Tuesday, July 31, 2012

Jakarta Event - Fire Puja 21-7-2012

These are more photos for the event from Lotus Raymond.




無上密部真的很難講Guru said hard to explain Mahamudra

link: http://www.tbsn.org/chinese2/talk.php?id=1479&classid=46



蓮生法王2012年7月22日美國彩虹雷藏寺週日多寶如來護摩大法會法語開示精
要「大樂中的空性──《「喜金剛」講義》」第二十一章:無上密部,第一百零八頁

.......

無上密部真的很難講,如果,我自己不好意思的時候,會講不出來,如果,我自己臉皮厚的時候,就會講的很精彩,唉!這實在是很難講。

將來,如果我在一個很大的體育場,講這個時候,如果,那時候,我是八十幾歲,講這個的時候,大概臉紅,不過臉還是黑的啦!大概也就不要緊。

不過,我認為,它確實有它的道理,因為世間的人都在做,為什麼不將它變成佛法?

變成了佛法做,也沒有甚麼,變成了佛法,為什麼要很秘密的,不讓人家知道?

然後做貪慾的事情,不敢將真正的佛法融入在做的過程之中,就是要怎麼樣變成佛法的過程之中,為什麼不敢?

這就是我的疑問,大家都在做,為什麼不將做變成佛法?變成佛法的話,對大家都有益處啊!

為什麼不能講呢?

豈不是將祖師爺傳下來的這一些佛法隔起來,弄得很神祕似的,讓大家更不清不楚?

所以,我要講的原因就是在這裡,寫喜金剛,就是要講深一點的原因就是在這裡。

嗡嘛呢唄咪吽。

I heard students said that Guru said he will go to China and host a big event in Bird Nest Stadium when he is 80+ in age. [There is no Bird Nest Stadium in China as far as I know. Bird nest in this context are the prostitution houses or brothels where Sexual activities are traded.]

Therefore, I picked out this passage and clarify that Guru said: Mahamudra hard to explain and particularly Anu yoga or the Yab Yum practice.
People can do coupling but shy to talk about it and Guru said when his is 80+ and speaking about Yabyum practice in a large stadium, he will probably feel shy and red face as well..but should not be tense by then.

He went on to say that merging Buddha Dharma with coupling and converting this act to Dharma and therefore become Anu yoga or yabyum practice, then no longer obscene and no greed & desire also.

He just want to be more clear on these practices as written in Hevajra's practices only.

Cheers all

Om Guru Lian Sheng Siddhi Hom

Lama Lotuschef
Pure Karma
True Buddha School


Monday, July 30, 2012

师尊最新开示 Guru's latest speeches



‎7/29/2012 The Hevajra Practice by Grand-Master Lu - Rainbow Temple
https://vimeo.com/46591785

2012年7月29日聖尊蓮生活佛開講「喜金剛法要義」-彩虹雷藏寺
https://vimeo.com/46591743

7/28/2012 The Hevajra Practice by Grand-Master Lu - Ling Shen Ching Tze Temple
https://vimeo.com/46560431

2012年7月28日聖尊蓮生活佛開講「喜金剛法要義」-西雅圖雷藏寺
https://vimeo.com/46559927

Lojong – Tantra Pelatihan Pikiran

Diambil dari Wikipedia
Dibagikan oleh Lotuschef – 26 Juli 2012
Diterjemahkan secara bebas oleh Lotus Nino
Sumber: Lojong – Mind Training Tantrayana

[caption id="attachment_8654" align="aligncenter" width="427"] Arya Atisha Dipamkara[/caption]

 

Lojong (Tib. བློ་སྦྱོང་, Transliterasi Wylie: blo sbyong) adalah praktik pelatihan pikiran dalam tradisi agama Buddha di Tibet. Ia berlandaskan pada koleksi instruksi pendek yang penting, yang dirumuskan di Tibet pada abad ke-12 oleh Geshe Chekhawa. Praktik ini meliputi proses memperbaiki dan menyucikan motivasi dan tindakan si praktisi.

Sekitar 59 atau lebih bait ajaran yang membentuk naskah utama dari praktik pelatihan pikiran ini didesain sebagai sekumpulan obat untuk menawarkan racun kebiasaan pikiran yang tak diinginkan karena akan menciptakan penderitaan. Mereka berisikan baik metode untuk memperluas cara pandang si praktisi terhadap bodhicitta mutlak, seperti “Temukan kesadaran yang telah kamu miliki saat sebelum kamu dilahirkan” dan “Anggap semua yang kamu lihat sebagai sebuah mimpi”, maupun berbagai metode untuk melihat dunia dalam cara yang lebih konstruktif dalam hubungannya dengan bodhicitta, seperti “Bersyukurlah kepada setiap insan” dan “Saat berbagai hal tak terjadi sesuai harapan, anggaplah bencana tersebut sebagai sebuah cara untuk menyadarkan diri.”

Para guru terkemuka yang mempopulerkan praktik ini di Barat meliputi Pema Chodron, Ken McLeod, Alan Wallace, Chogyam Trungpa, Sogyal Rinpoche, Geshe Kelsang Gyatso, dan Dalai Lama ke-14.

 

[caption id="attachment_8656" align="aligncenter" width="387"] Geshe Chekhawa[/caption]

Sejarah Praktik Lojong


Praktik Lojong untuk melatih pikiran dikembangkan selama lebih dari 300 tahun, antara tahun 900 hingga 1200 M, sebagai bagian dari agama Buddha aliran Mahayana. Atiśa (982–1054 M), seorang guru meditasi dari Benggala, umumnya dipercayai sebagai sang pencipta praktik ini. Lojong ini dijelaskan dalam bukunya yang berjudul Lampu yang Menerangi Jalan Menuju Pencerahan (Bodhipathapradipam). Praktiknya berlandaskan dari hasil pembelajarannya dengan seorang guru yang berasal dari Sumatra, Dharmaraksita – penulis naskah yang berjudul Roda Senjata-senjata Tajam. Kedua naskah tersebut sangat terkenal di dalam terjemahan bahasa Tibet.

Atiśa melakukan perjalanan menuju ke Sumatra dan berguru kepada Dharmaraksita selama dua belas tahun. Ia kemudian kembali untuk mengajar di India, dan pada masa tuanya menerima undangan untuk mengajar di Tibet, di mana ia tinggal di sana untuk menghabiskan sisa hidupnya.

Sebuah cerita mengisahkan Atiśa mendengar bahwa penduduk Tibet sangat menyenangkan dan mudah bersahabat. Namun bukannya senang, ia malah prihatin kalau ia tak akan punya emosi negatif yang cukup untuk melatih sadhana Lojong. Jadi ia membawa serta pembantunya dari Benggala yang pemarah, yang akan terus-menerus mengkritiknya dan yang sungguh merupakan sebuah tantangan bila harus menghabiskan waktu dengannya. Para guru Tibet kemudian sering bercanda, mengatakan bahwa saat Atiśa sampai ke Tibet, ia merasa tidak ada lagi yang perlu diperbuat di sana.

Ayat-ayat mengenai pelatihan pikiran dalam bentuknya yang sekarang ini ditulis oleh Chekawa Yeshe Dorje (1101–1175 M). Menurut salah satu sumber, Chekhawa melihat sebuah naskah di kasur teman sekamarnya yang bertuliskan: “Keuntungan dan kemenangan untuk orang lain, kerugian dan kekalahan untuk diri sendiri”. Potongan kalimat ini sangat mengesankan dirinya dan ia kemudian mencari si penulis Langri Tangpa (1054–1123). Namun saat menemukan bahwa Langri Tangpa telah meninggal, ia kemudian belajar kepada salah satu murid Laring Tangpa, yang bernama Sharawa, selama dua belas tahun.

Geshe Chekhawa diakui telah menyembuhkan penyakit lepra lewat sadhana pelatihan pikiran. Salah satu sumber mengatakan bahwa ia pernah tinggal dengan sekumpulan penderita lepra dan melakukan pelatihan sadhana bersama mereka. Sejalan dengan waktu, banyak dari para penderita tersebut yang sembuh, lalu banyak penderita lain yang berdatangan, dan akhirnya orang-orang yang tidak menderita lepra-pun juga tertarik dengan sadhana tersebut. Kisah populer lainnya mengenai Geshe Chekhawa dan pelatihan pikirannya berhubungan dengan saudaranya dan bagaimana sadhana tersebut mampu mengubahnya menjadi orang yang lebih baik.

