Who is Padmasambhava?

PadmasambhavaMandarava

The following is respectfully quoted from “The History of the Nyingma School of Tibetan Buddhism” by Dudjom Rinpoche:

He studied all the sūtras, tantras, and sciences under the many scholars and accomplished masters of India, of whom the foremost were: the eight great awareness-holders, from whom he received the Eight Classes of Means for Attainment; Buddhaguhya, from whom he received the Magical Net; and Śri Simha, from whom he received the Great Perfection. Training himself thus, he fully understood all doctrines after studying them only once. He could see the deities even without propitiating them. In this way, he became renowned as Loden Chokse (Intelligent Boon-seeker), and he demonstrated the ultimate attainment of a holder of the awareness of spiritual maturation.

Then he gained influence over Mandāravā, the daughter of King Ārsadhara of Sahor, who possessed marks of a dākinī. He took her to the Māratika Cave, to serve as the consort for his practice; and for three months they practised the means for attainment of longevity. Lord Amitāyus actually came there and empowered them, and he consecrated them to be no different than himself. He granted them one billion rites of longevity, whereby Padmasambhava attained the accomplishment of awareness-holder endowed with power over the duration of his life.

Having thus attained the body of indestructible reality that is beyond birth and death, Padmasambhava went to subdue the kingdom of Sahor. When the king and his ministers tried to immolate him, he performed the miracle [of transforming the pyre into] a lake of sesame oil, in the midst of which he remained seated on a lotus. Thus he secured them in faith and introduced them all to the doctrine, so that they reached the level of no-return.

First: The Initial Virtue from “Perfect Conduct” by Ngari Panchen

The following is respectfully quoted from “Perfect Conduct: Ascertaining the Three Vows” by Ngari Panchen with commentary by Dudjom Rinpoche as translated by Khenpo Gyurme Samdrub and Sangye Khandro

The initial virtue, the intermediate virtue, and the concluding virtue are the three divisions in this and in all commentaries that are written based on the Buddha’s spoken teachings. These three divisions are similar to the three pure recollections: those of motivation, nonconceptual awareness during the actual practice, and the concluding dedication of merit. In the initial virtue there are the three divisions that explain the title of the text, the homage, and the commitment to compose.

I. The Title of the Text:

A Branch on the Path of the Natural Great Perfection Called Ascertaining the Three Vows

Within the profound expanse of the innate, unaltered, natural mind, all meanings, including the foundation, path, and result, are originally perfected. This spontaneous presence, which is unsurpassed by any other, is called “great.” The unmistaken actualization of this nature is the ultimate fruit of all paths, the atiyoga. From anuyoga on down, all the paths of sutra and tantra are practiced in order to realize this nature. In this way they are established as “branches” of the path. The three vows, the essence of the practice of all these paths, are the main subject at hand. To establish an accurate understanding of the view of the three vows through the three investigations–actual, inferential, and scriptural–is the meaning of “ascertaining.”

Sastra literally means that which has the potential to sever all negative emotions and grant refuge from rebirth in the three lower realms. Specifically, a sastra is a commentary on the Buddha’s teachings written by a perfect follower. There are three levels to be considered here. Ideally, the author of sastra must have realization of the nature of dharmata. To qualify as average the author should have had a vision of a deity. At least, the author should be perfectly learned in the five major sciences. In addition, the commentary must be eloquently written with the qualities and ability to alleviate the causes of delusion, as well as to produce the results that grant protection from inferior rebirths in cyclic existence.

The purpose of the title will vary according to the sensibility of the reader. Those of superior sensibility, just by reading the title, will be able to realize the entire meaning of the text. Those of average sensibility will derive a general idea of its contents, and those of common sensibility will become interested and inspire to begin to study the text.

II. Homage:

A. General homage to the supremely kind guru:

Namo Guruve!
Homage to the Guru-Lama!

