INTRODUCTION

This is the first issue of a new periodical of the Tibetan Nyingmapa

Meditation Center of Berkeley, California. We have therefore tried to
include the background of the center, its present activities, and future
plans. We hope that this publication will serve as a means of communica-
tion between the Center and the community and as a source of information
for those interested in Tibetan Buddhism and Tibetan culture.
In future issues we plan to include a series of articles on the most
famous gurus, siddhas, and pandits of Tibet and India.
CRYSTAL MIRROR
 Copyright T.N.M.C.

Tibetan Nyingmapa Meditation Center

Berkeley, California

Dharma Publishing
P.O. BOX 4060
Berkeley, California

Dharma Press
Berkeley, California
PRINTED IN U.S.A.
 Foreward

In the face of wide-spread disillusionment and discontent, more and

more people are turning to the ancient religions and spiritual disciplines of
the East for remedies or alternatives. Vajrayana Buddhism has always
proved extraordinarily powerful in dealing with the problem of human
suffering, and we believe that this will hold just as true for the West as it has
for centuries in Tibet. If, in publishing this periodical, we can convey some
indication of this utility, and at the same time forestall reactions and
approaches to it which, however understandable, are inappropriate, we will
be very happy. In particular, the contemporary espousal and use made of
various Eastern systems reveals a great deal of indiscriminate mixing of
them which cannot, in the long run, be very productive, and a tendency to
accept interpretations which, though optimistic, are very superficial.
Extracting spiritual insights, such as "We are all Buddhas" and isolating
them from the practice and experience from Which they derive, only
inspires complacency; similarly, learned discussions of the nature, virtues,
and limitations of a Bodhisattva or adv~mc'ed Yogi can all too easily amount
to idle day-dreams ... theory should not be substituted for, or divorced from,
first-hand experience. Choosing one discipline and seeing it through to its
end is mgre likely to produce profound results than lightheartedly selecting
elements from several different traditions. It is to emphasize these two
points that we have presented a moderately detailed description of the
Vajrayana and Nyingmapa origins and tradition, and have stressed the value
of hard work in our practices. The Dharma is highly prized and revered
because of its efficacy. The Nyingmapa Center is dedicated to continuing
its work and making it accessible while cautioning that it cannot be
modified to suit personal convenience or indifferently prusued without
thereby being rendered impotent to bestow its great benefits.

Please note that tnere appear in, this issue different spellings of the names of the various
personages, places and technical terms. Some spellings are Sanskrit, some are transliterated
Tibetan, and some are the English pronuciation of the Tibetan. Since at times scholastic
exactness is required and at others utility is more appropriate, we have not been totally
consistent. Therefore the different spellings should not be thought of as referring to different
personages, places or terms. For example, one may find kLong-chen-pa or Long-chen-pa;
rNying-ma or Nyingma and so forth.

v
 CONTENTS

Introduction
Foreward
A Letter from His Holiness Dudjom Rinpoche
TarthangTulku, Rinpoche 1
The Three Yanas 2
The Development of Tibetan Buddhism 5
Guru Padmasambhava 17
Folio 1: The Nyingmapa Lineage 19
Long-Chen-Pa 29
Absolute Perfection/ H. V. Guenther 31
Patul Rinpoche's Counsels 39
Calm and Clear/ Mervin Hanson 44
Folio II: The Gurus of Tarthang Tulku 45
Nyingma in the West/ Mervin Hanson 51

Buddhism in a Scientific Culture 55

Center Activities 59

Meditation 73
Vigor 77
Excerpt from a Lecture 74
Dharma Publishing 79
A Buddhist Spiritual Center in Berkeley: An Appeal 81
Song of Samsara/ Ron Davidson 85
Suggested Reading 87

Unless otherwise specified, the articles herein contained were composed

by Tarthang Tulku and edited by various students.

VII
HIS HOLINESS DUDJOM RINPOCHE
 Madhav Nikun;f
P. 0. Kalimpong.
Distt: Dar;teeling.
West Bengal. INDIA.
Date 15th June, 1971.

May my blessing be with the members of the Nyingmapa

Meditation Center," that all those who practice the Dharm~
may attain success.
The pure teachings of the Lord Buddha were passed on with
great care from master to disciple in India. In the eighth
century these esoteric teachings. were transplanted intact
to the people of Tib.et. These same teachings have been
maintained up to the present time in an unbroken lineage,
a clear channel of spiritual knowledge.
Now, especially in this era of darkness and distress,
it becomes increasingly clear that all of our worldly
pursuits will never provide the answers which we seek.
The real cause of our problem is unawareness of the reality
of the mind's true nature. Selfish attatchment to the
wrong views of desire, animosity and ignorance gives rise
to a perpetual state of dissatisfaction. The ob;fects
of desire appear as a rainbow which the childishly fascinated
mind tries in vain to capture. As the mind moves, so does
the rainbow never reaching satisfaction. The final result
of the Lord Buddha's teachings is the attainment of
complete satisfaction, fulfillment and release from the
great individual bandages which beset us, The crucial point
of the Va;trayana is to transmute all aspects of our own
situation into a. heavenly understanding of the mind's
true nature. Therefore the Va;frayana is the unique
possessor of the essence of Lord Buddha's teachings,
including all nine lesser paths and containing the most
skillfull and direct of all practices, the meditational
development of the mind.
In this time of short life, with strong ever-shifting
currents of changeand great difficulties all around us
we have great need for this Va;trayana. All other
teachings are like streams which eventually empty into the
vastness and depth of the all inclusive Vajrayana. It is
only through this highest vehicle, which contains the
final and esoteric teaching of the Lord Buddha, transmitted
through his manifestation in the great Guru Padmasambhava,
that we may attain complete liberation from the bandages
of Samsara in one lifetime. Now the subtle beauty and
power of the direct lineage teachings is being planted in
the West, fulfilling Padmasambhava's prophesy that the
Vajrayana would bloom throughout the world. May all
difficulties inner, outer and secret be transformed into
the grace of Vajrayana.
May my blessing, through my spiritual representative,
Tarthang Tulku, rest with all sentient beings in the
Western Hemisphere. May the Buddhas, Great Bodhisattvas
and all the Dharma-palas empower this blessing, that all
beings who earnestly practice the Dharma quickly attain
full realization, enlightenment and long and happy lives.
May these blessings prevail!

Jig Dral Yeshe Dorjee

His Holiness Dudjom Rinpoche
Supreme Guru of the Nyingmapa
TARTHANG TULKU, RINPOCHE

High in the mountains of the Amye rMachen region in the ancient

province of Golok in east Tibet near Kham and Amdo, Tarthang Tulku
Rinpoche was born to the royal family of Gellek. His father was a
reincarnate Lama, who ha{l renounced political rule to follow a religious
life. At an early age, Rinpoche was recognized to be one of the thirty rein-
carnate Lamas of Tarthang Monastery. He began his religious training at
seven under the guidance of his guru. In the philosophical but practical tra-
dition of Lamas Mi Pham and Long-chen-pa, Rinpoche was taught fun-
damental Buddhist philosophy, scripture, language, and music. A crucial
thirteen year period of strenuous, intensely difficult r:neditational and
scholastic practices began when he was bnly fourteen. This critical stage in
Tarthang Rinpoche's training included months of solitary meditation and
extensive scholastic work. During those thirteen years, Rinpoche studied
with about twenty-three renowned Nyingma Lamas, and Kagyu, Sakya, and
Gelug masters. From these mas.ters he received training and initiations in
the three yogas-Maha-, Anu-, and Ati-; he thoroughly studied and
practiced the sixty-three volumes of the Rin-chen-ter-dzod, containing the
essence of Tantric practices; and, throughout, vigorously researched,
meditated, and performed sadhana practices.
In 1959 Rinpoche journeyed to Sikkim where he continued his studies
with his Root Guru, Khentze Rinpoche, one of the most famous and
important masters of this century. He received extensive esoteric teachings
and Vajrayana meditation practices. Upon the death of his guru, he
traveled to India.
His Holiness the Dalai Lama requested that each of the four schools
send a Lama to transmit the Tibetan preservations of lost Sanskrit
manuscripts to Indian scholars at Sanskrit University in Benares. His
Holiness Dud-jom Rinpoche, the greatly respected leader of the Nyingmas,
selected Tarthang Tulku to represent the Nyingma sect. He served as a
professor of Buddhist philosophy at the university for six and a half years.
Despite the many financial and other difficulties involved, Rinpoche
established the Dharma Press, authored three books, and published twenty
important volumes of Tibetan Buddhist texts to insure their preservation.
Knowing that the Tibetan Buddhist tradition and culture faced possible
extinction, he encouraged young monks to continue in their practices and
organized projects (such as the printing of books) that would help preserve
this ancient culture. In 1964 he acted as a representative for the Dalai Lama
at the World Religions' Conference at Mysore.
In hopes of fulfilling the wish of his Guru-to bring understanding of
Tibetan Buddhism to the West-Rinpoche traveled through Europe and
America. On arriyal in Berkeley in 1969 he established the Tibetan Nying-
mapa Meditation Center. Here he teaches his students the fundamentals of
Buddhist practice and philosophy. The master-disciple relationship is
central to the transmission of a tradition. With the guidance of Rinpoche,
the Nyingma tradition and practices can be preserved and transmitted in
the West.
1
THE THREE YANAS
Thousands of years ago the Lord Buddha, at the Deer Park near
Benares, first turned the Wheel of the Dharma, which revolved like the
blazing sun across the heavens and which still reverberates down through
t~e ages. He expounded the Four Noble Truths, the Six Perfections and the
antidotes to ignorance, desire, attachment, and the actions that create
suffering. Because inen are of varying dispositions and different levels of
spiritual development, the Buddha, out of his infinite compassion , taught
the Dharma to each of His disciples according to their intellectual
devel.opment and comprehension . Thus there come down to us various and
divergent traditions of what the Buddha taught.
To some disciples, the Lord proclaimed the Hinayana and the perfection
of the Arhat. To others, whose spiritual comprehension was greater, He ex-
pounded the royal road of the Mahayana. But to those disciples who were
fully matured, He revealed the Vajrayana or Adamantine Way. The doctrines
of the Hinayana and Mahayana are elaborated in the Sutras; th()se of the
Vajrayana in the Tantras. But both are the authoritative word of t he Buddha.
At the council convened after the Lord's Parin irvana, His personal attendant
Ananda recited from memory the Sutras, which were written down only
2
centuries afterward. The Tantras, the majority of which were revealed to the
Great Bodhisattva Vajrapani, were handed down secretly by oral tradition
from master to disciple for a thousand years before being committed to
writing. It is thus that the written texts of the Tantras appear much later
than those of the Sutras.
Those who enter upon the Hinayana seek the perfection of the Arhat.
Arhat means "he who has slain his enemies" which are the k/esas or de-
filements which is the outer layer covering the mind, consisting of all one's
negative emotions and selfish impulses. The Arhat is one who has attained
realization of the doctrine of Anatman, the unreality and non-substantiality
of the Ego or self concept. This is atma-sunyata. Through strenuous re-
nunciation and ascetic discipline the disciple, through innumerable lives,
succeeds in cutting off and utterly annihilating all feeling, emotion, and im-
pulse, attaining ultimately the Nirvana of the perfect Arhat.

Those who enter upon the path of the Mahayana ar$ called Bodhi-
sattvas. Their training requires countless lives of intense striving and de-
liberate effort to nurture, cultivate, and mature the Six Perfections of giving,
moral conduct, vigor, patience, meditation, and wisdom. Through the per-
fection of wisdom the Bodhisattva attains realization of the unreality and
nonsubstantiality of all thought processes (dharmas) and phenomenal
existence. This is dharma-sunyata, and its realization removes the deeper
and more inaccessible layer consistin-g of intellectual delusions and meta-
physical fictions covering the mind, At the outset of his spiritual training,
the Bodhisattva proclaims his Great Vow: that he will strive with all his will
and effort for Enlightenment, but shall postpone his final attainment of
Nirvana, in order to aid, comfort, and rescue all sentient beings who still re-
main entrapped in the bondage of Samsara. The Bodhisattva equally em-
braces compassionate meritorious activity and perfect intellectual insight.
While by means of the Mahayana innumerable lives are required for the
attainment of perfection, those who enter upon the path of the Vajrayana
may attain Enlightenment in this very life in this very body. The Vajrayana is
the short path directly up the steep face of the mountain, and for this
reason is more dangerous and difficult. The Tantras and secret mantras of
the Vajrayana are esoteric and are given only to the initiated, because at
this present stage of human evolution, the Kali Yuga, individuals have not
spiritually matured and will misconstrue the teachings, or even worse,
abuse them for selfish purposes in the form of black magic.

3
THE DEVELOPMENT OF TIBETAN BUDDHISM

This article will serve as a brief introduction for future discussions of

Padmasambhava, the history of Tibet in general, and the Nyingma lineage
in particular.
Tibet was destined to become one of the greatest Buddhist cultures ever
to develop. It was to be the receptacle for the unfolding of Vajrayana, the
last major vehicle 1 formed from Lord Buddha's teaching. The high elevation
of the Himalayas created an atmosphere of calm and quiet. Within that
isolation enforced by Nature, the mind tended naturally to be more
peaceful, able to concentrate and think more clearly, without distraction or
disturbance. Such are the perfect conditions or environment for the
practice of meditation.
Yet, in the 6th Century B.C., the time of Sakyamuni, Tibet was little
more than a desolate expanse of snow-covered mountains. Very gradually a
civilization began to form. As it slowly advanced, a lineage of kings was
established to act as leaders for the people. Eventually, in about the 7th
Century, Tibet ascended to a place of prominence among the Asian powers.
When Srong-btsan-gam-po, the thirty-second Tibetan king, assumed the
throne in A.D. 629, his country maintained considerable influence in many
parts of Asia. Buddhism thrived in many Eastern nations, and Tibet's
expansion into its neighboring countries provided a very natural exposure
to the Buddhist tradition and culture. As a reincarnation of Avalokitesvara,
the Lord of Boundless Compassion, Srong-btsan-gam-po was well
empowered to introduce and provide the foundation for Buddhism in Tibet.
He knew the importance of a firm basis in moral discipline and formulated
ten moral principles and sixteen rules of public conduct for his people.
These closely resembled the fundamental precepts of Buddhist philosophy
and practice as Lord Buddha established them centuries earlier in India.
Srong-btsan-gam-po recognized the value of strong ties with countries
already established in Buddhism. To facilitate close relations with China
and Nepal, he married a Chinese and a Nepalese princess, they being re-
incarnations of the green and the white Tara (the embodiment of Sunyata,
1Usually there are three major "yanas"-vehicles or paths-noted in discussions on

Buddhism: Hinayana, Mahayana, and Vajrayana. In this connection the reader may refer to
the previous article, The Three Yanas.