 

Naskah Utama


Sadhana Lojong yang asli berisi 59 slogan atau aforisme (doktrin/prinsip). Slogan-slogan tersebut kemudian diatur ke dalam tujuh pembagian, yang dinamakan sebagai “7 Poin Lojong.” Slogan yang telah dikategorikan di bawah ini diterjemahkan oleh Komite Penerjemah Nalanda di bawah arahan Chögyam Trungpa Rinpoche. Di sini ditekankan bahwa slogan-slogan berikut diterjemahkan dari naskah Sansekerta dan Tibet kuno, dan oleh karenanya akan ada sedikit perbedaan dengan terjemahan-terjemahan lainnya. Beberapa slogan bisa saja terasa esoterik (penuh misteri rahasia) atau susah untuk dicerna. Banyak guru dan ahli masa kini yang telah menulis tafsiran yang panjang untuk menjelaskan naskah dan slogan-slogan Lojong. Beberapa dari hasil karya tersebut dapat ditemukan di bagian ‘Notes’ dalam artikel aslinya.

 

Poin Pertama: Pendahuluan, sebagai landasan dari praktik dharma.


Slogan 1. Pertama-tama, latihlah bagian pendahuluan; Empat Pengingat atau disebut juga sebagai Empat Pikiran.

1. Pertahankan keinsyafan diri mengenai betapa berharganya bisa terlahir sebagai manusia.

2. Sadarlah akan kenyataan bahwa hidup akan berakhir; kematian akan menjemput semua orang; Ketidakkekalan.

3. Ingatlah kembali apa saja yang pernah kamu perbuat, baik yang bajik/luhur maupun yang tidak, pasti akan membuahkan hasil; Karma.

4. Renungkan bahwa selama kamu terlalu berfokus pada kepentingan diri sendiri dan berkubang dalam pemikiran apakah kamu baik atau buruk, maka kamu akan mengalami penderitaan. Terobsesi dengan mendapatkan apa yang kamu inginkan dan menghindari apa yang tidak kamu inginkan tidak akan menghasilkan kebahagiaan; Ego.

 

Poin Ke-dua: Praktek Utama, yaitu melatih Bodhicitta.


Bodhicitta Absolut (Mutlak)

Slogan 2. Anggaplah semua dharma layaknya bagai mimpi; meski pengalaman yang didapatkan bisa terkesan solid/nyata, mereka sebenarnya hanyalah memori yang akan berlalu.

Slogan 3. Pahamilah sifat sejati dari kesadaran yang telah ada sejak awal.

Slogan 4. Bebaskanlah dirimu sendiri, bahkan penawar racun itu sendiri pada akhirnya.

Slogan 5. Berdiamlah di dalam sifat sejati alaya, intisari, momen saat ini.

Slogan 6. Pasca meditasi, jadilah seperti seorang anak dari ilusi.

 

Bodhicitta Relatif

Slogan 7. Memberi (mengirim) dan menerima (menanggung) harus dilatih secara bergantian. Keduanya harus bagaikan bernafas (dikenal sebagai: Sadhana Tonglen).

Slogan 8. Tiga obyek, tiga racun, tiga akar kebajikan – Tiga obyek adalah: teman, musuh dan netral. Tiga racun adalah: hasrat/nafsu, kebencian, dan apatis/ketidakpedulian. Tiga akar kebajikan adalah obat penawarnya.

Slogan 9. Latihlah (integrasikan) slogan-slogan di dalam semua aktivitasmu.

Slogan 10. Mulailah dengan mengirim dan menanggung dirimu sendiri.

 

Poin Ke-tiga: Mengubah Berbagai Kondisi Buruk menjadi Sarana Mencapai Pencerahan.


Slogan 11. Saat dunia dipenuhi dengan kejahatan, rubahlah semua bencana menjadi jalan bodhi.

Slogan 12. Arahkan semua penyalahan kepada dirimu sendiri.

Slogan 13. Bersyukurlah pada setiap insan.

Slogan 14. Melihat kebingungan sebagai empat kaya (tubuh) adalah perlindungan shunyata yang tak tertandingi.

Kaya terdiri dari Dharmakaya, sambhogakaya, nirmanakaya, svabhavikakaya. Pikiran tidak punya tempat kelahiran, ia tidak pernah berhenti mengalir, ia tak solid, dan ketiga karakteristik tersebut saling berhubungan. Shunyata dapat digambarkan sebagai “keterbukaan yang gamblang nan sempurna.”

Slogan 15. Empat pelatihan adalah yang terbaik dari metode-metode yang ada.

Empat pelatihan adalah: mengumpulkan pahala, menghindari perbuatan jahat, memberikan persembahan kepada para guru, dan memberikan persembahan kepada para pelindung dharma.

Slogan 16. Apapun yang kamu temui/terjadi padamu secara mendadak, gabungkan dengan meditasi.

 

Poin Ke-empat: Menunjukkan Aplikasi Sadhana di dalam semua aspek dan sepanjang kehidupan si praktisi.


Slogan 17. Latihlah lima macam kekuatan, instruksi inti yang telah diringkas.

Lima macam kekuatan adalah: tekad kuat, keakraban, bibit positif, mampu melihat kesalahan sehingga bisa dibenahi, dan aspirasi (niat/cita-cita).

Slogan 18. Instruksi mahayana untuk melepaskan kesadaran di saat kematian adalah 5 macam kekuatan: caramu dalam melakukannya adalah faktor penting.

Saat kamu sudah sekarat, latihlah 5 kekuatan ini.

 

Point Ke-lima: Mengevaluasi Pelatihan Pikiran.


Slogan 19. Semua dharma akan berujung pada satu titik yang sama – Semua ajaran Buddha adalah mengenai mengurangi ego, mengurangi penyerapan demi diri sendiri.

Slogan 20. Dari dua orang saksi, peganglah yang utama – Kamu lebih memahami/mengetahui dirimu sendiri daripada orang lain.

Slogan 21. Selalu mempertahankan pikiran yang penuh sukacita.

Slogan 22. Bila kamu masih dapat berlatih meski ada gangguan, artinya kamu telah terlatih dengan baik.

 

Poin Ke-enam: Berbagai Disiplin Pelatihan Pikiran.


Slogan 23. Selalu mematuhi tiga prinsip dasar – Berdedikasi pada sadhana yang dilatih, menghindari/tidak melakukan tindakan yang keterlaluan (ofensif), mengembangkan kesabaran.

Slogan 24. Rubahlah perilakumu, tapi tetaplah bersikap netral – Kurangi kemelekatan terhadap ego, tapi tetap jadilah dirimu sendiri.

Slogan 25. Jangan membicarakan kecacatan anggota tubuh – Jangan menikmati/bersenang hati melihat kecacatan orang lain.

Slogan 26. Jangan merenungi orang lain – Jangan menikmati/bersenang hati melihat kelemahan orang lain.

Slogan 27. Bersihkanlah kekotoran yang paling besar terlebih dahulu – bekerjalah untuk mengatasi halangan terbesarmu terlebih dahulu.

Slogan 28. Tinggalkan harapan akan keberhasilan – jangan terlilit oleh pikiran apa jadinya dirimu pada masa yang akan datang, lakukanlah yang terbaik di pada saat ini.

Slogan 29. Hindari makanan yang beracun.

Slogan 30. Jangan menjadi terlalu mudah ditebak – Jangan menyimpan unek-unek.

Slogan 31. Jangan bergossip atau memfitnah orang lain.

Slogan 32. Jangan menunggu untuk menyergap – Janganlah kamu menyerang orang lain setelah menunggunya menunjukkan kelemahannya.

Slogan 33. Jangan membesar-besarkan masalah hingga ke titik yang menyakitkan – Jangan mempermalukan orang lain.

Slogan 34. Jangan memindahkan beban yang diangkut lembu kepada sapi – Bertanggungjawablah kepada dirimu sendiri.

Slogan 35. Jangan mencoba untuk menjadi yang paling cepat – Jangan berkompetisi dengan sesamamu.

Slogan 36. Jangan bertindak dengan maksud lain – Lakukan berbagai perbuatan baik tanpa punya niat lain untuk memberi manfaat bagi diri sendiri.

Slogan 37. Jangan merubah dewa menjadi setan – Jangan gunakan slogan-slogan ini atau kekuatan dharma (spiritualitas)-mu untuk memompa penyerapan demi dirimu sendiri.

Slogan 38. Jangan jadikan penderitaan orang lain sebagai bagian dari kebahagiaan dirimu.

 

Poin Ke-tujuh: Panduan Pelatihan Pikiran.


Slogan 39. Semua aktivitas harus dilakukan dengan satu niat.

Slogan 40. Benahi semua kesalahan dengan satu niat.

Slogan 41. Dua aktivitas: satu di awal (hari), satu di akhir (hari).

Slogan 42. Salah satu dari keduanya yang terjadi, bersabarlah (dan jangan tinggalkan Bodhicitta-mu).

Slogan 43. Berpeganglah pada kedua hal ini, meski kamu harus mempertaruhkan nyawamu.

Slogan 44. Latihlah dengan tiga macam kesulitan.

