Mahakala, also known as the chief Dharmapala, is the guardian protector of the Buddha’s teachings. Dharmapalas are basically emanations of Buddhas who undertake the role to protect the doctrine, its upholders, and practitioners.

The Four-armed Mahakala, is a completely enlightened Bodhisattva manifested in the form of a wisdom Dharma protector. He is a wrathful, powerful and ferocious manifestation of Heruka Chakrasamvara, embodying the power, wisdom and fierce compassionate activities of the Buddhas. Wrathful compassion of Mahakala is able to overcome all obstacles and negativities one faces on the path to enlightenment.

In the Tantra, it is said that when Lord Buddha meditates under the bodhi tree, just right before He attains enlightenment, the power and wisdom that arose in His mind, and through it, He manifested to defeat and overcome the immense hindrances, negative forces and evil spirits, is the Mahakala. In short, the strength, power, capability, and wisdom that Lord Buddha manifest to conquer all obstacles and negativities, if ever have a form, it is the Mahakala.

Similarly, the power and wisdom that Guru Rinpoche manifested to tame and subjugate all the evil forces in Samye, is also, the Mahakala.

The objective of Mahakala practice is to assist practitioners in removing any hindrances and challenges that impede their spiritual practice, as well as to encourage exertion and devotion, and at the same time purify the subtlest obscuration and defilements. With earnest prayer and diligent practices, blessings will be bestowed and obstacles will be pacified.

(Posted by gartul_chimidorjee_rinpoche, Instagram, 19 May 2023)


(Sanskrit: Vajrayoginī; Tibetan: རྡོ་རྗེ་རྣལ་འབྱོར་མ་, Dorjé Naljorma) is a Tantric Buddhist female Buddha and a Dākiṇī.

Vajrayoginī’s essence is “great passion” (maharaga), a transcendent passion that is free of selfishness and illusion — she intensely works for the well-being of others and for the destruction of ego clinging. She is seen as being ideally suited for people with strong passions, providing the way to transform those passions into enlightened virtues.

She is an Anuttarayoga Tantra iṣṭadevatā (meditation deity) and her practice includes methods for preventing ordinary death, intermediate state (bardo) and rebirth (by transforming them into paths to enlightenment), and for transforming all mundane daily experiences into higher spiritual paths.

Practices associated with her are Chöd and the Six Yogas of Naropa.

Vajrayoginī is often described with the epithet sarvabuddhaḍākiṇī, meaning “the ḍākiṇī [who is the Essence] of all Buddhas”.

Origin and Lineage

Vajrayoginī’s sādhanā originated in the Himalayan region between the tenth and twelfth centuries. It evolved from the Cakrasaṃvara Tantra, where Vajrayoginī appears as his Yab-Yum consort, to become a stand-alone practice of Anuttarayoga Tantra in its own right. The practice of Vajrayoginī belongs to the Mother Tantra (Wylie: ma rgyud) class of Anuttarayoga Tantras along with other tantras such as the Cakrasaṃvara and Hevajra Tantras.

Vajrayana teaches that the two stages of the practice of Vajrayoginī (generation stage and completion stage) were originally taught by Vajradhara. He manifested in the form of Heruka to expound the Root Tantra of Chakrasaṃvara, and it was in this tantra that he explained the practice of Vajrayoginī.

All the many lineages of instructions on Vajrayoginī can be traced back to this original revelation. Of these lineages, there are three that are most commonly practiced: the Narokhachö lineage, which was transmitted from Vajrayoginī to Naropa; the Maitrikhachö lineage, which was transmitted from Vajrayoginī to Maitripa; and the Indrakhachö lineage, which was transmitted from Vajrayoginī to Indrabodhi.

Vajrayoginī is visualized as the translucent, deep red form of a 16-year-old female with the third eye of wisdom set vertically on her forehead and unbound flowing hair. Vajrayoginī is generally depicted with the traditional accoutrements of a ḍākiṇī, including a kartika (a vajra-handled flaying knife) in her right hand and a kapala filled with blood in her left hand that she drinks from with upturned mouth.

Her consort Cakrasaṃvara is often symbolically depicted as a khaṭvāṅga on Vajrayoginī’s left shoulder, when she is in “solitary hero” form. Vajrayoginī’s khaṭvāṅga is marked with a vajra and from it hangs a damaru drum, a bell, and a triple banner. Her extended right leg treads on the chest of red Kālarātri, while her bent left leg treads on the forehead of black Bhairava, bending his head backward and pressing it into his back at the level of his heart. Her head is adorned with a crown of five human skulls and she wears a necklace of fifty human skulls. She is depicted as standing in the center of a blazing fire of exalted wisdom. Her countenance shows both erotic and fierce features, “in the fullness of bliss, laughing and baring her fangs.”

Each aspect of Vajrayoginī’s form and mandala is designed to convey a spiritual meaning. For example, her brilliant red-colored body symbolizes the blazing of her tummo (candali) or “inner fire” of spiritual transformation as well as life force (Shakti), blood of birth and menstrual blood. Her single face symbolizes that she has realized that all phenomena are of one nature in emptiness. Her two arms symbolize her realization of the two truths. Her three eyes symbolize her ability to see everything in the past, present and future. She looks upward toward the Pure Dākiṇī Land, demonstrating her attainment of outer and inner Pure Dākiṇī Land, and indicating that she leads her followers to these attainments. The curved driguk knife in her right hand shows her power to cut the continuum of the delusions and obstacles of her followers and of all living beings. Drinking the blood from the kapala in her left hand symbolizes her experience of the clear light of bliss.

Vajravarahi and Other Forms

Vajrayoginī is a female deity and although she is sometimes visualized as simply Vajrayoginī, in a collection of her sādhanās she is visualized in an alternate form in over two thirds of the practices. Her other forms include Vajravārāhī (Wylie: rdo-rje phag-mo “Vajra Sow”) and Krodikali (alt. Krodhakali, Kālikā, Krodheśvarī, Krishna Krodhini, Tibetan Tröma Nakmo; Wylie: khros ma nag mo, “Wrathful Lady”, “Fierce Black One”).

In her form as Vajravārāhī “the Vajra Sow”, she is often pictured with a sow’s head on the side of her own as an ornament and in one form has the head of a sow herself. Vajrayoginī is often associated with triumph over ignorance, the pig being associated with ignorance in Buddhism. This sow head relates to the origins of Vajravārāhī from the Hindu sow-faced goddess Vārāhī.

The severed-headed form of Vajrayoginī is similar to the Indian goddess Chinnamasta, who is recognized by both Hindus and Buddhists.

A white manifestation, generally designated as Prajñaloka, “Light of Wisdom,” displays a vajra and a skull bowl.