5
 TARA

the Mother of all Buddhas) . Each princess brought a sacred image of Lord
Buddha with her to Tibet. These greatly treasured statues, made with many
precious metals and gems, possess the qualities of the Wish-Fulfilling Gem.
Their arrival inspired the building of the first temples in Tibet. Some texts of
Buddhist scriptures were also brought at this time, but no written form of
the Tibetan language yet existed. Consequently, the king sent his minister,
Ton-mi-sam-bho-ta, and sixteen Tibetan students to India to study the
language and literature of the Dharma. After many years of intense and
pervasive study, Ton-mi-sam-bho-ta, the only survivor of this mission 2
returned to Tibet. There he composed a script and eight volumes of
grammar and orthography suitable for Tibetan. The Tibetan language is
very precise. Ton-mi-sam-bho-ta, in addition to maintaining a close
relationship to spoken Tibetan while adhering to the structure of Sanskrit,
created many new words especially for Dharma translations . These words
preserve the distinction between ordinary and higher levels and are very
powerful. These characteristics enhance the precision and purity of Tibetan
translations of Buddhist texts.

From the time when Buddhism was first established in Tibet , many journeys to and from
India were undertaken by masters and students. Many died enroute or during their studies in
India, because of the hardship it entailed. The contrast between the climate of Tibet and
India is very great, and the terrain is both rigorous and treacherous.

6
 Srong-btsan-gam-po taught a few select students the ways of Avalo-
kitesvara and built one hundred and eight monasteries, and over one thou-
sand stupds. Despite his many efforts, however, Buddhism remained largely
confined to Lhasa, or central Tibet. This was the result of frequent and
numerous hindrances, such as the Bon tradition, which is still associated
with sh-amanistic practices and sorcery and was a significant obstruction to
the spread of Buddhism.
Not until the reign of Srong-btsan-gam-po's grandson, Tri-song-deu-
tsan (742-804), did Buddhism spread throuQhout Tibet. His efforts, too,
were met with many disruptions. Under his rule, the strength of the Bon
opposition became manifest. But the king, a reincarnation of Manjushri, the
Lord of Limitless Wisdom, persisted. He succeeded in bringing many noted
pandits from India, including the Mahapanditas Shantirakshita and Vima-
lamitra,.and the great Guru Padmasambhava.
Shantirakshita was the first of these to arrive. When his efforts to spread
the Dharma were successfully countered by the various forces opposing
Buddhism, he advised Tri-song-deu-tsan to send for the supreme Siddha
Padmasambhava, who was renowned for his incomparable scholarship and
psychic power throughout the Three Realms 3 Knowing that his country
needed this Enlightened master to kindle the Dharma-flame, the king im-
mediately dispatched messengers, laden with gold, as offerings to the Vajra
Guru.
Padmasambhava, meanwhile, fully aware of their mission, met the
expedition in a region now known as Nepal. He knew he would journey with
these couriers back to Tibet, conquer interferring powers, and plant the
Vajrayana in Tibet. But, he questioned the messengers as if to assertain
their purpose, before revealing himself as the one they sought. When
offered the gold sent by the king, Padmasambhava flung it in the ten
directions as offerings to the Dharma. The messengers were greatly
alarmed by this gesture. They began to doubt the wisdom of this man who
so casually threw away their country's fortune. Aware of their concern,
Padmasambhava bade them hold out their robes and he miraculously filled
them with gold 4
3These realms are the Desire Realm, the Form Realm, and the Formless Realm. He is the

manifestation of the past, present and future Buddhas.

4 The phenomena alluded to or described in writings about esoteric masters are

sometimes difficult for readers to relate to. Their doubt often arouses one of the most

7
 SAMYE

The Lotus Born Master cut through the evil action interrupting the
progress of Buddhism in Tibet. He transformed the demonic and negative
forces to the ways of the Dharma. Some were made Dharma protectors,
some were given vows, others were insured the chance to attain En-
lightenment. In thus converting the darkness to light, Padmasambhava
cleared the way for the development of Vajrayana.
Padmasambhava had twenty-five very great disciples. Each was a su-
preme Siddha, renowned for a particular psychic power. Among these
many disciples were Ye-she Tso-gyal (the embodiment of learning) , Tri-

dangerous obscurations to the Dharma, the tendency to make judgments about the higher
levels. Judgments are obstructive to spiritual advancement because they close the mind and
heart to levels beyond the present understanding of the individual. Struggling with in the
limitations our rationalism and senses impose, we exhaust our minds without result. The
Buddha once told his disciple Ananda that judgments have no value. With the vision of a
master, who perceives the many levels of Truth , there ceases to be any need to make things
relative to ourselves.

8
song-deu-tsan, and Vairotsana. He taught his disciples the nature of the
Kali Yuga and the kinds of instructions and practices to give at particular
times, making many accurate predictions about the coming ages. Some of
his teachings were hidden, and for all instructions, he taught the means of
initiation. In 787 A.D. he had Samye monastery built. When he blessed the
images and pictures inside the temple they came alive. Padmasambhava is
still accessible to people today. He assumes many manifestations to help
those of this age.
The climactic triumph of Buddhism in Tibet was around the year A.D.
747. Through the patronage of Tri-song-deu-tsan and the spiritual guidance
of Guru Padmasambhava, Shantirakshita, Vimilamitra and others, Budd-
hism developed rapidly. Many of the philosophical and ethical practices of
the major Buddhist teachings of that time were translated by Shantfrakshita,
whose lineage included both schools, Madhyamika and Yogachara.
Padmasambhava and Vimilamitra. and many others taught the higher
esoteric teaching of Mantrayana. Tibet's great Lot-sa-was (translators).
together with the Indian pandits invited by the king, tqmslated the major
Buddhist texts.' Before these masters of language and Buddhism even at-
tempted to translate the original scriptures into Tibetan, they thoroughly
studied Sanskrit and Tibetan, received initiation and, also, practiced the
esoteric teachings contained within Tantra translations. When the trans-
lating began, each aspect of its transcription was conferred upon to insure
its purity. Many of the original manuscripts are not available today and
modern scholars often refer to these Tibetan translations, especially those
of the Vajrayana esoteric Tantras to clarify their own translations. In
Vajrayana these are considered among the most precise translations ever
rendered of Lord Buddha's teachings.
In the Ninth Century, Ralpachen (Tri-song-deu-tsan), who ruled from
A.D. 815-836, invited a few Buddhist pandits to Tibet. These scholars
worked with the Tibetan Lot-sa-was to standardize the terms used for
translating Buddhist concepts from Sanskrit. Th~y compiled the first
dictionary, which was indispensable for translating Buddhist works.
Ralpachen, a reincarnation of Vajrapani, the Lord of Power, also established
the first monastic taxation by decreeing that every seven households were
to provide for the needs of one monk.
But in A.D. 836, Lang-dar-rna, Ralpachen's irreligious older brother
who was by-passed for the throne, had his younger brother assassinated.

9
His was a reign of terror that threatened the destruction of Tibetan
Buddhism. Fortunately, the unbroken lineage of masters entrusted with the
transmission of the esoteric teachings managed to preserve the 'Kama by
disguising themselves as ordinary laymen and continuing to dispense their
teachings.
The 'Kama forms the main body of the teachings transmitted orally by
Padmasambhava, Vimilamitra, Vairotsana and others. This is the formalized,
practical codification of the Tantras. Some of the 'Kama Tantras were given
specifically for future times. These were concealed by Padmasambhava5 to
be rediscovered at the intended time. The continuing revelation of Tantras
afforded by these "hidden treasures" or gTerma are very important. Their
rediscovery by gTer-stons (Term a masters) releases an invaluable force at
crucial times-times when the light of these teachings is especially needed
to cut through the darkness of ignorance, gTerma and 'Kama are both
based on the Tantras; Both must be transmitted through method to be
understood. Method fncludes 1) instruction, which is essential to
understanding, 2) system or tradition, through which the instruction is
given, and 3) experience. Compounded practically, these three elements of
method are the Sadhanas.
gTerma proliferation began in about the Tenth Century and flourished
during the Fourteenth, Fifteenth, and Sixteenth Centuries. Under the
auspices of the gTer-stons, these rediscoveries continue to this day.
Until about the middle of the Eleventh Century, there were no sectarian
differentiations in Tibet. Confusion concerning the authenticity and
historical placement of Terma, and disputes about the methods of their
transmission were the elements largely responsible for the formation of the
various sects. l.t was at this time that the term Nying-ma-pa arose to
designate the original lineage established by Padmasambhava, Shanti-
rakshita, Vimilamitra, and Vairotsana-a lineage that is still unbroken.
Literally the term means the "Ancient Ones." Nyingma cannot truly be
called a sect, because it represents the undisrupted, o.riginal lineage of
Tibetan Buddhism and serves as a fountainhead for all the lineages which
blossomed from the origina~ esoteric teachings. Although the various
The value of gTerma is indisputable, but the concept of what it is, how it is, and where
it is, is not easy to explain. The difference in the English and Tibetan language is in itself an
obstacle. gTer is in eighteen different categories, primarily in terms of the subject (the
"what") and where it comes from. The Tibetan names for the gTer revelation indicate which
or what qualities characterize its emergence.

10
schools disagree about many facets of philosophy and method, they regard
each other, as they do all religions, with the deepest respect.
"The persecution of the Doctrine" under Lang-dar-rna's reign had
disrupted the development of Buddhism in Tibet. Although the original
lineage of masters and the teachings still remained in their original purity,
Tibet needed a period of active revival and propagation of the Dharma.
Fearing the degeneration of previous teachings, new translations were
compiled by many great Tibetan and Indian scholars. Among these
translators was Rin-chen-bzang-po.
Rin-chen-bzang-po (958-1051) had studied Sanskrit and the Buddhist
doctrine for many years in .India. When Atisa came to Tibet in 1042, he
visited the Toling monastery where Rin-chen-bzang-po was abbot. It was in
Toling that Atisa and his disciples revised these new Tibetan translations to
clarify confusing or elusive points. He wrote a Sanskrit work there called
Bodhipathapradipa, (The Lamp That Shows the Path to Enlightenment).
Atisa was disturbed by reports that Buddhist practices were being
corrupted by the system of Lamas and other factor's. To investigate their
validity, he decided to visit the great Lama Kun-mKhyen-Rong-zom-Chos-
kyi-bzang-po, one of the most famous Lamas in the Nyingma lineage. Chos-
bzang, in addition to being a great scholar and lot-sa-wa in the Tibetan
tradition, was a renowned Mahapandita. His Tantric- commentaries on
Mahayoga and Anuyoga and his commentaries on some sutras are still
available and include some .of the most important for understanding
Nyingma thought. As soon as they met, Atisa6 recognized Rong-zom-Chos-
kyi-bzang-po as a reincarnation of his guru, Nag-po-pa.

Atisa was amazed at Tibet's great treasury of Tantras. In all his many
travels throughout India, he had never seen such a collection of Tantras
and commentaries. It was so vast, so complex, so thorough that it was al-
most overpowering. Atisa's teachings lead to the foundation of the Ka-dam-
pa School. This school has one of the most practical approaches to be-
coming a Bodhisattva. The Ka-dam-pa's study and practice six doctrines,
which include the Bodhicaryavatara, the Sutras, and monastic rules and
ethics. Their approach emphasizes a gradual, step by step progression.

1n his autobiography, Atisa refers. to his previous incarnation as Lama Dri-ma-med-pay-

pal, who was Padmasambhava. He was one of Padmasambhava's reincarnations, which
means that through him, Guru Rinpoche gave his blessing to all sentient beings.

11
 Marpa-lotsa, a young contemporary of Rin-chen-bzang-po, prepared yet
another set of translati<;>ns, which later formed the basis for the Kargyudpa.
A successful scholar in his years of study in India, he translated most of the
esoteric Tantras. He studied with many great masters in India, but his root
guru was the great Siddha, Naropa. Marpa once met Atisa while on his way
to India. Atisa urged him to return to Tibet with him, but Marpa had been
instructed by Naropa to come to India three times so he refused.
A sect is not truly formed until it establishes monasteries, a lineage, and
its particular doctrinal approach. One of Marpa's most successful disciples,
Milarepa, attained Enlightenment through his constant yogic practices. But
it is not until Gampopa, Milarepa's disciple and another of Padma-
sambhava's reincarnations, that the monastic system, rules, and ethics of
the Kargyud evolved. Gampopa did a great deal toward clarifying the
meditational and practical applications of philosophical concepts character-
istic of the Kargyudpa approach. Many of the esoteric Sadhanas, rituals,
and esoteric teaching of this sect are from the Nyingma. Kargyudpa was so
successful that at one time their teaching extended in all directions to the
range of an eagle flying for eighteen days.

The Sa-kya-pa formed around still another set of translations late in the
Thirteenth Century. This sect derived its name from the place of its
formation (the term means "tawny earth" the color of the soil in the area
southwest of Shiatse). Until Kun-ga-nying-po, the Sakya followed the
direct lineage of Padmasambhava. Kun-ga-nying-po founded the Sakya in
the "New Translation" tradition.
The Sakyas have contributed many great Lamas, developed three
schools, and established two major monasteries. Like all sects of Tibetan
Buddhism, they study and practice many high esoteric sadhanas of the
Nyingma. The Vajrakila, a Nyingma Tantra and esoteric sadhana continued
through the lineage of Padmasambhava, is central to the Sakya. The Sakya
became so strong, at one time, that they dominated the political rule of
Tibet.

