A true story of a Vajra Guru mantra siddha
It shows some sectarian issues in Bhutan between Buddhists and Bonpos unfortunately but is otherwise quite a nice story.
Kirt
Story of a Vajra Guru mantra siddha
Story of a Vajra Guru mantra siddha
“Where do atomic bombs come from?”
Zen Master Seung Sahn said, “That’s simple. Atomic bombs come from the mind that likes this and doesn’t like that.”
"Even if you practice only for an hour a day with faith and inspiration, good qualities will steadily increase. Regular practice makes it easy to transform your mind. From seeing only relative truth, you will eventually reach a profound certainty in the meaning of absolute truth."
Kyabje Dilgo Khyentse Rinpoche.
"Only you can make your mind beautiful."
HH Chetsang Rinpoche
Zen Master Seung Sahn said, “That’s simple. Atomic bombs come from the mind that likes this and doesn’t like that.”
"Even if you practice only for an hour a day with faith and inspiration, good qualities will steadily increase. Regular practice makes it easy to transform your mind. From seeing only relative truth, you will eventually reach a profound certainty in the meaning of absolute truth."
Kyabje Dilgo Khyentse Rinpoche.
"Only you can make your mind beautiful."
HH Chetsang Rinpoche
Re: Story of a Vajra Guru mantra siddha
Thanks for that inspiring story Kirt. I'm glad the article included pictures of him too.
- How foolish you are,
grasping the letter of the text and ignoring its intention!
- Vasubandhu
Re: Story of a Vajra Guru mantra siddha
well, if it's what happened on him, then it is.
Some Bonpos are against guru rinpoche and ofcourse that's not good.
Some Bonpos are against guru rinpoche and ofcourse that's not good.
Re: Story of a Vajra Guru mantra siddha
narraboth wrote:well, if it's what happened on him, then it is.
Some Bonpos are against guru rinpoche and ofcourse that's not good.
From their point of view, there were two Padmasambhavas; a nice one and one, a an evil Nepalese sorcerer, that persecuted Bonpos. They just think Nyingmas are confused about history.
Re: Story of a Vajra Guru mantra siddha
Interesting I thought that this was actually a gelug story of Padmasamabhava which was made up by a certain "scholar" who criticized both terma and kama traditions. So it seems that he was not so original after all, he just borrowed from bonpos.Namdrol wrote:narraboth wrote:well, if it's what happened on him, then it is.
Some Bonpos are against guru rinpoche and ofcourse that's not good.
From their point of view, there were two Padmasambhavas; a nice one and one, a an evil Nepalese sorcerer, that persecuted Bonpos. They just think Nyingmas are confused about history.
Re: Story of a Vajra Guru mantra siddha
dzoki wrote:Interesting I thought that this was actually a gelug story of Padmasamabhava which was made up by a certain "scholar" who criticized both terma and kama traditions. So it seems that he was not so original after all, he just borrowed from bonpos.Namdrol wrote:narraboth wrote:well, if it's what happened on him, then it is.
Some Bonpos are against guru rinpoche and ofcourse that's not good.
From their point of view, there were two Padmasambhavas; a nice one and one, a an evil Nepalese sorcerer, that persecuted Bonpos. They just think Nyingmas are confused about history.
Yup.
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Re: Story of a Vajra Guru mantra siddha
Yes, thank you for posting this incredibly inspiring story.
Brings up a couple thoughts for me. . . 1, from our limited perceptions in samsara, we really have no way to discriminate "good" vs. "bad" karma - according to this article, this man became blind as a result of wrong views against dharma - on the other hand, his blind condition directly provided him with the conditions to practice one-pointedly, without distraction for so many years, which led to his realization. So it's hard to say that the blindness was a result of bad karma.
Secondly, this story really drives home the point about focusing on one practice wholeheartedly for a lifetime. I wonder how results might differ, for example, if instead of doing ngondro, one were to accumulate several million Vajra Guru mantras?