Vajrayoginī acts as a meditation deity, or the yab-yum consort of such a deity, in Vajrayāna Buddhism. She appears in a maṇḍala that is visualized by the practitioner according to a sādhana describing the practice of the particular tantra. There are several collections containing sādhanas associated with Vajrayoginī including one collection, the Guhyasamayasādhanamālā, containing only Vajrayoginī sādhanas and comprising forty-six works by various authors.

The yidam that a meditator identifies with when practicing the Six Yogas of Nāropa is Vajrayoginī and she is an important deity for tantric initiation, especially for new initiates as Vajrayoginī’s practice is said to be well-suited to those with strong desirous attachment, and to those living in the current “degenerate age”.

As Vajravārāhī, her consort is Chakrasaṃvara (Tib. Khorlo Demchog), who is often depicted symbolically as a khaṭvāṇga on her left shoulder. In this form she is also the consort of Jinasagara (Tib. Gyalwa Gyatso), the red Avalokiteśvara (Tib. Chenrezig).

Vajrayoginī is a key figure in the advanced Tibetan Buddhist practice of Chöd, where she appears in her Kālikā (Standard Tibetan: Khros ma nag mo) or Vajravārāhī (Tibetan:rDo rje phag mo) forms.

Vajrayoginī also appears in versions of Guru yoga in the Kagyu school of Tibetan Buddhism.

In one popular system the practitioner [… sees] their guru in the form of Milarepa, whilst visualizing themself as Vajrayoginī.

The purpose of visualizing Vajrayoginī is to gain realizations of generation stage tantra, in which the practitioner mentally visualises themself as their yidam or meditational deity and their surroundings as the Deity’s maṇḍala.

The purpose of generation stage is to overcome so-called ordinary appearances and ordinary conceptions, which are said in Vajrayana Buddhism to be the obstructions to liberation (Skt. nirvāṇa) and enlightenment.

According to most commentaries associated with the deity, the practices of Vajrayoginī are relatively easy compared to those of other Highest Yoga Tantra yidams and particularly suited to practitioners in modern times:….

The instructions on the practice of Vajrayoginī contain concise and clearly presented meditations that are relatively easy to practice. The mantra is short and easy to recite, and the visualizations of the maṇḍala, the Deity, and the body maṇḍala are simple compared with those of other Highest Yoga Tantra Deities.

Even practitioners with limited abilities and little wisdom can engage in these practices without great difficulty. The practice of Vajrayoginī quickly brings blessings, especially during this spiritually degenerate age. It is said that as the general level of spirituality decreases, it becomes increasingly difficult for practitioners to receive the blessings of other Deities; but the opposite is the case with Heruka and Vajrayoginī – the more times degenerate, the more easily practitioners can receive their blessings.

Thanks to Wiki Sources


(Posted by Drikung Kagyu, Facebook, May 21 2023)

Please think this with any offering you make to the Stupa ~ Lama Zopa Rinpoche

𝘗𝘭𝘦𝘢𝘴𝘦 𝘵𝘩𝘪𝘯𝘬 𝘵𝘩𝘪𝘴 𝘸𝘪𝘵𝘩 𝘢𝘯𝘺 𝘰𝘧𝘧𝘦𝘳𝘪𝘯𝘨 𝘺𝘰𝘶 𝘮𝘢𝘬𝘦 𝘵𝘰 𝘵𝘩𝘦 𝘚𝘵𝘶𝘱𝘢, 𝘢𝘯𝘥 𝘵𝘩𝘦𝘯 𝘰𝘧𝘧𝘦𝘳 𝘪𝘵 𝘰𝘯 𝘣𝘦𝘩𝘢𝘭𝘧 𝘰𝘧 𝘢𝘭𝘭 𝘴𝘦𝘯𝘵𝘪𝘦𝘯𝘵 𝘣𝘦𝘪𝘯𝘨𝘴: 𝘵𝘩𝘦 𝘰𝘧𝘧𝘦𝘳𝘪𝘯𝘨𝘴 𝘢𝘳𝘦 𝘵𝘩𝘦𝘪𝘳𝘴 𝘢𝘯𝘥 𝘺𝘰𝘶 𝘢𝘳𝘦 𝘰𝘧𝘧𝘦𝘳𝘪𝘯𝘨 𝘵𝘩𝘦𝘮 𝘰𝘯 𝘵𝘩𝘦𝘪𝘳 𝘣𝘦𝘩𝘢𝘭𝘧.

From advice Lama Zopa Rinpoche gave on how to collect “the most unbelievable merit” when making offerings, originally in relation to offerings to the Boudha Stupa, in Kathmandu, Nepal.

Please read the entire advice-

𝘐𝘮𝘢𝘨𝘦 𝘰𝘧 𝘰𝘧𝘧𝘦𝘳𝘪𝘯𝘨 𝘧𝘪𝘷𝘦 𝘤𝘰𝘭𝘰𝘳𝘦𝘥 𝘬𝘩𝘢𝘵𝘢𝘴 𝘵𝘰 𝘉𝘰𝘶𝘥𝘩𝘢 𝘚𝘵𝘶𝘱𝘢 𝘸𝘪𝘵𝘩 𝘱𝘳𝘢𝘺𝘦𝘳𝘴. 𝘉𝘰𝘶𝘥𝘩𝘢𝘯𝘢𝘵𝘩 𝘚𝘵𝘶𝘱𝘢, 𝘉𝘰𝘶𝘥𝘩𝘢𝘯𝘢𝘵𝘩, 𝘕𝘦𝘱𝘢𝘭, 2022. 𝘗𝘩𝘰𝘵𝘰 𝘣𝘺 𝘙𝘰𝘨𝘦𝘳 𝘒𝘶𝘯𝘴𝘢𝘯𝘨. 𝘚𝘦𝘦 𝘮𝘰𝘳𝘦-…/zopa/gallery/nepal-january-march-2022/

(Posted by Lama Yeshe Wisdom Archive, Facebook, May 22 2023)

The foundation of all good qualities ~ Lama Tsongkhapa

The foundation of all good qualities is the kind and venerable guru;
Correct devotion to him is the root of the path.
By clearly seeing this and applying great effort,
Please bless me to rely upon him with great respect.

Understanding that the precious freedom of this rebirth is found only once.
Is greatly meaningful, and is difficult to find again.
Please bless me to generate the mind that unceasingly.
Day and night, takes its essence.

This life is as impermanent as a water bubble;
Remember how quickly it decays and death comes.
After death, just like a shadow follows the body,
The results of black and white karma follow.

Finding firm and definite conviction in this,
Please bless me to always be careful
To abandon even the slightest negativities
And accomplish all virtuous deeds.

