TOKIYO

An Authentic Portrait of the Middle Way

A Vajra Song of Realization of the Lord of Yogis- Milarepa

From the standpoint of the truth that’s genuine

There are no ghosts, there are not even buddhas,

No meditator and no meditated,

No paths and levels traveled and no signs,

And no fruition bodies and no wisdoms,

And therefore there is no nirvana there,

Just designations using names and statements.

All animate, inanimate—the three realms,

Unborn and nonexistent from the outset,

No base to rest on, do not coemerge,

There is no karmic act, no maturation,

So even the name “samsara” does not exist.

That’s the way these are in the final picture,

But oh, if sentient beings did not exist,

What would the buddhas of three times all come from?

Since fruition with no cause—impossible!

So the standpoint of the truth that’s superficial

Is samsara’s wheel, nirvana past all grief.

It all exists, that is the Sage’s teaching.

Then what exists appearing to be things,

And their nonexistence, reality that’s empty,

Are essentially inseparable, one taste,

And therefore there is neither self-awareness

Nor awareness of what’s other anywhere.

All of this a union vast and spacious,

And all those skilled in realizing this

Do not see consciousness, they see pure wisdom,

Do not see sentient beings, they see buddhas,

Don’t see phenomena, they see their essence,

And out of this compassion just emerges

Retention, powers, fearlessness, and all

The qualities embodied by a buddha

Just come as if you had a wishing jewel—

This is what I, the yogi, have realized.

Out of: The Sun of Wisdom_ Teachings on the Noble Nagarjuna's Fundamental Wisdom of the Middle Way by Khenpo Tsultrim Gyamtso, Nagarjuna, Ari Goldfield- -Shambhala (2003), p.205ff

