April 2011

Vo l u m e IV

Issue IV

M ed i t a t i o n s L ea d s t o Ul t i m a t e F lo w e r in g

introducing various masters

and dimensions of spiritual sojourn

enlightenment
A Publication of Taoshobuddha Meditations
 MEDITATION TIMES
A Downloadable Monthly E-Magazine Click on image for website

A PRODUCTION OF www.taoshobuddhameditations.com
Published by: www.taoshobuddhameditations.com
Country of Origin: Trinidad & Tobago, West Indies.
Chief Editor/Graphics Layout & Design: Swami Anand Neelambar
Editorial Team: Taoshobuddha, Swami Anand Neelambar
International Contributors: Hadhrat Maulawi Jalaluddin Ahmad Ar-Rowi, Lars Jensen

For Queries, Comments, and Suggestions and to submit

In This Issue Contributions, you can email the following persons:

Taoshobuddha: mailtaoshobuddha@gmail.com
Swami AnandNeelambaravatar411@gmail.com

 Editorial

 Links to Diamond Sutra You can also visit our website:

 Introduction to Buddhism http://dhyan-samadhi.webs.com/

 Atma Deepo Bhava www.youtube.com\taoshobuddha9

www.scribd.com\taoshobuddhacyberlibrary
 Buddha – the Enlightened One
www.scribd.com\avatar411
 Enlightenment the inner flowering
http://bodhidharmameditation.blogspot.com/
 Introduction to the Diamond Sutra
http://www.taoshobuddhameditations.myeweb.net/
 The Diamond Sutra Text
http://meditationtimes.myeweb.net/

 Baisakhi

 Introduction to Dzogchen

 Padmasambhava and Dzogchen

Enlightenment
The Diamond Sutra
 MEDITATION TIMES
Published by Taoshobuddha Meditations
Trinidad, West indies
EDITORIAL
This April issue focuses on the Diamond Sutra –
a Buddhist text of tremendous import. The
Diamond Sutra is one of the most important
sutras in Buddhism. Over the years of its
existence, people have been studying it, reciting it
in ritual assemblies and daily practices.
Diamond Sutra is a sutra beyond religion, as it
penetrates inside our mind by revealing the subtle
reality of nature.
The title of the Sutra in Sanskrit is "Vajra
Cchedika Prajna Parmita Sutra", or simply "Vajra
Prajna Parmita Sutra".
Vajra means "diamond", which is used as an
analogy to describe the strength of Prajna.
Cchedika means "to cut".
Prajna means "wisdom" and is the highest form
of wisdom that living beings can attain.
The Sutra is a record of a dialogue between the
Buddha and one of the Ten Great Disciples,
Subhuti, in front of 1250 Buddha's followers.
Subhuti was known to best understand the true
meaning of emptiness.
The essence of sutra is emptiness, detachment
and awareness. Buddha goes into very intimate
and minute details of a Buddha consciousness.
The grace of the description is to make the
aspirant aware of the importance of being aware
moment to moment. And to constantly keep the
mind empty of all thoughts while at the same
time to be detached from all things.
The diamond sutra can be said to be multifaceted.
And depending on the angle of perception and
depth of reception one can derive a different
experience each time one ‘looks’ at the sutra. By
depth of reception I refer to the level of
receptivity of the disciple who is delving into the
sutra within the presence of the Master. The
disciple’s receptivity is what will reveal the vistas
of experience available.
Many have dismissed the sutra as repetitive and
boring to read. The repetitions are not merely
repetitions; they are similar in words but different
in context. Each angle of a diamond reveals a
different reflection and refraction of light. And it
is this description that the Buddha hints at during
his revelations.
If one merely remains stuck on the words and its
analysis one will certainly miss the diamond
sutra. The grace of the Buddha is the true essence
of the sutra. And it is this grace that is being
given such minute and intimate repetition.
The idea is there are no physical marks to
distinguish a Buddha. All the marks are internal
and can only be seen through the manner in
which the Buddha does small insignificant acts,
because indeed there are no small insignificant
tasks.
We also take this opportunity to wish the Sikh
community a joyous and festive Baisakhi. And to
make mention the grace of guru Nanak in his
daily acts is a living example of the diamond
sutra in practice. Nanak may not have read or
known of the existence of diamond sutra, but the
life of Nanak is the perfect example of diamond
sutra. The meticulous and spontaneous attitude
with which he performed his work is the
realization of diamond sutra.
Links to the Diamond Sutra

