I just checked with Khenpo, and he gave only the lung for the practice text. He said that Rinpoche said there was no need to give a separate lung for the torma offering.
supermaxv wrote:I am curious - were the people who were there in person just as confused about what they were receiving in terms of the empowerment?
Sherab Dorje wrote:The reply I got was:I just checked with Khenpo, and he gave only the lung for the practice text. He said that Rinpoche said there was no need to give a separate lung for the torma offering.
KonchokZoepa wrote:hi, does anyone know what Garchen Rinpoche says about receiving the lung from a recording?
and can someone who was there live tell me in what video can i find the lung, is it the same video where the refuge ceremony is ?
Karma Jinpa wrote:Just received word from a friend that whomever mailed in their refuge info was gifted with several Dharma goodies, including: a deity photo of Vajrakilaya from the empowerment, a Liberation Upon Seeing lapel pin, and a picture of Tara, as well as one's refuge card.
byamspa wrote:Which leads to my question, we got a small packet of dutsi/blessing pills the night of the wang. I wasn't quite sure what to do with the packet, so its on my shrine right now, minus two of the pills as per instructions during the drubchen.
Whats the proper care & maintenance of such an item?
Garchen Rinpoche wrote:So, most principal, most important for our practice, is the wisdom awareness phurba and the phurba of boundless compassion, those two, which are the union of emptiness and great compassion. It is continuously maintaining mindful awareness and conscientiousness, as it is said in The Thirty-Seven Bodhisattva Practices. So this verse---number 36 in the 37 Practices---it reads, in brief, "Whatever conduct one engages in, one should ask, what is the state of my mind? Accomplishing others’ purposes through constantly maintaining mindfulness and awareness is the Bodhisattva’s practice."
In our practice it is most principal for us to merge the two phurbas: the phurba of wisdom awareness, and the phurba of boundless compassion. If we are able to do so, then the other phurbas will naturally manifest. This is the very root of all practices. If one were to condense all other practices into one, it would be the union of emptiness and boundless compassion. All result of all practices is that union of emptiness and compassion. So, therefore, it is good to know many things, but it is most important to understand and maintain mindful awareness.
We have two important announcements for you from H.E. Garchen Rinpoche:
~ While walking to Lapchi, Ven. Khenchen Konchog Gyaltshen Rinpoche fell through a decaying wooden bridge and badly injured his hips and legs. He was initially in a hospital in Kathmandu and is now being cared for at Rinchen Ling Monastery. As an offering to Khenchen Rinpoche, Garchen Rinpoche requests that each of us accumulate 10,000 White Tara mantras and dedicate them for him.
Rinpoche would like everyone to know that Khenchen is one of our most precious Drikung lamas. He studied for many years at a university in Varanasi, India, and His Holiness Drikung Kyabgon Chetsang Rinpoche enthroned him as a Khenchen, a high scholar, at Jangchubling in Dehradun. Presently, Khenchen is Retreat Master at His Holiness’s new Milarepa Retreat Center in Germany.
~ This Sunday, December 8, at 2:00 pm at the Garchen Institute temple, Rinpoche will come out of retreat for the afternoon to lead White Tara practice followed by a special Prayer Dedication Puja in remembrance of Nelson Mandela, who passed away yesterday. Everyone is welcome to attend.
May the blessings be boundless.
conebeckham wrote:I just want to say that the translation that is up on Scribd is the work of Sangye Khandro and Lama Chonam, I believe, and it sure would be nice if the translators got some financial remuneration--instead of Scribd--for their work. I've uploaded a few things there, for free distribution, but I have a day job and my translations are worthless anyway...whereas these folks who live the Dharma full time sure could use Dana.
THE SYMBOLIC SUBSTANTIAL PHURBA
The second phurba is the tsenma dze kyi phurba, the “symbolic substantial
phurba.” Tsenma can be translated as “symbol” or “characteristic.” This
means that all phenomena that appear have the characteristics of the
phurba. Whether or not we recognize it, all things—mountains, trees,
water, rivers, oneself—have the nature of the phurba. In essence, everything
is in the pointed shape of the phurba.
For example, the human body is like a phurba. If you put your hands
together and sit with your legs together, the lower part of your body is more
pointed and the upper part is a little wider. Also, each of your fingers has
the shape of the phurba. Other examples are the shapes of birds’ beaks and
claws. All beings, including animals, are within the phurba state.
The external world also has the nature of the phurba. When you look at
trees, their overall shape points upward, and each leaf is pointed. In terms
of the five elements, when water freezes into icicles in winter, it shows its
pointed formation. Fire points upward as it burns. Although you cannot
see wind, it feels sharp when it blows toward you. In the Abhidharma
teachings, the shapes of the elements are discussed, and the wind is said to
have the shape of a half-moon or a bow, which has points at each end. As
for space, some Buddhist teachings say that space has the shape of a thousand
spokes; but generally, space is divided by objects. When one looks at
mountains, for example, the space around them looks pointed.
Phenomena naturally manifest in this way. Therefore, the Kilaya Tantra
states that the entire universe is the symbolic substantial phurba.
Of course, there are also man-made phurbas, which did not develop
naturally, but have been made to show the naturally existing phurbas more
clearly. The created phurbas have a similar structure or shape, but they have
different qualities, styles, and designs.
Some created phurbas have the head of Vajrakilaya, with either one face
or three faces, at the top. The three faces on the top part of the phurba outwardly
symbolize the three kayas. Inwardly, Vajrakilaya’s three faces represent
the three channels of the body. In terms of the practice or application,
the three faces represent the ground, the path, and the result.
At the very top of the phurba is a half-vajra, which symbolizes the
changeless nature of awareness wisdom. All aspects symbolized by the
three faces are inseparable from the indestructible nature of awareness. The
top of the phurba symbolizes the state of enlightenment.
Below the faces is a decahedron, a sphere with ten flat sides. It is like an
octagon, but there are top and bottom sides as well. The ten sides symbolize
the ten wrathful deities of Vajrakilaya; they are mentioned in the larger
Vajrakilaya sadhanas. The decahedron as a whole represents the entire universe
or the pure land where the buddhas reside. In the center of the decahedron
is Vajrakilaya with his consort. Surrounding them are the five sons
or princes of Vajrakilaya, the ten wrathful deities, the twenty-one mamos,
and the sixteen dharmapalas. All of them reside within the decahedron,
which is like a vast palace.
Some phurbas do not have the half-vajra and face, but simply have a
small top, and then the decahedron. On both styles below the decahedron
is a handle, decorated with lotus petals. The lotus is the symbol of love and
compassion, actively manifesting as the buddhas and bodhisattvas. Below
the handle is another decahedron, which symbolizes Vajrakilaya’s retinue,
as well as the dharmapalas. Below that, some phurbas have a crocodile
mouth, but all phurbas end with three blades that meet in a point.
Generally, the phurba symbolizes that samsara and nirvana are united
in one single nature. The top part of the phurba, from the half-vajra
through the lower decahedron, represents nirvana or the pure land or
wisdom. The part below the handle, beginning with the crocodile mouth,
represents samsara. On the ultimate level, samsara and nirvana are not different.
When one understands the nature of samsara, that understanding
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