Egbert Moray-Falls

Part 3 For me, a yogin of universal knowledge, free from illusion, Primordial purity (kadag) and self-perfection (lhundrub) are not two. In this condition, whatever one does, it is the total accomplishment of self-perfection. You who follow the gradual path, do as you please. You who are bound by the chains of hope and fear, Calmly leave behind this senseless pain, Observe your way of being a little, And the opportunity of the Great Perfection may arise for you, too. Multitude of Supreme Masters, Knowledge holders and Dakini, Radiate a little of the splendour of your power To this mind wrapped up in the darkness of dualism. Make the light of Wisdom appear clearly. 'a: a: ha: sha: sa: ma:

Part 2 As for these benefactors who are the so-called faithful, When there are favorable secondary causes, I guide them on the way of liberation; When they don't have this opportunity, I help them to accumulate virtue. You who desire luxury, do as you please. As for these disciples, so-called beings to be instructed, If they maintain their commitments, I introduce them to the essential points of the practice; When they don't have the capacity, I encourage them in every way to train their minds. You who are thirsty for greatness, do as you please. As for these relatives and friends, the so-called loved ones, If their spirit is so motivated, I direct them on the way of relative benefit and absolute happiness; If their minds are not so inclined, I don't mind, and I'm happy just the same. You who are caught up in attachment, do as you please. All that exists, although manifesting as apparently good or bad, Cannot be differentiated in this way In the dimension of knowledge of the Original Base. I myself reside in the natural condition that is beyond effort. You who are caught up in accepting and rejecting, do as you please. The ineffable way of being of the Prajñāpāramitā And the experience of direct understanding, I have joined together within myself. To the intellectual path of study I don't aspire. You who claim to be great scholars, do as you please. In the natural condition, the space which does not fall into limits of measurement or even the concept of direction, Whatever presents itself there, I enjoy as an ornament. I don't make any effort to create or reject anything. You who take up preferences, do as you please. As for the natural state beyond the contamination of thought, I maintain its vivid presence, without any effort. Why analyse it with the limitations of reason? You who are keen on logic, do as you please. Directly in the space of the dimension of original Purity, I meet all meditative experiences, manifestations of energy and visions in a state of equanimity. With no need to desire an artificial religious practice, I am happy. You who dwell upon mental constructions, do as you please. In the pure expanse of space, free of any circumstances, Shines the dimension of light of the five colours of self-perfected gdangs energy. The Primordial Wisdom of one's own rtsal energy is spontaneously perfected. You who follow some kind of conceptual confirmation, do as you please. In the uncorrected condition, the space of the natural Dharmatā, State of Knowledge without distraction, clear and vivid, I live joyously, remaining beyond the limits of mental conception. You who have fallen into limits, do as you please. The indefinable state, natural since the beginning, Is that space beyond all definitions of being and non-being. Among all the modes of existence of saṃsāra and nirvāṇa There is not one that is not perfected. You who are immersed in conflicting thoughts, do as you please. Through this unique Knowledge, in the state of recognition of the Primordial Base, Understanding that all appearances and that which animates them are rtsal and rol pa energy, I am beyond accomplishing anything through effortful strain. You who try to obtain everything by effort, do as you please. Whatever arises liberates itself for me, a practitioner of Dzogchen, As the narrow path of hope and fear that is linked to effort doesn't exist for me. I'm happy to adopt a free way of being. You who follow rules, do as you please.

