Stupa Garden of Merit Construction – Archive 2013

by Lama Karma ChötsoBuddha And Garden

After living in Florida for a while, I noticed that every time I mentioned it to a Tibetan Lama I would hear, “Florida really needs a stupa.” For a stupa to have a strong enough effect, it would have to be at least 35 feet tall to give enough room for consecrated tsatsa, bumpas and relics.

Open Awareness Buddhist Center had purchased property a few years ago, but there wasn’t room for a 35′ stupa, nor would it be allowed. There even seemed to be a problem with putting in a small stupa as they are normally placed in the northwest corner of the land, which happens to be our rather small front yard.

Khenpo Tsultrim Gyamtso Rinpoche took care of that problem, however. When I mentioned it, he said, “There is no North. There is no South. There is no East. There is no West. Put the stupa wherever you want!”

So, that taken care of we still spent some time hoping to get some land nearby through friends. When that didn’t work out, I finally had the bright idea of asking Lama Rinpoche if we couldn’t just built 4 small stupas in the back yard instead of one large one. The stupas would still afford us the space needed for enough tsatsa and other substances that a stupa of 35′ would give us. He thought it was a good idea and gave permission for the sangha of Open Awareness Buddhist Center to get started.

And… here we go! DSC_0009-LR

The next steps — long before the consecration — were to get a local architect to draw the project out, get engineer’s drawings, take it all to the Village and pray for a permit.

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Luckily for Open Awareness Buddhist Center, these steps were not difficult. When we first acquired the property an architect, Rafael Amuchastegui, had visited with his wife, Dikka, who had recently taken refuge with Lama Norlha Rinpoche. He indicated then that he would be interested in a stupa project, so I called him — years later. It didn’t matter. Rafael was here within a couple of days and soon after we had our site drawings. They were beautiful — the stupas sat in a mandala of circles so that people could circumambulate all four stupas and/or follow paths that encircled each individual stupa. At that time we thought we’d keep a pond in the center, but that has since been scratched. Rafael and Dikka were incredibly supportive and generous. He would not do anything but donate all his work, the drawings, everything.

Lama Norlha Rinpoche was asked throughout these few weeks about when he would come to consecrate the land but the answer was always, “Wait till you get your permit.” And there was no indication that a permit would be easy to get. But another auspicious occurrence happened at the right time — a new meditator just happened to be a lawyer for land use and zoning. With Tony Recio’s expertise, we had our permit in about three weeks.

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So I called Lama Norlha Rinpoche again to ask him when he could come and consecrate the land. He said he was still in retreat and would not travel any time soon and that I should do it myself. Around that time, Shamelle Gonzalez decided she would like to visit the monastery in NYS, invited me along and I was able to meet with Rinpoche. He gave me a copy of the text needed, the oral transmission (lung) and instructions for the consecration. Rinpoche chose the date of March 8th, Guru Rinpoche Day in the Tibetan calendar, and we began to prepare. (Above is the outdoor shrine to Guru Rinpoche set up for the consecration.)

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First, there was a large fire puja called Gelek Trinpung. Since that text is long and only in Tibetan, I chanted it by myself as the sangha members made the offerings. This practice is done at Open Awareness Buddhist Center once every month now so the practitioners are good at it and organize it well. They have also begun chanting along in parts.

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Part of Gelek Trinpung includes offering drinks like tea and coffee.

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For the actual consecration after the fire puja, we gathered together a large bowl of semi precious stones and crystals which were offered along with torma.

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Then the Lama sits holding the dorje on the ground, meditating and chanting the mantra.

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This is part of the outdoor shrine set up for the consecration which included bowls of saffron water, flowers, incense, a traditional Tibetan butterlamp, food and a conch shell as a symbol of music.

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Once the consecration concluded, the land was free for building the stupas. These photos show the land just before work begins. It takes a day or two (or three?) to mark out where the mandala will be so the ground is prepared in the right place. Here are a couple of stakes and a collapsed pond.

