This auspicious, wish-granting stupa is a tamer of maras, meaningful to behold. May it be virtuous!

Shākyamuni Buddha Buddha, the Fully Awakened One, was born amid wondrous signs over twenty-five centuries ago, in the Lumbinī garden, now in Nepal, to King Shuddhodana and Queen Māyādevī of the Shākya lineage. He was named Siddhārtha, and he soon became versed in various kinds of knowledge and skilled in different arts in order to become the future ruler of his kingdom. In time, his consort Princess Yashodharā conceived their son, Prince Rāhula. Prince Siddhārtha lived amid the supreme enjoyments of worldly pleasures and luxuries that could be provided in his time. His father even tried to prevent him from seeing or learning about people’s miseries. But Siddhārtha realized that in this mundane world no one has any true joy and there is nothing but suffering, the overwhelming suffering of old age, sickness, death, and endless woes. Whatever is born ends in death, whatever is brought together ends in separation, and whatever is full of joy ends in pain. All the mundane activities, directly or indirectly, cause only suffering of dissatisfaction. All these sufferings are rooted in the wrong mental approach of grasping at “self,” burning with negative emotions of hatred and desire, and craving for painful joy, as when yearning for the sensation of scratching an itch. Siddhārtha was determined to find the way to freedom from the life cycle of suffering and to lead others, the mother beings, to the realization of freedom and enlightenment. When he was twenty-nine, after his father reluctantly gave him permission to renounce his mundane life, he became a homeless ascetic wanderer. He went to a number of famous sages of India and meditated according to their teachings. He contemplated while observing severe austerities for six years on the banks of the Nairajñanā River. These pursuits generated high stages of absorption, peace, and joy, but none led him to the ultimate goal he was seeking: total freedom from grasping at self, for all those attainments retained some degree of residue of grasping at self. At the age of thirty-five, after realizing that physical austerity was not an effective means of reaching the truth, Siddhārtha drank some refined milk. Having nourished himself, he went to Vajrāsana, now known as Bodhgayā in the state of Bihar, India. There, on the eve of the full moon of the Vaishākha month (April/May), he sat in the meditation posture beneath a pipal (ashvattha) tree (known since then as the Bodhi Tree) and entered into absorption. After dusk, demonic forces massed before him with threats and temptations to prevent him from entering enlightenment. Clouds of demonic forces thundering threats and raining of weapons appeared. Celestial virgins came dancing to him to arouse his senses. But none moved his mind, and he remained in the contemplation of lovingkindness. The rain of weapons became the rain of flowers, and all the apparitions faded away like a mirage. Then, in the early part of the night, he entered into the four stages of absorption (bSam gTan bZhi). The first stage is a one-pointed absorption with joy (dGa’) and bliss (bDe), detached from the sensations of the desire realm, reached by thinking about (rTog) and analyzing (dPyod) those sensations as gross and negative. The second stage is a one-pointed absorption in clear mind with joy and bliss, detached from thoughts and analysis of the sensations as in the first stage. The third is a one-pointed absorption with bliss, detached from taking joy in the sensations as in the second stage through equanimity (evenness), recollection, and awareness. The fourth is a one-pointed absorption with equanimity, detached from the feelings of bliss of the third stage by seeing it as too gross by means of pure mindfulness. Then, with that total calm, collected, luminous, applicable, and clear mind created by the four stages of absorption, he focused on developing the three states of awareness (Rig Pa gSum). (1) He acquired the “awareness of realizing the wisdom with divine eyes” which sees the infinite details of the vicissitudes of all beings with their karma, the cause behind them. (2) He acquired the “awareness of realizing the wisdom of past lives,” which sees infinite numbers of past lives of oneself and others and their various happenings and experiences in complete detail. (3) Then, in the early part of the fullmoon day, he acquired the “awareness of realizing the wisdom of exhausting the contamination” by thinking about and realizing the nature of the “twelve-links of interdependent causation” (rTen ’Brel bChu gNyis), the law of life. In this stage, he realized that because of (1) ignorance (unenlightenment) there arises the (2) formation of karma (volitional action), because of the formation arises (3) consciousness, because of consciousness arise (4) designation and form (mental and physical objective phenomena), because of designation and form arise the (5) six sense faculties, because of the sense faculties arises (6) contact (of objects, senses, and their application), because of contact arises (7) sensation, because of sensation arises (8) craving, because of craving arises (9) clinging, because of clinging arises (10) becoming[existence], and because of becoming arise (11) birth, sickness, (12) aging, pain, and death. Then also he realized the law of the reversed process of the twelve-link interdependent causation. Because of the cessation of ignorance formation ceases, and so on. He realized the four noble truths (’Phags Pa’i bDen Pa bZhi) of each twelve-link interdependent causation. He saw what is ignorance, what is the cause of ignorance, what is the cessation of ignorance, and what is the path of the cessation of ignorance, and so on. He realized the four noble truths. (1) He realized the truth of suffering, that the whole of mundane existence in its totality is nothing but a cycle of suffering. (2) He realized the truth of the cause of suffering, the karma with emotional forces rooted in craving and grasping at self. (3) He realized the truth of the cessation of suffering, the attainment of nirvāṇa, enlightenment. (4) He realized the truth of the path of the cessation of suffering, the training in the eightfold noble path, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Then, in the