Chogyam Trungpa

Chogyam Trungpa

Chögyam Trungpa (1940–1987)—meditation master, teacher, and artist—founded Naropa University in Boulder, Colorado, the first Buddhist-inspired university in North America; the Shambhala Training program; and an international association of meditation centers known as Shambhala International. He is the author of numerous books, including Shambhala: The Sacred Path of the Warrior, Cutting Through Spiritual Materialism, and The Myth of Freedom.

Chogyam Trungpa

Chögyam Trungpa (1940–1987)—meditation master, teacher, and artist—founded Naropa University in Boulder, Colorado, the first Buddhist-inspired university in North America; the Shambhala Training program; and an international association of meditation centers known as Shambhala International. He is the author of numerous books, including Shambhala: The Sacred Path of the Warrior, Cutting Through Spiritual Materialism, and The Myth of Freedom.

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GUIDES

Marpa: A Reader's Guide

Marpa: A Guide for Readers

Marpa

Marpa, by Chris Banigan from The Supreme Siddhi of Mahamudra

Indestructible truth
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The following is the beginning of a several page profile of Marpa from Indestructible Truth: The Living Spirituality of Tibetan Buddhism:

Marpa, the Tibetan founder of the Kagyu¨ lineage, represents yet another type of person. Born in 1012 of relatively prosperous parents in southern Tibet, as a young boy Marpa is depicted as possessing a fearsome temper and a violent and stubborn disposition. He is what one might call a holy terror, and while he is still young his parents send him off to be trained in the dharma with a variety of teachers. Marpa soon realizes that one has to make a lot of offerings in order to receive even basic teachings, let alone more advanced ones. Moreover, Tibetan teachers often guard their transmissions jealously, and Marpa is repeatedly rebuffed when he seeks the higher initiations.

Eventually, he comes to the conclusion that to receive the full measure of dharma instruction, he will have to journey to India. His parents capitulate, and Marpa sets off over the Himalayas on a long, tedious, and dangerous journey to India, the first of three trips he will make to the holy land. While staying in Nepal before descending to the Indian plains, Marpa hears of the siddha Naropa. His biography states, ‘‘A connection from a former life was reawakened in Marpa and he felt immeasurable yearning.’’

While many of his Tibetan contemporaries arrived in India and went straight to one or another of the great Indian monasteries for tantric instruction, Marpa takes a different course, bypassing the monastic scene, seeking for his yogin teacher in the forest. Marpa eventually finds Naropa, is accepted as a disciple, and receives extensive instruction and initiation from him.

From the first Marpa Kagyu volume of the Treasury of Precious Instructions:

Marpa Chökyi Lodrö of Lhodrak traveled to India three or four times. He received the sūtras and tantras in their entirety from many scholar-siddhas, Nāropa and Maitrīpa being the foremost among them. In particular, if his earlier and later journeys are added together, he studied with Nāropa for sixteen years and seven months. Through the combination of his listening, reflection, and meditation, Marpa came to dwell in a state of attainment. During his last journey, Nāropa had departed for [the practice of yogic] conduct. Nevertheless, enduring great hardships, Marpa searched for and supplicated Nāropa, finally actually meeting him in Puṣpahari in the North. He spent seven months with Nāropa and received the complete Aural Transmission of Cakrasaṃvara, male and female consorts. In Tibet, the principal disciples upon whom Marpa bestowed his profound dharma were known as the four great pillars. Among them, Mai Tsönpo, Ngok Chödor, and Tsurtön received the entrusted transmission of the explanatory tradition, and Jetsun Milarepa received the entrusted transmission of the practice tradition.

marpa
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The Life of Marpa the Translator: Seeing Accomplishes All

By Tsangnyon Heruka, translated by Chogyam Trungpa amd the Nalanda Translation Committee

Marpa the Translator, the eleventh-century farmer, scholar, and teacher, is one of the most renowned saints in Tibetan Buddhist history. In the West, Marpa is best known through his teacher, the Indian yogin Naropa, and through his closest disciple, Milarepa. This lucid and moving translation of a text composed by the author of The Life of Milarepa and The Hundred Thousand Songs of Milarepa documents the fascinating life of Marpa, who, unlike many other Tibetan masters, was a layman, a skillful businessman who raised a family while training his disciples.

As a youth, Marpa was inspired to travel to India to study the Buddhist teachings, for at that time in Tibet, Buddhism has waned considerably through ruthless suppression by an evil king. The author paints a vivid picture of Marpa's three journeys to India: precarious mountain passes, desolate plains teeming with bandits, greedy customs-tax collectors. Marpa endured many hardships, but nothing to compare with the trials that ensued with his guru Naropa and other teachers. Yet Marpa succeeded in mastering the tantric teachings, translating and bringing them to Tibet, and establishing the Practice Lineage of the Kagyus, which continues to this day.

Essential Texts by and about Marpa

marpa
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Marpa Kagyu, Part One - Methods of Liberation: Essential Teachings of the Eight Practice Lineages of Tibet, Volume 7

The Treasury of Precious Instructions

By Jamgon Kongtrul Lodro Thaye

The seventh volume of the series, Marpa Kagyu, is the first of four volumes that present a selection of core instructions from the Marpa Kagyu lineage of Tibetan Buddhism. This lineage is named for the eleventh-century Tibetan Marpa Chokyi Lodrö of Lhodrak who traveled to India to study the sutras and tantras with many scholar-siddhas, the foremost being Naropa and Maitripa. The first part of this volume contains source texts on mahamudra and the six dharmas by such famous masters as Saraha and Tilopa. The second part begins with a collection of sadhanas and abhisekas related to the Root Cakrasamvara Aural Transmissions, which are the means for maturing, or empowering, students. It is followed by the liberating instructions, first from the Rechung Aural Transmission. This section on instructions continues in the following three Marpa Kagyu volumes. Also included are lineage charts and detailed notes by translator Elizabeth M. Callahan.

The pieces by Marpa in this volume include:

  • Vajra Song on the Meaning of the Four Points: Instructions on the Ultimate Essence, the Mahāmudrā of Nonattention Heard by the Lord Marpa Lotsāwa from the Glorious Saraha
  • Trulkhors for the Path of Method and the Caṇḍālī of the Saṃvara Aural Transmission
  • Eighteen Trulkhors for Caṇḍālī
Rain of Wisdom
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The Rain of Wisdom: The Essence of the Ocean of True Meaning

Translated by Nalanda Translation Committee under the guidance of Chogyam Trungpa Rinpoche.

The art of composing spontaneous songs that express spiritual understanding has existed in Tibet for centuries. Over a hundred of these profound songs are found in this collection of the works of the great teachers of the Kagyü lineage, known as the Practice Lineage of Tibetan Buddhism.

The chapter on Marpa, entitled The Grand Songs of Marpa, is 35 pages long and includes Marpa's first departure from India, his dream of Saraha, his third trip to India, his final farewell to Naropa, his  third return to Tibet, and the many songs these incidents inspired.

Great Kagyu
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The Great Kagyu Masters: The Golden Lineage Treasury

Compiled by Dorje Dze Öd, translated by Khenchen Konchog Gyaltshen Rinpoche

The Golden Lineage Treasury was compiled by Dorje Dze Öd a great master of the Drikung lineage active in the Mount Kailasjh region of Western Tibet.  This text of the Kagyu tradition profiles and the forefathers of the tradition including Vajradhara, the Buddha, Tilopa, Naropa, the Four Great Dharma Kings of Tibet, Marpa, Milarepa, Atisha, Gampopa, Phagmodrupa, Jigten Sumgon, and more.

The profile Marpa is 25 pages long.

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The Supreme Siddhi of Mahamudra: Teachings, Poems, and Songs of the Drukpa Kagyu Lineage

Translated by Gerardo Abboud, Sean Price, and Adam Kane

The Drukpa Kagyu lineage is renowned among the traditions of Vajrayana Buddhism for producing some of the greatest yogis from across the Himalayas. After spending many years in mountain retreats, these meditation masters displayed miraculous signs of spiritual accomplishment that have inspired generations of Buddhist practitioners. The teachings found here are sources of inspiration for any student wishing to genuinely connect with this tradition.