Seeking samsaric pleasures is the door to all suffering:
They are uncertain and cannot be relied upon.
Recognizing these shortcomings,
Please bless me to generate the strong wish for the bliss of liberation.

Led by this pure thought,
Mindfulness, alertness, and great caution arise.
The root of the teachings Is keeping the pratimoksha vows:
Please bless me to accomplish this essential practice.

Just as I have fallen into the sea of samsara,
So have all mother migratory beings.
Please bless me to see this, train in supreme bodhichitta,
And bear the responsibility of freeing migratory beings.

Even if I develop only bodhichitta,
but I don’t practice the three types of morality,

[*capacities of varying practitioners — small, medium, and great — which organize practices and meditations on the path into gradual stages.

Lama Tsongkhapa’s famous prayer, The Foundation of All Good Qualities, is the most concise and stirring outline available of the Lam-Rim teachings. In only fourteen stanzas, Tsongkhapa offers us a prayer that covers the entire graduated path to enlightenment, short enough to recite every day, profound enough to study for a lifetime].

I will not achieve enlightenment.
With my clear recognition of this.
Please bless me to practice the bodhisattva vows with great energy.

Once I have pacified distractions to wrong objects
And correctly analyzed the meaning of reality,
Please bless me to generate
Quickly within my mindstream
The unified path of calm abiding and special insight.

Having become a pure vessel by training in the general path.
Please bless me to enter
The holy gateway of the fortunate ones:
The supreme vajra vehicle.

At that time, the basis of accomplishing the two attainments
Is keeping pure vows and samaya.
As I have become firmly convinced of this,
Please bless me to protect these vows and pledges like my life.

Then, having realized the importance of the two stages,
The essence of the Vajrayana,
By practicing with great energy, never giving up the four sessions,
Please bless me to realize the teachings of the holy guru.

Like that, may the gurus who show the noble path
And the spiritual friends who practice it have long lives.
Please bless me to pacify completely
All outer and Inner hindrances.

In all my lives, never separated from perfect gurus,
May I enjoy the magnificent Dharma.
By completing the qualities of the stages and path,
May I quickly attain the state of Vajradhara.

Foundation of All Good Qualities, Lama Tsongkhapa

(Posted by Dalai Lama Group/ Panchen Losang Chogyen Vienna, Facebook, May 23 2023)

How do we practice the Guru Yoga actually? ~ H.E. Yongey Mingyur Dorje Rinpoche

“How do we practice the Guru Yoga actually? How do we do it? If we have understanding and appreciation that the Lama’s mind and the Buddha’s mind are identical and that the Lama is in fact a Buddha, then we can meditate on his body. If one is not able to generate that strong faith, then one feels that the Lama manifests as Buddha Shakyamuni or the Buddha Dorje Chang, not the way he normally is. And you also think that his manifestation contains all of the essence of the Buddhas. One supplicates one’s Lama and ask that I myself and all sentient beings may be free from suffering; temporary suffering now and all suffering up until the point we reach the end result, perfect enlightenment. And then please give me the blessing so that I will have the realisation of the Mahamudra, please give me all the blessings. You make a prayer like that.”

~ H.E Yongey Mingur Dorje Rinpoche

From: “Karma Kagyu Lineage & Guru Yoga”

Teaching given at Kagyu Samye Ling, August 2003. Translator Chödrak

(Posted by Karmapa Ugyen Trinley Dorje & Karma Kagyu Lineage Devotees, Facebook, 30 May 2023)

Bodhisattva practices: a mind in patience ~ Lama Zopa Rinpoche

[…] dear one[s],

Whatever people say—if they say nasty things or they are angry at you, Buddha gave teachings on how to practice patience, how to develop compassion and how to transform into bodhicitta, to transform into happiness.

People who like you or love you, who say nice things—how you are sweet […] and so forth—they do not give you this opportunity to practice the realization of patience and compassion; to train well in compassion, bodhicitta and emptiness. This is without bringing up tantra practice.

So, these people who are angry and dislike you; who complain, criticize, abuse you and so forth, are extremely important. They are most useful and beneficial to you.

You can benefit all sentient beings by first stopping your negative karma. This gives you those realizations and enlightenment, so you can liberate all sentient beings from the oceans of samsaric sufferings and bring them to full enlightenment.

The other thing is that if your mind is in patience towards all sentient beings equaling the sky, as well as having compassion and bodhicitta towards all sentient beings, you are giving temporal and ultimate happiness and peace to the sentient beings. This is the best life. Wow ! This is the best life in the world.

With much love and prayers,

~ Lama Zopa

[…]. You want to be loved, but if you are thinking in a bad way about them, that blocks you from receiving love and help from others. It is really true.

𝘛𝘩𝘪𝘴 𝘪𝘴 𝘢 𝘭𝘪𝘨𝘩𝘵𝘭𝘺 𝘦𝘥𝘪𝘵𝘦𝘥 𝘵𝘳𝘢𝘯𝘴𝘤𝘳𝘪𝘱𝘵 𝘰𝘧 𝘢 𝘩𝘢𝘯𝘥𝘸𝘳𝘪𝘵𝘵𝘦𝘯 𝘯𝘰𝘵𝘦 𝘵𝘩𝘢𝘵 𝘸𝘢𝘴 𝘱𝘰𝘴𝘵𝘦𝘥 𝘵𝘰 𝘢𝘯 𝘰𝘭𝘥 𝘴𝘵𝘶𝘥𝘦𝘯𝘵.

(Posted by Lama Yeshe Wisdom Archive, Facebook, 2 June 2023)

Developing power and heart of loving-kindness and compassion

To increase your intelligence, you can practice on the emanation known as Guru Padmasambhava, a buddha of meditation and wisdom. Guru Padmasambhava is associated with transforming negative energy into more peaceful and compassionate forms, and with developing power and a heart of loving-kindness and compassion.

(Posted by lama_thanka, Instagram, 3 June 2023

The best offering ~ Lama Zopa Rinpoche

The most happy thing in my life, the most fulfilling thing is to work for and to benefit sentient beings. Even just the mere thought to cause happiness to sentient beings, to benefit them, to free them from suffering – this is the best offering to all the buddhas and bodhisattvas, this is the best offering, the best puja, this is what pleases their holy minds the most.

– Lama Zopa Rinpoche

(Posted by FPMT Charitable Projects/Gems of Wisdom, Facebook, 3 June 2023)

His Holiness Penor Rinpoche’s Heart Sons. Body Speech and Mind 🙏🏼

ཉན་ཐོས་སངས་རྒྱས་འབྲིང་རྣམས་ཐུབ་དབང་སྐྱེས། །
སངས་རྒྱས་བྱང་ཆུབ་སེམས་དཔའ་ལས་འཁྲུངས་ཤིང༌། །
སྙིང་རྗེའི་སེམས་དང་གཉིས་སུ་མེད་བློ་དང༌། །
བྱང་ཆུབ་སེམས་ནི་རྒྱལ་སྲས་རྣམས་ཀྱི་རྒྱུ། །

Shravakas and intermediate buddhas are born from the mighty sages,
And the fully awakened buddhas are born from the bodhisattvas;
A compassionate mind, understanding of non-duality,
And bodhichitta: these are the causes of the victors’ heirs.