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Rafael visited to check it out and made a few changes. Other than that, we’re set to go. Main reason? A long-time member of the sangha who wishes to remain anonymous offered a large chunk of cash to get us started!!!!

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So the gold Buddha will rest for a while under the bougainvillea while we make an even better place for him to stand in the future.

 

We have foundation boards

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What we thought would take two weeks was accomplished in only 4-1/2 days — the preparation of the ground and getting the fill in. While they were doing that, the construction crew of two — Butch and Phil — built the boxes for the first pour.

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These bottom slabs are a bit over 7 feet square and are in the four cardinal directions.

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Adding the Rebar

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The rebar is in. The inspection has been passed. We’re ready for the treasure vases.

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Treasure Vases Arrive!

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When I visited Lama Norlha Rinpoche at the monastery (Kagyu Thubten Choling) in February, the sangha in Florida purchased treasure vases and shipped them so quickly they arrived before I left. I thought we only needed 16 but Rinpoche ended up making 26. Some of them are marked “Naga” and are for the nagas and earth gods.

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Others are for Gonkar, White Mahakala.

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These are Dzambala.

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The treasure vase is a Tibetan tradition that goes back to the time of Guru Rinpoche, who gave specific instructions on how they were to be made and their purpose. These vases can help balance the environment and promote healing of all kinds. Here in South Florida the basic elements of earth, water, fire, air and space are all out of balance. These vases are part of the reason the stupas will be balancing them and will help avert negative forces of all kinds — storms, wars, etc.

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Placement of the vases

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Lama Rinpoche sent some messages along with the shipment of consecrated vases, but we still had questions. After asking around a bit, he finally gave the specifics of how they were to be placed in the first slab. For example, the naga/earth god vases went in the middle of the slab in the bottom, two for each stupa.

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Other vases had to end up in the top half of the pour so that they would not end up underground. James Walton brought wire and an hour before the cement truck rolled in we were all busy trying to wire the vases in their respective corners or sides. The rebar was certainly helpful then!

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Tony and James are working here and below the two vases in the middle of the pour are waiting to be wired down.

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We finished with the last one as the cement truck pulled up outside and the pump was set up to send the cement all the way to the back yard to fill in the slabs.

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First Pour!

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And, here we go!

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The vases are holding up. The pourers are very careful with them and let James know whenever they think one of them is moving. We have to keep them right side up.

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They’re holding up well here.

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This one needs a bit of help!

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With photos like these, there isn’t much need to write.

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Butch levels off the pour.

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Checking out drawings — a constant activity these days.

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And they’re all done. We even have extra cement piles all over the ground that may be used for another project on the land.

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First pour, best pour!

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Walls are going up

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With the rebar already coming up out of the bottom slab, boxes are built around them to pour the walls.

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However, the inner space will have to be filled with consecrated substances so a small space about 18″ x 12″ is left. That’s supposed to be large enough, but looking at it now, it’s obvious we’re going to have to be a bit creative in order to fill in the entire chamber.

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This photo of the yard gives a good idea of how large the stupas will be and how the mandala will fill up the space. The way the yard is landscaped after the project is completed will be important.

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Smoke from the most recent fire puja spreads over the site.

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Pouring The Walls

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The second day of pouring begins early as Florida days are now getting very hot. Happily, once the forms are made, the actual pouring doesn’t take much time at all.

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With all the rebar in there, we’re wondering how much cement can get in the form!49

Butch watches carefully and pounds the outer boards to get rid of air bubbles.

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Leveling off the top of the pour so it’s fairly smooth. The next stage will be to pour the slab that covers the chamber and finishes off the throne parts of the stupas.

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We Have Walls!

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We are removing the plywood forms that held the wet concrete in place. Removing the inside forms was tough due to the wood getting wet from rain and swelling up. We used very large pry bars to do the work.

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Here is the beginnings of the Stupa taking shape. On the ground is the remaining rebar for the next couple of pours of concrete.

