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thesinolretreat · 4 years

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10 Monasteries You Must Visit During Your Trip to Sikkim

Sikkim is a land of mixed pleasure. It has the calmness of the monasteries, the echo of the mountains, the beauty of the greenery, waterfalls, and lakes, and also the adventures in its curvy roads. Sikkim has everything you would love to travel for.

The people are simple and hospitable and it yet wears the simplicity and glory of its past. Whatever you go for, be its fun or tranquillity, you will find both. These Buddhist monasteries got to find special mention, they are the ultimate abode of peace and self-discovery. Each of them carries an amazing legacy, each has a brilliant story to say. The architecture, the surroundings, and the embellished walls, they are marvelous and outstanding.

Here we have listed the top 10 monasteries in Sikkim. Whenever you go visiting the land of paradise, do visit them.

Dubdi Monastery

The oldest of all of them was constructed way back in the 18th century. It belongs to the Nyingma sect of Tibetan Buddhism, and this monastery enjoys a special place on a hilltop. The curvy route and the alpine trees along the road are enjoyed as you go visiting this monastery.

Just located at a distance of 3 km from Yuksom, you can take a leisurely walk to go there. If you are planning to go from Pelling, there are buses and jeeps.

Kartok Monastery

Situated just opposite to the Kartok Lake, this happens to be the most picturesque of all the monasteries. People travel to this place to take a look at the marvelous beauty with has green and yellow motifs of Tibetan style that embellish this building. Fluttering prayer flags and slow chants are treat to the soul of every visitor. You can go there from Yuksom as sell as Pelling.

Lingdum Monastery

Perched in the eastern part of Sikkim, you can go there easily from Gangtok. This monastery became popular with Bollywood as their preferred location for shoots. This place is perfect for spending time in solitude and uniting with nature. This place is also a great spot of attraction for photographers. Just being a few distances away from the capital city, you can reach there in private or shared vehicles.

Enchey Monastery

This two-century-old, the Enchey Monastery is at a distance of just 3kms from Gangtok. Situated amidst nature’s grandeur, this place will offer you solitude and peace.

It just takes 10 minutes taxi ride from Gangtok to visit this beautiful place.

Pemayangtse Monastery

Seated majestically, this monument has witnessed to stand through the test of time. The best time of visit is from March to June to witness the glorious view of the place. A three-century-old monastery as it is, you can feel your soul as you do deep meditations and offer prayers. The special attractions are the ancient manuscripts on the wood-works and pillars.

Phodong Monastery

This happens to be a beautiful remain of the Kagyupa sect of the Buddhists. Located about 4.5 feet above the sea level, the monastery is decorated with beautiful murals, paintings, and holy scriptures.

Rumtek Monastery

Known for the thrilling adventurers, this is an ideal place to visit. Located just about 23 km away from Gangtok, the monastery is located opposite to the majestic mountains. The surrounding offers beautiful sight and this would leave you enthralled.

You can visit the botanical gardens and enjoy the flora and their beauty. You can reach Rumtek via taxi from Gangtok. There are also bus services, but a taxi ride will be more memorable.

Ralang Monastery

Being famous as the biggest monastery in Sikkim, you get to witness the best of the beauty of Tibetan architecture here. This place is visited by thousands of pilgrims across the world. The monastery hosts a popular festival, Pang Lhabsol annually. There you can see monks performing Kagyed dance and that’s the key attraction for tourists.

There are also collected paintings inside the temple, Mangbrue Gompa and Tumlong Viewpoint.

Tashiding Monastery

Surrounded by nature’s glory from all sides, the snow-capped mountains and the amazing beauty makes Tashiding Monastery a must place of visit. This place reflects the real charm of old Sikkim. A famous place of pilgrimage, it ahs holy water within the interiors that is auspicious for all.

You can spend a nostalgic monument within the complex of the monastery. The fluttering prayer flags and the holy chants make this place an abode of peace. Located at a distance of just 40km from Gyalshing and 30 km from Ravangla, taxis are available with both shared or private options.

Tsuklakhang Palace

This monastery is one of the eminent structures of Sikkim. This is the religious place of all the Buddhist all over the world. This monastery preserves and promotes the cultural heritage of the past. A visit to this beautiful place is a must.

Excited about your next vacation to Sikkim? The place offers both calm and thrill. So, plan your trip, do some prior internet research and get ready with your backpack, to enjoy your time in the hills and valley of the land of paradise.