One Sakya Lama helped re-establish and rebuild bSam-yas monastery,

which was originally constructed by Padmasambhava in 787 A.D. This
Lama was Sa-Pandita Kun-dga-rgyal-mtshan, the grandson of Kun-ga-
nying-po and another of Padmasambhava's reincarnations. Padma-
sambhava is as revered in the Sakya tradition as he is in the Nyingma and

12
many of the Sakya Lamas are reincarnations of Padmasambhava. Sa-
Pandita, known for his knowledge of Sanskrit, spread Buddhism to
Mongolia and parts of China.
The last great sect of Tibetan Buddhism to form was founded by Tsong-
kha-pa in the Fourteenth Century. He was a great master who studied and
practiced extensively-a very pure monk. His principal teachers were Je-
tsun-ren-da-wa, a great Sakya master, Kar-dam-pa Rol-pa-do-rje, and Drub-
chen-lay-gye-do-rje, a very great Nyingma master. Tsong-kha-pa, believed
to be a Manjushri incarnation was very successful in founding the Ge-lugs-
pa, the only exclusively celibate sect of Tibetan Buddhism. Gelugpa main-
tain a very high scholastic reputation. They emphasize the importance of
strict renunciation through the monastic life, the Bodhisattva vow, and
scholarship. Within the Gelug sect, many Nyingma sadhanas are performed.
The Gelug tradition grew to be very influential. Through this sect,. the
Dalai Lama emerged as the recognized governmental head at the. time of
the Fifth Dalai Lama, a great Nyingma master. The Panchen and the Dalai
Lamas, incarnations of Amitabha (the Lord of Infinite Light) and Avalokite-
svara respectively, are all very great Dharma leaders. The present ruler, His
Holiness the Dalai Lama, continues to act as the spiritual and governmental
leader of Tibetans, even though in exile in India. Through his wisdom and
guidance, it is hoped that the precious teachings of Tibetan Buddhism may
continue the spread of the Buddha Dharma.
The highest Tantric teachings of Mahayoga, Anuyoga and Atiyoga as
practiced by the Nyingma are preserved in many important texts. Among
these are the Kangyur, which contains one hundred and eight volumes of
the Buddha's teachings; the Tangyur, comprised of two hundred and fifty
volumes of commentary on the Kangyur; the Nyingma rGyud Bum, a
compilation of one hundred thousand Tantras; and the sixty-three volumes
of Rin-chen-ter-dzod, containing the essence of Tantric practices produced
by the one hundred and Terma masters. These works all involve extensive
scholarship and countless commentaries upon each text. However, they are
not merely scholastic or philosophic exercises discoursing upon empty
metaphysical problems. Each work is intensely pragmatic, concerned with
the application of the teachings.
The Nyingma tradition still exists and continues to dispense the teaching
empowered through their unbroken and original lineage. The proof, or
credibility, of a tradition is determined through the success attained by
13
those who practice. the methods of that tradition. Although neither
materially wealthy nor politically active, the Nyingmas have many
accomplished yogis and masters. When problems or disasters arise, it is the
Nyingmapa, with the resources and power acquired through devoted and
concerted effort, who are called upon for help.
The Nyingma Sangha has both married and celibate Lamas. There are
many monks and many centers founded in India, Nepal, Bhutan and Sikkim,
all maintaining the practices and tradition of the "Ancient Ones". His Holi-
ness Dud-jom Rin-po-che is the great leader of the Nyingma. It is very
important that the Nyingma tradition continue, for if it does not survive,
neither can Tibetan Buddhism as a whole.

14
DORJE DROLOD
15
GURU PADMASAMBHAVA

Guru Padmasambhava (the Lotus-Born Teacher) is the great saint and

scholar who brought Buddhism to Tibet-in the 8th century, A.D. The most
ancient and original of the four contemporary schools of Tibetan
Buddhism, the Nyingmapa, preserves the teachings introduced and
expounded by Padmasambhava and the Indian sage Shantirakshita. These
teachings may be considered to be the essence of Buddhism at the time of
its introduction into Tibet and as the source of all subsequent Tibetan
Buddhist tradition. Deeply revered by all Tibetan Buddhists and often called
the "Second Enlightened One", Padmasambhava is clearly responsible for
the existence of Mahayana Buddhism as preserved and transmitted through
the Tibetan tradition.
One of the biographies of Padmasambhava, written by his disciple, the
Tibetan princess, Yeshe Tso-gyal (available in English translation in The
Tibetan Book of the Great Liberation, edited by Evans-Wentz) recounts the
Precious Guru's birth, his experiences as a young prince, his subsequent
renunciation of worldly life and his search for esoteric teachings. This is the
"ordinary" man-the man who studies all aspects of the Dharma under the
guidance of the great Buddhist Gurus and scholars of the time (including
Ananda, Buddha's cousin), the man who seems to "attain" perfection
through deep meditation, and then, through his perfect realization of Truth,
manifests himself in various forms and performs miracles to teach the
Dharma, the Great Liberation, to all sentient beings. These, indeed, the
Vajra Gun.! did actually enact, but not as an ordinary man. Padmasambhava
embodies the essence of the Buddhas of the Three Times, the three kayas,
and the ten directions. Certain Buddhas have specific power for particular
purposes. Padmasambhava's specially empowered essence is uniquely
manifested for all sentient beings through a variety of forms which he
assumes at various times to teach the esoteric doctrines. All these forms,
whether as a diety in a wrathful or in a peaceful aspect, are created out of
his "Truth-form" to aid all beings in the attainment of Enlightenment. Even
though, to our samsaric eyes, his actions or behavior may seem to be in an
ordinary human way, it is only to enable us to believe and to follow the True
Path, to lead us out of blinding ignorance and doubt. He is, from the time of
his miraculous birth, which was prophecized by Lord Buddha, the perfectly
Enlightened One. But we need to see the ordinary ways or we cannot
17
understand, we cannot be.lieve, and then, we will not follow. Padma-
sambhava's incarnation is specifically for the Kali Yuga. Carefully
preserved, revealed, and transmitted through the Tibetan tradition, the full
power, the pure, unadulterated essence of the original or primordial
teachings are released to all who pray to him and follow the path to
Enlightenment. It is not mythology, a fairy tale, or speculation; and,
certainly, it is not limited to a simple story-like form. Like similar yogic texts
it is written in highly symbolic language, expressing the experiences of
meditation through events in the outer world. Buddhists meet the question
of the validity or actuality of Padmasambhava's miracles in terms of their
symbolic nature and the magical nature of Reality, or the Mind itself. What
was a miracle five hundred years ago (e.g., flying), is today a reality.
Padmasambhava is not intended to be viewed as an historical person.
His bodily form is like a pure reflectiof!, the visible app.earance of the mind
and compassion of all Buddhas. Padmasambhava and Lord Buddha are
identical. He is all the Buddhas, past, present, and future-timeless, beyond
birth and death-but we can experience that same primordial essence
within ourselves. In Vajrayana Buddhism, Padmasambhava is neither a deity
nor a mythological figure-he is the gateway through which the powers and
divine qualities of the Buddha can be received, the focal point of practices
that leads the aspirant to liberation. Constant and mindful meditation of the
pure essence of the Guru purifies body, speech, and mind, transforming
ordinary consciousness into the highest wisdom and transcending ordinary
forms. Vajrayana teaches that this can be done in one lifetime.
This Sadhana, or spiritual practice, of Padmasambhava is especially im-
portant and effective in times plagued by excessive materialism and strong
desires. Quite obviously, then, these practices have great practical
relevance to our present age. This is the real meaning and significance of
Guru Padmasambhava in the Vajrayana tradition. By practicing his teach-
ings we can benefit ourselves and others. It is the Precious Guru's promise:

"I shall come every morning and every evening to the

abode of those who have faith in me. I shali come to this
world for the sake of its people."

18
FOLIO 1:

THE NYINGMA LINEAGE

19
 Kun-tu-bzang-po -the personification of
Dharmakaya

rDo-rje-sems-pa -the personification of

Sambhogakaya, he symbolizes purity.

20
dGa'-rab-rdo-rje -the Nirmanakayi'f mi'fn-
ifestation of rDo-rje-sems-pa. he Wi'!S
born in 715 B.C.. and is the first of the
rDzog-chen lineage in human form.

'Jam-dpal-bshen-gnyen -o master of all

nine yanas, he was the successor of dG3'-
rab-rdo-rje.

21
 Shir'a-seng-wa -the guru of Padma
Sambhava.

Ye-shes-mdo -in the dire.ct lineage of

Shir'a-seng-wa, he held most of the eso-
teric doctrines.

.........
~~1\~~'o/1"1~~.,.~

22
Padma Sambhava -the lotus-born Uddi-
yana guru who founded Tibetan Budd-
hism, he was born in 876 B.C.

Vimalamitra -an excellent Indian maha-

pandita, he translated many esoteric
rNying-ma tantras into Tibetan from San-
skrit.

23
 Shantirakshita -the first Indian pandita
to arrive in Tibet, he initiated the first
seven Tibetan monks and introduced
Mahayana.

Khri-srong-ldeu-bstan -the Tibetan king

of the eighth-century who, as a patron of
Buddhism, invited Padma Sambhava to
Tibet. He was one of Padma Sambhava's
most successful disciples. Born 719 A.O:

24
Ye-shes-mtso-rgyal a dakini who was
one of Padma Sambhava's closest dis-
ciples, she mastered his complete teach-
ings.

Valrochana -an excellent eighth-cen-

tury translator and mahapandita. he was
one of Padma Sambhava's most ac-
complished disciples.

25
 Zur-chung-pa -an accomplished sid-
dha, he possessed many tantras and was
a successor in the transmission lineage.
Born 1013.

gNub-chen-snags-rgyas-ye-shes -one
of the earliest rNying-ma 'kama masters,
he represents the ancient transmission
lineage of Padma Sambhava.

26
Rong-zom-chos-gyl-bzang-po -a great
scholar of the eleventh-century, and one
of high attainment, he was a manifest-
ation of Nag-po-pa, Atisha's guru.

klong-chen-pa -named omniscient by

his disciples, he is the supreme lama in
the rNying-ma tradition. Born 1307.

27
LONG CHEN PA

Until the 14th Century, writings about the sacred secret teachings
remained obscure and difficult of access. At this time, one of the most
renowned and learned masters of the Nyingma lineage, Kun-Khyen-Long-
chen-rab-jam-pa (1308-1363) wrote many very concise and lucid texts on
Mahayoga, Anuyoga, and Atiyoga. Despite the depth and complexity of
these subjects, Long-chen-pa's presentation was exceptionally clear and
understandable. His works helped to define many of the essential doctrines
and practices of the Nyingma.
Long-chen-rab-jam-pa was schooled in the various sects by most of the
greatest gurus of his time. While still very young he became a master
scholar, logician and lama. He attained great knowledge, wisdom, and in-
comparable compassion, with supreme power to help others realize
absolute perfection.
Although he was the abbot of Samye monastery early in his life, Long-
chen-pa retired from monastic life to live simply in the mountains of Tibet.
There he prepared his most profound works, the most perfect renderings of
philosophical and psychological truths ever collected. These are referred to
as the Nying Thig, which systematically explains the Dzog-chen (Path of
Absolute Perfection). The Dzod-dun, "Seven Treasuries", and many of his
other writings, subdivide the Atiyoga system to discuss and explain the
inner, outer, and secret meanings of Sadhana practices, oral teachings, and
initiation.
Kun-Khyen Long-chen-rab-jam-pa's knowledge was so vast as to be in-
comprehensible to the ordinary mind. Kun-Khyen means "omniscient" and
is indicative of the extent of Long-chen-pa's achievement. Long-chen-pa's
incarnation was most unique, being directly that of Vimilamitra and
Manjushri. His knowledge is the very embodiment of the six great Maha-
panditas. He taught and gave initiation in the higher esoteric teachings to
forty thousand students at one time. Through his instruction, many of his
disciples attained Enlightenment. As a Terton (Terma master) he revealed
some of the Terma which Padmasambhava had concealed for release in his
time. Any familiarity or contact with his teachings can only inspire a vast
admiration and reverence for this remarkable figure of Tibetan Buddhist
history.

29
 Long-chen-pa had and displayed many great siddhis (powers) during his
life. But his foremost contribution consists in the continuance of his
teachings through the present time. Each February a sadhana is performed
in commemoration of his Parinirvana and is known for its potential to
acquire great siddhi. The Meditation Center-as students adhering to his
teachings through the Dzog-chen school-participated in this concentrated
devotional celebration in February of 1971. He is such an important and out-
standing personage of the unbroken lineage which we practice, that our
future publications will more thoroughly discuss him and the products of
his exceptional brilliance.