Slogan 45. Bersandarlah pada tiga agen utama: guru, dharma, sangha.

Slogan 46. Perhatikanlah supaya ketiga hal berikut jangan sampai hilang: rasa syukur kepada gurumu, rasa menghargai ajaran-ajaran dharma, dan perilaku yang benar.

Slogan 47. Untuk ketiga hal berikut, jagalah supaya tak terpisahkan: tubuh, ucapan, dan pikiran.

Slogan 48. Berlatihlah tanpa prasangka dalam semua hal. Sungguh penting untuk melakukan hal tersebut secara menyeluruh dan sepenuh hati.

Slogan 49. Selalu bermeditasi untuk merenungkan apapun yang menimbulkan kebencian/dendam.

Slogan 50. Jangan sampai termakan oleh bujuk rayu kondisi eksternal.

Slogan 51. Pada saat ini, latihlah poin-poin utama: memprioritaskan orang lain di atas diri sendiri, dharma, dan pembangkitan welas asih.

Slogan 52. Jangan salah mengartikan.

Enam hal yang kamu mungkin salah artikan adalah: kesabaran, mendamba, kegembiraan, welas asih, prioritas dan sukacita.
Kamu bisa bersabar saat semua hal berjalan sesuai dengan keinginanmu, namun saat bertolak belakang maka bersabar adalah hal yang susah.
Kamu mendamba hal-hal duniawi, bukannya mendamba pikiran dan hati yang terbuka.
Kamu gembira akan kekayaan dan hiburan, bukannya akan potensimu dalam mencapai pencerahan.
Kamu bisa berwelas asih pada orang-orang yang kamu sukai, tapi terhadap yang lainnya kamu tidak bisa.
Mendapatkan harta dunia adalam prioritasmu, bukannya melatih cinta kasih dan welas asih.
Kamu bersukacita saat musuhmu menderita, dan tidak bisa bergembira atas nasib baik orang lain.

Slogan 53. Jangan bimbang (dalam melatih sadhana Lojong).

Slogan 54. Berlatihlah sepenuh hati.

Slogan 55. Bebaskan dirimu lewat menelaah dan menganalisa: Pahamilah pikiranmu dengan jujur dan tanpa rasa takut.

Slogan 56. Jangan berkubang dalam mengasihani diri sendiri.

Slogan 57. Jangan iri hati.

Slogan 58. Jangan sembrono dan meremehkan.

Slogan 59. Jangan mengharapkan pujian.

 

Berbagai Tafsiran


Tafsiran yang berkembang di kemudian hari mengenai sadhana pelatihan pikiran ini ditulis oleh Jamgon Kongrul (salah satu pendiri gerakan Rime non-sektarian dalam tradisi agama Buddha Tibet) pada abad ke-19. Tafsiran tersebut diterjemahkan oleh Ken McLeod, awalnya dengan judul Sebuah Jalur Langsung Menuju Pencerahan. Terjemahan ini berfungsi sebagai naskah utama untuk Buku Kebijaksanaan Osho. Di kemudian hari, setelah melalui beberapa kali konsultasi dengan Chogyam Trungpa, Ken McLeod menerjemahkan kembali karya tersebut menjadi Jalan Agung Penyadaran Diri.

Ada dua tafsiran penting terhadap naskah-naskah utama sadhana pelatihan pikiran yang ditulis oleh Geshe Kelsang Gyatso (pendiri Tradisi Kadampa Baru) dan mereka menjadi landasan bagi program-program pembelajaran di NKT Buddhist Centers di seluruh dunia. Yang pertama adalah Welas Asih Universal, yang merupakan tafsiran untuk naskah utama Tujuh Poin Utama dalam Melatih Pikiran oleh Geshe Chekhawa. Sedangkan yang kedua, adalah Delapan Langkah Menuju Kebahagiaan, yang merupakan tafsiran dari naskah utama – Delapan Ayat Pelatihan Pikiran oleh Geshe Langri Tangpa.

Di tahun 2006, Wisdom Publications menerbitkan hasil karya Pelatihan Pikiran: Koleksi Agung (Theg-pa chen-po blo-sbyong rgya-rtsa) yang diterjemahkan oleh Thupten Jinpa. Karya ini adalah sebuah terjemahan dari kompilasi karya tradisional Tibet, yang berkisar dari abad ke-15, dan secara keseluruhan berisi 53 naskah yang berhubungan dengan sadhana pelatihan pikiran. Di antara naskah-naskah ini ada beberapa perbedaan versi mengenai ayat-ayat utamanya, beserta dengan tafsiran-tafsiran awal yang penting dari Se Chilbu, Sangye Gompa, Konchok Gyaltsen, dan lainnya.

Lotuschef in Chat - 行如光与风 Walking Mass of Light & Wind








CN: fashi dear, i'd like to register for karmic pack for the next saturday puja

do you want me to transfer the fund to your Sgp account, or to keep it in GC's BCA account?

LC: u see if others wants to do the same first then decide,

I wrote n posted the article liao

CN: GC has messaged me as well

we need to update the Registration page, i'll write an email to you and GC

LC: blog views total both > 310 now. I can play liao

CN: nice article! eye opening leh.

so that people really don't need to be so narrow minded

LC: think to control pure karma in any territory? hehehe. we are virtual temple n exist anywhere n also dont exist anywhere.

The article very short n sweet hor?

CN: hehehe yes. readers should get the point

LC: hey dear, today have to shut down at 12mn. Tomorrow 6am guru's speech. I am folding small lotuses again... n i need food too. now the busy bodies should get the point

CN: oh ya ne, 5 am Hahaha. happy resting dear maman

LC: 6am my time. internet cranky again. bye

CN: sayonara ~~~~~

LC: hehehe! Just couldn't sleep!

CN: Hahaha. bat people are too active at this time

LC: wow! I cant sleep u very happy meh

CN: i can't either +_+

LC: ya ya i know. what GM teaches is too good n we all so alert!!!

TN don't understand bodhicitta in cultivation.

that day when GC came out of his room and walked towards me, he is a walking mass of light & wind. shows he improves alot liao



CN: oh he told me

"i practised as fashi taught me... reciting 100 syllable and visualising the light circulates so it's true"

About three or two weeks before the 21 event, when i was doing the sadhana, upon reaching the fourfold refuge, suddenly i felt like the visualisation changed

Guru shooting the white light towards me and i change into light accordingly, being hugged and enter into him [2012/06/11/mani-stones]

Time Samadhi with the appearance of the Sun or later, so that you can see the light and feel the warmth gradually engulfing you, giving you light and warmth. As if being hug by the Universe.]

So several days later when we're discussing about the revision of the liturgy, you said: oh you chose the one like guru, shooting the white light into your heart...

The next day, my friend J (fromSurabaya) translated guru's book on the sadhana of Arhat Pindola. There's a visualisation of Arya Pindola shoots blue light into our heart and we become the blue light and enter into him

So at last it's clarified that the visualisation of guru hugging me into the light isn't weird stuff. After reading the translation, i was like "oh... what happened..." hahaha

LC: hehehe. so fashi teaches you all from my own experiences n same as guru will teach too?

CN: things like this, only for mad people

yes ne. jigong's mad stuff lol

LC: my desktop gone cranky and slow again. I need a new comp

New blog also got problem with Facebook link

I am glad GC cultivates well



CN: getting the Mac Air leh? Light body and easy to travel with

LC: At least he got more confidence to trust me

Ok. Will look for $$$

CN: yes, i'm happy when people cultivate well and become humble too

LC: Just need faith n trust in guru. But many find that so difficult

The new one on lojong very popular. Ppl prefer simplified versions!!!

CN: the extended versions of the ten commandments :)

LC: just read the past lives of guru in the articles I posted again...

I wondered often, why guru always go through such tedious learning n searching n teaching dharma & I, can play until 52 to be recall to work?

All I need do is interpret Guru's works into english to share? That’s a lovely job for this visit to sentient realm!!! Hehehe........

I am going to ask guru some questions too....

CN: oh we are all his extended hands Hahaha



Om Guru Lian Sheng Siddhi Hom!
Lama Lotuschef

Edited 7 Apr 2017

Lotuschef in Chat - Sarira & Atisha

Dearest Reverend Lotus Chef,





How could one knows if relics are original or not?

I have ever given relics to be said of sakyamuni, mogallana, and sariputra.

i have the picture too.

if you don't mind , i would send it to you from whatsapp.


Amituofo


Ommanipedmehum


Lotus H




Hi Lotus H,

Please go read the Sarira articles I had posted to share.

The one I am wearing is gifted by Lotus YC and he said it is Sariputra's.

I do not know how to differentiate the different types of Sariras.

All sariras with me are gifts from fellow students and I in turn gifted them to fellow students and those with affinity.