“Namo” means to pay homage. “Guru” describes an individual whose noble qualities are limitless, whose wisdom-knowledge is unsurpassed, and whose great loving-kindness is unequalled. To such a guru-lama, with great admiration and respect from the three doors of body, speech, and mind, homage is rendered.

B. Specific homage to the great master, Padmasambhava:

By churning the treasure ocean of the glorious two accumulations, the white light of knowledge and loving-kindness brings forth the all pervasive rain of the definitive secret vehicle. To the supreme crown jewel of all scholars and accomplished masters of Tibet’s Land of Snow, to the guide of all sentient beings, the Lake-born Vajra (Guru Padmasambhava), I pay homage!

It is believed by the Vedic school of Hinduism that by churning the ocean the moon arose. The author draws from this example to poetically illustrate the qualities of Guru Padmasambhava. By churning the vast ocean of accumulation of ordinary and wisdom merit, supreme wisdom and loving-kindness arise indivisibly, forming the mandala of the moon with its cooling, moist, illuminating rays. The all-pervasiveness of a rain shower is likened to the spontaneity of the concerned action that arises from such a “moon” to reveal the secret mantra teachings in order to tame the minds of beings.

This analogy exemplifies the object of specific homage, the great master Padmasambhava, who is the very embodiment of the great ocean of the two accmulations of merit, the source from which all enlightened qualities of wisdom-knowledge and compassion arise. As the supreme crown jewel of all scholars and accomplished masters in the three realms, including the snow land of Tibet, he is well known as the Lake-born Vajra.

The Lake-born Vajra, Padmasambhava, was born from the center of a lotus without depending on parents. The word “vajra” refers to the transcendence of the concept of birth and death. Because he possesses the wisdom to guide all beings on whatever level is necessary according to their specific needs, he is known as the supreme guide of beings.

III. Commitment to Compose:

This sage, skilled in knowing how to cleanse the mental stains of beings and upholding the lapis lazuli vase of supreme intelligence, bestows the ambrosia-like explanations of the three vows. May all those with sincere interest gather here to partake of this!

The author, Ngari Panchen, refers to himself as a sage, defined as one who is wise in the worldly knowledge of what to accept and reject. As is the case with all scriptural commentaries, the author’s “commitment” must reveal with superiority the four necessities of this Dharma. The first necessity is the subject, in this case the three vows. The second necessity is a superior explanation of the subject so that the meaning and purpose can be fully understood, leading readers to embark upon the path to liberation. This bestows temporary benefit. Fourth, the interdependent relationship between each of these four is demonstrated, in that one arises in dependence upon the other and accomplished accordingly.

 

The Essence of the Path: by Dudjom Rinpoche

The following is respectfully quoted from “Counsels from My Heart” by Dudjom Rinpoche as translated by the Padmakara Translation Group: 

To my Lord of Dharma, peerless, kind
My glorious Lama, homage!
His lotus feet I place
Upon my chakra of great bliss.

Here is my advice,
Some counsel useful for your mind.

Not to keep yourself from evil actions
Is to have no pratimoksha,
Not to work for others’ welfare
Is to have no bodhicitta.
Not to master pure perception
Is to have no Secret Mantra.
If illusions don’t collapse,
There is no realization.
If you opt for one side or the other,
That is not the View.
If you have a goal in mind,
That is not the Meditation.
If your conduct is a contrivance,
That is not the Action.
If you hope and wish,
You’ll have no Fruit.

Those with faith will go for refuge;
Those who have compassion will have bodhicitta;
Those with wisdom will gain realization;
Those who have devotion harvest blessings.

Those who have a sense of shame are careful how they act;
Careful in their actions, they are self-possessed;
Self-possessed, they keep their vows and pledges;
Keeping vows and pledges, they will have accomplishment.

