To my hosts of students linked to me by previous aspirations and by karma,
I, the tulku named Chagdud, this affectionate old man,
am inspired by my feelings of love for you to write down this message and send it to you on the steed of the air. Look upon it.
Do you invoke the enlightened mindstreams of the rigdzins of the three lineages
with faith, respect and longing?
Do you realize the essence of this hard-won state of freedom and opportunity,
like the udumwara flower, through practice of the sacred dharma?
Do you cut through the bonds of your attachment and clinging
to all the other impermanent and illusory acts of this life?
Since the results of your right and wrong actions are infallible,
do you behave in accord with the moral choices of virtue and harm?
Since there is no opportunity for lasting happiness in the cycle of existence,
does the sublime attitude of renunciation arise in your mindstream?
Since unless you hear teachings ignorance cannot be dispelled,
do you light the lamp of the dharma again and again?
Since your mindstream will not be tamed solely by hearing teachings,
do you cut through your idle speculation with inner contemplation?
So that you are not bound by the conceptual elaborations of hearing and contemplation,
do you practice according to the key points of direct transmission instructions?
Since there is no other infallible refuge in the cycle of existence,
do you place the three sublime sources of refuge on the crown of your head?
In order to be protected from the suffering in this cycle of existence,
do you abandon harming others along with anything that might lead to that?
Since there is no sentient being in the six realms who has not been your father or mother,
do you meditate with equanimity upon the similarity and kindness of them all?
As you see these beings who have been your mothers experiencing the causes of suffering
and their results, are you moved to compassion?
Moreover, when you see any happiness or virtue in another,
do you meditate upon this while rejoicing from your heart?
Given that ephemeral happiness does not bring satisfaction,
do you arouse the aspiration to bring about lasting happiness?
While always looking closely at your own mindstream,
do you direct your body, speech and mind to the path of virtue?
With your gathered virtue and real or imagined wealth,
do you make offerings to perfect the accumulation of merit?
In order to uproot the bonds of your grasping,
do you make an offering and gift of your body to the four kinds of guests?
Since the fundamental nature of this offering and giving is free of elaboration,
are you endowed with the view that is the accumulation of pristine awareness?
In order to cast off the heavy load of harmful actions, obscurations, faults and failings,
do you confess with the four powers as your antidotes?
Viewing Vajrasattva, the union of intrinsic awareness and emptiness, as equal to your own true nature,
do you dissolve your most subtle habitual patterns in basic space?
Are you aware that the most sublime, the most profound, of all spiritual paths
is the swift path of guru yoga?
Have you heard that, rather than meditating on hundreds of thousands of deities for many aeons,
it is better to meditate once on the lama?
Have you the certainty that the lama's attributes–colors, implements, ornaments and garb–
are vividly and spontaneously apparent, brilliant and unmuddled?
Does the sunlight of your faith and samaya shine upon
the snow mountain of the lama, who is the reservoir of the snow melt of blessings?
In order to purify the accumulated obscurations of body, speech and mind acting together,
do you follow the profound path of receiving the four empowerments over and over?
In order for the blessings of the mind-to-mind lineage to enter your mindstream,
do you blend the lama's mind with your own?
Have you met face to face with the ultimate lama, the union of intrinsic awareness and emptiness,
as your own true nature, utterly effortless and spacious?
Do you perceive all the phenomena of postmeditation-appearance,
sounds and thoughts,
to be the enlightened form, speech and mind of the lama?
Do you understand that, although all phenomena of samsara and nirvana are not your own mind,
they do not exist apart from your mind?
In order to cut through the web of many concepts,
have you gone through the preliminary of demolishing the hut of ordinary mind?
In pursuing the main practice of encountering the true nature of intrinsic awareness face to face,
do you settle effortlessly, spaciously, utterly without contrivance?
Without deliberately meditating, yet without distraction,
are you familiar with the most majestic and sublime kind of mindfulness?
Although your view may be as lofty as the sky itself,
do you take care to observe moral choices scrupulously in your conduct?
As for the goal, atemporally and spontaneously accomplished,
have you cut through the bonds of expectation, of hope and fear?
Please examine closely to determine whether these thirty-seven key points
apply directly to you at all times and in all ways.