http://www.youtube.com/watch?v=AbfR4qrr4N8

The Diamond Sutra Chanting in English

http://www.youtube.com/watch?v=-c9-XaA2f00

The Heart Sutra Chanting in Sanskrit

http://www.youtube.com/watch?v=_OJvlLB2kws

TAOSHOBUDDHA Talk on the diamond Sutra pt. 1

http://www.youtube.com/watch?v=G4_b4pVFUDk

TAOSHOBUDDHA Talk on the diamond Sutra pt. 2

A flower that never knew about the sun and a

flower that has experienced the sun are not the
same.

Indeed they cannot be. Because a flower that has

never witnessed the rising sun can never feel the
rising sun within! Such a flower is dead. It has the
potential. But the potential has not attained
fruition. It has never known its own spirit.

However, a flower that has witnessed the sunrise

has also seen something arise within itself. It has
discovered its own soul. Now this flower is no more
a flower. The flower has known deep happening
within.

KNOW THIS EXPERIECNE AS ENLIGHTENMENT!

Buddhism is arguably more a spiritual tradition of transformation, than a
„religion‟. It is a way to transformation. It does not believe in any deity or
God. Buddha is most Godless yet most godly person in the entire history of
human consciousness. The way does not look for a relationship between
humanity and God. It centers on the search for Enlightenment through the
practice and development of meditation and wisdom. Buddha followed
„middle way‟ through life‟s challenges. Compassion, and a regard for the
interconnected nature of life, is central theme of Buddhism.

Buddhism dates back 2,500 years to when Gautama Siddhartha embarked

on the eternal search and achieved enlightenment under a BODHI tree. He
became „Buddha the Enlightened One‟.

There are two main sects, Theravada and Mahayana Buddhism, and many
smaller ones. There are around 300-500 million Buddhists worldwide,
including around 150,000 in Britain.

Who was Siddhartha Gautama?

The founder of Buddhism began his life in wealth and privilege as the son of
a King. Siddhartha Gautama was born the son of an Indian prince in 566 BC.
At his birth, a prophet declared he would become either a powerful king or a
great spiritual leader. Mindful of this prophecy, his father kept him shielding
him from the harsh reality of the world by surrounding him with luxury:
silken clothes, precious jewels and beautiful women.

Then one day, when he was 29, Siddhartha was overcome by curiosity. He
dressed in disguise and slipped away from the palace. Beyond its walls he
witnessed four sights that filled him with infinite sorrow:

1. a decrepit old man,

2. a diseased man,
3. a dead man and
4. a monk.

Seeing such misery, he renounced his birthright and committed himself to a

life of self-denial in order to find a way to end to human suffering.

Eventually he moderated his lifestyle of total deprivation and found the

„Middle Way‟. Sitting beneath a „Bodhi‟ tree, according to tradition, he
achieved a profound understanding of the cycle of birth and rebirth by
intense meditation. Through this enlightenment, Siddhartha became the
Buddha, or 'Awakened One'.

The Buddha preached for almost 50 years, providing his disciples with many
sutras.

What is a sutra?

The word comes from Sanskrit, the ancient and sacred language of India. It
means a religious teaching or sermon, and is most often used to describe
the teachings of the Buddha. Sutras preached by the Buddha were
committed to memory by his disciples and passed down from generation to
generation. The illustration at the beginning of this ‘Diamond Sutra’ shows
the Buddha expounding the sutra to an elderly disciple called Subhuti.

