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surface demonstrating it, so the mind also does not see itself and is thus fundamentally ignorant in that it is not directly aware of its own nature. Second,

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<noinclude><pagequality level="1" user="Eric" /></noinclude>Gently Whispered Oral Teachings By The Very Venerable Kalu Rinpoche Foreword by His Eminence

<noinclude><pagequality level="1" user="Eric" /></noinclude>Pausing in his meditation, Kalu Rinpoche patiently listens to the question posed by the photographer

<noinclude><pagequality level="1" user="Eric" /></noinclude>GENTLY WHISPERED Oral Teachings by the Very 'Venerable Kalu Rinpoche<noinclude></noinclude>

<noinclude><pagequality level="1" user="Eric" /></noinclude>Dorje Chang, surrounded by the founding fathers of the Karma Kagyu lineage: Tilopa, Naropa

<noinclude><pagequality level="1" user="Eric" /></noinclude>Kalu Rinpoche copying a text while seated in his room at the monastery in Sonada, India, in

<noinclude><pagequality level="1" user="Eric" /></noinclude>GENTLY WH lSPERED Oral Teachings by the very venerable Kalu Rinpoche Foreword by His Eminence

<noinclude><pagequality level="1" user="Eric" /></noinclude>Dedicated to the impeccable perpetuation of the glorious Kagyu lineage and to the success of

<noinclude><pagequality level="1" user="Eric" /></noinclude>CONTENTS Foreword by H.E. the Xllth Tai Situpa Preface Introduction I First Reflections

<noinclude><pagequality level="1" user="Eric" /></noinclude>A Torch<br> Lighting the Way to Freedom<br> Complete Instructions on the Preliminary<noinclude></noinclude>

<noinclude><pagequality level="1" user="Eric" /></noinclude>Appendix A: Open Letters to Disciples and Friends of The Lord of Refuge, Khyab Je Kalu Rinpoche

<noinclude><pagequality level="1" user="Eric" /></noinclude>PART TWO The Main Explanation of the Stages for Setting Out on the Path Section One: The general

<noinclude><pagequality level="1" user="Eric" /></noinclude>• SHERAB LING • P. 0. SANSAL OIST. ICAN$11A H. -sTITU 11 Of •uDDHIST STUDIU ~. INDIA· 171175

<noinclude><pagequality level="1" user="Eric" /></noinclude>trends, as evidenced by both your presently having a precious human existence and your interest

exclusive license with the editor solely for usage in this book, and may not be used in any other manner without his written permission. All rights reserved

<noinclude><pagequality level="1" user="Eric" /></noinclude>demonstrated his interest in the welfare of sentient beings as a continual and genuine concern

called the fully ripened body, or fully ripened corporeal existence, referring not only to· the physical form, but also to the whole world in which sentient

<noinclude><pagequality level="1" user="Eric" /></noinclude>PREFACE It was supposed to be the summertime, but, far away from my California homeland, I

widespread. Although this Dharma is often called Tibetan Buddhism, it is not originally Tibetan, for it comes directly from the Lord Buddha Shakyamuni

something intangible, this does not mean that the process of cause and effect does not work. Even though the physical senses do not enable one to validate the

of these realms, rebirth after rebirth. Not all of these realms appear to the five human senses, yet this does not validate their lack of existence. In one

<noinclude><pagequality level="1" user="Eric" /></noinclude>tions were not simply rhetorical; rather, they were being given from varying viewpoints. The

to reach the general public. Undoubtedly, this work would not have been possible had it not been for the dauntless efforts of the Very Venerable I<alu

user="Eric" /></noinclude>GENTLY WHISPERED ~ 18 mahamudra. Even if one does not gain this full level of understanding, the slightest understanding of the

It is perfectly alright if one chooses not to be ordained as a monk or nun, because one accomplishes this path not by wearing robes, but by completely abandoning

some other point. Mind does not behave in that way. There always has been mind; there always will be mind. Because it is not something created at one point

eliminated, then samsara has been eliminated. If, however, that confusion is not eliminated, then samsara remains an endless process. Consequently, it will

considered that without some development of tranquility of mind, one will not be able to perform any other kind of meditation. This is the reason why zhinay