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Two more pours to go on site. The bumpa and spire are being made off site and are being trucked in.

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Getting Ready For Next Step

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Butch and Phil are putting the wood up for the Deck pour. It was hot enough this day that we had Umbrellas out for shade.

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We are laying out where the steel for the next rise of walls is to go. In the background is the smoke from the Fire Puja offering we had that morning.

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One complete form, three to go.

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Little by little the Stupas take shape. In the next few days the steel will be put in place and then time to pour!

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More Pouring

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The steel has all been put in place and it is concrete pouring time.

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We had about 150 feet of hose in order to be able to reach all the Stupas.

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Leveling off the pours and finishing the concrete.

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The concrete is dry and now the forms are off. On the stupa at the left the form can be seen sitting on the edge.

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Pouring Continues

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These are interesting shots taken by James, I think, looking down at the forms made for the primary pours on top the thrones. Two of the stupas will have square “boxes” and two forms have been made octagonal to allow for round levels on the secondary pours.

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This was a real work of art!

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Cement fills in to make the second chamber of the stupa. All chambers will be filled to the brim with consecrated satsa, relics, etc.

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Last day of work on this project for Butch and Phil. Open Awareness Buddhist Center truly appreciates their involvement in the stupa project and the time and care they took to make sure each one was done perfectly.

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Dried Concrete, Boards Come Off

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These shots show the stupas in the Garden of Merit, now awaiting only the outer secondary pours and the parts being made off-site by Herpel Casting. The outer pours will add steps both on the bottom slab and on top of the throne section which is actually everything in the photo below other than the top block.

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The three steps that will be poured on the bottom slab represent the three sources of refuge: The Buddha, The Dharma and The Sangha.

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On top of the throne section, these two stupas will have four square steps poured. On the farthest one shown here, those steps will be where small doors will be placed as this is the Stupa of Many Doors.

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The two stupas that have octagonal blocks on the thrones will have round levels poured on top the throne sections. The stupa on the left here will have 4 levels, each covered with lotus petals. The other will have three round levels poured each of them with a small extention on the top.

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Bumpa

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On your right is Rick Herpel, owner of Herpel Casting, and on the left a man he brought in just for this project. (I hope to find his name one day, too.) This photo gives an idea of the size of the bumpa and shows clearly the gau at the front. Since the gau is here cut from a piece of wood, we can easily see it. In the space of the gau will be an opening for a statue of Buddha Shakyamuni. Four statues have been commissioned by Lama Norlha Rinpoche to be made in Nepal, and four crowns for the tops of our stupas.

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Working on the lathe forming the model for the mold of the chu kor at Herpel Casting in West Palm Beach.

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The wooden part shown here is called the harmika. When the stupa is painted, this is where the eyes will be painted.

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Spire

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First of all, I have to apologize to all our blog followers (and all sentient being,s of course) for the bardo, or the time in between, the last post I wrote and this one. A little event called “The First American Kagyu Monlam Festival” held in the woodstock, NY center — the American seat of His Holiness the 17th Karmapa — took up some time. It was a wonderful aspiration prayer festival with Khenchen Trangu Rinpoche leading and giving teachings each day; and with Khenpo Kathar Rinpoche and Lama Norlha Rinpoche in attendance for the full five days of chanting, it could not have been better. Karmapa’s sister was also there and Karmapa himself gave a short talk that was live stream from India. I was able through a friend to give Karmapa’s sister one of our cards to take to him. Maybe some day he will read this blog and send his blessings.

After the Kagyu Monlam, a few more people flew up from Florida to attend an empowerment Lama Norlha Rinpoche gave on Sunday July 25th. The next day Sengay the Dharma dog received his blessing from Lama Rinpoche, who actually threw Sengay’s favorite ball a few times! Sengay was ecstatic and did his very best fetches and highest jumps just for Rinpoche. He also, thankfully, did his prostration to Rinpoche on command.