Read More: Borong An Unconventional Tourist Spot in Sikkim

#Gangtok tourism #Sikkim tourism #hotels in Gangtok

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garywonghc · 7 years

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Oral Instructions on the Practice of Guru Yoga (Part 5)

by Chogye Trichen Rinpoche

THE VIEW: THE SINGLE ESSENCE

The final result or fruition (drebu; ‘bras bu) of the View within all the schools of secret mantra (sang ngak), whether we call it the Indivisibility of Samsara and Nirvana, Mahamudra, or Dzogchen, is the same; they are of one single essence (ngowo chig; ngo bog cig). If they were not of the same essence, we would have to speak of Sakyapa realisation, of Kagyupa realisation, and so forth. Then if we took Sakya empowerment, we would not get the Kagyu result. But it really is not like this.

The names of the Views are different, but the meaning behind them is not different. This is because the final result of all the vehicles of secret mantra (drebu sang ngak kyi thegpa; bras bug sang sngags kyi theg pa) is to realise the nature of one’s own mind. One who realises this may express it in different ways, as Mahamudra or Dzogpa Chenpo, and so on.

The only real difference is that the different schools have different methods, such as methods of introducing the nature of mind, methods of practising the path, and so on. Once you know the real meaning (don) of the View (tawa; Ita ba), they are the same in essence (ngowo chig).

For this reason, I can teach according to the Nyingma tradition, according to the Sakya, or by one of the other ways of explanation. From the master’s experience in practice, he has found that once the real meaning is known, these teachings are not really very different.

I do feel that Sakya Pandita’s words are truly wonderful when he says, “My Mahamudra is the experience of the descent of primordial wisdom at the time of empowerment.” Sakya Pandita means that Mahamudra is not a doctrine or tenet belonging to the Sakya, Kagyu, or Gelug. “Mahamudra” refers to the one who recognises the true nature of mind. This Mahamudra is introduced through the power of the lineage of experiential realisation (thugdam nyam zhay kyi gyupa; thugs dam nyams bzhes kyi brgyud pa), through the power of the ultimate blessing lineage (jinlab don gyi gyupa; byin rlabs don gyi brgyud pa).

Whether we speak of the Inseparability of Samsara and Nirvana (tawa khordey yermey), or of naked awareness (rig pa jen pa) ; or whether we refer to Mahamudra (chagya chenpo), or to recognising awareness (rigpa rang ngo shepa), the meaning is the same for them all, they are of a single essence (ngowo chig).

Some traditions may introduce more generally with few words, some may introduce very nakedly with many explanations, but their intention is the same. All of these teachings are speaking of the same point, to recognise the true nature of mind. The words are different, but if you really know the meaning, it is the same.

For example, sometimes Dampa Rinpoche meditated on the View of the Inseparability of Samsara and Nirvana (tawa khordey yermey), sometimes he meditated according to the View of Dzogchen. For him, the result of these was the same realisation of the View.

The introductions to the nature of mind (ngotro) and sustaining the View (tawa kyongwa; Ita ba skyong ba), which I received from Khyentse Chokyi Lodro according to the Dzogchen teachings, were the same in essence as the introductions and instructions I received from Dampa Rinpoche when he would explain these teachings according to the Sakya tradition. There was no real difference between them.

Different traditions may emphasise different stages of meditation (gom rim). Some put more emphasis on the earlier stages, some on the later stages of meditation practice, according to the needs of beings. The methods of introducing and of explanation may differ in some ways, but once you understand it, they all introduce the same fundamental Buddha nature (zhi desheg nyingpo; gzhi bde gshegs snying po).

In the philosophical schools of Buddhism, the Views of the different traditions are debated. Students of philosophy try to distinguish their View from that of other schools. But, it is not like that in the practice lineage (drub gyu). All schools of the practice lineage arrive at the same essence (ngowo chig), and express it in very similar ways.

Sakya Pandita said that he had a special way of understanding the ground (zhi), the path (lam), and the fruition or result (drebu). In the Sakya tradition of explaining the View, it is said that the ground, the path, and the result are inseparable (yermay), meaning that they share the same essence (ngowo chig).

However, these special words of Sakya Pandita are not based on theoretical understanding or written treatises. They can only be understood through one’s own experience of meditation practice. This is because the ground, path, and result (zhi lam dre sum) are only the same for one who has recognised emptiness, the true nature of mind (sem nyid).