“𝗧𝗵𝗲 𝗟𝗶𝘁𝘁𝗹𝗲 𝗦𝗼𝗻𝗴 𝗼𝗳 𝗗𝗼 𝗔𝘀 𝗬𝗼𝘂 𝗣𝗹𝗲𝗮𝘀𝗲” 𝘣𝘺 𝘕𝘢𝘮𝘬𝘩𝘢𝘪 𝘕𝘰𝘳𝘣𝘶 𝘙𝘪𝘯𝘱𝘰𝘤𝘩𝘦 Part 1 To introduce the song, Rinpoche writes this concerning the circumstances of the composition of this song, intended as a sarcastic poem written to excoriate certain individuals who harbor notions Rinpoche would sometimes encounter: On the morning of 20th January 1984, while I was teaching in a Buddhist temple in the city of Sydney, Australia, a young man who said he belonged to a center of the glorious incomparable Ri bo dGa'ldan asked me, _'How can you practise the teachings and be a teacher for others when you live like a layperson?' On the morning of the 23rd January, while on the aeroplane from Syndney to Kolangatta, the Dzogchen practitioner Namkhai Norbu spontaneously wrote this little song which presents in a few words the essence of the reply to that person. “𝗧𝗵𝗲 𝗟𝗶𝘁𝘁𝗹𝗲 𝗦𝗼𝗻𝗴 𝗼𝗳 𝗗𝗼 𝗔𝘀 𝗬𝗼𝘂 𝗣𝗹𝗲𝗮𝘀𝗲” 𝘣𝘺 𝘕𝘢𝘮𝘬𝘩𝘢𝘪 𝘕𝘰𝘳𝘣𝘶 𝘙𝘪𝘯𝘱𝘰𝘤𝘩𝘦 Homage to the master! The incomparable father, Ever Good The Lord, Knowledge holder gTértön Ngak’chang Changchub Dorje Who resides in the dimension of the essential sphere At the center of his son's heart, my heart, Inseparable from it in any moment. This is the sum of the practice of the Teaching, and that's enough to give me complete satisfaction. I don't aspire to false religious practice. This is the basis for all the experiences of the practice and for its realization. I don't aspire to the commitment that's required for the meditative process of creation and perfection. If this illusory body, which is said to be difficult to obtain, Lasts for a long time, I will benefit beings in every way possible. If it doesn't continue, I will pass away into another dimension. You who believe in the eternity of all things, do as you please. As for this voice of so-called great power, If the opportunity arises, I'll use it to sing the Song of the Vajra. When the situation isn't appropriate, I'll just chat away about anything that comes into my head. You who collect beautiful sayings, do as you please. As for this consciousness, the so-called creator of all, If the state of Knowledge is present, I calmly leave it as it is without correction. When this recognition isn't there, I maintain presence and awareness anyway. You who must insist on forcing yourselves, do as you please. As for this veneration towards the so-called Lama, If it's appropriate I make it a support of devotion. If it isn't, I adapt to whatever condition is present. You who search for fame, do as you please. As for this title of so-called reincarnation, If it's useful I adopt it for beneficial activities; When it's not beneficial for that, I just stay natural in my own way. You who desire a rank in a hierarchy, do as you please. As for the activity of making sacred things for the so-called possessions of monasteries, If it's beneficial I undertake it for the continuation of the Teaching; If there's no benefit, I keep the three doorways in a free condition. You who like to make so many preparations, do as you please. As for this confusion of the so-called Dharma centers, If they are beneficial, I sustain their development as supports of the Teaching; When they aren't, I try to diminish attachment and aversion. You who are keen on Dharma centers, do as you please. As for the power and wealth of the so-called fortunate, If these are present, I use them as a basis of virtue, for any good action; If they aren't, I'm satisfied and happy just the same. You who are dedicated to accumulating things, do as you please. As for this consort, the so-called fruit of previous karma, If she has good motivation, I instruct her in the teachings as far as I can; If not, I do anything I can to make her happy. You who are taken up with attachment, do as you please.