(Posted by penor.rinpoche, Instagram, June 2023)

The greatest wisdom is seeing through appearances ~ Atisha

“The greatest achievement is selflessness.
The greatest worth is self-mastery. [Direct mind to integrating Dharma as practice in life]
The greatest quality is seeking to serve others.

The greatest precept is continual awareness.
The greatest medicine is the emptiness of everything.
The greatest action is not conforming with the world’s ways.

The greatest magic is transmuting the passions.
The greatest generosity is non-attachment.
The greatest goodness is a peaceful mind.

The greatest patience is humility.
The greatest effort is not concerned with results.
The greatest meditation is a mind that lets go.

The greatest wisdom is seeing through appearances.”

~ Atisha

Shared by Erik Jensen la

(Posted by mindmichael, Instagram, June 2023)

[* when in the vehicle of dharma in practice, when with compassion, wisdom seeing of the heart arises].

The Four Powers

Certain ingredients are vital if the practice of Vajrasattva is to work:

• the belief that Vajrasattva has the power to purify you;

• genuine regret and remorse for all your negative activities of the past, present and future;

• the resolution and determination never to repeat those negative actions again; and

• absolute conviction in the power of the practise.

I can almost hear you thinking, “I’m certain to end up acting negatively. I won’t be able to help myself! So perhaps I’d better not practise Vajrasattva.” But these thoughts are just a sign that you are taking this information too literally.

Remember, you are a “practitioner,” which means you practise to get used to a new way of being and thinking, and nobody expects you to keep all your promises straight away (although you should always do your best).

Even though you may not remember doing anything wrong or that you regret in this lifetime, can you be sure you never will? Or that you have never acted negatively in a past life? Whether you are aware of your unwholesome behaviour or not, it is important to develop regret for any and all your negative activities throughout beginningless time, and that you resolve never to act negatively again.

You must also believe that Guru Vajrasattva really is omniscient, omnipotent, immensely powerful and compassionate; that he is right there in front of you as you practise; and that the practise itself will work.

~ Dzongsar Jamyang Khyentse

Not for Happiness – A Guide to the So-Called Preliminary Practises – Shambhala Publications

(Posted by Learn from Jamyang Dzongsar Khyentse Rinpoche, Facebook, 17 July 2023)

Each time the bell makes a sound (or conch), you are offering it ~ Lama Zopa Rinpoche

When you ring a gong (or blow a conch) with each sound you can think you are making an offering of sound to the gurus, the Triple Gem in all ten directions, and the holy objects in all ten directions. This way, with each sound, you create so many causes for enlightenment also so many causes for liberation and the happiness of future lives. Of course, this also affects this life – all your wishes for happiness are fulfilled, as well as being able to benefit others.

How to Make the Offering: Motivation

Think: The purpose of my life is to free all sentient beings from suffering and lead them to enlightenment, therefore I must achieve enlightenment, and I am going to make the offering of sound.

Actual Body: Making the Offering

Think: I am going to offer sound to my root guru; all of the buddhas, Dharma, and Sangha, who are my guru, in the ten directions; and all statues, stupas, and scriptures, who are my guru, in the ten directions.

Then one rings the bell (or blows the conch)

While ringing the bell (or blowing the conch), think like this: The sentient beings in the six realms have heard the sound of Dharma. The sound of the bell/conch means: “Phenomena are empty of existing from their own side”. They have all heard this teaching on emptiness, realised emptiness, and become liberated totally from the ocean of samsaric suffering and delusion and karma.

With the support of bodhicitta, they have completed the path, their body has become the rupakaya, and their mind has become the Dharmakaya. You can visualise any deity that you wish. You can practice the meditation when you are ringing the bell but also you can dedicate as follows: “May the sound of the bell/conch affect sentient beings in this way”.

Then, recite this mantra seven times:


Then blow on the bell/conch. Anybody who hears the sound of the bell or conch, not just humans, but spirits and animals in the area, has the ten non-virtuous actions purified and even the five uninterrupted negative karmas purified. You should do the same with the gong or bell when you ring it to call people to meals or to sessions, so it becomes incredible purification for oneself and all sentient beings.

Completion: Dedication

You create vast amounts of merit through the motivation of bodhicitta and offering to the gurus by thinking that each guru is countless buddhas, by offering to the buddhas in the ten direction, and by offering to the statues, stupas, and Sanghas in the ten directions.

~ Lama Zopa Rinpoche

(Posted by Lama Zopa Rinpoche, Facebook, 23 October 2021)

Chokhor Duchen – Lord Buddha’s First Turning of the Wheel of Dharma

What a truly magical and blessed day it has been here in Bodhgaya! Today, we came together to celebrate the auspicious occasion of Chokhor Duchen – Lord Buddha’s First Turning of the Wheel of Dharma. It was a day filled with devotion, reflection, and an overwhelming sense of spiritual connection.

We would like to extend our heartfelt appreciation to each and every one of you who generously contributed to the Festival of Lights and Merit (FLAM). Your kindness and support made this celebration even more meaningful and profound. With your contributions, we were able to offer beautiful pujas and offerings, spreading love and positive energy far and wide.

Once again, thank you from the depths of our hearts for your support. May the merit we’ve accumulated today bring us closer to peace, wisdom, and ultimate liberation.

(Posted by Root Institute for Wisdom Culture, Facebook, 21 July 2023)

We need humility . . . ~ Dzongsar Khyentse Rinpoche

Surely no culture should claim to have the deep appreciation and understanding necessary to produce a thorough and justified critique of an important aspect of another’s culture (especially when the topic is as sophisticated and complex as Buddhism) without having the humility to make the effort to accurately and deeply learn about that topic on that culture’s own terms.

~ Dzongsar Khyentse Rinpoche



Shambhala Publications

(Posted by Learn from Dzongsar Jamyang Khyentse Rinpoche, Facebook, 1 August 2023)


Padmasambhava, or Padmakara (Skt. Padmākara; Tib. པདྨཱ་ཀ་ར་, པདྨ་འབྱུང་གནས་, Pemajungné) means ‘Lotus-born’, which refers to Guru Rinpoche’s birth from a lotus in the land of Oddiyana. Guru Rinpoche, the ‘Precious Master’, is the founder of Tibetan Buddhism and the Buddha of our time.