30
ABSOLUTE PERFECTION
By Herbert V. Guenther

'Abso'lute Perfection' (rdzogs-cl)en) is the name for a philosophical

system that was developed by the rNying-ma-pas (Old Order) of Tibet and
given its final expression by klong-chen rab-'byams-pa (1308-1363 A.D.).
The impetus came from the Yogacara-Madhyamika-Svatantrikas of India
who emphasized the fact that all human experience, inasmuch as it is
experience and not mere propositions and the like, is an insight into reality,
an awareness of coherence, rather than correspondence, which is not its
own authentication of reality, but reality itself. They also realized that it is
impossible to have a metaphysics which asks whether ideas expressed in
such a system are true 'of reality', because there is no relationship between
such a system and a reality outside it. It was further realized that knowledge
and reality are synonymous. Knowledge, unlike opinion, is concerned with
the real, and since all knowledge is intentional in structure ('I cannot know
without knowing something'), knowledge and reality are but end-terms for
this structure. Knowledge as 'knowing subject' has "known object', the one
is as absolute as the other. The 'knowing subject' in its absoluteness is
Dharmakaya (chos-sku), and the 'known object' in its absoluteness is
Dharmadhatu (chos-dbyings). They are one reality, not two entities. In the
conveyance of knowledge, and also of opinion, the mind is of singular
importance. However, mind is not so much a particular existent, different
from other particular existents, nor a container of ideas, but a function
which, for all practical purposes, operates through and as perception. Its
operation is of two kinds. The one involves the beliefs we have about
commonsense objects and, for this reason, is a means to metaperceptual
ends. It is demanding, classifying, rubricizing, and judging. This aspect
refers to what is commonly called a 'mind' (sems) and an ordinary person is
aptly called 'someone having a mind' (sems-can). The other operation is not
concerned with metaperceptual ends, but aims at the apprehension of the
full value of the object freed from specific practical considerations. It is
intrinsic or aesthetic perception (rig-pa). This aspect is most important for
the individual's development as it fosters appreciations (values) as against
demands (means). Value-perception is more 'absolute' and less 'relative'.
This does not mean that 'absolute' is inevitably static; on the contrary, it
implies a continuous, though fluctuating, delight in what is perceived in
31
itself, now in one way, now in another. Anything may be perfect in itself
and, in this sense, 'absolute', and yet it may be simultaneously embedded in
organizing frames of reference and in the demands of a situation, ranging
from the immediate in time to the past and the future and from the here to
the there in space. In this way, that which is absolute is also 'relative'.
Similarly, any man or woman may be a 'Buddha' and at the same time a
particular member of a particular culture within a particular period.
We tend to use the term 'Buddha' as a proper name, but in the East it
has always been understood as a designation for a certain experience
which was subsequently described as a transcendence of the limitations
and distortions of reality by unknowing (ma-rig-pa 'failure to perceive
aesthetically'). The removal of all obscurations (byang) is tantamount to the
realization of all that is positive (chub), and its experience (sems)
constitutes 'enlightenment' (byang-chub-sems) which is a state of a person
rather than the particular awareness of an object. It is 'absolute' in the
above sense and as reality-knowledge it is not some particular knowledge
of some part of reality, nor is it itself a part of reality, but reality as such, not
limited in any way; it is utterly open. Its existential character is termed
Dharmakaya. Since knowledge is revealing, irradiative, luminous and, in
this case, not divorced from reality but in communion with it, it is an
empathetic knowledge, technically known as Sambhogakaya. In its
cognition of reality it is an intrinsic awareness in which whatever is
perceived is perceived as if it were all that there is. This aspect is termed
Nirmanakaya. These three cognitive-existential patterns are 'perfect'
because they cqnstitute and represent reality.
It is the merit of the 'Absolute Perfection' doctrine to have clearly
grasped the problem of appearance and reality. We would never be able to
know reality if it did not appear to us. What appears to us is not a correlate
to an unknowable thing-in-itself (Kant) nor is it a semblance (Plato), but
reality itself. In its appearance reality presents itself as a possibility for
decision which itself is the functioning of reality as dynamic. The decision
is either to appreciate reality or to judge it. Since every function creates
new possibilities which are then realized in the decision about them, every
decision takes place within the possibility pr.ovided by the reality present at
the moment. Reality, however, is 'perfect' and hence every becoming is a
renewal of perfect reality. Its perfection is not realized in judging it, because
every judgment is a demand that something be this or that or behave in this
or that way. It is a deviation from ('khrul-pa) and distortion of the

32
perfection of reality, yet it does not contradict the perfection of reality
because reality is present as the possibility for knowledge and the question
whether knowledge is possible presupposes knowledge. Inasmuch as every
judgment is felt to fall short of reality because of the demands it makes,
the problem of dealing with reality and of avoiding deviation from reality
was realized as being unresolvable within a framework of judgments. If in
view of man's development and spiritual growth we speak of linear
succession of starting-point, path, and goal, the apprehension and
appreciation of reality or, in negative terms, the avoidance of embarking on
a path of deviation, must occur at the starting-point or reality itself, because
the way or the goal may well be a deviation. Thus, to elevate Nirvana above
Samsara, as is done by the system-oriented schools of Buddhism, can be
sa1d to be a failure to grasp reality as it is due to the pursuance of the habit
of passing judgments. To say that this is Samsara and that is Nirvana is
precisely and indulging in judging. Similarly the sublimation of the
emotions, which is said to occur on the path, is a doubtful procedure as it
also involves judgments. klong-chen rab-'byams-pa makes the following
statement which clearly outlines the -position of the 'Absolute Perfection'
doctrine:
"To avoid deviation at the starting-point: by
recognizing the foundation of deviation for what it is,
deviation stops by itself. It is like sitting at home
comfortably when a thief has been recognized for what
he is and has absconded. This is the 'Absolute
Perfection' way.
"To avoid deviation on the path: it is claimed that he
who is swayed by his emotions will be freed from them
when he makes them his path. This is like retracing one's
step from the wrong way. This is the way of the ordinary
Tantras.
"To avoid deviation at the goal: this is the way of the
system-oriented schools. They claim that deviation is
made impossible when Buddhahood has been achieved.
It is like a king who has become powerful to conquer
foreign countries after he has consolidated his realm".
In simple terms, 'Absolute Perfection' means to accept the W<?rld, not to
run away from it. Its experience is intrinsically valid and needs nothing else.
He who can contemplate and encompass the whole of reality, which is
33
present every moment, must see it as good and perfect; evil is merely the
limitation of perfectness and occurs in selfish vision. Since the capacity to
see the whole of reality is the very nature of cognitive being (Dharmakaya)
it does not imply an intolerable demand to live up to perfectionistic
expectations which by their very nature are mere fictions. Although the
individual mind may be self-limiting it is' 'perfect' in the sense that it is
cognitive being in function; the perfection of cognitive being is ever-present
as the three cognitive-existential patterns (Dharmakaya, Sambhogakaya,
Nirmariakaya), even if they may be shrouded by unknowing which is the
working of a demanding mind. Since reality and enlighte.1ment are
synonymous there is perfection everywhere. Commenting on a verse from
the Kun-byed, kLong-chen rab-'byams-pa sums up the meaning of
'Absolute Perfection' in the following words:
"One-perfect, two-perfect, mind-perfect:
One-perfect is perfect in being created by mind;
Two-perfect is perfect in excellencies;
All-perfect is perfect as enlightenment.
" 'Being created by mind' means that all that is subsumed under the
psycho-physical constituents, the elements and the fields of interaction,
appearing in the guise of a world as container with the sentient beings
therein as its essence with all their manifestations and possibilities as
impure Samsara, as well as all that which is claimed to be the starting-point,
the path and the goal of the many careers with their perspectives, creative
imaginations and behavior-patterns, are deviations due to tendencies
inherent in the mind. They are deviations because they have been
superficially created by the craftsman 'mind'. Although they seeiTJ to be real
since they have manifested themselves as the appearance of deviation and
the bl;llief in (the validity of this) deviation, in reality they are not found as
having any existence of their own (apart from absolute reality). And so they
are 'perfect' because they have never moved away from the reach of
absolute awareness.
" 'Perfect in excellencies' means that the very fact of being of this
absolute awareness, radiant in itself, is Dharmakaya as an utter openness;
that the functionality of absolute awareness is Sambhogakaya as irradia-
tiveness; and that its cognitive responsiveness is Nirmanakaya as intrinsic
awareness. Since these three existential patterns are complete in their own
right and have been so from the very beginning, they are 'perfect' as they
need not be sought for elsewhere.

34
 " 'Perfect as enlightenment' means that the whole of appearance in its
pure (Nirvana) l\llld impure (Samsara) forms is within the reach of absolute
awareness, emerges from it, and stays in it, just as a person's sleep and the
many images of his dream occur within his mind, emerge from it, and are
grounded in it. Hence mind in its absolt,~teness is perfect as enlightenment.
"Mind (in the ordinary sense of the word) is a pollution to be cleaned up,
because its fictions emanate from a substratum evolving in eight groupings.
Enlightenment, mind-as-such, radiant light, mind's essence, non-fictional
awareness, the absolute (dharmadhatu), absdlute being (dharmakaya),
ultimate reality, suchness, absolute perfection-these are terms for" that
absolute awareness which is to be attended to as the core of enlightenment
and to be held to as ultimate Being".
In spite of its abstract presentation, 'Absolute Perfection' is of
tremendous importance for the individual who wants to live a meaningful
life. Certainly it does not tell a person what and what not to do. It only
points out that man's actions, if they are to be meaningful, must be based
on insight. Its aim is to make man realize what it means to lead a meaning-
ful life, but it does not exempt him from enacting it.

35
 Orgyan-gter-daggllng-pa -a great gter-
ma master of the seventeenth-century, he
was the Fifth Dalai Lama's guru. Born
1645.

Lo-chen-dharma-shrl -the brother of

Orgyan-gter-dag-gling-pa, he was ex-
tremely learned, versed in all branches of
knowledge. He systematized the practices
of the three yanas. Born 1649.

36
'Jig-med-gling-pa -the most excellent
rdzogs-chen master of the eighteenth-
century, a manifestation of kLong-chen-
pa, he is the founder of the kLong-chen-
snying-thig school in its systematic form.
Upon dying, he incarnated In three forms.
Born 1728.

'Jig-med-gyal-wa'l-myu-gu -the direct

disciple of 'Jig-med-gling-pa, he was the
guru of dPal-sprul Rinpoche.

37
 rGyal-sras-gzhan-phan-mtha'-yas -the
foremost scholar of his time, he, as abbot
of rDzogs-chen monastery, founded the
study of Buddhist philosophy in Kham,
East Tibet. Born 1734.

mDo-mken-rtse-ye-shes-rdo-rje -the
heart incarnation of 'Jig-med-gling-pa.

38
 dPal-sprul Rinpoche -the speech incarn-
ation of 'Jig-med-gling-pa. Born 1807.

PAL-TRUL RINPOCHE'S COUNSELS

Three things must not be forgot:

The grace-filled guru,
The compassion-filled Buddha,
Mindfulness of your instructions.
Three things must be remembered:
The root-guru who initiates,
The message he teaches,
The vows you take.
Three things must stay in their proper place:
Mind with body,
Body on your cushion,
Mind in relaxation.
Three things are best forgotten:
Anger at enemies,

39
 Desire for objects,
Drowsy inattentiveness.
Three rules should be held:
No public oration,
Privately keep hands quiet,
Mindful at all times.
Three things should be kept secret:
Your knowledge,
Other's faults,
Future plans.
Three things should not be made a display:
Transient enthusiasm,
Ruses and pretensions,
Specific practices.
Three things should be avoided:
Squabbles,
Crowds,
Gambling dens.
Three things should not be discussed:
False teachings,
Private matters with strangers,
Impossible marvels.
Three things should not be held:
Inconstant feelings toward friends,
Inconstant speech,
Inconstant action.
Three things should not be displayed:
Prideful show,
Backbiting,
Any snobbishness.
Three things should not be done:
Bootlicking,
Heeding false teachers,
Revealing secrets.

40
Three things should not be neurotically dwelt upon:
Beautiful women's bodies,
Friend's actions,
Your own good qualities.
Three things should be followed:
Diplomatic speech with friends,
Local customs,
Dharma by the mind.
Three things should not be heeded:
Flattery,
Hasty reactions,
A shallow brain's instructions.
Three things should not be coveted:
Riches of wealthy men,
Ensignia of high office,
Priceless ornamentation.
Three persons should not be disparaged:
Respected persons,
Business competitors,
Admirers.
Three persons should not be praised:
Unpopular persons,
Egotists,
Your own child, to others.
Three things should not be disparaged or praised:
Relatives,
Teachers not known to you,
Actually, anyone at all.
And so forth ...
In brief, the central point is that you must remain
Truly aware of yourself at all times.
Such is the sacred and the secular.
In a word: this is the teaching.

Translated at the Nyingmapa

Meditation Center, 1971

41
 'Jam-dbyangs-mkhyen-rtse-dbang-po
-the body incarnation of 'Jig-med-gling-
pa, he founded the non-sectarian move-
ment of the nineteenth-century by col-
lecting the lineages of all major sects. He
authored 15 volumes of. sutra and tantra
commentary. Born 1819.

'Jam-mgon-blo-gros-mtha'-yas -the
most accomplished of 'Jam-dbyangs-
mkhyen-rtse-dbang-po's disciples, he
compiled five treasures, one of which is
the Rin-chen-gter-dzod, which, in 62
volumes, contains the essence of the gter-
ma teachings. Born 1812.

42
Lama Mi-pham an unexcelled rNyingc
ma scholar ol the nineteenth-century, he
was a Manjushri incarnation and an
authority in all fields of knowledge.
Among Tibetan Buddhists he was a/so
known for his spiritual achievements. Born
1845.

A-zom-drug-pa -a disciple of 'Jam-

dbyangs-mkhyen-rtse-dbang-po, d Pal-
sprul Rinpoche and Lama Mi-pham, he
completely mastered the sNying-thig
lineage teachings. He was a very suc-
cessful master and had many disciples.

43
CALM AND CLEAR

Calm and Clear, an introduction to meditation, will be published this

summer by the rNying-ma-pa Meditation Centre. It contains two meditation
texts by Lama Mi-pham together with an English translation and
commentary by Lama Tarthang Tulku and Mervin V. Hanson.
Lama Mi-pham (1846-1912) was one of the most astonishingly
encyclopedic thinkers of recent Tibetan history. Born near the Khams
border in Golok, East Tibet, he was educated amidst the spiritual ferment
and regeneration of the nineteenth century eclectic movement. Taught in
the tradjtion already established by such leaders as Kong-sprul bLo-gros-
mtha'-yas and 'Jam-dbyangs Mkhyen-brtse'i-dbang-po, and like them re-
garded as a Manjusri incarnation, he carried their work to its peak.
Extremely catholic in interest, he maae significant contributions to
medicine, music, sculpture, engineering, mathematics and astrology. He
was also an aq::omplished yogi, deeply involved with experiments on tele-
pathy, effect of mantras, control of inanimate matter and prediction of
future lives. Nowadays however, Lama Mi-pham's fame rests chiefly on his
contribution to Buddhist theory.
Before the nineteenth century a student in any one Tibetan tradition had
little access to the theory and practices of other lineages. The early
eclectics such as Kong-sprul collected theories and techniques from many
lineages. These were arranged and taught as different and/or alternate
stages in the process of a man's personal development.
Lama Mi-pham continued these studies by linking the various theories to
those of the classic rNying-ma writer kLong-chen rab-'byams-pa and
reweaving the whole structure into a coherent unified path.
This path is surveyed in the texts being published. The theory of basic
meditation is covered in the sems-kyi dpyod-pa rnam-par sbyong-ba so-sor
brtag-pa'i dpyod sgom 'khor-lo-ma zhes bya-ba bzhugs-so while the same
ideas are again covered an~ extended from a Madhyamika viewpoint in the
dbu-ma'i Ita khrid zab-mo bzhugs-so.
The commentary supplies Lama Tarthang Tulku's instructions for
actually beginning to meditate according to these texts. Since Lama
Tarthang Tulku is in Lama Mi-pham's direct lineage these are essentially
the instructions which would have been given to a novice in Tibet. This type
of meditation should prove well-suited to the West since it can be started
alone (an important con3ideration where there are few qualified teachers),
and uses an intellectual analysis reasonably compatible with Western
thought.
Mervin V. Hanson
44
FOLIO II:

THE GURUS OF TARTHANG TULKU

45
 Lord mKhyen-brtse-chos-kyl-blo-gros
-the second Jani-dbyangs-mkhyen-rtse ~
dbang-po and an incarnation of Padma
Sambhava, he was the most excellent
teacher during the first half of the
twentieth-century. In the non-sectarian
tradition, his lineage includes: the sutras;
higher philosophy; Vajrayana.. medi(ation;
and extensive initations and instructions
in the higher tantras. Born 1896.