I also posted an article about bearing negative karma, whereby Guru told a story of an old lady whose son picked up a dog tooth and presented to her and told her it is from the Buddha.

She respectfully place it on her altar and did offering and homage Sincerely & regularly and her Sincerity touches the Buddha's heart, the dog tooth started to multiply and the old lady shared them with all around her. When she passes on, there were lots of Sariras upon her cremation too.


In the Sarira & Greed articles; I explained that it is Ignorance, Greed & Aversion that contaminated the Purity of Sariras. The sariras in question are said to be from Arhats; and I also hinted that Arhats still need to cultivate Bodhicitta to Bodhisattva and Buddha levels.


Even a Dog Tooth can become a Sarira!

The Morale is Sincerity; Staunch Believe in Buddha Dharma; Compassion for others in sharing goodness; and not whether you have so call "genuine" sarira of so & so.


Goodness is to be shared!


Bear in mind Root Guru's teachings of [Respect Guru; Treasure Dharma; Diligent Cultivation]!

That is all anyone ever need.


If you read Guru's new book 228, when he was Atisha, he later wears his Guru's, Serlingpa's sarira forever with him. Sarira with Form. Dharma that is Formless. Stay with Atisha's body forever.


 [page 172 - 阿底峡在后来,把金洲上师的舍利, 永远的戴在身上。 有形的(舍利)。无形的(法流)。永远在阿底峡身上安住。]


I hope readers understand my take on Sarira from now on.


Om Guru Lian Sheng Siddhi Hom!


Lama Lotuschef

Pure Karma

True Buddha School


Lotuschef at Play - Charity & Territories






Does Charity has territories or bonded by boundaries?

Dear readers, remember my article : Big Fish Only!

A local charity said that donation from Pure karma is too insignificant, therefore we expanded our scope further afield to Malaysia; and recently Indonesia. In Pure Karma's portfolio there are 2 we donated to in Hong Kong too.

Last evening, I heard some strange remarks questioning our charity program recently in Indonesia!

Hahaha! Guru said we do what we can for the needies and where we come across any one in need.
They don't have to be students of True Buddha School too!

Buddha Dharma has something called: No differentiation; No discrimination; No Segregation:...

Being a member of the Sangha team, every one is me and all are ONE!

That's why Guru said when you are the only one on the moon; there is no need for Buddha Dharma.
Based on these theory, there is no need for disciplines too.

For those that think that Pure Karma is zoned under your territory, wake up!

Bodhicitta is Universal & no one can dictate Pure Karma's activities at all.

For those interested, we donate towards medical and sustenance for all needies whenever we come across them. As to where they are situated, truly does not matter an iota with us.

For those with nothing better to do and waste time in gossiping and being judgmental, Pure Karma really has nothing to do with you at all.

Om Guru Lian Sheng Siddhi Hom!

Lama Lotuschef
Pure Karma
True Buddha School


LOJONG - 7 points of Training the Mind


LOJONG - ORIGINATES FROM ATISHA PRACTICES AND EXPERIENCES.

In Guru's latest book 228: He is Atisha!

    Seven Points of Training the Mind:
    The Root Text

    Translated by the Nalanda Translation Committee under the direction of Chögyam Trungpa, Rinpoche.

    ONE: The preliminaries, which are the basis for dharma practice
    First, train in the preliminaries.

    TWO: The main practice, which is training in bodhicitta
    Absolute Bodhicitta

    Regard all dharmas as dreams.

    Examine the nature of unborn awareness.

    Self-liberate even the antidote.

    Rest in the nature of alaya, the essence.

    In post meditation, be a child of illusion.


    Relative Bodhicitta

    Sending and taking should be practiced alternately. These two should ride
    the breath.

    Three objects, three poisons, three roots of virtue.

    In all activities, train with slogans.

    Begin the sequence of sending and taking with yourself.


    THREE: Transformation of Bad Circumstances into the Way of Enlightenment

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

    Drive all blames into one.

    Be grateful to everyone.

    Seeing confusion as the four kayas is unsurpassable shunyata protection.

    Four practices are the best of methods.

    Whatever you meet unexpectedly, join with meditation.


    FOUR: Showing the Utilization of Practice in One's Whole Life

    Practice the five strengths, the condensed heart instructions.

    The mahayana instruction for ejection of consciousness at death is the five strengths: how you conduct yourself is important.


    FIVE: Evaluation of Mind Training

    All dharma agrees at one point.

    Of the two witnesses, hold the principal one.

    Always maintain only a joyful mind.

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


    SIX: Disciplines of Mind Training

    Always abide by the three basic principles.

    Change you attitude, but remain natural.

    Don't talk about injured limbs.

    Don't ponder others.

    Work with the greatest defilements first.

    Abandon any hope of fruition.

    Abandon poisonous food.

    Don't be so predictable.

    Don't malign others.

    Don't wait in ambush.

    Don't bring things to a painful point.

    Don't transfer the ox's load to the cow.

    Don't try to be the fastest.

    Don't act with a twist.

    Don't make gods into demons.

    Don't seek others' pain as the limbs of your own happiness.


    SEVEN: Guidelines of Mind Training

    All activities should be done with one intention.

    Correct all wrongs with one intention.

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

    Whichever of the two occurs, be patient.

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

    Train in the three difficulties.

    Take on the three principal causes.

    Pay heed that the three never wane.

    Keep the three inseparable.

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

    Always meditate on whatever provokes resentment.

    Don't be swayed by external circumstances.

    This time, practice the main points.

    Don't misinterpret.

    Don't vacillate.

    Train wholeheartedly.

    Liberate yourself by examining and analyzing.

    Don't wallow in self-pity.

    Don't be jealous.

    Don't be frivolous.

    Don't expect applause.
    ~~~~~~~~~~

    When the five dark ages occur,

    This is the way to transform them into the path of bodhi.

    This is the essence of the amrita of the oral instructions,

    Which were handed down from the tradition of the sage Suvarnadvipa.

    Having awoken the karma of previous training

    And being urged on by my intense dedication,

    I disregarded misfortune and slander

    And received oral instruction on taming ego-fixation.


    Now, even at death, I will have no regrets.

    link: http://www.shambhala.org/teachers/pema/lojong3.php

师尊做的生基法

http://www.tbsn.org/chinese2/talk.php?classid=46&id=1477&keyword=&page=0




修九節佛風可通中脈


<蓮生法王2012年7月14日美國西雅圖雷藏寺週六同修藥師琉璃光如來本尊法法語開示精要>


《喜金剛講義──大樂中的空性》第十九章:「修證明點法」。


………….


上回,我提到做生基的事情。生基不是只有做一次,有的人可以做好多次,幫助會更多。因為你得到一條的脈,畢竟只有一個來龍。如果你能夠得到很多的來龍的話,你的身體就會更強壯,災難就更少。如果,你得到很多佛菩薩加持你的話,你的成就會更大。「一」也是「多」啦!「多」也是「一」啦!所以,多做生基又何妨?無妨。因為如果,你有一個生基被破壞掉,還有第二個生基。第二個生基被破壞掉,還有第三個生基。


我在二十幾歲的時候就做生基,最早的生基是在台灣的山頂上,從帽子一直到鞋子,我做的生基是這樣的。



[From the age of 20+, I have been doing Sheng Ji; earliest ones done atop mountains in Taiwan,from my Hat to my Shoes, this is how I do Sheng Ji.]




不知道做了多少生基了!我的生基也有在樹裡面,跟著樹一起發展,只要樹長,我的力量就一直長,這個原是,只要樹長青,你就能夠長青,樹裡面有氣,地裡面有氣,塔裡面也有氣,大氣之中都有氣。我們今天坐在雷藏寺雷藏寺就有氣,你來一次就加持一次。(眾鼓掌)

改考卷的時候,老師發現有四、五個學生的答案都是一樣,就將這幾個學生叫來,問:「你們是不是互相抄襲?」這幾個學生堅決否認,老師就問他們:「為什麼你們的答案都是相同的呢?」四、五個學生回答:「老師,我們真的沒有抄襲,至於答案為什麼一樣,因為考試的答案只有一個。」我用這個做比喻,就是說你做了很多的生基,力量就在你一個人的身上;做四、五個生基,力量都在你一個人的身上。但是,生基一定要做對,做對了生基,力量都在你的身上;做錯了生基,你身上的力量就少掉了。今天就講到這裡,嗡嘛呢唄咪吽。


Lotuschef at Play - Individual's Karmic Debts






Blue light can suppress one's poisons, which halt the creation of Karmic Debts.

These are common questions asked of me: Fashi, why Shizun knows that these people are lying, cheating and harming fellow students, yet leave them be?

Why Indeed?

Guru said: 因果自负!means one answers for one's own karmic deeds!

The recent saga with regards to the Dragon Robe Sheng Ji Practice, is a good example!