If you feel you want to sit, hold to the citadel of primordial being;
if you feel you want to go, follow the true path;
if you feel you need to do something, bring about great benefit for beings.
For me, Chagdud, burdened with the weight of my years,
this hard-wrought old body, this gnarled tree,
weathers storms of unbalanced elements, yet I am not injured.
Hordes of demons, an otherwise malevolent bunch, serve me with respect.
I have laid the ground for the teachings of the great secrets to develop in the future.
If I leave, I am content to be in the presence of my lama, Padma Jungnay;
if I stay, I am content to nurture the love of a lama for his students.
Whatever I have done, I am happy, a yogin of illusion,
who offers this to you in an expansive and cheerful frame of mind.
Please look upon this with delight. May it be stamped indelibly in your minds!
For my students, as a substitute for my voice, I, the affectionate Chagdud, wrote this in 1993 in Brazil and sent it off.
To my hosts of students linked to me by previous aspirations and by karma,
I, the tulku named Chagdud, this affectionate old man,
am inspired by my feelings of love for you to write down this message and send it to you on the steed of the air. Look upon it.
Do you invoke the enlightened mindstreams of the rigdzins of the three lineages
with faith, respect and longing?
Do you realize the essence of this hard-won state of freedom and opportunity,
like the udumwara flower, through practice of the sacred dharma?
Do you cut through the bonds of your attachment and clinging
to all the other impermanent and illusory acts of this life?
Since the results of your right and wrong actions are infallible,
do you behave in accord with the moral choices of virtue and harm?
Since there is no opportunity for lasting happiness in the cycle of existence,
does the sublime attitude of renunciation arise in your mindstream?
Since unless you hear teachings ignorance cannot be dispelled,
do you light the lamp of the dharma again and again?
Since your mindstream will not be tamed solely by hearing teachings,
do you cut through your idle speculation with inner contemplation?
So that you are not bound by the conceptual elaborations of hearing and contemplation,
do you practice according to the key points of direct transmission instructions?
Since there is no other infallible refuge in the cycle of existence,
do you place the three sublime sources of refuge on the crown of your head?
In order to be protected from the suffering in this cycle of existence,
do you abandon harming others along with anything that might lead to that?
Since there is no sentient being in the six realms who has not been your father or mother,
do you meditate with equanimity upon the similarity and kindness of them all?
As you see these beings who have been your mothers experiencing the causes of suffering
and their results, are you moved to compassion?
Moreover, when you see any happiness or virtue in another,
do you meditate upon this while rejoicing from your heart?
Given that ephemeral happiness does not bring satisfaction,
do you arouse the aspiration to bring about lasting happiness?
While always looking closely at your own mindstream,
do you direct your body, speech and mind to the path of virtue?
With your gathered virtue and real or imagined wealth,
do you make offerings to perfect the accumulation of merit?
In order to uproot the bonds of your grasping,
do you make an offering and gift of your body to the four kinds of guests?
Since the fundamental nature of this offering and giving is free of elaboration,
are you endowed with the view that is the accumulation of pristine awareness?
In order to cast off the heavy load of harmful actions, obscurations, faults and failings,
do you confess with the four powers as your antidotes?
Viewing Vajrasattva, the union of intrinsic awareness and emptiness, as equal to your own true nature,
do you dissolve your most subtle habitual patterns in basic space?
Are you aware that the most sublime, the most profound, of all spiritual paths
is the swift path of guru yoga?
Have you heard that, rather than meditating on hundreds of thousands of deities for many aeons,
it is better to meditate once on the lama?
Have you the certainty that the lama's attributes–colors, implements, ornaments and garb–
are vividly and spontaneously apparent, brilliant and unmuddled?
Does the sunlight of your faith and samaya shine upon
the snow mountain of the lama, who is the reservoir of the snow melt of blessings?
In order to purify the accumulated obscurations of body, speech and mind acting together,
do you follow the profound path of receiving the four empowerments over and over?
In order for the blessings of the mind-to-mind lineage to enter your mindstream,
do you blend the lama's mind with your own?
Have you met face to face with the ultimate lama, the union of intrinsic awareness and emptiness,
as your own true nature, utterly effortless and spacious?
Do you perceive all the phenomena of postmeditation-appearance,
sounds and thoughts,
to be the enlightened form, speech and mind of the lama?