46
His Holiness Tarthang-mchog-sprul-chos-
kyl-zla-ba -a Manjushri incarnation, as
the supreme abbot of Tarthang
monastery in East Tibet, he was the most
excellent example of a Buddhist master
and was the founder of many mon-
asteries. His direct teachings include: per-
sonal meditation instruction: and
sNying-thig initiations. Born 1893.

TARTHANG MONASTERY

47
 Venerable Ze-chen dkong-sprul -the
second 'Jam-mgon-blo-gros-mtha '- yas.
his teachings consist of: the sutras and
secret esoteric tantras: the 13 volume Ze-
chen-gyal-stap: the 32 vol11me.~ and
teachings of Lama Mi-pham: rgyud-long -
ma-ngag (the higher esoteric tantra.~ 1:
and meditation instruction. Born 1901.

Padma Siddhi .-an incarnation of Avalo-

a nd Srong-brstan-sgam-po . his
kitesvara _
teachings consist of: great perfection
meditation; initiation: and Bodhisattva
ordination. Born 1888.

48
rGyal-sras-'gyur-med-rdo-rje -the son
of A-zom-drug-pa and an incarnation of
Orgyan-gter-gda-gling-pa. he was the
most learned lama in the subject of Maha- J
yoga during the first half o( this century. :::;;ili!:~-:~--WIIi
His lineage includes ; the 6 volumes and
initiation of dGongs-pa-zang-tal; pre-
liminary (mngo-gros) and complete
sNying-thig studies; many tantra com-
mentaries; and Maha Sandhi Yoga . Born
1895.

sNang-mdzad-grub-pa'i-rdo-rje -a Vajra-
pani incarnation, he was formally the
abbot of Ze-chen monastery. His lineAge
contains: the 63 volume Rin-chen-gter-
dzod teachings and initiation: and great
perfection .meditation. Born 1910.

49
 mDo-sngag-bstan-pa'l-nyl-ma -the fore-
most successor in the direci line of Lama
Mi-pham, he has written many important
texts. He studied 37 years under his teach-
er, mKhan-chen-kun-bzang-dpal-ldan. a
disciple of Lama Mi-pham. He was th.e su-
preme head of philosophy at Ka-thog
monastery. His lineage includes: sutras
and shastras; basic Buddhist philosophy:
commentaries on the Gyum-trul-gsang-
ba'i-snying-po; and rDzog-chen med-
itation. Born 1900.

50
NYING-MA IN THE WEST

Why are we as Westerners turning from our own birthright to exotic tra-
ditions such as rNying-ma-pa Buddhism? Sooner or later a convert ( at any
level or style of involvement) must face the question of his own motivations.
The sooner he does so the fewer his doubts and the more secure his mental
resolution. I wish to point out relevant examples of legitimate and il-
legitimate motives and suggest some reasons why the rNying-ma-pa tra-
dition can offer an honest alternative.
I say "alternative" because we can never ask, "Should I take up
Buddhism?" but must always ask, "Should I reject my background and take
up Buddhism?" Man is not a secular animal who occasionally embellishes
his life with religion, the supreme ornament. As the Buddhist doctrine of six
possible life forms so vividly demonstrates, man is the one being who can
re-create himself, breaking through the narrow prison of his selfhood. This
is the core of his religion. Insofar as we are, or wish to be, truly human we
are religious. We cannot ask "Is religion for me?" and still maintain our full
humanity. Even a person who believes that he has been raised without
religion is still saturated with the Western tradition. Thus, its religions are
the most natural ones to accept.
Anyone tempted to choose Buddhism must beware of one very illegit-
imate motive. This is often expressed as a desire for a "beautiful",
"free," "spiritual," or even "interesting" religion. However, any religion
eventually deals with both sides of life: beauty and ugliness, responsibility
and freedom, spirituality and worldliness. We realize that this is true for our
culture. Therefore we are tempted to flee its negative side hoping to pick
and choose a pleasant, positive path from other cultures, thus avoiding
responsibility and unpleasantness. To do this is to succumb to escapism.

A closely allied motive involves a fascination with Eastern symbols.

Having escaped from the demanding grip of our own symbols we adopt
Eastern ones. We feel safer with these since they seem esoteric, richly
evocative, and external to ourself. Therefore, initially, they do not appear to
make the same demands on our life.
There is one other procedure for adopting a spiritual path which the
Tibetan tradition denounces. This consists in attaching to the first
51
reasonable teaching or guru to appear. Tibetan texts insist that a student
first intelligently examine the available doctrines and gurus and only then
carefully choose the most suitable. This point is especially valid in such
areas as San Francisco where there is a choice between many good men.

Having said all this, 1 must repeat that the rNying-ma-pa does offer a
viable system for the West. However, the person who uses it to escape
from himself and his culture will have greater difficulty recognizing and
accepting its message-a message which eventually brings him squarely
and abruptly face-to-face with botn himself and his culture.
That is the negative side. On the positive side we find two questions:
"Why Buddhism?" and in particular, "Why rNying-ma?"
The former is more easily answered. The West operates within an on-
tological framework. That is, we are accustomed to worrying about what
things are, whether God exists, and so forth. Our problems cluster around
conflicts generated by change, an influence which dominates the present
milieu. Therefore, our ontological presuppositions are constantly at odds
with experienced reality.
The Buddhist world view is just the opposite. It focuses on the dynamics
of life rather than static propositions regarding what is the case. Buddhism
can deal with change. Its problems are centered on accounting for per-
sistence.
Therefore, Buddhism can help those whose difficulties in accepting their
own tradition center around conflicts involving change. It is such persons
who may most easily espouse Buddhism.

Many people feel conflicts when the diverse demands of their pluralistic
society collide with the old normative dogmas. The problem is how to take
these conflicting demands and moral systems seriously without falling into
a facile or indifferent relativism. How, for instance, can a modern North
American deal with the widely separated beliefs which are daily pressed
upon him? What response should one give to hippies, hardline militarists,
religious fanatics, Black Panthers? The typical reaction is a mind-withering
withdrawal. It involves coexisting actively with only one fixed group, hoping
that the rest of mankind will cease making demands on one's attention.
Obviously this is not good enough. A completely new orientation is needed.
I believe that Buddhism can provide it.

52
 Buddhists, especially Tibetan Buddhists, can maintain honest relations
with those who beiieve in a variety of doctrines. They do not see truth as
existing in one determinate, unalterable form. They arrange the various tra-
ditions within their own framework, and consider each to be valid within
certain limits, while still clearly distinguishing between them. This is done
without ever losing sight of a distinctly Buddhist ethic and goal.

Of course, no one can adopt "Buddhism." You must adopt a particular

type with specific dogmas and practices. This raises the harder .question,
"Why rNying-ma-pa?" Several Buddhist lineages are already present in the
West. Zen meditation, in particular, would appear more acceptable' to our
Protestant heritage than florid rNying-ma-pa practices. In order to answer
this we must remember that when Buddhism enters a new culture an inter-
action takes place which produces a new reyitalized form of Buddhism. It is
reasonable to suppose that this will eventually occur in the West. If so, we
should look, not for the form which is now nearest our Western views, but
for the one which has the most promising potential for development in
America.

All Buddhist schools have been formulated within, and in response to,
the demands of specific social situations. Schools, such as Zen, which were
codified within a society having relatively stable perimeters appeal to
persons whose needs are analagous to those experienced in the parent
culture. While the exotic flash of any oriental religion attracts many seekers,
only that small segment perseveres whose needs are similar to those of the
Chinese or Japanese.

rNying-ma-pa is ciifferent. The essentials of the most advanced Indian

schools went to Tibet, where they met and interacted with indigenous
elements. The result, as usual, was a revitalized form suited to its new
surroundings.

Once the faith was established a division of opinion occurred. Those

who believed the adaptation was reasonably complete and successful
wished to ensure the purity of the faith by discouraging new texts and
innovations. A second group, the rNying-ma-pa, continued adapting and
developing the doctrine to fit changing circumstances.

One vehicle for this development was the gter-ma or hidden texts and
objects. Padmasambhava is believed to have concealed certain teachings

53
by means of them until society is ready for them. When they are needed a
gter-ston discovers them and explains their meaning.
rNying-ma-pa flexibility is further shown by an enormous vanety of
practices and theories for different types of people. This flexibility is not
merely a Western interpretation. They explicitly recognize that their
superiority lies in the types of lineages connected with the gter-ma and in
the wide diversity of practices offered. Furthermore, even the most
peremptory encyclopaedists are wary of placing set limits on the forms
which the faith can assume or on development possible to a man.
In short, the rNying-ma-pa have become an amazingly supple and open
lineage. Therefore, I would suggest that the rNying-ma-pa is especially
relevent to a Westerner due to its unique adaptability and open-endedness.
It appears to offer one of the best chances for him to integrate his life
within a Buddhist framework without totally rejecting his own culture.
Don't misunderstand. I am not advocating a quick, easy or painless
syncretism. It will take a long time, much self-searching and struggle, and
above all, honesty and responsibility.

-Mervin Hanson

54
BUDDHISM IN A SCIENTIFIC CULTURE

This being the first issue of a new periodical of the first American
Vajrayana congregation, it is fitting to examine the ground in which this
new seed is to take root. As Padmasambhava was called to aid Santiraksita
in dealing with the predominant shamanism of eighth-century Tibet so any
modern mission will have to confront the prevalent beliefs of contemporary
society. Clearly, a dominant factor in America today is science. Conflict
arising between the dictates of science and those of religious systems have
often been resolved in favor of science. Heliocentrism, geologic time,
evolution, etc. have all been eventually accepted by an initially hostile
religious community, and today, although we are individually free to select
the belief of our choice, denial of the scientific verities is .generally
undertaken at the risk of one's reputed sanity. We are so united in our
acceptance of the natural sciences that any system which departs radically
from scientific thought stands little chance of acceptance, particularly
among the educated.
One could well fear that Buddhism had no possibility of thriving in such
an atmosphere save. as a minor cult among the gullible. After all, is not
Buddhism another of those occult, mystical Oriental religions riddled with
fantasy, superstition and far-fetched fictions? Closer inspection reveals an
unexpected answer. Of all the world religions, Buddhism is not based on
blind faith alone, nor on divine revelation. The Buddha condemned belief in
the effectiveness of rituals and ceremonies and exhorted his followers to
rely neither on popularity, tradition, scripture, axiom nor authority. The
adherent is invited repeatedly to examine, investigate1,-analyse and verify for
himself the validity of the teachings. As H. V. Guenther states, "Buddhism
eschews any form of credulity. This it equates with stupidity." So thorough
was the Buddha's anti-dogmatism that he taught even his own closest
disciples: "0 monks, do not accept even my own words without scrutinizing
them out of respect for me. The purity of gold is discerned by melting it or
cutting it or by means of a touch-~tone." U. Chan Htoon, Justice of the
Burmese Supreme Court, writes, "The truth of the Doctrine is established,
as a scientific theory is proved, by successful practical experiment."
Parallels abound not only in methodolgy but in the results obtained
thereby. Science, following the outer path of empiricism, Buddhism the
55
inner path of meditation, have both arrived at strikingly similar conclusions.
"We see physics joining Buddhism in its theory of universal flux, of the lack
of substance inherent in matter, of impermanence, of fundamental error
attaching to the testimony of the senses and consequently doubt regarding
the validity of the mind's speculations," says Maurice Percheron. The
Western layman would find the teachings of Buddhism far more palatable if
he were more familiar with the frontiers of his own science. "A soap-bubble
is perhaps the best representation, in terms of simple and familiar materials,
of the universe ...And the substance out of which this bubble is blown, the
soap-film, is empty space welded onto empty time," writes the eminent
British physicist, Sir James Jeans, almost 2,000 years after Nagarjuna. As
science has sought to uncover the primal substance it has encountered
only the insubstantial. "It is probably as meaningless to discuss how much
room an electron takes up as it is to discuss how much room a fear, an
anxiety or an uncertainty takes up," says the same writer, and also the great
nuclear physicist, J. Robert Openheimer, commenting on the same
phenomenon and conscious of the higher logic implied by subatomic
theory states, "If we ask, for instance, whether the position of the electron
remains the same, we must say 'no'; if we ask whether the electron's
position changes with time, we must say 'no'; if we ask whether the electron
is at rest, we must say 'no'; if we ask whether it is in motion, we must say
'no'. The Buddha has given such answers when interrogated as to the
condition of"a man's self after his death but they are not familiar answers for
the tradition of seventeenth- and eighteenth-century science."
Describing the nature of reality is the task of science but it is only half of
the concern of Buddhism. The latter is principally interested in man's
suffering in the world and the way to cessation of suffering. Buddhism
identifies desire as the underlying cause of all pain and prescribes practices
and teachings to attain the elimination of desire, consequently, freedom
from suffering. Science may also be construed as an attempt to relieve man
from the travails of existence, but by the exterior, material path. Wonder
drugs, miracle ingredients, push-button magic etc., proclaim the
blessings of science on humanity through her handmaiden technology, but
the blessings are mixed. Dangerous side-effects, harmn.il by-products and
environmental pollution are the other side of the improved life and the
constant process of discovery, advancement and creation of ever new items
coupled with the built-in obsolescence of all its products make the wish-
fulfilling technology a source of endless need rather than satisfaction. It is