Practicing Guru Yoga Throughout the Day and the Night

KYAB NAY KUN DU LA MA RIN PO CHE DRIN CHEN CHO KYI JE LA SOL WA DEB NYAM MAY KA DRIN CHEN GYI LHUG JE ZIG DI CHI BAR DO KUN TU JIN GYI LOB RANG SEM RANG NGO SHAY PAR JIN GYI LOB

Precious Guru, embodiment of all refuges, Greatly kind lord of Dharma, to you I pray. Unequalled in your kindness, look upon me with compassion, Bless me in this life, at death, and in the bardo. Bless me to recognise the essence of my own mind.

This is a traditional four-line prayer often chanted during Guru Yoga practice. I have included a fifth line for those who wish to pray for blessings to be able to recognise the true nature of mind. It is a prayer one can add to one’s practice of Guru Yoga at any time. It is very short, and has all the key points within it so, night and day, you can rely on this prayer for your practice of Guru Yoga.

When we chant this praise, as it belongs to the Vajrayogini tradition, we visualise the Guru in the form of Buddha Vajradharma, red in color. If one is practicing the Hevajra tradition, one visualises the Guru as Buddha Vajradhara, blue in colour. One may visualise the Guru in whatever form is appropriate to one’s practice. Visualise the Guru while you supplicate, and then dissolve the Guru into light, which is absorbed into your heart. Through this, you merge your mind with the mind of the Guru. Having dissolved the Guru into you, the Guru no longer has any form, but you are merging with his wisdom mind (thug gong; thugs dgongs).

This prayer includes all the sources of refuge, the Three Jewels of Buddha, Dharma, and Sangha, and the three roots of Guru, Deity, and Dharmapala. Everything included in the Guru, the jewel that embodies all.

This four-line prayer is very profound. I have added a fifth line in order for practitioners of to pray to the Guru for wisdom. Really, it is a prayer that may be used by followers of any tradition of secret mantra (sang ngak). If you wish to pray elaborately, you can just change one line of the prayer slightly, in order to pray to each of the sources of refuge individually, leaving the other three lines the same. In that way, you can pray to the Three Jewels and the Three Roots one by one.

If you wish to do so, then, following from the verse as it is written here, you recite the verse again, praying “YI DAM KUN DU LA MA RIN PO CHE”, “Precious Guru, embodiment of all deities”; then, thirdly, you would pray “CHO KYONG KUN DU LA MA RIN PO CHE”, “Precious Guru, embodiment of all Dharmapalas”, and so on. This is how to pray to the Guru as embodying the three roots one by one. In the same way, you can add the word “SUNG MA” for the guardian deities, and then “KHAN DRO” for the Dakinis, and so on.

Similarly, for the Three Jewels, you can say “SANG GYE KUN DU LA MA RIN PO CHE”, “Precious Guru, embodiment of all Buddhas”; then the same with “CHOS KUN DU…” for the “Dharma” and “GEN DUN KUN DU…” for the “Sangha”. When you chant each verse, call to mind the spiritual qualities of each of the sources of refuge, and consider how these qualities are embodied in the Guru. This is the elaborate way to meditate on the qualities of our Gurus with a single verse.

There is another a very famous four-line prayer of Guru Yoga that may also be used day and night for the practice of Guru Yoga. The verse below is generally chanted at the beginning of a session of meditation, while the verse above that we have already discussed comes from the section on Guru Yoga. Both may be chanted at any time throughout the day and the night.

It is said that you may visualise the Guru above your head in the daytime, or in your heart at night, such as at the time of going to sleep. This is a special instruction. Either of these visualisations is also appropriate at any time. In connection with this visualisation, you may recite the four-line prayer of Guru Yoga.

Supplicate the Guru with heartfelt longing and devotion. Generate faith in the immeasurable qualities of the Guru and the Enlightened Ones. If you wish to gain more benefit from Guru Yoga, recite a short supplication prayer and do the prescribed practice as often as you can. Receiving the blessings of the Guru and remembering the true nature of mind are practices that can be performed continually, day and night.

Glorious root-Guru, precious master, Please be seated on the lotus throne above my head. Accept me through your immense kindness, And bestow the siddhis of your body, voice.

