Your kind donations to the TBC enable us to make these materials available on the web. 

 

Padmasambhava Guru Yoga, Prayer of Refuge. Lama Losang Samten, Rinpoche. Jan. 26, 2014. 2 of 2.

Losang Rinpoche continues his teaching on Padmasambhava's Guru Yoga, Prayer of Refuge.  The second hour begins with a discussion on conventional reality and ultimate reality (also known as the Two Truths), emptiness, cultivating compassion toward all beings, the kinds of meditation we need to engage in, in order to truly establish a deeper level of practice, and other subjects.

Padmasambhava Guru Yoga, Prayer of Refuge

Myself and all sentient beings, boundless as space, take refuge in the
precious lama, inseparable from the Buddha.
In all the buddhas, dharma, and sangha we take refuge.
In the gatherings of the lamas, yidams, and dakinis we take refuge.
In the clear light of shunyata and dharmakaya, inseparable from my
mind, I take refuge.

MA NAM KHA DANG NYAM PE SEM CHEN TAM CHE LA MA
SAN GYE RIN PO CHE LA KYAP SO CHE WO
SAN GYE CHO DANG GEN DUN NAM LA KYAP SO CHE WO
LA MA YI DAM KHAN DROI TSOG LA KYAP SO CHE WO
RANG SEM TONG SEL CHO KYI GU LA KYAP SO CHE WO

Buddhism teaches that the source of our suffering can on one level be said to reside in our fundamental ignorance in believing that phenomena, and the self, possess an independent existence, or an inherent or fixed nature.  Because of our misapprehension in this way, unhappiness inevitably results when we attempt to grasp at these illusory ends.  At the conventional level, both objects, and ourselves, certainly can be said to exist independently; indeed our minds, grounded in our five senses, are habituated to both see and label them as such.  A singing bowl is a singing bowl.  Slightly less concrete: a rainbow is a rainbow.  Upon deeper investigation however, neither phenomena, nor the self, can be found to independently exist, or possess such an inherent or absolute nature.  Rather, all phenomena, all beings, are truly interdependent; empty of inherent nature or existence. Things do exist - Buddhism is not nihilism - but they don't exist in the way that we conventionally understand them to exist.

So how to cultivate a deeper compassion toward ourselves and others?  Our deluded minds, relying on conceptual thoughts, obscure the unity of subject - the perceiver - and object - the thing perceived.  How then can we apprehend our interdependence, when our minds themselves continue to delude us into believing in our independence and difference from each other?

To answer this, Losang la looks at two of the most important meditative traditions in Buddhism, Dzogchen meditation, and analytical meditation.  Analytical meditation, grounded in the Gelug tradition of Lama Tsong Kapa, follows naturally from the way that many of our minds already work.  So for example, we may meditate on the happiness of all sentient beings, or seeing all beings as our mothers.  Who can find fault with such beautiful and essential meditations?

As even this still may be said to be grounded in our conceptual mind, and therefore deluded, the Dzogchen tradition might direct the meditator to free him or herself from such conceptual thought, and block thoughts altogether.  In doing so, a direct understanding of the unity of all phenomenon, and the interdependence of all beings, true emptiness, our compassionate regard for all beings, naturally arises.

The morning concludes with the Medicine Buddha mantra,

TAYATA OM BHEKANDZE BHEKANDZE MAHA
BHEKANDZE RANDZA SAMUNGATE SOHA

... and a brief teaching at the very end on meditation technique.

 

You are missing some Flash content that should appear here! Perhaps your browser cannot display it, or maybe it did not initialize correctly.

Lama Losang Samten, Shantideva's "A Guide to the Bodhisattva's Way of Life," Chapter Eight, "Meditation" (Concentration) Verses 125 - 140

Lama Losang continues his discussion of Shantideva's "A Guide to the Bodhisattva's Way of Life."  Verses 125 - 140.  Reflections on attachment, and a trip to the mall.

You are missing some Flash content that should appear here! Perhaps your browser cannot display it, or maybe it did not initialize correctly.

Lama Losang Samten, Rinpoche, Amitabha Powa Practice, Dec 1, 2013

Amitabha Powa Practice.  A practice from the sadhana edited by Losang Rinpoche, which can be downloaded from our website by clicking here.  We'll also post up a brief description soon.  Thank you.

You are missing some Flash content that should appear here! Perhaps your browser cannot display it, or maybe it did not initialize correctly.

Lama Losang Samten, A Guide to the Bodhisattva's Way of Life, Chapter Eight, "Meditation" (Concentration) Verses 5 - 45 (11.21.2013)

Lama Losang continues his discussion of Shantideva's Chapter 8, "Meditation," and on the particular subject of attachment.