/></noinclude>FIRST REFLECTIONS <f> 11 experienced in the realms of samsara. If one does not have the understanding of mind's true nature, then this truth is really difficult

sound, no form, no feeling; there is truly nothing real," then you might not believe that. You will reply that you have these definite, real experiences

empty space and light of the sun would be mind. But this is not our experience, because not only does the mind demonstrate emptiness and luminosity, it

understood and developed through practice, whether it is called Buddhadharma or not. I have great faith in all these traditions and regard this as the flourishing

can attain complete enlightenment in this very lifetime. Even if one does not realize enlightenment in this lifetime, the blessings of the yidam and the

Milarepa. Firing arrows at him, they were astounded to see that the arrows could not penetrate him. Some of the arrows were deflected straight upwards, some to

Immediate Retribution.” h. In traditional society, a newly wed bride takes pains not to vex her husband or her mother-inlaw. i. “Opening the Eyes” (Tib. spyan

many years) to read the final draft to make sure that the transmission was not lost. Their extensive training in Dharma helped confirm that this effort of

emptiness is attained by seeing the emptiness of personality. It is simply not enough to recognize the emptiness of personality, however, or to recognize

is to practice vajrayana. In vajrayana, one goes one step further and does not apply any specific antidote of abandoning or of transforming. Instead, one

self-aggrandizement. Aversion develops into envy, jealousy, etc. But it does not stop there. With these basic emotions, further developments and ramifications

the mind, it should not be surprising that it is as intangible as mind itself. Forget about previous and future existences; we do not even see<noinclude></noinclude>

because of the non-recognition, sentient beings not only do not recognize the mind's true nature, they also do not perceive the law of karma (the law of cause

apparent quality. Now in this clarity, call to mind cities that are not too far away and not too close (such as New York or Los Angeles), and actually see them

fights; With even two there will be rivalry: So I must remain alone. There, not only should you give up all negative and neutral activities of body, speech

beings in the lower realms to attain a precious human existence when it is not possible for them to understand the Dharma. As well, you might wonder how

using the stupa as his landmark to guide him there. As his eyesight was not the best, the landmark would all too soon become the stumbling block, causing

in clear awareness, the experience is impregnated with the distortion of a not-knowing, or of an absence, on the most fundamental level, of awareness. This

<noinclude><pagequality level="1" user="Eric" /></noinclude>eighty-four thousand collections in all) came into existence. This Dharma was originally widespread

<noinclude><pagequality level="1" user="Eric" /></noinclude>strong impression upon me. Needless to say, I hold him in the highest regard, for it is he

<noinclude><pagequality level="1" user="Eric" /></noinclude>GENTLY WHISPERED ~ 2 consciousness which then falls into a kind of oblivion where there

obscuration. This situation of obscuration is also termed alaya. Alaya, then, is not only the fundamental or original state of consciousness, but it is also the

cannot find it and/or define it in this manner is because it simply does not have any characteristics of shape or size, etc. Likewise, when an individual

<noinclude><pagequality level="1" user="Eric" /></noinclude>Recite this as many times as you can. 2. Arousing the supreme bodhichitta, the essence of the

nirvanas are inferior with respect to the Great Vehicle’s nirvana, so we should not dedicate to these, for as the Buddha advises in the Middle Sutra of Transcendent

impermanent, How will one’s body, as undependable As a bubble that bursts, not certainly perish? Look at how the sun will set—the Buddha who came for beings’

“meaningful” or “significant,” i.e., it benefits beings (even if it does not appear to be a positive action). 140. The Way of the Bodhisattva, I, 36. 141

of their fear. (c) The gift of Dharma So that others have faith and we do not ourselves degenerate, we should practice the sublime Dharma by giving up improper

latter have: It comes to perfect rest, from concepts free.155 When we do not have in mind any characterizing thoughts, nor even think of emptiness, which

Actions motivated by the three poisons comprise mental actions, which are not given physical or verbal expression directly, and physical and verbal actions

Garland as follows: Take life, and you will have a short life, Take what is not given, and you’ll be deprived of wealth, Commit adultery, and you’ll have

