The Current 21st Rigden Kalki King...Aniruddha

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Rigden King

Aniruddha, the Twenty-First Kalki King, is believed to be the current monarch, whose reign extends from 1927 to 2027. By the end of this period, the Kalachakra teachings will be nearly extinct. In the painting of him, he holds the ankusha (iron hook or elephant goad) and rope noose as an enraged lion stares up at him bearing his teeth and projecting a sword-like tongue. Placed near the painting is a Ritual axe (parasu) (China, 1368-98), decorated in gold and silver, which is similar in appearance to the ankusha held by some of the Shambhala kings.

TWENTY FIRST KALKI KING......Aniruddha,....Magakpa...(21st Kulika King): "the 29th King of Shambhala, Magakpa (ma 'gags pa) who is reigning at the present, ascended the throne in 1927." (Kongtrul: 1995..pg 273)...."the 21st, Aniruddha. (Kongtrul: 1995..pg 273)..."The current Rigden, the 21st Kulika, is said to have ascended the throne in 1927. (Hopkins: 1985..pg 65)......Aniruddha [ma a'gags]

Aniruddha (Tib. Magakpa) (1927-2027) - Who Draws and Binds the Entire Three Worlds. Aniruddha, the present Kalki king, was prophesied to rule in a time when Vajrayana Buddhism and the Kalachakra is nearly extinguished.

The 21st Rigden is alive now and dwelling on the lion throne of Kalapa in his great palace. He has reigned for 73 years.....21st is Aniruddha...... 21th (28th) .....Aniruddha......Magakpa.....Khaan Magagba1927-2027

Aniruddha (Sanskrit: अनिरुद्ध), meaning "uncontrolled" or "without obstacles", was the son of Pradyumna and the grandson of Krishna. He is said to have been very much like his grandfather, to the extent that he may be a jana avatar. The four important Vishnu extensions are Vasudeva, Sankarsana, Pradyumna, and Aniruddha. These four are considered to be vishnu-tattva or Vishnu's plenary expansions. Aniruddha is present in every soul as Supersoul.

According to ancient Tibetan Buddhist and Bon texts, Shambhala is a fabulous kingdom hidden by mist and a ring of snowcovered mountains, where the rulers safeguard the Kalachakra Tantra, sacred teachings about the "Wheel of Time" that, through practice and meditation, allows one to achieve enlightenment. The texts also foretell of a world that descends into chaos and war, and of one king who will emerge after the apocalypse to restore order and prosperity in the year 2424.

The Lineage of Sakyong Kings.....Followers of contemporary Tibetan Buddhist teachers Chogyam Trungpa Rinpoche and his son Sakyong Mipham Rinpoche believe them to be intimately connected to the Kalki kings, dedicated to propagating the wisdom of Shambhala in the rest of the world. The term "Sakyong" literally means "earth-protector" in Tibetan, although it is colloquially understood to mean "king." This lineage is passed down as a family lineage.

There are expected to be twenty five Rigden kings in total, though currently we are living in the age of the 21st king, Aniruddha, expected to rule from approximately 1927-2027. According to some in Shambhala, the final twenty fifth king (Raudra Chakrin) will be an emanation of the Vidhyadhara Chögyam Trungpa Rinpoche. Thereby members of the Shambhala community may be reborn within the final army of the last king to help overcome degradation in the world and bring about a lasting peace and prosperity. The final king is expected to rule starting in the year 2327, according to the Kalachakra tantra.

http://www.mfa.org/exhibitions/seeking-shambhala

http://www.gg-art.com/news/read.php?newsid=91545

http://www.shambhala.mn/Kings/shambhala.html

The Kalachakra prophecy further says that during the reign of the 21st. king, Aniruddha (1927-2027), Buddhism and the Kalachakra will have nearly come to an end in Tibet, Mongolia, China and much of Asia. This could certainly be said to be accurate! For example, after the Chinese invasion in Tibet in 1959 and the destruction of nearly all monasteries afterwards, the master Ven. Kirti Tsenshab Rinpoche was the only remaining Tibetan master holding a specific lineage of the Vimalaprabha (the 'Stainless Light' commentary); which is one of the only two main Kalachakra texts.This trend of degeneration is said to continue until the incarnation of Manjushri (and of the Panchen Lama), Raudra Chakrin, comes to the throne in 2327 (or 2424 [5]).

RIG....In Ancient Persia, the Indo-European words for King (Sanskrit: rajan...Latin: rex...Old Iranian: Rig...Gallic: rix)(Lincoln: 1981..pg 35)..means not only to regulate and direct in a manner that is right but also to shine with luster (Sk: raj). The divine right of the king was derived from the brilliance (cihr) and sovereignty (sahr) of the sky itself; therefore it was fitting that his palace should be in the 'padak' of the sun and that his 'tiara' should resemble the surrounding sky-wall and rays of the sun." ..(Campbell: 1968..pg 101)........

DEN...."In ancient Persia, 'Den' was the Old-Iranian term for wisdom. 'Den' operates as a creator within the limits of cyclic time and the motions of matter and space. 'Daena-Den' was an intermediate Creator between space and time. 'Den' reveals the Expanding (Spenta) and Good (Vohu) Mind (Mainyu) all that happens until the 'Fraskart' (The final restoration of the world)" ..(Campbell: 1968..pg 119+)

Kalkin (Tib: rigs ldan): chieftan, governor who holds the lineage, "one who bears the lineage""The imperial rulers of Shambhala, who are called the Rigden Kings, are inhabitants of the cosmic mirror. They are referred to as ultimate drala." (Trungpa: 1984..pg 174)...

The 7 Shakya Kings and the 25 Kulika Kings (Kalki)...

Rigden Time: "not solar days of 24 hours, but completely beyond all limits of time and space. 'Meditation days' refer to the length of time one is able to rest undistracted in the nature of mind." (Sogyal: 1992..pg 279)....

"Only 25 kings of Shambhala are specifically mentioned in the Wheel of Time Tantra and the names of their descendants are not given." (kongtrul: 1995..pg 46)

"the country of Sambhala, protected by the 32 chieftans." (Kongtrul: 1995..pg 153)...

(21st Kulika King): "the 29th King of Shambhala, Magakpa (ma 'gags pa) who is reigning at the present, ascended the throne in 1927." (Kongtrul: 1995..pg 273)...."the 21st, Aniruddha. (Kongtrul: 1995..pg 273)...

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Email....okarresearch@gmail.com

July 2012

John Hopkins....Northern New Mexico

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Rigpa (Skt. vidyā; Tib. རིག་པ་, Wyl. rig pa)

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NOTES on RIGPA

RIGPA...."In different traditions, Rigpa is called God, Self, Shiva, Brahman, Vishnu, Hidden Essence, or Buddha Nature"..(Sogyal: 1992..pg 47)...

Rigpa (Tibetan; Sanskrit vidya) is the primordial, nondual awareness advocated by the Dzogchen and Mahamudra teachings.

Rigpa is a Tibetan word, which in general means ‘intelligence’ or ‘awareness’. In Dzogchen, however, the highest teachings in the Buddhist tradition of Tibet, rigpa has a deeper connotation, ‘the innermost nature of the mind’. The whole of the teaching of Buddha is directed towards realizing this, our ultimate nature, the state of omniscience or enlightenment – a truth so universal, so primordial that it goes beyond all limits, and beyond even religion itself.[1]—Sogyal Rinpoche

"Have you read Tony Duff's translations - specifically the short Padma Karpo books? He seems to be quite a stickler for accurate translations. He avoids translating the word 'rigpa' itself - probably a good idea, and one that appears to be spreading."