A student came and asked me how he can write to Shizun/Guru to get help. I told him that nowadays letters to Guru are intercepted/read by a team assigned to do the task. Therefore, it is better to sit down and talk to Guru by invoking Guru's presence. I reminded him that Guru is with him all the time too!
In a previous incident, he asked me about changing jobs and I told him to wait a while as time is not ideal yet.
When I return from oversea, upon sighting him, I scolded him for not listening to me!
Hahaha! He was real shocked as he has just tendered his resignation that morning and only he and his spouse knew about it!
Guru truly knows everything! Not me though. :)

Well, he went home and did as I instructed. That was a Saturday evening.
Guru spoke about the Requirement for Sheng Ji practice in Seattle the next afternoon, at the last part of his Dharma Speech and this has no relevance to the other part of his speech on Hevajra's Practice at all! He said: He did this practice from 20+ years of age, FROM HIS HAT TO HIS SHOES!

For those that still think Guru don't know what's happening or can't hear you, Please wake up and have confidence and Trust Guru to guide you and do not be misled by anyone else. Listen Only to Guru!

Accept that your own ignorance and greed led you astrayed. Accept that if any one of your Karmic foes over-exact payment from you, they landed owing you!

Read Merchant of Venice by Shakespeare? Exactly one pound of flesh, no more no less! :)

Hahaha! This is one statement I used to remind Karmic foes of those seeking help from me.
I said: Please be aware that when you over-exact or over-collect from anyone, you landed up paying the penalties only. Therefore, let go of all these and follow Grand master Lu, to pureland and leave all sufferings behind now.

Lotus AA asked me last evening about massive floods in China and other natural disasters, are they Collective Karma? I said: Yes!

If XX's team is out to cheat and mislead for personal gains; and not practicing honestly and as taught by their Root Guru; they are perceived to have broken or breach vows of Samaya.

The samaya (TibetanTibetan: དམ་ཚིག, Wyliedam tshigJapanese and Chinese: 三摩耶戒, sanmaya-kaiSānmóyéjiè), is a set of vows or precepts given to initiates of an esoteric Vajrayana Buddhist order as part of the abhiṣeka (empowerment or initiation) ceremony that creates a bond between the guru and disciple.

If Guru didn't empower XX, and he went ahead and execute any practice not authorized - He breaches Samaya and those that support him are in it with him, all the way.
When XX got empowerment from Guru, but he did not adhere to Guru's instruction in execution, he also breaches Samaya and those that support him are in it with him, all the way.


To all, just wait for Karma to ripen, do not exact any "revenge" or take any actions; just Watch the wonders of Karma Unveils!


No one gets away from his own karma, no matter what he choose to think to the contrary!




[To those that somehow took sides and hit out without knowing the Truth, at True Sanghas which are part of Triple Gems; you have breach Samaya!

To those that tried to talk about Disciplines but also ignorant of what they are doing, you also breaches Samaya!

Finally, to all that stood up and supported those that Had Breach Samaya, you all became part of Collective karma created by the leader.

Om Guru Lian Sheng Siddhi Hom!

Your only recourse is to break away immediately and repent sincerely!]

 



Cheers all.


Amituofo

Lama Lotuschef

Pure Karma

True Buddha School


Sunday, July 29, 2012

Jakarta Event - Preparation for Fire Puja

We prepared a total of 88 lotus offering for Fire Puja; 6 x108 small lotuses for Homeless Spirits; Earth & Miscellaneous Dieities; ....

There are lights orbs captured too in the room I occupied, during the preparation process as well... [Image 13].

Enjoy the photos.....

[gallery link="file" order="DESC"]

 

Cheers all.

 

Lama Lotuschef

Pure Karma

True Buddha School

Lotuschef in Chat - Miracles?

These are 2 miracles that Guru worked during the Jakarta event.

An elderly gentlemen who is hard of hearing and a young lady that had an accident at age 7 to her left eye. Both are not True Buddha Students but relative of Lotus SM, who brought them to the Jakarta event and registered them for lotus offering for the Fire puja. They came for the Repentance session but were too tired (for the seniors) so didn't stay on for the fire puja in the evening.

Believe it or not, just sitting there during repentance session also helped these 2 persons.

:)

Facebook chat:-

LC: SM has not contacted helen till now! Wonder whether the medical consultation is good or not.

CN: oh she sent me message 2 days ago

her father's operation might cost so expensive to be performed, and the possibility of healing is only 60%. around $45,000 if I could recall correctly

LC: then leave it lol

CN: ya la

LC: he is so old liao anyway

CN: yes. and very hot-tempered

LC: don’t hear is also good for Self. Guru said don’t see hear speak is good.

CN: SM said she's trying her best to ignore when he get angry without reasons

unfortunately the father can't think the way you think hahaha

LC: then cultivate n place him by her side n things will improve. Guru will bless him with light n he will tame down

Guru turns out to be Padmasambhava's guru too

CN: i will tell her so, so that she can always remember to put his dad virtually around her

yes, vice versa hehe

can't bear to see the gramma in the bed T_T huhuhuhuuuu

Amitabha [he saw the photos of the old folks home we visited inJakarta.]

LC: hahaha.

Compassion!

I have been good today, so I am off to play liao!!! hehehe!

I did 7 today, not bad

I slept for a while and then woke up and started reading & writing! Back to my own time-clock liao! Seems u also stayed up to early morning! Hahaha! Recovered from our invasion in Jkt!!!!

CN: lol

back to healthy life to be exact

apalah you, maman... sounded so jet-lagged wuikikiki

LC: hehehe!

I think the heat in jkt was real bad lol

At least I am back to writing again!!!

and loving every minute of it!

CN: yes, real bad, so panas

but the event was so auspicious

all ulcers in the mouth have gone

and there's a feeling of lightness as well

LC: try to share more on personalities in guru's past lives and doing research as well

Sure la! Repentance is always great n what more with the greatest repentance as per guru

CN: yes ne

next translation will be the lojong aphorism

great sharing

LC: Lama Umapa - mentioned too in guru's book as Manjushri transmission n sharing

hahaha! they just somehow link, so I posted the info only

CN: ah never heard about that name

interesting

CN: SM’s father now uses the hearing aid from guardian, and doesn't need to yell anymore when speaking [Lotus Helen recommended the hearing aids and works well for SM's father.]

LC: good. cheap but good lol

CN: the niece has got her eye nerves grow again

LC: ok. good

CN: doctor said she has the chance to recover

two happy news

LC: see repentance n subscribing to lotus offering is good n they have good news

CN: yes ne

 

Amituofo

Pure Karma

Lama Lotuschef

True Buddha School

Fire Puja 28-7-2012

We had 37 registrants for this event.

It happens to be Lotus Hooi Ling birthday too!

The following are some of the highlights!

Enjoy!

[gallery link="file"]

 

Happy Cultivating!

Lama Lotuschef

Pure Karma

True Buddha School

Jakarta 19-7-2012 Feast of Kings

[gallery link="file" order="DESC" columns="1"]

The feast of Kings!!!

The most expensive lobsters I have ever been served too!

The lobster with cheese and durian cost 3.4million rupiah about SGD 460 and weighs 2KG.

I thought Indonesia exports lobsters and eating them locally should be pretty cheap!!!

There is Peking duck; Mango Duck; .......... lots of goodies too.

I love the coconut dessert very much too.

I can't stop thanking Guru for being so well looked after by all around me.

Om Guru Lian Sheng Siddhi Hom!

 

Cheers all

Lama Lotuschef

Pure Karma

True Buddha School

 

Friday, July 27, 2012

A Short Biography of Tsongkhapa



Alexander Berzin, August 2003
partly based on a discourse by Geshe Ngawang Dhargyey
Dharamsala, India

The biography of a great lama is called a "namtar" (rnam-thar), aliberating biography, since it inspires the listeners to follow the example of the lama and achieve liberation and enlightenment. The biography of Tsongkhapa (rJe Tsong-kha-pa Blo-bzang grags-pa) (1357-1419) is indeed inspiring.

Prophesies and Childhood


Both Buddha Shakyamuni and Guru Rinpoche prophesied Tsongkhapa’s birth and attainments. At the time of Buddha Shakyamuni, a young boy who was a previous incarnation of Tsongkhapa presented a crystal rosary to Buddha and received a conch shell in return. Buddha prophesied Manjushri would be born as a boy in Tibet, would found Ganden monastery, and would present a crown to my statue. Buddha gave the boy the future name Sumati-kirti (Blo-bzang grags-pa, Lozang-dragpa). Guru Rinpoche also prophesied a monk named Lozang-dragpa would be born near China, would be regarded as an emanation of a great bodhisattva, and would make a Buddha-statue into a Sambhogakaya representation.