Do you understand that, although all phenomena of samsara and nirvana are not your own mind,
they do not exist apart from your mind?
In order to cut through the web of many concepts,
have you gone through the preliminary of demolishing the hut of ordinary mind?
In pursuing the main practice of encountering the true nature of intrinsic awareness face to face,
do you settle effortlessly, spaciously, utterly without contrivance?
Without deliberately meditating, yet without distraction,
are you familiar with the most majestic and sublime kind of mindfulness?
Although your view may be as lofty as the sky itself,
do you take care to observe moral choices scrupulously in your conduct?
As for the goal, atemporally and spontaneously accomplished,
have you cut through the bonds of expectation, of hope and fear?
Please examine closely to determine whether these thirty-seven key points
apply directly to you at all times and in all ways.
If you feel you want to sit, hold to the citadel of primordial being;
if you feel you want to go, follow the true path;
if you feel you need to do something, bring about great benefit for beings.
For me, Chagdud, burdened with the weight of my years,
this hard-wrought old body, this gnarled tree,
weathers storms of unbalanced elements, yet I am not injured.
Hordes of demons, an otherwise malevolent bunch, serve me with respect.
I have laid the ground for the teachings of the great secrets to develop in the future.
If I leave, I am content to be in the presence of my lama, Padma Jungnay;
if I stay, I am content to nurture the love of a lama for his students.
Whatever I have done, I am happy, a yogin of illusion,
who offers this to you in an expansive and cheerful frame of mind.
Please look upon this with delight. May it be stamped indelibly in your minds!
For my students, as a substitute for my voice, I, the affectionate Chagdud, wrote this in 1993 in Brazil and sent it off.
To my hosts of students linked to me by previous aspirations and by karma,
I, the tulku named Chagdud, this affectionate old man,
am inspired by my feelings of love for you to write down this message and send it to you on the steed of the air. Look upon it.
Do you invoke the enlightened mindstreams of the rigdzins of the three lineages
with faith, respect and longing?
Do you realize the essence of this hard-won state of freedom and opportunity,
like the udumwara flower, through practice of the sacred dharma?
Do you cut through the bonds of your attachment and clinging
to all the other impermanent and illusory acts of this life?
Since the results of your right and wrong actions are infallible,
do you behave in accord with the moral choices of virtue and harm?
Since there is no opportunity for lasting happiness in the cycle of existence,
does the sublime attitude of renunciation arise in your mindstream?
Since unless you hear teachings ignorance cannot be dispelled,
do you light the lamp of the dharma again and again?
Since your mindstream will not be tamed solely by hearing teachings,
do you cut through your idle speculation with inner contemplation?
So that you are not bound by the conceptual elaborations of hearing and contemplation,
do you practice according to the key points of direct transmission instructions?
Since there is no other infallible refuge in the cycle of existence,
do you place the three sublime sources of refuge on the crown of your head?
In order to be protected from the suffering in this cycle of existence,
do you abandon harming others along with anything that might lead to that?
Since there is no sentient being in the six realms who has not been your father or mother,
do you meditate with equanimity upon the similarity and kindness of them all?
As you see these beings who have been your mothers experiencing the causes of suffering
and their results, are you moved to compassion?
Moreover, when you see any happiness or virtue in another,
do you meditate upon this while rejoicing from your heart?
Given that ephemeral happiness does not bring satisfaction,
do you arouse the aspiration to bring about lasting happiness?
While always looking closely at your own mindstream,
do you direct your body, speech and mind to the path of virtue?
With your gathered virtue and real or imagined wealth,
do you make offerings to perfect the accumulation of merit?
In order to uproot the bonds of your grasping,
do you make an offering and gift of your body to the four kinds of guests?
Since the fundamental nature of this offering and giving is free of elaboration,
are you endowed with the view that is the accumulation of pristine awareness?
In order to cast off the heavy load of harmful actions, obscurations, faults and failings,
do you confess with the four powers as your antidotes?
Viewing Vajrasattva, the union of intrinsic awareness and emptiness, as equal to your own true nature,
do you dissolve your most subtle habitual patterns in basic space?
Are you aware that the most sublime, the most profound, of all spiritual paths
is the swift path of guru yoga?