early dawn, he entered a vajralike absorption, solid, as no obstruction can destroy it; stable, as it cannot be moved by concepts; of the nature of oneness, as all things are of one taste in it; and all-pervading, as it is the true nature of all existents. In a single instant he exhausted even the most subtle traces of obscurations that he had harbored in himself, perfected the realization of the three states of awareness, and became the fully enlightened one, the Buddha. He leaped into the air to a height of seven tal (palm) trees and, sitting there, proclaimed: Today, all the rebirths [for me] have ceased. The path is completed. There is nothing more to pursue. And: I have realized an ambrosia-like Dharma. It is a clear light: uncreated, profound, peaceful, and free from elaborations. During the remaining forty-five years of his life, tirelessly traveling on foot and living on alms of one meal a day, with love and wisdom Buddha taught the way to Buddhahood and served his saṅgha, the community of monks, nuns, and devotees and all those whom he met and who came to him. During that period, the Buddha taught various paths for people of different temperaments. According to the Mahāyāna and Vajrayāna traditions of Buddhism, Buddha taught not only Hīnayāna, the common or orthodox Buddhism, but also Mahāyāna, advanced Buddhism, and Vajrayāna, esoteric Buddhism. Hīnayāna (or Theravādin) teachings of the Buddha are known as the Tripiṭaka, the three baskets. They are the Vinaya, on the moral discipline of the monastic community and lay devotees; Abhidharma, on the wisdom of Buddhist psychology and metaphysics; and Sūtra, on contemplations and various discourses. His first sermon was on the four noble truths. It explains the whole evolution of the mental and physical cycle of the mundane world and the cycle in reverse. He taught it to his first five monk-disciples at the Deer Park, now known as Sārnāth, near Vārāṇasī in India. The Buddha said: O monks, there are four noble truths. They are suffering, the cause of suffering, the cessation of suffering, and the path of the cessation of suffering. (1) What is the noble truth of suffering? It is the suffering of birth, old age, sickness, death, separation fromdesirable things, facing the unwanted, and not getting what one is seeking. In short, the five aggregates of attachment are suffering. This is called suffering. (2) What is the noble truth of the cause of suffering? It is the craving [which produces] re-existence (or re-becoming as beings) and which is accompanied by passionate desire, and which finds total delight in [or attachment to] this and that. This is called the cause of suffering. (3) What is the noble truth of the cessation of suffering? The cessation of suffering is the total cessation of and total freedom from the desire, the craving, which produces re-existence and which is accompanied by passionate desire, and which finds,creates, and takes total delight in this and that. (4) What is the path that leads to the cessation of suffering? It is the noble eightfold path, which consists of right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. The achievement of the fruits of Buddhism is dependent on the efforts of the individual practitioners themselves, and the Buddha’s part is only to teach and inspire them. The Buddha said: I have shown you the path of liberation. You should understand that your liberation depends on yourself. The essence of Buddhist training is to act only with the proper discipline and to tame one’s own mind through the eightfold noble path. The Buddha said: Commit no evil deeds. Perform all the virtuous deeds. Tame your own mind. That is the Buddha’s teaching. If we could tame our mind, all our physical actions would naturally become well disciplined, for the mind leads all. Buddha said: Mind is the main factor, and it leads all the actions. With a pure mind, whatever you say or do Will cause only happiness. It is like a shadow that follows. When we understand and realize the truth of life and nature with our mind, we will attain freedom from all the sufferings. The Buddha said: When you see with your wisdom that all the compound things Are impermanent, . . . suffering . . . [and] selflessness, . . . You will never be hurt by any suffering. That is the right path! For Mahāyāna disciples, both human and nonhuman beings, the Buddha delivered the Mahāyāna teachings such as “transcendental wisdom” and “Buddha essence” on Mount Gṛidhrakūṭa (Vulture Peak) in Rajgir (Rājagṛiha) in India and in many other places. Mahāyāna teachings were given to limited audiences, for the time of Mahāyāna teachings was not yet ripe. Centuries later, they were revealed to the public by masters who were keeping them and also by many who brought them back from different lands and world systems. Most of the Mahāyāna disciplines are based on Hīnayāna, or common Buddhist teachings, but the attitude and view are different. Compassion is an important practice in common Buddhism also, but the intention to take total responsibility for others or to remain until every mother being is liberated is called bodhichitta, the mind of enlightenment. To train in the six perfections with that bodhichitta is the unique approach of Mahāyāna. In respect to view, the concept of emptiness is the central core of Mahāyāna doctrine. In absolute meaning or ultimate truth all phenomena are emptiness, and on the relative level or in conventional truth all are arising through interdependent causation, like a dream, mirage, or reflection. Thus the two truths are in union, and they are the nature of everything, with no contradictions. Emptiness is not a negative or nil, but it is total openness and freedom from dualistic mentality, conceptual designations, and notions of any extremes, either of existence or nonexistence, neither or both. Primordial wisdom, which is emptiness and the realization of emptiness, clearly sees everything simultaneously without any limits. This wisdom is also symbolized as the mother, the source or dwelling place of all the Buddhas. In respect to training, the followers of Mahāyāna first employ their mundane mind and mental events as the means of attaining Buddhahood, and by progressing through that process, they finally attain Buddhahood. The Buddha said: Those bodhisattvas who have attained the wisdom of realizing