༄༅།། །དསོལ་འདེབས་དང་འབྲེལ་བའི་ཞལ་གདམས་ཐོལ་བྱུང་མ་བཞུགས་སོ།།

ཨ་ཧོ།ངོ་བོ་གདོད་མའི་སངས་རྒྱས།།

རང་བཞིན་མ་འགགས་ལོངས་སྐུ།།

ཟུང་འཇུག་ཐུགས་རྗེའི་རང་མདངས།།

སྐུ་གསུམ་བླ་མ་མཁྱེན་ནོ།།

དགུ་ལྡན་སྐུ་བཞིའི་བདག་ཉིད།།

ལུང་ཟིན་སངས་རྒྱས་རྡོ་རྗེ།།

བྱིན་བརྒྱུད་དགོངས་ཀློང་ཡོངས་གྲུབ།།

དབྱིངས་ནས་བརྩེ་ཆེན་རོལ་པས།།

མོས་པའི་བུ་ལ་གཟིགས་ཤིག།

དགོངས་བརྡ་སྙན་བརྒྱུད་བྱིན་དབང་།།

ད་ལྟ་ཉིད་དུ་བསྩལ་ནས།།

ཉིད་དང་དབྱེར་མེད་མཛོད་ཅིག།

གསོལ་བ་ང་ཡིས་འདེབས་ན།།

ཐུགས་རྗེ་ཁྱེད་ཀྱིས་གཟིགས་ལ།།

ཉམས་ཀྱི་ཤུན་པ་བྲལ་བའི།།

རིག་སྟོང་ཆོས་སྐུའི་ཕ་ཕོགས།།

ལྟ་སྒོམ་སྤྱོད་འབྲས་ལས་འདས།།

རང་བྱུང་གདོད་མའི་གཤིས་ལུགས།།

བློ་བྲལ་ཡེ་ཡིན་ངང་དུ།།

མ་བཅོས་སོ་མའི་རྟོགས་ཚད།།

ངོ་ཤེས་ལ་བཟླའི་གདིང་ལྡན།།

གཅེར་མཐོང་རང་གྲོལ་བོགས་ཆེན།།

ད་ལྟ་སྟན་ཐོག་འདི་རུ།།

བདག་ལ་ཐོན་པར་མཛོད་ཅིག།

འོད་གསལ་རྫོགས་ཆེན་མྱུར་ལམ།།

མོས་གུས་ཉེ་རྒྱུའི་མཐུ་ལས།།

ཚེ་གཅིག་རྟོགས་གྲོལ་མངོན་གྱུར།།

ས་ལམ་གཞིར་རྫོགས་འབྲས་བུ།།

ཕྱི་དུས་མི་རེ་ཨ་ཧོ།།

སྔོན་བསགས་བསོད་ནམས་ལས་སད།།

སྨིན་གྲོལ་བདུན་རྩི་འཐུང་པས།།

མ་རིག་ལས་ཉོན་འཁྲུལ་བག།

སྐྱེ་མེད་ཆོས་སྐུར་སངས་ཏེ།།

རྩོལ་བྲལ་སྙིང་རྗེས་འགྲོ་ཁམས།།

དོང་ནས་སྤྲུགས་པའི་ཁྱེད་ཆོས།།

ཕ་གཅིག་བླ་མའི་དྲིན་ལས།།

བུ་རུལ་བདག་ལ་ཐོབ་སྟེ།།

བརྒྱ་ཤེས་གཅིག་རྡུག་མི་རེ།།

གཅིག་ཤེས་ཀུན་གྲོལ་ངང་ནས།།

མི་ཚེ་ཧྲིལ་པོ་སྐྱེལ་གཏོང་།།

ནོར་གོལ་ཤོར་བའི་བསྐུང་འཕྲང་།།

དཔལ་ལྡན་བླ་མས་སྐྱོབས་མཛོད།།

མོས་གུས་གསོལ་འདེབས་མ་གཏོགས།།

དགེ་གཞན་བྱར་མེད་བྱ་བཏང་།།

ད་ནི་ཨེ་འོང་མི་འོང་།།

རང་ལག་ཡོད་པ་ལོས་ཤེས།།

འདི་ལྟར་ཕྱི་ནང་སྣོད་བཅུད།།

རང་གཞན་ཀུན་གྱི་ཐོག་ཏུ།།

མི་ཐུབ་སྙིགས་ལྔའི་བདུད་མདས།།

ཕོག་པའི་ཚུལ་འདིར་དགོངས་ནས།།

ཉམས་ཆུང་བྱ་བཏང་བརྟུལ་ཞུགས།།

དབེན་ཁྲོད་ངེས་མེད་རྣམས་སུ།།

གྲོགས་མེད་གཅིག་པུས་བསྐྱངས་ཏེ།།

ཉིན་མཚན་ཆུ་བོའི་རྒྱུན་བཞིན།།

དྲན་སྣང་ཡེ་ཤེས་འཁོར་ལོར།།

མཉམ་རྗེས་མཉམ་ཉིད་རྡོ་རུས།།

རྐྱེན་ཐོག་རོ་སྙོམས་ནུས་པར།།

མཁྱེན་ནོ་བླ་མ་མཁྱེན་ནོ།།

ཁ་ལྟ་སྐམ་པོའི་འུད་ཀྱིས།།

སྐྱེ་འཆི་བར་དོའི་འགག་ལ།།

བསླུ་བའི་སོ་་ཚུགས་རེམ་མཛོད།།

ཅེས་བླ་མ་རྒྱང་འབོད་ཀྱི་གསོལ་འདེབས་ཞལ་གདམས་ཀྱི་དོད་འདི་སྔགས་ཕྲུག་འཇིགས་མེད་བློ་བདེ་ནས་གསེར་དངུལ་གྱི་མནྜལ་དང་བཅས་སྐུལ་ལྕག་སྔ་རྗེས་ཡང་ཡང་བྱུང་བ་དོན་མེད་དུ་མ་སོང་ཕྱིར་དཀོར་རྒན་བུ་དྡྷ་བཛྲས་རང་གནས་གཡུ་འབྲག་སྒང་མཚམས་ཁང་ནས་སྨྲས་པ་བུ་མོ་ས་ར་སྭ་ཏཱིས་ཡི་གེ་བྲིས་པ་མངྒ་ལཾ།།

Spontaneous Advice Connected with a Prayer

by Kyabje Chatral Rinpoche

How marvellous!
Primordial buddha, the essence,
and unceasing sambhogakāya, the nature,
are united, as compassion’s own radiance:
Three-kāya guru, please know me!

Embodiment of the nine yānas and four kāyas,
prophesied Sangye Dorje,
who perfectly accomplished the vast expanse of wisdom through lineages most blessed,
manifesting your great love from pure space:
watch over me, your most devoted child!

Bestow blessings and empowerments
of the wisdom, symbolic, and oral lineages right now,
and make me inseparable from you!
Please, I am praying.

In your compassionate vision
is my dharmakāya inheritance — empty awareness —
devoid of the husk of temporal meditative experiences,
and beyond view, meditation, conduct or result.

