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TRANSCRIPT
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ILLUSIONOFLIFEANDDEATHKYABJEDZOGCHENPEMAKALSANGRINPOCHE
TRANSLATEDBYCHRISTIANASTEWART
MAHASANDHIPUBLISHING
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MahasandhiPublishing5CorinthianCourt
WestHill
Road
CowesIsleofWightPO317SF
www.dzogchenmonastery.org
Copyright2011MahasandhiPublishing
Allrights
reserved.
No
portion
of
this
book
may
be
reproduced
by
any
meanswithoutpriorpermissionfromthepublisher.
DesignandtypesetbyMahasandhiPublishingPrintedintheU.K.
ILLUSIONOFLIFEANDDEATHKyabjeDzogchenPemaKalsangRinpoche
TranslatedbyChristianAStewart
ISBN:9780956859600
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CONTENTS
INTRODUCTIONTOTHELIFEANDWORKOFKYABJEDZOGCHENPEMAKALSANGRINPOCHE....................................................................................................1
ILLUSIONOFLIFEANDDEATH
1.THEFIRSTYESTERDAYANDTHELASTTOMORROW.......................................132.THEMYSTERIESOFLIFE..............................................................................283.
IMPERMANENCE
OF
HUMAN
LIFE
................................................................
42
4.SACREDFUTUREDESTINY...........................................................................575.THEUNMISTAKENENTRANCE......................................................................716.PEACEFULANDCOOLINNERNECTAR.........................................................847.APPROACHINGTHEDOOROFETERNALBLISS..............................................958.CONJUROROFTRANSIENTILLUSIONS.........................................................1049.ESSENCELESSDECEPTIVEPHENOMENA.....................................................11410.PRISONOFTHETHREESUFFERINGS..........................................................12011.THETORCHOFEVERBLISSFULLIBERATION..............................................12912.TREASURETROVEOFWISH
FULFILLINGGEMS
..........................................
13913.HOWTHINGSAPPEAR:DEPENDENTARISINGCAUSATION.........................145
14.THEWESTERLYBLISSFULPUREREALM......................................................15115.INFALLIBLEANDPERMANENTSUPREMEREFUGE........................................15716.THEPRECIOUSNESSOFWONDROUSMIND..............................................16817.THEPRISTINEUNECLIPSEDMOON..........................................................18118.TREASURYOFIMMEASURABLEMERIT........................................................18819.FEASTOFFERINGOFTHEBODY.................................................................19520.THEDIRECTPATHTOSUPREMEACCOMPLISHMENT................................19921.UNIONOFMERGINGANDTRANSFERENCEATTHEPOINTOFDEATH
.........
21522.DEATHOMENSINTHEMIRROROFTIME..................................................231
23.CHEATINGDEATHWITHADDITIONALLIFE.............................................23824.THEGREATPATHOFIMPERMANENCEANDDEATH.................................24725.PURGINGTHECHRONICDISEASEOFILLUSORYDUALISM.........................25826.THEMACHINEOFNOTHOUGHTWIND..................................................26327.UNWAVERINGPEACEFULCONCENTRATION.............................................26728.POWEROFTHECHANNELS,WINDSANDDROPS......................................27329.VITALIMPORTANCEOFMATURINGEMPOWERMENT...............................27930.EPILOGUE:ALOOKATTHEFUTURELANDSCAPEOFTHENEWMILLENNIUM
...............................................................................................................284INTRODUCTIONTODZOGCHENMONASTERY................................................299
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TRANSLATORSINTRODUCTION
IllusionofLifeandDeathexaminesthetransitorynatureoflifeandtheneedtomakecarefulpreparationforourfuture.KyabjeDzogchenPemaKalsang Rinpoche engages in thoughtprovoking discussion of theuncertainties faced by everyone, and using insightful observation,encouragesustoreflectmoredeeplyonwhatistrulyimportantinlife.
These discussions are followed by more traditional presentations ofBuddhist teachings, including detailed instructions for the DzogchenPreliminary
Practices.
Here,
Kyabje
Rinpoche
draws
from
his
deep
knowledge of the tradition to guide the reader through each step ofpractice.Throughoutthetext,KyabjeRinpochedoesnotshyawayfromconfronting the reader with challenging questions in order to evokegenuinefeelingsandunderstandingoftheDharma.
Inlaterchapters,KyabjeRinpocheintroducessomeadvancedandsecretpractices of the main Dzogchen teachings, including subtle bodyvisualisations, rushen or dividing samsara and nirvana, and JigmeLingpa's nothought meditations. Many of these have not beenpreviouslymadeavailableinEnglish.
Throughout the translationprocess, Ihaveworked closelywithKyabjeRinpocheandhisnephewMuraRinpochetoensurethemeaningofthetext is conveyed accurately and in keepingwith the true spirit of theoriginal.Ihavedeliberatelyavoidedembellishingthetextwithanyofmyownnotesor explanations. Specifically, in someof themore advanced
chapters,
it
was
Kyabje
Rinpoches
wish
to
avoid
the
inclusion
of
any
additional material. The reader is therefore expected to use theseteachings as part of a wider programme of study, supported by theguidanceofasuitablyqualifiedLama.
Maythisvirtueenlightenallbeings!
ChristianAStewartMay,2011
PemaTungRetreatCentreDzogchenMonastery,Tibet
www.dzogchenmonastery.org
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1
ABRIEFINTRODUCTIONTOTHELIFEANDWORKOF
KYABJEDZOGCHENPEMAKALSANGRINPOCHE
Havingreceivedanintenseandenlighteningeducationwithsomeofthemost eminent masters of the 20th century, Kyabje Pema KalsangRinpoche became twelfth Throne Holder of Dzogchen Monastery.Throughout the bleak period of the 1960s and 70s, he managed tomaintain and practise Dharma in secret. As soon as circumstancespermitted, Kyabje Rinpoche spared no effort in undertaking tocompletely rebuild not onlyDzogchenMonastery, but also Shira SingBuddhist
University;
and
more
recently
Kyabje
Rinpoche
established
Dzogchen Pema Tung Great Perfection Retreat Centre. His untiringefforts have resulted in a great revival of theDzogchen tradition andDzogchen Monastery is once again an unrivalled example of bothscholarlyexcellenceandmeditativerealisation.
KyabjePemaKalsangRinpochewasbornon6thJune 1943 inDzachuka,EasternTibet,thehomelandofmanyexceptionalmasters,includingthegreat Bodhisattva Patrul Rinpoche and the incomparable scholarMipham Rinpoche. Kyabje Rinpoches mother was the sister ofaccomplishedmasterDzogchenAdroSocho,andsheboremanysignsofadakini, includinganaturallyoccurringAHsyllableonhertongue. It issaidthatwhenRinpochewasbornthesurroundingareawas filledwithblossomingflowerswhichhadneverbeenseenbefore,tentsofrainbowsappearedandwatermiraculouslyturnedintomilk.Rinpochesmaternaluncle, the fourthMuraRinpochePemaNorbu,named the childPemaKalsang.
WhenPemaKalsangreachedtheageoffive,DzogchenKontulRinpoche,who had been very close to the second Pema Banza, travelled toDzachuka and arrived at the family camp.As soonas theyoungPemaKalsangsawtheRinpoche,hewenttositonhislapveryjoyfully,asifhewas a good friend. He also recognised the knife strapped to KontulRinpoches belt, saying, Thatsmine! The knife had belonged to thesecondPemaBanza.ThenamesofRinpochesparents,hisplaceofbirthand other details were found to correspond with the prophesies of
JamyangKhyentse
Choki
Lodro,
the
sixth
Dzogchen
Rinpoche
and
other
genuine masters, and Pema Kalsang was identified as the thirdincarnationoftheGreatKhenpoPemaBanza.