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gzhir gnas kyi rig-pa - Awareness which abides as the Base

zang-thal rjen-pa'i rig-pa - a directly penetrating naked Awareness 

rang gi rig-pa - one's own immediate awareness

rang gis rang rig-pa - self-aware by itself

rang shes rig-pa'i rgyal-po - the King who is self-knowing Awareness 

rig-pa ngo-sprod - direct introduction to intrinsic Awareness

rig-pa gcer-bu - naked Awareness

rig-pa gcer mthong - seeing with naked Awareness

rig-pa rjen-pa - naked Awareness

rig-pa dbyings kyi sgron-ma - the lamp of the dimension of Awareness 

rig-pa tshad pheb kyi snang-ba - the vision of the increasing to the full measure of Awareness

rig-pa 'dzin-pa - vidyadhara, knowledge-holder

rig-pa'i khu-byug - the cockoo of Awareness

rig-pa'i rtsal - the potentiality of Awareness, the creative energy of Awareness

rig-pa'i rtsallhung-ba - fall into the potentiality of Awareness

rig-pa'i ye-shes - the knowledge which is immediate Awareness

rig-pa'i zang-thal - directly penetrating Awareness

rig-pa zang-thal gyi ngang - the state of directly penetrating Awareness 

rig-pa rang gnas - self-sustaining immediate Awareness

************************** Developing the capacity for clear light dreams is similar to developing the capacity of abiding in the non-dual presence of rigpa during the day. In the beginning, rigpa and thought seem different, so that in the experience of rigpa there is no thought, and if thought arises we are distracted and lose rigpa. But when stabliity in rigpa is developed, thought simply arises and dissolves without in the least obscuring rigpa; the practitioner remains in non-dual awareness.....enzin Wangyal......Source: The Tibetan Yogas of Dream and Sleep, Pages: 63

Rigpa Beyond intellect, there is another layer of mind that is connected with fundamental intelligence. In Tibetan this is rigpa; in Sanskrit it is vidya. Rigpa means “knowledge that can comprehend subtle scientific experiences and demonstrations.” Rigpa is experience as well as referring to specific disciplines, such as the rigpa of scientific knowledge. It is very sharp, precise and proud of itself. It is like a computer, not of mathematics, but of self-respect, wholesomeness and command. Rigpa comprehends the fundamental sense of survival. It sees dualism and the sense of pattern. It comprehends a sense of being. Professor Guenther refers to noetic mind, which is rigpa or vidya. You have a sense of the actuality of being, which brings relaxation and less fear of existence. It is the pride of ego.....Chögyam Trungpa - Meditation: The Path of the Buddha (Talk 3)

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Email....okarresearch@gmail.com

July 2012

John Hopkins....Northern New Mexico

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Rimay... Rimé... རིས་མེད་... Wylie: ris med

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“Rimay” is a Tibetan word meaning “non-sectarian”, “non-exclusive”, or “without boundaries.” The Rimay Tradition is not itself a separate or new school, but rather a way of viewing and relating to all schools, lineages, and traditions. You might say that Rimay is the big view that includes all other views; Rimay does not take for itself any exclusive position, for it respects and is open to all expressions of Dharma. In its ultimate or absolute level, Rimay recognizes that there is nothing that is not Dharma, in much the same way as the Vajrayana view sees all things as the manifestation of Buddha-Nature. It is absolute openness, an openness that is beyond every sense of limitation or being separate. It is an openness that has unlimited compassion for all beings equally. Rimay is the view of every Enlightened-being.....http://www.rimayrinpoche.com/index.php?option=com_content&view=article&id=47&Itemid=57&lang=en

Rimay means unbounded, all-embracing, unlimited, and also unbiased and impartial.

The Rimay movement came to prominence in the Nineteenth Century in eastern Tibet (Kham), at a point in Tibetan history when the religious climate had become highly partisan-- perhaps not unlike the global context of our modern world today. The aim of the Rimay renaissance was "a push towards a middle ground where the various views and styles of the different traditions were appreciated for their individual contributions rather than being refuted, marginalized, or banned.”... The Dalai Lama himself has even taught clerics of other religions and also received instruction from them, especially Christians and Jewish leaders.It is said that the 5th Dalai Lama "blurred the lines between traditions." The seminal Rimay master, Jamgon Kongtrul I, said: “One must see all the teachings as without contradiction, and consider all the scriptures as instructions."

"RIMAY TRADITION.... (Rime, Ris med) : "Jamgon Kongtrul The Great....(1813-1899) His background was Bonpo (his father was an illustrous lama of the Khyungpo, or Garuda clan..[Kongtrul: 1995..pg 15]) and both he and Jamyang Kyentse were particularly open to the Bon tradition. The most significant Bon teacher in the Rimay movement was Shardza Trashi Gyantsen (1859-1935)". [Samuel:1993..p.542]...."Since the second propagation on the Buddist doctrine in Tibet, in which teachings of non-Indian origin were dismissed, the ancient Nyingma teachings had been severely suppressed. Therefore the teachings of the Dzogchen system of the Nyingma [and Bonpo] traditions received the greater attention of the three great Rimay masters." (Kongtrul:1995..pg 28)..."The rimay movement began in Kham and leaned more to the shamanic and popular rather than to the centralized, clerical, heirarchical, and academic of the central Tibetan school. (Samuel: 1993..pg 543)..."

Rimé is a Tibetan word which means "no sides", "non-partisan" or "non-sectarian". In a religious context, the word ri-mé is usually used to refer to the "Eclectic Movement" between the Buddhist Nyingma, Sakya, and Kagyu traditions, along with the non-Buddhist Bön religion. It does not mean "non-conformist" or "non-committal"; nor does it mean forming a new School or system that is different from the existing ones. Buddha forbade his students even to criticise the teachings and teachers of other religions and cultures. notable Tibetan Lamas noted for their non-sectarian approach were Patrul Rinpoche and Orgyen Chokgyur Lingpa. Shabkar Tsodruk Rangdrol, Dudjom Lingpa and the Fifteenth Karmapa Khachab Dorje who was a student of Kongtrul.... A "new Bon" (Bon-gsar) movement originating in sDe-dge in the eighteenth century, emphasised the interpenetration of many Bon-po and Buddhist teachings. New Bon lamas were active in the Ris-med movement, and some new Bon works were included in the Ris-med compilations of texts. Shardza Tashi Gyaltsen (1859 - 1933) was a great Dzogchen master of the Tibetan Bon tradition who not only took Bon disciples but gathered disciples from all traditions of Tibetan Buddhism. According to tradition, he famously realized the rainbow body.

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Email....okarresearch@gmail.com

July 2012

John Hopkins....Northern New Mexico

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Terma གཏེར་མ་ Wylie: gter ma

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BUDDHIST TERMA.......Terma are key Tibetan Buddhist and Bön teachings, which the tradition holds were originally esoterically hidden by various adepts such as Padmasambhava and his consorts in the 8th century for future discovery at auspicious times by other adepts, known as tertöns. As such, they represent a tradition of continuing revelation in Buddhism. The majority of terma teachings are tantric in nature, although there are notable exceptions.

The terma tradition is particularly prevalent in, and significant to, the Nyingma lineage. Two of the most famous tertön in the 20th century, Dudjom Rinpoche and Dilgo Khyentse Rinpoche, were of the Nyingma school. Tertön are also prevalent in Bön and a few tertön have been Kagyu.

In 1370, Dorje Lingpa stopped at Paro Tagtshang and revealed for the first time a certain number of hidden manuscripts that contained religious texts of Buddhist tantras and Bonpo Dzogchen meditation..."In 1371, Dorje Lingpa performed what is known as the "public revelation" (tromter) in at least two places: at Ugyen Yiblung Dekyiling, accompanied by three hundred people, and at Pungthang Dewa Dhenpo (Punakha). He seems to be the first among the Nyingmapa terton to initiate this tradition.

Nyingma...According to generally accepted history, the rediscovering of terma began with the first tertön, Sangye Lama (1000–1080). Tertöns of outstanding importance were Padmasambhava (1124–1192), Guru Chowang (1212–1270), Rigdzin Gödem (1307–1408), Dorje Lingpa (1346-1405), Ratna Lingpa (1403–1478), Pema Lingpa (1450–1521), Migyur Dorje (1645–1667), and Jigme Lingpa (1729-1798), Jamyang Khyentse Wangpo (1820–1892) and Orgyen Chokgyur Lingpa (1829–1870).