This self-emergent original nature
has always been free of conceptual mind;
the full extent of unaltered, fresh realization.
To have the confidence of recognizing and resolving this,
is to see with naked awareness – the great boon of self-liberation.

Right here and right now —
pray reveal this to me!

On the swift path of luminous Great Perfection,
with the force of fervent devotion as the cause
realization and liberation are actualized in a single lifetime.
This result, the bhūmis and paths perfect in the ground,
isn’t merely a future hope or prospect — how incredible!

Awakening previously accrued merit
and imbibing the nectar that ripens and liberates,
Ignorance, negativity, emotionality, confusion and its imprints
Are purified into unborn dharmakāya,
and, with effortless compassion,
the realms of suffering beings are emptied
from their very depths — such an extraordinary gift
can only come to a spoiled child like me
through the kindness of the guru, my true father.

Without hoping to know all while missing what’s most important,
I'll remain throughout my life
Within the understanding of the one thing that liberates all.
Glorious guru, please save me
from a journey full of mistakes and pitfalls!

Aside from fervent prayer,
relax in non-doing, letting go of even virtuous deeds,
and now whatever happens
is in our hands — be certain.

Guru, you know that within our environment and among beings,
upon us all, myself and others,
the arrows of negative forces rain down
in these impossibly dark times,
and having seen how they strike,
you embraced a yogic lifestyle of humble non-doing,
roaming in lonesome places and isolated retreats,
sustained without companions, alone,
and like a flowing stream, day and night,
thoughts and perceptions became unending wisdom,
with meditation and post-meditation equal and complete —
so I may savour everything as a single taste —
Beloved guru, please know me!

Since the noise of dry talk
carries the danger of self-deception
while living, dying and in the bardo,
please bless me to be ever mindful!

This prayer of calling out to the guru, the equivalent of spiritual advice, was requested by the young yogi Jigme Lodé, with an offering of a gold and silver maṇḍala. So as not to render meaningless his repeated urging at different times, the elder Buddha Vajra uttered this from his abode, the retreat centre Turquoise Dragon Land, and his daughter Saraswati wrote it down. Maṅgalam.

| Translated by Christina Monson with the assistance of the Venerable Sean, 2016.

Meaningful to remember...

Chatral Rinpoche

An Interview with Chatral Rinpoche

Question: Why did you decide to stop eating meat? How old were you when you made this decision?

Rinpoche: It is written in many Theravadayana and Mahayana texts that one should not eat meat. There is also a Vajrayana text that says the same thing, that one should not enjoy meat or alcohol. Because of this I am following the instructions of Shakyamuni Buddha. Being a religious person, I don’t take meat or alcohol and at the same time I

try to tell other people not to consume these things. This is my reason— I’m just trying to motivate other people. I was forty-seven years old when I went to Bodhgaya and made a vow to all of the buddhas and bodhisattvas to give up meat and alcohol.

Question: Why do you think vegetarianism is an important aspect of practicing the Dharma?

Rinpoche: If you take meat, it goes against the vows one takes in seeking refuge in the Buddha, Dharma, and Sangha. Because when you take meat you have to take a being’s life. So I gave it up.

Question: Some claim that one can help the animals one eats by praying for them, and thus eating meat is compassionate. Other than for the most accomplished yogis and lamas, what do you make of this claim?

Rinpoche: With supernatural powers gained through certain meditation practices, it is true that there are some realized beings who can revive animals from the dead and help them reach a higher rebirth or enlightenment by consuming small amounts of their flesh. But this is not done for sustenance, only for the purpose of helping that animal. I personally do not have that power and, because of that, I never eat meat. Eating meat in one’s diet is much different than eating

flesh to liberate a being through supernatural powers. I am just an ordinary practitioner who really doesn’t have these qualities. So, if I ate meat it would be the same if you or any other lay person ate meat. I would be committing a sin and I would be getting negative karma. I don’t pretend as if I have special powers and eat meat, I just avoid it altogether.

Question: Do you know other lamas who are vegetarian?

Rinpoche: I know many of them from Tibet. There are Nyingmapa, Sakyapa, and Gelukpa vegetarians in Tibet. Compared to the many meat-eating lamas, vegetarian lamas are very few, though. I’m eightyeight and during my experience I have come across many lamas in Kham, Amdo — all parts of Tibet — who don’t eat meat. There are lamas who eat meat and those who don’t. At my monastery in Tibet

there are also lamas who take meat and those who don’t.

Question: Many Buddhist practitioners in the United States eat meat because their Tibetan lamas eat meat. What do you make of this?