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ILLUSIONOFLIFEANDDEATH
2
In that region the firstDzogchen Pema Banza, also known as PadmaVajraorPemaDorje,wasconsideredthemostlearnedmasterofhistime.HepresidedasheadKhenpoinShiraSingBuddhistUniversityformany
years,and
in
the
latter
part
of
his
life
lived
and
taught
in
Dzogchen
Pema
Tung. Hewas amazingly realised and in particular, invisions of thewisdom body of Allknowing Jigme Lingpa, attained indications ofrealising the ultimate lineage, thereby receiving transmission ofluminous secret Heart Essence. Khenchen Pema Banza had manyeminent students including Mipham Rinpoche, Jamyang KhyentseWangpo, the fourth Shechen Gyaltsab, Do Khyentse, the thirdDodrupchen,AdzomDrukpa,thefifthShechenRabjamandthetreasurerevealerLerabLingpa.ThesecondPemaBanzaDaychogDorje(born1898)
wasalso
avery
learned
Khenpo.
At
the
age
of
thirty
eight
he
took
over
as
tenth Throne Holder of Dzogchen Monastery for over seven yearsfollowingthefifthDzogchenRinpochespassing.
Pema Banza is in turn considered to be the emanation of ZurchenChoyingRangdrol(16041669),whowastheTantramaster,rootguruandDzogchenmastertononeotherthantheGreatFifthDalaiLama.Heisavery important and precious figure in Tibetan Buddhism, numberingmanyeminentmastersof the seventeenth centuryamonghis students.
TheGreat
Fifth
Dalai
Lama
wrote
abiography
of
Zurchen
Choying
Rangdrolwhichshowstheprofounddevotionhehadforhismaster:
Bythepowerofthesevirtuousactions,UntilIhavedirectlyrealisedtheexpressivityofrigpa,Samantabhadra,
Inalllives,mayyou,myguardianandspiritualmentor,Holdmeinseparablyinyourcare.
Atthe
age
of
seven,
Kyabje
Rinpoche
went
to
Jangma
monastery
to
study
reading,writingandarithmeticwithDzogchenKhenpoChogyur.Hewasanamazinglybrightchildandmasteredhissubjectsquicklywithoutanyeffort.Then,at theageof ten, togetherwithMuraTulkuPemaNorbu,his parents, and a group of more than twenty others, RinpochewasceremoniallybroughttoDzogchenMonastery.SeveralthousandLamas,monksand laypeoplerodeout for threedays toDzachuka towelcomehim. There were twenty or thirty incarnate Lamas in DzogchenMonastery at the time, but none of them received such a hugewelcoming
party
as
this.
Whilehewasgrowingup,KyabjeRinpoche lived and studiedwithhisroot guru Khenpo Gonre and the sixthDzogchen Rinpoche formany
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INTRODUCTIONTOKYABJEDZOGCHENPEMAKALSANGRINPOCHE
3
years in theLamaPalaceofDzogchenMonastery.During this timehereceivedwhatmusthavebeenthemostprofoundandcompletespiritualeducation possible, with highly realised masters as his teachers and
companions.From
Khenpo
Gonre,
Kyabje
Rinpoche
received
many
profound teachings including those of Longchenpa,Jigme Lingpa andPatrulRinpoche,togetherwithKhenpoGonresownwritings.
In addition, Dzogchen Rinpoche gave Kyabje Rinpoche many keyempowerments.Together they travelled to themonastery ofDzongsarKhyentseJamyangChokiLodrua totalof three times, for twoor threemonthsatatime,toreceiveempowermentsoftheoldandnewtraditions,Sutras,Tantrasandtreasuretexts.Inall,therewereveryfewteachings,
empowermentsand
transmissions
which
Kyabje
Rinpoche
did
not
receiveduringthecourseofhiseducation.
Attheageofthirteen,KyabjeRinpochetookthevowsofanovicemonkfromKhenpoGonreandlaterreceivedthevowsofafullyordainedmonkfromthemasterKhenpoWangdeRinpoche;hewasgiventheordinationname Tupten Longdok Tenbe Gyaltsen. In 1955, Kyabje Rinpoche,togetherwithKhenpoGonreandthesixthDzogchenRinpoche,travelledtoCentralTibetandTsangonextensivepilgrimageandmetmanygreat
Lamasincluding
His
Holiness
the
Fourteenth
Dalai
Lama.
Following
theirreturn,fromtheageoffourteentosixteen,KyabjeRinpochelivedinthe Long Life Retreat Centre above the Dzogchen valley with greatKhenpoPemaTsewang,who taughthimpersonally.Thiswas tobe thelastopportunityKyabjeRinpochehadtostudywithhismasters.
Intheautumnof1958,whenKyabjeRinpochewasseventeen,DzogchenRinpochetookhimtoGyalgiDrakkar,theretreatcentreofGreatKhenpoTuptenNyendrak.Withtearsinhiseyes,DzogchenRinpocherequestedthe
Khenpo
to
give
Kyabje
Rinpoche
seventeen
long
life
empowerments
corresponding in number to theyears of his age.DzogchenRinpochesaid to the Khenpo, Very soon the Buddhist traditionwill face greatobstaclesanddestruction.Atthattimedontworryaboutme,focusyourattentiononthisyoungone;andhepointedtoKyabjeRinpoche.Itwasonlyafewdayslaterthepoliticalsituationdeterioratedintoviolence.
During thewinter of the followingyear, Kyabje Rinpoche, Dzogchen
Rinpoche
and
Khenpo
Gonre
were
imprisoned
in
Dege
for
political
re
education.AtonestageDzogchenRinpocheandKhenpowereforcedtoreturn to Dzogchen to undergo sessions of criticism and confession.Whentheywereleaving,DzogchenRinpocheimploredSonamGyaltsen,the supervisorofhis residencewhowaswith them, to lookafterPema
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ILLUSIONOFLIFEANDDEATH
4
Kalsang Rinpoche especiallywell.Dzogchen Rinpoche promised PemaKalsang, Wellmeetagain in thenot toodistant future.At that time,Sonam Gyaltsen thought Dzogchen Rinpoche was instructing him to
lookafter
the
young
Rinpoche
for
afew
days
while
he
was
away;
only
laterdidhe realisewhathehadbeen toldwasprophetic.Thiswas thelasttime theysaweitherDzogchenRinpocheorKhenpoGonre.KyabjeRinpochehimselfrecallsabriefexchangewhichhappenedseveralyearsearlier:
Oneday,asweweresittingtogether,DzogchenRinpocheturnedandsaidtomequiteemphatically,Ihavenoheirbutyou.Doyouunderstand?Ididntknowitatthetime,butlaterIrealisedwhat
Rinpochesaid
to
me
that
day
was
prophetic.
Thenexttwentyyearsbroughtterriblesuffering,evenbeforetheturmoilof theCulturalRevolutionbegan.DzogchenMonastery and Shira SingBuddhistUniversitywere completely razed to the ground and KyabjeRinpochewasforcedtoliveinDzogchenvillage.
Fromthestartof1959totheendof1980,underextremeduressandwithnopersonalfreedom,KyabjeRinpochewasallottedtheheaviestmanual
labour,forced
into
all
kinds
of
physical
exertions
including
moving
earth
andstones,makingroads,andbuildinghousesfortheChinese.Notonlywas this work extremely exhausting physically, but the persecutionresulting from the sociopolitical struggle was mentally even moredebilitating.Duringtheworstyears,notonlywasheforcedtodoheavylabour during the day, but the eveningswere filled with thementaltormentofpoliticaleducationsessions.Everysooften,KyabjeRinpochewasarrestedandthreatenedwithimprisonment,orevendeath,ifhedidnot conform,and thiswould last for severalmonthsata time.Hewas
oftensingled
out
as
an
object
of
intimidation,
repression
and
struggle.
During the years of the Cultural Revolution, Kyabje Rinpoche wasaccused of various antirevolutionary crimes, and forced to live inconditionsworsethananyoneelse.Itwasonlymanyyearslaterthathewasgiventhelessdemandingworkoftailoring.
InthewordsofKyabjeRinpochehimself:
Moredevastating thanallof thiswas thecompletewasteof thecrucial
time
when
my
youthful
mental
faculties
were
developing
at
theirclearest.Myprogressinstudyinggeneralareasofknowledgeandscience,andinparticularthetraditionsofTibetanBuddhism,came to an abrupt end under the Chinese regime. The little
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INTRODUCTIONTOKYABJEDZOGCHENPEMAKALSANGRINPOCHE
5
knowledgeIhaveofDharmadoesnotextendbeyondthatwhichIhadwhenIwassixteenyearsold.IfIhadcompletedmyeducation,Ibelieve Iwouldcertainlybeable towritea fewdozenDharma
relatedbooks
and
leave
apositive
legacy
which
would
benefit
many future generations.However, the lives ofmy parents andfamilyweretakenwhenIwasyoung,andmyholytutors,spiritualcompanionsandmasterKhenposwereseparatedfrommebyforce,leavingmealivebutorphanedfromtheirwisdomandlove.