Have you heard that, rather than meditating on hundreds of thousands of deities for many aeons,
it is better to meditate once on the lama?
Have you the certainty that the lama's attributes–colors, implements, ornaments and garb–
are vividly and spontaneously apparent, brilliant and unmuddled?
Does the sunlight of your faith and samaya shine upon
the snow mountain of the lama, who is the reservoir of the snow melt of blessings?
In order to purify the accumulated obscurations of body, speech and mind acting together,
do you follow the profound path of receiving the four empowerments over and over?
In order for the blessings of the mind-to-mind lineage to enter your mindstream,
do you blend the lama's mind with your own?
Have you met face to face with the ultimate lama, the union of intrinsic awareness and emptiness,
as your own true nature, utterly effortless and spacious?
Do you perceive all the phenomena of postmeditation-appearance,
sounds and thoughts,
to be the enlightened form, speech and mind of the lama?
Do you understand that, although all phenomena of samsara and nirvana are not your own mind,
they do not exist apart from your mind?
In order to cut through the web of many concepts,
have you gone through the preliminary of demolishing the hut of ordinary mind?
In pursuing the main practice of encountering the true nature of intrinsic awareness face to face,
do you settle effortlessly, spaciously, utterly without contrivance?
Without deliberately meditating, yet without distraction,
are you familiar with the most majestic and sublime kind of mindfulness?
Although your view may be as lofty as the sky itself,
do you take care to observe moral choices scrupulously in your conduct?
As for the goal, atemporally and spontaneously accomplished,
have you cut through the bonds of expectation, of hope and fear?
Please examine closely to determine whether these thirty-seven key points
apply directly to you at all times and in all ways.
If you feel you want to sit, hold to the citadel of primordial being;
if you feel you want to go, follow the true path;
if you feel you need to do something, bring about great benefit for beings.
For me, Chagdud, burdened with the weight of my years,
this hard-wrought old body, this gnarled tree,
weathers storms of unbalanced elements, yet I am not injured.
Hordes of demons, an otherwise malevolent bunch, serve me with respect.
I have laid the ground for the teachings of the great secrets to develop in the future.
If I leave, I am content to be in the presence of my lama, Padma Jungnay;
if I stay, I am content to nurture the love of a lama for his students.
Whatever I have done, I am happy, a yogin of illusion,
who offers this to you in an expansive and cheerful frame of mind.
Please look upon this with delight. May it be stamped indelibly in your minds!
For my students, as a substitute for my voice, I, the affectionate Chagdud, wrote this in 1993 in Brazil and sent it off.
To my hosts of students linked to me by previous aspirations and by karma,
I, the tulku named Chagdud, this affectionate old man,
am inspired by my feelings of love for you to write down this message and send it to you on the steed of the air. Look upon it.
Do you invoke the enlightened mindstreams of the rigdzins of the three lineages
with faith, respect and longing?
Do you realize the essence of this hard-won state of freedom and opportunity,
like the udumwara flower, through practice of the sacred dharma?
Do you cut through the bonds of your attachment and clinging
to all the other impermanent and illusory acts of this life?
Since the results of your right and wrong actions are infallible,
do you behave in accord with the moral choices of virtue and harm?
Since there is no opportunity for lasting happiness in the cycle of existence,
does the sublime attitude of renunciation arise in your mindstream?
Since unless you hear teachings ignorance cannot be dispelled,
do you light the lamp of the dharma again and again?
Since your mindstream will not be tamed solely by hearing teachings,
do you cut through your idle speculation with inner contemplation?
So that you are not bound by the conceptual elaborations of hearing and contemplation,
do you practice according to the key points of direct transmission instructions?
Since there is no other infallible refuge in the cycle of existence,
do you place the three sublime sources of refuge on the crown of your head?
In order to be protected from the suffering in this cycle of existence,
do you abandon harming others along with anything that might lead to that?
Since there is no sentient being in the six realms who has not been your father or mother,
do you meditate with equanimity upon the similarity and kindness of them all?
As you see these beings who have been your mothers experiencing the causes of suffering
and their results, are you moved to compassion?
Moreover, when you see any happiness or virtue in another,
do you meditate upon this while rejoicing from your heart?
Given that ephemeral happiness does not bring satisfaction,
do you arouse the aspiration to bring about lasting happiness?
