Wu Tai Shan: The Journey Within and Without
When Rinpoche returned to Chengdu from Eastern Tibet in September, he was met by a group of Western students with whom he traveled on pilgrimage to Wu Tai Shan (the five sacred peaks). The following are reflections on this inner and outer journey.
On a hill, gazing through the slots in the wall of the outhouse to the terraced fields far below, thinking how easy to become complacent, how easy with some newfound sense of freedom to become dull or matter of fact in the recollection of the four thoughts tarnished by so-called familiarity, how easy to ascribe some importance to this seat, to this experience. ls this just idle talk when I murmur, "View like the sky, actions like grains of flour?" Making offerings at any one of the temples, prostrating at any one of the five peaks, recognize Longchenpa's often mentioned paradox of "there being nothing, and yet a presence."
This aspiration towards enlightenment, like a fertile field,
If I do not cultivate it there is no way to attain buddhahood.
Without becoming indifferent to the accomplishment of this great goal,
May I constantly practice the supreme teaching.
Unceasingly offer the mandala of body, speech and mind, think of the great Chinese one, Empty Cloud, prostrating every third step on his journey to Wu Tai Shan–what a shame that such a spoon-fed one like myself would fall into the mire of the worldly comers. Again and again take one's seat, being free of holding to the four extremes.
Going from the cold into Rinpoche's room–warmed by the presence of the lamas–my attention caught by the Tibetan butter-bag. Though I have heard that the buddha nature is not something far away, I, like countless beings, gather as deer seeking to drink at the edge of a mirage:
This temperament of mine,
like the stiff hide of a butter-bag,
If I do not soften it,the dharma and
my mind will never blend.
Without indulging the child that is
born from myself,
May I constantly practice the supreme teaching.*
Coming down from the mountain, the bus speeding over the graveled road, Rinpoche's mala turns swiftly in his hand. Should indifference arise, take the opportunity to recognize the futility of samsara and nirvana. Should doubts arise or despair, simply reflect on the immeasurable kindness of the teacher. Two great lights of this time, H.H. Dudjom Rinpoche and H.H. Khyentse Rinpoche, now gone-yet their blessings are everywhere present. Amidst the laughter of countless great ones gone before, the obvious becomes clear:
If you think you want to do it,
take the Victorious One's words as witness.
If you think you will really do it,
blend your mind with the dharma.
If you think that you can practice,
follow the example of the past saints.
You spoiled one, is there any other way?*
By James Kalfas
Wu Tai Shan: The Journey Within and Without
When Rinpoche returned to Chengdu from Eastern Tibet in September, he was met by a group of Western students with whom he traveled on pilgrimage to Wu Tai Shan (the five sacred peaks). The following are reflections on this inner and outer journey.
On a hill, gazing through the slots in the wall of the outhouse to the terraced fields far below, thinking how easy to become complacent, how easy with some newfound sense of freedom to become dull or matter of fact in the recollection of the four thoughts tarnished by so-called familiarity, how easy to ascribe some importance to this seat, to this experience. ls this just idle talk when I murmur, "View like the sky, actions like grains of flour?" Making offerings at any one of the temples, prostrating at any one of the five peaks, recognize Longchenpa's often mentioned paradox of "there being nothing, and yet a presence."
This aspiration towards enlightenment, like a fertile field,
If I do not cultivate it there is no way to attain buddhahood.
Without becoming indifferent to the accomplishment of this great goal,
May I constantly practice the supreme teaching.
Unceasingly offer the mandala of body, speech and mind, think of the great Chinese one, Empty Cloud, prostrating every third step on his journey to Wu Tai Shan–what a shame that such a spoon-fed one like myself would fall into the mire of the worldly comers. Again and again take one's seat, being free of holding to the four extremes.
Going from the cold into Rinpoche's room–warmed by the presence of the lamas–my attention caught by the Tibetan butter-bag. Though I have heard that the buddha nature is not something far away, I, like countless beings, gather as deer seeking to drink at the edge of a mirage:
This temperament of mine,
like the stiff hide of a butter-bag,
If I do not soften it,the dharma and
my mind will never blend.