During this time,KyabjePemaKalsangRinpocheprayeddayandnightfor the revivalof thepreciousBuddhist teachings.He riskedhis life tostoresecretlyeventhesmallestpieceofscriptureorrepresentationofthe
Buddhawhich
came
into
his
possession.
He
did
not
waste
any
time
resting from the exhausting daily labour, but tirelessly practised theapproach and accomplishment of the yidam, and the practices ofgeneration,perfectionandGreatPerfection.InthiswayheembracedthebadconditionsintothepathofDharma,andfacilitatedenhancementofrealisation.InRinpochesownwords:
DespiteallthephysicalandmentalhardshipandsufferingthatIendured, I also realised many beneficial aspects of these
experiences,true
teachers
which
cannot
be
found
in
the
words
of
books.Theseincludedtruerenunciationofsamsara,realisationoftheimpermanenceandunreliabilityofworldlypursuits,thewaytofindinnerhappinessfromundefiledsamadhi,andnonseparationfromtheLamawhichresidesinthecentreoftheheart.
During theyears 1978and 1979, limited freedom to travelwasallowed,andKyabje Rinpoche took the opportunity to travel to almost all theimportantholy sitesof theCentralandTsang regionsofTibet.Hedid
thismostly
on
foot
and
managed
to
recover
many
extremely
important
texts and statueswhich had escaped destruction.These he saved, andoftencarryingthemonhisback,broughtthemtoDzogchen.Inthiswayhemanagedtopreservemanysacreditemswhichotherwisewouldhavebeenlostorsold.
ReturningtoDzogchen,KyabjeRinpochecleverlysawanopportunitytoreinstateoneofDzogchenMonasterysimportanttraditions.Atthattime,although religious practices were still strictly outlawed, the Chineseauthorities
had
deemed
the
Legend
of
King
Gesar
of
Ling
to
be
suitable
readingmaterial.KyabjeRinpochemanagedtopersuadetheChineseintoallowingperformancesof theKingGesarLamadance.The traditionofdancing the Legend of Gesar originated with the fifth Dzogchen
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ILLUSIONOFLIFEANDDEATH
6
Rinpoche,whosawthedanceinsacredvisions.Toreinstatethistradition,KyabjeRinpochepersonally crafted themaskswhichwere traditionallyused by Lama dancers inDzogchenMonastery, and alsomanaged to
gathertogether
basic
materials
for
costumes.
Followingthis,KyabjeRinpochegatheredresourcestobuildasmallmaniwheelhouse.Thiswasbarelypermissibleatthetime,buthemanagedtocomplete itsconstructionand itstill stands today,at theuppersideofthemonastery.Atthetimeonlyafewcollapsedearthwallsremainedofwhatused tobe thegloriousmonasteryofDzogchen.KyabjeRinpochewasfinallyabletomovebackintothemonasterywherehelivedinatent.Smallpujasandspiritualservicesbegantobeheldinmakeshiftbuildings,
andmonks
were
permitted
to
wear
robes
once
again.
In 1981,with the support of a good connection among the officials inchargeoftheregion,KyabjeRinpocheproposedtobuildastorehousefortheGesardancemaskshehadmade.Thiswasatacticalmovetobeginreconstruction of the ground floor of the Dzogchen Lama Palace.Hebasedthedesignontheoriginalbuildingandbeganconstructionontheoriginal site,managing to finish it the sameyear.Thiswas the crucialfirststepintherevivalofDzogchenMonastery.
Inthesameyear,KyabjePemaKalsangRinpoche,togetherwithZankarRinpoche, managed to get permission to establish the first TibetanLanguageCollegeofSichuanProvinceonthesiteofShiraSingBuddhistUniversity. Kyabje Rinpoche made great efforts, and travelled greatdistances to invite senior nonsectarian masters, chief holders of theDzogchenteachinglineage,togiveinstructiononTibetanlanguageandothercoresubjects.BecauseDzogchenishistoricallysuchan importantseat, these eminent Lamas andKhenposwerewilling to act as school
teachersin
the
new
Tibetan
Language
School.
At first the schoolwasmerely a few tents pitched on the site of theoriginal university.Only laterwas it possible for basic classrooms andaccommodation to be built. The school served as a lone outpost oflearningandculturetoeducateagenerationofTibetanswhootherwisewould have had no opportunity of receiving an education or evenstudyingtheirownlanguage.Atthattime,becomingamonkornunwasprohibited, so the school also served as a refuge foryoungmen andwomen,
where
they
were
able
to
dedicate
themselves
to
concentrated
study.Later,theTibetanLanguageSchoolwasmovedtoDau,andfinallyto Dartsedo, where it continues to provide comprehensive learning
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INTRODUCTIONTOKYABJEDZOGCHENPEMAKALSANGRINPOCHE
7
opportunities toyoungTibetans; opportunitieswhich areveryhard tofindelsewhereintheregion.
Afterthat,
with
the
slightly
improved
political
climate
and
the
support
of
oneregionalofficial,permissionwasgrantedtorebuildthemaintempleofDzogchenMonastery.However,atthetimemoneyandmaterialswerein scarce supply, soKyabjeRinpoche expended tremendous effort andwentthroughnumeroushardshipstogatherresources,travellingfarandwidetodistantcommunitiestogarnersupport.AfewotherTulkusalsolenttheirsupporttotheefforts,andaspoliticalrulegraduallyloosenedits harsh grip, others joined in the reconstruction efforts, includingpeoplefromthevillage.
In 1982, at the ageof thirtynine,KyabjeRinpoche setout to travel toIndia, but was tragically involved in a terrible car accident. He wasseriouslyinjuredandalmostdied.InKyabjeRinpochesownwords:
Imanaged to surviveall theobstacles that threatenedmy life. IwastheonlyoneleftofalltheLamasandmonkswhohadlivedintheLamaPalaceofDzogchen.ThatIwasabletocontinuetoworkfortheDharmaatatimeofextremedeclinewascertainlydueto
thepower
of
Dzogchen
Rinpoches
prayers,
and
the
blessings
of
KhenpoTuptenNyendraksseventeenlonglifeempowerments.
Kyabje Rinpoche was forced to spend a year in hospital where heunderwentmultiple operations to pin togetherbroken bones, some ofwhich had to be repositioned over and over again.Not disheartened,Kyabje Rinpoche recovered his strength, and relying on two walkingsticks, travelled to India and Nepal, working for the teachings andmakingpilgrimagetoallthemajorholysites.Duringthistimeheonce
againmet
with
His
Holiness
the
Dalai
Lama.
From
India
he
visited
Europe and the United States, where he gave teachings to manyfortunateWesterners.
Having returned to Tibet,Kyabje Rinpoche took responsibility for thecompletion of the Lama Palace, as well as the reconstruction of theGrandTempleofDzogchenMonastery.Despite thephysicalhardships,he once againjoined in themanual labour on the construction site.Poolingallhisresources,KyabjeRinpochebuiltagoldenreliquarystupato
enshrine
the
relics
of
the
sixth
Dzogchen
Rinpoche,
which
he
had
riskedhislifekeepingfortwentyfiveyears.Thestupaisnowenshrinedin the Temple of Great Perfection in Dzogchen Pema Tung RetreatCentre.
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ILLUSIONOFLIFEANDDEATH
8
FromaprophesyoftheGreatTreasureRevealerPemaNamdrolLingpa:
Onthesupremefearlesslionthrone
OfShira
Singha
Dharma
centre,
Padmasmindemanation,namedPema,WillilluminatelikethesunTheexcellentandenlightenedqualitiesOfalltheconquerorsteachings,AndthethousandpetallotusesOfmanyyoungPemaswillbloom.