The terma tradition of rediscovering hidden teaching is not unique to Tibet. It has antecedents in India and cultural resonances in Hindu Vaishnavism as well...
(Beauford Anton Stenberg aka Benign Hummingbird Hovering....
http://www.facebook.com/B9hummingbirdhovering)
....http://en.wikipedia.org/wiki/Terma_(religion)

BON TERMA.........A terma tradition also exists in the Bön religion. Most Bön termas were hidden during the period of decline under King Trisong Deutsen, and rediscovered around the 11th century. Teachings were hidden by masters such as Lishu Tagring and Drenpa Namkha, often inside Buddhist temples as in Samye and Lhodrak.

The Three Treasures of Everlasting Bon....For the Bonpo, the Gankyil denotes the three principal 'terma' (Tibetan) or "treasure" cycles of Everlasting Bon, the 'Northern Treasure' (Wylie: byang gter), the 'Central Treasure' (Wylie: dbus gter), and the 'Southern Treasure' (Wylie: lho gter). The Northern Treasure is compiled from texts revealed in Zhangzhung and northern Tibet, the Southern Treasure from texts revealed in Bhutan and the southern area of Tibet, and the Central Treasure from texts revealed in central Tibet close to Samye Monastery.

'A Cavern of Treasures'... is a terma uncovered by 'Shenchen Luga'... in the early eleventh century. Martin (n.d.: p. 21) identifies the importance of this scripture for studies of the Zhang-Zhung language:"For students of Tibetan culture in general, the mDzod phug is one of the most intriguing of all Bon scriptures, since it is the only lengthy bilingual work in Zhang-zhung and Tibetan (some of the shorter but still significant sources for Zhang-zhung are signalled in Orofino 1990."

In the late 7th century, Buddhism came to Tibet from India. During that transition period Bon faced difficulties, yet it survived with the help of great masters who buried and hid many Bon teaching resources. During the reign of Lang Darma, the 40th king of Tibet, Buddhism was entirely terminated. Its first transmission and Tibet went into a spiritual dark age for about a century and a half.....The second transmission for both Bon and Buddhist began around the 10th century. The great Bon master and Terton Shen Chen Luga (996-1035 AD) rediscovered many Bon scriptures that were hidden by earlier Bon masters.

SHAMBHALA TERMA......At the first Kalapa Assembly in the fall of 1978, during one of our translation sessions with the Vidyadhara, Larry Mermelstein engaged him in an interesting discussion about the nature of the Shambhala texts he was presenting to us. When asked whether they were terma (“treasure teachings” hidden long ago to be discovered at an appropriate time in the future), he replied, “Yes, sort of.” When we asked whether we should include the terma mark to indicate terma in our translations, his response was, “Not yet; maybe later.” In fact, this did not come to pass until after his death, when Dilgo Khyentse Rinpoche instructed us to include this in our future publications of these texts, and he confirmed with no hesitation that they were indeed authentic terma.
When we asked the Vidyadhara whether these texts originated with Padmakara, the source of the vast majority of treasure teachings, at that time we didn’t know that other teachers also hid dharma as termas. So when Rinpoche replied that these texts were more likely from Gesar, we were understandably puzzled. But after a long pause Rinpoche added, “And of course Gesar was an emanation of Padmakara, so that should take care of things for you!” When we asked about what meaning Gesar had in terms of the Shambhala teachings, Rinpoche exclaimed: “Gesar is the vanguard of Shambhala.” (It should be noted that in other contexts, the Vidyadhara indicated that the Shambhala terma had originated with the Rigden kings, Shiwa Ökar, or Gesar of Ling.)

Certain Shambhala practices derive from specific terma texts of Trungpa Rinpoche's such as Letter of the Black Ashe, Letter of the Golden Key that Fulfills Desire, Golden Sun of the Great East, and the Scorpion Seal of the Golden Sun, in long and short versions. Trungpa Rinpoche is believed by his students to have received these teachings directly from Gesar of Ling

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Robin Kornman said in 1989 that..."Trungpa received the Shambhala Terma Texts in a language that he was not famiiar with...he wrote them down in Tibetan because that was as close as he could get...."

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Email....okarresearch@gmail.com

July 2012

John Hopkins....Northern New Mexico

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Dzogchen Text: Cuckoo of Awareness...Part 3

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Source: ..... http://www.lawoftime.org/noosphere/nooarticles/theabsoluteisalreadycomplete.html

Cuckoo of Awareness...Part 3

The Absolute is Already Complete in Itself: That-Which-Is is non-Conceptual

from Part 3 the Cuckoo of Awareness, Ornament for Acquiring Realization Known as the Six Diamond Stanzas

Dzogchen and the Self-replicating Cosmology of Enlightenment Meditation.

Svasti! Holy of Holies! Homage to the Body-Speech-Mind of the All-Beneficent Lord,The Diamond of Great Bliss!

Even though that which is usually called “mind” is widely esteemed and much discussed,Still it is not understood or it is wrongly understood or it is understood in a one-sided manner only.Since it is not understood correctly just as it is in itself,There come into existence inconceivable numbers of philosophical ideas and assertions.Furthermore, since ordinary individuals do not understand it, they do not recognize their own nature.
Padmasambhava, ‘Self -Liberation through Seeing with Naked Awareness

Dzogchen, also called Maha Ati, means the Great Perfection. It is a teaching first presented on this Earth by Pramodavajra ca. 665- 730 AD, of Uddiyan. According to Namkhai Norbu (The Crystal and the Way of Light), this planet is the thirteenth to receive this teaching. Born as Akasavajra - Thunderbolt Fallen from Space - at age seven, Pramodavajra sought out the masters of wisdom of Uddiyan, who were so impressed by his knowledge that he was immediately recognized as a skilled master and a special divine emanation (avatar). He was then named Prajnabhava, “One who is the Source of Peerless Wisdom.” After ordination as a Buddhist monk he became known as Pramodavajra or in Tibetan, Garab Dorje - Regent of the Divine. Note that his birth occurred when Pacal Votan was 62, and that Pramodavajra was 18 in AD 683 when the Great Pacal disincarnated.

When he was 32 (AD 697) Pramodavajra came face to face with the divine presence (Vajrasattva - Indestructible Diamond Lord) and attained complete enlightenment. In his mind Pramodavajra contained all of of the wisdom of the Dzogchen teaching - 6,400,000 lines of sanskrit verse. Note: That number is a fractal of 64 - the life code. Word that Pramodavajra was presenting a new, heretical teaching, a non-causal doctrine in which everything is declared divinely pure from the outset of things, and that therefore mind and phenomena, creature and Creator are always indivisibly One, brought about an effort to assassinate him. He gave up the robes of a monk and took on the white garb of the yogi and wandered into India south of Uddiyan. On Mount Malaya, he was assisted by three enlightenment women (dakini) disciples in transcribing the complete teachings of Dzogchen. The text was then left for safekeeping in a cave known as the “Dakini’s Source of Manifestation.”

He then departed for Bodh-gaya, site of Buddha’s enlightenment, with his mystic consort Lady Suryakirana. At Bodh-gaya they both settled at the cremation ground known as the “Cool Grove.” Here Pramodavajra essentially spent the rest of his life giving teachings. It was also here that he met his chief disciple, Manjusrimitra, to whom he passed on his lineage. Before his disincarnation, Pramodavajra left Manjusrimitra his final teaching, three brief lines which summarize the essence of Dzogchen:

Three Statements Pointing to Intrinsic Awareness
1. Direct introduction to one’s own nature.
2. Direct discrimination of that unique state.
3. Direct continuation with confidence in liberation.