56
no coincidence that as science and industry have developed, the quality of
human life has altered so that at the end of a century of the most rapid
advancement in the history of any human endeavor we need cures for
diseases, we need more powerful weapons systems to guarantee our
security in the face of our enemies' technology and above all, we need a
way to appease the insatiable hunger of a generation of people whose
desire to possess and control has been stimulated to fever pitch by constant
provocation through the combined forces of commerce and technology. We
need what man has always needed, peace and happiness.
It is clearer today than perhaps at any time in the last few centuries that
science is no panacea. Recent questions regarding the utilization of
physical power as weaponry and the financing of research by military
interests have shown the scientific community divided and confused as to
its ethical responsibilities. Unable to swallow the large pill of uncritical faith
required by the religions of the West, the scientifically oriented are
desperately in need of a larger truth in which to function, yet analytical and
exacting as they are, the doctrine would have to withstand the severest
scientific scrutiny. ''TtJe religion of the future will be a cosmic religion,;,
wrote the greatest genius of the modern scientific age, Albert Einstein. "It
should transcend a personal God and avoid dogmas and theology.
Covering both the natural and the spiritual, it should be based on a
religious sense arising from the experience of all things, natural and
spiritual, as a meaningful unity. Buddhism answers this description." A. N.
Whitehead in Science and the Modern World writes, "When we consider
what religion is for mankind, and what science is, it is no exaggeration to
say that the future course of history depends on the decision of this
generation as to the relations between them .... Apart from (the religious
vision), human life is a flash of occasional enjoyments lighting up a mass of
pain and misery, a bagatelle of transient experience." Einstein has explicitly
stated, "If there is any religion that would cope with modern scientific needs
it would be Buddhism."

-Bryan Shekke/off

57
 AVALOKITESVARA

58
ACTIVITIES OF THE CENTER

Under the.direction of Rinpoche, spiritual activities at the Center have

blossomed. In the two years since its inception, a wide variety of programs
have developed. These include meditation classes, rituals, Tibetan
Language classes, study of Mahayana philosophical texts, Tibetan Buddhi!?t
Art studies, publication of texts and images, and support for Tibetan
refugees in India. Although the Center is small, we believe it to be a strong
root of the Dharma and many students are progressing steadily.
In establishing the Vajrayana in America, no adaption of the practices
done in Tibet has been made. We believe the success and longevity of the
Teachings to depend on their being presented in the purity of their original
form. Rinpoche interviews all those wishing to study at the Center. If he
feels they are ready they can become practicing students. They begin their
study with the "bum lnga" which has been part of both lay training and mon-
astic training o~ Lamas since the inception of Nyingmapa in the 8th Century
A.D. It is basic to all future teachings and constitutes the means fdr enter-
ing the path. The new student also begins silent meditation and reads
selections from an extensive reading list.
To understand the usefulness of practices, consider the Law of Karma.
Generally, we believe our present situation, thoughts, habits, emotions and
all that we perceive are the result of the workings of Karma. Our past
actions have set up the potential through which the present is determined.
All existence is Karma's result. Every action bears its consequence though
some effects are stronger or more easily apparent than others.
We wish to return to the pure state, non-conceptualization, Sunyata.
This is not to be confused with some inseci_Jre nothingness-like falling into
a dark bottomless pit. Rather than shutting off .the perceptions, Sunyata in-
volves. seeing clearly. We seek to transcend our view of separation of
subject and object, achieving realization of a unity-,-like light aryd the sun or
sweet and sugar.

We believe the true nature of reality to be Sunyata, but because of the

obscuring effect of Karma, our desire to experience this reality is in-
sufficient. We need to clear the way. This can be done by skillful means, or
meritorious actions and esoteric practices. Through right actions which
bear positive results we use the Law of Karma to our benefit.

59
 Using the basic and more advanced practices , we develop through three
general stages: {1) outer, for we cannot inmediately achieve
realization-practices help overcome the hindrances due to Karma, {2)
inner, since as Karmic blocks weaken, practices support the meditation
{and the meditation supports the practices) . Through our actions clarity in
meditation develops, and {3) secret, involving liberation from all ob-
scurations.
The "bum lnga" takes time and is not simple. Briefly it comprises: {1)
Refuge in the Buddha, Dharma, and Sangha-through prostrations, chant-
ing mantra, and visualization; {2) Bodhisattva Vows-promising not to enter
Nirvana until all sentient beings are liberated; {3) merit offering to all
Buddhas and Bodhisattvas; {4) esoteric visualization of the Dhyani
Buddhas; and {5) preparation for initiation through meditation on Guru
Rinpoche {Padmasambhava) . Each basic practice involves 100,000
repetitions and has many teachings, inner outer, and secret.

According to the Mahayana, the five perfections {offering, moral

conduct. patience. vigor, and concentration) plus ultimate wisdom are
necessary to realize enlightenment. To further aid us, the Vajrayana adds
exoteric and esoteric practices of which the "bum lnga" is basic. The
Karmic effects of the perfections and practices remove Karma's ob-
scurations.
Students periodically f"!1eet with Rinpoche for private interviews where
their experiences and problems are discussed and further teachings are
given.

60
 When the student has completed the basic practices he is ready for
initiation into the esoteric Vajrayana teachings To bring him to the third
stage of development, the ultimate realization state, he enters solitary
med itation for 2-3 years. As a result of th is training a Lama evolves who is a
master of the Nyingma teachings.

MEDITATION CLASS
Group instruction for beginning students is given by Rinpoche every
Saturday 8:30-noon. He opens the class giving the "mand rup" (Guru's
blessing) and proceeds to a spontaneous talk . He always discusses
practical matters relating to the student's practice: the conditions of
life-our relationship with it, and our views and goals; the importance of
experience in Samsara; the workings of the mind; development; Law of
Karma; the meaning of practices-why we do prostrations, visualization ,
chanting and analyses of the problems associated with the practices. These
are always discussed on many levels: psychological , philosophical , re-
ligious, and allegorical. He always exhorts us to be vigorous and patient, for
it is with these qualities that the Vajrayana can be most effective. Some of
Rinpoche's lectures are included in th is issue of the Crystal Mirror and they
will continue to appear from time to time .
Following the Dharma talk, Rinpoche leads the class in prayers of
Refuge and the Bodhisattva Vow. We chant the Vajra Guru Mantra while we
do prostrations. During this time, Rinpoche corrects the students' execution
of prostrations.

A period of silent meditation concludes the class,

61
YOGA CLASS
A class for more advanced students is given by Rinpoche every other
Saturday 8:3Q-noon. Still dealing with practical matters, Rinpoche's lectures
are geared to the higher understanding of the group. Yoga in this context is
the Way on the Path and not Hatha Yoga.
RITUALS
There are many rituals performed at the Center. Twice monthly there are
Puja and Sutra Readings. Annually there is Nyung Nay and the celebrations
of Long Chen Pa's Parinirvana, Buddha's Birthday, Buddha's Parinirvana,
and a Guru Rinpoche Puja.
Puja
On the 10th and 25th day of the Tibetan month, from 6-10p.m., a Puja or
offering mandala is performed . The practices-visualization, chanting and
meditation-are brought together, strengthened, and developed. Using the
practices, one's body, speech and mind are offered to the True Guru. As a
result much merit is produced which with one's accumulated merit is
offered to all sentient beings .

Traditionally, the students bring an offering such as food , flowers,

candles; and incense. Dressed in meditation robes we chant the liturgy

62
(written by Lama Mi Pham) in Tibetan. This consists of prayers to Guru
Padmasambhava and the Nyingmapa lineage, then recitation of the Refuge,
Bodhisattva Vow, meditation on the ~uru, invocation of Vajrasattva,
offering, prayer for the blessing, and dedication of merit to all sentient
beings. The ceremony is often punctuated by drums, cymbals, horns and
the mudras of dorje and bell. At the close of the Puja each participant is
served a portion of each offering which has now been transformed into the
"elixir of life".
In a way this ceremony may seem like worship or blind faith but one
must remember that each portion has many meanings-inner, outer and
secret.
Sutra Reading
On the full moon and. new moon days of each month (15th and 30th of
the Tibetan month) from 6-10p.m. a prayer is read. These days were noted
by Lord Buddha as auspicious for such Dharma actions. In this ceremony
the Padmasambtiava prayer, Refuge, and Bodhisattva Vows are recited.
Then the prayer is chanted (all in Tibetan).
The prayer which Rinpoche has selected is "Lama Gyan 'Bod" (written
by Jamgon Kontrul Rinpoche). In this text we acknowledge our self-
imposed limitations and obscurations and implore the help of all Buddhas,
Bodhisattvas, and Great Masters that we may progress toward En-
lightenment. For example, the following is taken from the text:

Although having obtained the unique occasion, I live a

barren life;
Because of meaningless actions, agitation is perpetual.
Laziness has stolen accomplishment of the great
liberating truth;
Empty handed fr.om a land of jewels I return.
Lama, behold me, with compassion immediately attend;
Grant your blessing that I may succeed with this valuable
human body.
Following the recitation there is mantra chanting and silent meditation.
Sometimes after the recitation, Rinpoche asks a language student to
read his translation of a portion of the text (such as is given above).
The translation of the prayer is being prepared for release to the public.
63
 At the close of both Puja and Sutra Readings there is informal
discussion of topics relating to our practices and understanding of the
Dharma. Rinpoche, in a very relaxed manner and with skillful questions,
encourages students to express themselves. He asks such questions as:
How do we deal with the wandering mind in meditation? What is the
meaning of taking refuge? How do we develop compassion? What are
the basic differences between Hinayana, Mahayana, and Vajrayana? With
each student answering on the basis of his particular understanding, ex-
perience, and problems, others can see things from varying perspectives.
Nyung Nay
Nyung Nay is the annual traditional observance of vows by non-monks.
For a 48-hour period vows are observed, refraining from: taking life of any
being, taking that which is not given, sexual activity, false speech, and
intoxicants. Fasting and silence are also observed. This is a time of
intensive practice and purification.
During the daytime we assemble at the Center for performance of the
rituals. We take the vows, chant mantras of Avalokitesvara purification, and
do many prostrations. In the evening all distraction and entertainment is
avoided. At home, we do our practices and meditation, apply ourselves to
deep introspection, and are always mindful of compassion.
We believe there is much merit from the pure observance of vows, even
for a short period of time. For the cessation of suffering we dedicate it to all
sentient beings.
Celebration of the Parinirvana of Long Chen Pa
Long Chen Pa was the greatest of Nyingma Lamas. Traditionally, in
Tibet, the celebration of his Parinirvana is by Lamas only. It lasts a week
and there are many ceremonies. We do a simpler sadhana but with one
identical characteristic-continuous chanting of the Vajra Guru mantra. For
two days the mantra is chanted during which many Pujas are offered. Thus
the entire Center is performing many Pujas in addition to each group's
Pujas and each individual's Pujas. As with other ceremonies we here ac-
cumulate merit which is dedicated for the benefit of all sentient beings.

Celebration of the Birthday of the Buddha

According to the Tibetan calendar the Birthday of the Buddha is on the
7th day of the month Saga Dawa (beginning the last week of May). In

64
commemoration of this, we hold a three day series of activities culminating
in a Puja. During this time there are many discussions, seminars, recitations
of folk tales and poetry, special instruction (Yoga exercises), etc ., plus our
usual practices and meditation.

Celebration of the Parinirvana of the Buddha

The celebration of the Parinirvana of the Buddha is held on the full
moon day in the month of Saga Dawa. This is a one day celebration similar
to that of the Birthday of the Buddha.
Guru Rinpoche Puja
Puja ceremonies are h~ld to commemorate Rinpoche's root guru
Jamgon Khentze Rinpoche.

DISCUSSIONS AND REPORTS

To gain further practice in expressing one's views arid understanding,

discussions are held. In two day situations, students pose questions for
each other on a wide variety of topics, ranging from practical to philo-
sophical.

65
LANGUAGE STUDY

Many students are studying Tibetan and are working on translation of

Dharma texts. The nature of the language is such that fine shades of mean-
ing can be expressed. Thus, the many technical terms express concepts
very, very precisely. By analysinQ every line, indeed every word of the text,
the student develops a thorough understanding of the subject discussed.
In translating heretofore unavailable texts we further the spread of the
Dharma. Hopefully, we will publish the translations as theyare completed.
More on publications will follow discussion of the language classes.

Beginning Language Class

Rinpoche teaches beginning language on alternate Sundays at 6:00 pm.
In these classes stupents learn spelling, vocabulary, reading and translation
of simple texts. His teaching style is fresh arid tree and is ever ready with
stories and examples from the lives of the great Lamas and Yogis. Currently
being translated is the story of King Skyong Dhakapa who through great
compassion gave all his possessions, even his own eyes, in alms.

Advanced Language Class-Study of Mahayana Philosophy Texts

An advanced class concentrating on Mahayana Philosophy is taught by
Rinpoche on Tuesdays 6-11 pm. At present, a text written by the famed 19th
Century Nyingma, Lama Mi-Pham, is being translated. Entitled "Khas Jug",
it is the Abhidharmakosa dealing with all aspects of Buddhist teachings.
Students work on translations at home and Rinpoche reviews them in
class. A casual atmosphere prevails. He draws attention to specific phrases
or concepts and explains them in detail-sometimes his commentary on
one word can last two hours! Through searching questions Rinpoche gets
the students to analyse the text material and their own reasoning processes
as well. Often spirited argument ensues with students' views seemingly
coming from the ten directions. These are compared and finally a con-
sensus evolves.