Whereas the Buddha is known primarily for having taught the teachings of the sutra vehicle, Padmasambhava came into this world, and to Tibet in particular, in order to teach the tantras. While Buddha Shakyamuni exemplifies the buddha principle, the most important element in the sutrayana path, Padmasambhava personifies the guru principle, the heart of Vajrayana Buddhism, and he is therefore known as the ‘second Buddha’ (Tib. སངས་རྒྱས་གཉིས་པ་, sangyé nyipa).


In the north-western part of the land of Oddiyana, on an island in the lake of Dhanakosha, the blessings of all the buddhas took shape in the form of a multi-coloured lotus flower. Moved by compassion at the suffering of sentient beings, the Buddha Amitabha sent out from his heart a golden vajra, marked with the syllable HRIH, which descended onto the lotus blossom. It transformed into an exquisitely beautiful eight year old child, endowed with all the major and minor marks of perfection, and holding a vajra and a lotus. At that moment all the buddhas of the ten directions, together with hundreds of thousands of dakinis from different celestial realms, invoked the blessings and the incarnation of all the buddhas for the benefit of beings and the flourishing of the secret mantra teachings. Their invocation is known as ‘The Seven Verses of the Vajra’, or ‘The Seven Line Prayer’.

It is said that his birth took place in either an Earth Monkey or a Wood Monkey year, on the tenth day of the waxing moon in the monkey month. As Guru Rinpoche was born within the lotus flower upon the waters of the lake, the dakinis called out to him from their hearts, and their call spontaneously became the Vajra Guru mantra. So this mantra is his heart mantra, his life-core, his heart essence, and to recite it is to invoke his very being. It happened that at that time, the King of Oddiyana, Indrabhuti, as a result of his immense generosity to the poor and needy of his country, had finally emptied his treasury. In addition, he had no heir to succeed him as ruler, and his sight had failed him. So he had set out on a voyage on the lake of Dhanakosha to find a wishfulfilling jewel. As he returned with the jewel, he encountered the amazing child, and questioned him about his parents, his family line, his name and country, his sustenance and what he was doing there. The boy sang his reply in an enchanting voice:

My father is the pure awareness of rigpa, Samantabhadra,
My mother, the space of all things, Samantabhadri,
My line, the indivisibility of awareness and space,
My name, the glorious Lotus-born,
My homeland, the unborn dharmadhatu,
My sustenance, consuming dualistic thoughts,
My destiny, to accomplish the actions of the buddhas of past, present and future.

Guru Padmasambhava, from a set of thangkas depicting his eight manifestations
Indrabhuti took him back to the kingdom and installed him as the crown prince. At different points in his life, Guru Rinpoche is known by different names. Now he was known as Pemajungné, Padmakara or Padmasambhava, ‘The Lotus-born’, as well as Tsokyé Dorjé, ‘Lake Born Vajra’.

Marriage and Exile

Padmasambhava married the dakini Prabhavati and ruled the kingdom according to the Dharma, ushering in a time of happiness and peace. He was known then as King Tortokchen, ‘The Turbaned King’. Seeing that as a ruler he would be unable truly to serve others and bring them spiritual benefit on a vast scale, he begged for permission to abdicate, but was refused. So Padmasambhava employed a skilful device in order to escape. Perceiving that a harmful minister’s son was just on the point of dying and being reborn in the lower realms, he dropped his trident while dancing on the palace roof, and it caused the death of the child, who was liberated and reborn in a buddha realm. Padmasambhava was banished, and roamed in ‘The Chilly Grove’, Shitavana, charnel ground, and then in the other charnel grounds, ‘Joyous Grove’ and Sosadvipa. There, he received empowerments and blessings from the dakinis ‘Tamer of Mara’ and ‘Sustainer of Bliss’, and practised yogic disciplines, bringing the dakinis of the charnel grounds under his sway. The name he was known by was Shantarakshita, ‘Preserver of Peace’.

Returning to the island in Lake Dhanakosha, Padmasambhava brought its dakinis under his command. Then, in ‘The Rugged Forest’ Parushakavana charnel ground, Vajravarahi appeared to him, and blessed him. He subdued nagas of the oceans and planetary spirits of the heavens; wisdom dakas and dakinis granted him supernatural powers and siddhis, and he was known as Dorjé Drakpo Tsal, ‘Wrathful Vajra Might’.

In Zahor

At ‘the Vajra seat’ in Bodhgaya, he displayed miracles, acknowledging he was a self-manifested buddha, and then he went to the land of Zahor. Although Padmasambhava was a fully enlightened buddha, he appeared as a nirmanakaya manifestation to tame and teach beings in this age, and so for their benefit he acted as if receiving teachings, accomplishing the practice and passing through the various stages of spiritual realization, one by one. Some accounts tell how in Vajrasana, he was ordained by the Buddha’s closest disciple, Ananda. Others say he took ordination from Prabhahasti in Zahor, and was given the name Shakya Sengé, ‘Lion of the Shakyas’. He received the teachings on Yoga Tantra from him eighteen times, and experienced pure visions of the deities. Then he received empowerment from the wisdom dakini Kungamo, also known as Khandroma Lékyi Wangmo, who transformed him into a syllable HUNG, swallowed him, and passed him through her body and out through her secret lotus, granting him outer, inner and secret empowerments, and purifying the three obscurations. From the eight vidyadharas at Deché Tsekpa, he received the teachings on the eight great sadhanas of Kagyé, from Buddhaguhya the teachings on ‘The Secret Essence Tantra’, and from Shri Singha the teachings of Dzogpachenpo. Padmasambhava would master a teaching the first time he encountered it, and experienced visions of deities without needing to practise. Attaining the first vidyadhara level, the stage of ‘the vidyadhara level of maturation’ or ‘vidyadhara with karmic residue’, Guru Rinpoche was known as Loden Choksé, ‘Wise Seeker of the Sublime’.

Returning to Zahor, Padmasambhava took the royal princess Mandarava as his consort, and they then went to the Maratika cave, where for three months they practised the sadhana of longevity. The Buddha of Limitless Life, Amitayus appeared, empowered them with longevity, and blessed them as inseparable from him. They both accomplished the second vidyadhara level, ‘vidyadhara with mastery over life’.