Without indulging the child that is
born from myself,
May I constantly practice the supreme teaching.*
Coming down from the mountain, the bus speeding over the graveled road, Rinpoche's mala turns swiftly in his hand. Should indifference arise, take the opportunity to recognize the futility of samsara and nirvana. Should doubts arise or despair, simply reflect on the immeasurable kindness of the teacher. Two great lights of this time, H.H. Dudjom Rinpoche and H.H. Khyentse Rinpoche, now gone-yet their blessings are everywhere present. Amidst the laughter of countless great ones gone before, the obvious becomes clear:
If you think you want to do it,
take the Victorious One's words as witness.
If you think you will really do it,
blend your mind with the dharma.
If you think that you can practice,
follow the example of the past saints.
You spoiled one, is there any other way?*
By James Kalfas
Wu Tai Shan: The Journey Within and Without
When Rinpoche returned to Chengdu from Eastern Tibet in September, he was met by a group of Western students with whom he traveled on pilgrimage to Wu Tai Shan (the five sacred peaks). The following are reflections on this inner and outer journey.
On a hill, gazing through the slots in the wall of the outhouse to the terraced fields far below, thinking how easy to become complacent, how easy with some newfound sense of freedom to become dull or matter of fact in the recollection of the four thoughts tarnished by so-called familiarity, how easy to ascribe some importance to this seat, to this experience. ls this just idle talk when I murmur, "View like the sky, actions like grains of flour?" Making offerings at any one of the temples, prostrating at any one of the five peaks, recognize Longchenpa's often mentioned paradox of "there being nothing, and yet a presence."
This aspiration towards enlightenment, like a fertile field,
If I do not cultivate it there is no way to attain buddhahood.
Without becoming indifferent to the accomplishment of this great goal,
May I constantly practice the supreme teaching.
Unceasingly offer the mandala of body, speech and mind, think of the great Chinese one, Empty Cloud, prostrating every third step on his journey to Wu Tai Shan–what a shame that such a spoon-fed one like myself would fall into the mire of the worldly comers. Again and again take one's seat, being free of holding to the four extremes.
Going from the cold into Rinpoche's room–warmed by the presence of the lamas–my attention caught by the Tibetan butter-bag. Though I have heard that the buddha nature is not something far away, I, like countless beings, gather as deer seeking to drink at the edge of a mirage:
This temperament of mine,
like the stiff hide of a butter-bag,
If I do not soften it,the dharma and
my mind will never blend.
Without indulging the child that is
born from myself,
May I constantly practice the supreme teaching.*
Coming down from the mountain, the bus speeding over the graveled road, Rinpoche's mala turns swiftly in his hand. Should indifference arise, take the opportunity to recognize the futility of samsara and nirvana. Should doubts arise or despair, simply reflect on the immeasurable kindness of the teacher. Two great lights of this time, H.H. Dudjom Rinpoche and H.H. Khyentse Rinpoche, now gone-yet their blessings are everywhere present. Amidst the laughter of countless great ones gone before, the obvious becomes clear:
If you think you want to do it,
take the Victorious One's words as witness.
If you think you will really do it,
blend your mind with the dharma.
If you think that you can practice,
follow the example of the past saints.
You spoiled one, is there any other way?*
By James Kalfas
Wu Tai Shan: The Journey Within and Without
When Rinpoche returned to Chengdu from Eastern Tibet in September, he was met by a group of Western students with whom he traveled on pilgrimage to Wu Tai Shan (the five sacred peaks). The following are reflections on this inner and outer journey.
On a hill, gazing through the slots in the wall of the outhouse to the terraced fields far below, thinking how easy to become complacent, how easy with some newfound sense of freedom to become dull or matter of fact in the recollection of the four thoughts tarnished by so-called familiarity, how easy to ascribe some importance to this seat, to this experience. ls this just idle talk when I murmur, "View like the sky, actions like grains of flour?" Making offerings at any one of the temples, prostrating at any one of the five peaks, recognize Longchenpa's often mentioned paradox of "there being nothing, and yet a presence."