Peaceful self-control: the sign of one who’s heard the teachings!
Few defiled emotions are the mark of one who meditates.
Harmony with others is the sign of one who practices.
A blissful heart is witness to accomplishment.
The root of Dharma is your very mind.
Tame it and you’re practicing the Dharma.
To practice Dharma is to tame your mind–
And when you tame it, then you will be free!

Contempt Toward the Vajra Family: The Third Root Downfall

The following is respectfully quoted from “Perfect Conduct” with commentary by Dudjom Rinpoche:

4.b.3.(b.3) Expressing contempt toward the vajra family:

The third is becoming angry toward general, distant, close and immediate relatives; holding a grudge; and showing jealousy, disrespect and so forth.

In general, all sentient beings are considered to be our relatives. Even closer are those who have entered the path of Dharma. Closer still are those who have entered Vajrayana, since those who have the same lama are considered to be children of the same father. Those who have received empowerment together at the same time are children of the same parents. Those who received empowerment first are the elders, and those who received it at the same time are likened to twins born into the mandala simultaneously. To express or to hold anger in one’s mind toward any of these near or distant vajra relatives, or out of jealousy to harm them with body and speech, to speak harshly to them, or to argue with them and express their faults, constitutes the third root downfall. It is especially important to be careful toward the innermost vajra family, because to fight with or abuse them in any way accrues extremely negative karma that is difficult to remove.

From “Buddhahood Without Meditation” by Dudjom Rinpoche: Illusory Phenomena

The following is respectfully quoted from “Buddhahood Without Meditation” by Dudjom Rinpoche:

On another occasion, when I encountered Orgyan Tsokyey Dorje–the embodiment of the magical illusion of timeless awareness–he bestowed advice for refining my perception of things so that I could see that they are illusory (gyu-ma). He said, “For me to introduce you directly to the interdependence of causes and conditions coming together, consider this: The cause is the ground of being as basic space (zhi-ying), which is pristinely lucid (dang-sal) and endowed with capacity for anything whatsoever to arise. The condition is a consciousness that conceives of an ‘I.’ From the coming together of these two, all sensory appearances (nang-wa) manifest like illusions.

“In this way, the ground of being as basic space, ordinary mind (sem) that arises from the dynamic energy (tzal) of that ground, and the external and internal phenomena that constitute the manifest aspect of that mind are all interlinked (lu-gu-gyud), like the sun and its rays. Thus, we use the expression ‘occurring in interdependent connection.’

“Here are some metaphors for this process: It is like the appearance of a magical illusion, which depends on the pristine clarity of space as the cause and manifestations through the interdependent connection created by the synchronicity of the conditions–that is, magical substances, mantras, and the mind that creates the illusion.

“All phenomena, which manifest as they do, are ineffable, yet appear due to the influence of conceiving of an ‘I.’ This process is like a mirage appearing from the synchronicity of vividly clear space and the presence of warmth and moisture.

“All sensory appearances of the waking consciousness, dream states, the bardo, and future lifetimes are apparent yet ineffable. Confusion comes about due to fixation on their seeming truth. This is like a dream that one does not consider false–thinking, ‘This is a dream’–but instead reifies and fixates on as some enduring objective environment.

“Due to the predominant condition of the perception of an inner ‘I,’ the realm of phenomena manifests as something ‘other.’ This is like the appearance of a reflection through the interdependent connection of a face and a mirror coming together.

“Because one is thoroughly ensnared by concepts of identity (dag-dzin), the realms of the six states manifest one after the other. This is like the cities of gandarvas appearing in one’s environment–for example, one a plain at sunset–as visionary experiences reified by the ordinary mind.

“While sensory appearances are primordially such that they have never existed, the myriad appearances that are seen, heard, smelled and tasted, or felt are like echoes–subjective appearances manifesting as though they were something else.

“All sensory appearances are not other than the ground of being, but are of one taste with that ground itself, like the reflections of all the planets and stars in the ocean that are not other than the ocean, but are of one taste with the water itself.