On the third day of driving home Sengay and I stopped at Herpel Casting to see the finished model of the bumpa, harmika, chu kor they will use to make the molds and pour the rest of the stupas’ main parts. Under the guildance of Rick Herpel, they created the lathe (see photo above) used to make the model of the spire, the chu kor part. Chu means Dharma (teachings of the Buddha) and kor means circle. There are 13 circles in all, ten symbolizing the 10 Bodhisattva levels and the other three representing three essential remembrances. It is sometimes said that these 13 rings represent 13 Bodhisattva levels as the levels are sometimes spoken of as 13 rather than 10.

The models were beautiful. Herpel Casting is doing a great job — and with great enthusiasm, too.

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Here is the top of the chu kor, where the crown will eventually be attached. This top wil be poured as a separate piece, fitted into the top of the rings and sealed against any water intrusion.

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Young Buddhists Circumambulate the Stupas

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Last week the participants of Young Buddhists’ Day learned what circumambulation meant and how to do it. This month’s YB Day they learned how to enhance circumambulation practice by adding the recitation of the MANI mantra.

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Some new children joined us this time and, of course, since it was the day before Halloween, all went home with treats… and pumpkin baskets to hold them.

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Stupa Steps

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The three steps added to the bottom slab represent the Three Sources of Refuge — the Buddha, the Dharma and the Sangha. Here, boards are in place around the rebar, forming the first two steps.

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A few closer looks. These steps can be formed and poured by Sangha members because they are not structural.

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Close up of the work prior to pouring the cement.

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Even the smallest and the youngest can find a job on the stupa site — carefully supervised, of course!

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JP (Juan Pablo) on the left and his older brother Alejandro help out.

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As with any good crew, every bit of work has to be discussed and the proper way to proceed has to be determined. This stupa work is serious stuff!

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Installing The Bumpas

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Last November, Rick Herpel and crew installed the main portion of the bumpa, the next level of the stupa. Here Rick is checking a diagram made at Herpel, Inc. that shows the installers points that need to match up on each stupa.

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Drilling for installation.

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The first bumpa is in place! The pieces were picked up by slipping wire rope attached to the bumpa over a forklift, raising it up about 8 feet until it was higher than the existing structure, then lowering it into place.

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Rick Herpel checks out the first bumpa in place. It’s on the Stupa of Complete Victory and we all felt victorious to have the first one up!

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Working on a bumpa as it hangs from the forklift.

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It’s up and coming! Installers wait for it to get close enough to attach.

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And it arrives on its stupa.

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The fourth one is on! This one was interesting as it didn’t have the attachments for the wire rope to lift it. Instead, it was lifted on the forklift and slid into place. These pieces are very very heavy and the installers had to hold it in place a couple of times which was amazing to watch. It was no trouble, however, and while it slid a bit on the mortar, the installers had control the entire time.

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A good look at the bumpa held by the forklift.

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Lovely — all four bumpas are installed and photographers (myself included) are clicking away.

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Cleaning up the mortar in between the base and the bumpa. These men did an incredible job.

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OK, here’s the crew but sadly, I’ve lost the paper where I had printed their names. All I’m sure of today is that Rick Herpel is on the left and the other three are happy the job is completed and has been done so well.

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A beautiful shot of the sun behind the bumpa. The door it’s shining through is the opening of the “gao” — also the name for amulets, some of which have this shape.

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We couldn’t resist placing one of the Buddha statues where it will live when the entire stupa mandala is complete. The statues were ordered by Lama Norlha Rinpoche, custom made in Nepal, and shipped to the US. Lama Rinpoche consecrated each of these beautiful statues which, as you can see, fit perfectly in the space set aside for them.

Now the sangha of Kagyu Shedrup Choling is making the tsatsa that will be placed inside the stupas. The power of a stupa doesn’t depend solely on the structure or architecture, but on the substances that are sealed inside. The more consecrated tsatsa that can be placed inside a stupa, the more powerful that stupa’s effect on the area it will protect. A stupa that has only a few tsatsa will not be of as much benefit. So, the stupas in the Garden of Merit will each be filled with thousands of tsatsa and with relics of masters of the past. The blessings of these stupas will have a beneficial effect on South Florida for hundreds of years to come.