Several indications before Tsongkhapa’s birth also indicated that he would be a great being. His parents, for example, had many auspicious dreams that their child would be an emanation of Avalokiteshvara, Manjushri, and Vajrapani. His future teacher, Chojey Dondrub-rinchen (Chos-rje Don-grub rin-chen), was told by Yamantaka in a vision that he (Yamantaka) would come to Amdo (A-mdo, northeastern Tibet) in a certain year and become his disciple.

Tsongkhapa was born in Tsongkha (Tsong-kha), Amdo, in 1357, the fourth of six sons. The day after Tsongkhapa’s birth, Chojey Dondrub-rinchen sent his main disciple to the parents with gifts, a statue, and a letter. A sandlewood tree grew from the spot where his umbilical cord fell to the ground. Each leaf had a natural picture of the Buddha Sinhanada (Sangs-rgyas Seng-ge sgra), and was thus called Kumbum (sKu-‘bum), a hundred thousand body images. The Gelug monastery called Kumbum was later built on that spot.

[See: A Brief History of Kumbum Monastery.]

Tsongkhapa was not like an ordinary child. He never misbehaved; he instinctively engaged in bodhisattva type actions; and he was extremely intelligent and always wanted to learn everything. At the age of three, he took lay vows from the Fourth Karmapa, Rolpay-dorjey (Kar-ma-pa Rol-pa’i rdo-rje) (1340-1383). Soon after, his father invited Chojey Dondrub-rinchen to their home. The lama offered to care for the education of the boy and the father happily agreed. The boy stayed at home until he was seven, studying with Chojey Dondrub-rinchen. Just seeing the lama read, he instinctively knew how to read without needing to be taught.

During this time, Chojey Dondrub-rinchen gave the boy theempowerments of Five-Deity Chakrasamvara (Dril-bu lha-lnga), Hevajra, Yamantaka, and Vajrapani. By the age of seven, he had already memorized their complete rituals, had completed the Chakrasamvara retreat, was already doing the self-initiation, and already had a vision of Vajrapani. He frequently dreamt of Atisha (Jo-bo rJe dPal-ldan A-ti-sha) (982-1054), which was a sign that he would correct misunderstandings of the Dharma in Tibet and restore its purity, combining sutra and tantra, as Atisha had done.

At the age of seven, Tsongkhapa received novice vows from Chojey Dondrub-rinchen and the ordination name Lozang-dragpa. He continued to study in Amdo with this lama until he was sixteen, at which time he went to U-tsang (dBus-gtsang, Central Tibet) to study further. He never returned to his homeland. Chojey Dondrub-rinchen remained in Amdo, where he founded Jakyung Monastery (Bya-khyung dGon-pa) to the south of Kumbum.

Early Studies in Central Tibet


In Central Tibet, Tsongkhapa first studied at a Drigung Kagyumonastery, where he learned the Drigung mahamudra tradition called "possessing five" (phyag-chen lnga-ldan), medicine, and further details about bodhichitta. By seventeen, he was a skilled doctor. He then studied Filigree of Realizations (mNgon-rtogs-rgyan, Skt. Abhisamayalamkara), the other texts of Maitreya, and prajnaparamita (phar-phyin, far-reaching discriminating awareness) at several Nyingma, Kagyu, Kadam, and Sakyamonasteries, memorizing the texts in just days. By nineteen, he was already acknowledged as a great scholar.

He continued to travel to the most famous monasteries of the Tibetan Buddhist traditions, studying the five major Geshe-training topics and the Indian tenet systems, debating them and sitting for debate examinations. He received the Kadam lam-rim(lam-rim, graded sutra path) teachings and also innumerable tantric empowerments and teachings, including the Sakya tradition of lamdray (lam-‘bras, the paths and the result), the Drigung Kagyu tradition of the six teachings of Naropa (Na-ro’i chos-drug, six yogas of Naropa), and Kalachakra. He also studied poetic composition, astrology, and mandala construction. In all his studies, he only had to hear an explanation once and then he understood and remembered it perfectly – as was the case with His Holiness the Fourteenth Dalai Lama.

Tsongkhapa always had strong renunciation. He lived extremely humbly and kept his vows purely. He easily achieved shamatha (zhi-gnas, a stilled and settled state of mind) and vipashyana (lhag-mthong, an exceptionally perceptive state of mind), but was never satisfied with his learning or level of realization. He continued to travel and requested teachings over and again even on the same texts. He debated and sat exams with most of the learned masters of his day. One of his main teachers was Rendawa (Red-mda’-ba gZhon-nu blo-gros) (1349-1412), a Sakya master. Tsongkhapa wrote the Migtsema (dMigs-brtse-ma) praise to him, but this master rededicated it to Tsongkhapa. It later became the verse repeated for Tsongkhapa guru-yoga.

[See: Hundreds of Deities of Tushita (Ganden Lhagyama).]

Early Teaching and Writing


Tsongkhapa began to teach while in his 20s, with his first teaching being on abhidharma (mdzod, special topics of knowledge). Everyone was astounded at his erudition. He also began to write and do more retreats. Soon, he had many disciples of his own. Although some accounts say Tsongkhapa took full monk vows at age 21, it is uncertain in which year this actually took place. It was probably later in his 20s.

At one point, he studied and analyzed the entire Kangyur(bKa’-‘gyur) and Tengyur (bsTan-‘gyur) – the translated direct teachings of Buddha and their Indian commentaries. After that, at age 32, he wrote A Golden Rosary of Excellent Explanation(Legs-bshad gser-phreng), a commentary on Filigree of Realizations and thus on prajnaparamita. He synthesized and discussed all twenty-one Indian commentaries. Whatever he wrote, he substantiated with quotes from the entire span of Indian and Tibetan Buddhist literature, comparing and critically editing even different translations. Unlike previous scholars, he never shied away from explaining the most difficult and obscure passages in any text.

Normally, Tsongkhapa could memorize each day seventeen double-side Tibetan pages of nine lines on each side. Once some scholars held a memorizing contest to see who could memorize the most pages before the sun hit the banner on the roof of the monastery. Tsongkhapa won with four pages, which he recited fluently with no mistakes. The next closest could only do two and a half, and with staggering.

Tsongkhapa soon began to give tantric empowerments and teachings, and especially the subsequent permission (rjes-snang, jenang) of Sarasvati (dByangs-can-ma) for wisdom. He also continued his study of tantra, especially Kalachakra.

One great lama was famous for teaching eleven texts at the same time. A disciple requested Tsongkhapa to do the same. Tsongkhapa taught instead seventeen major sutra texts, all from memory, one session on each every day, starting them all on the same day and finishing them all three months later, also on the same day. During the discourse, he refuted incorrect interpretations of each and established his own view. Each day during the discourse, he also did the self-initiation (bdag-‘jug) of Yamantaka and all his other tantric practices.

If we look at his life of only 62 years, and consider how much he studied, practiced (including making tsatsa clay statues), how much he wrote, taught, and did retreats, it would seem impossible that anyone could do even one of them in a lifetime.

Intensive Tantra Study and Practice


Soon after this, Tsongkhapa did his first major tantric retreat, on Chakrasamvara according to the Kagyu lineage. During this retreat, he meditated intensely on the six teachings of Naropa and the six teachings of Niguma (Ni-gu’i chos-drug, six yogas of Niguma). He gained great realization.

After this, at the age of 34, Tsongkhapa decided to engage in intensive study and practice of all four tantra classes. As he later wrote, one cannot truly appreciate the profundity ofanuttarayoga tantra unless one has practiced and understood deeply the three lower tantras. Thus, he traveled widely again and received many empowerments and teachings on the three lower tantra classes. He also studied further the five-stagecomplete stage (rdzogs-rim) of Guhyasamaja and Kalachakra.

Study and Retreats for Gaining Nonconceptual Cognition of Voidness


Tsongkhapa also went to study the practice of Manjushri Dharmachakra (‘Jam-dbyangs chos-kyi ‘khor-lo) andMadhyamaka with the Karma Kagyu Lama Umapa (Bla-ma dbu-ma-pa dPa’-bo rdo-rje). This great master had studied Madhyamaka with the Sakya tradition and, since childhood, had daily visions of Manjushri, who taught him one verse each day. Tsongkhapa and he became mutual teacher and disciple. Lama Umapa checked with Tsongkhapa to get confirmation that the teachings he received in his visions of Manjushri were correct. This is very important, since visions can be influenced by demons.

Together with Lama Umapa, Tsongkhapa did an extensive retreat on Manjushri. From this time onward, Tsongkhapa received direct instruction from Manjushri in pure visions and was able to receive from him answers to all his questions. Before this, he had to ask his questions to Manjushri through Lama Umapa.