During the practice of Guru Yoga, first generate faith (depa; dad pa) and devotion (mogu; mos gus) while offering prayers and supplications. The best way to receive the blessings that introduce the true nature of mind is to give rise to faith in the Guru. Through faith, you can have an experience of emptiness, the true nature of mind. Pray again and again to the Guru with intense, fervent devotion (mogu dragpo). Then dissolve the Guru and lineage Gurus into your heart. As you do this, merge your body, speech, and mind with those of the Guru and lineage masters.

Now rest your mind in emptiness, remaining without grasping. Within emptiness, clear luminosity (osal) arises through the power of blessings. As it arises, you are able to apply the Guru’s introduction, recognise it, and continue on with the sustaining of the View (tawa kyongwa; Ita ba skyong ba). This is the essence of the practice of Guru Yoga.

ALL EXPERIENCE IS THE PLAY OF THE GURU

For your practice of Guru Yoga, it will be a great enhancement for sustaining the View (tawa kyongwa) if you are able to regard everything you see and experience as the display of the Guru’s body, speech, and mind. Understanding all experience to be the play of the Guru allows us to take Guru Yoga as the path. As we unite with the Guru’s body, speech, and mind in Guru Yoga, all that we see and experience is included within our View, within the recognition of the empty essence (ngowo tongpa).

The most precious teaching of the Dharma is the introduction to the View of the true nature of mind. This teaching is not something that we can grasp or comprehend through making great efforts. Once we receive the teaching, its meaning will naturally occur through our practice of Guru Yoga, just as cream naturally rises to the top of milk. The pure essence (dangma; dwangs ma) of your mind, clear luminosity (osal), will naturally emerge from your Guru Yoga practice of mingling with the Guru’s mind, as a pure essence naturally separates from an impure sediment.

While the View does arise naturally, we need to induce or assist this process by purifying our minds and practicing pure vision. In Guru Yoga, the practice of pure vision (dag nang) means to regard everything we experience as the play of the Guru. Everywhere we look we are seeing the face of the Guru, everything we feel is the heart of the Guru, everything we touch is the Guru’s body, everything we hear is the Guru’s speech, and so on.

When we join this way of experiencing everything with the practice of merging with the Guru’s awareness wisdom (rigpai yeshe) within the recognition of the View, this is the way to practice Guru Yoga throughout the day and the night. As we learn to remain with the View, everything will begin to arise as the play of the Guru’s wisdom. This has similarities with the creation stage, where everything is a manifestation of the deity.

As Tilopa said to Naropa, “If you can understand everything you experience To be the play of the Guru, This is the practice of Guru Yoga.”

In practicing Guru Yoga, some may chant the Guru’s mantra, and some may chant verses of praise such as the one we have just described. If you do not wish to supplicate the Guru in the elaborate way just described, simply recite the five lines by way of supplication. Then dissolve the Guru into your heart, and merge your body, speech, and mind with those of the Guru.

Dissolving the blessings of the Gurus into yourself, now unify with the Guru’s mind. Your mind and the Guru’s mind merge indistinguishably, so that they are non-dual with one another. Let the View be sustained (tawa kyong; Ita ba skyong) for as long as you are able to remain with it. This is the most important point of Guru Yoga. Once you have learned this point well, you are on the right path. It is difficult to get on the right path, but once we do find the right path, everything will go very smoothly. This is known as taking the Guru’s blessings as the path (jinlab lama’i lam khyer; byin rlabs bla ma’i lam khyer).

SUMMARY OF THE PRACTICE OF GURU YOGA

In brief, we should understand our root Guru to embody the four Kayas of the Buddha’s enlightened body, speech, mind, and wisdom. The Guru is the Nirmanakaya, Sambhogakaya, Dharmakaya of the Buddha. While we were not able to meet the Buddha in person, we have met the root Guru. Thus his kindness toward us personally is even greater than that of the Buddha. As explained, the Guru embodies every object of refuge, every enlightened quality. It is said that if a disciple supplicates the Guru constantly in this way, realisation will definitely be born in his or her mind.

After supplicating the Guru, all phenomena dissolve into the Guru and the Guru dissolves into you. Merge your body, speech, and mind inseparably with the enlightened body, speech, and mind of the Guru. This is like pouring water into water.

Continue to mingle your body, speech, and mind with the Guru and rest in the recognition of awareness. Merge your recognition of awareness with the Guru’s enlightened awareness. Just as there is the ultimate taking of refuge, where we dissolve the refuge objects into our heart and rest without grasping, so the practice of uniting with the Guru’s wisdom mind in the View is called the ultimate Guru Yoga (don gyi lama’i naljor).