How did Buddhism get to China?

It is assumed that Buddhism spread along the network of trade routes

between northern India and China, usually known as the Silk Road. China‟s
earliest Buddhists were probably foreigners from Central Asia, but rules for
translating sacred texts from Sanskrit to Chinese were already in place by
the first century AD.

Most Chinese Buddhists followed the Mahayana tradition, which diverged

from earlier Theravada Buddhism. Theravadan emphasis on monastic life
and many hours of meditation made it a difficult path for the crafts people
and merchants of the Silk Road. Mahayana Buddhism interpreted the
teachings of the Buddha in a wider way that could carry more people along
the road to enlightenment, hence the name Mahayana, literally meaning „the
greater ox-cart‟.

How did the Diamond Sutra get its name?

The Sutra is known as the Sutra of Total or Ultimate Emptiness. The sutra
answers that question for itself. Towards the end of the sermon, Subhuti
asks the Buddha how the sutra should be known. He is told to call it ‘The
Diamond of Transcendent Wisdom’ because its teaching will cut like a
diamond blade or thunderbolt through worldly illusion to illuminate what is
real and everlasting.

The original Sanskrit title is ‘Vajracchedika-prajnaparamita-sutra’.

Around 400 AD, the sutra was translated into Chinese, by an Indian scholar-
monk called Kumarajiva, who named it ‘Jin gang ban ruo luo mi jing’.

Jewel imagery features strongly in Buddhism. At the center of the faith are
the three jewels, or triple-jewel: the Buddha, his teaching (the „Dharma‟),
and the spiritual community (the „Sangha‟). A popular Buddhist parable tells
the story of a poor man who travels through life unaware of the precious
jewel that has been sewn into the hem of his coat by a well-meaning friend.
What is it about?

The teachings of Buddhism are subtle and open to more than one
interpretation. The ‘Diamond Sutra’ urge devotees to cut through the
illusions of reality that surround them. Names and concepts given to both
concrete and abstract things are merely mental constructs that mask the
true, timeless reality lying behind them.

The relatively short „Diamond Sutra‟ was popular because it could be

memorized more easily than longer sutras and chanted in approximately 40
minutes. This was important because Buddhism teaches that recitation of
sutras „gains merit‟. And this helps towards achieving a higher incarnation.
In the „Diamond Sutra‟, the Buddha says:
„if a good son or good daughter dedicates lifetimes as many as the sands in
the River Ganges to charitable acts, and there were another person who
memorized as much as one four-line verse of this scripture and taught it to
others, the merit of the latter would be by far greater.‟

Discipline is the first requirement necessary for meditation. It is because of

the presence of ego that discipline is needed. Ego is the false center in you
and beclouds the manifestation of Truth. By its very nature, ego does not
like discipline.

For meditation to attain fruition it is essential that the ego cease to function.
Discipline is therefore necessary to challenge this false center – Ego. Ego is
negation of Truth. It does not like any sort of disciplining. Sometimes the
ego pretends to have discipline. This is to avoid discipline and be more
comfortable. And then create a small world to live in, to avoid any possibility
of interaction with other egos. Negative feelings like anger, fear, and
repression are variations of the ego. They give you the feeling of reality and
constitute your behavior pattern and ultimately your character. These
remain hidden, within. Furthermore, these form rigid and inflexible ways of
living and interaction, even without paying any attention to actual situation
of life within and without.

These become goal-oriented and keep themselves away from any process of
transformation. When they are disciplined, tension and distraction is caused
within. Because of them you cannot relax. And there is no clear insight into
the nature of things and all that is happening. Then you watch the reaction
of ego with all its compulsions and impulses as the process of reaction.

What is discipline? Man constantly lives under the influence of sense objects
and functioning. In that case energy constantly moves to sense objects.
Discrimination disappears. It is like when a goat sees grass or when the dog
sees food. Then it does not matter if the animal is full. It cannot resist. Then
these faculties, through which energy moves outwards, need to be
disciplined.