These translations include Mahamudra advice and songs of realization from major Tibetan Buddhist figures such as Gampopa, Tsangpa Gyare, Drukpa Kunleg, and Pema Karpo, as well as modern Drukpa masters such as Togden Shakya Shri and Adeu Rinpoche. This collection of direct pith instructions and meditation advice also includes an overview of the tradition by Tsoknyi Rinpoche.

This includes a chapter on Marpa's A Vision of Saraha The Essential Importance of the Uncreated Meaning of the Four Syllables of Mahamudra: A Pith Instruction Expressed in a Vajra Song. The pith instruction, the essence of the uncreated found in the meaning of the four syllables of Mahamudra, was revealed to Lord Marpa by the song of Saraha.

Combined with guidance from a qualified teacher, these teachings offer techniques for resting in the naturally pure and luminous state of our minds. As these masters make clear, through stabilizing the meditative experiences of bliss, clarity, and nonthought, we will be liberated from suffering in this very life and will therefore be able to benefit countless beings.

Translator on Gerardo Abboud on The Supreme Siddhi of Mahamudra

Image of Marpa by Chris Banigan

Marpa, from the Buddhist Art Coloring Book 2

$21.95 - Paperback

Additional Resources on Marpa

Lotsawa House hosts at least eight works by Marpa as well as several where he features.  lotswa house

BDRC has a set of associated works related to Marpa

...
Continue Reading >>

Naropa: A Reader's Guide to the Great Master of Mahamudra

Naropa: A Guide for Readers

Naropa, by Chris Banigan from The Supreme Siddhi of Mahamudra

Indestructible truth
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The following short biography of Naropa is adapted from Indestructible Truth: The Living Spirituality of Tibetan Buddhism:

Naropa, Tilopa’s primary disciple, is born in wealthy circumstances, the favored son of a kshatriya (ruling caste in India) family. At seventeen, he is compelled by his parents to marry. After eight years of marriage, however, he announces his intention to renounce the world. He and his wife agree to a divorce, and Naropa, like Tilopa, takes ordination into the monastic way. Unlike Tilopa, however, Naropa invests many years in intensive study, mastering the major branches and varieties of Buddhist texts, including the Vinaya, Sutras, and Abhidharma of the Hinayana, the Prajnaparamita of the Mahayana, and the tantras. Eventually, he rises to the top of his religious profession, becoming first a high-ranking scholar at Nalanda and then its supreme abbot. His fame as a scholar spreads everywhere, and he is considered unexcelled in his understanding of Buddhist doctrine.

At Nalanda, he has an extraordinary experience with a seeming ordinary old woman but one who it turns out has a profound effect on his life and sends him to find Tilopa.

At this moment, Tilopa appears, a blue-black man dressed in cotton trousers, with a topknot and bulging bloodshot eyes. He declares that ever since Naropa formed the intention to seek him, Tilopa has not been separate from him and that it was only Naropa’s defilements that blinded him to this fact. He tells Naropa that he is a worthy vessel, will indeed be able to receive the deepest teachings, and that he will accept him as a disciple.

For the next twelve years, Naropa is Tilopa’s disciple, undergoing a most demanding tutelage. He suffers immensely through all kinds of physical, psychological, and spiritual trials, torments, and tribulations. The rigor of his training is in direct measure, he understands, to the karmic accretions and obscurations that he has accumulated in his previous lives. Each of Tilopa’s teachings is a catastrophe for Naropa’s sense of personal identity, and in each instance he believes himself to have been irreparably and mortally harmed. In each case Tilopa reveals a deeper level of Naropa’s being, one that is open, clear, and resplendent, independent of the life and death of ego. Throughout this period, Tilopa says very little, and Naropa’s instruction occurs in nonverbal ways, through his own pain and through symbolic gestures that he must assimilate. No security and certainly no confirmation are ever given, and Naropa is able to persevere out of complete devotion to Tilopa and his conviction that he has no other options.

After twelve years of training, one day Naropa is standing with Tilopa on a barren plain. Tilopa remarks that the time has now come for him to offer Naropa the much-sought-after oral instructions, the transmission of dharma. When Tilopa demands an offering, Naropa, who has nothing, offers his own fingers and blood. As Lama Taranatha recounts the event.

Then Tilopa, having collected the fingers of Naropa, hit him in the face with a dirty sandal and Naropa instantly lost consciousness. When he regained consciousness, he directly perceived the ultimate truth, the suchness of all reality, and his fingers were restored. He was now granted the complete primary and subsidiary oral instructions. Thereupon, Naropa became a lord of yogins.

From Tilopa, Naropa receives the transmissions of mahamudra, the six inner yogas, and the anuttara-yoga tantras, and himself becomes a realized siddha in the tradition of his master. Naropa is subsequently seen sometimes roaming through the jungles, sometimes defeating heretics, sometimes in male-female aspect (that is, in union with his consort, a mark of his realization), hunting deer with a pack of hounds, at other times performing magical feats, at still other times acting like a small child, playing, laughing, and weeping. As a realized master, he accepts disciples, and through all of his activities, however benign or unconventional and shocking they may be, he reveals the awakened state beyond thought, imbued with wisdom, compassion, and power. He is also a prolific author whose previous scholarly training enables him to be an eloquent writer on Vajrayana topics, evidenced by his works surviving in the Tenjur.

Naropa is a pivotal figure in the evolution of the Kagyu¨ lineage for the way in which he joins tantric practice and more traditional scholarship, unreasoning devotion and the rationality of intellect. Through him, Tilopa’s profound and untamed lineage is brought out of the jungles of east India and given a form which the Tibetan householder Marpa can receive.

 

Essential Texts by and about Naropa

Naropa's Wisdom
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Naropa's Wisdom: His Life and Teachings on Mahamudra

By Khenchen Thrangu

As the disciple of Tilopa and the guru of Marpa the Translator, Naropa is one of the accomplished lineage holders of the Kagyu tradition of Tibetan Buddhism. He expressed his realization in the form of spiritual songs, pithy yet beautiful poems that he sung spontaneously. In this book, Khenchen Thrangu, a contemporary Karma Kagyu master, first tells the story of Naropa’s life and explains the lessons we can learn from it and then provides verse-by-verse commentary on two of his songs. Both songs contain precious instructions on Mahamudra, the direct experience of the nature of one's mind, which in this tradition is the primary means to realize ultimate reality and thus attain buddhahood.

Thrangu Rinpoche’s teaching on the first song, The View, Concisely Put, explains the view of Mahamudra in a manner suitable for Western students who are new to the subject. The second song, The Summary of Mahamudra, contains all the key points of the view, meditation, conduct, and fruition of Mahamudra. Thrangu Rinpoche speaks plainly, directly, and without using any technical jargon to Westerners eager to learn the fundamentals of the Mahamudra path to enlightenment from a recognized master. As Thrangu Rinpoche says, “Mahamudra is a practice that can be done by anyone. It is an approach that engulfs any practitioner with tremendous blessings that make it very effective and easy to implement. This is especially true in our present time and especially true for Westerners because in the West there are very few obstacles in the practice of Mahamudra.”

Illusions Game-
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Illusion's Game: The Life and Teaching of Naropa

By Chögyam Trungpa

In what he calls a "200 percent potent" teaching, Chögyam Trungpa reveals how the spiritual path is a raw and rugged "unlearning" process that draws us away from the comfort of conventional expectations and conceptual attitudes toward a naked encounter with reality. The tantric paradigm for this process is the story of the Indian master Naropa (1016–1100), who is among the enlightened teachers of the Kagyu lineage of the Tibetan Buddhism. Naropa was the leading scholar at Nalanda, the Buddhist monastic university, when he embarked upon the lonely and arduous path to enlightenment. After a series of daunting trials, he was prepared to receive the direct transmission of the awakened state of mind from his guru, Tilopa. Teachings that he received, including those known as the six doctrines of Naropa, have been passed down in the lineages of Tibetan Buddhism for a millennium.