If you practice Guru Yoga in this way, you will be able to recognise and sustain the recognition of clear luminosity. In the beginning, our recognition of clear luminosity may only last for a brief moment. We need to recognise again and again, hundreds or even thousands of times a day, while continuing to endeavour in supplicating the Guru and merging with his awareness.

Through the practice of Guru Yoga, our moments of recognition will gradually become more and more sustained. Through practice, the clear luminosity that is present in between two thoughts will arise spontaneously and begin to be naturally sustained. In this way, the practice of Guru Yoga will enhance our recognition of awareness, and our recognition of awareness will enhance in turn the blessings of the practice of Guru Yoga. The two practices will support and complement one another.

The practice of Guru Yoga is the most important means to be able to continue beyond our initial recognition of the View. Through blessings, and by uniting with the Guru’s mind, we mix our practice of sustaining the view (tawa kyongwa; Ita ba skyong ba) with all that we experience. By doing this, our recognition of awareness will last longer and become more stable. This is the key point.

Practicing this way, we will come to be more at ease. Everything will seem effortless, without hardship.

FINAL ADVICE

We must remember to be mindful of whatever teachings and precepts we have received and taken. This is drenpa, meaning mindfulness or remembering.

Maintaining mindfulness is extremely important. One important meaning of mindfulness is that whatever instructions have been given to us by the Guru must be kept clearly in mind.

Shezhin, which means watchfulness or noticing, takes note of whether we are conducting ourselves properly or improperly. Whatever the Guru has taught us must be tested, checked and verified through our own experience. This is shezhin, observing carefully.

Another extremely important point is the question of the lineage one receives and practices, as Milarepa emphasises in his teachings. In the presence of a true lineage, there is the continuity of blessings passed down through the lineage. And of course, the blessing also depends on oneself, on the practitioner. If one has pure conviction and pure devotion, then one is certain to receive the blessings of the lineage. Receiving the blessings depends on one’s own faith and pure vision, rather than simply depending on the teacher. Even if the master is a great Buddha, if the disciple lacks faith, what benefit is there?

One must resolve with certainty that all of our Gurus and all of the Enlightened Ones are condensed into (chig dril) a single one, appearing in the form of the Guru as described in our practice, and do the visualisation of the Guru Yoga.

Also, from time to time, remember to dedicate the merit of your practice. This will prevent all the merit and blessings you have received from being destroyed, and will help you to progress in the practice.

Ultimately, although we have the true nature of mind within us, some of us may resemble burnt seeds; without enough faith, it is difficult to accept the nature of mind and to recognise it. It is quite simple, but some people have a hard time accepting it because it seems too simple! Lacking faith, we do not accept and recognise the nature of mind, our own awareness wisdom (rang rigpai yeshe) within us, even if it is pointed out to us. Once we have faith, we are like a seed which will bear fruit; all the spiritual qualities can unfold from within.

The pure meditators first learn and gain knowledge, and then they clarify all their doubts and all their accepting and rejecting, progressing through contemplation and reflection, until they come to understand the words and oral instructions of their teacher through their own experience. This is the traditional way in the Sakya tradition. Finally, the yogi will find all the qualities of the teacher arising within him or herself, and these qualities will just go on increasing and increasing.

My principal Gurus for the teaching of the lineage of ultimate meaning (don gyu; don brgyud) are: Dampa Rinpoche, Zhenpen Nyingpo; Zimog Dorje Chang; Jamyang Khyentse Chokyi Lodro; Lama Ngaglo Rinpoche; and Shugseb Jetsunma. Among all of them, the most detailed teachings I received were from Dampa Rinpoche. There was no contradiction, nor any major difference, between what I received from any one of them. Their introductions to recognising the true nature of mind and how to sustain this recognition shared the same single essence (ngowo chig). While the methods of introducing varied somewhat, once you recognised the View they were introducing, you would see that it is the same.

The final advice that I received from all of these great masters was also the same: “You must be very diligent. If you are not diligent in your practice, not so much will happen. If you are diligent, you will definitely receive blessings and get results.” The final advice of my Gurus was to put a lot of energy and attention into practice.