Rinpoche: Many great siddhas in India drank enormous amounts of alcohol and developed magical powers. One of these mahasiddhas, Virupa, kept drinking alcohol all day and suspended the sun in the sky and kept it from setting. Naropa, Tilopa — these were great masters. If you can acquire supernatural powers, you don’t need to follow the same standards of normal people and you can drink alcohol

and eat meat. Those who have supernatural powers can still give great teachings and benefit all sentient beings. It all depends on the level of realization one has achieved. A lama who enjoys meat and alcohol can still bring people on the right path, so long as they have developed supernatural powers.

Question: Do you see Tibetan Buddhists in exile making a sincere effort to reduce their meat consumption and become vegetarian, or has meat eating become an entrenched aspect of Tibetan culture?

Rinpoche: In Tibet, there’s only meat and tsampa [roasted barley flour] — there is no other staple food. Tibet is at a high altitude and the climate is tundralike. There are not many fruits and vegetables. After coming to South Asia, you really don’t have to follow the Tibetan custom of meat and tsampa. There are many types of fruits and vegetables, nutritional supplements — all kinds of good foods. Everything is available. So there is really no need to talk about the customs of Tibet as an excuse for eating meat. From my experience, not eating meat has many benefits. I’m eighty-eight

and ever since I stopped eating meat, I haven’t had any major sickness. When I sleep, I sleep well. When I get up, I can walk right away. When I read religious texts, I can see them properly. I have very good hearing and can listen attentively. These are the qualities I have experienced from not eating meat. I didn’t get sick or die when I stopped eating meat; no negative consequences came to me. I can travel by vehicle, airplane, or train without getting nauseous or dizzy and I never get headaches. I am a human being formed with flesh and blood like anyone else and am proof that giving

up meat does not make one ill like many Tibetans seem to think. I’m telling you from my own experience; only good things have happened to me from giving up meat.

Question: Many Tibetans quote a sutra passage that says if one does not hear, see, or suspect that meat has been obtained especially for you, then it is acceptable to eat. How do you respond to this?

Rinpoche: If the animal being killed is unseen, then it is something like stealing something without being caught. That would also be deemed acceptable if you used this rationale. You could say something dirty without being heard — as if you need evidence to judge whether it is a sin or not. What they say is not right. Killing, stealing, and other negative actions can never be gotten away with. Even if other people don’t see you do them, the deities, buddhas, and bodhisattvas

see you doing these things. There is a Tibetan saying that

even if one does not get caught committing a sin, that the gods catch you every time. It is impossible to do anything without being seen — you’re always being watched by the deities. They see and understand what you did — they know that you helped to kill an animal by buying meat. This is my answer.

Question: Some monks have told me that since insects are killed in the

production of rice and other vegetables, then there is really no difference

in eating those things and eating meat. What do you think about this?

Rinpoche: This would mean that you wouldn’t eat anything and would starve to death. If you say you were going to go for a month without killing insects through the food you eat, then you would die. If you die, this precious human life is wasted. So if you just let your body be destroyed, that means you are taking your own life, which is

killing in itself. You can always take the insect from the rice when you see it and let it free outside. You don’t necessarily have to kill beings to eat. Although, when we walk we crush many insects under our feet. We may not see them or observe them, but still we must be killing

them. Not being aware doesn’t mean that we haven’t created any sin, because after all, cause and effect are always there.

After the interview, Rinpoche said to me, “Today you came to

ask me these things and I answered them. It is very good. I am very happy. You have recorded my conversation, so you should relate it to the people. We are here at the place of Guru Rinpoche’s cave.

At this place, we are exchanging questions and answers. It will be nice for other people to hear this. When you make your book, put my interview at the beginning. Thank you.”

Rinpoche’s monastery at Yangleshöd has two signs posted on

it related to meat eating. The first sign is in Tibetan, Nepali, and English, and is one of the first things ones sees when arriving at the monastery. The sign, a full four square meters in size, reads:

IN THIS BUDDHIST MONASTERY THE CONSUMPTION OFMEAT, ALCOHOLIC BEVERAGES, & TOBACCO AS WELL

AS PLAYING CARDS OR GAMBLING IS STRICTLY PROHIBITED.