Trungpa Rinpoche's commentary shows the relevance of Naropa's extraordinary journey for today's practitioners who seek to follow the spiritual path. Naropa's story makes it possible to delineate in very concrete terms the various levels of spiritual development that lead to the student's readiness to meet the teacher's mind. Trungpa thus opens to Western students of Buddhism the path of devotion and surrender to the guru as the embodiment and representative of reality.

life and teachings naropa
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The Life and Teaching of Naropa

Translated by Herbert V. Guenther

In the history of Tibetan Buddhism, the eleventh-century Indian mystic Nâropa occupies an unusual position, for his life and teachings mark both the end of a long tradition and the beginning of a new and rich era in Buddhist thought. Nâropa's biography, translated by the world-renowned Buddhist scholar Herbert V. Guenther from hitherto unknown sources, describes with great psychological insight the spiritual development of this scholar-saint. It is unique in that it also contains a detailed analysis of his teaching that has been authoritative for the whole of Tantric Buddhism.

This modern translation is accompanied by a commentary that relates Buddhist concepts to Western analytic philosophy, psychiatry, and depth psychology, thereby illuminating the significance of Tantra and Tantrism for our own time. Yet above all, it is the story of an individual whose years of endless toil and perseverance on the Buddhist path will serve as an inspiration to anyone who aspires to spiritual practice.

The Six Yogas of Naropa

The Six Yogas of Naropa

The Six Yogas of Naropa are a set of advanced tantric practices that can only be undertaken under the close guidance of a qualified teacher.  We do not recommend these books unless one is under such guidance as misunderstanding is very likely.

Practice of the Six Yogas
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The Practice of the Six Yogas of Naropa

Edited by Glenn Mullin

This book on the Six Yogas contains important texts on this esoteric doctrine, including original Indian works by Tilopa and Naropa and writings by great Tibetan lamas. It contains an important practice manual on the Six Yogas as well as other works that discuss the practices, their context, and the historical continuity of this most important tradition.

  • The Oral Instruction of the Six Yogas by Tilopa
  • Vajra Verses of the Whispered Tradition by Naropa
  • Notes on "A Book of Three Inspirations" by Je Sherab Gyatso
  • Handprints of the Profound Path of the Six Yogas of Naropa by Gyalwa Wensapa
  • A Practice Manual on the Six Yogas of Naropa by Tsongkhapa
  • The Golden Key: A Profound Guide to the Six Yogas of Naropa by the First Panchen Lama
Six Yogas Naropa
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The Six Yogas of Naropa: Tsongkhapa's Commentary

By Tsongkhapa, translated and introduced by Glenn Mullin

Tsongkhapa's commentary entitled A Book of Three Inspirations: A Treatise on the Stages of Training in the Profound Path of Naro's Six Dharmas is commonly referred to as The Three Inspirations. Anyone who has read more than a few books on Tibetan Buddhism will have encountered references to the Six Yogas of Naropa, a preeminent yogic technology system. The six practices—inner heat, illusory body, clear light, consciousness transference, forceful projection, and bardo yoga—gradually came to pervade thousands of monasteries, nunneries, and hermitages throughout Central Asia over the past five and a half centuries.

More Books Featuring Naropa

Great Kagyu
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The Great Kagyu Masters: The Golden Lineage Treasury

Compiled by Dorje Dze Öd, translated by Khenchen Konchog Gyaltshen Rinpoche

The Golden Lineage Treasury was compiled by Dorje Dze Öd a great master of the Drikung lineage active in the Mount Kailasjh region of Western Tibet.  This text of the Kagyu tradition profiles and the forefathers of the tradition including Vajradhara, the Buddha, Tilopa, Naropa, the Four Great Dharma Kings of Tibet, Marpa, Milarepa, Atisha, Gampopa, Phagmodrupa, Jigten Sumgon, and more.

The chapter on Naropa is 45 pages long.

marpa
Hardcover | Ebook 

$49.95 - Hardcover

Marpa Kagyu, Part One - Methods of Liberation: Essential Teachings of the Eight Practice Lineages of Tibet, Volume 7

The Treasury of Precious Instructions

By Jamgon Kongtrul Lodro Thaye

The seventh volume of the series, Marpa Kagyu, is the first of four volumes that present a selection of core instructions from the Marpa Kagyu lineage of Tibetan Buddhism. This lineage is named for the eleventh-century Tibetan Marpa Chokyi Lodrö of Lhodrak who traveled to India to study the sutras and tantras with many scholar-siddhas, the foremost being Naropa and Maitripa. The first part of this volume contains source texts on mahamudra and the six dharmas by such famous masters as Saraha and Tilopa. The second part begins with a collection of sadhanas and abhisekas related to the Root Cakrasamvara Aural Transmissions, which are the means for maturing, or empowering, students. It is followed by the liberating instructions, first from the Rechung Aural Transmission. This section on instructions continues in the following three Marpa Kagyu volumes. Also included are lineage charts and detailed notes by translator Elizabeth M. Callahan.

The piece by Naropa in this volume include:

  • Summary Verses on Mahāmudrā
  • Authoritative Texts in Verse: Mahāsiddha Nāropa’s Cycle on the Six
    Dharmas
  • Vajra Song Summarizing the Six Dharmas: The Scholar-Mahāsiddha
    Nāropa’s Instructions to the Lord of Yogins Marpa
Hardcover | Ebook 

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The Supreme Siddhi of Mahamudra: Teachings, Poems, and Songs of the Drukpa Kagyu Lineage

Translated by Gerardo Abboud, Sean Price, and Adam Kane

The Drukpa Kagyu lineage is renowned among the traditions of Vajrayana Buddhism for producing some of the greatest yogis from across the Himalayas. After spending many years in mountain retreats, these meditation masters displayed miraculous signs of spiritual accomplishment that have inspired generations of Buddhist practitioners. The teachings found here are sources of inspiration for any student wishing to genuinely connect with this tradition.

These translations include Mahamudra advice and songs of realization from major Tibetan Buddhist figures such as Gampopa, Tsangpa Gyare, Drukpa Kunleg, and Pema Karpo, as well as modern Drukpa masters such as Togden Shakya Shri and Adeu Rinpoche. This collection of direct pith instructions and meditation advice also includes an overview of the tradition by Tsoknyi Rinpoche.

The second chapter, on Naropa, is a translation of the Condensed Veses of Mahamudra, known in Sanskrit Mahāmudrāsaṃjñāsaṃhitā as and in Tibetan as (Chakgya Chenpo Tsig Dupa (Phyag rgya chen po’i tshig bsdus pa).

Combined with guidance from a qualified teacher, these teachings offer techniques for resting in the naturally pure and luminous state of our minds. As these masters make clear, through stabilizing the meditative experiences of bliss, clarity, and nonthought, we will be liberated from suffering in this very life and will therefore be able to benefit countless beings.

Translator on Gerardo Abboud on The Supreme Siddhi of Mahamudra

Seeing the Sacred in Samsara
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$29.95 - Hardcover

Seeing the Sacred in Samsara: An Illustrated Guide to the Eighty-Four Mahāsiddhas

By Donald S. Lopez Jr.

This exquisite full-color presentation of the lives of the eighty-four mahāsiddhas, or “great accomplished ones,” offers a fresh glimpse into the world of the famous tantric yogis of medieval India. The stories of these tantric saints have captured the imagination of Buddhists across Asia for nearly a millennium. Unlike monks and nuns who renounce the world, these saints sought the sacred in the midst of samsara. Some were simple peasants who meditated while doing manual labor. Others were kings and queens who traded the comfort and riches of the palace for the danger and transgression of the charnel ground. Still others were sinners—pimps, drunkards, gamblers, and hunters—who transformed their sins into sanctity.

This book includes striking depictions of each of the mahāsiddhas by a master Tibetan painter, whose work has been preserved in pristine condition. Published here for the first time in its entirety, this collection includes details of the painting elements along with the life stories of the tantric saints, making this one of the most comprehensive works available on the eighty-four mahāsiddhas.

The Naropa image from this book is pictured at the top of this page and explains what is being depicted.