This reminds me of an anecdote about the Indian king, Akbar and his wise
minister, Birbal. The emperor had nine men of rare wisdom as the jewels in
his court. Birbal was very intelligent, wise, and witty. One day the emperor
told Birbal, that he had two goats, which were always hungry. “It is almost
like greed. They never seem to be fulfilled, so I want you to train these
goats,” said the king.

Consequently, the minister took the goats for training. He held a bundle of
green grass in one hand and a stick in the other hand. Each time he showed
them the grass, the goats would move forward towards it. As they came
closer, the minister gave them sticks instead. This continued, until they
never came forward seeing the grass. The training was over.

The minister brought the goats to the emperor and said, “Now they are
trained.” The emperor found them to be weak but Birbal assured the
emperor that it was not so. They were really full; he could check. When the
emperor showed the goats the grass the animals turned away. The emperor
tried several times but each time the goats turned away from the grass. So
the emperor asked the minister, what had he given the goats to eat. This,
the minister said, could not be revealed but whatever had been given was
enough for sustenance. This is discipline. Discipline is the stick that
controls the sense objects and functioning.

Ego cannot react unless certain conditions come to the surface from behind.
How can you be free of such reactions if the conditions exist within? Is it
really possible that there is just response? A spontaneous action, with total
awareness, simplicity, and clarity! Certainly when things spring forth from
within, simply and spontaneously, action is then performed full of insight and
deep understanding of the moment! This does not leave any scar. This
means that, it is the immediate perception of the things and happenings that
brings about an action. Such perception is not a condition for the action. In
reality, when there is immediate and total perception then the action is not a
reaction, instead it is a creative one. Then it is the outcome of no-mind.
Then all actions are a continuation of such perception. This perception
continues and actualizes all that is perceived. In that case there is no one to
tell us what to do and what not to do. As long as we are bound by
conditions, we have someone directing our course of action.

When we engage in conversation, we continue to live in the graveyards of

the past. The present moment – the now-here is overlooked. Tremendous
energy is used in such nonessential things. Not much energy is left for
meditation then. To conserve energy for meditation, we need to observe
silence, creatively and sincerely. When there is such a silence, many things
manifest. These maybe projections into people‟s reactions, anxieties about
making noises, a feeling of self-consciousness, patterns of escaping oneself
from people, or depending on others for your own this is the only reality
which you know! You believe that you cannot exist without it. So you do not
let it go. Certainly mind will fight to the last for its survival. Those who
negate the actual experience and stick compulsively to all that the mind
creates, may make you crazy. It doesn‟t matter what others say as long as
you know what is happening. You need not be concerned about the ideas,
attitudes, and the way others react.

You go on drowning into your inner silence and feel its depth. Quite often,
you feel that the inner dialogue continues without a break and it seems it
will go on. Other comes, it stops briefly. When you strive, inner noise will
stop. But then you create an overweening opinion and that becomes a
bondage to your greed and attachment. If you allow it to drop by just being
aware and flow with your breath, there will be no excitement. Also, you will
be able to maintain equilibrium and inner equipoise and there will be a
natural flow of energy from your inner depth.

How does this natural energy flow in us? Breathing is the way. When you
breathe, not only does air go in but the subtle energy of the existence as
well flows in. Air is the container that brings in energy particles. Wilhelm
Reich calls these particles as Orgone. Energy comes in with each breath. So,
for the flow of energy it is significant to stay around trees, hills, lakes, and
even fresh air. When we breathe in, along with clean air, existential energy
particles also go in. This helps to get in touch with our inner resources. It
penetrates the blockages and obstacles both in the body and the mind. With
this begins the process of purifying and when the creative energy operates
within, all that is negative and destructive moves out with the outgoing
breath and spontaneous expressions.