Generally, the first statement means that a skilled teacher or guru must introduce you to the nature of your own mind, and that without the skilled presence of such a master you might not be able to see the nature of mind itself which is nothing that can be grasped and which is already self-enlightened. The second statement refers to developing skillful means in applying the practice of seeing the mind as intrinsic awareness and simultaneously experiencing everyday reality as no different than the nature of your own mind. The third statement refers to the effortless effort at maintaining this practice, knowing that liberation does not come from the ego but from divine grace.

This teaching was transmitted to Padmasambhava through Sri Simha. After a long and adventurous life which led him to Tibet, Padmasambhava transmitted all of his teachings including the Dzogchen to his consort and spiritual heir, the Princess of Karchen, Yeshe Tsogyal It was Yeshe Tsogyal who then transmitted the Dzogchen teachings as well as concealed the hidden teachings (terma) in numerous locations, both in Tibet and around the world. It is said that Padmasambhava implanted into the “psychic continuum” of 108 especially great disciples the mystical keys for the revelation of all the hidden treasure texts. The finders of these texts are referred to as tertons.

The essence of Padmasambhava’s Dzogchen teaching is to be found in a terma, the “Self-Liberation through Seeing with Naked Awareness,” a text of 28 stanzas. The tenth line to the fourth stanza reads, “Yet with respect to the real meaning, there are three statements that will introduce you to your own intrinsic awareness.” These are the three Statements of Pramodavajra listed above, but which are not explicit in Padmasambhava's text.

Suffice it that in the Tibetan Vajrayana tradition, Dzogchen - the Great Perfection, Maha Ati - is considered the ninth and highest “vehicle” of the Buddhist teachings. In recent years its knowledge has flourished greatly, thanks to the popularizing efforts of lamas like Namkhai Norbu, Tulku Thondrup Rinpoche, or Gyatrul Rinpoche. Nowadays, you can even find specialized sections on Dzogchen in larger New Age bookstores.For us the value of Dzogchen is that it is a perspective that greatly enhances meditation practice, that is Zen-style sitting meditation without an object. While the purpose of this form of meditation can be said to enable one to enter into a state of samadhi - a prolonged state of no concept in mind -the Dzogchen teaching is that the Absolute is already complete in itself. Enlightenment is the nature of intrinsic awareness and intrinsic awareness is the nature of your own mind. In some ways, the Zen teaching is no different, but in Zen there is more emphasis on the form of the practice, while Dzogchen the emphasis is on the enlightened view of doing the practice. Both go together.

However we presenting these teachings in the context of Closing the cycle and the coming of UR - the Universal Recollection - and not in the context of a Buddhist meditation hall or Zen monastery. The tendency in traditional Buddhist teachings, even Dzogchen, is that you don't have to worry about changing your karmic stream or the world - which maybe true in an absolute sense, but which may also tend to contribute to an apathetic or even cynical view about the world.

We are concerned with developing a kind of being who is engaged in the ongoing transformation of the world through the codes of the Law of Time, but who must know her or his own mind to be truly effective. The fact is that the world is changing -dramatically- and that evolution is occurring. Global Warming is already changing the face of the earth. We must be ready for what is soon to come. The teachings of the Buddha or Pramodavajra are universal teachings. They cannot really be confined to particular traditions, but must be universalized, especially now at the Closing of the Cycle. We can be thankful for the purpose of tradition in having maintained these teachings in their purity until the present moment. But now we are going into the UR - a new evolutionary human is being evolved. That evolutionary human will not necessarily be a Buddhist monk, a Muslim Sufi, or a even a Hare Krishna - but as a universal noospheric chip, all of them and none.In this context we seek to present the highest and the best of what has been transmitted through tradition, and to present it in its pure form, but without the trappings of tradition, so that it may be accessible to a greater number of humans in order that they might be brought up the evolutionary ladder with all due speed. The Closing of the Cycle is a time of enlightenment, and in the light of 2012, Dzogchen experienced as a Self-replicating Cosmology of Enlightenment Meditation may be of great usefulness, especially if we are to pursue a yogic discipline based on a transformation of self-and-world.

Seen in this way, we herein present a commentary to a six lined text found in the Tun Huang Caves of far Western China, and which is doubtless an early Dzogchen text. This translation and much of the information in the foregoing text comes from or is based on the efforts of lama Kunzang Palden Rinpoche.

Here, first, are the “Six Diamond Stanzas of the Cuckoo of Awareness, an Ornament for acquiring Realization.”

The intrinsic nature of diversity is non dual, since
Singularity is unintelligible, i.e. reality is irreducible and there is nothing you can ultimately say about it.
Facticity (that-which-is) is non-conceptual, since
the totality of created appearance is all-beneficent.
Already having abandoned the disease of striving,
just remain in effortless abiding.

While these six points could be elaborated on endlessly, it is far better to view them as points upon which to meditate. In essence, what this text communicates is that all of reality in its diversity is inseparable from the mind that perceives, hence non duality. The root of all reality is One. Inseparable from the mind of the perceiver, the perceiver is also one with the root or ground of reality. Whatever one has to say about this reality is unintelligible in the sense that a rock is called a rock, but to itself the rock has no name. Names are merely a diversion of our mind. At the same time the totality of all that exists - the phenomenal world of appearances - is all-beneficent; it is not bad, it is not striking out to hurt or kill you or anything like that, but is actively manifesting as a basic, ever-changing goodness. You will find in it no ego or self, so therefore, there is no point in striving with your ego for anything. So abandoning ego-striving, remain in effortless abiding, which is the true nature of your self and mind. Then you will have insight, and divine grace, with waves of bliss, will give you your next message or script to follow.

The point is not to placidly accept what might be an ultimate relativity, but to realize a return of the Absolute. Non duality is absolute. And a monistic or monotheistic world view is Absolute. Evolution of the soul is absolute, and the transformation of matter is absolute. We need to see the nature of mind as an absolute truth of all-abiding awareness so we can embody this Absolute and become standard bearers of a new reality, one that redeems the present world order and is in line with the revelation of the Second Creation. In the new creation the degree to which we know our true selves, while our minds are realized in their essential nature as intrinsic awareness, that is the degree to which we are able to experience a creative transformation of our selves and our world. In this transformation we are the actual agents or embodiments of a divine command to evolve and transcend, reshaping our environment as we do so.

In the interest of assisting the embodiment of the Absolute, in the traditional commentary to the third point of the Tun Huang text - “Facticity (that-which-is) is non-conceptual” - there is a list of 20 categories of “Absolute that is already complete in itself.” We here present this “already-ness” of the Absolute according to the Law of Time as a Self-replicating Cosmology of Enlightenment Meditation that utilizes the 0-19 code or 20 solar seals as a means of comprehending these enlightenment teachings in a new light. The value of seeing the Absolute as already complete is that it reorients our perceptions to the already existing perfection of the Second Creation.

Self-replicating Cosmology of Enlightenment Meditation 20 categories of the Absolute Already Complete in itself.