Naropa-FromBuddhist

Naropa, from the Buddhist Art Coloring Book 2

$21.95 - Paperback

Additional Resources on Tilopa

Lotsawa House hosts at least one work by Naropa as well as several where he features.  lotswa house

BDRC has a set of associated works related to Naropa

...
Continue Reading >>

Buddhist Mindfulness: A Guide for Readers

Buddhist Mindfulness: A Guide for Readers

Bodh Gaya Buddha
Buddha Statue at Mahabodhi (Bodh Gaya, India)

Today the term "mindfulness" has become a buzzword heard everywhere from elementary schools to corporate offices to the military. Generally speaking, when we use the term in secular life, we're referring to the ability to purposefully place our attention on our present experience whether it be walking step by step through a park, following our breath in and out or something more conventional like playing music or lifting weights. The purpose of mindfulness, in this regard, is about training one's attention.

However, while the practice of mindfulness has found its way into secular life, the roots of this Buddhist meditative practice stem far deeper, and the benefits of what we call "mindfulness" range beyond the common definition of "calming the mind" or "focusing on the present moment." In fact as Sarah Shaw points out in her book Mindfulness: Where It Comes From and What It Means, the Buddha used the Pali word sati rather than the Sanskrit term smṛti to describe mindfulness or satipaṭṭhāna. According to Shaw, the meaning of the term sati is significantly different from its Sanskrit correspondence which was more closely associated with the concept of memory rather than attention and awareness of the present moment. In this regard, Shaw notes that, the modern use of the term "mindfulness" is worthy of being understood as something far more complex and profound than simply "focused attention." 

"...Buddhist understandings of psychology, of “living in the moment,” and of the benefits to be derived from this are more far-reaching than is suggested by many usages of the term mindfulness in the modern world."—Mindfulness, by Sarah Shaw

In this Guide for Readers, we'll showcase books such as Mindfulness, that delve into the historical texts, practices and applications of mindfulness from a Buddhist perspective in order to shed light on this extraordinary practice which has made headway in both religious and secular domains of modern life.

Mindfulness

$17.95 - Paperback

Mindfulness: Where It Comes From and What It Means

By Sarah Shaw

As mentioned above, Mindfulness delves into the roots of the Buddhist practice of mindfulness from its origins in India to its spread across Asia and later into Europe and the United States. Shaw pays particular attention to the changing definition of "mindfulness," discussing both the origins of the Sanskrit term smṛti, and the Buddha's usage of the Pali term sati, as well as the etymology and biblical origins of the English term mindfulness. Her account is remarkably engaging and inspires readers to really consider the range of meaning behind this term which has become a part of everyday use.

In short, mindfulness incorporates both a sense of attentiveness and focus as well as a sense of memory and remembrance. However what is being remembered plays a large role in the context of each practice be it a Buddhist or secular activity. Through her research, Shaw takes her readers on an impressive journey through the history of mindfulness giving anyone interested in the practice a detailed map of "where it comes from," and perhaps even where it might go from here.

Crucially, she identifies how mindfulness cannot in fact be decoupled with an ethical dimension, a critique often levelled at mindfulness:

Mindfulness is one crucial part of a complete system of understanding the operation of the mind and the ways it can develop. So its nature is very different from its application in Western psychological models. Indeed, memory—the ancient Sanskrit meaning of the word—still plays an important part. Mindfulness is said always to work with other elements that support it and that it supports. Within the terms of Buddhist psychology, it simply cannot arise alone and likes company. When it arises, factors associated with it give it an ethical dimension, and other qualities arise too, such as loving kindness, compassion, sympathetic joy, and equanimity. It is found in daily life and is also essential for deep meditations known as jhānas. It is also, again with other factors, a faculty that is said to bring liberating insight and to free the mind completely.

"A brilliant and precise introduction to the deep roots of mindfulness."

—Joan Halifax, author of Being with Dying

Art of Listening

$18.95 - Paperback

The Art of Listening: A Guide to the Early Teachings of Buddhism

By Sarah Shaw

In a similar vein to Mindfulness discussed above, The Art of Listening takes a look at the early teachings of the Buddha—specifically the Dīghanikāya or Long Discourses of the Buddha, one of the four major collections of teachings. In her introduction Shaw explains that as people become interested in Buddhism or Buddhist practices they are interested in understanding more about the suttas (Sk. sūtras). The Art of Listening was written for the purpose of guiding people to better understand the historical texts behind Buddhist thought and practice—and of course mindfulness plays a central role.

At the same time, she encourages readers to consider the historical context of suttas—namely the tradition of reading texts out loud, memorizing larges sections and passages, and of course, listening—all of which require the practice of mindfulness. She writes:

I have found taking one at a time, letting it sink in without rushing it, is the best way to become familiar with them. If you can arrange to have them read aloud to you, you are lucky! Reading them out loud to yourself is also a helpful way of letting them have their effect. It is worth remembering that for centuries and indeed now—they have been recited, as group performances, to perhaps a large number of listeners.

In this regard,  Sarah Shaw combines a literary approach and a personal one, based on her experiences carefully studying, hearing, and chanting the texts. At once sophisticated and companionable, The Art of Listening will introduce you to the diversity and beauty of the early Buddhist suttas.

READ MORE

Dhammapada

$12.95 - Paperback

The Dhammapada

Translated by Gil Fronsdal

The Dhammapada is the probably the most widely read Buddhist scripture we have. Presenting two distinct goals for leading a spiritual life—attaining happiness in this life (and in future lives) and the achievement of absolute peace—this classic text of teaching verses from the earliest period of Buddhism in India conveys the philosophical and practical foundations of the Buddhist tradition.

In terms of mindfulness, the Dhammapada represents the core teachings of the Buddha. For centuries the verses in the Dhammapada were memorized and chanted by devoted followers. Not only does the Dhammapada represent the long and rich monastic tradition of memorizing the teachings of the Buddha, but it also expresses the most fundamental teachings of the Buddha which, from a practitioners standpoint, should always remain at the forefront of one's mind.

Mindfulness of Breath: The Fundamental Key

Three Steps to Awakening

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Three Steps to Awakening: A Practice for Bringing Mindfulness to Life

By Larry Rosenberg
By Laura Zimmerman

In their introduction to Three Steps to Awakening, authors Larry Rosenberg and Laura Zimmerman ask the question:

"Is it possible for a natural, fundamental process, such as breathing in and out, to provide the foundation for a liberating meditation practice?"

They then state that "The Buddha would answer yes. He realized that the process of respiration, so often taken for granted, comprises the basis for a method of awakening available to all of you."

Drawing on the above statement, the Rosenberg and Zimmerman investigate the Buddha's method of breath awareness as an approach to liberation and well-being, presenting a threefold approach—hence, the Three Steps to AwakeningTheir approach includes:

  1. breath awareness
  2. breath as anchor
  3. choiceless awareness (ie., awareness itself without effort or an object of focus such as the breath)

Having the three methods in one’s repertoire gives one meditation resources for any life situation. In a time of stress, for example, one might use breath awareness exclusively. Or on an extended retreat, one might find choiceless awareness more appropriate. The three-step method has been taught to Larry’s students at the Cambridge Meditation Center in Cambridge, Massachusetts, for many years.

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Applying The Four Foundations of Mindfulness

touching the infinite

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Touching the Infinite: A New Perspective on the Buddha’s Four Foundations of Mindfulness

By Rodney Smith

Of the most well known teachings of the Buddha, the Four Foundations of Mindfulness described in the Satipatthana Sutta, or The Discourse on the Establishing of Mindfulness, illustrates a fundamental approach to Buddhist thought and practice. In his introduction to Touching the Infinite, Rodney Smith writes:

The practice of the Four Foundations of Mindfulness is a systematic confrontation with our belief systems that methodically removes the conditioned layers of our consensus reality, finally laying bare the ultimate reality that is the ground of being. In four integrated and interconnected practices, the Buddha lays out the entire spiritual landscape and skillfully guides us across the terrain toward the final unconditioned truth.

This particular practice of mindfulness, while contemplative in nature, involves a much more active style of mindfulness compared to focusing on the breath or movements of the body. Nonetheless, although active in nature, Smith argues that the purpose behind such contemplations is not to adhere to some superficial objectives of reality, rather, the point is to go beyond the conditioned truths such as impermanence and death.