Alas! How depressing to see the beings of this degenerate age! Alas! Can anyone trust what anyone says? It’s like living in a land of vicious man-eating demons— Think about it, and do yourself a big favour. If you were to find yourself in a land of man-eating demons, you would find it hard to feel relaxed, knowing that however friendly and polite they pretended to be, they might attack and eat you up at any time. In the same way, however agreeable ordinary people may seem, you are sure to end up in trouble if you listen to the advice they give you. And if you should try to give them advice, that will only lead to trouble, too. It would be much wiser to concentrate on your own shortcomings. Numerous as they may seem to be, they cannot be permanent, and it is always possible for you to transform them. Replace negative thoughts with faith and love, ordinary gossip with prayers, pointless activities with prostrations and circumambulations, and you will be doing yourself a favour. To take monastic vows, respect your teacher, and make serious efforts in study, reflection, and meditation, working on all your defects, is to do yourself an inestimable service. Just as the application of a drop of gold can transform an entire painting, so too the application of the teachings will completely transform your mind. To do yourself a favour in this sense does not mean to be selfish. It means that rather than perpetuating your own and others’ suffering by allowing yourself to be taken in by the ways of saṃsāra, based as they are upon deluded attachments and aversions, instead consider carefully what the best way to use your life might be. The true goal of the Bodhisattva is to free all beings from saṃsāra, but to be able do that he must first free himself; and to free himself from saṃsāra he first has to understand clearly what is wrong with it. As it is said: Whatever is born will die, Whatever is gathered will be dispersed, Whatever is joined together will come apart, Whatever goes up will fall down. Dilgo Khyentse Rinpoche - The Heart Treasure of the Enlightened Ones

Alas! How depressing to see the beings of this degenerate age! Alas! Can anyone trust what anyone says? It’s like living in a land of vicious man-eating demons— Think about it, and do yourself a big favour. If you were to find yourself in a land of man-eating demons, you would find it hard to feel relaxed, knowing that however friendly and polite they pretended to be, they might attack and eat you up at any time. In the same way, however agreeable ordinary people may seem, you are sure to end up in trouble if you listen to the advice they give you. And if you should try to give them advice, that will only lead to trouble, too. It would be much wiser to concentrate on your own shortcomings. Numerous as they may seem to be, they cannot be permanent, and it is always possible for you to transform them. Replace negative thoughts with faith and love, ordinary gossip with prayers, pointless activities with prostrations and circumambulations, and you will be doing yourself a favour. To take monastic vows, respect your teacher, and make serious efforts in study, reflection, and meditation, working on all your defects, is to do yourself an inestimable service. Just as the application of a drop of gold can transform an entire painting, so too the application of the teachings will completely transform your mind. To do yourself a favour in this sense does not mean to be selfish. It means that rather than perpetuating your own and others’ suffering by allowing yourself to be taken in by the ways of saṃsāra, based as they are upon deluded attachments and aversions, instead consider carefully what the best way to use your life might be. The true goal of the Bodhisattva is to free all beings from saṃsāra, but to be able do that he must first free himself; and to free himself from saṃsāra he first has to understand clearly what is wrong with it. As it is said: Whatever is born will die, Whatever is gathered will be dispersed, Whatever is joined together will come apart, Whatever goes up will fall down. Dilgo Khyentse Rinpoche - The Heart Treasure of the Enlightened Ones

chomdendé dezhin shekpa drachompa yangdakpar dzokpé sangye gönpo öpaktumepa la chaktsal lo Bhagavān, tathāgata, arhat, complete and perfect buddha, protector Amitābha, to you I pay homage! chö do kyab su chi o To you I make offerings! In you I take refuge!

"Recently I spent time with my father, and my father is considered a great Mahasandhi master [ Thinley Norbu Rinpoche ] ...Something he said really struck me for days, for months... He said, pointing at me, " You will never achieve enlightenment in this life. " And I was sort of suprised and stunned. And he said " Do you know why? Because you're so rational. You are trapped by so called rationalism." That is so true. Because all the time, every time what I do, I do so that people will not be upset. So that people will like me. Almost so much so that sometimes I do things so that people will praise me... This is a spiritual cosmopolitan. It is a complete show. It is hypocrisy. Nothing inside. All you are trying to do is to behave nice so that people will like you. You are deceiving yourself and you are deceiving others." — Dzongsar Jamyang Khyentse Rinpoche, from a talk called : The Three Levels of Perception.