One of the principal vows in Buddhism is to refrain from consumingnintoxicants, along with refraining from killing, stealing, lying, and sexual misconduct. Not many Tibetan Buddhists outside of the monastic tradition take this vow seriously. Rinpoche does not tolerate drinking alcohol at all among his disciples. There was an incident

a few years ago where a photograph of a late lama was placed

in Rinpoche’s room (most likely by some disciples of this lama), and when Rinpoche saw the photo, he said, “This person was an alcoholic and had broken his precepts, don’t leave his photo in my room; take

it away!” The attendant removed the photo from its wooden frame, and found another photo beneath, so Rinpoche asked who was in that photo and was told it was the son of the late lama, who was also

a heavy drinker. Rinpoche said, “Like father, like son. Take away both of their photos!" With regard to smoking, Rinpoche has said, “The major defect of smoking is that it will close the Brahma’s door at the

top of one’s head. So at the moment of death, it will be extremely

difficult for one’s practice of Phowa,55 in trying to let one’s consciousness

out from there, either to liberate oneself from cyclic existence or to go to the three upper realms. It is most advisable for all Dharma practitioners — for the sake of both themselves and others — not to smoke at all!” The second sign is posted outside of the main worship area and

reads in Tibetan and English, “How can we practice true compassion while we consume the flesh of an animal to fatten our own flesh?

Stop this filthy habit for your health, for the environment and for the animals.” This large poster placed in a protective frame was made by

an animal rights group at Dzogchen Monastery in South India and shows how highly Rinpoche values this ethic.

The daughter of the great Nyingma lama Tarthang Tulku

Rinpoche, Pema, is a close friend of Chatral Rinpoche’s family. In an interview conducted in 2000, she kindly offered some insights on the importance of vegetarianism with regard to Rinpoche’s practice of compassion:

Meat eating is high on Chatral Rinpoche’s spiritual radar.

Rinpoche is so connected with animals. He loves animals. He

loves watching wildlife videos on TV. His great compassion

caused him to stop eating meat. He gives all his money to save seventy truckloads of fish in Calcutta. It is his most importantyearly activity. He prays for every bucket-full he dumps into

the ocean, trying to bring them to a higher rebirth. In the

Dharma, it is not just a matter of not doing something — eating meat for instance — but actively protecting life. Rinpoche lives this. He is so connected on a vast level to sentient beingsand their suffering.

Rinpoche is drawn to dark, sinful, murderous places — to

Hindu animal sacrifice areas. He took his daughter Saraswati

and myself to one once. It was beautiful on the outside, with

flowers and carvings. He bought some birds in a cage and

released them at the top of the roof. Then we came to the goat

sacrifice place. At first I had my eyes closed, but then I saw it

— innocent goats being murdered and blood everywhere. I

was horrified. Rinpoche calmly walked over the goat blood as

if he was doing walking meditation. He wasn’t a bit fazed by

it. I think he was trying to teach us the lesson of being fearless and patient in the face of suffering.

On Meat Eating

Meat eating is not permitted according to the three vows: the

vows of individual liberation, the bodhisattva vows, and the tantric vows. Thus, Buddha stated, “I have never approved, do not approve, and will never approve of a meat diet.” He declared, “My followers must never eat meat.”

In general, both the butcher and the buyer of meat will suffer in such realms as the burning and boiling hells. In the Lankavatara Sutra, the Buddha taught that “killing animals for profit and buying meat are both evil deeds; these kinds of actions will result in a rebirth in the horrifying realms of hell” and “one who eats meat against the words of the Buddha is evil-minded [and is the] destroyer of the welfare of the two worlds.” The Buddha further explained: No meat can be regarded as pure if it was premeditated, asked for or desired; therefore refrain from eating meat. Both myself and other buddhas forbid adepts from eating meat. Those sentient

beings who feed on one another will be reborn as carnivorous

animals. The meat-eater is ill-smelling, contemptuous

and born deprived of intelligence. He belongs to the lowest

class of men. Since the buddhas, bodhisattvas, and shravakas

have all condemned meat eating, one who still eats meat without shame will always be devoid of sense. Those who give up eating meat will be reborn as wise and wealthy Brahmans. Meat that one has seen, heard, or suspected to have come from an animal slaughtered for meat is to be condemned. Theorizers who are born as meat-eaters will not understand this. These people will make foolish remarks about meat eating, saying, “Meat is proper to eat, unobjectionable, and permitted by the Buddha.” An adept enjoys vegetarian food in appropriate quantity and views meat as unfit to eat as the flesh of one’s own son. For those who are abiding in compassion, I forbid meat atall times and in all circumstances. Eating meat is a horrifying site and prevents progress towards Nirvana. Refraining from

eating meat is the mark of the wise.