the [union of] interdependent arising and the unborn and unceasing [nature of emptiness], Like the rays of the unclouded sun dispelling the darkness, Destroy the ignorance and attain the naturally present [Buddhahood]. And: I bow to the great mother of the Buddhas of the three times, [The emptiness, which is] the domain of self-awareness wisdom, Freedom from designations, thoughts, and expressions, And, unborn and unceasing, like space. And: Form is emptiness. Emptiness is form. Emptiness is not separate from form. Form is not separate from emptiness. To Vajrayāna disciples, the exceptionally matured human and nonhuman audience, the Buddha gave the empowerments or initiation (abhiṣheka) and teachings of tantras, the esoteric teaching of Guhyasamāja and Kālachakra and so on at Dhānyakaṭaka in Oḍḍiyāṇa, and other places, by transforming himself into the Sambhogakāya form, the true Buddha manifestation. Centuries later, when the time had come, those teachings were brought back from different lands and revealed to the public. In addition, many tantras were revealed by the Buddha(s) to numerous great realized adepts. The teachings of tantra are not just teachings but also convey a transmission of the esoteric power, the realization of primordial wisdom. This transmission takes place during the empowerment of the disciple into the learning and realization of tantra. Then the disciple maintains the continuity of that transmission, and that is called observing the samaya, the esoteric vow. With unbroken samaya, the disciple trains in the two stages. The development stage cleanses attachment to phenomena, body, and mind. In it, with mental efforts, one visualizes the world, body, and mind as the maṇḍala of the deity, appearing but empty, in order to purify birth, death, and the intermediate state. The perfection stage fulfills the attainments of power, blessing, and realization. In it, by admitting the air/energy and mind into the central channel, one realizes and perfects the wisdom, which is innate presence, free from thoughts and all-pervading. Tantric trainings embody an extraordinary skill of perfecting. For example, they perfect one’s mind as the union of the realization of emptiness and the arising of all as the wisdom of great bliss (or compassion) and as the three Buddha bodies. Tantric training brings about the attainment of Buddhahood in this very lifetime. The Buddha said: The teachings of the vajra-holder [trantra] Are based on the two stages. They are the development stage And the perfection stage. And: The inseparability [union] of emptiness and compassion Is called the Enlightened Mind. At the age of eighty, on the full-moon day of the Vaishākha month (April/May), sitting beneath shāla (Shorea robusta) trees at Kushinagara in northern India, the Buddha proclaimed to his followers: Monks, I am about to enter into nirvāṇa. Don’t torment yourselves by sorrow over it. If you have any question, ask me, so that no one will have to feel remorse over missing such an opportunity. He repeated this three times, but all kept silent. Then the Buddha took off his upper robes and, showing his bare golden chest, repeatedly asked the audience to see the body of the Buddha, which is rare to witness. All felt the peace of an absorption by watching, without blinking, the purified goldlike body of the Buddha. Then once again he put on the robes, and, lying on his right side, he entered into mahāparinirvāṇa, the great cessation of sorrow, the ultimate peace, Buddhahood. He left his body as the source of blessing and recollection of the teachings and the presence of the Buddha. *Above Contents from Masters of Meditation and Miracles: Lives of the Great Buddhist Masters of India and Tibet by Tulku Thondup (1999).

GURU RINPOCHE, please vist: http://dajinta_en.dreamer-web.com/en/news/94.html King Trisong Detsen, please visit: http://dajinta_en.dreamer-web.com/en/news/93.html Shantarakshita Shantarakshita(725–788), also called Khenpo Bodhisattva, ‘Bodhisattva Abbot’. This great Indianpanditaof theMahayanaschool was abbot of the Buddhist university ofNalanda. He was invited to TibetbyKing Trisong Detsenwhere he founded the temple and monastery ofSamyéand ordained thefirst seven Tibetan monks, thus establishing the TibetanSangha, according toNagarjuna’sSarvastivadintradition. He worked extensively to uphold and maintain the Buddhist teachings, and so began to establish the Buddhadharma in Tibet. However, indigenous forces that opposed and were hostile to theDharmawere increasing in strength. Neither the might of the king, Trisong Detsen, nor the power of the great abbot Shantarakshita could subdue them, and so they invitedGuru Rinpocheto come to Tibet.

Yeshe Tsogyal, Please visit: http://dajinta_en.dreamer-web.com/en/news/91.html

Dampa Desheg The founding master of the Kathok Monastery, Dampa Desheg, was the actual Manjushri himself, not being in the least different from Manjushri. He was also known as Sherab Sengge Pobpa Thaye. Dampa Desheg was once the great Indian highly accomplished Arhat Bharadvaja and later became Shantideva. He also emanated as Yeshe Tsogyal in Tibet and as the Nyak translator Yeshe Zhonnu as well as other emanations. He was born in the Kham region, in a place called Di-dza Kang in Chuzhi Kangdrug (Six Rivers & Six Ridges). His father was a yogi (a tantric practitioner) by the name of Changpa Paldrag. His mother was Tsangmo Rinchen Gyan. His father had four sons and one daughter. His elder brother was the founder of the Phagdru Kagyu school, Phagmo Drubpa Dorje Gyalpo. Dampa Desheg was the second son. Dampa Desheg was born in 1122AD amidst many wonderful signs. His father was very pleased and named him Gewa Phel (Increasing Virtue). In his youth, he was an eloquent and resourceful boy with rosy lips and white teeth. From his infancy, he possessed a spirit of renunciation and did not like wine or meat. From his fifth year, his father taught him to read and write. From his sixth year, he drew and sculptured Buddha images, learnt astrology, modern and ancient medical science, poetry and songs, worldly litigation and memorized the large Prajnaparamita sutra. In the meanwhile, he also received the upasaka vows from Acharya Pal-dzin. When he was nine years old, due to his strong revulsion for worldly affairs, he listened to the advice of his father and went