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Painting Sa Tsa’s

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The first painting of the first satsa! The tops are yellow and the bottom half will be red, as is traditional in Tibet. These are the first of 32,000 satsa that will be made, painted, consecrated and then placed inside the chambers of the stupas. Each stupa should hold about 8,000 satsa.

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Shamelle finds a place to paint in the back yard on top of banana leaves from our trees. We’re trying two different spray paints for the tops. Brushes will be used to paint the bottom parts.

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Makes an interesting photo! Some satsa will find their way into the Open Awareness Buddhist Center store for sale. These are placed on shrines, sometimes in lieu of small stupas.

The Importance of Sangha

The Importance of Sangha

Butterlamps Prayers at Open Awareness Buddhsit Center - MiamiBuddhism.com

At the beginning of most sutras we find reference made to the location of the particular teaching, to who and, possibly, how many gathered to hear the teaching. Those who gathered and listened to the Buddha were the first Sangha, the assembly of disciples who practiced what he taught. Without them, there would have been no teaching.

The Tibetan word for Sangha is gendun. According to the dictionary, ge  (or gewa) means virtue and dun (or du pa) means to desire. So gendun refers to those who want or those who practice virtue or, let’s say, those who go after virtue. They are the ones who, according to Kalu Rinpoche in Luminous Mind, “study, practice and transmit the words and experience of the Dharma.”

There are two types of Sangha: the Arya Sangha or the Noble Assembly of Bodhisattvas and Arhats, the third of the Three Jewels in which we take refuge every day; and the Sangha of ordinary people, monks and nuns who have not yet reached these stages of realization but who are practicing on the path. Of course, the sangha of ordinary people is the one we are part of today.

Its importance cannot be emphasized enough.

When I first began teaching in South Florida, there was no sangha here. A few people gathered once a week, seldom the same people, and often teachings were given at the beach because there was no other place for us to meet. Everything that has developed since could not have happened without people who made the commitment to learn and to try their best to practice the ways of virtue as taught by the Buddha. As our sangha has developed, many changes have occurred, some of which came about due to members’ negative responses to various situations. We all have been a little spoiled by living in such a rich country and we have quite an “attitude.” We have definite likes and dislikes and very little patience. We are used to criticizing others at the drop of a hat and have little training in being supportive. We come to the Dharma with great attachment to our opinions and our ways, not realizing that living “our way” has only led to suffering.

What is wonderful is that we have come to the Dharma to learn how to transform our own negativities and have a positive perspective. That takes time, and while we are working on it we will make mistakes. But we must try to work on our attitude towards each other with great sincerity and daily remember our commitment to the teachings of compassion and selflessness.

It is difficult to keep that commitment in the midst of hard work requiring skill in communication to avoid misunderstanding. It is also difficult to practice patience for the first time in situations when we normally would simply walk out. But within the sangha, members are forming relationships that last for lifetimes. This is not an ordinary situation and calls for extraordinary respect for those who are trying to accomplish just what you are trying to accomplish.

So this is not the place to express anger, impatience, jealousy or disrespect. Whenever you need to reinforce the respect and care we want to give one another, look at the many things we accomplish just because we are a group.

For one thing, if it weren’t for other sangha members you would not be able to receive teachings as there would be no support for a resident teacher or for visiting lamas. It would also be very difficult to run a center all by oneself. But besides many obvious physical/financial reasons, there is the more elusive reason for the importance of the sangha — support for the practice of Dharma.

When we meditate as a group it is more powerful than when we meditate on our own. We are more diligent, more focused when together, allowing for longer periods of deeper concentration. As with the butterlamps we offer every week, to offer just one lamp is not as powerful as offering 100 lamps all together. Together the light is stronger, the heat more intense, the effect more striking and longer lasting.