“Due to the concept of an ‘I,’ self and other manifest as though they truly existed within the panoramic sky of the ground of being, expansive basic space. This is analogous to bubbles forming on water.

“The pristine lucidity of the ground of being as empty basic space is forced into the narrow confines of the subjective perception of consciousness based on conceptual mind (yid-shey). The influence of this entrenched habit causes sensory appearances perceived in confusion to manifest in all their variety. This is like the appearance of a hallucination when pressure is applied to the optic nerve or when one’s nervous system is disturbed by an imbalance of subtle energy (lung).

“Sensory appearances manifest from the ground of being in all their variety in view of a consciousness that conceives of an ‘I,’ yet they do not diverge from or occur outside of that ground. This is like the case of an adept who has gained mastery (wang gyur-wa) over states of meditative absorption (ting-nge-dzin) that permit the emanation and control of phantoms. Although a variety of phantoms manifest when such an individual is engaged in this process of emanation and control, in actuality these phantoms are free of any basis and have never existed as real objects.

“Ah, my incredible little child, meditate progressively in this way and, having realized that all sensory appearances are illusory, you will become a yogin of illusion.”

Saying this, he vanished.

Nang-jang from “Buddhahood Without Meditation” by His Holiness Dudjom Rinpoche

The following is respectfully quoted from “Buddhahood Without Meditation” by Dudjom Lingpa:

First, to reach a definitive conclusion (tan la wab-pa) regarding view, the sacred key point is to come to a definitive understanding through four topics — ineffability (med-pa), oneness (chig-pu), openness (khyal-wa), and spontaneous presence (lhun-drub) — and realize these just as they are.

In the first of these topics, the process of reaching a definitive conclusion regarding ineffability has two divisions: coming to a definitive conclusion about personal identity (gang zag gi dag) and a definitive conclusion about the identity of phenomena (chho kyi dag).

Let us begin by defining “personal identity.” The impression that an identity (dag) exists, whether in waking experience, dream states, the bardo–the intermediate state of conditioned existence between death and rebirth–or the next lifetime, is termed “personal identity.” Immediately following this first impression, there is an underlying consciousness that takes this impression to be an “I” and that is termed “subsequent consciousness” or “conceptualization.” As attention is given to this, it comes to seem stable and solid. For these reasons, by trying to locate the source from which this so-called I first occurs, you will arrive at the conclusion that it has no authentic source.

In searching for a place where this identity might dwell between its origination and its cessation, you should examine in the following way to determine whether, for this so-called I, a location and something located there exist as anything that can be individually identified and characterized.

The head is called “head”; it is not called I. Similarly, the skin of the head is called “skin”; it is not I. Likewise the eyes, in being only eyes, are not I. The ears, in being only ears, are not I. The nose, in being only the nose, is not I. The tongue, in being only the tongue, is not I. The teeth, in being only the teeth, are not I. The brains are also not I. As for the muscles, blood, lymph, nerves. blood vessels, and tendons, in being referred to only by their own names, they are not labeled “I.” From this you will gain understanding.

Furthermore, the arms, in being only arms, are not I. The shoulders are likewise not I, nor are the upper arms, the forearms, or the fingers. Moreover, the spine, in being only the spine, is not I. The ribs are not I, the chest is not I, the liver and spleen are not I, the intestines and kidneys are not I, and urine and feces are not I.

As well, this label “I” is not applied to the legs. The label “thighs,” is applied to the thighs. Similarly, the hips are not I. The shins are not I, nor are the insteps of the feet or toes.

To summarize, the outer skin is not labeled “I”; the intermediate layers of muscle and fat, in being referred to as “muscle” and “fat,” are not labeled “I”; the bones within, in being referred to as “bones,” are not labeled “I”; the innermost marrow, in being referred to as “marrow,” is not labeled “I.” Therefore, you can be certain of emptiness in the absence of any location or something located between origination and cessation.