to Ling, where he studied the Tripitaka of Vinaya, Sutras and Abhidharma at his brother’s monastery Palgyi Cho-nkhor. There he received the Bodhisattva vows and his brother taught him the Dharma, inspiring him with exceedingly great joy. This was followed by him receiving the Vajra Tummo and Cakrasamvara empowerments where many signs of accomplishments manifested. He also received the Palden Lhamo transmission and although Dampa Desheg had never practiced this deity, he saw Palden Lhamo descending. When Dampa Desheg was sixteen, he proceeded to Kam-po and studied the Dharma with Geshe Jampa Namdag. He received many empowerments, transmissions and learnt how to teach the Dharma. When he was nineteen, he went to Lhasa in Central Tibet and relied on Geshe Do-thog Thelpa Gyamtsen, Geshe Gya-mar-wa, receiving many kinds of teachings such as Kalachakra and was exposed to many ways of doing practice. When Dampa Desheg was twenty-one, he went to Reting monastery where he met the Kadampa scholar Sengge Zangpo who taught him the Bodhipathapradīpa, the Perfections, Madhyamaka, Pramana and gave him many tantric empowerments and instructions. Later, he went to see the Sakya Dharma Kings Sonam Tsemo and Kun-ga Legpa, from whom he received the Hevajra, Lamdre, Vajra Tent, Sakya Vajrakilaya and so forth. He received Yamataka empowerment from the various lineages of Sakya, oral transmissions and many teachings. Dampa Desheg once went to the inner court of Maitreya in the Tushita heaven in his meditation and received many incomparably pure clarifications of his doubts. He relied on various great translators for many empowerments and instructions: Cakrasamvara from the disciple of Rva Lotsawa Kam Lotsawa, Vajravarahi from Chog-ro Lotsawa, Thrul Yig (Miraculous Scripts) from Baro Lotsawa and so forth. After receiving the empowerments, he practiced arduously in retreat. When Dampa Desheg was twenty-four, he went to Phenyul Gyab and took ordination with Jangchub Sengge. He was given the name Sherab Sengge (Prajna Lion). He made great efforts to study the Nyingmapa teachings including the Dzogchen Generation and Completion Stages, practices related to prana (lung), nadi (tsa) and bindu (tigle) and all the transmissions and empowerments. His realisation and knowledge became unimpeded like the Buddha! Extrasensory perceptions manifested in a wonderous manner, and in every practice he engaged, the deity appeared. All the accomplished masters in Tibet praised him as a great scholar and mahasiddha, his fame spread in the ten directions! When he was twenty-five, he went to Mt Kailash and met with the disciple of Milarepa, Rechungpa. He received the teachings on the Blue Cakrasamvara and the Bodiless Dakini. Later he also met Repa Zhiwa Od and learnt the tummo practice from him. He went to Narthang Buddhist college, the highest buddhist college in Tibet to receive the full Bhikshu vows from Khenchen Depa Nagkyi who was in the lineage of Lumey Sherlajyang. From then on, he kept his vows like Upali (Nyewankor) of India. He also received the Vidyadhara symbolic lineage of the Nyingmapas, the hidden treasure lineages, and, the kama and terma lineages. He also received the empowerments and all the teachings of the mind, oral transmission and foremost instructions section of the four root texts of the Illusory Web from Dzamton Drowa’i Gonpo who was the disciple of one of the Nyingma Zur masters, Zur Shakya Sengge (Sangdag Drophugpa). When Dampa Desheg was twenty-nine, his teacher Dzamtonpa predicted that Dampa would accomplish the rainbow body if he practiced at the Kampo mountains, but that if he went to the Kathok holy site where Guru Padmasambhava practiced to teach and propagate the dharma, there would be more than a hundred-thousand disciples attaining rainbow body, His teacher also predicted that Dampa Desheg’s lineage would last for more than a thousand years! Following that, Dampa Desheg made his way to Zang-ri Khar-mar where he learnt the Chod teachings from Tho-nyon, son of the Chod founding master Machig Labdron, and a ‘crazy’ accomplished yogi named Drubthob Nyonpa Thonden. He also went to Dagpo, where he received Mahamudra (phyag chen lhan cig skyes sbyor, co-emergent union of mahamudra) teachings from Dagpo Lharje (Gampopa), the main disciple of Milarepa. In Tsari, Dampa Desheg practiced in retreat for four months. After he had attained accomplishment, Dampa Desheg returned to his teacher (Gampopa) and offered his realisation to his teacher. When he recited the six syllables mantra, rainbow light shone from his mouth. After the teacher bestowed upon him the full set of Dharma robes and accoutrements, blessed objects and an offering scarf (khata), Dampa Desheg left to look for the Kathok mountains. Dagpo Lharje also made a prophecy then that Dampa Desheg would choose the path of benefitting beings! Dampa Desheg also met Karmapa Dusum Khyenpa on his way. Their realisations were equal and Dampa Desheg also received teachings and initiations from Karmapa, becoming his excellent disciple. By this time, Dampa Desheg had received teachings from more than a hundred teachers amongst the mahasiddhas and had perfected all stages of the path! Between the age of thirty-three and thirty-five, Dampa Desheg went to the kingdom of Dali in Xi-Xia (Nan Chao) and the country of Ling. He taught the Dharma to the royalty. Through the patronage of the royalty and his status as their master, Dampa caused some nine-hundred people to take ordination and gave them various initiations and transmissions from different schools. At the age of thirty-six, Dampa Desheg returned to his home-town and the local mountain god came to welcome him and left after receiving some teachings from Dampa Desheg. He searched for Kathok with his attendant Dorje Gyamtsen and reached the village Horpo at the foot of the Kathok mountains. At Yungdrung Thangdar in Horpo, there was a Bonpo monastery, above which Palden Lhamo (rang byung rgyal mo, a form of Shri Devi) appeared and kindly indicated the direction of Kathok saying, “Son, go in that direction!” Dampa Desheg followed the directions of Palden Lhamo and saw thirteen young boys herding cows. He asked the boys, “Where is Kathok?” The boys unanimously pointed at an opposite hill. He continued on the way and discovered a huge rock with a natural syllable “Ah” and “Ka” in the