But things are different. When your meditation deepens, inward silence
happens. Then you need less air for breathing because any unnecessary air
will cause distress in the meditative state. Naturally a meditator requires
less and less air. And yet he still breathes evenly and silently during deep
meditation. For this, there is no personal reason. In fact, it is the planning of
the organism through its own wisdom. When you continue to breathe evenly
and your awareness is clear, you can feel the energy surging within through
breathing. Then you experience that something is flowing outwards which is
being released. At times you will feel some minor irritation in certain parts of
the body. Or even, that pain is being released through breathing. However,
larger karmic accumulations release in a specific manner. It is through
breathing that we remain in touch with things within us. Then, tremendous
energy is generated and gets involved with work.

When you are aware and watchful of all that is happening, your insight and
understanding develops. All that is necessary is within. You need not consult
books or scriptures to know what to do or where to start from. Books are no
more alive and therefore quite incapable of dealing with reality, although
they may appear promising. Also, you could be deceived by the way people
write. So you try to fit your actual situation in those as described by the so-
called experts. Your own being is the real source of knowing, as also your
relationship with others and yourself and the environment. So Vipashyana –
the Yoga of Incoming and Outgoing Breath, is the way. It goes with you
wherever you go and whatever you do.

However, you will lose the practice when you are not aware and attentive.
You can observe, look, or even see. There may be any object or not. Sit and
watch the raindrops falling, listen to the downpour, feel the raindrops on
your face, or feel the breeze blowing against you. Everything enters this
open field of desire less awareness. You are not blocking or making yourself
dead, numb, or devoid of emotions. Just allow everything to happen. Be
open and vulnerable to all that is happening but flow with your awareness
constantly.

When awareness flows like an undercurrent, there can be no distraction. All

distractions are the outcome of concentration. Also, these come along with
desire. Desire to be with someone or something or, at the same time, desire
to avoid something or desire to get something which is not present there!

When you are engaged in Vipashyana, the objects are not fixed. Instead,
these are allowed to move freely and naturally in the inner sky. You do not
hold on to the objects. Instead allow awareness to be there. It is like a
movie on the screen. So when you flow with awareness, the object appears
on the screen like a transient phenomenon. Then you enjoy all that is
happening, every moment. Observe there are a continuous rise and fall and
an endless process of appearing and disappearing. Everything is seen in its
true nature, as it is. No judgment, no criticism, no comments, no more
philosophizing! Just awareness! A simple awareness!

Vipashyana is breath-oriented meditation. This is known as Yoga of

Incoming and Outgoing Breath. So while breathing, keep your attention on
the movement of breath in the abdomen. Feel the expansion and contraction
as the breath comes in. As you breathe in, feel the air filling the body and
then expanding. When you breathe out and as air goes out, feel the
contraction of the body. Simply watch these phenomena.

Be more and more in touch with the energy within. Also, be open to all that
arises within or without. Thus, you will not remain in a fixed or concentrated
place. Instead you move freely and attentively. A firm yet flexible movement
and clarity of vision become your way of operation. When you operate from
or sit at this center, you can watch each and everything around you without
actually facing them. Allow yourself to be, to feel, perceive, and experience
all that is available in the moment, be it pain, fear, anger, frustration,
sadness, joy, bliss, happiness, ecstasy, or peace. Life will unfold a new
meaning, a new rhythm.

To allow all that is happening and accept it in its totality is very essential.
But we do not allow ourselves to look. As a result we cannot see all that is
happening and we tend to suppress or control automatically. For instance,
when you are frightened, you tend to escape or attempt to control yourself.
Then you try to be strong. This creates contractions in your muscles and a
rigid inflexibility in your mind. This is the pattern to avoid, resist, and
obstruct natural flow of real experiences. This makes you inwardly frozen
because of fear.

Experience these tensions completely and see how your body actualizes its
intelligence to deal with such situations when they arise. You are already
curious about everything. Just allow total awareness within.