In the Parinirvana Sutra, Buddha spoke to his disciple Kashyapa, saying, Blessed son, those who have the mindfulness of the shravakas are not allowed to eat meat from now on. Even if one is offered

meat with genuine faith, one should see it as the flesh of

one’s own son. Bodhisattva Kashyapa asked Buddha, “Lord, why do you not allow

the eating of meat?” Buddha replied,

Blessed son, eating meat hinders the development of compassion;

therefore, all who follow the way of the Buddha should

not eat meat from now on. Kashyapa, wherever a meat eater

lies, sits, or walks other sentient beings become fearful upon

smelling him. Blessed son, just as when a man eats garlic others will keep away because of his bad smell, likewise, when animals smell the meat eater, they fear death…

Kashyapa asked Buddha, “Lord, as monks, nuns and novice

monks are dependent on other people for their food, what should they do when they are offered food with meat?” Buddha replied to Kashyapa, Separate the food and meat, wash the food, and then eat. You may use your begging bowl if it does not have the smell or taste of meat; otherwise you should wash the bowl. If the food has too much meat, one should not accept it. Do not eat food if you see that there is meat in it; if you do you will accumulate demerit. There will be no end if I speak

thoroughly about the reasons I do not allow meat eating.

I have given a brief reply because the time has come for my

parinirvana.61

Buddha has further elucidated the faults of meat eating in the

Angulimala Sutra as well as in the Shikshasamuccaya compendium of precepts. Furthermore, the terma teaching of Padmasambhava called

Rinchin Dronme clearly condemns the eating of meat for both lay and

ordained people: “All the followers of Buddha — monks or nuns,

novice or lay — have seven main principles to follow. These are ‘the

four root principles’62 and abstinence from alcohol, meat and evening

food.”

Although some may argue that Buddha’s condemnation of meat

applies only to the seven classes of Theravadayana vows63 and is not

related to the Mahayana and Vajrayana, the following Mahayana sutra

passage indicates otherwise:

Meat eating is a diet that convolutes the three realms [of Samsara:

the desire, form, and formless realms]. It is a sword that

severs the potential for liberation. It is a fire that burns the

seed of Buddhahood. It is a shaft of lightning that ends rebirth

in the higher realms or a precious human rebirth.

Since meat eating is not approved for anyone — not for

monks, nuns, or lay people — those who are committed Buddhist

practitioners should never eat meat. One who has taken

the bodhisattva vow will incur great a sin in eating the flesh of

sentient beings who were one’s parents in past lives. Even in the

Vajrayana, meat is forbidden until one attains the ultimate view of pure perception.

Trulshig Pema Dudul Rinpoche recounts a pure vision he had, after which he gave up meat forever:

The great compassionate one [Avalokiteshvara] appeared in

the sky in front of me and spoke: “You have made some progresson the path and acquired some knowledge, yet you are lacking in love and compassion. Compassion is the root of

the Dharma and with compassion it is impossible to eat meat.

A person who eats meat will experience much suffering and

illness. Look at the miserable ones! Every one is experiencing

suffering according to their deeds…One who gives up meat

will not experience this suffering. Instead, the buddhas and

bodhisattvas, and the guru, deities, and dakinis will rejoice

and protect you.”

Many other renowned adepts have condemned meat as a poisonous

food. Machig Labdrön, the legendary female practitioner of

chöd, said, “For me eating meat is out of the question. I feel great compassion when I see helpless animals looking up with fearful eyes.” Rigzin Jigme Lingpa, a great yogi of the Nyingma tradition stated,

Just as in the story of Arya Katayana going to beg for food,66 I see that the animal that this meat came from was our mother in previous lives. If so, can we eat the flesh of our own mother

who was slaughtered by butchers? Imagine how much concern

would arise! Therefore, if we reflect honestly, there is no

way we won’t feel compassion for the animal.

Some people who claim to be practitioners say, “at least some

meat and alcohol is necessary to keep healthy, otherwise weakness or

death might come about.” This is not true. However, even if death

should follow from engaging in the Dharma practice of abstaining

from meat and alcohol, then it is worth it. As the great adept Tsele

Rigzin said, From the bottom of my heart I pray

Never to be with carnivores and drinkers.

In this and lives coming

May an ordained never be born where meat

And alcohol are used without morality.

Even if I should die

Due to the absence of meat and alcohol,

I will be living in accordance with the Buddha’s precepts.

Thus I will be a genuine practitioner!