Many interpretations of the Fourth Foundation have focused on the contemplative truths mentioned as the ground for our mindfulness, but such an interpretation does not move us toward greater depth, nor does it allow integration with the other foundations. I sense this foundation is pointing directly to the formless, which can only be characterized by what is seen within it since awareness has no formed qualities that can be described. He is encouraging us to move through the portal of emptiness back to the unconditioned ground of being (Nirvana).

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Mindfulness in the Zen Tradition

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Undying Lamp of Zen: The Testament of Zen Master Torei

By Zen Master Torei Enji
Edited and Translated by Thomas Cleary

This is a complete explanation of Zen practice written by one of the most eminent masters of pre-modern Japan. The author, Torei Enji (1721–1792), was best known as one of two “genius assistants” to Hakuin Ekaku, who was himself a towering figure in Zen Buddhism who revitalized the Rinzai school.

The concept 'right mindfulness' forms an important touchpoint throughout the book and comes under close examination in the appendix 'On Practice.'

The work of right mindfulness is the unsurpassed practice. If you have the work of right mindfulness, you don’t get stuck on formal practices and are not concerned with dignified manners. In principle and in fact, sitting and walking, right and wrong, action and repose, truth and untruth, in the world and beyond the world, all that’s necessary is not losing right mindfulness.

Zen Mind Beginner's Mind

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Zen Mind, Beginner's Mind

By Shunryu Suzuki

Zen Mind, Beginner’s Mind has become one of the great modern spiritual classics, much beloved, much reread, and much recommended as the best first book to read on Zen.

Similar to Sarah Shaw's definition of mindfulness as a universal, Shunryu Suzuki Roshi explains that mindfulness is a kind of wisdom beyond a particular form of philosophy. From the Zen Buddhist perspective, this wisdom is coupled with the philosophy behind emptiness and the teachings of the Prajñāpāramita—an essential Mahāyāna sūtra. In Zen Mind, Beginner's Mind Suzuki Roshi writes:

Mindfulness is, at the same time, wisdom. By wisdom we do not mean some par­tic­u­lar faculty or philosophy. It is the readiness of the mind that is wisdom. So wisdom could be various philosophies and teachings, and various kinds of research and studies. But we should not become attached to some par­tic­u­lar wisdom, such as that which was taught by Buddha. Wisdom is not something to learn. Wisdom is something which will come out of your mindfulness. So the point is to be ready for observing things, and to be ready for thinking. This is called emptiness of your mind. Emptiness is nothing but the practice of zazen.

aliveness

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The Path of Aliveness: A Contemporary Zen Approach to Awakening Body and Mind

By Christian Dillo

In The Path of Aliveness, Zen and Taoist Qigong teacher Christian Dillo offers a path of meaningful transformation tailored to our times.

In terms of Zen mindfulness, Dillo gives a detailed and lucid account in chapter 4, "Mindfulness and Bodyfulness" and chapter 5, "The Four Gates of Mindfulness." He writes:

Mindfulness can be defined as the intention to bring attention to sensation without cognitive overlay. For example, mindfulness of breathing—the widely recommended starting point for mindfulness meditation—is usually instructed as bringing attention to one’s inhale and exhale, and when attention gets caught up in thinking, to gently bring it back to breathing. This “bringing of attention” doesn’t happen on its own; it requires intention.

Moreover, in discussing mindfulness from a philosophical point of view in line with Suzuki Roshi's point on mindfulness and wisdom above, Dillo explains that focusing on the breath reveals the dual structure of the mind in that a thought coproduces the sense of a thinking self. According to Dillo:

Since mindfulness practice frees attention from cognition—whether I fully understand that or not—it challenges this continuity of self and begins to engender something new. Buddhism traditionally refers to this transformed sense of self as “no self” or “nonself,” terms that tend to create quite a bit of confusion in Western culture.

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The Little Book of Healing Zen: Japanese Rituals for Beauty, Harmony, and Love

By Paula Arai

Like Marie Kondo's Shinto principles for decluttering, Paula Arai uses rituals influenced by Japanese Zen for personal and relation nourishment and spiritual healing.

As mentioned in the examples above, the concept of mindfulness, through broad in definition, entails more than just focusing on the breath, and while the practice of engaging in one's activity with intention is an important aspect of mindfulness, the implications run deep. In fact, healing may very well be the real aim of Buddhist practice as indicated in Pico Iyer's introduction to The Little Book of Healing Zen.

It’s often been noted that the Buddha was at heart a doctor of the mind, neither perfect nor immortal but committed at every moment to trying to heal our unease...

In that regard, author Paula Arai exemplifies this point.

Healing rituals are concrete acts of compassion that can guide us through our lives, helping to decrease our fear and anxiety and to increase our awareness and connectedness. Such rituals flourish in the messiness of life conditions. They are not about right or wrong, nor are they exclusive to any particular tradition. Rather, healing rituals are driven by thoughtful intent and engage our deepest love. When attuned to this love, you can create rituals that are healing. And in turn, when you do a healing ritual, you are in harmony with your highest self.

Mindfulness in the Tibetan Tradition

Mindfulness in Mahāyāna (The Great Vehicle)

Mindfulness in Action

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Mindfulness in Action: Making Friends with Yourself through Meditation and Everyday Awareness

By Chogyam Trungpa
Edited by Carolyn Rose Gimian

As Carolyn Rose Gimian writes in the preface to Mindfulness in Action,

Mindfulness in Action: Making Friends with Yourself through Meditation and Everyday Awareness is, as the title suggests, a book about mindfulness and its application in the context of our whole life. The book focuses on the practice of meditation as a tool for developing mindfulness and explores how mindfulness and awareness influence our everyday life. It is a book for people who want to explore mindfulness through the practice of meditation and also apply meditative insight in their lives. It includes instructions for the practice of meditation, as well as an in-depth look into the principles of mindfulness.

This book is great for anyone interested in learning the basics of sitting meditation and, as Trungpa Rinpoche puts it, "making friends with ourselves."

We also have an online course, Mindfulness in Action, taught be Carolyn Rose Giman! 

Mindfulness in Action:

Making Friends with Yourself through Meditation and Everyday Awareness

Taught by Carolyn Rose Gimian

Minding Closely

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Minding Closely: The Four Applications of Mindfulness

By B. Alan Wallace

Minding Closely presents key methods to working with the mind from a traditional approach taught by the Buddha. The Four Applications of Mindfulness include mindfulness of the body, feelings, the mind, and phenomena. Wallace goes into great detail while remaining easy and accessible for all readers. Likewise, he grounds the more esoteric philosophical points into practical application through guided meditation practices.

Illustrating the aim of his book, Wallace writes:

The ability to sustain close mindfulness is a learned skill that offers profound benefits in all situations. This book explains the theory and applications of the practice the Buddha called the direct path to enlightenment. These simple but powerful techniques for cultivating mindfulness will allow anyone, regardless of tradition, beliefs, or lack thereof, to achieve genuine happiness and freedom from suffering. By closely minding the body and breath, we relax, grounding ourselves in physical presence. Coming face to face with our feelings, we stabilize our awareness against habitual reactions. Examining mental phenomena nakedly, we sharpen our perceptions without becoming attached. Ultimately, we see all phenomena just as they are, and we approach the ground of enlightenment.

Mindfulness in Vajrayāna (The Diamond Vehicle)

Tantric Path of Indestructible Wakefulness Chögyam Trungpa

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The Tantric Path of Indestructible Wakefulness (Volume 3 of The Profound Treasury of the Ocean of Dharma)

By Chogyam Trungpa
Edited by Judith L. Lief

The Tantric Path of Indestructible Wakefulness, the third volume of the Profound Treasury of the Ocean of Dharma, is a compilation of the view and practices of Vajrayāna.

Just as mindfulness and concentrated awareness is emphasized in the Theravada and Mahāyāna tradition, it's also emphasized in Varjayāna. In her Editor's Introduction Judith Lief explains that Trungpa Rinpoche stressed the "importance of ongoing cultivation of mindfulness and awareness as the essential underpinning of vajra­yana practice and understanding."

