Khenchen Pema Sherab taught on “Thirty Pieces of Advice from the Heart” in Lerab Ling during the All-Mandala retreat, 2009. The recordings contain the teaching in Tibetan with English translation by Gyurmé.
Khenchen Pema Sherab Rinpoche is a disciple of H.H. Dilgo Khyentse Rinpoche and other great Nyngima masters. He is current head of the Nyingma Lineage. What does Khenpo mean? In the vinaya tradition it means keeping the monastic vows and providing for other monks; it also designates one great realization, superior training and knowledge in the sutrayana and vajrayana traditions. He is the best living example of a Khenpo in our lineage because of his pure intention and countless disciples that will remain for a long time and benefit countless sentient beings. His quality is like Shariputra–outside pure, inside pure, like a lotus. However you are able to connect with him or his teachings will be most meaningful and bring you many blessings.
Buddhas teaching has many categories. Is all very beneficial. Why? Because in Buddhas Omniscience he knew all of the beings various faculties. This is why there are so many teachings. However all of them can be classified in the system of the 9 yanas that exists in the Nyingma Lineage. The three baskets of teachings are the Vinaya, emphasizing renunciation and teaches us to see samsara as a harmful fire and helps us develop the need for liberation from samasara, renunciation. Because of this emphasis it is known as the vehicle of self-liberation, Vinaya. Sutra teachings is Mahayana. This is View. We recognize that all beings in truth have been our father and mother, because of this recognition, we realize that to seek only liberation for myself would be of no use because all my mothers and fathers would still be caught in unending suffering. In Mahayana the motivation is to do something to help them.
Without reliance on each of the three vehicles –
The vows of individual liberation, of the Bodhisattvas, and of the Mantras–
To cut that old tree of the three poisons
That stands in the middle of the plain of samsara,
How could there be means to transform beings of different mental dispositions?
Therefore, be earnest in suppressing the root, the [...]
Ho!
If I am Well, I am happy for I dedicate my well being to accumulating virtue:
May happiness and bliss fill the skies!
If I suffer, I am happy for I take upon myself the suffering of all beings:
May samsara’s Ocean of Suffering be emptied!
If I am sick, I am happy for I exhaust the bad karma of my many past lives:
May all living beings be relieved from pain!
If I die, I am happy for I die into the absolute nature:
May the root of rebirth in the cycle of existences be severed!
If I live long, I am happy: through the two accumulations,
May both my aims and those of others be spontaneously accomplished!
by Kyabjé Jigdrèl Yeshé Dorje, Düd’jom Rinpoche Tibetan Text
Português
Om Swasti:
With supreme appreciation and deep respect for Padmasambhava – wisdom manifestation of all Buddhas and union of the Buddha families – I shall relate the history of tobacco. Approximately a hundred years after Buddha Shakyamuni’s parinirvana, a Chinese demon, maddened with obsession, spoke these dying words:
“Through my body I wish to lead the beings of this earth to lower realms. Bury my body intact and eventually a plant, different from all others, will grow out of my remains. Merely by smelling it, people will experience pleasure in body and mind, far more joyful than the union of male and female. It will spread far and wide until most of the beings on this earth will enjoy it.”
[caption id="attachment_410" align="alignleft" width="227" caption="Dilgo Khyentse Rinpoche"]
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Tibetan Text
Kyabje Dilgo Khyentse Rinpoche, one the five immediate reembodiments of Jamyang Khyentse Wangpo, was born in 1910 as the fourth son of the Dilgo family, which traced its descent from the great ninth century king of Tibet, Trisong Detsen. The family home, his birthplace, was in the valley of Denkhok in Kham the easternmost of Tibet’s four main provinces. Kham was made up of many small kingdoms, of which the largest and most influential was Derge. Khyentse Rinpoche’s grandfather, Tashi Tsering, and later his father, were both ministers to the king of Derge.
Khyentse Rinpoche’s elder brother had been recognized as the incarnation of Sangye Nyenpa, a great teacher whose seat was Benchen. Despite being very religious, his father was not happy at all, because his first son was already a monk and he had no wish to let all the others embrace the monastic life.
His Holiness Dilgo Khyentse Rinpoche was one of the leading masters of the pith instructions of Dzogchen (the Great Perfection), one of the principal holders of the Nyingmapa Lineage, and one of the greatest exemplars of the non sectarian tradition in modern Tibetan Buddhism. He was a scholar, sage and poet,and the teacher of many important leaders of all four schools of Tibetan Buddhism. He passed away on September 27, 1991, in Thiumphu, Bhutan.
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Excerpts from The Vase of Amrita by Dzatrul Ngawang Tendzin Norbu
The Wrong teacher The Inner Tantra (nang rgyud) says: Ignorant and proud, Lacking in intelligence he teaches mere words; He cuts down others with disparaging statements; With little learning and a lot of arrogance He is at true evil for the disciple who fails to recognize such a teacher. Such a teacher does not have even a single one of the many good qualities that are born from listening and meditating. Nevertheless, because he belongs to a good family he claims: “I am the son of so and so,” and, like a Brahmin, conceitedly wraps himself in his noble ancestry. Although he is no different from any ordinary person, he acts as if he were on the same footing as the great siddhas of the past. When he has done a little study and practice, he puffs up with self-infatuation as soon as others show him some marks of respect. He is so full of pride, so stupid, and arrogant, that he cannot see the qualities of great beings. He is irascible and jealous, and the cord of love and compassion in him is broken.
The Four Empowerments
With the skillful means of the Vajrayana, the practitioner receives the blessings of the teacher in the form of rays of light. This is the empowerment (abhiseka in Sanskrit, or wang in Tibetan). It is called “empowerment” because when we receive it we are empowered to follow a particular spiritual practice, and so come to master its realization. Most of us have received empowerment from a qualified teacher, but to maintain the stream of blessings of the empowerment and to renew its power, we need to receive the four empowerments over and over again by ourselves, through the practice of Guru Yoga. This is in fact the most essential part of the Guru Yoga practice. In Guru Rinpoche’s own words:
The Tibetan Buddhist calendar has special days throughout the year. This text is a commentary on the special times relating to Shakyamuni Buddha’s life, the ten Guru Rinpoche days, and the 25 dakini days, written by Tselea Natsog Rang Drol.
Guru, Buddha, and Bodhisattvas, those having mastery of compassion, to them I pay homage and go for refuge.
With the intention to benefit those having faith, a correct attitude, and a mind of virtue, here I will explain the classification, enumeration and benefits of these special days. There are three topics: the general, the particular and their distinctions.