Bodhisattva Orgyen Jigme Chökyi Wangpo (Patrul Rinpoche)

said, As Buddhists, we have taken the triple refuge. To take refuge in the Dharma, one must practice nonviolence to sentient beings. Thus, if we continue to eat meat — which has comefrom the slaughtering of innocent animals — then is this not a contradiction of our Buddhist commitments?

Knowing all of the faults of meat and alcohol, I have made a

commitment to give them up in front of the great Bodhi tree in

Bodhgaya with the buddhas and bodhisattvas of the ten directions as my witnesses. I have also declared this moral to all my monasteries. Therefore, anyone who listens to me is requested not to transgress this

crucial aspect of Buddhist ethical conduct.

Translated by Geshe Thupten Phelgye and Aaron Gross, and revised by

Zach Larson.

Chatral Rinpoche’s

Compassionate Action: p.25-36

Season changes

Experience Nature through the eyes of Sri Rabindranath Tagore.

1. Nil Digante Oi Phuler Aagun Laglo
নীল দিগন্তে ওই ফুলের আগুন লাগল
(There, the Blue Horizon has caught Fire with the Colour of the Flowers)

1. Nil Digante Oi Phuler Aagun Laglo

নীল দিগন্তে ওই ফুলের আগুন লাগল
(There, the Blue Horizon has caught Fire with the Colour of the Flowers)

Paush Toder Daak Diyeche
পৌষ তোদের ডাক দিয়েছে
(The Winter Season Paush is calling you all; Come out ... Come out ... Come out)

Praying for Nepal

…one week ago ...the Earthquake changed the life of many who lost their family and dear ones

Everyday the death toll is rising and rising… more than 8000 victims of last Saturday`s earthquake are reported. Please help for the rescue, food and water supply…

Pray for Nepal…

Om mani padme hung

Gebete für Nepal

Vor einer Woche...das starke Erdbeben veränderte das Leben vieler Menschen, die Freunde und Familie verloren haben

Die Totenanzahl steigt weiter und weiter…mehr als 8000 Menschen wurden als Opfer des Erdbebens am vergangenen Samstag gemeldet. Bitte gebt Unterstützung zur Rettung und für Lebensmittel- und Wasserversorgung.

Gebete für Nepal

Om mani padme Hung

PRAY FOR NEPAL#

STAY STRONG for NEPAL#

Hilfe für Nepal

Liebe Freunde,

Die Totenanzahl steigt täglich. Die Folgen nach dem schwersten Erdbeben seit 80 Jahren sind fatal für die Menschen, die Familie und Freunde verloren haben. Viele Gebäude und Häuser sind eingestürzt. Wichtig ist es jetzt für medizinische Versorgung und Grundlagenversorgung wie Wasser etc. Unterstützung zu geben. Anbei findet ihr vertrauenserweckende Organisationen, bei denen die Hilfe 100 % ankommt.

Vielen Dank für Eure Unterstützung, die jetzt so dringend benötigt wird. Jeder Betrag macht einen Unterschied und sollte nicht in der Wirksamkeit unterschätzt werden.

Mit besten Wünschen und Gebeten für Nepal.

Mögen die Seelen der Opfer in Frieden ruhen und Hilfe schnell dorthin gelangen, wo sie am dringensten benötigt wird.

Om mani padme hung.

Spenden für Medizinische Versorgung

https://internationalmedicalcorps.org/nepal-earthquake

*

Der Spendenaufruf von Bodhipath Renchen Ulm:
Wir sammeln Spenden über das Konto der von Shamar Rinpoche gegründeten Wohltätigkeitsorganisation INFINITE COMPASSION DEUTSCHLAND

Verwendungszweck 'Nepal-Erdbeben'. Konto:
Infinite Compassion Deutschland
IBAN: DE38 6645 0050 0004 8725 62
BIC: SOLADES1OFG

Die eingegangenen Spenden werden zu 100% direkt an eine zuverlässige Partner Organisation in Kathmandu weitergeleitet!

*

Lost Children:Namaste Nepal, Freiberg

Ein Deutscher Verein in Zusammenarbeit mit Kailash e.V. Deutschland

www.nepalfreiberg.de

http://www.kailash-ev.org/partner-und-sponsoren.html

Die Homapage ist nach dem Unglück noch nicht aktualisiert, jedoch wird jede Hilfe gebraucht.