While always looking closely at your own mindstream,
do you direct your body, speech and mind to the path of virtue?
With your gathered virtue and real or imagined wealth,
do you make offerings to perfect the accumulation of merit?
In order to uproot the bonds of your grasping,
do you make an offering and gift of your body to the four kinds of guests?
Since the fundamental nature of this offering and giving is free of elaboration,
are you endowed with the view that is the accumulation of pristine awareness?
In order to cast off the heavy load of harmful actions, obscurations, faults and failings,
do you confess with the four powers as your antidotes?
Viewing Vajrasattva, the union of intrinsic awareness and emptiness, as equal to your own true nature,
do you dissolve your most subtle habitual patterns in basic space?
Are you aware that the most sublime, the most profound, of all spiritual paths
is the swift path of guru yoga?
Have you heard that, rather than meditating on hundreds of thousands of deities for many aeons,
it is better to meditate once on the lama?
Have you the certainty that the lama's attributes–colors, implements, ornaments and garb–
are vividly and spontaneously apparent, brilliant and unmuddled?
Does the sunlight of your faith and samaya shine upon
the snow mountain of the lama, who is the reservoir of the snow melt of blessings?
In order to purify the accumulated obscurations of body, speech and mind acting together,
do you follow the profound path of receiving the four empowerments over and over?
In order for the blessings of the mind-to-mind lineage to enter your mindstream,
do you blend the lama's mind with your own?
Have you met face to face with the ultimate lama, the union of intrinsic awareness and emptiness,
as your own true nature, utterly effortless and spacious?
Do you perceive all the phenomena of postmeditation-appearance,
sounds and thoughts,
to be the enlightened form, speech and mind of the lama?
Do you understand that, although all phenomena of samsara and nirvana are not your own mind,
they do not exist apart from your mind?
In order to cut through the web of many concepts,
have you gone through the preliminary of demolishing the hut of ordinary mind?
In pursuing the main practice of encountering the true nature of intrinsic awareness face to face,
do you settle effortlessly, spaciously, utterly without contrivance?
Without deliberately meditating, yet without distraction,
are you familiar with the most majestic and sublime kind of mindfulness?
Although your view may be as lofty as the sky itself,
do you take care to observe moral choices scrupulously in your conduct?
As for the goal, atemporally and spontaneously accomplished,
have you cut through the bonds of expectation, of hope and fear?
Please examine closely to determine whether these thirty-seven key points
apply directly to you at all times and in all ways.
If you feel you want to sit, hold to the citadel of primordial being;
if you feel you want to go, follow the true path;
if you feel you need to do something, bring about great benefit for beings.
For me, Chagdud, burdened with the weight of my years,
this hard-wrought old body, this gnarled tree,
weathers storms of unbalanced elements, yet I am not injured.
Hordes of demons, an otherwise malevolent bunch, serve me with respect.
I have laid the ground for the teachings of the great secrets to develop in the future.
If I leave, I am content to be in the presence of my lama, Padma Jungnay;
if I stay, I am content to nurture the love of a lama for his students.
Whatever I have done, I am happy, a yogin of illusion,
who offers this to you in an expansive and cheerful frame of mind.
Please look upon this with delight. May it be stamped indelibly in your minds!
For my students, as a substitute for my voice, I, the affectionate Chagdud, wrote this in 1993 in Brazil and sent it off.
To my hosts of students linked to me by previous aspirations and by karma,
I, the tulku named Chagdud, this affectionate old man,
am inspired by my feelings of love for you to write down this message and send it to you on the steed of the air. Look upon it.
Do you invoke the enlightened mindstreams of the rigdzins of the three lineages
with faith, respect and longing?
Do you realize the essence of this hard-won state of freedom and opportunity,
like the udumwara flower, through practice of the sacred dharma?
Do you cut through the bonds of your attachment and clinging
to all the other impermanent and illusory acts of this life?
Since the results of your right and wrong actions are infallible,
do you behave in accord with the moral choices of virtue and harm?
Since there is no opportunity for lasting happiness in the cycle of existence,
does the sublime attitude of renunciation arise in your mindstream?
Since unless you hear teachings ignorance cannot be dispelled,
do you light the lamp of the dharma again and again?
