It is often said that the kindness of the lama is far greater than that of all the buddhas, because it is the lama who directly gives us methods for gaining liberation in order to benefit all sentient beings. The degree to which the dharma activity of the lama will flourish and endure is strongly influenced by the strength of the students' samaya. In essence, samaya is the commitment that Vajrayana practitioners make to uphold their daily practice and guard the vows they have taken. If students lack merit and do not hold strong samaya, the basis for their lama's presence among them is diminished.
At one point when Chagdud Rinpoche first came to the West, he became very ill and went into retreat. In a vision, H.H. Khyentse Rinpoche instructed him to recite 100,000 tsog offering prayers and save many lives in order to regain his health. The tsog offering was performed immediately and has been a yearly tradition ever since.
When Rinpoche again became ill in 1990, H.H. Khyentse Rinpoche suggested that an accumulation of 100 million Takhyung Barwa mantra recitations by Chagdud Rinpoche' s students would help avert the obstacles to Rinpoche's health. Many students began to recite the mantra for Rinpoche's benefit, and that year, for the first time, the 100,000 tsog offerings were made in the context of Takhyung Barwa practice at Rigdzin Ling.
This winter, once again, to gather the accumulations of merit and wisdom, confess failings and restore impaired samaya, for three days generous amounts of tsog were gathered, blessed and offered to the Three Roots with the aspiration that the dharma activities of Chagdud Rinpoche and all the lineage lamas continue to flourish. The extensive confession from the Padgyal Lingpa terma cycle of Red Vajrasattva was recited, as were long-life prayers for many of the great lamas alive today.
The bright glow of the butterlamps, the maroon robes, the steaming cups of tea and the clouds of incense brought a warmth to the practice environment, as though outwardly reflecting the profound inner warmth of the lama's blessings. As the lineage prayer was recited, the wrathful cymbals cut through any complacency that may have settled into the minds of those present. Their sound spilled beyond the shrine room walls, circled as the dance of five ravens in the frozen December morning and radiated to the farthest reaches of the six realms.
On the last day, during the recitation of long-life prayers, Rinpoche told of a man who had come to him and asked why his teacher did not have a long-life prayer. Rinpoche's reply was that if he really wanted to ensure the longevity of the teacher, we should take to heart any advice that this teacher gave him.
It is often said that the kindness of the lama is far greater than that of all the buddhas, because it is the lama who directly gives us methods for gaining liberation in order to benefit all sentient beings. The degree to which the dharma activity of the lama will flourish and endure is strongly influenced by the strength of the students' samaya. In essence, samaya is the commitment that Vajrayana practitioners make to uphold their daily practice and guard the vows they have taken. If students lack merit and do not hold strong samaya, the basis for their lama's presence among them is diminished.
At one point when Chagdud Rinpoche first came to the West, he became very ill and went into retreat. In a vision, H.H. Khyentse Rinpoche instructed him to recite 100,000 tsog offering prayers and save many lives in order to regain his health. The tsog offering was performed immediately and has been a yearly tradition ever since.
When Rinpoche again became ill in 1990, H.H. Khyentse Rinpoche suggested that an accumulation of 100 million Takhyung Barwa mantra recitations by Chagdud Rinpoche' s students would help avert the obstacles to Rinpoche's health. Many students began to recite the mantra for Rinpoche's benefit, and that year, for the first time, the 100,000 tsog offerings were made in the context of Takhyung Barwa practice at Rigdzin Ling.
This winter, once again, to gather the accumulations of merit and wisdom, confess failings and restore impaired samaya, for three days generous amounts of tsog were gathered, blessed and offered to the Three Roots with the aspiration that the dharma activities of Chagdud Rinpoche and all the lineage lamas continue to flourish. The extensive confession from the Padgyal Lingpa terma cycle of Red Vajrasattva was recited, as were long-life prayers for many of the great lamas alive today.
The bright glow of the butterlamps, the maroon robes, the steaming cups of tea and the clouds of incense brought a warmth to the practice environment, as though outwardly reflecting the profound inner warmth of the lama's blessings. As the lineage prayer was recited, the wrathful cymbals cut through any complacency that may have settled into the minds of those present. Their sound spilled beyond the shrine room walls, circled as the dance of five ravens in the frozen December morning and radiated to the farthest reaches of the six realms.
On the last day, during the recitation of long-life prayers, Rinpoche told of a man who had come to him and asked why his teacher did not have a long-life prayer. Rinpoche's reply was that if he really wanted to ensure the longevity of the teacher, we should take to heart any advice that this teacher gave him.
It is often said that the kindness of the lama is far greater than that of all the buddhas, because it is the lama who directly gives us methods for gaining liberation in order to benefit all sentient beings. The degree to which the dharma activity of the lama will flourish and endure is strongly influenced by the strength of the students' samaya. In essence, samaya is the commitment that Vajrayana practitioners make to uphold their daily practice and guard the vows they have taken. If students lack merit and do not hold strong samaya, the basis for their lama's presence among them is diminished.
At one point when Chagdud Rinpoche first came to the West, he became very ill and went into retreat. In a vision, H.H. Khyentse Rinpoche instructed him to recite 100,000 tsog offering prayers and save many lives in order to regain his health. The tsog offering was performed immediately and has been a yearly tradition ever since.
When Rinpoche again became ill in 1990, H.H. Khyentse Rinpoche suggested that an accumulation of 100 million Takhyung Barwa mantra recitations by Chagdud Rinpoche' s students would help avert the obstacles to Rinpoche's health. Many students began to recite the mantra for Rinpoche's benefit, and that year, for the first time, the 100,000 tsog offerings were made in the context of Takhyung Barwa practice at Rigdzin Ling.