*

Friends for Nepal: ist eine österreichische Organisation, die schon länger in Nepal tätig ist:

http://www.himalaya-development.org/

*

Das Kloster Kopan in Kathmandu und Projekte unter der Leitung von Ani Choying

http://www.kopanmonastery.com/

https://www.facebook.com/anichoying?hc_location=ufi

Vielen lieben Dank!

Help for Nepal

Dear friends,

The dead toll is increasing daily. The consequences after the worst earthquake during the last 80 years are fatal for people who have lost their families and friends. Many buildings and houses have collapsed. It is now important to give support for medical care and basic supplies such as water etc. Enclosed you will find trustable organizations where your donation will 100% benefit the people.

Thank you for your support that is now so needed. Any amount makes a difference and should not be underestimated.

With best wishes and with prayers for Nepal.

May the souls of the victims rest in peace and may help reach where it is most needed.

Om mani padme hung.

Donations for medical care

https://internationalmedicalcorps.org/nepal-earthquake

***

The call for donations of Bodhipath Renchen Ulm:

We raise funds through the account, which was founded by Shamar Rinpoche charity INFINITE COMPASSION GERMANY

Usage 'Nepal Earthquake'. account:

Infinite Compassion Germany

IBAN: DE38 6645 0050 0004 8725 62

BIC: SOLADES1OFG

The donations received will be forwarded directly 100% to a reliable partner organization in Kathmandu!

*

Lost Children: Namaste Nepal, Freiberg

A German organization in cooperation with Kailash e.V. Germany

www.nepalfreiberg.de

http://www.kailash-ev.org/partner-und-sponsoren.html

The Homapage is not updated after the earthquake, but help is needed.

*

Friends for Nepal: is an Austrian association with already long time activity in Nepal:

http://www.himalaya-development.org/

***

The Monastery Kopan in Kathmandu and projects under the guidance of Ani Choying

http://www.kopanmonastery.com/

https://www.facebook.com/anichoying?hc_location=ufi

Thank you very much!

With special appreciation,

a Tribute to our Sanskrit Guru Ji

Words of my perfect teacher...

rare to find these days...but not impossible...

चित्तं यस्य स्फटिकविमलं नैव गृह्णाति रागं

कारुण्यार्द्रे मनसि निखिलाहः शोषिटा येन दोषाहः।

अक्रोधेन स्वयमभिहतो येन संसारशत्रुहः

सर्वज्ञोऽसौभवतु भवतां श्रेयसे निश्वलाय ।।

अवदानकल्पलता १।१॥

As a living example of a perfect teacher, with deep respect to Our Sanskrit Guru Venerable Dr. Dharmadatta Chaturvedi ji, his classes are always inspiring and bringing the beautiful charm of this precious language to our ears…Thank you very much, Guru Ji for your great activity and your great wisdom, sharing with us- every day.
Pranam Guru ji, long life.

Sarva Mangalam

Diwali... the festival of light

***...may the light and love come in the hearts of everyone...may all be happy ***

the festival of light is celebrated these days allover India and even abroad Indians celebrate this auspious festival with lots of lights.

Diwali is one of the most important festivals of the year and

is celebrated in families by performing traditional activities together in their homes.

The name "Diwali" or "Divali" is a contraction of deepavali which translates into "row of lamps". Diwali involves the lighting of small clay lamps filled with oil to signify the triumph of good over evil.

These lamps are kept on during the night and one's house is cleaned, both done in order to make the goddess Lakshmi feel welcome.Firecrackers are burst because it is believed that it drives away evil spirits. During Diwali, all the celebrants wear new clothes and share sweets and snacks with family members and friends.

here you can see some of the different flavoured sweets...

The festival starts with Dhanteras on which most Indian business communities begin their financial year. The second day of the festival is called the Naraka Chaturdasi.Amavasya, the third day of Diwali, marks the worship of Lakshmi, the goddess of wealth. The fourth day of Diwali is known as Kartika Shudda Padyami. The fifth day is referred to as Yama Dvitiya, and on this day sisters invite their brothers to their homes

lights on the streets...

Being back to India

Blossom of flowers in the monsoom rain...

being back to the place where just to be;)

I can imagine how Kalidasa got inspired just by the seasons in India to write great, fantastic poems and greatest works. The spirit is in the air. Sometimes wet ...humidity... तूफान आय है ...ओर फिर बारिश ! Yes!!! That`s the great weather of the raining season. Big dark clouds hanging around and again comes the rain. Weather, lightening makes even at night the wet leaves glossing.

Thank you India...nice just to be back;)

Here just I like to give you some impressions from my arrival in India.