This prophesywas fulfilledwhen reconstruction of the greatBuddhist
Universityof
Shira
Sing
began
in
the
fortunate
Dragon
year
of
1988.
Kyabje Rinpoche used the small amount of money he received incompensation fromhisroadaccident tostart thebuildingwork. In thepast, the university was a highly specialised establishmentaccommodatingonlyfiftyofthemostexceptionalandpromisingTulkusandmonks,togetherwiththemosteminentKhenposandLamas.KyabjeRinpochesawtheopportunity forexpansion,andconstructedbuildingsto accommodate fivehundredmonks, and a large templewhich couldhold one thousand.Again,KyabjeRinpocheworked personally on the
constructionwork
to
the
extent
that
the
soles
of
his
feet
split
open.
Whenthebuildingwascomplete,heinvitedmanyofthesurvivingseniorandmostlearnedmastersfromallschoolsofTibetanBuddhismtorevivethe teaching lineages, and so Shira Sing BuddhistUniversity attractedstudentsfromalltraditions.ThiswasaveryfragiletimefortheDharmainTibet,butKyabjeRinpochemanagedtobringupanewgenerationofmonks,TulkusandKhenposinthetrueDharma,educatingthemtothehighest possible standard. Kyabje Rinpoche spent the next ten years
livingin
Shira
Sing
focusing
on
educating
the
younger
generation,
so
therewouldbequalified teachers to spread theDharma in the future.Thebasisof theBuddhas teaching, theordination tradition, includingthe lineageofvows,wasalso revived from the foundationsupwardsbyKyabjeRinpoche.
In1998,KyabjeRinpochebegantheconstructionoftheDzogchenPemaTungGreatPerfectionRetreatCentre inthesecludedgrassymeadowofPema Tung, the site of his previous incarnation Pema Banzas retreatcentre.
In
2003,
the
stunning
Temple
of
Great
Perfection
was
completed,
anditbecametimeforKyabjeRinpochetoacceptthethroneofteaching.Despitehiseducationcomingtoanabruptendwhenhewasonlysixteen,everyonewas amazed at the lucid and realised teachings he began to
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INTRODUCTIONTOKYABJEDZOGCHENPEMAKALSANGRINPOCHE
9
impartonthemostprofoundandsubtletopicsof theGreatPerfection.Now,everysummer,largenumbersofTulkus,Khenpos,monksandnunscomefromalloverTibettoattendhisprofoundteachings.
AccordingtoaprophesybyApungTerton:
Intatteredtimes,aroundRudamsnowmountain,AcrystalboulderwillunfurlintheLotusGround.
KyabjeRinpocheconsiders thereference to thecrystal in thisprophesynottorefertoshiningbouldersoftemplesorbuildings,buttothecrystalused to indicate rigpaawareness in theGreatPerfection tradition.This
prophesy,therefore,
accurately
foretells
arevelation
of
the
Dzogchen
teachings in Dzogchen Pema Tung or Lotus Ground, after a seriousdecline.
KyabjeRinpocheisthemainholderofoneoftheclosestandmostpureDzogchenLongchenNyingthig lineages in theworld.Only five lineageholdersconnectAllknowingJigmeLingpawithKyabjeRinpoche,allofwhomwere truly eminentmasters.Theheart sonofJigmeLingpawasJigmeGyalweNyugu, rootguruofPatrulRinpoche,whobestowed the
LongchenNyingthig
lineage
to
the
fourth
Dzogchen
Rinpoche
Migyur
NamkharDorje.HethenpassedittoKhenpoOrgyenTenzinNorbu,whowas the uncle and guru of the incomparablemaster Khenpo Zhenga,Shenpen Choki Nunwa. He, in turn, was root guru to great KhenpoYontenGonpo,whowastherootmasterofKyabjeRinpoche.Thisisthecloselineagewhichbringstremendousrealisationandblessingstoalltheteachings,empowermentsandtransmissionsKyabjeRinpocheimparts.
KyabjeRinpochehasbeen invited to thegreatmonastic seatsofDorje
Drak,Mindroling,
Palri,
Jigme
Lingpas
seat
at
Tsering
Jong,
Samye
and
Drigang,aswellasover fiftyofDzogchensbranchmonasteries togiveteachingsandempowerments.Hehassent financialsupport,aswellasTulkus and Khenpos, to these and many other monasteries anduniversities all around Tibet.Kyabje Rinpochewas the firstmaster togivethevowsofordinationinSamyeMonasteryaftertheChinesetakeover,inthesametemplewherethefirstsevenTibetansbecamemonks.Hehas also establishedextensive community aidprogrammes throughhischaritableorganisation, theKalsangFoundation.Hehas recognisedover
fifty
Tulkus
of
the
younger
generation
and
is
the
root
guru
to
tens
of
thousandsofTibetans,ChineseandWesternstudents.
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Morerecently, inDzogchenPemaTung,KyabjeRinpochehasbeguntogive regular teachings to the lay community on the Preliminaries andPureRealmpractices.Traditionally, the lay communitywould support
themonasterys
activities
and
receive
occasional
empowerments
and
blessings,but this is the first time inDzogchen thatDharma teachingshavebeengiven to thewidercommunity.Toenable thecommunity toreceive these teachings, aswell as to accommodate largegatheringsofmonksandnuns, the temple inPemaTungwasextended in2009.Theresulthasbeen tremendouslypositive,withmany laypeoplebecomingactiveinstudyingandpractisingtheDharmaforthefirsttime.
Despite beingvery active in teaching,writing and travelling tomany
centresof
Dharma,
Kyabje
Rinpoche
spends
most
of
his
time
in
retreat,
risingearlyeveryday toengage in fullpractice sessionsofprostration,sadhanapractiseandmeditation.Despiteall the tremendoushardshipsand challenges he has faced throughout his life, Kyabje Rinpoche hasalways remainedhappyand content,withavastand spaciousoutlook.HeembodiesactivitiesofBuddhabody,speechandmind.Withhisbodyhehas rebuiltDzogchenMonastery from the foundationsup.WithhisspeechheteachestheenlightenedviewoftheGreatPerfection,andwithhismindheneverceasesinhiseffortstobenefitallsentientbeings.
Undoubtedly, Dzogchen Monastery, now full of life and Dharma, isalmost entirely the result of the intense and prolonged effort of onesinglemaster, Kyabje Rinpoche.Without his efforts,Dzogchenwouldprobablystillbeemptyandlifeless.HeisthevitalforceandembodimentofDzogchen themonastery,Dzogchen the teachingandDzogchen therealisation.
InRinpochesownwords:
From 1980 to the present day, I have been busy with manyactivitiesofDharma,revivingthecontinuumofpreviousteachingsand practice, and further developing them. For the sake of oneDharmajourney, Iwas involved ina car crashwhich resulted inthephysicalproblemsIcontinuetosufferfrom.However,withthejoyandhappinessthatcomesfromrevivingthelifeofthepreciousDharmateachingsandpracticewithmyownwarmblood,Imakeprayers of aspiration that all my journeys and activities maybenefit
the
mind.
For
as
long
as
Ilive,
by
uniting
and
training
with
theDharma,Ipraythismaynevercease.
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ONE
THEFIRSTYESTERDAYANDTHELASTTOMORROW
Tobegin,Iwouldliketoconsiderwhereallofuslivingonthissphericalplanetcamefrom,howweexist,andultimatelywhatwewillbecome.Butfirstly,inordertodothis,wemustaddressthequestionofthenatureoftime.Themomentinwhichwebegantothinkaboutthistopichasnowpassed,alongwithafewmoremomentsofourlives,soletustakealookbackwards
and
ask:
Where
have
these
moments
disappeared
to?
