I do believe that there is something different, and to my thinking, more transformative, about teaching in person (as opposed to online, etc.). I know there is some discussion about whether oral transmissions can happen if not in real time, real space. I am grateful and look forward to in person teaching soon. There will be an opportunity to give personal offering to the Rinpoche at the end of the retreat. Giving a khata is the form, but I would like to also just give some $ (perhaps in an envelop wrapped up in a khata).

My question is: is it ok to simply give money as an offering? What is the most acceptable form of personal offering to a teacher at the end of a retreat?

The Teachings on the Key of Life and Death for the First Appearance of the "Dharma Nature and Bodhicitta" After Death

https://youtu.be/jTMlVq8BM2c?list=PLJ3pLcm4TC6dZmLTl7YzZqdZKU4HDdGOx

Chogyam was a little early for me so I always heard about him but never got into any of his teachings.

I've just read a quick sample of Cutting Through Spiritual Materialism and The Path of Individual Liberation and really enjoy them so far and his explanations of things is very good.

What books would you recommend I start with from his vast collection? Should I start with these two or are there others? Does he have any good ones on Vajrayanna or we there teachings not disclosed openly in those early days?

In a thread from a while ago SquirrelNeurons, Type_DXL and others mentioned that there's criticism likely directed at the Bhagavad Gita. I kept thinking about it, and I'm wondering if there are similar philosophical counters to other topics.

I understand there's a lot that can be derived from the sutras, but what I'm looking for is something more precisely aimed at certain themes, even if it's just a neutral comment.

This isn't simply due to intellectual curiosity. There are some recurring discussion topics in my circle, with Buddhism sometimes mentioned in the middle, and I'd like to know what the masters had to say about them so that I can organize my thoughts. In particular:

• Patanjali's Yoga sutras
• Vedanta
• Consequentialist ethics (like those we find in politics and in the military)
• Worship of disembodied spirits (Kardecism, actually, but that's too recent so I'm thinking about something in those lines)

Also posting at r/Vajrayana.

I’ve had this burning question for years but never been able to ask a Lama. After taking the Namhkai Norbu chod empowerment at Tara Mandala years ago, I have not practiced much because after I do my life force feels incredibly drained- as if the visualization of demons feasting on my vital energy is real… but isn’t getting regenerated. I know the point of the practice is to cut through ego fixation so I’m wondering if I have some obscurations where I am taking “my” vital energy to be real and therefore feeling drained by the practice. I wonder if the advice would be to continue the practice?

I had had experiences in the past before chod, when taking psychedelics, of spirits in other realms stealing my life energy and it feels exactly like this which is why I’ve been very wary of continuing the practice. Not sure if this is beyond the scope of Reddit or whether others have similar experiences they can share haha.

After reading Lama Yeshe’s The Bliss of Inner Fire, where he pretty much begs the reader to take up tummo practice for their own good, I wanted to find a teacher to give teachings and empowerment. My body tends to run cold so I also thought this would be a great practice for me.

I couldn’t travel so a few years ago an online Tenzin Wangyal Rinpoche retreat. While I love Rinpoche and his teachings, I was a little disappointed that I felt no heat during the practice. He did not offer empowerment during this particular retreat (and specified it wasn’t necessary to the practice, he alluded to possibly offering empowerment on the next tummo retreat) so I also couldn’t help but wonder if that was why I wasn’t feeling any heat. After reading Lama Yeshe’s descriptions of novice’s unintentionally bursting out into sweats during the practice, it made me wondering if I was even practicing the same thing that he was talking about!

According to Lama Yeshe though, the heat is not necessarily the goal of the practice, but I am a little unclear as to whether the heat a sometimes-byproduct of the practice or the sign or a successful practice? I want to feel heat so at this point I am wondering if I should just combine what Rinpoche taught with a Wim Hof method (at different times.)

Thanks for any insight anyone has as I would love to practice tummo as Lama Yeshe describes but he does say that empowerment is essential to this practice.

I have practiced like this most of the time for almost a decade. And when I do practice this way, I'm relatively peaceful and happy.

I will also be asking my teachers, counselor, and on a mental health forum, but I was curious about the perspectives of people here.

Hello I am very new to Buddhism. I know a bit about karma but I have a situation I have a question about. I’m in a very tough relationship with someone who has BPD. It is very hard to deal with and I try and be patient and understanding. I love them and want to see them succeed but they can get very very emotionally mad and act like they don’t love me. My question is, if I’m with her charitably and there to support her despite this because I love her as a person even though situations gets extremely tough do I get good karma? Is this considered a charitable act that would get me good karma? Maybe there is a teaching of the Buddha that can help here if anyone knows. It would definitely help to know if what I’m doing is atleast a good thing in that way. Also, what are some other ways I can help myself in this situation with Tibetan Buddhism?