As the great yogi Drukpa Kunleg said before the Jowo Shakyamuni statue in Lhasa, “Before, you and I were the same. You were very diligent at your practice, and became a Buddha. I have not been diligent, and I am still an ordinary sentient being. Therefore, I prostrate to you.” It is also like the final instruction of Jetsun Milarepa to his disciple Gampopa.

Milarepa told Gampopa that he had one final instruction to impart to him. They went to a high mountain place, with a vast view. When they reached there and Gampopa supplicated respectfully, Milarepa lifted his cotton skirt and showed Gampopa his bottom. It was callused like leather, from his years of sitting day and night in meditation on the stone floors of caves. Milarepa told Gampopa, “This is my final teaching. You must be diligent, just as I have been.”

As this was the final teaching of my Gurus to me, I feel that it is sufficient for my disciples. Now you have received all of the oral instructions (men ngag). It is up to you to apply them. I have asked my disciples to translate my oral instructions of the teachings on Parting from the Four Attachments, as well as those regarding the Vajrayogini practices.

You have the teachings, but it is up to your practice whether they will bear fruit. Try to remain mindful of the Guru’s oral instructions (men ngag). Study them and apply them at all times. Samaya, the sacred commitment we share with our Gurus, is maintained through faith in the Guru, and by purifying obscurations and receiving blessings. Realisation is gained through uniting this with practice.

I myself have nothing personally to be proud of, though I do feel very fortunate that I have received this kind of lineage from such highly realised masters. These are very powerful, unbroken blessing lineages that have produced realisation down to the present time. I do feel quite wealthy when it comes to lineages.

I also feel that we are all very fortunate. Although I am an ordinary being, I have had Gurus such as Dampa Rinpoche, Zhenpen Nyingpo, Khyentse Chokyi Lodro, and Zimog Rinpoche. I feel we are all very fortunate, which is why I am always saying to you that when Dampa Rinpoche gave the empowerments of the Collection of Tantras (gyude kuntu), during the descent of blessings (jinbab; byin babs), I definitely experienced the stream of the lineages of blessing. This stream of blessings is with us, and this is why we are fortunate and have reached the path.

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neyhoie-blog · 13 years

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garywonghc · 7 years

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Oral Instructions on the Practice of Guru Yoga (Part 2)

by Chogye Trichen Rinpoche

GURU DEVOTION

The ceremonies of empowerment are an elaborate way to receive the blessings of the Gurus and the spiritual lineages. Whether our particular Guru Yoga practice is elaborate or not, Guru Yoga is still a brief, less elaborate way to receive the blessings of the Guru, masters, deities, and so on. In comparison with Guru Yoga, this process of calling forth blessings through the descent of primordial wisdom (yeshe bab) during empowerment is done with a much more elaborate ritual, although the meaning is exactly the same. When we practice Guru Yoga well, the experience of blessings should be the same as when we receive empowerment.

When we ourselves are benefited by the Guru’s introduction to the nature of mind, by his blessings and teachings, this will strengthen our sense of gratitude and affection toward the Guru, and Guru devotion (lama mogu) will flower. We will know for ourselves the benefits of the Guru’s blessings.

Whether or not we receive blessings depends on devotion (mogu) and faith (depa). When we begin to receive blessings, we will feel something unique that we have not known before; a new kind of feeling or emotion will arise in our hearts. One of the meanings of blessings (jin lab) is to feel inspiration (trowa; spro ba), to be filled with joy and inspiration (tro ga; spro dga’).

The word for devotion, “mogu” (mos gus) is made of two words: “mopa” (mos pa), which means “to feel devoted to”; and “gupa” (gus pa), which means “respectful reverence”. Thus the word for devotion, mogu, means “to feel reverent devotion”. The biographies of the great masters always speak of the fervent devotion of these masters toward their Gurus. Milarepa’s songs are filled with yearning prayers sung to his Guru Marpa. In their biographies, the yogis speak of their eyes being flooded with tears and the hairs of their body standing on end, of chills sweeping through them, and so on, during the descent of the Guru’s blessings.

It is not enough just to pray with one’s mouth. When chanting verses of supplication, it is very beneficial to give rise to fervent devotion (mogu dragpo; mos gus drag po), as a means of increasing our faith, in order to receive blessings. It is helpful to remember that it is through the blessing lineage (jinlab kyi gyupa; byin rlabs kyi brgyud pa) that one gains realization. If there is no experience of the stream of blessings (jinlab kyi gyupa), one will not experience the true benefits of practice.