Similarly, you should come to the decision that all final destinations and anything going there are transcended. In actuality, as with impaired vision, there is the appearance that things are what they are not. Moreover, using all these labels is like speaking of the horns of a rabbit.

Second, to reach a definitive conclusion that phenomena lack any identity, you must search for some basis on which labels can be applied, abolish your concepts of the seeming permanence of things, confront the hidden flaws of benefit and harm, and collapse the false cave of hope and fear.

To begin with, if you search for something with ultimate meaning that underlies the application of all names, you will find that this amounts to nothing more than labels being applied to what, in being ineffable, is simply the natural glow (rang-dang) that underlies thought. This is because it is impossible for any phenomenon whatsoever to have ever existed as self-sustaining in terms of being a basis for labeling. For example, what does “head” refer to and why? Is the label applied because the head constitutes the first stage in the growth of the body, because it is round, or because it appears uppermost? In fact, the head is not the first stage in growth of the body, the label “head” is not applied to everything that is round, and when you examine the concepts of “upper” and “lower” there are no absolutes of upper or lower in space. Similarly, the hair of the head is not the head. The skin, in being skin, is not labeled “head.” The bones, in being called “bones,” are not labeled head, and the nose and tongue are not the head.

You might suggest that, if we isolate these parts individually, they do not constitute the head but that their collective mass is called “head.” But if you were to cut off a creature’s head, pulverize it into molecules and subatomic particles, and then show it to anyone in the world, no one would say that it was a “head.” Even if the particles were reconstituted with water, this mass would not be labeled “head.” So you should understand the situation–that there is no object that is the basis for the expression “head,” which is merely a figure of speech.

Let us take a similar case, that of the eyes. The label “eyes” does not apply to spheres that exist in pairs. The sclera is not the eyes. The fluids, nerves, vessels, and blood are likewise not the eyes. If you analyze these components individually, you will see that none of them is the eyes. Nor are the particles of their collective mass or the mass that would be obtained by reconstituting these particles with water. That which sees forms, in being a state of consciousness, is not the eyeballs, as is evidenced by the fact that it causes seeing to take place during dreams and the bardo.

Likewise in the case of the ears, the auditory canals are not the ears. The skin is not the ears. The cartilage, nerves, vessels, blood, lymph, in being referred to by their own names, are not the ears. The powder that would result from pulverizing them would not be the ears. The mass that would be obtained by reconstituting them would not be the ears. If you think that label “ears” applies to that which hears sounds, just observe what hears sounds during dreams, the waking state, and the bardo. It is ordinary mind as timelessly present consciousness, not the ears.

Similarly, all the component parts of the nose–nostrils, skin, cartilage, nerves and blood vessels–in being referred to by their own names, are not labeled “nose.” Since that which smells odors is a state of consciousness, you should examine what smells odors during dreams and the bardo.

In the same way, if you analyze the tongue’s individual components–the muscle, skin, blood, nerves, and vessels–in being referred to by their own names, they are not called “tongue.” The powder that would result from pulverizing them would not be called “tongue.” Even the mass obtained by reconstituting them with water would not be labeled “tongue.”

The same reasoning applies in all of the following cases: In the case of arms, the shoulders are not arms, the upper arms are not arms, nor are the forearms, the fingers and knuckles, the flesh, skin, bones or marrow. Likewise regarding the shoulders, the skin is not the shoulders, nor are the flesh and bones. Neither is the collective mass of molecules or the mass that would be obtained by reconstituting them water. Any basis on which the label “shoulder” could be applied is empty in that it does not exist as an object. When you likewise examine the upper arms and forearms, in being referred to by their respective names–“muscle” for muscle, “bone” for bone, “skin” for skin, and “marrow” for marrow–none of these has ever existed as a basis on which labels could be applied.