This winter, once again, to gather the accumulations of merit and wisdom, confess failings and restore impaired samaya, for three days generous amounts of tsog were gathered, blessed and offered to the Three Roots with the aspiration that the dharma activities of Chagdud Rinpoche and all the lineage lamas continue to flourish. The extensive confession from the Padgyal Lingpa terma cycle of Red Vajrasattva was recited, as were long-life prayers for many of the great lamas alive today.
The bright glow of the butterlamps, the maroon robes, the steaming cups of tea and the clouds of incense brought a warmth to the practice environment, as though outwardly reflecting the profound inner warmth of the lama's blessings. As the lineage prayer was recited, the wrathful cymbals cut through any complacency that may have settled into the minds of those present. Their sound spilled beyond the shrine room walls, circled as the dance of five ravens in the frozen December morning and radiated to the farthest reaches of the six realms.
On the last day, during the recitation of long-life prayers, Rinpoche told of a man who had come to him and asked why his teacher did not have a long-life prayer. Rinpoche's reply was that if he really wanted to ensure the longevity of the teacher, we should take to heart any advice that this teacher gave him.
It is often said that the kindness of the lama is far greater than that of all the buddhas, because it is the lama who directly gives us methods for gaining liberation in order to benefit all sentient beings. The degree to which the dharma activity of the lama will flourish and endure is strongly influenced by the strength of the students' samaya. In essence, samaya is the commitment that Vajrayana practitioners make to uphold their daily practice and guard the vows they have taken. If students lack merit and do not hold strong samaya, the basis for their lama's presence among them is diminished.
At one point when Chagdud Rinpoche first came to the West, he became very ill and went into retreat. In a vision, H.H. Khyentse Rinpoche instructed him to recite 100,000 tsog offering prayers and save many lives in order to regain his health. The tsog offering was performed immediately and has been a yearly tradition ever since.
When Rinpoche again became ill in 1990, H.H. Khyentse Rinpoche suggested that an accumulation of 100 million Takhyung Barwa mantra recitations by Chagdud Rinpoche' s students would help avert the obstacles to Rinpoche's health. Many students began to recite the mantra for Rinpoche's benefit, and that year, for the first time, the 100,000 tsog offerings were made in the context of Takhyung Barwa practice at Rigdzin Ling.
This winter, once again, to gather the accumulations of merit and wisdom, confess failings and restore impaired samaya, for three days generous amounts of tsog were gathered, blessed and offered to the Three Roots with the aspiration that the dharma activities of Chagdud Rinpoche and all the lineage lamas continue to flourish. The extensive confession from the Padgyal Lingpa terma cycle of Red Vajrasattva was recited, as were long-life prayers for many of the great lamas alive today.
The bright glow of the butterlamps, the maroon robes, the steaming cups of tea and the clouds of incense brought a warmth to the practice environment, as though outwardly reflecting the profound inner warmth of the lama's blessings. As the lineage prayer was recited, the wrathful cymbals cut through any complacency that may have settled into the minds of those present. Their sound spilled beyond the shrine room walls, circled as the dance of five ravens in the frozen December morning and radiated to the farthest reaches of the six realms.
On the last day, during the recitation of long-life prayers, Rinpoche told of a man who had come to him and asked why his teacher did not have a long-life prayer. Rinpoche's reply was that if he really wanted to ensure the longevity of the teacher, we should take to heart any advice that this teacher gave him.
It is often said that the kindness of the lama is far greater than that of all the buddhas, because it is the lama who directly gives us methods for gaining liberation in order to benefit all sentient beings. The degree to which the dharma activity of the lama will flourish and endure is strongly influenced by the strength of the students' samaya. In essence, samaya is the commitment that Vajrayana practitioners make to uphold their daily practice and guard the vows they have taken. If students lack merit and do not hold strong samaya, the basis for their lama's presence among them is diminished.
At one point when Chagdud Rinpoche first came to the West, he became very ill and went into retreat. In a vision, H.H. Khyentse Rinpoche instructed him to recite 100,000 tsog offering prayers and save many lives in order to regain his health. The tsog offering was performed immediately and has been a yearly tradition ever since.
When Rinpoche again became ill in 1990, H.H. Khyentse Rinpoche suggested that an accumulation of 100 million Takhyung Barwa mantra recitations by Chagdud Rinpoche' s students would help avert the obstacles to Rinpoche's health. Many students began to recite the mantra for Rinpoche's benefit, and that year, for the first time, the 100,000 tsog offerings were made in the context of Takhyung Barwa practice at Rigdzin Ling.
This winter, once again, to gather the accumulations of merit and wisdom, confess failings and restore impaired samaya, for three days generous amounts of tsog were gathered, blessed and offered to the Three Roots with the aspiration that the dharma activities of Chagdud Rinpoche and all the lineage lamas continue to flourish. The extensive confession from the Padgyal Lingpa terma cycle of Red Vajrasattva was recited, as were long-life prayers for many of the great lamas alive today.
The bright glow of the butterlamps, the maroon robes, the steaming cups of tea and the clouds of incense brought a warmth to the practice environment, as though outwardly reflecting the profound inner warmth of the lama's blessings. As the lineage prayer was recited, the wrathful cymbals cut through any complacency that may have settled into the minds of those present. Their sound spilled beyond the shrine room walls, circled as the dance of five ravens in the frozen December morning and radiated to the farthest reaches of the six realms.
On the last day, during the recitation of long-life prayers, Rinpoche told of a man who had come to him and asked why his teacher did not have a long-life prayer. Rinpoche's reply was that if he really wanted to ensure the longevity of the teacher, we should take to heart any advice that this teacher gave him.