Recounting her experience in seminary, Lief writes:

Throughout his teachings, he kept coming back to the need for grounding in shamatha (mindfulness) and vipashyana (awareness). By alternating weeks of intensive shamatha-vipash­yana with weeks of study, Trungpa Rinpoche’s seminary training gave his students a feel for the dynamic way in which meditation could inform study, as well as how study could enrich meditation. The practice atmosphere created by the days of group meditation created the kind of container that made it possible for students to hear the dharma in a deeper, more personal and heartfelt way. The power of such an atmosphere made it possible for a meeting of minds to occur between the teacher and his students.

Mindfulness in Mahamudra and Dzogchen

As mentioned above, the practice of mindfulness is incorporated into all traditions of Buddhism. In the Vajrayāna tradition, the practice of calming the mind and listening closely to teachings as a means of receiving transmission is largely an expression of mindfulness application. In this regard mindfulness in both the Dzogchen and Mahamudra tradition is emphasized as a means to connect deeply and fully with the teacher and the teachings through the practice of devotion and receiving insight into the nature of mind whether through direct teachings as described in The Royal Seal of Mahamudra or The Great Secret of Mind, or reading the words of inspired masters in books such as Sunlight Speech That Dispels the Darkness of Doubt.

The Royal Seal of Mahamudra

By The Third Khamtrul Rinpoche, Ngawang Kunga Tenzin
Translated by Gerardo Abboud

Mahamudra, or The Great Seal, is a body of teachings from the Kagyu tradition of Tibetan Buddhism that emphasizes Sahajayoga or "coemergence."

Beginning with the close relationship between phenomena and mind and the immense benefits of meditating on the nature of mind, the Third Khamtrul Rinpoche offers careful instructions on the four yogas of mahamudra together with advice on how to recognize genuine progress and how to remove obstacles that arise during meditation.

Specifically regarding mindfulness, readers of secular or Pali-canon based presentations of mindfulness will find a very unique approach, e.g.,

What is meant by saying that the heart of all teachings and the root of all paths is encompassed by the undistracted mindfulness of one’s mind? As explained before, since one’s mind is the very thing that creates samsara, nirvana, good, bad, positive, negative, happiness, sorrow, and all the rest, everything converges in this mind. Therefore, the ground doer of samsara and nirvana being one’s mind, the ground root of samsara and nirvana is this very mind. So we should know that the path of undistracted mindfulness of the mind is the root of all meditations and indeed the unavoidable way to reach the essential truth.

$27.95 - Paperback

The Great Secret of Mind: Special Instructions on the Nonduality of Dzogchen

By Tulku Pema Rigtsal
Translated by Keith Dowman

Dzogchen (Great Perfection) goes to the heart of our experience by investigating the relationship between mind and world and uncovering the great secret of mind's luminous nature. Weaving in personal stories and everyday examples, Pema Rigtsal leads the reader to see that all phenomena are the spontaneous display of mind, a magical illusion, and yet there is something shining in the midst of experience that is naturally pure and spacious. Not recognizing this natural great perfection is the root cause of suffering and self-centered clinging. After introducing us to this liberating view, Pema Rigtsal explains how it is stabilized and sustained in effortless meditation: without modifying anything, whatever thoughts of happiness or sorrow arise simply dissolve by themselves into the spaciousness of pure presence.

Regarding mindfulness in the context of Dzogchen, Tulku Rinpoche presents it in a manner unique to this tradition, e.g.,

For Dzogchen meditation, we need constant mindfulness, and there are two kinds. The first is conditioned mindfulness, the second ultimate mindfulness. For beginners, conditioned mindfulness is remembering what the lama taught and then applying it; that is meditation with a cause, which entails effort. Once that outer or preliminary meditation has been accomplished, the main practice is to abide in pure presence, where effort is unnecessary and meditation is natural and automatic. This is called “mindfulness of reality” and since it is effortless, we do not need to strive in any way to arrive there.

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Sunlight Speech That Dispels the Darkness of Doubt: Sublime Prayers, Praises, and Practices of the Nyingma Masters

Translated by Thinley Norbu

With the wish to inspire and motivate practitioners, Kyabje Thinley Norbu Rinpoche has translated a selection of wisdom teachings into direct and simple English that retains the power of the original writings and their emphasis on practice. The authors are five of the most sublime scholar-saints of the Nyingma lineage of Tibetan Buddhism: Kunkhyen Longchenpa, Kunkhyen Jigme Lingpa, Patrul Rinpoche, Mipham Rinpoche, and Kyabje Dudjom Rinpoche.

Mindfulness, generally in the context of Dzogchen, appears throughout, in particular the translation of Jigme Lingpa's "Mindfulness, an Ocean of Qualities" which includes a variety of facets of mindfulness, e.g.,

Because I kept mindfulness too tightly, obstacles of vital air energy also occurred. In order to develop my practice, I communicated with and sought the advice of many noble Lamas, meditators, and fellow Dharma friends, yet no one except you has shown me the natural understanding of instantaneous mindfulness, which is the essence of meditation.

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Some More Books Related to Buddhist Mindfulness

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Remembering Rigdzin Shikpo

Remembering Rigdzin Shikpo

We are sad to share the news that Rigdzin Shikpo (Michael Hookham) passed away on April 28th, 2023.

A short bio of him is included in Recalling Chögyam Trungpa:

"Rigdzin Shikpo, a qualified master of the Nyingma tradition, has studied and practiced Buddhism for over fifty years. Before meeting his main teacher, Chögyam Trungpa Rinpoche, in 1965, he had trained in the Theravada tradition and in the Mahayana while working as a mathematician and physicist. Trungpa Rinpoche gave him extensive and detailed teaching in the preliminary and main practices of the Nyingma Dzogchen tradition, and before leaving for America Rinpoche made Rigdzin Shikpo a lineage holder of the mahamudra and maha ati, and told him to teach mahayana maha ati according to his instructions. He continues to teach students in the Longchen Foundation, founded in 1975 by Trungpa Rinpoche and Dilgo Kyentse Rinpoche, and entrusted to Rigdzin Shikpo to realize the vision. Taking further instruction from Khenpo Tsultrim Gyamtso Rinpoche, who gave him the title Rigdzin Shikpo, he is authorized to teach the whole of the Nyingma tradition."

Included in this volume is his profound account of  Trungpa Rinpoche's teachings in the piece "The Highest Maha Ati Teachings:  Chögyam Trungpa Rinpoche in Great Britain".  He recounts Trungpa Rinpoche's teaching:

He said that all true creativity and significance came from this immediacy and from nowhere else. There was a natural process of movement within Being, a central expression of fresh creativity that somehow presented the truth and value of Being to itself through the medium of the person. As to the question why there was anything at all, he said that if you were to try to describe the nature of reality, you could speak of it in terms of an ever-yielding space, movement within that space, and a quality of aliveness permeating both. These three qualities were really not independent of each other, only described separately for convenience. The ever-yielding space suggests an intrinsic quality of movement and a certain sensitivity to it; movement implies space in which movement takes place and an aliveness giving rise to it. To be alive always implies a sense of movement and unfoldment.

Rinpoche said that my very questions arose from the play of these three qualities, and that the three qualities were basic to the whole process of questioning itself. He said that within beings there was a great sadness and that the cause of the great sadness was the loss of awareness of our true home, going astray, losing our way in a jungle of confused emotions, projections and misunderstandings. The going astray occurs at some deep level where we have mistaken Being for our ordinary sense of self. It is as though the snare of our self-delusion has trapped us so completely that escape seems virtually impossible. Yet in another sense nothing has really happened at all; for we remain ineluctably embraced within the sphere of Being and can never be apart from the naturalness of its movement.