You are missing some Flash content that should appear here! Perhaps your browser cannot display it, or maybe it did not initialize correctly.

Lama Losang Samten, A Guide to the Bodhisattva's Way of Life, Chapter Eight, "Meditation" (Concentration) Verses 2 - 5

Training the mind; mental training.  The Three Poisons (Anger, Attachment and Ignorance) meet the Three Baskets (Morality, Concentration (Calm Abiding) and Wisdom) in Shantideva's verses 2 - 5 in his chapter entitled Meditation.  If our minds are all over the place, how can we see the causes of our own suffering, or of our happiness, of peace?  It is often not difficult to see how anger clouds our minds, and obscures our view of reality.  Attachment however is more subtle, yet obscures our minds equally.  At the same time, attachment, when entered into without ego involvement, can serve as the very basis for our compassion towards others.  How to square these two understandings of attachment with each other?  Lama Losang Samten, Rinpoche, explains.

You are missing some Flash content that should appear here! Perhaps your browser cannot display it, or maybe it did not initialize correctly.

Lama Losang Samten, A Guide to the Bodhisattva's Way of Life, Chapter Eight, "Meditation" (Concentration) Verse 1.

A dharma talk on Chapter 8, "Meditation," by Lama Losang Samten, Rinpoche, Verse 1.  What are the elements necessary to maintain concentration?  From the standpoint of the body, it's important to follow the Seven (or Eight, in Tantra) Postures (legs, arms/hands, back, eyes, jaw, tongue, head and, in Tantra, breathing).  Then, it's important to understand the six consciousnesses.  They are the five sense consciousnesses - eye, ear, nose, touch, taste, smell - and mental consciousness.  There is always an  object, subject, and in a way, a second subject - the mental consciousness.  It is the mental consciousness that is used in Meditation.  An example of mental consiousness include our memories, or use of memory.  Thus an important part of meditation is to slow down the sense consciousnesses, so that they do not interrupt our concentration, or mental consciousness.  Visualization, for example, employs our mental consciousness, which settles on the image, and eye consciousness, which we use to visualize the image.  (The sound quality is a little below normal for this recording.)

You are missing some Flash content that should appear here! Perhaps your browser cannot display it, or maybe it did not initialize correctly.

Sunday Retreat at the TBC, Losang Samten, Rinpoche, Aug. 25, '13 (part 1)

Excerpts from Lama Losang's one day meditation retreat at the center on Sunday, Aug. 25, 2013, following Losang's return from summer retreat in India.  Homage to Buddha Shakyamuni (chanting), silent meditation (edited), teaching and discussion on Shamatha meditation, on the nature of the mind, on Guru Yoga, and Tantra; followed by Padmasmbhava Guru Yoga (portions), practice and discussion. (1 of 2)  (This description may be updated.)

You are missing some Flash content that should appear here! Perhaps your browser cannot display it, or maybe it did not initialize correctly.

The Heart Sutra, with commentary by Ven. Barry Kerzin (Tenzin Choerab) (.pdf)

The Buddha taught three collections of teachings over 46 years. The second focused on the understanding of no-self. The shortest teaching was, Ah. For those who did not understand this alone, he taught the slightly more elaborate two-page Heart (of Wisdom) Sutra (Tib. sherap nyingpo).  Ideally this conceptualization of the Buddhist wisdom points to a deeper nonconceptual reality that we can taste and experience in order to enhance our compassion.  As has become a tradition at the beginning of a major teaching, His Holiness the Dalai Lama requests the reading of the Heart Sutra in Sanskrit, Pali, Chinese, sometimes Korean, Japanese, and now for several years, English. The English version now in use, which we are fortunate to be able to offer here, was translated by a group of westerners in Dharamsala, including our dear friend and teacher, Ven. Barry Kerzin (Tenzin Choerab).  The translation is accompanied by a commentary by Ven. Barry, authored at the request of our center in August 2013. (The description above adopted from the materials.)

See video
Nunnery, Village of Thamo, Solukhumbu District of Nepal, Lama Losang Samten, Rinpoche, Summer 2013

From Lama Losang: This video is taken at a nunnery in a village called Thamo. They are practicing a prayer called Cho which means cutting the delusion. Such a wonderful simple nunnery.....a place where I visited when I was age of 6.

Panden Lhamo Tea Ceremony, Lama Losang Samten, Rinpoche. New Year's Retreat at the Farm House, 01 01 2013

Panden Lhamo Tea Ceremony, January 1, 2013, led by Lama Losang Samten, Rinpoche.  The written sadhana for this practice can be downloaded for free from the Prayers and Practices page of our website.

You are missing some Flash content that should appear here! Perhaps your browser cannot display it, or maybe it did not initialize correctly.