What we call time is a vast everflowing river, a great demon thatconsumeseverything.If Iwere totracebackthismorningtoyesterday,yesterdaytothedaybefore,andsoon,IwouldeventuallyreachthedayIfirstappearedinthisworld.ThedaybeforethatIwasnotyetborn,buttherewerecertainlymanyotherpeoplewhowere.Ifwegobackfurtheralong thisstreamofendlessyesterdays,wewilleventuallycome to thepointwhenthefirstlivingcreaturesappeared.Beforethesesinglecelledcreatures came into existence therewas onlyphysicalmatter.Physicalmatter, despite lacking consciousness, undergoes formation anddisintegrationinthesamewayasthelivingcreaturesoftheworldcomeintoexistenceanddie.Ifwetraceevenfurtherbackintimetobeforetheearth existed, we are able to infer that there were other planets inexistenceatthattime,butwhocansayhowmanyoftheseplanetstherewere? Themost advanced telescope cannot see even a fraction of theuniverse,socurrentlyitisimpossibletodetermineexactlyhowthestars
and
galaxies
came
to
be
formed.
The enlightened Buddha taught that the cycles of the universe areendless and have no beginning. It is also taught in the Buddhistscripturesthatinonesingleatomanunimaginablenumberofuniversesexist.Theseprofoundconceptsareimportanttoconsider,nomatterhowlimitedourworldviewmaybe.
Again, if we trace time forwards from tomorrow, we inevitably find
anothertomorrow.
Even
iftomorrow
is
my
time
to
die,
it
is
most
probablethattherewillbeotherhumansstillalivewhowillexperienceevenmoretomorrows.Throughsuchaprocessofanalysiswemayreach
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the conclusionwhich theBuddha asserted, that the cyclic existenceofsamsaraisendless.
Wheredid
we
come
from?
We
all
came
from
our
parents.
Where
did
theycomefrom?Theycamefromtheirparents.Ifwetracebackwardsintimeinthiswaywewillcometothemomentwhenacreatureproducedtheveryfirstoffspring.Wheredidthiscreaturecomefrom?Itcouldhaveevolved from a similar species, it might have come from a differentplanet,orperhapsitcameintoexistencemiraculously.Thesearetheonlypossibleoptions.
Ifwe suggest the creature came from anotherplanet,we assume there
areliving
creatures
on
other
planets
in
the
universe.
We
cannot
see
these
planets and we do not know how many there may be. It may bestretchingour imagination,butwe cannotbe certain thatalienworldsandextraterrestrialcreaturesdonotexist.Evenifwetracetimebackinthis way to an ancestor from another planet, we are still unable todeterminethebeginningoftime.
Ifhumansandothertypesofcreaturearetheresultofevolution,orevencame into being throughmiraculous birth, all of themdepend on the
basisand
interaction
of
the
four
main
elements:
earth,
water,
fire
and
wind. However, a living creature does not come to life from amerearrangementoftheseelements.Regardlessofthetypeoflivingcreatureortheplacewheretheycomeintoexistence,eachoneis,toagreaterorlesserdegree,conscious.Thecontinuumofconsciousnessisdeterminedbypropensitiesandtheirresults,andthisisknownaskarma.
Two thousand five hundred years ago the Buddha taught thatmultitudinouskindsofuniversescomeintoexistencethroughtheaction
ofinterdependent
connection
and
karma.
These
two
concepts,
together
with theunimaginable truenatureofphenomena,which isbeyond thenormalcomprehensionofordinarybeings,mustbecomethemainfocusofourattention ifweare tounderstand thenatureofourexistence inthisworld.
There is a point, known in the scriptures of the Dzogchen GreatPerfectionasthegroundwheresamsaraandnirvanadivide.Itmarkstheverymomentwhen, through the creativepowerof interconnectedness,the
four
elements
and
karmic
winds
unite
together,
and
aconsciousness
becomes associated with a physical body possessing the five sensefaculties. It is through examining this crucial event that I believe the
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15
investigationsofmaterialists, religiousbelieversand impartialscientificresearcherswillfindcommonground.
Thereare
three
periods
in
the
time
cycle
of
auniverse:
formation,
abidinganddestruction.Thiscycleofchange is theessentialnatureofeverymaterialobject.IntheBuddhistscripturestheperiodoftimewhenauniverseisformediscalledtheaeonofformation.Thetimeitabidesistheaeonofremaining,andfinally,whentheuniversedisintegrates,itisknown as the aeon of destruction. This is oneway inwhichwe canunderstandthechangesofourworldsystem.
Alternatively,byexaminingancientrocksandfossils,wecanlearnabout
thegradual
formation
of
our
universe
over
hundreds
of
thousands
of
years, and how it changes.However, ultimately it is certain that thisworldsystemwill reachapointofdisintegration.At that time it isnotcertain ifotherworldsystemswillalsodisintegrate.Thisplanetthatweliveonwillbedestroyedeventually,butotherplanetsmaynot.
According to Buddhist understanding, consciousness exists separatelyfromthe fourelements,and isabletochange itsphysicalbasis.Should
ourplanet
be
destroyed,
we
can
infer
that
consciousness
would
be
able
to
transfer toanotherplanetorworldsystem.For thisandother reasons,researchers should at least develop clear understanding of whatconsciousness is inessence, fromwhere itarises,andfinallyhow itcanchange.
According to the Buddhist scriptures, there are six or eight differentmodesof consciousness,butnoneof these isunderstood to transcendthe illusionswhich appear to themind as reality. Thismeans that in
everydaylife,
the
natural
clear
awareness
of
the
mind
is
shaken
up
by
karmicwinds,whichcauseallkindsofdiscursivethoughtsand feelingsto arise. If we are continuously driven by these karmic winds, weexperienceunstablefeelingsofpleasureandsufferingthroughoutrebirthafterrebirth.
However, if we engage in particular practices and conditions arefavourable, our experiences can change. The senses of themind canbecome separated from the disturbing winds. This will cut theircontinuum
and
the
mind
will
come
to
rest
in
its
natural
state.
In
Buddhismthisisunderstoodtobethespecialstatecalledattainmentofliberation or enlightenment. It is also known as separating from or
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passingbeyondsuffering,Nirvana inSanskrit.This isnothingmoreorlessthanenteringastateofpermanentandfullysatisfyinghappiness.
Ifthis
is
so,
the
question
arises:
when
did
consciousness
first
appear?
Other than theaspectofconsciousnesswhichhasbeen confused fromtimewithoutbeginningby thepowerof ignorance, therearenonewlyappearing consciousnesses. If new consciousnesseswere to appear,wecoulddiscoverthebeginningofcyclicexistence.Thisisnottobefound,sointhesameway,abeginningofconsciousnessisundiscoverable.
Timeisthenamegiventothedivisionbetweenpastandfuture.Nooneis able to say, This is the start of time. For this reason, the esoteric
DzogchenGreat
Perfection
scriptures
epitomise
the
conclusion
of
all
Buddhistanalyticaltraditions:thetruestateisunderstoodtobetimeless,beyondthethreetimes,andknownasthefourthtimeofequality.
Duetoourignorance,ortheexternalinfluenceofunknowing,wetakeonall kinds of physical forms continuously, and experience bouts ofhappinessandsuffering. In thispresent lifewehave takenbirth in thisworldtoparentswithwhomwehavekarmicconnections.Ifwecontinuetocreatemorekarmicpropensities,wewillhavenochoicebuttofollow
theirresulting
influences,
just
as
adream
unfolds
uncontrollably
while
wesleep.
Billionsofpeoplewho currently live in thisworld are ceaselesslybusyeverydayandunable to relaxatnight.Theykeep themselvesoccupiedwithcountlesstasksrightupuntilthemomenttheydie.Wehavenevermetandwewillnevermeetanyonewhohasmanagedtoaccomplishallthetaskstheythinktheymustcompleteintheirlifetime.Weareallbornindifferentplaces,ourfatesaredifferent,thelevelofcomfortandstatus
weenjoy
varies,
but
we
all
spend
our
entire
lives
chasing
after
happiness
and comfort. Ultimately we all end up the same. We have to leaveeverything behind and depart emptyhanded.Both thevulnerable andexhausted beggarwandering around the outskirts of a town and thesilkenrobedking living inawonderfulpalace fullofjewelsareequallypowerlessinfrontoftheLordofDeath.
Modernpeoplearebecomingexpertinengineeringandscience,andwewitness daily advances in technological development. The force ofcompetition
ensures
this
will
continue
with
even
more
impressive
developments in the future. However,with the rapid proliferation ofexternalmaterialobjects,disturbancestoourinternalstateofmindalsoincrease. Positive tendencies are not encouraged, and the result is
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17
imbalance.Onepersonspursuitofpleasureharmsothers.Thiskindofselfishmotivation results inmisery, both for us and others, and theseripplesextendoutintothewiderworld,influencingmattersbeyondour
comprehension.