During the retreat, Tsongkhapa felt he still did not have a proper understanding of Madhyamaka and Guhyasamaja. Manjushri advised that he do a very long retreat and then would understand the notes he had taken from his instructions. Thus, after teaching a short while, Tsongkhapa entered a four-year retreat with eight close disciples at Olka Cholung (‘Ol-kha chos-lung). They did thirty-five sets of 100,000 prostrations, one each to the thirty-five confession Buddhas, and eighteen sets of 100,000 mandala offerings, with many Yamantaka self-initiations and study of The Avatamsaka Sutra (mDo phal-cher) for bodhisattva deeds. They had a vision of Maitreya afterwards.

After the retreat, Tsongkhapa and his disciples restored a great Maitreya statue in Lhasa, which was the first of his four major deeds. They then went into retreat for five more months. After this, the Nyingma Lama Lhodrag Namka-gyeltsen (Lho-brag Nam-mkha’ rgyal-mtshan), who continually had visions of Vajrapani, invited Tsongkhapa, and they also became mutual teacher and disciple. He transmitted to him the Kadam lam-rim and oral guideline lineages.

Tsongkhapa wanted to go to India to study more, but Vajrapani advised to stay in Tibet since he would be of more benefit there. Thus, he stayed. He resolved that later he would write A Grand Presentation of the Graded Stages of the Path (Lam-rim chen-mo) on the graded sutra path and then A Grand Presentation of the Graded Stages of the Tantra Path (sNgags-rim chen-mo) on the stages of practice of the four tantra classes.

Tsongkhapa then did an extensive retreat on the Kalachakra complete stage, and after that, a one-year retreat on Madhyamaka. Although Tsongkhapa had learned much about Madhyamaka and voidness from his teachers, he had never felt satisfied with the level of explanation. Before entering this one-year retreat, Manjushri advised him to rely on the Madhyamaka commentary by Buddhapalita (Sangs-rgyas bskyangs). Tsongkhapa did so and, consequently during the retreat, gained full nonconceptual cognition of voidness.

Based on his realization, Tsongkhapa revised completely the understanding of the Prasangika-Madhyamaka teachings on voidness and related topics that the teachers and learned masters of his day had held. In this regard, he was a radical reformer with the courage to go beyond current beliefs when he found them inadequate.

[See: Special Features of the Gelug Tradition.]

Tsongkhapa always based his reforms strictly on logic and scriptural references. When he established his own view as the deepest meaning of the great Indian texts, he was not committinga breach of his close bond and relationship with his teachers. Seeing our spiritual teachers as Buddhas does not mean that we can not go beyond them in our realizations. Tsenzhab Serkong Rinpoche II explained this with the following example.

To make a cake, we need to put together many ingredients – flour, butter, milk, eggs, and so on. Our teachers show us how to make a cake and bake a few for us. They may be very delicious and we may enjoy them greatly. Due to our teachers’ kindness, we now know how to make a cake. This does not mean that we cannot make some changes, add some different ingredients, and bake cakes that are even more delicious than those our teachers made. In doing so, we are not being disrespectful toward our teachers. If the teachers are really qualified, they will rejoice in our improvement on the recipe and enjoy the new cakes with us.

Further Great Deeds


After teaching more, Tsongkhapa again went into retreat, this time with his teacher Rendawa, and wrote most of Lam-rim chen-mo. During the retreat, he had a vision of Atisha and the lam-rim lineage masters that lasted for a month, clarifying many questions. Next, he studied the six practices of Naropa and mahamudra further with Drigung Kagyu. During the rainy season after this, he taught vinaya (‘dul-ba, monastic rules of discipline) so clearly, it is regarded as his second great deed.

After he finished Lam-rim chen-mo, Tsongkhapa decided to teach more fully on tantra. First, however, he wrote extensive commentaries on the bodhisattva vows and Fifty Stanzas on the Guru (Bla-ma lnga-bcu-pa, Skt. Gurupanchashika) to emphasize them as the foundation for tantra practice. Then, while continuing to teach, he wrote Ngag-rim chen-mo and many commentaries on Guhyasamaja. He also wrote on Yamantaka and on Nagarjuna’s Madhyamaka texts.

The Chinese Emperor invited him to become his imperial tutor, but Tsongkhapa excused himself saying he was too old and wanted to stay in retreat.

Over the next two years, Tsongkhapa taught lam-rim and tantra extensively and wrote The Essence of Excellent Explanation of Interpretable and Definitive Meanings (Drang-nges legs-bshad snying-po) on the definitive and interpretable meanings of theMahayana tenets. Then, in 1409, at the age of 52, he inaugurated the Monlam Great Prayer Festival (sMon-lam chen-mo) at the Lhasa Jokang (Jo-khang). He offered a gold crown to the Shakyamuni statue, signifying that it was now a Sambhogakaya statue, not just Nirmanakaya. Sambhogakaya forms of Buddhas live until all beings are liberated from samsara, whereas Nirmanakaya forms live only a short time. This is considered his third great deed. After this, his disciples asked him to stop traveling so much and they founded Ganden Monastery (dGa’-ldan dGon-pa) for him.

[See: A Brief History of Ganden Monastery.]

At Ganden, Tsongkhapa continued to teach, write (especially on Chakrasamvara), and do retreats. He commissioned the building of the great Ganden hall with a huge Buddha statue and copper three-dimensional mandalas of Guhyasamaja, Chakrasamvara, and Yamantaka. This is considered his fourth great deed. He continued his writing and in the end, his collected works totaled eighteen volumes, with the largest amount being on Guhyasamaja.

Passing Away


Tsongkhapa died at Ganden in 1419, at the age of 62. He attained enlightenment after his death by achieving an illusory body (sgyu-lus) instead of bardo. This was to emphasize the need for monks to follow strict celibacy, since enlightenment in this lifetime requires practice with a consort at least once.

Before he passed away, Tsongkhapa gave his hat and robe to Gyeltsabjey (rGyal-tshab rJe Dar-ma rin-chen) (1364-1432), who held the Ganden throne for twelve years afterwards. This began the tradition of the Ganden Throne Holder (dGa’-ldan khri-pa, Ganden Tripa) being the head of the Gelug order. The next throne holder was Kaydrubjey (mKhas-grub rJe dGe-legs dpal-bzang) (1385-1438), who later had five visions of Tsongkhapa, clarifying his doubts and answering his questions. The Gelug lineage has flourished ever since.

Disciples


Several of Tsongkhapa’s close disciples founded monasteries to continue his lineages and spread his teachings. While Tsongkhapa was still alive, Jamyang Chojey (‘Jam-dbyangs Chos-rje bKra-shis dpal-ldan) (1379-1449) founded Drepung Monastery (‘Bras-spungs dGon-pa) in 1416 and Jamchen Chojey (Byams-chen Chos-rje Shakya ye-shes) (1354-1435) founded Sera Monastery (Se-ra dGon-pa) in 1419. After Tsongkhapa’s passing away, Gyu Sherab-senggey (rGyud Shes-rab seng-ge) (1383-1445) founded Gyumay Lower Tantric College (rGyud-smad Grva-tshang) in 1433 and Gyelwa Gendun-drub (rGyal-ba Ge-’dun grub) (1391-1474), posthumously named the First Dalai Lama, founded Tashilhunpo Monastery (bKra-shis lhun-po) in 1447.

Link: http://www.berzinarchives.com/web/en/archives/approaching_buddhism/teachers/lineage_masters/short_biography_lama_tsongkhapa.html

Guru on Tsongkhapa

Tsongkhapa is mentioned in Guru's latest book 228 pages 182-185.

Tsongkhapa (1357–1419), whose name means “The Man from Onion Valley”, was a famous teacher of Tibetan Buddhism whose activities led to the formation of the Gelukschool. He is also known by his ordained name Lobsang Drakpa (blo bzang grags pa) or simply as Je Rinpoche (rje rin po che).

Tsongkhapa heard Buddha’s teachings from masters of all Tibetan Buddhist traditions, and received lineages transmitted in the major schools.[1]

His main source of inspiration was the Kadampa tradition, the legacy of Atiśa. Based on Tsongkhapa’s teaching, the two distinguishing characteristics of the Gelug tradition are:

  • The union of Sutra and Tantra, and

  • The emphasis on Vinaya (the moral code of discipline)


Early years






Statue of Tsongkhapa, founder of the Gelugpa school, on the altar in his temple (his birth place) in Kumbum Monastery, nearXiningQinghai (Amdo), China.



