0
“Teachings beyond compare, heart essence of the dakinis!”
His Holiness Dudjom Rinpoche
“…Having released clinging to a self, there is no need to justify yourself or make any demands on the universe. Pure being is pure seeing, the “heart essence of the dakinis.” It is completely without an agenda, seeing only what is there to be seen.
“Dakini is a Sanskrit word that roughly translates as “sky dancer.” The sky is a metaphor for the nature of mind, free of subjectivity, bias, and expectations. This is the nature of pure being, reality itself. The dancer is a metaphor for the phenomena we experience, for whatever is sensed, thought, or felt. To one who is still a servant of the ego, the dancer represents the confused projections that keep us circling in samsara. To one who is free of clinging, the dancer, the dancing, and the source of the dance—one’s open mind—are all the same. The “heart essence of the dakinis” is the pure enjoyment of knowing that whatever happens is the playful, graceful movements of one’s mind. One knows that every movement of one’s mind has no reason, meaning, or message beyond itself.”
Calling the Lama from Afar
Teaching on The Prayer of Calling the Lama from Afar: A Spontaneous Song of the Original Nature by His Holiness Dudjom Rinpoche
Free Download of the 2007 PBC Pema Mandala Magazine (pg 6):
www.padmasambhava.org/sermon/spring-2007-issue
What Is More Precious Than This?
A Dharma Teaching by Ven. Khenpo Tsewang Dongyal Rinpoche
Dudjom Tersar Vajrakilaya Retreat
Padma Samye Ling
July 16, 2016
“In actuality, we don’t want to change; we don’t want to see our life and our experiences as impermanent. According to the teachings of the Buddha and Guru Padmasambhava, this is called grasping and clinging. Nature’s true display is different—grasping and clinging always go against and obscure the nature. The result of grasping is difficulty, challenges, and sadness—all of this suffering comes from grasping. In reality, the nature itself is flexible; it’s a natural, transparent display that continually transforms itself into new displays, one after another. That’s how the nature is. Therefore as practitioners, we must look to the nature of our mind and accept its show and display.
The whole system of the universe is really just like a dream. It comes, moves, goes, and comes again. There’s nothing that we can grasp on to. Therefore, the Buddha always taught that grasping is unreal, untrue, incorrect, and that it only brings us more trouble and difficulty. Even if we try to cling and hold on to things, they won’t stay the same forever. The great Nyingma master Patrul Rinpoche gave the example of a very strong hailstorm suddenly appearing and raining down very big pieces of hail. During this storm, a young child finds a large ball of ice and picks it up, thinking, “How beautiful this is! I’d really like to keep it.” He likes the ball of ice so much that he carries it in his palm, holding it so tightly that it melts away. He wanted to hold on to this beautiful ball of ice to keep it safe and close, but soon it disappeared. Similarly, our grasping turns the world into something completely different than what it naturally is.
Whether it’s raining, storming, or very sunny outside, no matter what situations we go through in life, it’s all like a dream. Everything is a dream. We should think and see things in this way, and then relax without grasping and clinging on to the iceball of phenomena.”
Venerable Khenpo Rinpoches
The Essential Journey of Life and Death, Volume 2: Using Dream Yoga and Phowa as the Path (pgs 11-12)
www.padmasambhava.org/chiso/books-by-khenpo-rinpoches/essential-journey-of-life-and-death-volume-two
Photo of Padma Samye Ling on February 4, 2021.
“There are four moralities or guidelines we use when acting to benefit others, to make sure our activity is well directed.
(1) First, we share whatever we have: if beings need it and we have it, we give it if we have the capability.
(2) Second, we must be soft-spoken, respectful, and soothing so that we don’t hurt anyone’s feelings.
(3) Third, we act skillfully, giving according to individuals’ needs, and with an awareness of their readiness.
(4) Fourth, we are involved with others, not acting like we’re superior or detached.
Basically we’re all sitting in the same boat. Our attitude should be that, “You and I are the same.” So we’re not just like an announcer on television talking about what someone else ought to do. We are doing what we’re saying, not just speaking nice words. We try to do what we say. If our activity has the context of these four moralities, it will be the activity of a bodhisattva.”
Ven. Khenpo Tsewang Dongyal Rinpoche
Vows and Conduct in the Nyingma Tradition (pg 21)
www.padmasambhava.org/chiso/books-by-khenpo-rinpoches/vows-and-conduct-in-the-nyingma-tradition