Analysing the limitsofyesterdayand tomorrow,we see that timedoesnot stay still foronemomentbutpasses away continuously.An entireaeonandasinglemomentareidenticalwhentheyareover.Weconsiderlivingforahundredyearstobealonglife,butinanotherworldsystemitmaypasswithjust a clickof the fingers.Our lives consistof sleeping,waking, eating and sleeping again. We may occupy ourselves with
trivialities,like
children
at
play;
but
after
what
seems
like
no
time
at
all
it
isasifaswitchissuddenlyturnedoff.Betweenonebeatandthenextourheart stopsandwearepowerless togetup fromwhathasbecomeourdeathbed.
Like last nights dream, the time of childhood and youth flashes bywithoutus even noticing, in the sameway as the sun passes over thewesternmountains.Whenwesuddenlycomeupagainstthegreatdoorofdeath,weseethatallthethingswerushedaroundbusilyachievingare
useless.It
confirms
that
everything
we
do
in
life
is
like
the
dance
of
a
madman.Therefore I consider itvery important forus toexamineourcurrentsituationcarefully.
Atpresenttherearebillionsofpeoplelivingonthisplanet.Thepreviousgenerationsalsocontainedsimilarnumbersofpeople.Thetotalnumberofpeoplewhohaveset footonthisearth isbeyondcalculation.Likeusthey all ran around, frantically trying to achieve things in their lives.Ultimately they did not achieve anything permanent and at last even
theirnames
have
vanished
from
memory.
This
is
both
comical
and
depressing.Among these trillions of people therewere certainlymanyintelligentandfarsightedpeople,butnoneofthemfoundawaytoliveforever.Onlyafewofthemweretrulyunafraidofdeath,havingrealisedandinvestigatedthehappinessandsufferingthatfollowsit.Whatisthereasonsofewpeopleinvestigateandrealisethenatureoflifeanddeath?
Itisaterribleshamethatthroughoutallagesvariousfalsereligionsandcults have exploited countless people for political and financial gain.Through
instilling
ignorant
philosophies,
blind
faith
and
fear,
these
false
religionshaveruinedthelivesandmindsofmanygenerationsofpeople.However,toconsidertheimportanceofthefuture,intermsofrebirthforexample,assomereligiouscultsdo,ismuchbetterthanneveraddressing
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18
suchconceptsatall.Inthisway,amistakenpathcanpromotetheurgeto find an authentic one, and through gaining experience of opposingpointsofview,thissituationhashelpedcreatealegacyofexperiencefor
futuregenerations.
If
people
of
the
past
and
present
were
as
concerned
withquestionsofdeathandwhatliesbeyondastheyarewithconcernsofthislife,thiswouldcertainlyresultinbenefittingeveryone.
Someexceptionalmasters,byspendingtheirentirelivesinmeditationonprofoundtruths,haveactuallytransmutedtheirphysicalbodiesintolight.However,itismyguessthatiftheyhadconcentratedtheirattentionandeffortonthemundanepursuitsofonelifetime,theywouldprobablyhaveachieved even greater scientific advances than the most pioneering
modernscientist.
But
these
Buddhist
masters,
using
the
opportunity
givenbywhattheyconsideredtobetheborrowedbodyofonelifetime,contemplateddeeplyandwithgreat insightonhow theirsufferingandthe suffering of others could be overcome, once and for all.Understandingtheimplicationsoffuturerebirths,thesemasterssoughtamethodtoenablethemtoabandontheafflictionsthatarethecauseof,andmain factors involved in,allourproblems.Theysoughttheanswerto the crucial question:how to put an end to suffering forever.Thesemastersestablishedanewpathforachievingthisgoalwhichisamillion
timesmore
useful
for
everyone
than,
for
example,
establishing
ahuman
colonyonMars.
Toillustratetheimportanceofafarsightedattitudewithregardstoourcurrentsituation,letuslookattheLegendoftheSupremeSteed:
Longago,beforehisenlightenment,BuddhaSakyamuniwasbornasthesonofa seamerchant.HewasnamedSingalaandwasveryhandsome
andstrong.
As
aboy
he
was
extremely
intelligent
and
he
studied
all
areas
oflearningandbecameverywise.Whenhegrewup,afterpleadingwithhis father,he finallyobtainedpermission to equip a ship and togetherwithfivehundredmen,setsailtofindwishfulfillingjewels.
Tonavigate the great ocean they knew theywouldhave to face gravedanger and risk their lives many times, but they were determined.Singala thought, Ifwedont encounter any obstacles,wellbe able tocrossthegreatoceanandfindwhatwedesire,butiftheboatsinkswellbe
eaten
by
sea
monsters.
If
were
driven
off
course
by
unfavourable
windswewont be able to return home andwell all lose our lives.Singalacaptainedtheship,withacrewoffivehundredothermerchants.
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Having set sail, a powerful easterly wind drove the ship off coursetowardstheshoresofthesouthernCopperIslandwhere,unknowntothesailors, lived flesheatingdemonesses.On the islandwere two fortune
tellingbanners;
one
indicated
fortunate
events,
the
other
predicted
disasters.Asthemerchantshipsmashedagainsttheislandsrockycoast,thebannerindicatingfortunateeventsshook.Thisalertedtheattentionofthedemonesseswhoknewimmediatelythatashiphadbeenwrecked.
Thedemonessestransformedthemselves intobeautifulwomen,dressedup infineclothes,adornedthemselveswithgorgeousjewellery,andrandowntotheseashore.Whentheysawthemerchantsswimmingtowardsthe island, thedemonesses calledout to them. Handsomemen, come
here!they
cried.
We
have
the
best
food
and
clothes,
delightful
accommodationandvillas,pleasuregrounds,forests,parksandbathingpools.Wehavewishfulfillingjewels,gems,pearls,rightspirallingconchshells,andmanymoreriches.Taketheseforyourselves,wehavenomenfolkhere,becomeourhusbandsandlookafterus.Allthiswaspromisedtothemerchantsononecondition;theywereforbiddentoventuredownthepathwhichledtothesouthoftheisland.
Themen,seducedbythedemonesses,fellinlovewiththemandfathered
manychildren.
A
long
time
passed.
The
merchant
leader
Singala
began
tothinkoverwhathadhappenedandwonderedwhythewomenweresoprotective about the southern path.He decided hemust discover thesecret.Onenighthegentlylefthiswifesleepinginbed,strappedasharpswordunderhisarmandsetouttothesouth.
Afterwalking for some time,he began tohear the cries ofmanymenechoing out of the darkness. Listening carefully, he heard the lament:Were forever separated from our families, our children, and loving
friendsWell
never
return
to
the
wonderful
human
world
in
this
lifetimeTerrifiedbywhatheheard,Singalastopped inhis tracks.Atlast,overcominghisfear,hemadeforthedirectionwherethecrieswerecomingfromandswiftlyreachedahuge ironcitysurroundedbyahighwall.Thinkingtheremustbeafewwindowsinthewall,hesearchedtheperimeterbutcouldnoteven findaholebigenough forarat toenter.However,closetothenorthernedgewasaverytalltree.Singalaclimbedthetreeandwasabletolookdownintothecity.
Insidehe
saw
agroup
of
wretched
men
cowering
in
houses
made
of
metal.Callingouttothem,Singalaasked,Howdidyouendupinhere?Whyareyouweeping?Themenreplied,Weweremerchantsfromthehumanworld.Wewere sailing across this oceanwhen seamonsters
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destroyedour ship.By clinging to spars andbrokenwoodwe survivedandswamtothisCopperIsland.Butwhenwearrivedweweredeceivedbyagroupofdemonesses.They transformed themselves intobeautiful
womenand
seduced
us
into
becoming
their
lovers
and
fathering
their
children.Notlongafterthis,moretraderswereshipwreckedandarrivedontheisland.Whenthedemonessesdiscoveredthatnewmerchantshadarrived, they revealed their true terrifying forms tous.Theydevouredmostofusimmediately,downtothelasthairandnail.Theyevenlickedupthedropsofbloodwhichhadfallenontheground.Thefewofustheydidnteatwerethrownintothismetalfortresstobeeatenlater.