One of his closest students is Francesca Freemantle who worked with Trungpa Rinpoche to translate the Tibetan Book of the Dead.  She went on to write Luminous Emptiness: Understanding the Tibetan Book of the Dead, one of the most beloved books of readers of Tibetan Buddhism.  The book begins with the following dedication:

This book is dedicated
to the memory of
the Vidyadhara, Chögyam Trungpa Rinpoche,
incomparable messenger of dharma
and to
Rigdzin Shikpo (Michael Hookham)
who continues his tradition

In the preface, Freemantle writes,

"When work on the [Tibetan Book of the Dead] translation was finished, I came back to England to live in London, fully intending to return frequently to the United States. But at that time I was not committed enough to be able to follow a single path, and too many other interests absorbed my attention; in particular, a deep karmic link with Bengal and Hindu tantra needed to be resolved. However, the connection with Rinpoche was never broken, so eventually, after a long, roundabout journey, I came back to the practice of vajrayana, thanks to the influence and example of my dharma brother, Rigdzin Shikpo.

As Michael Hookham, Rigdzin Shikpo was one of Trungpa Rinpoche’s earliest Western students. He had already been practicing various types of Buddhist meditation for ten years when they met in 1965, so he was exceptionally well prepared. Rinpoche gave him the teachings and transmission of the Nyingma lineage and later authorized him to establish the Longchen Foundation, which at present is based in Oxford and North Wales. In 1993, Michael completed a three-year retreat under the direction of Khenpo Tsultrim Gyamtso Rinpoche and was given the name Rigdzin Shikpo, by which he is now known.

With a deep knowledge of Buddhism, he has an extraordinary gift for expressing it in vivid and poetic ways and for creating links with many aspects of Western culture. Above all, he has an attitude of complete devotion, so that his mind has become one with the mind of the guru. Listening to him talk about dharma, I often feel as though Trungpa Rinpoche is speaking through his voice. Without him, I would never have gained the experience or the confidence to write about these profound teachings. With regard to this book, he has answered my innumerable questions with endless patience and interest. I am particularly grateful to him for his help in understanding the practices and terminology of dzogchen, and especially for sharing the insights of his yogic experience."

Recalling Chogyam Trungpa

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By: Fabrice Midal & Chogyam Trungpa

Luminous Emptiness

$49.95 - Paperback

By: Francesca Fremantle

The Guru Principle

$17.95 - Paperback

By: Lama Shenpen Hookham

Shenpen Hookham also related his wisdom in her 2021 book The Guru Principle: A Guide to the Teacher-Student Relationship in Buddhism

The Mahayana sutras such as the Avatamsaka present the kalyanamitra or guru within the context of a vast cosmic vision of the whole of space and time. Here again we see this play between the personal and the impersonal, the one and the many, the guru in principle and the guru as person. Reciting the King of Aspiration Prayers, the Aspiration for Noble Excellent Conduct (Samantabhadracharya Pranidhana) is about following the example of the greatest of the bodhisattvas, receiving their adhishtana, and making the right karmic connections to meet perfect kalyanamitras in all our future lives, working together as one great mandala of awakening in order to bring all beings to awakening. In other words, it is all about the awakened heart (bodhichitta).

As Rigdzin Shikpo says in his book Mahayana Sutra Principles, this is the Mahayana vision that connects us into the power of the universe itself.* What we think of as the materiality of this universe takes its form from the volitions, aspirations, prayers, and intentions of awakened beings and beings striving for happiness and awakening. Samsara is simply a distorted version of the true nature of the universe. The reality of totality is trying to enlighten beings and bring them back to itself.

Rigdzin Shikpo's piece, "Always Turn Towards, Never Turn Away", appears in the volume Best Buddhist Writing 2008.

The power of our false view of the world is like an enchantment. The great fourteenth-century master Longchen Rabjam spoke of it in these terms. Enchantment is a good word for it. It’s as if we are under a spell, or “glamour,” that causes us to see things that aren’t there and fail to see things that are. This false view makes up the world as we know it.

This spell is not cast upon us by some evil magician; in a sense, we create it ourselves. Through our practice of openness and awareness, we become convinced that we are under an enchantment. A gradual sense of disenchantment—in the positive sense—arises. Now you might think that this would come as a great relief, but not so, unfortunately. The biggest shock often comes as the spell dissolves, and we find ourselves saying, “Where has my world gone?” Suddenly we realize that the universe is a much vaster place than we ever imagined. We see what a parochial view we had before. We may yowl that we don’t want to go there!We don’t want it to be so vast and open! But it’s just a sign that we need to straighten ourselves out.

Fortunately, it’s not fundamentally that difficult. Many others have done so before, and so can we. This is the Buddhist view and the path of openness, which is certainly not pessimistic."

Rigdzin Shikpo also appears in three of the volumes (One, Six, and Nine) of the Collected Works of Chogyam Trungpa where he contextualizes several articles and works by Trungpa Rinpoche.

We here at Shambhala Publications raise our hands together in appreciation for a lifetime of work that benefited so many.

Nikko Odiseos

...
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SNOW LION NEWSLETTER ARCHIVE

Guru Rinpoche: His Life and Times

The following article is from the Spring, 2002 issue of the Snow Lion Newsletter and is for historical reference only. You can see this in context of the original newsletter here.

See also our Reader's Guide to Guru Rinpoche Padmasmbhava with a full list of resources.

Guru Rinpoche: His Life and Times

Padmasambhava, Guru Rinpoche, His Life and Times, Tibetan Buddhism

by Ngawang Zangpo

About this Book

To Tibetan Buddhists Guru Rinpoche is a Buddha. In 763, Tibet's powerful armies overran the capital of China and installed a puppet emperor. Why didn't Tibet continue its aggressive military campaigns? This transformation was due to Guru Rinpoche who tamed and converted Tibet to Buddhism and thereby changed the course of Asian history.

This book recounts Guru Rinpoche's historical visit to Tibet and explains his continuing significance to Buddhists. Four very different Tibetan accounts of his story are presented:

Buddhist accounts:

     A Biography of Guru Rinpoche by Jamgon Kongtrul

     The Immaculate While Lotus by Yeshe Tsogyal

One according to the pre-Buddhist Tibetan religion, Bon:

     The Bon Version of the Life of Guru Rinpoche by Jamyang Khyentse Wangpo

One based on Indian and early Tibetan historical documents:

     The Indian Version of the Life of Guru Rinpoche by Taranata.

In addition, there are supplications by Guru Rinpoche and visualizations to accompany them by Jamgon Kongtrul.

Praise for Guru Rinpoche: His Life and Times

"The presence of Guru Rinpoche, a figure so important to Tibetan Buddhists he is called simply 'The Precious Master', can be felt still in each of these liberating stories translated here. Read side-by-side, they reveal an even wider picture, deftly highlighted by Ngawang Zangpo's introduction, of how history and culture interact with the inner spirituality that is beyond time and place."— Sarah Harding, author of Creation and Completion

"With a thought-provoking introduction and stimulating cultural, religious, and literary insights, Ngawang Zangpo offers welcome translations of four biographies of Gum Rinpoche and a set of famous supplications. This new work will certainly be enjoyed by everyone interested in the vast spiritual legacy of the Second Buddha' in Tibet." —Cyrus Stearns, author of Buddha from Dolpo

Ngawang Zangpo (Hugh Thompson) lives near Santa Cruz, California. His previous works include Sacred Ground: Jamgon Kongtrul on Pilgrimage and Sacred Geography.

Persons who cannot force themselves to board an airplane cannot fly; people who cannot accept a relationship based on faith and devotion cannot practice tantra.

Excerpt From Guru Rinpoche: His Life and Times

Non-Tibetans can now meet Guru Rinpoche, but the encounter can only be meaningful with faith. Our faith and devotion provide the only access possible to the timeless, ever-present Guru Rinpoche, and this faith and devotion must begin in relation to a human spiritual master and a lineage. For some people this is an impossible task, which should not be a problem unless they imagine they want to practice tantra. Persons who cannot force themselves to board an airplane cannot fly; people who cannot accept a relationship based on faith and devotion cannot practice tantra. Dzongsar Jamyang Khyentse Rinpoche writes in the same book:

guru rinpoche padmasamb

The purpose of Dharma practice is to attain enlightenment. Actually, attaining enlightenment is exactly the same as ridding ourselves of ignorance, and the root of ignorance is the ego. Whichever path we take, whether it's the long and disciplined route, or the short and wild one, at the end of it the essential point is that we eliminate ego.