Once we begin to receive these blessings during empowerment or during our practice, we should call to mind our Guru’s introduction to the nature of mind.

During our practice, once we have prayed to the Guru with fervent devotion (mogu dragpo), then as we receive the empowerments and dissolve the Guru into ourselves, we can experience this same feeling, the quality of blessing.

Even if one sees oneself as just an ordinary being, if one is able to receive the introduction (ngotro) to the true nature of mind (sem nyid) from a realised master who is able to truly introduce the enlightened essence (sugatagarbha; desheg nyingpo), a significant realisation will be experienced.

Having been truly introduced to one’s own awareness wisdom (rang rigpa'i yeshe), the yogi may gain a great enthusiasm for practice and a new confidence in the meaning and intent of the teachings. As a result of such an experience, we will know for ourselves something of the Guru’s qualities and will feel deep gratitude for the Guru’s incredible kindness in revealing to us our Buddha nature (sugatagarbha; desheg nyingpo).

These are just a few of the limitless benefits that come from being genuinely introduced to the true nature of mind (sem nyi). Once we know something of the qualities of the Guru from our own experience, we will feel great devotion for him or her. When I hear the name of my root Guru Dampa Rinpoche Zhenpen Nyingpo, immediately tears come to my eyes and I am filled with devotion. I have seen his qualities for myself, and I have experienced his kindness, because I have practiced his teachings and received his blessings. The gratitude I feel toward my Gurus is something that has remained with me and has continued to increase throughout my whole life.

BLESSING: THE DESCENT OF PRIMORDIAL WISDOM

There are different ways in which the nature of mind is explained. In the Sakyapa school, we speak of the Indivisibility of Samsara and Nirvana. The Kagyupa speak of Mahamudra and the Nyingmapa teach Dzogpa Chenpo, but all of these refer to exactly the same essence.

Sakya Pandita did explain that the Sakya tradition uses the term Mahamudra to refer to what is experienced due to the descent of wisdom (yeshe bab) at the time of empowerment, when the empowerment is given by a fully qualified master. This is the source of our tradition of Mahamudra, the initiation of a great master.

In the case of my root Guru Dampa Rinpoche, Zhenpen Nyingpo, there were often signs of the transmission of blessing when he bestowed empowerment. When a great master like Dampa Rinpoche would give empowerment, during the descent of primordial wisdom (yeshe bab), many people would shake or jump or cry. Some people would move or utter something, and many special signs would occur during the empowerment.

When a disciple would experience such signs, Dampa Rinpoche would instruct them to recognise the nature of mind. This was the way Dampa Rinpoche liked to give the pointing-out instructions (ngotro; ngo sprod pa), the introduction to the true nature of mind. Introducing through the descent of primordial wisdom is actually one of the greatest methods of introducing one’s innate awareness wisdom (rang rigpai yeshe). As Sakya Pandita said, “My Mahamudra is that which is experienced during the descent of wisdom at the time of empowerment.”

Much is possible when a great master gives initiation, as I so often saw when Dampa Rinpoche offered empowerments. Many experienced immense blessings, the great descent of blessings (byin rlabs bab chen po). When receiving empowerment, some people would cry, some would chant, some would shake or even dance; each had their own unique expression. Since there were so many different types of people, and they may have been following various methods of practice, each disciple would experience blessings in a different manner.

However their experience would be expressed, Dampa Rinpoche then gave the introduction to the nature of mind. At these moments, Dampa Rinpoche would very often say, “Rigpa rang ngo toh! (rigpa rang ngo Itos)”, meaning “Look and recognise the essence of awareness!” He might then continue, “Now, remain in this state.”

Lama Gephel and his nephew were together with us receiving the Gyude Kuntu from Dampa Rinpoche. Lama Gephel’s nephew was a khenpo of the Ngor school. Whenever Dampa Rinpoche would bestow empowerment, and the time for the descent of primordial wisdom (yeshe bab; ye shes dbab pa) came, Lama Gephel’s nephew would cry or shake, showing many different signs of blessings.

Lama Gephel would inevitably scold him, and poke him or give him a whack, telling him to stop acting in front of everyone. Lama Gephel would reproach his nephew and start shaking him, but Dampa Rinpoche would always say, “Don’t say that.” Dampa Rinpoche would correct Lama Gephel, saying “Don’t scold him. Don’t beat him. He is not acting. He is being introduced to the true nature of mind, receiving the blessing of the initiation.”