Singalaaskedtheprisonersiftherewasanywaytoescape.Theyreplied,
Wehave
no
way
out.
However
we
try,
the
metal
walls
double
or
treble
in size sowe cant escape.But there is away out foryou.Gods oncepassedover in theskyandcalledout tous,Hey,childish traders fromthehumanworld!Onthefifteenthdayofthismonthatfullmoon,followthenorthernpath.There thekingofhorsesknown asPowerfulCloudlivesonwildSalurice.Heisfreeofillness,andhasgreatstrength.Whenheextendshisheadandasksthreetimesinahumanvoice, Whowantstotravelsafelyandeasilytotheworldacrosstheocean?approachhimandsay,Wewanttotravelacrosstheocean,takeussafelytothehuman
world.Then
he
will
carry
you
across
the
ocean.
Hearing this,Singalamemorised theexact instructionsof thegodsandreturned to his house, slipping into bedwithoutwaking the sleepingdemonwoman.Thenextdayhegotupearlyandsecretlyassembledtheothermerchants inasecludedpark.He told themexactlywhathehadseenandheardthepreviousnight.Everyoneagreedtogotothenorthonthefifteenthday,andSingalaforbadethetraderstospeakoftheplanorbringtheirchildrenorwives.
On the fullmoonnight themerchants followed thepath to thenorth,found the king of horses and begged him to take them back to thehumanworld.Thekingofhorsesspoketothem,saying,Donotbeeventheslightestbitattachedtoyourwomen,yourchildren,oryourhousesorriches,anddonotlookback.Ifyouareattachedyouwillfallfrommyback likearipe fruit fromatreeandthedemonesseswilleatyoualive.Those without attachment, simply hold onto my mane and you willescape easily. Saying this, the great horse stooped down and allowedthem
to
mount.
Some of themerchants clambered onto his back, some onto his hindquarters,andtheyallheldontohismane.Usingallhisstrength,theking
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ofhorsesnamedPowerfulCloud soaredup into the sky.Belowon theisland,thebannerwhichpredicteddisastersuddenlyshookviolentlyandthe demonesses immediately knew that themerchantswere escaping.
Theyquickly
transformed
their
faces
to
seem
beautiful,
adorned
themselveswith the finestjewelleryand,carrying their children,calledout with heartwrenching cries, Handsome men! Have you noconsciences?Stayasour loversandprotectors,this isyourhome,theseareyour children, andwe areyourwives!Someof themerchants feltattachment towards their partners, children and possessions and soslippedfromthemightyhorsesback.Astheyfelltothegroundandranto theirwives, the demonesses revealed their true repulsive form anddevouredthemcompletely,evenlickingthelastdropsofbloodfromthe
ground.Singala
and
the
remaining
merchants
felt
no
attachment
and
returnedsafelybacktothehumanworld.
Likethemerchantsinthelegend,ifweareattachedtoouridentityandourpossessionswewillneverbefreefromcyclicexistence.Ifwedonotexperienceattachmentwewillbecome liberated forever.Soweneed tothink like this:We aremerely awandering consciousness from someunknown place.This consciousnesshas conjoinedwith the sperm and
ovumof
our
parents
to
produce
asolid
body
of
flesh
and
bone,
but
it
is
throughthisthatweexperienceallthesufferingofthislife,withouttheslightesttruehappiness.
Everything desirable in cyclic existence is certainly deceptive, nodifferentfromtheislandofdemonessesinthelegend.Attheendoflifethere isnotone livingcreaturethatdoesnothavetogoscreaming intothemouthof thedemonessof impermanence. Ifjustonepersoncouldmanage to refrain fromseizingontoessencelessdeceptivephenomena
andfind
amethod
to
escape
permanently
from
this
place
of
suffering,
cyclicexistence,heorshewouldbecomea leaderofmanypeople, likethe merchant chief Singala. Everyone would consider them wise,intelligentandmoreexaltedthanothers.
Weconsiderthelengthofourhumanlivestobeverylong.Thetimewespend running around attending tomundane concerns can bedividedinto past, present and future.However,we areunable to separate thepresent
moment
from
the
past
and
future.
Because
of
this,
the
past
and
futurecannotbedeterminedeither.Thereforeeverything thatdependson the continuity of time, which does not exist inherently, is either
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grossly impermanent, obviously changing continuously, or subtlyimpermanent,butstillchangingmomentbymoment.
Ifthis
is
the
case,
then,
whether
we
consider
the
past
or
the
future,
even
the nature of greatmountains and the earth itself is changeable andunstable. Obviously our small and feeble human body is even moreunstable.Madeof fragile flesh,blood andbone it canbedestroyedbyjust small changes inheatand cold.Comparephotosofyourselfwhenyouwereachildtothosetakenwhenyouweregrownup,or inmiddleage,andnowperhaps,whenyouareoldanddecrepit.Lookingbackatpast events that happened yesterday or the day before it is hard tobelievethemonthsandyearsarenowgoneforever.
The changing appearance of our face and body can be compared to asoap opera on television. It is almost as if the suffering ofhuman lifeexperiencedbyonepersonfromchildhoodtooldageiscondensedintoasingleepisode,justanhourorahalfhourlong.ButthisisourownrealTVshow,alivingtragedyofhumanlife.Thewaytoendthescriptofthisbrief programme depends on you, the writer and director, and it isconnectedwiththefuturepathyoutakeinlife.
Thepath
in
front
of
us
has
many
turns.
From
the
crossroads
of
uncertain
paths,which directionwe choose should depend on our new eyes ofwisdom,otherwisewewillbeconfusedbylackofawareness.Ifwedonoteven have a plan for tomorrow,wewill be left to bejostled along byothers. Ifwe let thishappen and theunseeing groupwe followjumpsintoagreatocean,willwealsofollowthen?Thinkaboutthis.
We pass through the appearances of childhood,youth, adulthood andold age which are accompanied by the sufferings of birth, ageing,
sicknessand
death.
Eventually
we
will
come
to
the
end
of
our
human
life.
However,wepresentlyhaveenjoymentsandhappinessandweassumethatwewill live a long time, sowe strive to increase ourwealth andpossessions, copewithadverse circumstances,and lookafterour lovedones.Jobsthatneedourattentionkeeponappearing,oneafteranother,liketheripplesofastream.Ifthesetasksdonotceaseappearingthenwewillneverreachaneventualordefinitegoal.Therefore,ifwedonothaveaguaranteethatwearegoingtoliveforever,thewayweliveourlivesisnodifferentfromthatofthemostignorantanimal.Havingbeenroundedup
for
slaughter,
ayak
still
munches
grass
unaware
of
the
fact
that
its
life
isabouttoend.
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THEFIRSTYESTERDAYANDTHELASTTOMORROW
23
Inthetimesincethe formationoftheearthmanybillionsofyearsago,therehasnot livedone singlebeing thathasnotdied. Inonehundredyearstimeeveryoneonthisearthwillalmostcertainlybedead.Ifwehad
clairvoyanceor
foreknowledge
of
the
exact
day,
month,
year
and
cause
of
ourdeath,wewouldhavenoappetite for food today.However,wearelikestupidyaksinmanyways.Weknowthatonedaywewilldie,butwedonotknowwhenorhow,sowelazearoundcarefree,cheatingourselves,asifwecouldsitaroundlikethisforever.Isthisnotincrediblydangerous?
Now, I am going topush thenibofmypen to record thememoryofeventsinmyownlife:
Into the arms ofmy parentswere born five treasured spirits, like fivefeathersblowntogetherbythewindsofkarma.Theseweremyelderandyoungerbrotherandsisters.Duringtheperiodwhenweweretogether,our familysituationwaswealthyandharmonious.We lived innomadicpastureslikegardens,wherewilddeer,donkeysandotherforestanimalswanderedpeacefully.Weate freshandnutritious food,woreclothesofsoftwhite lamb fleeces, and spent our time playing and enjoying life.WhenIthinkaboutitnow,thislifewasaswonderfulasthatofthegods.