By examining the fundamental basis of the expressions “body” and “physical mass,” you can see that the spine and ribs are not called “body.” The heart, lungs, liver, diaphragm, spleen, kidneys, and intestines, in being described by their own names, nevertheless constitute emptiness, in that any basis on which the labels “body” and “physical mass” could be applied is empty since it does not exist as an object.

When you examine the legs in a similar way, you will find that the hips are not the legs, nor are the thighs, shins, or feet. The muscles are not called “hips,” nor are the skin, bones, nerves, vessels, or tendons. Moreover, the skin, muscle, bones, nerves, vessels, or tendons are not called “thighs.” The same is true for shins. Such terms cannot be found to apply to the powder that would result from pulverizing these tissues, nor are they used to refer to the mass that would be obtained by reconstituting the particles with water.

If you search for some basis on which the label “mountain” could be applied in the outer world, you will see that earth is not a mountain, nor are the grasses or trees, the rocks, cliff faces, or water. If you search for some basis on which the labels “building” or “house” could be applied, just as the earth-works are not the house, neither is the stone or the wood. Moreover, as for the walls, in being called “walls,” they are not labeled as “house.” Thus, “house” has never existed anywhere, externally or internally.

You might search for some basis on which such labels as “human being,” “horse,” “dog,” and so forth could be applied. Eyes, ears, nose, tongue, flesh, blood, bones, marrow, nerves, vessels, tendons, and attendant consciousnesses are referred to by their own names, but no object exists as a basis on which the label “human being,” “horse,” or “dog” could be applied.

To take another example, among material objects “drum” does not refer to the wood, the leather, the outside, or the inside. Similarly, “knife” does not refer to the steel. None of the component parts–the blade, the back of the blade, the point, or the haft–has ever existed as an object that could be so labeled. Moreover, names and functions change, as when a knife is used as an awl and its designation changes, or when an awl is used as a needle, and these previous labels all turn out to refer to what have no existence as sense objects.

Relying on what my guru, the noble and sublime Supremely Compassionate One [Avalokiteshvara], said to me in a dream, I came to a thorough realization concerning two points–that which is called “personal identity” and the search for some basis on which labels could be applied.

 

 

Tobacco: ‘the guide that leads the blind on a false path which ends in a precipice’ by Dudjom Rinpoche

* The following essay was originally translated (with the benefit of explanations by Khenpo Pema Shérab) by Könchog Ten’dzin in 1979. This
current translation was produced by the translation committee of the Confederate Sanghas of Aro in 1999 with advice from Ngak’chang Rinpoche and
Khandro Déchen.

Tobacco: ‘the guide that leads the blind
on a false path which ends in a precipice’

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.”

At present the actual fruition of this wish is clearly evident. Opium and other related intoxicants are taken by mouth or nose, neither help quench thirst or satisfy hunger. They do not possess a taste which is delicious, and they are bereft of anything which promotes health or which strengthens one’s life force. These substances serve to increase nervousness and blood pressure. They also cause cancer and pulmonary disease.
At this time, many people, from all levels of society, develop irresistible attraction for these substances and proceed to consume them without control – and thus demonic intentionality has borne fruit.

In the gTérma of Chögyal Ratna Lingpa it is stated:
‘Padmasambhava bound the Nine Demonic Brothers under oath, but they were breakers of samaya , and the youngest of them found a way to undermine their commitment to protect beings. He told his kindred: “Brothers, do not despair, listen to me. I shall manifest myself in the country of China as tobacco; the name of this toxin will be ‘the black poison’. It will grow in the border lands, from whence it will spread to Tibet. The people of Tibet will consume this enjoyable substance. By the strength of this, the five neurotic poisons will increase. Rejecting the ten positive actions, people will practise the ten negative ones. The lives of the lineage holders will become precarious, and they will depart for the Buddha Fields. The smoke of this poison, penetrating the earth, will annihilate hundreds of thousands of cities of the kLu . Rain will not fall, harvest and livestock will not thrive, there will be civil unrest, plagues, and calamities. The poison’s smoke rising into the sky will destroy celestial dimensions, untimely eclipses and comets will appear. The essential fluids and veins of those who smoke will dehydrate. It causes the four hundred and four diseases to arise. Whomever smokes will be reborn in the lower realms. If one smokes and others inhale the odour, it will be as if one were ripping out the hearts of six million beings.’