So now we are all part of a tradition that spans over 2,500 years, a tradition of people coming together in harmony to practice what the Buddha taught in order to relieve the suffering of all sentient beings. We are gendun, we are going after virtue, and we should find only the greatest joy in accompanying one another on this path.

By Lama Karma Chotso

Butterlamps Offering

The Great Benefit of Offering Butterlamps

Butterlamp Offering at Open Awareness Buddhist Center - miamibuddhism.com
Butterlamp Offering

In general, making offerings is an extremely important method for the practitioner to accumulate merit. The attainment of the state of enlightenment occurs when we have brought to full perfection our accumulation of merit. In particular, the method of offering bowls of saffron water is an excellent way of accumulating merit because it is an act of generosity in which you have no greed. You don’t have any particular attachment to the water, so it is a way to offer that which we have no concept of possessing. It is also excellent to offer the butterlamps, candles or light because this act of offering this light symbolizes burning away our mental afflictions of desire, aggression, greed, jealousy, pride and so forth.

Butterlamps Offering by Lama Karma Chotso
Butterlamps Offering by Lama Karma Chotso

The other part of the symbolism is that it is a way to burn away our illness. In the Tibetan medical tradition, physical illness is based on an imbalance of the elements in the body, illness is seen as an imbalance between wind, bile and phlegm. When these are out of balance sickness arises in the body. So this offering symbolizes burning away illness. In general, making offerings such as these with a good attitude is an excellent means for accumulating an enormous amount of merit. It is particularly meritorious for us because we are very fortunate to be part of a lineage of great masters who made these types of offerings. For example, my and our own root Lama, the Very Venerable Kalu Rinpoche, made it his particular special offering to offer a lot of butterlamps and offered 100 every day.  Then Deshun Rinpoche, who was also a very important to me in my own training, was incomparable in his offering of the bowls of saffron water. Because we are part of this lineage, it makes the merit even stronger.

Butterlamps Prayers at Open Awareness Buddhsit Center - MiamiBuddhism.com
Butterlamps Prayers at Open Awareness Buddhsit Center – MiamiBuddhism.com on Sundays

If you are just doing something ordinary but you have a lot of support, you have a lot of people behind you, you have a lot of money, you have power behind you, it is easier to accomplish your aims. It is the same thing to rely on an authentic lineage. That is the support we need to bring our practice to fruition.
by Lama Norlha Rinpoche

Butterlamp Prayer – $1

Donate Butterlamps to any being in need of prayer. These prayers are said every Sunday by the Sangha and are a powerful influence on those sentient beings dedicated during the Butterlamp offerings. Please donate $1 for each butterlamp.


Prayer:
Prayer:


Dharma

Open Awareness Buddhist Center Featured Wide
Wheel of Dharma MiamiBuddhism.com Open Awareness Buddhist Center
The Wheel of Dharma

Dharma refers to the second gem of the Three Jewels of Buddhism: Buddha, dharma, sangha. The word is defined as the teachings of the Buddha.

Dharma also supports the practice of those who are in harmony with it.

Mahamudra in 28 Verses

Sri Tilopa
Sri Tilopa

Homage to the Vajra Dakini!

Mahamudra is beyond description
But for your sake, O Naropa, my most devoted disciple,
who is diligent in ascetic practice and exertion,
this shall be said:

Space lacks any locality at all.
Likewise, Mahamudra rests on naught.
Thus, without making effort, abide in the pure primordial state,
and the fetters that bind you will simply drop away.

Just as when looking into the open sky,
fixed concepts of centre and circumference dissolve,
So, if with mind one perceives the mind, mental activity ceases; then is it, that Enlightened-mind is realized.

Clouds that arise and take form in the sky,
pass away quite automatically according to natural law.
Likewise, the flow of concepts arising in the mind,
naturally pass away when mind perceives mind.

Space has neither shape nor colour;
it is changeless, and not tinged by either white or black.
Likewise, mind-in-itself has neither form nor colour,
nor can it be stained by virtue or vice.