Butthis
vision
of
ahappy
and
pleasurable
human
life
disappeared
like
mountaintopmist, a summer rainbow,or thedreamof lastnight;justanotherexampleofimpermanence.
Myyoungerbrotherwasakindheartedandintelligentyoungmonkwitha tanned face and rosy cheeks; everyone likedhim. InAugustof 1959,whenhewasjustthirteenyearsold,hewasforcedtofleehishomeandleavehisplaygroundbehind.Surroundedby thebodiesof the relativeswhohadbroughthimup,his father,uncles and aunts, and thegentle
horsewho
was
his
constant
companion,
his
maroon
robes
were
torn
to
pieces. Among bombs that struck like lightning, just as a flower isdestroyedbyhailstones,ahailofbulletsthatknewnocompassionstolehischerishedlife,andhiswarmbloodfellontocoldground.
Myyoungersisterwasalsothirteenwhenwewereseparatedforever.Shehada lightcomplexionwith rosycheeks,and teeth like rowsofpearls.Likeallgirlsofthenomadicmeadows,shewasalwayskindandhappy,dressedinhersoftlambswoolclothesandhat.Sometimesshewouldgoout
with
athousand
or
more
of
our
familys
sheep
to
the
high
park
like
meadowsofthemountains.Thereshewouldenjoypickingflowerswithpetalswhichlookedlikeredsilktassels,andplayingwiththelittlelambs.Afterher elder brother and entire familyhad gone togetherdown the
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ILLUSIONOFLIFEANDDEATH
24
pathofimpermanence,shedidnotwanderverylonginthebarrenplainofsuffering.Inthedarknessofnightthehowlsofawolfmergedwiththewailingnortherlywindacrossthewilderness,anda lonegirl,radiant in
theprime
of
youth,
suddenly
fell.
Myyoungest sister, lovely, and completewith all the beauty ofyouth,was orphaned at six.After being leftwithout friend or protector shesuffered great misery and yearning, with no chance of enjoying anyfeelings of happiness and pleasure in thisworld. Not long after, thefragile spiritof this littleone also travelled,once again,down a futurepath.
Insummer,
young
lotus
blooms
in
aflower
garden
are
beautiful
in
every
wayandemanatenaturalfragrance.Thesmoothsurfacesoffreshpetalsare more beautiful than any painted by an artists brush. Some arebeginning to blossom, some are fully developed, some buds are justforming.All of them have grown from the same root, their gorgeouspetalsandleavesattractivetoeveryone.Butsuddenlyblackstormcloudscover the sky.Lightning, thunder andhail stones crashdown, and thedelicateflowersaredestroyedtotheroot.
Mytear
drops
of
terrible
sadness
rain
on
fierce
flames
of
yearning.
Feelingsofunbearablepainwellup inmyheart.Urgedby the forceofsadnessandyearning,Iusemytearsasinktodrawthefollowingpicture:
Alas!Sunabove!Canyouseeuponthegroundyourbeamsembracevaguereflectionsofmysistersandbrother?Pleasesendoutwarmraysofkindlighttocareforeachofthem.
Fullwhiteconchmoon!Inyourorbithaveyouseenthreewandering,unsupportedspirits?Pleaseilluminatetheirlonelypathwithyourbrilliantlight.
Vastearth!Maythefreshbloodofmycherished,precioussiblingsdissolve
into
your
soil
and
revive
you.
Maytheessenceoftheirradiantfleshmergeintoyourgreatexpanse.
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25
Keepthemforeversafeinyourlovingkindness.
SometimesIvisit
their
mournful
graves,
cold,encircledbywanderingspirits.Butthehighcraggycliffs,piercingthethinairandwrappedinhailandthunder,arestillvengeful.
Alas!LordofDeath!Willyounotgrant
threeinnocent
wandering
spirits
freedomtogoastheyplease?
Ah!ThreeJewelsofthesky!Willyouleadmysiblingswithpureaspirationstoapuredivineland?
Smallwhiteeasterlycloud!
Didyou
welcome
my
siblings
witharainofflowersandrainbowlightscatteredfromwithinyourheart?
Threebeautifulspirits,mybelovedsiblings,listen!Wehadonlyashortopportunity tomeet in this lifebut,with indestructibleconfidenceandunyielding armour, may we find a way to protect other timid andfrightenedchildren likeus.Bygeneratingtrueconfidenceandstrength,maywe come to protect all sentient beings, ourmothers in countless
lives,threatened
by
the
three
sufferings
of
the
boundless
ocean
of
samsara.Thisismytrueheartfeltaspiration,mayitalsobeyours!
Itmightbebetter if,whenwedie,therewasnothing lefttoexperienceany pleasure or suffering; if we were to disappear naturally andcompletely, like an extinguished butter lamp, or awolfs paw print inmelted snow. However, there is no reliable logical argument orauthoritativeassurancethatthiswillbethecase.So,ifwearenotcarefulfrom
this
point
on,
there
is
adanger
that
we
will
make
the
mistake
of
incorrectlyfocussingourenergyandeffortforever.
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ILLUSIONOFLIFEANDDEATH
26
Somepeopledonotbelieveintherelationshipofkarmiccauseandeffect.Theydecide that therewillbeno future lives.Having comeunder theinfluenceofignorance,theythinkthatjustbecausetheycannotperceive
futurelives,
therefore
they
do
not
exist.
This
illogical
view
cannot
be
defendedindefinitely.Somepeople,solongastheyarealiveandwell,arehappy tobelieve in thenonexistenceof future lives,butat the timeoftheirdeaththeysuddenlybecomeafraidandcryout,Helpme!Othersintheiryouthareluckyintheirendeavoursandproudlybelievethereisno one better than themselves in the wholeworld. Only when theyencounternegativecircumstanceswhichforcethemtolowertheirheads,dotheybegintoconsiderkarmiccauseandeffect.Theseshort sightedattitudesarefoolish.
To wise up to our human predicament we should first gain anunderstanding of some essential points. For example, we shouldunderstandthebasisofpastandfuturelives,andkarmiccauseandeffect.Weneedtounderstandwherewecame from,wherewearegoing,andhowlongwewillremainhere.Oncewehaveachievedthis,andwhenwehave settled ourminds by assimilating these ideas,we should live acomfortable,happy life.Butweshouldnotsitaroundblindlyacceptingwhateverhappens tous andoccupyourselveswithminordistractions.
Thisis
dangerous,
just
like
the
way
apig
lives;
apig
bends
its
head
down
tothegroundsearchingforfoodwithitstoughsnout.Itneverlooksupatthesky.Apigseestheskyonlyoncein itslifetime,andthat iswhenthebutcher,gettingreadytostabaknifeintoitsheart,turnsthepigoverontoitsback.Bythattimeitistoolate.
To startwith,we have become deluded, and thereforewewander incyclicexistence,therootofwhichisignorance.Inthislifeweconstantlycome under the influence of emotional afflictions and accumulate all
kindsof
negative
karmic
propensities.
We
live
our
brief
lives
in
astate
of
tension and anxiety. Finally, we go helplessly down the path ofimpermanence and death.At this timewe experience the undesirableresultsofthenegativekarmicpropensitieswhichwehaveaccumulated,andoncemorewemustwanderendlesslyincyclicexistence.Thisissuchashame!Howchillingtotheheart!
Infact,rightnowwehavearareopportunitytodiscovertruehappiness.Weshouldnotwastethetimethatwehaveinthislife;weshouldmakeour
lives
meaningful.
Having
found
away
to
accomplish
the
goal
of
ultimatehappiness,weshouldcertainlydosowithoutdelay.
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THEFIRSTYESTERDAYANDTHELASTTOMORROW
InBuddhistunderstanding,togainahumanbody,completewithallthefreedomsandadvantages, isveryrare.Whilewehavethisshorthumanlife,we shouldnotendupdyingemptyhanded,havingwastedall this
freedomand
opportunity.
We
can
make
our
lives
meaningful.
We
should
findtheunmistakenpathwhichresultsinhappinessandfulfilment,notjust for now but also for our entire future. We should engagedeterminedly in thegreatpractices that result ineverlastinghappinessandachieveourtruepotentialwithoutdelay!