According to the gTérma of Sang-gyé Lingpa:
‘In this decadent age people will indulge in unwholesome behaviour. In particular, rather than eating nourishing food, people will consume the substances which are poisonous and evil smelling. Interrupting what they are doing, they will consume the poison. They will need to spit, their noses will run, their health and complexion will fade.’

The gTérma of Rig’dzin Go’dem predicts:
“In the ultimate decadent age people will absorb poisonous vomit, food of dri za’i . Merely smelling it, one will go to the Mar-med Myal-wa. For this reason give it up right now.”

From the predictions discovered by Düd’dül Dorje:
‘Practitioners will enjoy inhaling the smoke of these plants and sniffing their powder and the country will be invaded by samaya breakers. They will be deceived by illusion and experience the arising of obsessive characteristics. As a sign of the exhaustion of merit they will have causes for tears which will flow uncontrollably.’

The gTérmas of Longsel reveal:
‘The time when people smoke these vile substances is also the time when close friends will poison each other’s minds.’

The gTérma of Thugchog Dorje specify:
‘Because of the five neurotic poisons, the obsessions, animosities, strife, arguments, and miseries of beings will blaze like an inferno. As the ten good qualities are discarded, negativity will rage like a storm. Wholesome behaviour will be neglected, while perverse practices will be promulgated. In this degenerate age the Protectors will vanish as demonic beings assume power. People will inhale tobacco smoke, and the spatial-veins of discriminative wisdom will become blocked, whilst agitation and distorted emotions become intensified. The central channel will be obstructed and the clarity of awareness dies. Exhaustion of energy will cause agitation around the world. Religious artifacts, the objects of veneration, will deteriorate; perverted ideologies and false religions will spread. The Protectors will turn aside and look only towards Mount Méru. Foreigners will invade Tibet, and Tibetans will be forced to stray in the border lands. Doctrines of Illusion will spread and the world will become a dimension of hell.’

The gTérma of Dro’dül Lingpa predicted:
‘By merely smelling the odour of these herbs, grasses and leaves will spring from demonic blood, one will find oneself in Vajra Hell.’

A prediction of Ma-gÇig Labdrön states:
‘In the final period of disputation a substance will appear which one ingests orally, and it will aggravate all five neuroses . It will
originate in China, extend to Mongolia and Tibet. Wherever it travels it will be consumed, and wherever it is consumed – rainfall will become irregular, accompanied by severe frost and hail. If practitioners consume this substance, even were they to practise for a hundred æons – they will not realise their yidams. In future lives, they will wander incessantly in the three lower realms, where even the compassion of the Buddhas will have no power to help them.’

There are innumerable other predictions concerning tobacco – the use of which has been particularly forbidden by accomplished masters of both Sarma and Nyingma traditions. The vajra words of Padmasambhava were not given to deceive practitioners, so do not entertain doubts as to: ‘how can so many problems arise from smoking a natural plant?’ Aconite is also a plant, yet eating a small quantity of it can be lethal. If this should be the case with a plant, at the physical level, why couldn’t the fruit of the demonic intentionality cause spiritual death?
Understanding this, the wise will render themselves a great kindness by renouncing tobacco and narcotics. In doing so, may the honourable and wise who avoid the path to the precipice have the good fortune of finding respite in the ecstatic garden of liberation.

This was written at the request of Golok Gé-rTa Jig’mèd, by Dorje Yeshé (His Holiness Düd’jom Rinpoche)

Sarwa Mangalam.

http://www.aroter.org/teachings/tobacco.htm

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