And with gratitude for the publications http://lunidharma.blogspot.com/2024/04/remembering-thrangu-rinpoche-with.html

OM MANI PADME HUNG Most precious Self-Emanating statue of Chenrezig Lama Zopa Rinpoche said this Statue is the actual Deity Chenrezig itself. Phakpa, (or Triloknath), Garsha, Khandroling, India. In July 2013 Lama Zopa Rinpoche engaged in retreat with Khadro-la and Serkong Tsenshab Rinpoche in the valley of Lahual, India, which is known by meditators as Garsha Khandroling, “Land of the Dakinis.”

The retreat took place in one of the holy places in Garsha, Phakpa (or Triloknath), a small village with an ancient temple that houses a self-emanating statue of Chenrezig said to be the actual deity itself.

During the retreat, Rinpoche committed to offer light to this statue for as long as the statue remains. The light is offered through a giant eighteen-gallon silver butter lamp which is in front of the statue.

Lama Zopa Rinpoche, through the Lama Zopa Rinpoche Bodhichitta Fund, has just paid 27,000 Rs for this offering to continue through 2015. A Kopan monk carried the money offering on the way to attending the Kalachakra Initiation with His Holiness the Dalai Lama in Ladakh and offered the money to the caretaker to ensure the light continues for another year. This will be an annual offering ensuring that the light never diminishes.

Lama Zopa Rinpoche explained the importance of Phakpa and this Chenrezig statue to Ven. Sarah Thresher and others. She recalls: The care taker of the statue and the giant butter lamp.

The care taker of the statue and the giant butter lamp.

“Legend tells of a shepherd who came to the valley from Tibet. (Rinpoche says the shepherd was a holy being and Khandrola thinks he may have been an emanation of Tara). The shepherd would take the village goats up to a small lake in the mountains to graze but when the goats came back down to the village they had no milk. The village people began to suspect that the shepherd was taking the milk for himself, but this was not true, and the shepherd decided that the next time he went up the hill he would hide and watch to see what happened. What he saw was that Chenrezig would emerge from the lake and drink the goats’ milk.

“The shepherd approached Chenrezig and explained that he was being accused of taking the goats’ milk. He requested Chenrezig to please come down with him and tell the local people it was not true. Chenrezig agreed and told the shepherd to carry him on his back down to the village. Chenrezig said to the shepherd, “You may hear a noise as we are leaving but whatever happens don’t look back!” Sure enough, as they descended, the shepherd heard a loud sound but, ignoring Chenrezig’s advice, he looked behind and saw seven white men following. When these seven beings saw the shepherd they turned back and transformed into seven nagas or snakes that eventually merged into the hillside. (Rinpoche says that if the shepherd had not turned back these could have been more deities and there would have been more holy objects to liberate sentient beings but due to our karma that didn’t happen.)

“As the shepherd continued walking, Chenrezig became heavier and heavier, and by the time they reached the village, where there was a lot of conflict and fighting, Chenrezig became too heavy to carry. The shepherd then dropped Chenrezig who transformed into pure white marble. For this reason, it is said the statue is actually Chenrezig who has taken the form of a statue for us sentient beings. The shepherd also absorbed to a stone and both images, along with a black stone representation of Four-armed Mahakala with a naturally arising OM MANI PADME HUNG inscription at the back are housed in the small temple.

“Several miracles have been reported in connection with the Phakpa over the years, including the statue speaking and dripping with nectar. These days, a kind and gentle old Gelukpa monk takes care of the temple and pilgrims. He was appointed by His Holiness the Dalai Lama and has been there for sixteen years. Rinpoche hopes that in the future more monks will settle and a small monastery will develop, the monks engaging in study and practice—particularly lam-rim—as well as performing pujas for the local people and pilgrims.

“Tibetans and Buddhists from the Himalayan regions come to Triloknath to pray and also to do Nyung-ne, Chenrezig fasting retreat. Rinpoche encouraged us to practice and dedicate as much as possible at the temple, explaining that all the prayers made to the Phakpa and shepherd’s image will be fulfilled. He also advised us to trek up to Omay Tso, the Milk Lake from which Chenrezig emerged. It is a steep and challenging 3-5 hour walk up the mountains and the water in the lake is white. This water descends down in a powerful stream and becomes the water supply for the village. Outside the temple taps also gush with white water. We all drank this and it was fresh, tasty and pure. It is said that even taking a few steps towards the Omay Tso is powerful.”

Written by Ven. Sarah Thresher with input from Lama Zopa Rinpoche, the help of Tushita staff and referring to “Garsha, Heart Land of Dakinis” published by Garsha Young Drukpa Association, Keylong, 2011.

You can learn more about the Lama Zopa Rinpoche Bodhichitta Fund as well as the other Charitable Projects of FPMT.

You are welcome to contribute to this ongoing offering of light to this most precious Chenrezig statue:

I was reading Lama Yeshe's "Becoming your own therapist". When Lama Yeshe talks about checking thoughts, what does he mean?

