plant stops growing. He will point out that the plant can be killed easily by pouring boiling water over its roots. His approach is similar to the way defilements are dealt with according to the Bodhisattvayana. To remove defilements, it is not necessary to go through the same difficulties as the shravakas at the level of adoption and abandonment of actions. Nevertheless, in the Bodhisattvayana, it is still necessary to use antidotes. Meditating on love, for example, is a remedy for anger. Antidotes are certainly adopted with the understanding that they are different and separate from the defilements they are intended to cure.

What if a doctor were to come along and ask the people what they were doing? On being told that they were getting rid of the dangerous plant, he would say, “Ah, but I’m a doctor. I know how to make medicine from this plant. I can use this plant to make an excellent remedy to the very poison that it contains. Indeed, I have been looking for it for a long time. Give it to me. I’ll take care of it.” This doctor is like a practitioner of Secret Mantra. He can concoct powerful medicines from the poison. Such a practitioner does not need to go through the trouble of avoiding defilements, considering them distinct from the remedy. Defilements themselves can be transformed into wisdom. This is the path of Secret Mantra.

Finally, imagine that a peacock comes upon the poisonous plant. Without a moment’s hesitation, it will eat it with great relish and its plumage will become even more ravishing. For the peacock, which represents the practitioners of the Great Perfection of the Secret Mantra, poisonous plants are not something to be shunned at all. Practitioners of the Great Perfection are aware that there is no such thing as a real, solid defilement to be abandoned. Just as the peacock consumes the poison, with the result that its feathers become more and more beautiful, the practitioner of Secret Mantra does not reject defilements but brings to perfection the enlightened qualities of the kayas and wisdoms. This gives us an idea of the differences between the greater and lesser paths.

Only a peacock is able to nourish itself on poison. In the same way, the teachings of the Great Perfection of the Secret Mantra are found in no other spiritual tradition. On the other hand, different people belong by their character to different paths, and these may be greater or lesser. It is essential for them to train according to their capacity, otherwise they will be in great danger. In order to be able to practice the Great Perfection, it is essential to be completely convinced, to be absolutely certain, of the view. For this reason, I am going to say a few words about it: the view of the Great Perfection of the Secret Mantra of the Mahayana.

Counsels from My Heart 
Dudjom Rinpoche 
Translated by Padmakara Translation Group