forest. The lion-like mountain had a turquoise lake. Dampa Desheg walked to the practice cave of the great master Vairotsana. Beside the hermitage, water sprouted out spontaneously. In Horpo village, the village chief Gelu admired Dampa Desheg’s practice very much but because most of the people ascribed to the Bon beliefs, there was no major following of Dampa Desheg. Auspicious factors soon ripened and Gelu became a sponsor of Dampa Desheg, gradually, disciples increased like the waxing of the moon, their devotion to their teacher became stronger and stronger, they were willing to help Dampa Desheg establish a monastery and requested him to stay on in that area. When the decision was made to build the monastery, the Bon mountain god Do Nyan who had hitherto received his offerings from the Bon worshippers was apprised of it and created obstacles to the construction by taking a human form at night. At that time, Dampa Desheg was teaching the Cakrasamvara tantra. The next morning, it was snowing heavily, Dampa Desheg and his attendants Dorje Gyamsten and Bhikshu Ding-po went out hunting down the mountain god and traced his footsteps to a large boulder. Dampa Desheg drilled two holes into the boulder which happen to be the deity’s nostrils and tied it with a rope. He asked his disciple to drag the boulder (with the mountain god in it) and while dragging, Dampa Desheg whipped the rock so that stripes after stripes of welts appeared on it. The whipping went on until the rock was tugged to the side of a stream beside Kathok monastery. The mountain god was in unbearable pain and could only surrender in the end by taking a vow to protect Kathok! From then on, the huge boulder remains in that place, where the whipped welts are amazingly still visible today! After that, Dampa Desheg’s disciples and listeners of his teachings multiplied by the day till there were more than a thousand followers. They built the monastery in the day and listened to the teachings at night, practicing purification of negative karma while listening to the teachings through the hard work of building the monastery. All the builders, stone-masons and craftsmen poured their heart and soul into the construction of the Kathok monastery day and night. The monastery had a huge main hall with a garden and the Hall of Awakening Incense beside it. In the main hall was a very large Buddha statue, wall paintings, other statues of Buddhas of the past, present and future as well as the eight Bodhisattvas, door gods, protectors and other such murals. Treasured collections of Dharma objects include the hand-written scripts of Padmasambhava and Vimalamitra, the five Indian texts (“Illusory Display”) written on palm-leaves, the robes of the Mahasiddha Sangdag Drophugpa, Mahasiddha Zurpoche Shakya Jungne’s tooth, Lama Atisha’s Pandit hat, Nub Sangye Yeshe’s Vajrakilaya dagger, Buddha Shakyamuni’s body relic, Tengyur, hand-copied Kangyur and the large Prajnaparamita sutra written in gold ink and silver ink. In all, there were more than a thousand three hundred tomes. Kathok Monastery’s construction began in 1159 AD, lasted for two years and was completed in the year of the Dragon. When Kathok monastery was consecrated, the clear bright sky suddenly revealed rainbows and the entire Kathok monastery was cloaked in halos of light. There were exquisite music wafting through space and the sounds of Dharma instruments. Many fresh colorful flowers showered down like rain, and many auspicious signs occurred that indicated the presence of the deities residing in Kathok. Many people saw these marvelous and rare auspicious signs and were so exhilarated that it seemed they were transported beyond their bodies and minds. More than four thousand monastics and vow-holders from various parts of Tibet, Dali and Li-Jiang etc, came and assembled to practise the Sutric Mahayana, Kalachakra, Cakrasamvara, Hevajra and so forth. The Ling King (a descendant of King Gesar) invited Dampa Desheg to the country of Ling. On this occasion, Dampa Desheg received the armor and helmet of Gyatsa – the minister of King Gesar. Dampa Desheg became increasingly powerful and influential which led to discontent of the Bonpos. In a cave at Gam, the Bonpos cast a curse at Dampa Desheg but the spell was turned back by Palden Lhamo which caused a huge boulder to crush the cave, killing the Bonpos. Dampa Desheg drew a visva-vajra (crossed vajra) on the boulder with his finger and the rock remains to this day. It is called the ‘rock that buried eight people’. The headman of Horpo, Gelu, Xi-Xia’s King Tajin, Li-jiang’s King of Dali, King of Ling, Kongpo Kaleb, East Tsongkha, Gyalrong etc and the various local rulers venerated Dampa Desheg highly and were his sponsors. When Dampa Desheg was forty, he established a college and retreat center. He initiated the great practice of the “Very Secret Assemblage” (shin tu gsang ba ‘dus pa mdo) where there was an attendance of more than two thousand Bhikshus. In the summer he concentrated on teaching the sutric and tantric scriptures and commentaries. In the winter, he gave empowerments, transmissions and in the course of three years, Dampa Desheg taught a syllabus of how to peruse the sutras, debate on the scriptures, teach the scriptures, listen to the scriptures, logic and epistemology, craftsmanship, medicine, arithmatics, Vinaya, Prajnaparamita, Madhyamaka, Abhidharmakosabhasyam, Bodhisattvacharyāvatāra, Hevajra, Sakya’s Lamdre, Kagyu’s Six Yogas of Naropa, Mahamudra, Kalachakra and other tantras of the new schools. He also taught the methods of practice, gave empowerments and transmissions of the Nyingmapa’s three teachings of Sutra (“Gathering Of Secret Intent”), Illusion (“Net Of Illusory Display (Mayajala): Glorious Essence Of Secret (Shri Guhyagarbha)” ) and Mind (“The Eighteen Mother & Child Scriptures”), and, Sem-de, Long-de and Men-ngag-de with all the various empowerments and transmissions. He gave teachings adapted to the diverse capacities of beings. In a single day, Dampa Desheg could transmit up to thirteen different teachings! When Dampa Desheg’s root teacher Dzamtonpa attained the rainbow body at the age of 100, Dampa Desheg organized a major Dharma ceremony at Kathok monastery to commemorate his teacher. By then, Dampa Desheg had disciples who were as numerous as the stars and amongst them two were