Revised Language Program

An integrated language program is being developed and will unfold as
follows:

66
 MANJUSHRI

I. BASIC INTRODUCTORY TIBETAN (approx. 4 months)

A.
Frrst segment (one month)- conc;entration on alphabet,
spelling , pronunciation, and some vocabulary
B.
Second segment (one month)- 1) concentration on syn-
tax (basic) : word order, instrumental, genitive, deter-
minator; 2) more emphasis on vocabulary with simple
sentence making
c.
Third segment (two months)- concentration on trans-
lation of small prayers, puja, etc.; vocabulary building
and exercises

67
 II. INTERMEDIATE TUTORIAL (approx. 6 months)
A.
Systematic survey of basic grammars
B.
Concentration on texts in translation-to be worked on
with Advanced Tibetan students pairing up in a one-to-
one situation with intermediate students
Ill. ADVANCED TIBETAN
A.
Intensive translation work on texts of history, drama, po-
etry of Tibet and specific Dharma texts: 1) Struc-
ture-two students will work on the same text having reg-
ular consultations with Rinpoche, 2) a plunging into
native Tibetan grammars, 3) seminars with all students
and Rinpoche on methodological and philosophical
problems associated with translation
IV. LOTSAWA WORK
Editing, translating, etc. of texts basic to Nyingmapa
tradition ( Esoteric Tantras, Mahayoga, Atiyoga .... )

After laying out this basic structure, we recognize the importance of lan-
guage study for our practice as Dharma students. It is agreed that:
Elementary understanding of Tibetan is essential for
practice-this is covered by the four-month segment; it
allows students access to the more commonly used
Dharma words and aids them in their private readings
and also in their ritual and prayer practices.
Not all students will or want to be Lotsawas, therefore
after the Basic Introductory section students are encour-
aged to concentrate on those aspects of Dharma which
most interest them such as ritual and prayer translation,
etc.
A Dharma Translation Institute, a nonprofit corporation
whose sole purpose is the collection, preservation,
editing, translation and publication of Dharma texts,
ought to be established.
68
TIBETAN BUDDH.IST ART STUDIES
Some students interested in the fine arts have begun study of Tibetan
Buddhist art. This activity is also relevant to the language study, since
through the media of painting and sculpture the Dharma is fully expounded.
The figures, postures, colors, ornaments, and spatial relationships each
carry with them a message of complex design.
Several paintings and two sculptured Buddhas have been made in
addition to many images that have been drawn for students' use in medi-
tation. The creation of this art is a meditation in itself. Even beyond the
mindfulness required of each brush stroke there are many practices in-
volved-visualizations, mantras, rituals. Many texts in the Kanjur relate to
the Buddhist iconography.
In order to share with the community the splendor which is Buddhist art,
the Center sponsored an exhibit at the California College of Arts and Crafts.
On exhibit were all of Rinpoche's thankas, some cast figures, and sculpture.
sculpture. Private collectors also loaned thankas and other objects. A
catalogue was written and published by the Center. Entitled The Sacred Art
of Tibet, it has a brief introduction to Tibetan Buddhist art and repro-
ductions of the major objects exhibited. The show was an immediate
success and received excellent reviews from the local newspapers.
Another art project which has been worked on for the past year is a
movie about Tibetan Buddhism. Now complete, it is a full length color work
which was directed by Rinpoche, produced by Larry Jordan and narrated
by Chogyam Trungpa Rinpoche.

SUPPORT OF TIBETAN REFUGEE LAMAS

The importance of publication of the sacred texts has been emphasized,
but these are useless without initiation into them by a competent Guru. If
the present generation of learned Lamas, now refugees in camps in India,
leave this world without imparting the inner meanings to theirTibetan and
Western disciples, this knowledge will be lost forever. Living conditions are
very difficult and there is constant struggle for the bare necessities of life.
The Center has therefore undertaken to support refugee Lamas. Each
student has a pen friend who he supports ($8-10/month). As a result many
warm and lasting relationships have developed while allowing the Lamas
greater independence to continue their study and practice. If you wish to

69
 ZANG DO PAL Rl

correspond with a Lama, arrangements can be made through the

Meditation Center.
Also, the Center as a whole is contributing funds toward the further con-
struction of its mother monastery in India, Zang- Do-Pai-Ri. These funds
are from donations and proceeds from sale of donated items at the local
flea market.
Another group which lends assistance to Tibetan Refugees is the
Tibetan Friendship Group; office: 11133 Ventura Ave ., Ojai, California
93023. Their newsletter The Triple Gem is available upon request.

WEEKEND SEMINARS
The Center has. rented a house in a quiet, sylvan setting on a ridge above
the small community of Inverness, California. This will serve as a retreat for
practicing students and as the locus for a series of seminars open to the
general public. These monthly seminars will cover the immense variety of
Tibetan Buddhist meditation, philosophy and practices. All seminars are
conducted by Tarthang Rinpoche who will give individual interviews and
personal meditation instruction.

70
 VAJRAPANI

The cost of the weekend seminars is $45/person which includes food

and lodging. More information may be obtained by calling the Center in
Berkeley at 549-1618. Each seminar is limited to 10-12 persons. The
following are the dates of the seminars:

July 16-18 November 5-7

August 27-29 December 3-5
September 10-12 January 21-23-'72
October 15-17 February 11-13-'72
March 17-19-'72

INTERVIEWS
Rinpoche holds interviews with prospective students and those inter-
ested in the functions of the Center on Wednesdays 2-5 p.m. A telephone
appointment is necessary.

We dedicate the merit from these activi.ties to all sentient beings.

71
 MILAREPA

72
MEDITATION
Meditation is the essence of the Buddha Dharma. It involves the
development of our own human consciousness .. We are conne~ted with this
consciousness throughout our lives and should know what this thing .is.
that's closer to us than family, relatives or friends. Depending on how our
consciousness acts, we experience varying degrees of happiness or
suffering. The creations of the mind include emotions, discriminations and
43go-attachment, which lead to bondage and 'misery. The crucial point for us
is to understand the workings of this consciousness. Based on such an
understanding we can properly develop it, thereby freeing ourselves of
suffering. The illusion of unhappiness is dispelled by an enlightened
scrutiny.
What really is consciousness, where and how does it work? If we
approach this problem intellectually, we are baffled. We arrive at mundane
descriptions, common-sense views which ultimately depend on our own
subjective experience. We need to look directly-this is meditation. In using,
any form of meditation, whether silent or in combination with chanting,
visualization, o.r breathing exercises, we seek to develop our own nature, to
see our consciousness clearly. Today our knowledge reaches from the
depths of the atom to the vastness of the universe, yet how little is known
about our own mind. It is no use turning to science or philosophy to
determine the status of man or the meaning of his existence. Nor can our
friends or the many resources that the world offers bring us true satis-
faction-they cannot totally release us from suffering, however helpful they
might be. The ultimate truth of such matters can only be found through
meditation.
Since suffering is a univ-ersal condition of man, meditation is not just for
monks or recluses, but for everyone. It should have an important place in
our daily life. Discussing it and thinking about it won't help. We must
practice. In the beginning, meditation seems separate from us but
eventually it becomes our own nature.
When we truly understand the absolute consciousness, suffering ceases.
We can then turn our efforts to aid all sentient beings.

73
VIGOR

Tson-dru means perseverance, vigor, to be always conscious. The

opposite of tson-dru is laziness. If you have a mind affected by laziness you
cannot achieve your goal.

Laziness has many manifestations. For example, you may want to do

something but then you think, "Now is not the right time. Oh, wait, I will do
it later on." Then the time is gone. That kind of mind creates certain feelings
and rationalizations, such as "Don't worry I will.help you next time." and
'We have done notl:ling today but tomorrow or some other time we will do
it." These thoughts produce a kind of pseudo-confidence. This is the nature
of laziness.
In Tibetan, laziness is called te to. It is a very dangerous attitude because
it can trick and change your mind in many ways and nlJIIify your efforts
toward any goal. A mind affected by laziness can create and cling to its own
self-fixed ideas until you become rooted in laziness.
Suppose someone studying the. Dharma says: "I won't do prostrations or
meditation or any other disciplines. What's the difference? _It's much nicer
and easier not to. I'm happy simply enjoying my body and my mind.
Everything is peaceful and, besides, doing the physical practices seems
harsh and difficult." These ideas result from laziness. What creates them?
The mind, which affected by laziness, also fabricates a certain confidence
that its view is correct. Until then, the "laziness mind" gives itself its own
ideas.
The laziness mind always disturbs and obstructs you. Whatever you try
seems hard for you, physically and mentally. Concentration, visualization,
chanting, meditation-they all fall prey to this influence. The laziness. mind
constantly interrupts the continuation of practices and becomes a serious
obstacle. Also, to justify laziness you rationalize, make excuses, defer the
time of doing, and so on. This is /e to, laziness.
The antidote for te to is tson-dru. Tson-dru means perseverance, d.e-
termination to persevere until you succeed, without interruption, whatever
happens. Such vigor is the most important of all the six perfections. Without
it, even wisdom cannot succeed. If you have vigor, not even the defeating
frustrations of emotions, doubts, anxieties, or laziness. can detour you. The

74
great man's nature proceeds from vigor and strength. He can succeed in
whatever he tries to attain. Even if he does not quickly decide to act, once
he does, he can do anything, for good or ill.
A man with this quality is admirable, and this kind of perseverance,
important in anyone's life, is essential in Dharma studies. Even if you do not
naturally have it you can make yourself be that way. You should realize that
if you are lazy you cannot succeed in anything, not in the worldly or
material life, and certainly not in the Dharma. Your life will become useless
and' miserable. We are very fortunate in being born without mental or
physical difficulties, and we should strive to do useful things. This means,
above all else, that you strive for spiritual development, first in yourself, and
then in others.
So, therefore, always try to do these useful things. Don't be lazy; laziness
has no use. We have spent so much time in the past simply sleeping or
furthering our own enjoyment. Yet we remain restless and dissatisfied. This
is a very great problem for everyone. Failing to achieve real satisfaction, we
become unhappy. This suffering results from laziness.
We are always very strongly attached to our feelings. We may not have
strong desires for big things like fortune, name or success in society but
still we like a kind of peacefulness, enjoyment-attachment to ourselves.
The desire to remain attached to our feelings is the real laziness nature. It is
neither "kindnes mind" nor "wiseness mind"; it neither "learning mind", nor
"achievement mind", it is laziness. This inner feeling of laziness should be
made to give way to vigor. We must have unrelenting vigor.
We like laziness because it is our habit, but we can also learn to be other-
wise. Both are feelings. Someone who has experienced the right meditation
can see that both are feelings created by mind, both are the mind's view.
There's no difference. They are essentially equal but one can lead to
success in meditation, the other inhib!ts it. So that's the difference.
If we study these things within ourselves we can see that both vigor and
laziness are a kind of feelings. One is opposed to success in anything; one
produces success in everything. But what is the substance of both? It is
mind.
Part of a Saturday lecture, 1971, on Perseverance, by Tarthang Tulku.

75
EXCERPT FROM A LECTURE

If we were ever mindful of the ephemeral character of human life, and

fully experienced the relevance of this general proposition for each one of
us, lethargy would have no hold on us. We would interpret far fewer states
of affairs as "problems", and the few we did recognize as such would not,
after all, seem so very discouraging. To see death fast approaching is to
understand thatnothing, really, has been too difficult for us. All that we
are called upon to do and to face in life, the pai_n and the pleasure, would
acquire new and lesser significance. Our prostrations and other practices
(sadhanas) would constitute no great hardship. All problems would, like
naturally breathing out, go off separately into the ten different directions.
Although there. is much real hardship and suffering in the. world, it appears
very burdensome to us to do even a hundred prostrations'in a day. We also
spend time giving rationalizations for not being able to perform them daily.
And so it goes with our reading. and meditations. As a result we eventually
forsake all Dharma activity. It's as though with each day the number and
importance of our other duties and actions increases. We come to value the
Dharma less highly than our pursuit .of pleasure. Our preference in this
reveals our tacit acceptance of Samsara and of the limitations it imposes on
what we can hope to achieve. We tend to think the Samsaric condition is
"just human nature". We think this way because we love ourselves very
much and we are always making room to protect our ego. Thus we justify
laziness as being founded on our "realistic" view. The more ego attach-
ments that we have the more we feel a need to make ourselves happy. We
may often observe these attachments in someone else (for this is easy to
do), but the real egotism is our own, and it is this that should be our only
concern. We must realize by looking inside ourselves that the ego is con-
stantly manipulating us, leading us about, with the consequence that we
persist in seekil1g something religious or mystical in externals, rather than
within ourselves. In attaching to our ego we.give it power, power to keep us
in ignorance of our true natures. We need to study the ego's workings
within us, resisting its attempts to draw our attention outside and away from
both it and our real nature. To look inw~rd, with correct under-
standing-this is the Dharma Way. Inside, all the knowledge we need is
awaiting discovery.

77
 The frivolity of our behavior points to a certain naive confidence that the
life and power we now enjoy will never wane. But life is short. What is there
about our present understanding of it that justifies this sense of security?
What have we possessed or experienced that will always afford us delight,
or refuge from sorrow? The material world offers us no such thing.
We must pass through ten stages of development before we can achieve
Enlightenment, so in our fnitial efforts we may experience great difficulty
and discouragement. It is possible to understand only one of these levels at
a time, and if we could grasp even the first step on this path, we would be
very fortunate. So this prize of true understanding is a very hard one to win.
But in time it can be done, and then, we may see life very differently. Gre&t
effort is required, but with the achievement comes the capacity for much
further self-development and progress.
Few people realize the power that desire and pleasure have to enslave
them, believing both to be good. But what at first seems pleasant quickiy
leads to misery. Like a very sweet tasting poison, its danger actually lies in
its attractiveness. If you are awake you see that most of what we take to be
pleasure is really not worth pursuing. Close scrutiny often reveals
apparently pleasant things to be illusory .. To pursue them is to emulate the
moth whom the flame attracts to his death. We do it out of ignorance, the
ignorance which is so much a part of the Samsaric condition. Living in the
Kamadhatu, we do not despise this grasping-we love it in all its forms.
Money, sex, position ... there is no end to the objects of our grasping. But
what do we ultimately gain from this frenzied activity? Nothing. It has no
meaning. Can you measure your pleasure? Can it be held, touched, or
seen? Does it persist through time? No. Pleasure, it seefns, is not so sub-
stantial after all. However much emphasis and delight we attach to our
bodily sensations, our pleasures and satisfactions cannot be preserved or
stored. One pleasure's duration having lapsed, we seek, in our attachment
to it , to renew It or replace it with another. The resulting selfish grasping
can only bind us tightly. with anxious cravings. We will never be satisfied in
these searches, but will very likely suffer continual disappointment because
of them. If someone were to fully understand this aspect of Samsara, he
would wake up-what life means and what must be done about it woula
become very clear. Until now, we have been asleep.
And so we must awaken-Now!