1. Dragon: The Compassion for sentient beings has “already been performed since the beginning.” Dragon nurtures compassion for all beings.
2. Wind: The Mandala has “already been laid out since the beginning.” Wind communicates spirit, the essence of which is the mandala of the original cosmic order.
3. Night: The Offering (puja) has “already been made since the beginning.” Night dreams abundance heaped up as the limitless offering to the Divine One.
4. Seed: The Spiritual Conduct has “already been done since the beginning.” Seed targets the flowering of intrinsic awareness as the basis of Spiritual Conduct.
5. Serpent: The Dzogchen View has “already been realized.” Serpent manifests the view of cosmic life force as the self-realized instinct of original mind.
6. World-bridger: The Meditation has “already been developed.” World-bridger equalizes perception of self and other into the meditation that need not be created.
7. Hand: The Covenant has “already been kept.” Hand accomplishes the self-existing covenant binding all knowledge for the healing of the World Soul.
8. Star: The Spiritual Practice (sadhana) has “already been accomplished.” Star Beautifies the spiritual practice as the Elegance of Enlightenment.
9. Moon: The Attainment (siddhi) has “already been acquired.” Moon purifies the universal water of all the siddhis placing them in the flow of all mind-streams.
10. Dog: The twofold Accumulation of Merit has “already been completed.” Dog shares love universally as the accumulation of merit, both for himself and for all beings.
11. Monkey: The Attainment (siddhi) has “already been granted.” Monkey’s magic is in your being as all of the siddhis ready to dispel lower illusion whenever necessary.
12. Human: The highest Degree (bhumi) has “already been ascended to.” Human, uplifted to the highest Degree, dispenses wisdom impartially from atop the ladder of free will.
13. Skywalker: The Empowerment (abisheka) has “already been received.” Skywalker explores space as the empowerment of all-abiding wakefulness.
14. Wizard: The Obscuration has “already been cleared.” Wizard, enchanted by timelessness, is incapable of being obscured by anything.
15. Eagle: The Mahamudra (Great Symbol) meditation has “already been accomplished.” Eagle sees all reality as a sign of enlightenment.
16. Warrior: The Mantra has “already been recited.” Warrior’s intelligence is in the sacred syllables that are recited through him.
17. Earth: The Union-Practice has “already been done.” Earth, the indivisibility of all-evolving time and consciousness, is the Synchronicity (union-practice) of knower and known.
18. Mirror: The Distraction has “already been overcome.” Mirror reflects reality perfectly without distortion or distraction.
19. Storm: The Sign of Success has “already appeared.” Storm catalyzing energy is the success of the field needing the rain.
20. Sun: The Heat of meditation “has already been generated.” Sun enlightens life as the universal fire of self-generating meditation.

Since the 20 solar seals repeat continuously thirteen times every 260 day cycle ad infinitum, to follow this practice on a daily basis is to participate in a self-replicating cosmology of enlightenment meditation. The practice has already been perfected, but without practice you will not know that.

Many thanks to lama Kunzang Palden Rinpoche of Santa Cruz, for his Texts, The Golden Tradition, A History of the ancient Lineage of the masters of Wisdom, the Holders of the Supreme Yoga Tradition, in Continuous Succession from the Seventh Century down to the Present (1995), and for his translation and commentary of the Cuckoo of Awareness, an ornament for Acquiring Realization known as the Six Diamond Stanzas.

(Translation of commentary to the Tun Huang Cave Manuscript)

http://www.lawoftime.org/noosphere/nooarticles/theabsoluteisalreadycomplete.html

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July 2012

John Hopkins....Northern New Mexico

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Shiwa Okar, Shenlha Okar Notes

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Shenlha Okar, (alt. Shenla Odker, Shenla Odkar, Shenla Wökar, Wylie: gShen lHa 'od dkar) or Shiwa Okar (Wylie: zhi ba 'od dkar)is the most important deity in the Yangdrung Bon tradition of Tibet.
He is counted among the "Four Transcendent Lords" (Dewar Shekpa, Wylie: bde bar gshegs pa) along with Satrig Ersang (Sherab Chamma), Sangpo Bumtri, and Tonpa Shenrab Miwoche.

SHIWA OKAR......."Texts that we commonly call the Shambhala teachings stem from the visions that the Druk Sakyong, the Vidyadhara Chogyam Trungpa Rinpoche, had from an early age in Tibet......These visions came from the Rigden and from Shiwa Okar.....Shiwa Okar is referred to as the lha of lha.....the divine of the divine.....the ultimate principle of dharmadhatu, the most primordial reality, which we often call primordial Ashe, or the confidence of all......."..the Vidyadhara often said that he was merely writing them down...." Sakyong Mipham......Public Letter....January 23, 2005

In the secular Shambhala tradition .. Shiwa'i Okar is the origin of the teachings and the essence of primordial reality.......In the Pre-Buddhist, Tibetan/Kailas Bon tradtion, Shenlha Okar is the source of the 4 Dzogchen lineages......According to Tenzin Wangyal Rinpoche, "Shiwa Okar and Shenlha Okar are the same deity..."

This research explores ancient relationships...Shiwa'i Okar, 16 year old white youthful deity wearing crystal armor and helmet.....Shenlha Okar, the brilliant white pure light being with body the essence of crystal..... "God of Gods" of the Tibetan Bon tradition.........

MITHRA.., the pure white pre-Christian Europe/pre-Islam Persia, mounted Warrior Sky God whom the soldiers of ancient Roman worshipped in numerous Mithraeum of Western Europe.......

Sotunanga, the 'crystal ice faced' supreme god "Heart of the Sky" deity in the Hopi tradition...in 1974 Trungpa said that the pre-Buddhist Bonpo religion of Tibet was 'identical' with the Native American tradtions of the Southwest........

Shenlha Okar literally means "wisdom deity of white light;" the variant Shiwa Okar means "peaceful white light." Shen can mean either "priest" or possibly in this case "deity who is a priest." In some accounts he is considered the sambhogakaya form of Tonpa Shenrab Miwoche, the founder of Bön (the nirmanakaya aspect). In other accounts, he is visited by Shenrab Miwoche when Miwoche is in a prior incarnation known as Salwa.. Additionally, some catagorize him as "corresponding exactly to the Buddhist category of dharmakaya."

Shenlha Okar is said to have created the world with the help of nine brother gods or nine cosmic gods (shrid pa 'i lha) who appear as war gods or drala (dgra bla). He is also considered a god of compassion with many parallels to Avalokiteshvara and also with Amitabha.

Shenlha Okar is usually depicted with a white body "like the essence of crystal," holding a hook in his right hand (and sometimes a lasso in his left), and seated in a throne supported by elephants.

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Shiwa Okar in the terma of Chögyam Trungpa Rinpoche..... Shiwa Okar featured prominently in a work composed by the influential Tibetan Buddhist lama Chögyam Trungpa, particularly a long verse epic composed in Tibet called The Golden Dot: The Epic of the Lha, the Annals of the Kingdom of Shambhala from The Chronicles of the Imperial Rigdens......

Chapter 1: "Which explains how it was in the beginning."
Chapter 2: "Concerning the eight cosmic lha who unobstructedly produced phenomena, thus creating the existence of the outer world."
Chapter 3: Concerns Peaceful White Light (Shiwa Okar).

............and in terma he revealed beginning in 1976. The Golden Dot was lost in Trungpa Rinpoche's flight from Tibet in 1959. As Robin Kornman, a Buddhist scholar and student of his, explained.......

Trungpa Rinpoche began to reconstruct the original text after escaping Tibet, and it is this later work to which we refer. The first chapter describes the creation of the world by nine cosmic gods (shrid pa 'i lha) who appear in the form of native Tibetan dieties known as drala (dgra bla), or war gods. These gods represent primal or originary aspects of the phenomenal world. For example, one of these lha stood for all kinds of light. Glancing in many directions, this diety created all of the lights existing in the world, including the sun, the moon, the light of the planets and stars, and the inward luminosity of consciousness itself. Another represented space and the sense of direction . . . In Trungpa Rinpoche's epic these were directed by a ninth lha called Shiwa Okar . . . a sort of absolute principle behind creation and the nature of reality. After these nine cosmic deities have created the world, [Shiwa Okar] goes to the things they have created and invests each one with an animistic spirit, a drala..... first appeared the essence of ten thousand werma, the crown of one thousand drala and the finest, in general, of the ten million sotor, existing in the midst of nonexistent existence, the very best lha of warriors, Shiwa Okar, Peaceful White Light.