There are many, many different ways we can do this, for example through Shamatha [tranquility] meditation, and they all work to one extent or another. However, since we have been with our ego for so many lifetimes and we are so familiar with it, every time we take to a path in our efforts to eliminate ego, that very path is hijacked by ego and manipulated in such a way that rather than crushing our ego, our path only helps to reinforce it.

That is the reason why, in the Vajrayana, guru devotion, or Guru Yoga, is taught as a vital and essential practice. As the guru is a living, breathing human being, he or she is able to deal directly with your ego. Reading a book about how to eliminate ego may be interesting, but you will never be in awe of a book, and anyway, books are entirely open to your interpretation. A book cannot talk or react to you, whereas the guru can and will stir up your ego so that eventually it will be eliminated altogether. Whether this is achieved wrathfully or gently doesn't matter, but in the end this is what the guru is there to do, and this is why guru devotion is so important.

I believe that all tantric Buddhists should be as frank as this master about their path and what sets it apart from the other Buddhist paths: faith and devotion to the spiritual master. In Sanskrit they say, "Guru Yoga;" in English we might say, "communion with the spiritual master's mind." Tantra takes pride in its plethora of practices: it aims to answer everyone's needs with easy, accessible, and efficient ways to enlightenment. Yet every single one of those skillful means depends on the spiritual master, a human being from whom we receive transmission of empowerment, the lineage, and guidance; and, after we receive instruction, our success or failure depends not on our diligence, not on our goodness, and not on our intelligence, but on our faith and devotion to our spiritual master.

Tantra cannot be all things to all people. Some of us have serious issues with a relationship grounded in the intense devotion tantra demands. It is in no way a judgment of those individuals or of tantra to say that they were not made for one another. Tantra is not to everyone's taste, nor can it ever be made to be.

"...attaining enlightenment is exactly the same as ridding ourselves of I ignorance, and the root of ignorance is the ego. Whichever path we take, whether it's the long and disciplined route, or the short and wild one, at the end of it the essential point is that we eliminate ego."

Guru Rinpoche is for most Himalayan Buddhists the second Buddha, the Buddha of every form and teaching of enlightenment, with an accent on the tantras. Just as the Great Way teaches us to identify our enlightened nature and call it buddha-nature, tantra teaches us to first see our teachers as Guru Rinpoche. Then we see all phenomena as Guru Rinpoche, down to every atom of our own body, every atom of all beings equally, and every atom of every blade of grass, every grain of sand. Finally, when we recognize our own innate, timeless awareness, it as well is none other than Guru Rinpoche.

Dzongsar Jamyang Khyentse Rinpoche writes:

The first stage of guru devotion, then, is to awaken and enhance our devotion, until it becomes sound and strong and we can actually look upon the guru as the Buddha.

Gradually we will reach the second stage, where we don't simply think the guru is the Buddha, we see he is the Buddha. As our devotion becomes stronger still, it is with a growing sense of joy that we begin to rely entirely on the guru for everything. An inner confidence arises, an absolute certainty that the guru is the only source of refuge. No longer do we have to create or fabricate our devotion now it comes quite naturally.

Then, all our experiences, good or bad, are manifestations of the guru. Everything we experience in life becomes beneficial and has a purpose; everything we encounter becomes a teaching. Total trust and devotion for the guru is born within our heart, and the blessing of the guru dissolves into our mind.

With this, we reach the third stage, which is when we realize that our mind is none other than the guru whom we have seen as the Buddha.

This Guru Rinpoche, while timeless, is introduced to us thanks to a lineage of masters who have passed on their wisdom in an uninterrupted stream to the present. In the preface to Masters of Meditation and Miracles, Tulku Thondup makes a statement that should be repeated in every Tibetan translation:

It was improper and indeed impossible for me to try to avoid the typical characteristic of Tibetan biographies, namely the inclusion of endless lists of teachers, teachings, and disciples of the masters, even though those lists might be boring for readers who are not Tibetan.

He then traces the lineages from Guru Rinpoche and other great masters down to the present, each an essential link. Each deserves to be honored by our attention. How many of us learned (or still learn?) the names of members of sports teams, or of rock bands, or of political parties, during their fleeting moments of fame and fortune? We definitely have the capacity to learn the names and personal histories of the enlightened individuals who have contributed to the wisdom bridge that reaches us.

The members of lineages from Guru Rinpoche should not be faceless, nameless persons: they have kept real and alive what is most important to us the full presence and blessing of Guru Rinpoche.

Lineages of wisdom have been compared to electricity that flows from a power plant to one's home: If the flow is interrupted or faulty at any point, the flow of electricity will stop. The members of lineages from Guru Rinpoche should not be faceless, nameless persons: they have kept real and alive what is most important to us the full presence and blessing of Guru Rinpoche. Different masters reflect the needs of their time on a superficial level, and thus might seem foreign to us, but the wisdom-electricity we receive from our teachers has passed through them and, thanks to them, is exactly the same as it was a thousand years ago.

Guru Rinpoche first appeared as an Indian, a guise that caused his expulsion from Tibet. Yet, with some more reflection over time, Tibetans came to worship Indian spirituality and Indian masters. To the present day, the focus of Tibetan Buddhism remains fixed not upon indigenous Tibetan masters, however impressive they were, but upon non-Tibetans, Buddha Shakyamuni and Guru Rinpoche.

These days, Guru Rinpoche first appeared to us primarily in a Tibetan guise. The Tibetan masters' priceless gift to us has been to introduce foreigners worldwide to Guru Rinpoche's timeless wisdom in such ways as to make it comprehensible, attractive, and accessible. They have had to confront in their new students many non-conducive attitudes, such as distrust, self-seriousness and solemnity, but they disarmed and relaxed us with their light humor, gentle warmth, and sincere concern (or love, to be more precise). Not only did they bring Guru Rinpoche into our lives, they made it seem that the most natural, clear-headed, and light-hearted thing to do is to discover eternal Guru Rinpoche within ourselves. What we saw as insurmountably distant proved to be innate, and what intimidated us proved to be child's play.

What we saw as insurmountably distant proved to be innate, and what intimidated us proved to be child's play.

Modern spiritual masters of all races now bring Guru Rinpoche to our level, but that is not to say that it would not be wise for us, on our part, to rise to the occasion. If you feel the urge to do yourself an enormous favor, attend any lecture by the Dalai Lama (or so many other tantric masters I could name) when he visits your continent. Or plunge into Journey to Enlightenment, Matthieu Ricard's book on the life of Dilgo Kyentse Rinpoche.

These masters, who introduce us so surely and gently to what has always been our nature, making it seem so familiar and close, provide living proof of the wondrous qualities of that same nature's manifest expression, which surpass all measure and understanding.

Who are these unfathomable beings if they are not Guru Rinpoche?

I cite them because they are persons of living memory, whom we can meet in person or in photographs or in words spoken directly in English, and I mention them because, they present us with a paradox. On the one hand, our recognition of our inner nature must accompany us on a "kitchen-sink level," as Trungpa Rinpoche used to remind us, and yet our inner Guru Rinpoche's positive qualities are what, we call, for lack of better words, inconceivable and inexpressible. These masters, who introduce us so surely and gently to what has always been our nature, making it seem so familiar and close, provide living proof of the wondrous qualities of that same nature's manifest expression, which surpass all measure and understanding.

Ngawang Zangpo (Hugh Leslie Thompson) completed two three-year retreats under the direction of the late Kalu Rinpoche. He is presently working on a number of translation projects that were initiated under the direction of Chadral Rinpoche and Lama Tharchin Rinpoche. He has also contributed to Kalu Rinpoche's translation group's books Myriad Worlds and Buddhist Ethics.

Guru Rinpoche

Padmasambhava (eighth century), the Indian meditation master, is the founder of the Nyingma tradition, the oldest Buddhist tradition in Tibet. In addition to introducing the practices of tantric Buddhism to Tibet, he also completed the building of Samye, the first Buddhist monastery in Tibet.

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