78
DHARMA PRESS AND DHARMA PUBLISHING

The texts mentioned in regard to the Puja and Sutra Reading are among
the very few which have survived the Chi !'lese invasion of Tibet. The Lamas
who made their way to India brought with them few precious texts.
For well over a millenium, the Tibetan Masters have engaged in an exten-
sive investigation of the human mind and .its potential. Now their discover-
ies and the techniques associated with them are in severe danger of being
lost. For this reason we are trying to publish the texts Rinpoche has saved.
When he left his monastery in Northeastern Tibet he took with him fifty of
these texts. During his ten year stay in India he published twenty. Two of
the remaining thirty have been published (in Tibetan) in the United States.
One Tantric text was kindly published by Samuel Partridge of Grass Valley
and another by the Meditation Center with the cooperation of Michael
Johnson of Rainbow Zenith Press, Berkeley. As we can gather the
necessary funds we will publish the remaining twenty-eight. Distribution is
to students both in the United States and India so that they may continue
their precious studies.
Also to be published are English translations of Tibetan works. Hinpoche
wishes to make the great discoveries of the Vajrayana known to the English
speaking world. The science of mind is beyond cultural and geographical
boundaries, ~nd practical techniques would be helpful to all those striving
to lift the veil of illusion.
To accomplish this work, Dharma Publishing and Dharma Press have
been established. Through these companies we will publish and manufac-
ture the Center's books as well as commercial works. It is hoped that in-
come from commercial typesetting and printing will help us provide low
cost Buddhist books to all.
Presently Dharma Publishing and Dharma Press are offering their pub-
lishing, typesetting, printing and binding services to the general public. We
have a high quality typesetter which is an input to a computerized photo-
typesetting system. As funds becqme available we hope to purchase a com-
puter, press, and bindery. Toward this end,. donations of funds or equip-
ment will be gratefully accepted.
We offer the highest quality photo-typesetting available at reasonable
prices. Your patronage or referrals are most welcome.

79
 As has been mentioned, translation work is progressing within the lan-
guage classes. Several works have already been published in ~anuscript
form for use by practicing students: Puja liturgy, Sutra text, Refuge book (a
manual for practicing students) , commentary on the Vajra Guru Mantra,
and some short prayers translated by Tarthang Rinpoche and John
Reynolds.
The following publications by the Meditation Center are available:
THE SACRED ART OF TIBET-a 56-page catalogue from our art exhibition
in Berkeley. It includes over 40 photographs and an explanation of Tibetan
art and iconography compiled under Rinpoche's supervision ($3.95).
A PRECIOUS TREASURE OF ELEGANT SA Y/NGS-selected sayings in the
poetic tradition of Milarepa, by Sakyapandita ($0 .75) .
KALACHAKRA-an introduction to Tibetan astrology which also contains
a chronological history of Tibetan Buddhism and a Puja calendar for the
coming year ($1.50) .
GURU PADMASAMBHAVA THANKA-a beautiful five color poster of Guru
Padmasambhava in his eight manifestations (reprinted, now $2.00).
TIBETAN LONG Ll FE SCREENS-depicting auspicious symbols of long life
with an explanation ($1 .50).
Soon to be published:
LAMA GYAN 'BOD-a poetic translation of the text used in Sutra Reading.
CALM AND CLEAR-a meditation text translated by Rinpoche and Mervin
Hanson.

80
 A BUDDHIST SPIRITUAL CENTER IN BERKELEY:
AN APPEAL

The Meditation Center is establishing an expanded permanent home in

Berkeley. For the past two and one-half years, we have been renting a
small house on Webster Street in Berkeley both for Rinpoche's residence
and all Center functions. The small quarters were quickly utilized to
capacity and space has been our most pressing problem. With these
limitations preventing many from becoming practicing students and
constricting Center activities we have sought a larger more permanent
home.
Now a unique opportunity presents itself to vastly increase the scope
and futher the goals of Tarthang Tulku Rinpoche. Presently, we hold option
to purchase the 37-room Delta-Tau-Delta fraternity house in Berkeley. It
can afford a kind of monastic situation for many of the practicing students,
an expanded active membership,office, Dharma library, print shop, and arts
studio. Programs will be developed for those interested in general in-
struction in meditation or other specific activities such as language or art
study. Also, seminars by various Buddhist teachers will be given for the gen-
eral public from time to time.
The house, remodelled in 1961, has potential, but it has been badly
abused and neglected. It needs extensive work to bring it into conformance
with city building codes. Leaks from the roof and shower facilities, have
caused some SE!rious problems, and numerous electrical fixtures, doors,
windows, and walls need repair. Also, remodelling is necessary in the
residence rooms of Rinpoche and his family. The estimated cost for return-
ing the house to city standards is $10,000.

One goal of the new home is to provide Dharma students with adequate,
relatively low cost housing while carrying on their practices. Many of them
spend full time on Center Dharma activities and do not have large incomes.
In addition they have deeply financially committed themselves to raise the
$15,000 down payment. Now, it will be most difficult to meet the repair
costs as well as save for forthcoming lump sum payments.

We have come to agreement with Delta-Tau-Delta on the following terms

contingent on our success in obtaining a county real estate tax exemption:

81
 COST ANALYSIS OF THE BERKELEY MONASTERY

Total cost $72,500

payable as follows:
Cash down payment $15,000
Assumption of delinquent property taxes due on or $10,000
before April1, 1975.
Assumption of existing 1st and 2nd Deeds of Trust pay- $45,000
able at $500/mo.
3rd Deed of Trust due on or before September 1, 1976. $2,143
plus other expenses:
repairs $10,000
operating expenses-utilities, maintenance, insurance. $ 500/mo.

Your financial assistance is most urgently needed. A $10,000 fund is

being raised to return the house to building code standards in the areas of
plumbing, electrical wiring, and fire safety. These improvements are
necessary in order to retain a use permit (zoning variance); the revocation
of which would necessitate our ceasing operations at this location.
The Center now derives its income from the contributions of practicing
students and general members. These have already been strained to raise
the down payment. All practicing students contribute $25/month and many
have donated $100-$1000 towards the down payment. A General Member-
ship assists the center as follows: friends pledge $10 monthly, general mem-
bers $10 yearly, donors $100-$500, sponsors $500-$1000, and lifetime mem-
bers $1000. We sincerely appreciate the generosity of those who have
helped us in this way and are happy to include herein a roster of donors
and sponsors. Also to raise money for the down payment, three fund raising
benefits have been given. Poets Gary Snyder and Robert Bly gave an en-
thusiastic reading at the Martin Luther King School; Alan Watts discussed
"The Way of Powers and the Way of Wisdom"; and Allen Ginsberg led an
evening of chanting and poetry.
We truly need your help now. If you believe in the value of the work of
the center please come to our aid. Every dollar donated and paid on the
house now will be worth $1.50 in six years (due to interest rates). Anything

82
you can give will be appreciated : funds, useful items, building materials, or
services. Also, if you can extend to the Center a long term, no interest, de-
mand repayable loan, that would be exceedingly helpful. All donations are
fully tax dec;luctible. Please make checks payable to Head Lama,T . N.M . C .
and mail toP .0 . Box 4182 , Berkeley, California 94704. Thank you.

HEAD LAMA of T .N.M . C.

P. O. BOX4182
Berkeley, Ca. 94704 I wish to contribute $ _ _ _ _or the following :

to further the founding of Tibetan Buddhism in America, through the work

of Tarthang Tulku Rinpoche and the Tibetan Nyingmapa Meditation Center.

Name:
Address:
ZIP
All donations are tax deductab/e, make checks payable to:
MONASTERY FUND:HEAD LAMA ofT. N. M. C.

83
 Lifetime Members:
Robert Byrne Judy Robertson
Berkeley, California Albany California
Mr. & Mrs. Ralph V. DeSerio Ill Robert Russo
Berkeley, California Berkeley, California
Rachel Petty Lunt Joel Shefflin
Phoenix, Arizona Berkeley, California
Paula Margolis Mrs. Pauli Woodbury
Berkeley, California Pacific Grove, California
Judy Rasmussen William Wright
Albany, California Oakland, California

Donors:
Tope Adewusi Joyce D. Hoard
Berkeley, Califronia Monterey Park, California
Louise Ansberry Ethel C. Kurth
New York, New York Houston, Texas
Mrs. Eric Bass Bill Laws
LaJolla, California Aspen, Colorado
Deborah Bradford Ernest McCormick
New York, New York Berkeley, California
John Campbell Robert Pasternak
Boston, Massachusetts Berkeley, California
Ron Davidson Donna R. Pervier
Berkeley, California Mill Valley, California
Sylvia Derman Merrill Peterson
Berkeley, California Berkeley, California
Donna Egge F Sims and Erma Pounds
Albany, California Tempe, Arizona
ESALEN INSTITUTE Neils & Iva Rasmussen
Big Sur, California Los Angeles, California
Mrs. Ruth Fellhauer Stanley Raven
Huntington Beach, California Mobile Home, U.S. A.
Mrs. Jane Gaboury Kris Ruberto
Berkeley, California Oakland, California
Steven Goodman Mark and Lena Shefflin
Berkeley, California Santa Barbara, California
John Goodwin Kenneth Silver
Santa Fe, New Mexico Laguna Beach, California
Antoinette Grant Neil Smith
Oakland, California Berkeley, California
Charles Hammett Ill Harriet Warkentine
Oakland, California Wasco, California
James Wycherley
Ojai, California

Services:

Richard Carter Artists:

Mrs. Anita Curry
Stacy H. Dobrzensky, Esq. Robert Bly
Gary Grimm, Esq. Allen Ginsberg
Michael Johnson Larry Jordan
Milton T. Simmons, Esq. Gary Snyder
Neil Smith Alan Watts

84
SONG OF SAMSARA

Whenever my karma swift overtakes me,

And I become sad, afraid or depressed,
I think of my Lama, my Guru, my Refuge,
And to him my mind can go for a rest.
Four Noble Truths
Lord Buddha explained it,
But I never listen
Or bother my head:
The Truth of dukkha
Its cause and conditions
The end of Samsara
And a path we may t.read.
Whenever black Kali descends on my forehead
The pressure increases, my striving is vain,
I go to my Lama, my Guru, my Refuge,
My sole guide this night, he heals every pain.
Three Perfect Gems in
Conditioned existence,
The Buddha, the Dharma,
The Spiritual Friends.
But I sit around
With no vigor, no practice,
For me there's no Dharma
No fear of life's end.
Whenever Samsara's habit surrounds me
It pleasantly, sweetly invites me to stay,
I whisper my Lama, my Guru, my Refuge,
That his mercy destroy my enchantment this day.
The Three Miseries
Gampopa has taught us,
Of pain, of change and
conditioned existence.

85
 So many methods
These Siddhas have brought us
For me decoration-
A game that I play.
And when I'm afraid of losing my ego,
The rough feeling comes and leaves only dread,
I cry to my Lama, my Guru, my Refuge,
Please help me to cut off this feE!Iing instead.
The Wheel of Compassion
Is constantly turning,
The Victorious give us
Grace without end.
But I do not hear them
Or see them or feel them.
Most faithless am I
To these Spiritual Friends.
And those few times when there is attainment,
My head full of bliss, my heart full of tears,
I thank you my Lama, my Guru, my Refuge,
I pray to stay with you for many more years.
Why do I always
Rely on my senses?
Why do I always
Take refuge in pain?
With grasping and striving
And constant becoming
To love this Samsara
I must be insane.
And when in the future Varna will take me
To plunge me into the Bardo with fear.
i'll pray to my Lama, my Guru, my Refuge,
For the sake of all beings I pray you will take me
And into a Siddha your grace waves will make me,
Please hear me my Guru, for I am sincere.

-Ron Davidson

86
SUGGESTED READING

Buddha gosh a,
VISSUDDHIMAG GA-THE PATH OF PERFECTION
Conze, Edward,
BUDDHIST WISDOM BOOKS
Davids, Mrs.C.A.F. Rhys,
A MANUAL OF BUDDHISM FOR ADVANCED STUDENTS
Guenther, H. V.,
THE LIFE AND TEACHINGS OF NAROPA
Kem,H.,
SADDHARMA-PUNDARIKA, (The Lotus of the True Law)
Lamiotte, Etienne,
BUDDHA AND BUDDHISM
Matics, Marian,
BODHICARYATARA, (Translation)
Murti, T.R.V.,
CENTRAL PHILOSOPHY OF BUDDHISM
sGampopa,
JEWEL ORNAMENT OF LIBERATION, (translated and annotated by H. V.
Guenther)
Stcherbatsky, Th.,
THE CENTRAL CONCEPTION OF BUDDHI.SM AND THE MEANING OF
THE WORD "DHARMA"
Stcherbatsky, Th.,
THE CONCEPTION OF BUDDHIST NIRVANA
Streng, Frederick J.,
EMPTINESS-A STUDY IN RELIGIOUS MEANING
Takakusu, J. (Junjiro)
THE ESSENTIALS OF BUDDHIST PHILOSOPHY
JATAKAS (Pa/i)

87
88
THE EIGHT AUSPICIOUS SIGNS
PADMASAMBHAVA PRAYER

89
 Each of these beasts represents the synthesis of a pair of creatures
which, in the Tibetan mythology, are natural enemies. Their joining is
symbolic of the all-embracing power of compassion through which even the
most bitter of enemies are merged into one.

90
MOUNT MERU

91
May the merit of this publication benefit all beings.
Mangalam
GESAR