Kornman notes that one of the "striking things" about the text is that it refers not to Indic sources but to the "creation myths found in the royal chronicles and in the Epic of Gesar of Ling and "evoke the cosmology of native Tibetan religion, not Buddhism.". Many of his Shambhala terma feature Shiwa Okar as a yidam, or meditational diety, with a tantric retinue of drala and werma (Wylie: wer ma)

Trungpa Rinpoche's work has antecedents in the edition of the Gesar epic prepared by Ju Mipham and ritual practices he composed in conjuction with that work. Kornman notes "Mipham made his edition of the Gesar Epic a hybrid of Buddhist and local ideas. He made sure it would be read in this manner by writing a parallel set of Gesar chants that mix religions in the same way. These ritual practices may be found in the Na chapter of his collected works. In the Bon tradition, King Gesar of Ling is sent to Tibet by Shenlha Okar, and Trungpa Rinpoche's blending of native traditions and Indian Buddhism appears to echo Mipham's............

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Email....okarresearch@gmail.com

August 2012

John Hopkins....Northern New Mexico

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Gyatrul Rinpoche Quote

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Gyatrul Rinpoche (b. 1925) is a senior lama of the Palyul lineage of the Nyingma school of Tibetan Buddhism.... he has taught widely throughout North America, establishing numerous Buddhist centers, which include Tashi Choling in Oregon, Orgyen Dorje Den in the San Francisco Bay area, Norbu Ling in Austin, Texas, Namdroling in Bozeman, Montana, and a center in Ensenada, Mexico. He presently moves back and forth between his principle center, Tashi Choling, and his home in Half Moon Bay, California.

When the mind begins to become still … by the Venerable Gyatrul Rinpoche

...When the mind begins to become still, we then begin to truly see it. When you first try to stabilize and pacify the mind, initially it will become very busy because it’s not accustomed to being still. In fact, it doesn’t even necessarily want to become still, but it is essential to get a hold of the mind to recognize its nature. This practice is extremely important… Eventually you will find yourself in a state where your mind is clear and open all the time. It is just like when the clouds are removed from the sky and the sun can clearly be seen, shining all the time. This is coming close to the state of liberation, liberation from all traces of suffering. Many people like to say, “Leave me alone”, or “Give me some space.” This way you can create that space yourself and you don’t have to blame anyone else. The truth of this practice is universal. It isn’t necessary to call it a religion to practice it. Whether one is a Hindu or a Moslem or a Christian or a Buddhist simply doesn’t matter. Anyone can practice this because this is the nature of the mind, the nature of everyone’s mind. If you can get a handle on your mind, and pacify it in this way, you will definitely experience these results, and you will see them in your daily life situation. There is no need to put this into any kind of category, any kind of "ism."

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July 2012

John Hopkins....Northern New Mexico

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Dza Pältrül Rinpoche (1808-1887)

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Dza Patrul Rinpoche (Tib. རྫ་དཔལ་སྤྲུལ་རིན་པོ་ཆེ་, Wyl. rdza dpal sprul rin po che) aka Orgyen Jikmé Chökyi Wangpo (ཨོ་རྒྱན་འཇིགས་མེད་ཆོས་ཀྱི་དབང་པོ་, o rgyan 'jigs med chos kyi dbang po) (1808-1887) — an enlightened master, who, though he lived the life of a vagabond, was one of the most illustrious spiritual teachers of the nineteenth century. His principal teacher was Jikmé Gyalwé Nyugu, a great master who was one of the foremost students of Jikmé Lingpa. From Jikmé Gyalwé Nyugu he received no less than twenty five times the teachings on the preliminary practices of the Longchen Nyingtik, as well as many other important transmissions. From time to time he would write a text of his own and these treatises were later collected into six volumes of his writings. Among them is The Words of My Perfect Teacher, Kunzang Lama’i Shyalung.

Dza Pältrül Rinpoche's ‘Supreme Doctrine of the Wise and Glorious King’

THE SUPREME DOCTRINE OF THE WISE AND GLORIOUS KING

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To the Spiritual Teacher I bow down.

The View is the All–pervasive Vast Expanse, Longchen Rab'jam. Meditation is Light Rays of Knowledge and Love, Khyentse'i 'Özer.Activity is the Child of the Victorious Ones, Gyalwa'i Nyugu.

Thus practising One will attain Buddhahood in a single lifetime without the least effort, Or — if not — A LA LA! — what peace of mind!The View is precisely the All–Pervading Vast Expanse: Three words strike the essential meaning.

First, keep your mind relaxed, Not scattered, not concentrated and without divisive thoughts.

Resting in this state of even–minded relaxation, Utter a sudden mind–shattering PHAT, Forceful, vigorous and abrupt.

E MA HO! — How marvellous!... Nothing at all!... Astonishment and wonderment!... In this state of wonderment, all–penetrating mental freedom, An all–encompassing mental freedom that is inexpressible, Recognise this awareness, the dimension of absolute reality. Identifying the primacy of the nature of mind is the first essential pointThen, whether arising or resting in place, Angry or desirous, happy or sad, At all times and in all situations, Having recognised the pristine awareness of the dimension of absolute reality, For those who have previously familiarised themselves, mother and son clear light meet.

Rest in this inexpressible state of pristine awareness. Over and over again, destroy any sense of quiescence, bliss, clarity or projection With the sudden exclamation of the syllable of skilful means and insight. There is no difference between (periods of) meditation and subsequent insight (into daily life), No division between meditative sessions and the pauses between them: Remain in this non–differentiable state continuously. None the less, until stability is attained, Renounce distraction and treasure meditation. Practice formal meditation in set periods And at all times and in all situations Maintain only this free play of the dimension of absolute reality, Firmly convinced that there is no other practice than this. Absolute conviction of this, and only this, is the second essential point.

At that time, abiding in the understanding of the essence of desire, hatred, pleasure, pain And of all adventitious thoughts without exception, Remain in direct recognition without remainder or addition. Seizing the reality dimension state of what it is that is to be released, Like a drawing on water, There is uninterrupted self–arising and self–liberation: Whatever arises is sustenance for naked awareness–emptiness, All fluctuation the creativity of the sovereign dimension of the absolutely real, Spontaneously self–purified and leaving no trace — A LA LA! The mode of arising is the same as before But there is an immense and crucial difference in the mode of liberation, And without it meditation is a path of delusion. Possessing it is the state of the dimension of absolute reality beyond meditation: Confidence in (simultaneous arising and) liberation is the third essential point.In this View embracing the Three Essential Points, A meditation combining knowledge and love, And the general activities of a Buddha–Son will be of assistance.Though the Victorious Ones of the three times consulted together, They would have no pith–instructions superior to these. The Treasure–Finder of the awareness and creativity of the dimension of absolute reality, Extracted this from the treasury of the vast expanse of perfected insight. It is not like those treasures taken from earth or stone But is the final testament of Ga'rab Dorje. It is the heart–essence of the Three Transmissions, Destined specifically for my Heart Sons.

It is the profound meaning, the outpouring of the heart, And this message of the heart hits directly at the meaning; Do not waste this essential truth! Do not allow these pith–instructions to fade!

This is the Supreme Doctrine of the Wise and Glorious King.

ENGLISH TRANSLATION BY........MIKE DICKMAN

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Patrul Rinpoche (Wylie: dpal sprul rin po che) (1808–87) was a prominent teacher and author of the Nyingma school of Tibetan Buddhism********************************

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July 2012

John Hopkins....Northern New Mexico

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Sutra: Heart–Essence of the Conqueress Transcendent and Perfect Insight

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THE SUTRA OF THE HEART–ESSENCE OF THE CONQUERESS TRANSCENDENT AND PERFECT INSIGHT....Orgyen Tendzin Norbu.....

In Sanskrit this is called the Bhagawati Prajñâ Pâramitâ Hridaya, which, in Tibetan, means "The Heart–Essence of the Conqueress Transcendent and Perfect Insight."It is in a single volume.