Tso Pema as it is today

The king of Zahor and his ministers arrested Guru Rinpoche and Mandarava and burned him alive, but he transformed the pyre into a lake, and was found sitting, cool and fresh, on a lotus blossom in its centre. This lake is considered to be the Rewalsar Lake, ‘Tso Pema’, in the present-day Indian state of Himachal Pradesh. Overcome with remorse, and in homage, the king offered Padmasambhava his entire kingdom, beginning with his garments and his five royal robes. In paintings and statues, Guru Rinpoche is portrayed wearing the clothing of the king of Zahor. For example, the hat offered by the king is called The Lotus which Liberates on Sight, or The Petalled Hat of the Five Families; its inner and outer layers symbolize the unity of generation and completion phases, its three points the three kayas, its five colours the five kayas working for the benefit of beings, the sun and moon skilful means and wisdom, its blue border unlimited samaya, the vajra top unshakeable concentration and the vulture’s feather the realization of the highest view and the culmination of the practice. Guru Rinpoche taught the king and subjects of Zahor, and many attained realization.

With Mandarava, he then returned to Oddiyana, but was recognized, and burned on a sandalwood pyre. After some time, they were found seated on a lotus in a lake of sesame oil, wearing a garland of skulls, as a symbol of their liberating all beings from samsara through compassion. Padmasambhava was now known as Pema Thötreng Tsal, ‘The Powerful Lotus-born, with a Garland of Skulls’. For thirteen years Padmasambhava and Mandarava remained to teach in Oddiyana, as a result of which the king, queen and many others attained realization and the rainbow body. Then Padmasambhava was known as Padma Raja—Pema Gyalpo—, ‘The Lotus-born King’.

Manifesting himself as the monk Indrasena, it is said that Padmasambhava inspired the great king, Ashoka (3rd century BC), to have faith in the Buddhadharma. After defeating various anti-Buddhist rulers, Guru Rinpoche was poisoned, but remained unharmed, and he was thrown in the Ganges, but made the river flow upstream and danced in the air, therefore earning the name of Khyeu Khanding Tsal, ‘Mighty Youth, Soaring in the Sky like a Garuda’.

He manifested as a number of great siddhas, such as Saroruha, Saraha, Dombi Heruka, Virupa and Krishnacharya. In charnel grounds like Kuladzokpa, ‘Perfected in Body’, he taught the secret mantra to dakinis, and made outer and inner spirits into protectors of the Dharma. He was then known as Nyima Özer, ‘Rays of the Sun’.

Padmasambhava challenged and defeated five hundred upholders of wrong views in debate at Bodhgaya. He reversed their magic with the aid of a wrathful mantra given him by the lion-faced dakini Marajita. He was known as Senge Dradok, ‘The Lion’s Roar’.

At Yangleshö

Guru Rinpoche statue inside the cave at Yangleshö
Then at Yangleshö, present day Pharping in Nepal, he practised the sadhana of Yangdak Heruka with the consort Shakyadevi, daughter of a king of Nepal. Powerful spirits caused a three year drought, with famine and disease, and Padmasambhava asked his teachers in India for a teaching to counter them. Two men returned, laden with the tantras and commentaries of Vajrakilaya, and the moment they arrived, the obstacles were pacified. Guru Rinpoche and Shakyadevi both attained the third vidyadhara level, ‘vidyadhara of the great seal, or mahamudra’. Guru Rinpoche recognized that Yangdak is like a merchant engaging in trade—the achievement can be great, but so can the obstacles, whereas Vajrakilaya is like an armed escort; he is needed to guard against obstacles and overcome them. He then composed sadhanas of Yangdak and Vajrakilaya combined, and bound the guardians of Vajrakilaya to protect the teachings.

As for the Dzogchen teachings, it is said that Padmasambhava met Garab Dorje in a pure vision, and he also received the Nyingtik teachings from Manjushrimitra. As Nyoshul Khen Rinpoche explains in his ‘History of the Natural Dzogpachenpo’ A Marvellous Garland of Rare Gems, Guru Rinpoche travelled to the Parushakavana charnel ground where Shri Singha granted him the teachings of the Three Classes of Mind, Space and Pith Instructions.

After granting him the Outer, Inner and Secret cycles, Shri Singha conferred on Padmasambhava the teachings of the Innermost Unsurpassed Cycle of Pith Instructions, the Khandro Nyingtik, along with all the tantras and instructions. He stayed for twenty-five years, receiving and contemplating on this teaching. Subsequently, he went to the Sosadvipa charnel ground and practised for three years, obtaining an enlightened body that was “like the reflection of the moon in water, not subject to birth or death”. He attained ‘the rainbow body of great transference’, in which form he later went to Tibet. In this subtle light body, great masters such as Padmasambhava and Vimalamitra can remain, without dissolving into the dharmakaya, for as long as there is service to perform for sentient beings.

Guru Padmasambhava visited lands and kingdoms all over Asia, including Mongolia, China and Shangshung, where he manifested as Tavihricha to teach the hearing lineage of Dzogchen in the Bön tradition, which led many to enlightenment and the rainbow body. “In this way,” Jamgön Kongtrul writes, “Padmasambhava’s activity for leading people to the path of liberation through appearing in various places and in various forms, and speaking various languages, is indeed beyond all measure.”

In Tibet

Now, the thirty seventh king of Tibet, Trisong Detsen, had invited the great pandita Shantarakshita, also known as Khenpo Bodhisattva, to establish Buddhism in his country. The author of the famous Ornament of the Middle Way (Skt. Madhyamakalamkara) and Compendium on Reality (Skt. Tattvasamgraha), Shantarakshita began teaching in Tibet, and laid the foundations for Samyé monastery. This provoked the local spirits, who embarked on a campaign of disasters—disease, floods, storms, hail, famine and drought—and whatever construction work was done at Samyé during the day was dismantled at night.

Shantarakshita urged the king to invite Padmasambhava, and he despatched envoys under the leadership of Nanam Dorje Dudjom. With his prescience, Guru Rinpoche knew already of their mission, and had gone to meet them at Mangyul, between Nepal and Tibet. According to Kyabjé Dudjom Rinpoche, it was in the Iron Tiger year (810) that Padmasambhava came to Tibet. It is said that he was then over a thousand years old. On the way to central Tibet, he began to subjugate the local spirits and made them take oaths to protect the Dharma and its followers. He met the king at the Tamarisk Forest at Red Rock, and then went to the top of Mount Hépori and brought all the ‘gods and demons’ of Tibet under his command.

‘Glorious Samyé—the Inconceivable—the unchanging, spontaneously accomplished temple’ was then built without any hindrance, completed within five years, and consecrated, amidst miraculous and auspicious signs, by Padmasambhava and Shantarakshita.

There then began a vast undertaking, an extraordinary wave of spiritual activity in Tibet. Vimalamitra and other great scholars and masters, one hundred and eight in all, were invited; Padmasambhava, Shantarakshita and Vimalamitra gave teachings, and then worked with Tibetan translators, such as Vairotsana, Kawa Paltsek, Chokro Lüi Gyaltsen and Shyang Yeshé Dé, to translate the sutras, tantras and treatises into Tibetan; the first seven Tibetan monks were ordained into the Sarvastivadin lineage, and this was the time when the two sanghas, the monastic celibate sangha of monks and nuns and the community of lay tantric practitioners, came into being in Tibet; and Vairotsana and Namkhé Nyingpo were despatched to India to receive teachings, on Dzogchen from Shri Singha, and on Yangdak from Hungkara, respectively.