This awareness is the beacon light within. Or what Buddha told his monks,
Atma Deepo Bhava! BE A LIGHT ONTO YOURSELF! It is quite significant to
see how we hold our bodies, how we block ourselves, and also how we go on
misusing our bodies. The way your body is held, determines where the
blocks are: jaw, neck, head, shoulders, stomach, knees, ankles, etc. And
when you feel pain, cold, shivery, dead, or lifeless, all these indicate the
holding points in that particular area. To remove it, along with paying
attention to the specific area, it is equally helpful to breathe into it and then
experience whatever feeling is there at that moment. This is not a
technique; instead it is a way of helping yourself to get in touch with all that
lies under such feelings.

Awareness and breathing become most effective tools because it brings the
internal and external energies together.
 Buddham sharanam gachchami
Dhammam sharanam gachchami
Sangham sharanam gachchami

On full moon in the month of May Buddha was enlightened more than
twenty five centuries ago. The fragrance of this happening still wafts the
atmosphere with its fragrance. And also the echoes linger in our hearts like
the dissolving notes of solemn melody. Flowing with this energy field creates
ripples within you. And this can create an insatiable quest in you as well for
Enlightenment. Enlightenment is the ultimate flowering of your being.

Let me take you down the ages to the point when Buddha was born. When
Buddha was born, his father was of a well-advanced age. Astrologers were
called in. One of the younger astrologers said that Buddha would leave the
kingly splendor in search of Truth. While the other astrologers suggested
ways to change the destiny. It was suggested that he be married. Also it
was made sure that nothing unusual be allowed to happen around him as
metaphysical questions would arise in him seeing the leaves turning yellow
and then falling etc.

So he was married to Yashodhara and around the palace where he was

living, all dried leaves were picked up before sunrise. All arrangements were
made so that no unusual questions would arise in his mind.

However, Buddha had not come to rule any kingdom. One night he first saw
an old man, then a sick person, a dead body, and finally a monk. That was
the destined night. It is said that these three men were the enlightened
masters of the past, who came to guide and pave the path for Buddha. He
questioned his charioteer about these events. He was told that such is the
destiny of each human being. Buddha did not return to the palace that night.
He decided to seek the answer to these questions. So he embraced the life
of a wandering ascetic. Then it was believed that there were two major
techniques of meditation. First of these techniques was of concentration.
This involved experiencing various stages of meditative absorption.

This is called jhana or Dhyan. Buddha went to two masters of the time to
learn this. In the process he attained the highest state of jhana. Yet still he
was far from the Truth or Dhamma, so he asked his teachers if they had
anything more to offer. But they were honest enough to say no. Buddha did
all that was needed to attain the highest spiritual state and then left. Then
he came across the other form of meditative practice which was also used.
This was the practice of self-mortification or self-torture. It was believed
then, that by tormenting the body the self or ego would vanish. This could
be accomplished in several ways, including fasting or lying on a bed of nails.
Buddha went through all these techniques. For six years he wandered. His
last master was Alarkalam. For six months Buddha lived on one grain of rice.
He practiced the fasting intensely. Nothing happened!

After a long period of fasting he became very frail and weak. He had no
energy to live. He was lying half unconscious under a banyan tree when he
was discovered by a cowherd boy. The young boy realized that the recluse
must have been fasting for a long time and that had weakened his body. But
Buddha did not see the boy. The boy was wise enough to give milk to
Buddha but Buddha was so weak that he could not open his mouth. The boy
hesitated to touch Buddha as he belonged to a lower caste but realizing the
situation he decided that even though it was a sin to touch Buddha, it was
more important to save him. He could ask for forgiveness afterwards.

Buddha felt better after drinking the milk and was finally able to move. He
saw the boy sitting next to him respectfully, so Buddha enquired who he
was. The boy said that he was a cowherd and asked for forgiveness. Buddha
consoled the boy; he told him that he had done the right thing and there
was no need to ask for forgiveness. Further Buddha said, “We are not good
or bad simply because we are born in a low or high family. Our goodness
depends on our actions.”