The burning stellar radiance of the sun
can not be covered by the eternal darkness of space.
Likewise the luminous essence of mind
can not be shrouded by Samsara’s endless duration.

Though we say that space is empty,
the actual nature of this vacuity defies description.
Though we say that mind is luminous,
it is actually beyond all words and concepts.
In that mind is like space, it encompasses all.
Therefore cease with bodily movement and sit relaxed;
close your mouth and simply remain in silence;
empty your mind and leap beyond the phenomenal!

Let the body rest at ease, insubstantial like a bamboo tube.
Let the mind rest in itself, spacious and un-preoccupied with thought.
When the mind is not possessed by aims, that is Mahamudra.
When this is realized, that is Great Enlightenment!

Adherents of the Tantra and of the Mahayana,
of the Vinaya and Sutra, and the followers of the World Religions,
with all their various scholastic theologies and devotions,
have no idea whatsoever of this wondrous simultaneously-born Mahamudra.

As to the keeping of covenant-vows (samaya), they are broken
only by the act of trying to adhere to them. The light is hidden only by striving to know it. Cease with rules and ritual, abandon volition, stray not from the Ultimate, and then a true Precept-keeper will you be, a lamp illuminating the darkness.
Not caught up in perceptions, nor caught in desire,
seeking nothing, abiding in the self alone, one simply lets
consciousness be, like a wave in the Great Ocean.

If you slip not into conation, if you hold to neither this nor that,
the real meaning behind all the Scriptures, will make itself clear.
Just abiding, one is released from the prison of Samsara.
Just abiding, all one’s karmic impurities are burned away.
It is then that you shall be known as a “Lamp of the Teaching”.

Even the ignorant who understand not Mahamudra,
and fools who are lost for a time in Samsara,
can be saved if they but rely on a holy Lord (guru).
Through grace (adhisthana) they may be sure of deliverance.

Know all the phenomena of Samsara as worthless;
just the cause of attachment and aversion.
All created phenomena are without real substance,
therefore seek instead the nature of the Ultimate.

Non-duality is the King of Views.
Resting the mind without flux is the King of Meditations.
Not choosing this or that is the King of Conduct.
When there is neither hope nor fear, that is the King of Results.

Once you let go of all objects-of-perception,
the true nature of the mind shines forth.
Not trying to meditate is the supreme path of the Buddha.
By the meditation of non-meditation Enlightenment is won.

Alas! Impermanent is this world.
It passes like a mirage or a dream.
Even the illusion of its existence
is not something that exists.
Moved by weariness, abandon worldly pre-occupation.

Renounce distinctions of class and race,
and meditate alone in forest, mountains and solitary places.
Abide without seeking; loosely remaining in the natural state.
By attaining non-attainment, quickly shalt thou reach the state of Mahamudra.

If you sever the main root of a living tree,
then all the many branches wither and die at once.
Cut through (kathinaccheda) the very root of consciousness,
and all mental projections will immediately cease.

The darkness of long ages is dispelled
instantly by the lighting of a single lamp.
One moment’s experience of the mind of Clear Light
immediately rends the veil of ignorance for ever.

Aha! That which pertains to consciousness is unable to perceive transcendental Gnosis (jnana).
That which pertains to created phenomena is unable to perceive the uncreated Reality.
If you would attain the transcendent, beyond consciousness and creation;
then look directly into one’s own mind, until awareness is revealed in its bare nakedness.

Let the polluted pool of mental activity clear itself.
Merely watch the flow, just as it is.
Do not engage with appearances as they arise,
for Mahamudra is beyond acceptance and rejection.

Since the fundamental ground (alaya) is unborn,
it can neither be obscured nor defiled.
Just rest in the unborn state, neither meditating nor not-meditating, letting appearances resolve back into Ultimate Reality (dharmata).

In being free of the extremes, one attains the King of Views.
Entering the vast and deep, one attains the King of Meditations.
Not making an effort, one attains the King of Conduct.
In non-seeking awareness, one attains the King of Results.