<noinclude><pagequality level="1" user="Eric" /></noinclude>I pray to you from the depth of my heart. Without my parting from you for an instant, Bless

will increase. Nowadays, however, we are not fundamentally interested in purifying our obscurations and do not make the effort. Even if we do, we follow

concentration, they do not make any progress in increasing their good qualities. Once they have tasted the flavor of concentration, they dare not be parted from

rejoicing, requesting the teachers to turn the wheel of Dharma, requesting them not to pass into nirvana, and dedication of merit. SEVEN BRANCHES, ’phags pa’i

whatever means are appropriate to help those who need befriending, those who do not know how to help themselves, those who have helped one, those who are afraid

factors; • to listen with the six senses excessively withdrawn so that one does not understand the words or the meaning of what is being explained; • and to listen

<noinclude><pagequality level="1" user="Eric" /></noinclude>filling the whole of your body and, dissolving into the radiant, naked state of awareness-emptiness

<noinclude><pagequality level="1" user="Eric" /></noinclude>Gently Whispered Oral Teachings By The Very Venerable Kalu Rinpoche Foreword by His Eminence

{{:MediaWiki:Proofreadpage_index_template |Title=[[Gently Whispered]] |Language=en |Author=Kalu Rinpoche |Translator= |Editor= |Year= |Publisher= |Address=

<noinclude><pagequality level="1" user="Eric" /></noinclude>222 Dharma Chalna Center P.O. Rutntd: Y.a Rantpul S.lr.lr.tm,lndaa Telephone: )6) ~ GENUY

{{:MediaWiki:Proofreadpage_index_template |Title=Nyingtik Yabshyi |Language=en |Author=Yangthang Rinpoche |Translator= |Editor= |Year= |Publisher= |Address=

{{:MediaWiki:Proofreadpage_index_template |Title=Essence Sagesse Primordiale vol I |Language= |Author= |Translator= |Editor= |Year= |Publisher= |Address=

<noinclude><pagequality level="1" user="Eric" /></noinclude>THE TORCH<br> OF CERTAINTY<br> Jamgon Kongtrul<br> Translated by Judith Hanson<br> Foreword

<noinclude><pagequality level="1" user="Eric" /></noinclude>Abréviations AZR : Ala Zenkar Rinpoché, Tudeng Nima CGP : Le Chemin de la Grande Perfection

<noinclude><pagequality level="1" user="Eric" /></noinclude>202 ~ GENILYWHISPERED Commentary on the Sadhana 11 Thinking of yourself and all sentient

/></noinclude>THE TORCH OF CERTAINTY 87 Whoever chants the hundred syllables<br> Is not beset by poverty or woe.<br> His enemies are crushed and<br> All his wishes

awarenesses, Practices called dharani, mantra, mudra, stupa and mandala, Do not amass the merit of one recitation of the hundred-syllable mantra. Whoever

hundred billion Nyendrub practices, performed a hundred thousand times, Are not as potent as a prayer to the guru, sincerely offered thrice. One who performs

At that point then, the problem is not, "Shall I give up this emotion or not?" "Shall I stop having this emotion or not?" Instead, the question becomes,

longer continue to express anger or any other emotion, because the mind does not have the solidity it once had to make this possible. Understanding this gives

<noinclude><pagequality level="1" user="Eric" /></noinclude>20 ⁓ L’Essence de la sagesse primordiale Par une extraordinaire manifestation de grands prodiges

<noinclude><pagequality level="1" user="Eric" /></noinclude>APPENDIX C ~ 235 Dakini (Skt., Tib. mkha'.'gro.ma. [khan dro ma]) Literally "one who goes

<noinclude><pagequality level="1" user="Eric" /></noinclude>232 ~ GENTLYWHISPERED 'iug.pa.). A prayer engendering bodhicitta is considered a prerequisite

<noinclude><pagequality level="1" user="Eric" /></noinclude>170 ⁓ L’Immense Éclat de la sagesse primordiale Comment opère la protection du refuge Si vous

<noinclude><pagequality level="1" user="Eric" /></noinclude>Introduction des traducteurs ⁓ 21 rapidement votre bien et celui des autres. Quintessence

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Indeed, in Buddhism the continuity of the mind is an important point. Mind is not something that comes into being at the beginning of the life of the physical

<noinclude><pagequality level="3" user="Eric" /></noinclude>Le bouddha Shakyamouni<noinclude></noinclude>

<noinclude><pagequality level="3" user="Eric" /></noinclude>230 ~ GENTLY WHISPERED Absolute Reality (Tib. don.dam. [don dam]) A term used to descnbe