So Buddha stayed under the tree. In the evening he heard a song coming
from the nearby forest. The song was being sung by a group of girls who
were collecting firewood in the forest. The song meant that if the strings of
the musical instrument were too tight they would break on being used. Also
if the strings were too loose the instrument will not work. Examine the
contents of the mind. This is the way to meet everything – fully with the
whole being and with all the energy that you have. Then there is no more
dissipation of energy. And it can be directed for looking at what is going on.
This is looking beyond appearance.

KNOW THIS AS ENLIGHTENMENT!

Buddham sharanam gachchami!

Dhammam sharanam gachchami!
Sangham sharanam gachchami!

There is nothing like ordinary consciousness and extra ordinary

consciousness. All that is ordinary is unconsciousness. There is only one
consciousness and that is enlightened consciousness.

To say „enlightened consciousness‟ is repetitive because. Both words

enlightened and consciousness mean the same. ENLIGHTENED or
CONSCIOUSNESS refer to the same state. So there is no need to use two
words, simply „consciousness‟ is enough. And certainly it is multidimensional.

Unconsciousness is one dimensional. Unconsciousness is very narrow.

Consciousness is openness. Consciousness is wide. Consciousness is like the
open sky. It knows no boundaries. Only a Buddha enjoys the world. Not you,
you only dream about your enjoyment. Your enjoyment at the most is a kind
of entertainment. You try to forget your miseries in your entertainments.
And you call it enjoyment. Only Buddha knows what enjoyment is. It is not
entertainment. Once you are aware, you see that you are blissful. Bliss
comes as a shadow to awareness. Once you know who you are, you have all
that you can dream, that you have ever dreamed. And more! To infinite
quantum!

Only those who have become awakened know the green of the trees and the
red and the gold. And only those who have become awakened, they know
the beauty of the oceans and the sand and the sun. Only those who have
become awakened they know the immense joy of love, of being related, of
communication, of sharing. Only those who have become awakened know
the benediction that existence is. They know. Others only search, seek, and
thus grope in the darkness of their being.

Since the dawn of human civilization many religions have existed on the
earth. All of these were invented by man in his unconsciousness. These were
invented out of his misery, and sadness. And they have been trying to depict
the ultimate in consciousness as if it is dull, and dead. Christians say that
Jesus never laughed. This is just ridiculous. If Jesus cannot laugh then who
else? Do you think you can laugh? Yes, sometimes you laugh, but your
laughter is shallow. It is at the most on the lips. Or if it goes very deep it
goes to the throat. It does not come from the heart. It never comes from
your core. It is just there. It is shallow.

Only Jesus or a Hotey or a Zarathustra really can laugh. And when Jesus
laughs he is laughter. Not that he laughs. When you laugh YOU laugh. When
Jesus laughs he is LAUGHTER. When you dance YOU dance. When Jesus
dances he is DANCE. When you love YOU love. When a MASTER loves he is
simply LOVE. An enlightened one never exists apart from it; otherwise there
will be a division, split. When you laugh you are standing aloof and laughing.
For you laughter is an act. And your total being is not involved in it.

And Christians say a very foolish thing that Jesus never laughed. Why do
they say such things? Probably out of their miseries, anguish, and
meaninglessness, they have depicted Jesus sad, gloomy, serious, and grave.
And because of this your churches have become graveyards. You can never
find the joy of life there. And because of this all your scriptures have become
like things that you find in museums - a snake in alcohol. It will live long.
But a snake on the grass is alive. Under the sun, on the rock, resting in the
afternoon, taking a nap, moving up on a tree or swinging with the branches
of a tree, is indeed a living snake. Contrary to this a snake in the museum,
in the hospital, in the science lab, in alcohol is harmless and dead. The
alcohol snake, or the alcoholic snake, will certainly live long, because it is
dead. The real snake, the living one, will not live long, because it is alive.
Death will be coming any moment. But for the alcoholic snake there is no
death.