At first the yogi feels his mind to be turbulent,
like the upper course of a rushing mountain torrent.
Then it becomes smooth like the broad river Ganges.
In the end it is like entering the ocean, a child returning to the mother.

One who wishes to attain this level of meditation
should first begin by practicing remembrance of the breath.
Through control of the gaze and such exercises,
the mind will be disciplined until it abides in its own state.

Now concerning the practice of Karmamudra,
the union of Wisdom (prajna) and Means (upaya):
draw down and blend, then raise it up to the source.
Finally cause it to saturate the entire body.
If this is performed free of lust, then Bliss-Emptiness is attained.

Glowing inwardly, blessed with renewed vigour and vitality,
thy life-power shall expand like the waxing moon.
Radiant and healthy, with the composure of a lion,
thou shalt attain Accomplishment (siddhi), both mundane and supreme.

 

Colophon

By virtue of entering this practice, may all obstacles to the realization of Mahamudra dissolve away.
May the Clear Light of Mahamudra dawn in the minds of the practitioners.
May this Pith Instruction on Mahamudra come to abide in the hearts of those disciples fortunate to connect with it.

This pith-instruction on Mahamudra in 28 Verses was given by Sri Tilopa to Mahapandita Nadapada on the banks of the Ganges River. It was translated into Tibetan from the Sanskrit by Marpa Cho-kyi-lodro, and is now presented in English by the Dharma Fellowship. The origial text may be found in the Do.ha. mdzod. brgyad. ces.bya.ba. phyag. rgya. chen. po’i. man.ngag. gsal.bar. ston.pa’i. gzhung., printed at the Rumtek monastery of His Holiness the Gyalwa Karmapa, in Sikkhim.

Quotes by Khenpo Tsultrim 

Khenpo Tsultrim Gyamtso Rinpoche Flying 
Khenpo Tsultrim Gyamtso Rinpoche Flying 

Things That Tend to Be Misleading

Khenpo Tsultrim Gyamtso Rinpoche  meditation in the mountains
Khenpo Tsultrim Gyamtso Rinpoche  meditation in the mountains

If you understand that all the misleading appearances of worldly existence are not intrinsically real, they will not tend to mislead you.

If you have attachment to friends and enemies as being real, they will mislead you. But if you have equanimity towards both, they will not mislead or deceive you.

If you see a lot of change or transition, that will tend to mislead you. But if you understand the intrinsic nature beyond change, it will not be misleading.

If you cling to the reality of birth and death, there is much deception. But if you realize there is no birth and death, there’s no deception.

If you believe in the existence of suffering, there’s much deception. But if you realize there’s no suffering, there’s no deception.

If you believe that self and other are separate, there’s much deception. But if you recognize that they are not two separate things, there’s no deception.

If you understand this true nature of deception, discursive thoughts will be liberated in their own place.

Khenpo Tsultrim Gyamtso Rinpoche, Creation & Completion, Vajravairochana Translation Committee, October 1995 & June 1996, p. 9-10. Translated by Sarah Harding

Milarepa’s Three Nails of Meditation

Khenpo Tsultrim Gyamtso Rinpoche
Khenpo Tsultrim Gyamtso Rinpoche

All thoughts, being dharmakaya, are free.

The nature of thoughts is luminous clarity, which is the true nature of mind-beyond fabrication, transcending all conceptual descriptions. Luminous clarity is the dharmakaya of natural purity. What is this dharmakaya like?

Awareness is luminous, in its depths is bliss.

The experience of dharmakaya has three characteristics: awareness, luminosity, and bliss. How do you meditate on that?

And resting without contrivance is equipoise.

Without trying to create or to stop anything, just let go and relax. That is meditation. There is no clearer explanation.

Khenpo Tsultrim Gyamtso Rinpoche, The Union of Sutra and Tantra, Karme Choling, 2001, p. 70. Translated by Ari Goldfield.