Brings up a couple thoughts for me. . . 1, from our limited perceptions in samsara, we really have no way to discriminate "good" vs. "bad" karma - according to this article, this man became blind as a result of wrong views against dharma - on the other hand, his blind condition directly provided him with the conditions to practice one-pointedly, without distraction for so many years, which led to his realization. So it's hard to say that the blindness was a result of bad karma.
Secondly, this story really drives home the point about focusing on one practice wholeheartedly for a lifetime. I wonder how results might differ, for example, if instead of doing ngondro, one were to accumulate several million Vajra Guru mantras?
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Re: Story of a Vajra Guru mantra siddha
In 1371, Dorje Lingpa, one of the five Kingly Tertons prophesied by Guru Rinpoche, and also known as Yungdrung Lingpa, discovered a controversial copper-box in the rDzu-'phrul cave in Paro Tagtsang - Bhutan, from which he extracted manuscripts of the rDzogs chen gser gyi thur ma - also known as the 'Golden Stick' or the 'Golden Needle'- rDzogs chen gser thur. This complete cycle was allegedly been concealed by Vairocana, and consists of twenty-four chapters.
In his own account, Dorje Lingpa reluctant to extract this Bon terma, was nevertheless encouraged by Padmashambhava in a vision to do so, as he instructed him that the nature of mind belongs neither to Bon or anyone. He also tells him that the crucial teaching of Bon and Buddhism are inseparable or "bon chos dbyer med", and instructs him that: “if you do not remove the cataract of ignorance from the lens of the eye, what is the use of the Golden Needle?".
And even if mutual celebration for both traditions can be further testified by one of Dorje Lingpa's songs, "ban bon gnis med du rtogs pa'i 'gur" or "The mystical song of the realisation of the inseparability of the Bon religion and Buddhism", unfortunately even these days sectarianism, doubt and suspicion continue to remain rampant amongst followers of these traditions - East and West!
It is no wonder that for political reasons, in my opinion, this terma discovered by Dorje Lingpa continues to be sidelined and disowned both by the contemporary Bon and the Nyingma traditions, and perhaps may even need to be revisited in order to flatten misguided views!
In his own account, Dorje Lingpa reluctant to extract this Bon terma, was nevertheless encouraged by Padmashambhava in a vision to do so, as he instructed him that the nature of mind belongs neither to Bon or anyone. He also tells him that the crucial teaching of Bon and Buddhism are inseparable or "bon chos dbyer med", and instructs him that: “if you do not remove the cataract of ignorance from the lens of the eye, what is the use of the Golden Needle?".
And even if mutual celebration for both traditions can be further testified by one of Dorje Lingpa's songs, "ban bon gnis med du rtogs pa'i 'gur" or "The mystical song of the realisation of the inseparability of the Bon religion and Buddhism", unfortunately even these days sectarianism, doubt and suspicion continue to remain rampant amongst followers of these traditions - East and West!
It is no wonder that for political reasons, in my opinion, this terma discovered by Dorje Lingpa continues to be sidelined and disowned both by the contemporary Bon and the Nyingma traditions, and perhaps may even need to be revisited in order to flatten misguided views!
Last edited by orgyen jigmed on Thu Apr 21, 2011 5:57 pm, edited 4 times in total.
"If the aspiration for enlightenment is your motivation in coming to see me, there is no remedy except meditative practice. I, too, will only practice." - Zurpoche Sakya Jungne
Re: Story of a Vajra Guru mantra siddha
This is A wonderfully inspiring story it just goes to show that one practise with faith is all you need !
Abandoning Dharma is, in the final analysis, disparaging the Hinayana because of the Mahayana; favoring the Hinayana on account of the Mahayana; playing off sutra against tantra; playing off the four classes of the tantras against each other; favoring one of the Tibetan schools—the Sakya, Gelug, Kagyu, or Nyingma—and disparaging the rest; and so on. In other words, we abandon Dharma any time we favor our own tenets and disparage the rest.
Liberation in the Palm of your hand~Kyabje Pabongkha Rinpoche.
Liberation in the Palm of your hand~Kyabje Pabongkha Rinpoche.