Is it like in Vipassana where you observe the thought in a nonjudgmental way? Or is checking your thoughts more analytical than that?

I'd be interested if anyone knows any Kalachakra resources of his, or even what he said about in passing.

Questions about teacher logistics

Hello

I have no experience with formal Tibetan Buddhist practice but I am curious to understand more from those who have actively practiced in this way, regarding nature of the relationship with the teacher.

• How frequent was your contact with your primary ‘realised’ teacher/guru?

• Was your primary teacher a Rinpoche or a lineage holder? If not, how frequent was your contact with your lineage holder or Rinpoche?

• Here is an example. I live in the UK, and nearby is one of the monasteries belonging to Chokyi Nyima Rinpoche, part of the Shedrub organisation. Let’s say I start attending and beginning a committed ted practice there. I doubt Mr Rinpoche visits the UK too often, and when he does, I am sure his calendar will be very busy. Would I nonetheless consider my teacher to be Chokyi Nyima Rinpoche? Or would my teacher effectively be one of the resident Lamas, who I would presumably have more contact with?

Same goes for the Tergar organisation, and others. Even if Mingyur Rinpoche is writing your course material, I presume you would be lucky to even see him once in a year. How is it possible to have a proper teacher-student relationship in these circumstances? Can he still be your ‘guru’?

I hope you guys will be able to help me understand. Thank you.

Hello R/TibetanBuddhism

I am in Dharamsala at the moment, and there are plenty of red robe adorning monks mingling about the town, eating in the cafes, restaurants, socialising with lay people etc. (Edited)

I am surprised to see how many of them have high quality smartphones, seem to use social media, video calling and watching YouTube in cafes, wearing ostensibly pretty nice watches and other things.

No judgement here - but has just taken me by surprise! I have no experience with the Tibetan tradition but from my encounters with monks from Theravada and Zen sanghas, I understand they are afforded very few luxuries.

Would this sub be able to help me understand more, including whether this is a normal occurrence /allowance in the Tibetan tradition?

Hello, Guys!

I'm a beginner in the practice and would like to honor and offer prayers and gift to mother goddess. If you have tips and advices, i would appreciate it. Thank you! 💖🌸

Tashi delek all! I have a lightweight question for you all today: what color brocade would best suit a Namgyalma thangka?

This article on Enlightenment’s site suggests many options given her tripartite nature (though green and/or gold especially since she’s associated with longevity), but I’m wondering if anyone here has a more definite sense of what fits best. Thanks for any opinion or advice you can offer!

I live in Argentina and I do not have access to a buddhist center nor a Lama near my location. I was wondering if it is correct to start the preliminary practices in my current situation. After I finish my degree, I want to move to a place where I can find a proper guru and take refuge but till then, would it be good to start by myself? I want to add that I'm following the gelug traidition, I study the LamRim and I do watch and read material given by Lama Zopa and Tsem Tulku.

What is deity yoga and can I practice without a teacher?

Hello, Goodevening guys. I am a beginner in this practice and would like to know if you have tips on how to properly use a singing bowl.

How to properly honor and offer to deities and buddhas. Thank you in advance.

https://rigdzincommunity.org/

I was given a wedding gift in the '90s of a small (welcome mat-sized), hand-knotted wool rug containing several of the 8 auspicious symbols. I've never used it on the floor and am having a hard time understanding how it exists in the first place. You should never step on or even step over Dharma materials and this is exactly that, nor would Right Livelihood include making rugs like this, for that very reason. Do they exist to kneel on in front of a shrine? Anyone have some first-hand knowledge? I'm fine with speculation, feel free to chime in if you'd like, but if you know something authoritative, please do tell!

I'm reading Alexander Norman's biography of the Dalai Lama, currently in the chapter 5 "Lonely and somewhat unhappy": A hostage in all but name. This is the period when he had been identified as the reincarnation, but just before he had been officially proclaimed as the reincarnation. As a young kid he was staying at Kumbum monastary with his other two brothers, while waiting for the official proclaimation from Lhasa. The book says he was very unhappy at being seperated from his mother, and also he was so attached to his primary caregiver the monk attendant Ponpo, to the extent that he "for comfort, would sometimes suck a mole on the man's face 'until it became red' ", and "he became so attached to Ponpo that he could not bear to lose sight of his robe" Even when his attendant was int he kitchen, the little boy would watch the hem of the garment through the curtain that separated the cooking area from his living quarters, lying on the floor to do so." (p 47)

Isn't this attachment and clinging? According to my understanding, the Dalai Lama was supposed to be the reincarnaiton of the bodhisatva Avalokiteśvara, and bodhisattvas are enlightened beings who have put off entering paradise in order to help others attain enlightenment. If he had already been fully enlightened many incarnations ago, then why did he still have attachment as a young boy?

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