Dampa Rinpoche would continue, “Leave him alone. He is receiving the blessings of primordial wisdom. We must tell him now to recognise awareness wisdom (rigpai yeshe). Or he might say, "He is experiencing primordial wisdom (yeshe). Let him sustain the experience of awareness wisdom (rigpai yeshe).”

During Dampa Rinpoche’s empowerments, a lot of disciples would definitely receive blessings in many special ways. Some would shake; others would float into the air above their seat. There was one monk, an attendant of Dampa Rinpoche with only one good eye, who would float up off the ground during every empowerment. Someone would always slide his cushion back and forth to show he had lifted off the ground. Many others would likewise ascend into the air, at different times, during different empowerments.

Some disciples would rise up into the space a cubit (bskums khru; about eighteen inches) or higher during the descent of blessings (jin bab). Those with greater realisation would rise as high as two cubits (three feet) or more. I had these experiences as well, although I have no idea how high I rose above the ground. For me, all ordinary perception ceased (tha mal gyi snang ba ‘gags). At these moments, I experienced the Guru’s introduction, and many results of the blessings. As soon as signs such as these would occur to anyone, immediately.

Dampa Rinpoche would say, “Now you look into the essence of your experience. This is your own awareness wisdom (rang rigpai yeshe). Recognise it.” At the moment the disciple received blessings, Dampa Rinpoche was truly able to properly introduce the nature of mind.

If one would ask if the same things occurred when Jamyang Khyentse Wangpo, Jamgon Kongtrul, or Jamgon Loter Wangpo, gave empowerment, the answer would of course be yes. Where else would the lineage have come from?

One may also ask, what is the nature of blessing (jinlab; sbyin rlabs), which is transmitted at the time of empowerment? During the empowerment ceremony there is the descent of blessing (jin bab), or the descent of primordial wisdom (yeshe bab). At this moment, one’s ordinary thinking processes are stopped, suspended, and one has the definite feeling that one has received blessings. It is at this moment that the primordial wisdom (yeshe) is revealed, and through the Guru’s pointing-out instruction (ngo tro; ngo sprod), one is able to recognise it. Then the Guru will explain that this is the state we should continue in from now on.

When people would receive the blessings of the descent of primordial wisdom from Dampa Rinpoche, he would always say “Look to your essence!” (rang ngo toh; rang ngo ltos). He was saying “Do not look outward, but look to the source of your mind.” The blessings had been received and the experience of primordial wisdom (yeshe) was manifest for the disciple. But, unless instructed to look toward his own mind, the disciple might not recognise it. Hence it is not enough for the wisdom to manifest, it must be recognised. For this, we rely on the Guru’s introduction.

Sometimes Dampa Rinpoche would introduce the View through the power of his gestures or of his gaze. As Dampa Rinpoche brought about the descent of primordial wisdom (yeshe bab) during empowerment, some people would cry uncontrollably. This is a sign of the descent of wisdom, a sign that they were flooded with blessings.

During the descent of primordial wisdom, ordinary perception is stopped (nangwa gag), one’s conceptual thinking is suspended (namtog gag). At these moments, Dampa Rinpoche would often give introduction to the nature of mind again and again, repeating a few simple words such as “Sustain the recognition of the essence!” (rang ngo kyong; rang ngo skyong).

I often experienced this for myself, and after each such experience an even deeper feeling of devotion (mogu) would arise. It is true that even deeper faith and devotion can arise from within the sustaining of the View. The experience of blessings does not obstruct the recognition of the View, and the recognition of the View does not obstruct the experience of blessings; each benefits the other.

Such things can happen when great masters like Dampa Rinpoche and Zimog Rinpoche give empowerment. I witnessed these things when those lamas gave empowerment. Although I am not that well qualified, we do have the lineage; it is present, and there are blessings that are sure to be very effective for each of us.

During the experience of receiving blessings, feelings may arise such as great faith and devotion toward our teacher, and tears may come by themselves. Or some may have an experience of clarity and happiness, and remain with the empty essence (ngowo tongpa) of that state. Even in our times, experiences of blessings definitely occur. One who is able to receive blessings should, at that moment, recognise the nature of mind and remain in that state. I have received many teachings from great and holy masters. But even if one receives such blessings and transmissions, one must still unite them within oneself, within one’s own practice.

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