outstandingly brilliant like the sun or moon, they were Tsangtonpa (the second lineage master Tsangton Dorje Gyamtsen) and Khenchen Drag-ye. Disciples who attained the rainbow body were Acharya Bumton, Tsari lama Gon-gyal, Yonten Bum from Central Tibet, Jamyang Yonten of Me-nyag, Sherab the fully ordained monk of Ling. Those who attained realization instantaneously when listening to the teachings include the three friends of Gyalmorong: Bhikshu Sherab Gyamtsen, Sherab Sengge (Dorje) and Sherab Pawo Ten disciples attained the stage of supreme attribute (amongst the four stages of warmth, summit, acceptance and supreme attribute), while three disciples attained acceptance. There were more than a hundred great Acharyas and more than eighty thousand monastics. The monastics of Kathok were unfettered by worldly concerns through the guidance of Dampa Desheg. Their outer appearances were noble and dignified while internally they were fully of the supreme Bodhichitta and profound realizations. The Sangha at Kathok in that period became the wellspring for the great wisdom and Mahasiddhas of the snowy land of Tibet! Dampa Desheg taught countless students in his life. The scriptures of Vinaya, Sutra and Abhidharma he propagated, compositions about his practice and view, practice texts, the accounts of his conduct and speech, his poetries and songs, and other writings for benefitting the minds of others are assorted and bountiful. They are rich and vast, acclaimed by others and make up a total of nineteen volumes. But due to impermanence and the evanescence of this world, nothing is left of these! From his infancy, the auspicious Mahakala (Four-armed Mahakala) and the self-arisen Goddess (Palden Lhamo) have been by Dampa Desheg’s side to protect him. Many mountain gods and earth deities have also complied with his orders and performed tasks for him. He could see Manjushri, Avalokiteshvara, Mahāsthāmaprāpta (Vajrapani), Maitreya, Tara, Vajrakilaya, Cakrasamvara, Yamantaka and other Bodhisattvas and mandalas directly. Dampa Desheg was able to meet directly the great Indian Mahasiddha Saraha (Nagarjuna’s teacher), Birwapa (Virupa), Indrabhuti, Bharadhaja and converse with them. He often saw Sukhavati (pure realm of Amitabha) and the pure realm of Guru Rinpoche in his meditations and received the prophecies, teachings and predictions of both Amitabha Buddha and Guru Padmasambhava. Dampa Desheg had the following external signs of accomplishment: his body did not cast any shadow; he had no obstructions in walking, standing, sitting or lying down, and could pass through walls, the external material world seemed to have no hold over him; his body often emitted the variegated colors of rainbow light which could be seen with our normal eyes. Dampa Desheg could also carve the six syllables mantra (OM MANI PADME HUNG) on the hard rocks with merely his finger; when he was practicing, nectar naturally flowed from all the tormas used in his practice, the skies rained with fresh flowers and dharma music resounded in the space. The sounds of the Amitabha epithet and mani mantra were often heard continuously out of thin air. He was able to know with exactitude everything in the past, present and future. These unique abilities were well known by many people and his story continues to be passed on today. When Dampa Desheg was 70 years old, he transmitted the Bodhisattva vows and initiations to more than 70,000 devotees. At that time, he passed his Pandita hat and old mantle to the holder of his mind transmission, Tsangton Dorje Gyamtsen, appointing him as the successor of the lineage. Khenpo Ye-gyal was appointed as the main professor of the Buddhist college and Kongpo Buchungwa as the main teacher of the practice center. When Dampa Desheg was 71, he gathered all the disciples and advised them: “Regardless of the height of your view, the Buddhadharma’s essence is contained in the Vinaya, therefore, pay close attention to all your speech and conduct, exercise utmost caution; the Buddhadharma’s crucial meaning is not found in the mastery over words and texts but in the comprehension and realization of the heart-essence of the definitive meaning; no matter what level of practice of the Hinayana, Mahayana or Vajrayana you are engaging in, nothing is more important that taming your own mind! You should put yourselves in a lowly position and learn humbly; you must all focus on practice diligently and regard Dharma practice as the only goal. The reason for the continuous manifestation of rainbow body by the lineage Gurus is due to the merits of diligent practice! If I had gone to the Kampo mountains to practice, ordinary beings will witness my attainment of rainbow body, however, due to the necessity of perpetuating the Buddhadharma and to pass the lineage to later generations, I have chosen the practice path of teaching the Dharma. To me, there is utterly no difference between the two paths because I have already attained the eternal level of perfection. Dampa Desheg further instructed repeatedly: You must never forget Bodhichitta, never ever forget this, practice is to look back at your own nature, don’t seek externally! During this time, Kathok Monastery held a huge feast-offering ceremony. After the ceremony had concluded, the disciples knew that Dampa Desheg was nearing his parinirvana and repeatedly requested him to stay on, Dampa Desheg replied, “The causes and conditions for this body to truly benefit beings have been exhausted, I would be going to the pureland of Amitabha. I pray that the Buddhadharma will continue to remain for a long time, flourish and be taught to many beings, and that the lineage holders will live long and benefit beings!” Following this, he went to the Garden of Completely Pleasing Dharma, faced the western direction, placed his hands in the mudra of resting in the nature of mind and entered parinirvana! This was on the fifteenth day of the fourth month in 1192 AD. According to Tibetan Buddhism, this is also the day on which Buddha Shakyamuni entered his mother’s womb, attained enlightenment and entered parinirvana. When Dampa Desheg entered parinirvana, instantly the earth quaked nine times in thunderous roars and a rainbow appeared, spanning from the western horizon to the place where Dampa Desheg had entered parinirvana. It was just like a bridge of seven colors. The