"Recently I spent time with my father, and my father is considered a great Mahasandhi master [ Thinley Norbu Rinpoche ] ...Something he said really struck me for days, for months... He said, pointing at me, " You will never achieve enlightenment in this life. " And I was sort of suprised and stunned. And he said " Do you know why? Because you're so rational. You are trapped by so called rationalism." That is so true. Because all the time, every time what I do, I do so that people will not be upset. So that people will like me. Almost so much so that sometimes I do things so that people will praise me... This is a spiritual cosmopolitan. It is a complete show. It is hypocrisy. Nothing inside. All you are trying to do is to behave nice so that people will like you. You are deceiving yourself and you are deceiving others." — Dzongsar Jamyang Khyentse Rinpoche, from a talk called : The Three Levels of Perception.

Today (28/07/23), 10th day do the 6th lunar month is the Birth anniversary of Guru Tsokye Dorje/Lopenchenpo Pema Jungney. In the north-western part of the land of Oddiyana, on an island in the lake of Dhanakosha, the blessings of all the buddhas took shape in the form of a multi-coloured lotus flower. Moved by compassion at the suffering of sentient beings, the Buddha Amitabha sent out from his heart a golden vajra, marked with the syllable HRI, which descended onto the lotus blossom. It transformed into an exquisitely beautiful eight year old child, endowed with all the major and minor marks of perfection, and holding a vajra and a lotus. At that moment all the buddhas of the ten directions, together with hundreds of thousands of dakinis from different celestial realms, invoked the blessings and the incarnation of all the buddhas for the benefit of beings and the flourishing of the secret mantra teachings. Their invocation is known as ‘The Seven Verses of the Vajra’, or ‘The Seven Line Prayer’. It is said that his birth took place in either an Earth Monkey or a Wood Monkey year, on the tenth day of the waxing moon in the monkey month. As Guru Rinpoche was born within the lotus flower upon the waters of the lake, the dakinis called out to him from their hearts, and their call spontaneously became the Vajra Guru mantra. So this mantra is his heart mantra, his life-core, his heart essence, and to recite it is to invoke his very being. It happened that at that time, the King of Oddiyana, Indrabhuti, as a result of his immense generosity to the poor and needy of his country, had finally emptied his treasury. In addition, he had no heir to succeed him as ruler, and his sight had failed him. So he had set out on a voyage on the lake of Dhanakosha to find a wishfulfilling jewel. As he returned with the jewel, he encountered the amazing child, and questioned him about his parents, his family line, his name and country, his sustenance and what he was doing there. The boy sang his reply in an enchanting voice: My father is the pure awareness of rigpa, Samantabhadra, My mother, the space of all things, Samantabhadri, My line, the indivisibility of awareness and space, My name, the glorious Lotus-born, My homeland, the unborn dharmadhatu, My sustenance, consuming dualistic thoughts, My destiny, to accomplish the actions of the buddhas of past, present and future. Indrabhuti took him back to the kingdom and installed him as the crown prince. At different points in his life, Guru Rinpoche is known by different names. Now he was known as Pemajungné, Padmakara or Padmasambhava, ‘The Lotus-born’, as well as Tsokyé Dorjé, ‘Lake Born Vajra’

Happy lotus-birthday Padmasambhava. "If most of the wicked gods and naga are subdued, bound by oath and firmly instructed, the land will become peaceful. So, this master of mantra is capable of letting the holy doctrine be practised in the future." — dBa'bzhed

"Always I am aware of which living beings practice the way, and which do not, and in response to their need for salvation I preach various doctrines for them. At all times I think to myself: How can I cause living beings to gain entry into the unsurpassed way and quickly acquire the body of a buddha?" Lotus Sutra, ch. 16.