At King Trisong Detsen’s request, Padmasambhava opened the mandala of the vajrayana teachings in the caves of Chimphu above Samyé to the twenty-five disciples, headed by the King Trisong Detsen, Yeshé Tsogyal and Vairotsana; nine of the twenty-five attained siddhis through practising the sadhanas he transmitted to them. It is said that he convened them in three great gatherings, to teach the Kagyé Deshek Düpa, the Lama Gongdü, and the Kadü Chökyi Gyatso.

Guru Rinpoche’s closest disciple, Yeshe Tsogyal
Guru Rinpoche and his closest disciple Yeshé Tsogyal travelled all over Tibet and the Himalayas, and blessed and consecrated the entire land, especially: “the twenty snow mountains of Ngari, the twenty-one sadhana places of Ü and Tsang, the twenty-five great pilgrimage places of Dokham, the three hidden lands, five ravines, three valleys and one region.”

Guru Padmasambhava made many prophecies about the future, and together with Yeshé Tsogyal concealed countless terma teachings, in order to: prevent the destruction of the teachings of the secret mantrayana; avoid corruption of the vajrayana or its alteration by intellectuals; preserve the blessing; and benefit future followers. For each of these terma treasures, he predicted the time for its revelation, the identity of the revealer, and those who would receive and hold the teachings. At thirteen different places called Tiger’s Lair, Taktsang, Guru Rinpoche manifested in “the terrifying wrathful form of crazy wisdom”, binding worldly spirits under oath to protect the terma treasures and serve the Dharma. Then he was named Dorje Drolö, ‘Wild Wrathful Vajra’.

At Shyotö Tidrö in the Drikhung Valley, the great Guru transmitted the teachings of Dzogpachenpo, the Innermost, Unsurpassed Cycle of the Category of Pith Instructions, and the Khandro Nyingtik, to a single human disciple, Yeshé Tsogyal, and a hundred thousand wisdom dakinis. Later, at Chimphu, when Trisong Detsen’s daughter, the princess Pema Sel, died at the age of eight, Padmasambhava drew a red syllable NRI on her heart, summoned her consciousness, restored her to life and gave her the transmission of the Nyingtik teachings, soon after which she passed away. Yeshé Tsogyal concealed the teachings as terma, and centuries later, Pema Sel’s incarnation, the master Pema Ledreltsal, revealed the Khandro Nyingtik cycle. His next rebirth was as the omniscient Longchen Rabjam.

Departure from Tibet

The Copper–Coloured Mountain according to the vision of Chokgyur Lingpa

After the death of Trisong Detsen, Padmasambhava stayed on in Tibet into the reign of his successors. But he knew that the rakshasa cannibal demons, inhabiting the south-western continent of Chamara—Ngayab—were set to invade and destroy India, Nepal and Tibet, and if not subdued, they would sweep the earth and destroy all human life. So, after fifty five and a half years in Tibet, in the Wood Monkey year (864), Guru Rinpoche prepared to leave, and went, accompanied by the young king Mutik Tsepo and a large gathering of disciples, to the pass of Gungthang in Mangyul. They implored him to stay, but he refused. He gave final teachings and instructions to each of them, and then, on the tenth day of the monkey month, left for the land of Ngayab Ling in the southwest, and for his manifested pure land on Zangdokpalri, the Copper Coloured Mountain of Glory.

The many accounts of his life vie in their beauty when they come to describe his departure. The Zanglingma biography says that after giving his final instructions, “Padmasambhava mounted a beam of sunlight and in the flicker of a moment soared away into the open sky. From the direction of the south west, he turned his face to look back, and sent forth a light ray of immeasurable loving kindness that established the disciples in the state of non-return. Accompanied by a cloud-like throng of dakinis, outer and inner, and amid the sound of the music they were offering, he went to the south-western continent of Ngayab.” But different people had different perceptions of his departure. Some saw him leaving in swirling clouds of coloured light, mounted on a divine horse; others saw him riding a lion. In some accounts, the twenty-five disciples in their meditation watched him receding in the sun’s rays, first the size of a raven, then a dove, a sparrow, a bee, and finally a tiny speck that disappeared from sight. They saw him alighting in the land of the rakshasas and teaching them the Dharma.

On the peak of the Copper Coloured Mountain, Padmasambhava liberated the king of the rakshasas, Raksha Thötreng, and assumed his form. Now he dwells in Zangdokpalri as a ‘vidyadhara of spontaneous presence’, the fourth vidyadhara level: “There,” writes Kyabjé Dudjom Rinpoche, “he manifested the inconceivable Palace of Lotus Light, and there he presides as king, with one of his emanations in each of the eight continents of the rakshasas, giving teachings like the Eight Great Methods of Attainment of the Kagyé, and protecting the people of this world of Jambudvipa from fears for their life. Even to this day, he reigns as the regent of Vajradhara, the ‘vidyadhara with spontaneous accomplishment of the ultimate path’; and thus he will remain, without ever moving, until the end of the universe.”


As regards Guru Rinpoche’s disciples, Jamgön Kongtrul lists “the original twenty-one disciples, the intermediate twenty-five disciples, and the later seventeen and twenty-one disciples.” Apart from his twenty-five most famous disciples, the king and subjects, Guru Rinpoche had numerous highly realized female disciples, including the five principal consorts: Yeshé Tsogyal, Mandarava, Shakyadevi, Kalasiddhi and Tashi Khyidren.

Nyoshul Khen Rinpoche said:

Padmasambhava had twenty-five close disciples who were the first mahasiddhas of Tibet, and of these all attained the rainbow body except Trisong Detsen. At Drak Yerpa, eighty students all became mahasiddhas, attained the rainbow body and never came out of retreat; there were thirty siddhas of Yangdzong who all attained realization, fifty-five tokden, realized beings, of Sheldrak, twenty-five dakinis who attained the rainbow body, seven yoginis and the seven siddhas of Tsang.