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Thus upon one occasion did I hear: The Victorious One was residing on the Vulture Peak in Rajagriha with a large assembly of monks and Bodhisattvas, and was at that time in the rapt concentration that examines all dharmas (phenomena) and is known as The Profoundly Illumining. Also at that time, the Bodhisattva Mahasattva Arya Avalokiteshvara, looking deeply into the profound practice of transcendent and perfect insight, clearly perceived that even the five aggregates are intrinsically void.Then, by the power of the Buddha, the Venerable Shariputra addressed the Bodhisattva Mahasattva Arya Avalokiteshvara as follows: "What should be the training of a Son of Good Family who wishes to undertake the profound practice of transcendent and perfect insight?" thus he asked, and Bodhisattva Mahasattva Arya Avalokiteshvara replied to the Venerable Son of Sharadvati with these words:"Shariputra, a Son or Daughter of Good Family who wishes to undertake the profound practice of perfect transcendent insight should perceive it clearly in this way: They should unequivocally see that the five aggregates are intrinsically void in nature. Form is void and void is form. The void is none other than form, nor form in any way different from the void. Similarly, feelings, perceptions, mental associations and consciousness all are void.Shariputra, this being so, all phenomena (dharma) are void. They are devoid of characteristic marks, unborn, unceasing, pure, absolutely free from defilement, and neither decrease nor increase.

Shariputra, this being so, in emptiness there is no form, no feeling, no perception, no mental association and no consciousness. There is no eye, ear, nose, tongue, body or mind, there are no forms, sounds, smells, tastes, feelings or mental objects.From visual faculty through to mental faculty and on up to a faculty of mental apprehension, all of these do not exist for it. It knows no ignorance, nor any ending of ignorance, right up to the fact that there is no old age and death nor any ending of old age and death.Similarly there is no suffering, sin, obstruction or path, no primordial wisdom, realisation or lack of realisation. And Shariputra, this being so, since there is no realisation, all Bodhisattvas, taking support from and abiding in the state of perfect and transcendent insight, because their minds are free from all defilement, are free from fear and passing far beyond the deceptive and mistaken, come to the transcendence of sorrow and misery.All Buddhas throughout the three times, also, have attained to peerless, utterly pure and perfect enlightenment — the realised state of perfect and complete Buddhahood — by dependence upon transcendent and perfect insight, and this being so, the mantra of transcendent and perfect insight, the mantra of vast pure awareness, the peerless mantra, the unequalled and all–levelling mantra, the mantra perfectly pacifying all suffering, and which — because not false — should be recognised as being true, the mantra of perfect and transcendent insight I now proclaim:TEYAT'A GATE GATE PARAGATE PARASAMGATE BODHI SOHA

Shariputra, it is thus that the Bodhisattva Mahasattva should train himself in profound and transcendent perfect insight." The Victorious One then Arose from that rapt concentration and, speaking to the Bodhisattva Mahasattva Arya Avalokiteshvara, said, "Excellent! Well done! Well done! It is just like this, O Son of Good Family! It is exactly as you have said! The practice of the profound and transcendent perfection of insight should be practised exactly as you have taught it, and all Who Course in Thusness will rejoice." When the Victorious One had spoken these words, the Venerable Shariputra, Bodhisattva Avalokiteshvara and all that vast assemble of gods and men, anti–gods, gandharvas and other such beings rejoiced, heartily praising the words of the Victorious One.

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The Heart–Essence of the Noble Transcendent and Perfect Insight’ is thus complete.If you wish to put the sutra into practice, you should visualise, in the space before you, the Tathagata in the gesture of subjugating Mara (Mârajitamudrâ), and, to either side of him, Avalokiteshvara and Shariputra requesting for and giving instruction, surrounded by the Hinayana and Mahayana Sanghas in adoration. Keeping before the mind the meaning of emptiness, read the profound sutra as many times as possible up to seven times, and recite its vidya–mantra as much as seems appropriate, after which, if you wish to do the repelling practice...To the Buddha I bow down, To the Dharma I bow down, To the Sangha I bow down, To the Great Mother, Transcendent and Perfect Insight I bow down: Please accomplish my words of truth!Just as, formerly, the great god Indra, bearing in mind the profound meaning of the transcendent perfection of insight and taking his support in the recitation of the text, Repulsed the evil demon of limited perspective and all that provokes discord, in just this way, keeping in mind the profound meaning of the Great Mother, Perfect and Transcendent Insight and taking my support in the recitation of the text, May I too repulse the evil demon of limited perspective and all that provokes discord! May they be annihilated! May they be pacified! May they be utterly pacified!And then, appended to this,Teaching the arising from interdependent co–origination, The unobstructed and unborn, Beyond nihilism or eternalism, Beyond coming or going, Free from many meanings and free from one, Teacher of peace, pacifier of all extremes, Perfect Buddha, best among men, To you I bow down.... and so forth, thus one should conclude with prayers of dedication and blessing.

This translation was auspiciously completed while on retreat by the Buddhist layman, Orgyen Norbu, on the fifteenth day of the sixth month of the Male Water Monkey Year of the Seventeenth Tibetan Sexegenary Cycle,final corrections and adjustments being completed on the eleventh day of the ninth month of the Male Earth Tiger.By this merit may all beings,Perfecting the accumulations of merit and primordial wisdom,Realise the twofold noble bodyThat springs from such accumulation.

SARVA MANGALAM.– May all be auspicious.

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Orgyen Tendzin Norbu (Wyl. o rgyan bstan 'dzin nor bu) aka Önpo Tendzin Norbu (b.1851) — the nephew of Gyalsé Shenpen Tayé, and one of the main students of Patrul Rinpoche. His disciples included Khenpo Shenga and Khenpo Yönga. He requested Mipham Rinpoche to compose The Treasury of Blessings

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July 2012

John Hopkins....Northern New Mexico

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Golden Drop Excerpt

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The Book of the Genesis of the Golden Drop

"The heavely realm, rich like the Mother Sea great and gloriously reputed, surpasses the limits of the sky. It is the original creator of the depths of space and it bears up the bowels of the earth. It is beyond imagination and beyond words. It transcends all figures of thought. It is the charnel ground of everything. It is beyond existence and non-existence. This is the realm of the highest embodiment of all things. It is the pure Country of Garuda."

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July 2012

John Hopkins....Northern New Mexico

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The Refined Gold Ore of Oral Instructions