Born into a nomadic family in Amdo province in 1357, Tsongkhapa received the layman ordination (skt. Upasaka) at the age of three from the 4th KarmapaRolpe Dorje, and was entitled “Kunga Nyingpo” (kun dga’ snying po). At the age of seven he took the novice ordination (skt. Sramanera, tib. Getsul) fromChoje Dhondup Rinchen (chos rje don ’grub rin chen) and was given the name “Lobsang Drakpa” (blo bzang grags pa). It was at this early age that he was able to receive the empowerments of Heruka Chakrasamvara,Hevajra, and Yamantaka, three of the most prominent wrathful deities of Tibetan Buddhism, as well as being able to recite a great many Sutras, not the least of which was Manjushri-nama-samgiti. He would go on to be a great student of the Buddhist Vinaya, the doctrine of behaviour, and even later of the Six Yogas of Naropa, the Kalachakra Tantra, and the acclaimed practice of Mahamudra. At the age of 24 Tsongkhapa received the ordination of a full monk (skt. Bhikshu, tib. Gelong) in the SakyaTradition.

From Zhönnu Lodrö (gzhon nu blo gros) and Rendawa (red mda’ pa) he received the lineage of the Pramanavarttika transmitted by Sakya Pandita (sa skya pandita).[1] He mastered all the courses of study at Drikung Monastery in Central Tibet,[1] a major Kagyü Center, and travelled extensively in search of knowledge, studying with more than 100 teachers of all the existing traditions all topics of the doctrine, including Dzogchen.

Tsongkhapa, who was considered by many as an emanation of Atisha,[1] received the Kadam lineages, and studied the major Sarma(gsar ma) Tantras (the Tantras from the “New Translation School”) under Sakya and Kagyü masters.[1] He also studied with Nyingma siddha Legpey Dorje (Wylie: legs gyi rdo rje), and the Zalupa Chökyi-pal (zha lu pa chos kyi dpal),[1] and his main Dzogchen master was Lodrak Drupchen Kekyi Dorje (lho brag grub chen las kyi rdo je), also known as Namkha Gyaltsen (nam mkha' rgyal mtshan, 1326-1401).[2]

In addition to his studies, he engaged in extensive meditation retreats. He is reputed to have performed millions of prostrations,mandala offerings and other forms of purification practice. Tsongkhapa often had visions of meditational deities and especially ofManjushri, with whom he would communicate directly to clarify difficult points of the scriptures.

He was effective as a teacher in Tibetan Buddhism and became a leading figure amongst his peers as well as his students. Many of his teachers eventually joined him as students, such as Rendawa, Umapa, the Nyingma Lama Lhodrak, and they taught and revered each other. Revered as having strong influence, compassion, and wisdom he is referred to as a second Buddha.

Eight Great Difficult Points


Tsongkhapa’s dictated 'Notes on the Eight Great Difficult Points of the Mūlamadhyamakakārikā' (Wylie: ba shes rab kyi dka’ gnad chen po brgyad kyi brjed byang) were transcribed by his disciple rGyal-tshab-rje. The fifth point contends with 'apperception' (Wylie: rang rig).

Legacy






Bronze depicting Tsongkhapa, who is known and revered by Mongolians as Bogd Zonkhov.



With the founding of the Ganden monastery in 1409, he laid down the basis for what was later named the Gelug ("virtuous ones") order. At the time of the foundation of the Ganden monastery, his followers became to be known as "Gandenbas." Tsongkhapa himself never announced the establishment of a new monastic order.[3] Tsongkhapa’s teachings drew upon the teachings of Atisha, emphasizing the study of Vinaya, the Tripiṭaka, and the Shastras.[1] Atisha’s Lamrim inspired Tsongkhapa’s Lamrim Chenmo, which became a main text among his followers. He also practised and taught extensively the Vajrayana, and especially how to bring the Sutra and Tantra teachings together, wrote works that summarized the root teachings of the Buddhist philosophical schools, as well as commentaries on the PratimokshaPrajnaparamita, Candrakirti’s Madhyamakavatara, logic, and the Sarma Tantras.[1] Tsongkhapa emphasised a strong monastic Sangha.[1]Furthermore, he promoted the study of logic, encouraged formal debates as part of Dharma studies,[1] and instructed disciples in the Guhyasamaja, Kalacakra, and Hevajra Tantras.[1]

Tsongkhapa was one of the foremost authorities of Tibetan Buddhism at the time. He composed a devotional prayer called the Migtsema Prayer to his Sakya master Rendawa, which was offered back to Tsongkhapa, with the note of his master saying that these verses were more applicable to Tsongkhapa than to himself.[4] After Tsongkhapa's passing away, several biographies were written by Lamas of different traditions, and they all agreed that he was a teacher without parallel.[5] The 9th Karmapa, Wangchuk Dorje, praised Tsongkhapa as one "who swept away wrong views with the correct and perfect ones."[5] The 8th Karmapa, Gyalwa Mikyö Dorje, wrote in his poem In Praise of the Incomparable Tsong Khapa:
When the teachings of the Sakya, Kagyue, Kadam
And Nyingma sects in Tibet were declining,
You, O Tsong Khapa, revived Buddha's Doctrine,
Hence I sing this praise to you of Ganden Mountain.[6]

Further, it is said that the Buddha Sakyamuni spoke of his coming as an emanation of theBodhisattva Manjusri in the short verse from the Root Tantra of Manjushri (Tib. 'Jam-dpal rtsa-rgyud):
After I pass away
And my pure doctrine is absent,
You will appear as an ordinary being,
Performing the deeds of a Buddha
And establishing the Joyful Land, the great Protector,
In the Land of the Snows.[7]

Although Tsongkhapa would finally pass away in 1419 at the age of sixty-two, he left to the world 18 volumes of collected teachings, with the largest amount being on Guhyasamāja tantra. These 18 volumes contain hundreds of titles relating to all aspects of Buddhist teachings and clarify some of the most difficult topics of Sutrayana and Vajrayana teachings.

Major works among them are:

  • The Great Exposition of the Stages of the Path (lam rim chen mo),

  • The Great Exposition of Tantras (sngags rim chen mo),

  • The Essence of Eloquence on the Interpretive and Definitive Teachings (drang nges legs bshad snying po; full title: gsung rab kyi drang ba dang nges pai don rnam par phye ba gsal bar byed pa legs par bshad pai snying po),

  • The Praise of Relativity (rten ’brel bstod pa),

  • The Clear Exposition of the Five Stages of Guhyasamaja (gsang ’dus rim lnga gsal sgron) and

  • The Golden Rosary (gser phreng).


These scriptures are the prime source for the studies of the Gelugpa tradition and these and other teachings of Tsongkhapa endured into the modern age and are seen as a protection against misconceptions in Mahayana and Vajrayana Buddhism.

The 14th Dalai Lama has highlighted the fidelity of Tsongkhapa's work to the meaning found in Buddhapalita’s work. Tsongkhapa’s work is praised as being profound and true to tradition, essentially a clarification and condensation of the transmitted teachings, which after all, are intended to encapsulate unchanging truth.[8]

After Tsongkhapa had founded the monastery of Ganden in 1409, it became his main seat. He had many students, among whomGyaltsab Dharma Rinchen (1364–1431), Khedrup Gelek Pelzang (1385–1438), Togden Jampal Gyatso, Jamyang Choje, Jamchenpa Sherap Senge, and the first Dalai LamaGyalwa Gendün Drup (1391–1474), were the most outstanding. After Tsongkhapa’s passing his teachings were held and kept by Gyaltsab Dharma Rinchen and Khedrub Gelek Pälsang. From then on, his lineage has been held by the Ganden Tripas, the throne-holders of Ganden Monastery, among whom the present one is Thubten Nyima Lungtok Tenzin Norbu, the 102nd Ganden Tripa.

After the founding of Ganden Monastery by Tsongkhapa, Drepung Monastery was founded by Jamyang Choje, Sera Monastery was founded by Chöje Shakya Yeshe and the Gendün Drup founded Tashilhunpo Monastery. Many Gelug monasteries were built throughout Tibet but also in China and Mongolia. He spent some time as a hermit in Pabonka Hermitage, which was built during Songsten Gampo times, approximately 8 kilometres north west of Lhasa. Today, it is also part of Sera.

Among the many lineage holders of the Yellow Hat Tradition (Gelugpas) there are the successive incarnations of the Panchen Lama as well as the Chagkya Dorje Chang, Ngachen Könchok Gyaltsen, Kyishö Tulku Tenzin Thrinly, Jamyang Shepa, Phurchok Jampa Rinpoche, Jamyang Dewe Dorje, Takphu Rinpoche, Khachen Yeshe Gyaltsen, Trijang Rinpoche, Domo Geshe Rinpoche,[9] and many others.

The annual Tibetan prayer festival Monlam Prayer Festival was established by Tsongkhapa. There he offered service to ten thousand monks. The establishment of the Great Prayer Festival is seen as one of his Four Great Deeds. It celebrates the miraculous deeds ofBuddha Shakyamuni.

English translations of some of Tsongkhapa’s works[10]



Link: http://en.wikipedia.org/wiki/Je_Tsongkhapa