clear sky began to snow and all the beings who witnessed these auspicious signs aroused unparalleled faith and planted the seeds for liberation from samsara. Dampa Desheg’s disciple (the second Kathok lineage master), Tsangton Dorje Gyamtsen, led three hundred Bhikshus to conduct the cremation. During the cremation, a huge red flower grew out from the side of the pyre. After the cremation, Buddha figures manifested on the skull bone and an image of the Thousand Arms Thousand Eyes Avalokiteshvara appeared on the forehead bone, beside Avalokiteshvara was the Amogapasha bodhisattva, on his right is the five Dhyani Buddhas, in the four directions are the four door-guarding deities, at the crown is the Herukas of the ten sections, on the right side of the crown is Samantabhadra, on the left side are the sixteen deities of Koseng, on the interior is Manjushri, on the posterior is Vajrakilaya. Behind the spine is Shakyamuni Buddha, Shariputra and Maudgalyayana. Many Buddha images can be seen on the skull bone. The Buddha images were extremely minute, identical to the original Buddha forms and somewhat akin to miniaturized carvings. This precious and amazing skull-bone relic is still preserved up till today. After the cremation, a thousand relics manifested. The monastics created a stupa and hall to commemorate Dampa Desheg, preserve the holy traces of his activities and to celebrate his incredible accomplishment of Dzogchen. Note: (1) Lu-med Sherlajyang is a Tibetan Buddhist scholar during the time of the Northern Sung dynasty. He received precepts from Gongpa Raser and returned to Tibet. He is the foremost of the ten youths of U-Tsang (who played a role in restoring the purity of precepts in a time of degeneration of discipline in Tibet) *Above Contents from https://kathok.org.sg/.

Rigdzin Dundul Dorje - The Great Vidyadhara Mara-Destroying Vajra Rigdzin Dundul Dorje, the king of hidden treasures who has already attained the ten bhumis of liberation, was born in the Ngul-phu village in the district of Si of Derge in West Kham, in the family of Phuro. From his infancy, he was free of the stains of worldliness, and possessed the refined characteristics of a noble being. He comprehended and mastered the studies of Tibetan literature, calligraphy and medicine without any difficulties. When he was six, his innate qualities were kindled and he enrolled in the Derge’s prestigious Pal Lhun-drub Teng college of Buddhist studies. He took ordination under Kunga Gyatso and was named Kun-ga So-nam Cho-phag He studied the major Sakyapa texts industriously in the college, gained deep knowledge of them, and was well respected and commended by his teachers and peers. One day, he left his footprint in a stone at the eastern door of the main temple as if it were made of clay. Those who witnessed it marveled at the occurrence and it was said to be an important place to visit for those who came to that mountain for pilgrimage. The footprint can be seen to this day. Later on, in order to seek the meaning of the wisdom teachings, Dundul Dorje went to the Kathok Monastery to learn the Dharma like a thirsty person who craves for sweet spring water. At that time, the renowned Dzogchen yogi of Kathok Monastery, Kon-chog Seng-ge, was staying at Mug-sang Monastery, therefore, Dundul Dorje made his way there. From him, Dundul Dorje received many empowerments and pith instructions of the Dzogchen heart essence lineage, deepened his realization immensely and attained great wisdom. Later he proceeded to Kongpo (rear of Tibet) in the region of Niyang River, and studied with Nyangpo Tashi Tsetan, receiving many ripening empowerments and liberating teachings. In the area of Thragkar Lhachu, he practiced Chulen (a special practice of extracting the essence of flowers, herbs or medicinal stones to sustain one’s life) with hardship for many years. Later, he met Rigdzin Ja-tshon Nyingpo (a famous Terton) and received the entire terma lineage of this Terton. Dundul Dorje also received a prophecy that he will reveal termas himself in future. At Puwo, Dundul Dorje did extensive practices of Ratna Lingpa’s (a terton of the South who was one of the eight Tertons of the eight directions prophesized by Guru Rinpoche) Unsurpassed Extremely Secret Vajrakilaya terma. Once, when he was in the state of clear light samadhi in his dream, many Dakas and Dakinis came with musical instruments, jeweled parasols and victory banners and other ornaments to invite him with great fanfare to Guru Rinpoche’s pureland – the Copper Colored Auspicious Mountain. While he was there, it felt as if he was staying in one of the 28 realms of heaven. Guru Rinpoche gave him a Dharma hat named Daki-Trinphung (Cloud banks of Dakinis) and gave him the title of a Vajra Acharya. His external appearance was that of a secret mantra Vajradhara. With ‘Common Collection of Excellent Practices of Secret Intent’ (Damcho Gongpa Yangdu) as the foremost of said Dundul’s termas which had been perfectly discovered from the beginning to the end, together with Longsal Nyingpo’s terma, they became main earth-termas that Kathok Monastery relied upon. Later, upon the insistent request of Jampa Phuntsok (the master of Derge’s tribal headman), Dundul Dorje came to Derge and constructed a Dundul Monastery (named after himself), which was assigned for propitiating the protectors of Kathok lineage. Finally, Dundul Dorje settled down at Kathok Monastery where he received the devotees who had karmic connections with him. In his life, Dundul Dorje travelled throughout West Kham, where he benefitted beings extensively by curing their illnesses and teaching the Dharma. His famous disciples include, Rigdzin Longsal Nyingpo, Namkha Jigme, Waka’s Tulku Chokyi Gyatso, Dzogchen Pema Rigdzin (the founder of Dzogchen Monastery), Tagja Kunzang Khyabdal Lhundrub, Drubchen Pema Norbu, Rigdzin Kunzang Sherab (Palyul’s founder). Many Vajra holders who were his disciples, in particular, his heir Gyalsey Norbu Yongdrag and Bazo Pema Wanggyal who was born in the Kham region, and other descendants, the Terton Longsal Nyingpo etc, propagated his lineage widely and it flourishes to this very day. The master Dundul Dorje enjoyed 58 years of life and entered parinirvana, changing realms for the Lotus Light palace in Guru Rinpoche’s pureland. *Above Contents from https://kathok.org.sg/.