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by: Ngagwang Künga' Ten'dzin**************************NAMO GURU PRABHAKARAYE — Homage to the Sunlike Guru.Sole unfailing refuge, Lords of the Drugpa Ka'gyü Line, To you I now pray without the slightest separation.For those who would establish themselves in the Dharma, Mind and Dharma inseparable, I shall now explain it in three words.Firstly, now that you have found a human body, It is extremely important that you keep the vows of body, speech and mind. If, having attained such a body, You do not engage in authentic Dharma–practice, You will not, in the future, find a body of a similar kind So you should practice prostration and circumambulation now.It is not certain when the mortal enemy, the mighty Shinje, Lord of Death, will come. Even as you think, "I shall put the Dharma into practice," he overtakes you So, this very moment, abandon evil and take up the good.Merely hearing about the suffering of the three lower realms. Is enough to make the heart tremble — What will you do if one day you have to actually experience them? Thus thinking, avoid negativity as though it were a poison.The Three Rare and Precious Ones have the power to give sure Refuge From the inescapable suffering of transmigration. Pray to them, therefore, and invoke them with fervour from the depths of your heart.Consider the sentient beings of the six realms as your mother. In your many previous lives they have, indeed, been your parents and Since they are now suffering in the rounds of transmigration, Whatever practice you do, you should dedicate it for the benefit of beings.Meditate upon your Lama, who possesses all the signs of lordliness, as seated above the crown of your head, And pray to him from the depths of your heart — from your very bones! Dissolving into light, he will merge with your consciousness. Without altering this state, observe your mind. Then, wherever it goes, outward, inward or disappearing into the non–manifest, watch, Resting in whatever state may arise without adjusting. Since it is without substance, mind cannot be asserted to exist, And yet, since it is naturally aware of whatever arises, its non–existence cannot be asserted either. There are times when it is immobile and times when it moves... Watch attentively at all times.This void essence of consciousness is mind's dharmakaya or dimension of absolute realty, Buddha Limitless Light. Its bright and luminous nature is mind's sambhogakaya or dimension of pleasurable enjoyment, The Greatly Compassionate One, Avalokiteshvara. The upsurging and agitated dualistic thought–process of the consciousness are mind's nirmanakaya or manifest dimension, the Lotus–Born Padmasambhava. Whatever dualistic thought of the five mental poisons arises, If you recognise it, it is one of the Conquerors of the Five Buddha Families.When mind is clear, observe the essence of clarity. Clarity–Emptiness is the Great Seal of Mahamudra.When it is blissful, watch the essence of bliss. Bliss–Emptiness is the Great Perfection of Maha–Ati.If the mind is empty, look into the real face of emptiness. Awareness–Emptiness is the Great Middle Way of the Madhyamika.If it is afraid, examine the essence of the one who is experiencing fear. This is the sacred instruction of the Demon–Cutting technique of Chö.If you cannot discover any substantiality to the mind, This is the voidness of mind of the Perfection of Wisdom, the Prajñaparamita.When moving and at rest, watch your mind. Moving and keeping still are the true meaning of circumambulation.When eating and drinking, watch the mind Eating and drinking in purity is the Circle of Assembly, the Ganachakra.When resting or sleeping, watch your mind. Sleep is the profound practice of Clear Light.When applying yourself to profound visualisation and recitation, The real meaning is that you observe your mind.When dispelling demons and obstacles, it is in just this way that they are dispelled.Let thoughts arise as they will in the present moment, But remain internally in profound meditation until you die. Mixing with crowds and getting embroiled in conversation, Mind–deceiving activities and concerns — Don't let yourself become distracted by such things. This is the essential instruction on profound contemplation. Do not forget it and work at it diligently.Reaching the heights of such mindfulness, control yourself to maintain this state. Subject yourself again and again to this training And familiarise yourself with the practice of meditation.As you thus slowly lengthen its duration, It will become continuous and no longer be broken up into pre–set sessions.When it flows like the central course of a great river, that is an auspicious sign of the beginning of mastery.**************************The Refined Gold Ore of the Mahamudra Practice of the View, Meditation and Action, by Khampa Ngagwang Künga' Ten'dzin Geleg Pälzangpo, reincarnation of Karma Tenp'el, is thus set forth for fortunate disciples, male and female, cleric and lay.**************************

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Email....okarresearch@gmail.com

July 2012

John Hopkins....Northern New Mexico

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The Cuckoo's Song of Total Presence

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"In Tibet's ancient shamanistic tradition the cuckoo was a magical bird, the king of birds. As the cuckoo's first call is the harbinger of spring, so the six verses of the Cuckoo's Song of Total Presence introduce the total presence of the nature of mind.The six lines of the Cuckoo's Song are also known as the Six Vajra Verses. They are considered to be the root text of the Dzogchen Mind Series tradition out of which the entire view, meditation and action of Dzogchen may be extrapolated. If the meaning of the verses in Tibetan is simple, the expression of that meaning in English is no simple matter.

The nature of multiplicity is nondualand things in themselves are pure and simple;being here and now is thought-freeand it shines out in all forms, always all good;it is already perfect, so the striving sickness is avoidedand spontaneity is constantly present.Turned into prose, based on the Dochu commentary, it says:All experience, the entire phantasmagoria of the six senses, the diverse multiplicity of existence, in reality is without duality. Even if we examine the parts of the bodhi-matrix in the laboratory of the mind, such specifics are seen to be illusive and indeterminate. There is nothing to grasp and there is no way to express it. The suchness of things, their actuality, left just as it is, is beyond thought and inconceivable and that is the here and now. Yet diversity is manifestly apparent and that is the undiscriminating, all-inclusive sphere of the all-good buddha, Samantabhadra. Total perfection has always been a fact and there has never been anything to do to actuate this immaculate completion. All endeavour is redundant. What remains is spontaneity and that is always present as our natural condition.

Chogyel Namkhai Norbu and Adriano Clemente rendered the Six Vajra Verses like this:in The Supreme Source:The nature of the variety of phenomena is non-dualYet each phenomena is beyond the limits of the mindThe authentic condition as it is does not become a conceptYet it manifests totally in form, always goodAll being already perfect, overcome the sickness of effort And remain naturally in self-perfection: this is contemplation.Chogyel Namkhai Norbu's commentary divides the six verses into three verses of two lines. The first couplet describes the ground of being and the view, relating to the Mind Series of instruction and to Garab Dorje's first Incisive Precept which is introduction to the nature of mind. The second couplet describes the path, the nature of meditation, relating to the Space Series of instruction and Garab Dorje's second incisive precept which is conviction of the reflexive function of liberation. The third couplet describes the product, which does not differ from the ground and relates to the Secret Precept Series and to Garab Dorje's third incisive precept which is confidence in the process.

Based on Chogyel Namkhai Norbu's commentary, John Reynolds (Vajranath), Nyingma scholar and yogi, made this discursive translation:Even though the nature of the diversity (of all phenomena) is without any duality,In the terms of the individuality of the things themselves, they are free of any conceptual elaborations.Even though there exists no thought or conception of what is called the state of being just as it is,These various appearances which are created are but manifestations of Samantabhadra.Since everything is complete in itself, one comes to abandon the illness of effortsAnd thus one continues spontaneously in the calm state of contemplation.Professor Samten Karmay found a version of the text amongst the cache of material that Sir Aurel Stein found in Tun Huang and which was concealed in the tenth century, thus validating its age and form His rendering is this:All the varieties of phenomenal existence as a whole do not in reality differ one from another.Individually also they are beyond conceptualization.

Although as "suchness" there is no mental discursiveness (with regard to them)Kun-tu bzang po shines forth in all forms.Abandon all the malady of striving, for one has already acquired it all.One leaves it as it is with spontaneity.The first Tibetan Dzogchen master, Pagor Vairotsana, received the Six Vajra Verses in the eighth century from Shri Singha, his Indian Guru, in the land of Uddiyana. This text was amongst the first translations he made at King Trisong Detsen's court at Samye in Tibet. It is considered the root transmission text of the Mind Series of Dzogchen instruction and is the first in the list of the eighteen transmission texts of the Mind Series tantras.

The copy of it found amongst the stash of Tun Huang manuscripts hidden in the tenth century and recovered earlier this century, authenticates its age and form.Here is the Tibetan text:sNa tshogs rang bzhin mi gnyis kyangCha shas nyid du spros dang bral.Ji bzhin pa zhes mi rtog kyangrNam bar snang mdzad kun tu bzangZin bas rtsol ba'i nad spangs teLhun gyis gnas pas bzhag pa yin.OM SWASTI!

Source: Keith Dowman

http://www.keithdowman.net/dzogchen/cuckoos_song.htm

In Tibetan tradition, the cuckoo was considered the king of birds and magical powers were attributed to it. For example, they say the bodhisattva Avalokiteshvara manifested in the form of a cuckoo to teach the Buddha's dharma to the birds of the Himalayas. For Buddhists, the sound of the cuckoo is evocative of the 6-verse text, The Cuckoo's Song of Total Presence.

This fundamental Dzogchen text concerns the universally permeating nature of Mind -- non-dual, non-discursive, radiant, spontaneous and free.

According to the Hopi....Non-Natives are not allowed to use Eagle Feathers in any ceremonies...The Hopi say it is better for the whites to use Cuckoo Feathers...

There is a paradisal land known by various names. The Indians call it Shambhala, the people of Oddiyana call it Sukhavati. The Kasmiris call it Indestructible Vajra Continent. In the Gesar tradition it is Land of the Turquoise-Winged Cuckoos. Tibetans call it Ol mo lung ring. The Chinese call it Treasure Continent.

Greek....SACRED BIRDS.....Cuckoo (Greek "kokkux")**************************

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Email....okarresearch@gmail.com

July 2012

John Hopkins....Northern New Mexico

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