This aspiration towards enlightenment, like a fertile field,
If I do not cultivate it there is no way to attain buddhahood.
Without becoming indifferent to the accomplishment of this great goal,
May I constantly practice the supreme teaching.
Unceasingly offer the mandala of body, speech and mind, think of the great Chinese one, Empty Cloud, prostrating every third step on his journey to Wu Tai Shan–what a shame that such a spoon-fed one like myself would fall into the mire of the worldly comers. Again and again take one's seat, being free of holding to the four extremes.
Going from the cold into Rinpoche's room–warmed by the presence of the lamas–my attention caught by the Tibetan butter-bag. Though I have heard that the buddha nature is not something far away, I, like countless beings, gather as deer seeking to drink at the edge of a mirage:
This temperament of mine,
like the stiff hide of a butter-bag,
If I do not soften it,the dharma and
my mind will never blend.
Without indulging the child that is
born from myself,
May I constantly practice the supreme teaching.*
Coming down from the mountain, the bus speeding over the graveled road, Rinpoche's mala turns swiftly in his hand. Should indifference arise, take the opportunity to recognize the futility of samsara and nirvana. Should doubts arise or despair, simply reflect on the immeasurable kindness of the teacher. Two great lights of this time, H.H. Dudjom Rinpoche and H.H. Khyentse Rinpoche, now gone-yet their blessings are everywhere present. Amidst the laughter of countless great ones gone before, the obvious becomes clear:
If you think you want to do it,
take the Victorious One's words as witness.
If you think you will really do it,
blend your mind with the dharma.
If you think that you can practice,
follow the example of the past saints.
You spoiled one, is there any other way?*
By James Kalfas
Wu Tai Shan: The Journey Within and Without
When Rinpoche returned to Chengdu from Eastern Tibet in September, he was met by a group of Western students with whom he traveled on pilgrimage to Wu Tai Shan (the five sacred peaks). The following are reflections on this inner and outer journey.
On a hill, gazing through the slots in the wall of the outhouse to the terraced fields far below, thinking how easy to become complacent, how easy with some newfound sense of freedom to become dull or matter of fact in the recollection of the four thoughts tarnished by so-called familiarity, how easy to ascribe some importance to this seat, to this experience. ls this just idle talk when I murmur, "View like the sky, actions like grains of flour?" Making offerings at any one of the temples, prostrating at any one of the five peaks, recognize Longchenpa's often mentioned paradox of "there being nothing, and yet a presence."
This aspiration towards enlightenment, like a fertile field,
If I do not cultivate it there is no way to attain buddhahood.
Without becoming indifferent to the accomplishment of this great goal,
May I constantly practice the supreme teaching.
Unceasingly offer the mandala of body, speech and mind, think of the great Chinese one, Empty Cloud, prostrating every third step on his journey to Wu Tai Shan–what a shame that such a spoon-fed one like myself would fall into the mire of the worldly comers. Again and again take one's seat, being free of holding to the four extremes.
Going from the cold into Rinpoche's room–warmed by the presence of the lamas–my attention caught by the Tibetan butter-bag. Though I have heard that the buddha nature is not something far away, I, like countless beings, gather as deer seeking to drink at the edge of a mirage:
This temperament of mine,
like the stiff hide of a butter-bag,
If I do not soften it,the dharma and
my mind will never blend.
Without indulging the child that is
born from myself,
May I constantly practice the supreme teaching.*
Coming down from the mountain, the bus speeding over the graveled road, Rinpoche's mala turns swiftly in his hand. Should indifference arise, take the opportunity to recognize the futility of samsara and nirvana. Should doubts arise or despair, simply reflect on the immeasurable kindness of the teacher. Two great lights of this time, H.H. Dudjom Rinpoche and H.H. Khyentse Rinpoche, now gone-yet their blessings are everywhere present. Amidst the laughter of countless great ones gone before, the obvious becomes clear:
If you think you want to do it,
take the Victorious One's words as witness.
If you think you will really do it,
blend your mind with the dharma.
If you think that you can practice,
follow the example of the past saints.
You spoiled one, is there any other way?*
By James Kalfas