Since your mindstream will not be tamed solely by hearing teachings,
do you cut through your idle speculation with inner contemplation?
So that you are not bound by the conceptual elaborations of hearing and contemplation,
do you practice according to the key points of direct transmission instructions?
Since there is no other infallible refuge in the cycle of existence,
do you place the three sublime sources of refuge on the crown of your head?
In order to be protected from the suffering in this cycle of existence,
do you abandon harming others along with anything that might lead to that?
Since there is no sentient being in the six realms who has not been your father or mother,
do you meditate with equanimity upon the similarity and kindness of them all?
As you see these beings who have been your mothers experiencing the causes of suffering
and their results, are you moved to compassion?
Moreover, when you see any happiness or virtue in another,
do you meditate upon this while rejoicing from your heart?
Given that ephemeral happiness does not bring satisfaction,
do you arouse the aspiration to bring about lasting happiness?
While always looking closely at your own mindstream,
do you direct your body, speech and mind to the path of virtue?
With your gathered virtue and real or imagined wealth,
do you make offerings to perfect the accumulation of merit?
In order to uproot the bonds of your grasping,
do you make an offering and gift of your body to the four kinds of guests?
Since the fundamental nature of this offering and giving is free of elaboration,
are you endowed with the view that is the accumulation of pristine awareness?
In order to cast off the heavy load of harmful actions, obscurations, faults and failings,
do you confess with the four powers as your antidotes?
Viewing Vajrasattva, the union of intrinsic awareness and emptiness, as equal to your own true nature,
do you dissolve your most subtle habitual patterns in basic space?
Are you aware that the most sublime, the most profound, of all spiritual paths
is the swift path of guru yoga?
Have you heard that, rather than meditating on hundreds of thousands of deities for many aeons,
it is better to meditate once on the lama?
Have you the certainty that the lama's attributes–colors, implements, ornaments and garb–
are vividly and spontaneously apparent, brilliant and unmuddled?
Does the sunlight of your faith and samaya shine upon
the snow mountain of the lama, who is the reservoir of the snow melt of blessings?
In order to purify the accumulated obscurations of body, speech and mind acting together,
do you follow the profound path of receiving the four empowerments over and over?
In order for the blessings of the mind-to-mind lineage to enter your mindstream,
do you blend the lama's mind with your own?
Have you met face to face with the ultimate lama, the union of intrinsic awareness and emptiness,
as your own true nature, utterly effortless and spacious?
Do you perceive all the phenomena of postmeditation-appearance,
sounds and thoughts,
to be the enlightened form, speech and mind of the lama?
Do you understand that, although all phenomena of samsara and nirvana are not your own mind,
they do not exist apart from your mind?
In order to cut through the web of many concepts,
have you gone through the preliminary of demolishing the hut of ordinary mind?
In pursuing the main practice of encountering the true nature of intrinsic awareness face to face,
do you settle effortlessly, spaciously, utterly without contrivance?
Without deliberately meditating, yet without distraction,
are you familiar with the most majestic and sublime kind of mindfulness?
Although your view may be as lofty as the sky itself,
do you take care to observe moral choices scrupulously in your conduct?
As for the goal, atemporally and spontaneously accomplished,
have you cut through the bonds of expectation, of hope and fear?
Please examine closely to determine whether these thirty-seven key points
apply directly to you at all times and in all ways.
If you feel you want to sit, hold to the citadel of primordial being;
if you feel you want to go, follow the true path;
if you feel you need to do something, bring about great benefit for beings.
For me, Chagdud, burdened with the weight of my years,
this hard-wrought old body, this gnarled tree,
weathers storms of unbalanced elements, yet I am not injured.
Hordes of demons, an otherwise malevolent bunch, serve me with respect.
I have laid the ground for the teachings of the great secrets to develop in the future.
If I leave, I am content to be in the presence of my lama, Padma Jungnay;
if I stay, I am content to nurture the love of a lama for his students.
Whatever I have done, I am happy, a yogin of illusion,
who offers this to you in an expansive and cheerful frame of mind.
Please look upon this with delight. May it be stamped indelibly in your minds!
For my students, as a substitute for my voice, I, the affectionate Chagdud, wrote this in 1993 in Brazil and sent it off.