The Garland of Views: An Instruction (Tib. མན་ངག་ལྟ་བའི་ཕྲེང་བ་, Wyl. man ngag lta ba’i phreng ba)
TBRC-tag.png མན་ངག་ལྟ་བའི་ཕྲེང་བ་, man ngag lta ba’i phreng ba

Major Biographies

There are many accounts of Guru Rinpoche’s life, written by great scholars or revealed by the tertöns. Some of the most famous of his biographies (in chronological order of their discovery or composition) are:

Nyangrel Nyima Özer (1136-1204), Namthar Zanglingma, ‘The Zanglingma Lifestory’, named after the Copper Temple at Samyé where it was discovered as a terma
Orgyen Lingpa (b.1323),
Pema Kathang or Namthar Sheldrakma, ‘The Life-Story from the Crystal Cave’
The Five Chronicles
Sangyé Lingpa (1340-1396), Golden Garland Chronicles or Kathang Sertreng
Pema Lingpa (1450-1521), Torch to Dispel Darkness
Tashi Tobgyal (1550?-1603), Ocean of Perfect Wonder
Sokdokpa Lodrö Gyaltsen (1552-1624), Dispelling Mind’s Darkness
Taranatha (1575-1634), The Indian Version of the Life of Guru Rinpoche
Chokgyur Dechen Lingpa (1829-1870), Wish-Fulfilling Tree
Sera Khandro (1892-1940), Immaculate White Lotus

Further Reading

In English

Blondeau, A.M. “Analysis of the Biographies of Padmasambhava According to Tibetan Tradition: Classification of Sources, in Michael Aris and Aung San Suu Kyi (ed.) Tibetan Studies in Honour of Hugh Richardson, Aris and Phillips, 1980.
Chögyam Trungpa, Crazy Wisdom, The Collected Works of Chögyam Trungpa, Volume Five (Boston & London: Shambhala, 2004).
Dalton, Jacob. 2004. “The Early Development of the Padmasambhava Legend in Tibet: A Study of IOL Tib J 644 and Pelliot tibétain 307.” Journal of the American Oriental Society 124.4: 759-772.
Dudjom Rinpoche, The Nyingma School of Tibetan Buddhism, trans. and ed. by Gyurme Dorje and Matthew Kapstein (Boston: Wisdom Publications, 1991), vol. 1, pages 468–474.
Ngawang Zangpo, Guru Rinpoche: His Life and Times, Ithaca: Snow Lion, 2002.
Nyoshul Khenpo, A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage, trans. Richard Barron (Junction City: Padma Publishing, 2005), pages 41–48.
Padmasambhava & Jamgön Kongtrul, The Light of Wisdom, trans. by Erik Pema Kunsang (Boudhanath: Rangjung Yeshe Publications, 1986-1999), pages 43-47 & Appendix 5.
Taranatha, The Life of Padmasambhava, Shang Shung Edizioni, 2005.
Tulku Thondup, Masters of Meditation and Miracles, Shambhala, 1996.
Yeshe Tsogyal, Life and Liberation of Padmasambhava, translated by Kenneth Douglas and Gwendolyn Bays (Emeryville: Dharma Publishing, 1978, republished 2008).
Yeshe Tsogyal, Lotus Born—The Life Story of Padmasambhava, Rangjung Yeshe Publications, 2004.
‘The Life of Guru Padmasambhava’ in A Great Treasure of Blessings, The Tertön Sogyal Trust, 2004.

Rigpa Wiki🙏💎

(Posted by Michael Gregory, Facebook, 19 July 2023)

The power of mantras ~ Lama Yeshe

The mantra functions in many ways. The reciting of a mantra a given number of times, combined with concentration, opens our mind instinctively to super-normal powers and insights. Mantras can also be used as therapy for the sick, and can bring peace to the mentally disturbed. This has been the experience of many meditators.

Mantra is energy. It is always pure, and cannot be contaminated by negative thought processes. As mantra is not gross energy, it cannot be corrupted the way sensory phenomena are corrupted by our own minds. One can easily discover the power of mantra for oneself by embarking upon a meditational retreat.

Those endowed with skillful wisdom will naturally attain realizations through the power of mantra. Practitioners of mantra yoga will discover that their inner sound becomes completely one with the mantra itself. Then even their normal speech becomes mantra.

~ Lama Yeshe

in 𝗠𝗮𝗻𝘁𝗿𝗮 at
Photo of Lama Yeshe blessing the prayer-flag pole, Chenrezig Institute, Australia, 1976. From

(Posted by lamayeshewisdomarchive, Instagram, 21 July 2023)

Due to the power of the truth of the Triple Gem ~ Atisha Dipamkara

May the light of the lamp be equal to the great three thousand worlds and their environment,
May the wick of the lamp be equal to the King of Mountains – Mount Meru.
May the butter be equal to the infinite Ocean.
May there be billions of trillions of lamps in the presence of each and every Buddha.

May the light illuminate the darkness of ignorance of all sentient beings
From the peak of samsara down to the most tortuous hell,
Whereby they can see directly and clearly all the ten directions
Buddhas and bodhisattvas and their pure lands.

om vajra aloké ah hung
oṃ vajrāloke āḥ hūṃ

I offer these beautifully exulted clear and luminous lights
To the thousand Buddhas of the fortunate eon,
To all the buddhas and bodhisattvas of the infinite pure lands and of the ten directions,
To all the gurus, meditation deities, dakas, dakinis, dharma protectors and the assembly of deities of all mandalas.

Due to this, may my father, mother and all sentient beings in this life and in all their future lives,
Be able to see directly the actual pure lands of the complete and perfect buddhas,
May they unify with Buddha Amitabha in inseparable oneness,
Please bless me and may my prayers be actualized as soon as possible
Due to the power of the truth of the Triple Gem and the assembly of deities of the three roots.

ཏདྱ་ཐཱ། པཉྩནྡྲི་ཡ་ཨཱ་བ་བོ་དྷཱ་ན་ཡེ་སྭཱ་ཧཱ།
teyatha | pentsadriya avabodhanaye soha
tadyathā pañcendriyāvabodhanīye svāhā

– Light Offering Prayer by Atisha Dipamkara

(Posted by jtenzinpalmo, Instagram, 21 July 2023)

22/07 Infinite Luminosity
A lamp to dispel the darkness

Liberation is not a myth; it is also not mysterious at all. Through training, our ordinary consciousness tainted clinging and ignorance, can be completely transformed into a pure buddha nature. This is referred to as liberation.

~ Khenchen Tsultrim Lodro Rinpoche

(Posted by Khenchen Tsultrim Lodro Rinpoche – Malaysia, Facebook, 22 July 2023)

An emotion has no reality in and of itself ~ Kalu Rinpoche

Regardless of the emotion being experienced
be it desire, anger, pride, jealousy, envy, greed, or whatever – what is really going on is a shift in attention.

The mind is expressing itself in a different way.

Nothing implicitly requires one to presume
– that this emotion has any reality in and of itself…

It is just that the mind is expressing itself
in a different way than it was a moment ago.

~ Kalu Rinpoche

Shared by Erik Jensen 💎🌹

(Posted by mindmichael, Instagram, 22 July 2023)