Developing Wisdom Often it seems like those who come to Buddhism find something to debate, disagree with or reject, or students simply give up on actually understanding an adopt blind faith. While debating is good and necessary, it becomes difficult when ego gets involved and the emotions become aroused. It is important to understand the foundations, and to be able to adopt valid reasoning to discern what to accept and what to reject. Sometimes it seems like there are too many rules, or others will say there are no rules at all. Sometimes it seems like enlightenment is eons away, others will say you are already enlightened just as you are. Sometimes you'll feel that your practice is developing well, at other times it feels like there's more to learn than you can accomplish in one lifetime. Why do these contradictions arise? Because the foundation has not been understood. What, therefore, is the foundation? The four noble truths: we suffer, suffering is created by causes, these causes must be ended, there are methods of achieving this. All teachings beyond this are elaborations, mostly on the last point, that of method. Therefore, we can say that Buddhism posits very little in the way of truth, because very little can be established with any great certainty in this ever-shifting world (as the ancient philosophers were all too aware), but it posits much in the way if method. Sentient beings are all accustomed to living for their own benefit, and further assume that the things they can do for themselves in this world have some meaning. These two habits are the root causes of suffering. Therefore Buddhism is profoundly shocking because it reverses the two basic assumptions of all ordinary beings: you must act for others' sake not your own, and the world and it contents have no definite reality, Understand these two points in their fullest profundity and you are a Buddha, but what is their fullest profundity? This is where the hundreds of volumes of canonical teachings of Buddhism come in. It is said that Buddha taught 84,000 methods to suit 84,000 dispositions of beings. Based on this, we should recognise the complexity of our own minds, and the difficulty that is posed by seeking to tame it. Thus we should employ the wise methods of the Buddha-dharma with the direction of a good teacher. Then when we encounter those teachings, be they on nature of mind, mode of conduct, or methods of meditation, with which one finds difficulty in understanding, teachings which seem to contradict one another, or which seem to go against common sense, they key to understanding is to hold such teachings to the light of the essential points: we must end suffering by employing methods. When you do this you should see that, whatever the point of contention, the intention of the teaching is to persuade you to employ a method that will end the causes of your suffering. There is no great esoteric knowledge that is beyond this. Yes, there are secrets of the body, yes there are secrets of the subtle energetic forces and elements, and yes the are deep secrets of the most subtle dimensions of mind, but all of these are in service to the essential points of the four noble truths. Thus, attaining enlightenment is said to be like building a palace: the foundation must be laid first or all will be in vain. To understand the need to end the causes of suffering and employ methods as the remedy is this foundation. Then the walls are needed, which are made of the understanding that the causes of suffering arise interdependently with all phenomena, and to end this causes compassionate Bodhicitta is required, only then is the beautiful ornamented roof added: the subtle understanding of one's innermost nature that leads directly to enlightenment. Using these criteria, you should able to evaluate any Buddhist teaching, based on it's intention to lead you to the proper understanding of the methods that you must employ in order to transform yourself into a perfect and unsurpassable Buddha. The Buddhas have no other wish than that.

Happy 88th birthday to the light of compassion in this Sahaloka, this world of enduring many sufferings. Hail to the Guru!

“The absolute Nature can Only be recognized by direct experience Our Meditation must therefore Be free from the work of the intellect” - Dilgo Khyentse Rinpoche

Wishing everyone an auspicious Saga Dawa Duchen (Vaishakh Purnima) on this full moon, the day of Shakyamuni Buddha's great awakening (Maha Bodhi) and Mahaparanirvana. On this day at the age of 35 the Buddha sat under the Bodhi Tree and, after defeating the hoards of Mara, attained perfect unsurpassed enlightenment. Then, on the same day, at the age of 80, he manifested passing into Mahaparanirvana saying: ‟Impermanence is inherent in all things. Work out your own freedom with diligence.”

Note the monk with vajra and ghanta. The vajra derives ultimately from the same tradition as Thor's hammer