Terton Longsal Nyingpo -The Nirmanakaya Emanation Of All Buddhas The famous Terton Longsal Nyingpo was born in the district of Dra-wa neighboring the sacred site of Kampo. In his childhood, he met the great accomplished master Tenpa Gyamtso received the ripening empowerments of the Kathok lineage and was given the Dharma name, “Wangdrag Gyamtso”. When Longsal Nyingpo was reaching seven years old, he began to study Tibetan and mastered it without much effort. Since his infancy, Longsal Nyingpo was endowed with a deep renunciation mind and evoked propensities of his past lives which included wisdom that encompassed all topics of the authentic Dharma. When Longsal Nyingpo was 22, on his way to Kathok, he chanced upon Ga Cho-kyong Gyamtso who transmitted to him the teachings on Union of Mahamudra and Dzogchen; later A-rdo Konchog Gyamtsen transmitted to him the uncommon secret mind transmission of Gongpa Zangthal (Transparent Wisdom Mind). In this way, Longsal Nyingpo received numerous pith instructions. Then for many years, Longsal Nyingpo engaged in various austerities (dhutangas) comparable to Milarepas’ feats in the isolated mountain retreat of Cho-lung which was conducive for practice. He encountered the countless Three Root Peaceful and Wrathful deities who appeared in actuality and caused the host of protectors to accompany him like servants. In places such as Dorje Throlo and Ri Pema, Longsal Nyingpo met the great Bhikshu Karma Dragpa and recognised him to be a great master of karmic affinity. Later, he received teachings from the The Great Terton Dundul Dorje in Puwo for three years, perfectly receiving the uncommon blessings of the four empowerments. According to many predictions in the various termas, Longsal Nyingpo was the combined emanation of two (translators Langdro and Ma Rinchen Chog) of the 25 disciples of Guru Rinpoche for taming sentient beings. There was also a predicted list of many future termas awaiting discovery by Longsal Nyingpo. Later, from the terma container in Mingyur Dorje (Unmoving Vajra) mountain, many of his termas such as the Longsal Dorje Nyingpo (Clear Expanse Of Vajra Essence) treasures and 17 other concealed secret scriptures, Buddha images, Stupas and various holy items were uncovered flawlessly. Due to the vast aspirations made in the past, the extensive activity to benefit beings naturally flourished and prospered. In the Fire Snake year of the Sexagenarian cycle, Longsal Nyingpo acceded to the repeated requests of the Derge Chieftain and went to Kathok Monastery to renovate the ancient and dilapidated main prayer hall and made restorations to those ramshackle structures that were in need of repairs. In the main temple, he constructed two Guru Rinpoche statues that were said to have commented “Looks like me” and “Does not look like me”. Longsal Nyingpo gave empowerments, instructions and transmissions on the Dzogpa Chenpo Yangti (Extremely Secret Teachings Of The Great Completion) and the Longsal Dorje Nyingpo (Clear Expanse Of Vajra Essence) to some thousands of monastics. When Longsal Nyingpo received the invitation of the Mongolian king, he proceeded to Mongolia to benefit beings of karmic affinity, accepting many important officials both human and non-human as his retinue and disciples. While seated on a throne constructed by the eight classes of beings, he enacted wrathful rituals to subjugate the negative demons and spirits of the three realms. Longsal Nyingpo travelled to holy places of Dza-ka, Palyul, Keri, Tsopu, Upper and Lower Nyarong, Batang, Litang and other lower Kham areas. Wherever he went, he constructed retreat centers as an offering to the practitioners of that region and personally constructed statues of Guru Rinpoche. To the present time, these regions continue to have legacies of his lineage and activities in the form of many monasteries whose dharma lineage continue to proliferate throughout the ages. The great master enjoyed 68 years of age and on the 23rd day of the monkey month of the water monkey year, with extraordinary portents, he proceeded to Guru Rinpoche’s pureland (Lotus Light Palace). His remaining body was cremated and left behind many clusters of relics which gave rise to much amazement in the witnesses. His entire life had been a huge force that propelled the Kathok lineage to thrive and this significant achievement is worthy of all descendants reminiscence and respect. Adept of pacifying, increasing, magnetizing and wrathful activities like a Jeweled Wheel, Presiding over the great land just as you wished, Ascending to the precious throne of the king of fearless Dharma, Subduing the minds of those who are arrogant and stubborn. *Above Contents from https://kathok.org.sg/.