Jesus died. He was a flower that blossomed in the morning, and by the
evening gone. But the Christ invented by the Christians, lives. It is an
alcoholic snake, bottled, as a museum show-piece. It can live forever till
eternity. Your scriptures are dead. They are like butterflies pinned. You can
collect butterflies and go on pinning them. They look beautiful like
butterflies. They are not. Because a butterfly is no more if it cannot have
freedom. If it is not alive, and roaming from one flower to another on the
wings it is nothing. It is a corpse.

So are your Bibles, Vedas and Koran. They are invented things. Jesus, the
real Jesus, is just an excuse. And you have imposed upon the real Jesus
your own Jesus who never laughs. Jesus was a totally different kind of man.
He was moving with beautiful people. He was not moving with saints,
remember, instead he was moving with beautiful people. He was moving
with real people. He was moving with sinners.

Real saints will not be recognized as saints. No church will sanctify them as
saints. And the saints that are sanctified by the church are really bogus,
false, artificial, synthetic ones. Yes, they do not laugh, that is true. But Jesus
is not that kind of saint. He laughs, he drinks, he eats well, and he loves. He
was a true man of the earth, very earthly, rooted in the earth.

And the earth is not against the sky. The tree can go higher in the sky only if
it goes deeper in the earth. And so is the rule, so is the law. A man who is
deeply rooted in the earth can go deeply in God, not otherwise. A man, who
can laugh and enjoy and be merry, can pray. His roots in the earth will give
him enough nourishment to pray. He will be grateful, only then he can pray.
God is significant only when it comes out of your gratefulness. But how can
you be grateful if you cannot even laugh? Churches have become
graveyards. So your question is relevant. You may be afraid if you become
enlightened your life will not be so spicy. I promise you, it will be spicier.
Right now you are only dreaming about joys. They are not really there, not
really. Just in your fantasy they exist.

I promise you real joys, real love, and authenticity. And whenever a man is
authentic he is not just wise. The just wise are not wise enough. The really
wise man – I call him the 'other-wise' – the really wise man has always
enough courage to be fool around a little bit, to fool around.

The real wisdom has something of foolishness in it always. And so has the
real fool something of wisdom in him. Because the real man is always a
meeting of the opposites! The meeting of the earth and the sky, the meeting
of summer and winter, the meeting of day and night, the meeting of wisdom
and foolishness! Foolishness is also not all wrong. It has something beautiful
in it - it has playfulness in it, it has non seriousness in it. It is non-ambitious,
it is innocent. So the real wise man has something of foolishness in him – it
is always there, it makes his life spicy. The really silent man has a song to
sing. Hence this Hakuin‟s Song of Meditation!

You do not join meditation and song together in your mind. SONG of
meditation! Song of love is okay, but song of meditation? Solomon‟s song is
okay, but song of meditation? Meditation seems to be non-singing,
meditation seems to be serious, and meditation seems to be silent. And
song! Song is not silent; song is expressive, jubilant, dancing. But the real
meditation always has a song to sing, a dance to dance. It is spicy.

That is why so many people are puzzled here. Particularly religious people,
because they are the least religious - they are very much puzzled when they
are around a master. Meditation and dance, renunciation and love, all go
together. I am trying to create a meeting of the opposites. This is the way of
a Nanak, an Osho, and Sufis. Existence is a harmony between opposites.
And whenever two opposites meet, there is great bliss. When two opposites
meet, only then there is bliss. A man meets a woman and there is orgasm
and there is joy. And life meets death and there is great ecstasy, only if you
know how to allow it. The moment of death is the greatest ecstatic moment
- if you know how to allow it, if you know how to relax into it, how to
surrender to it. Here, love will meet with renunciation. Here, meditation will
meet with prayer. Here, silence and sound will be together. A merger! A
harmony! A benediction! An explosion of ecstasy!

Silence alone is poor and nagging. So is sound alone. Sound alone is noise.
Silence alone is death. When silence and sound meet, there is music. Music
is the meeting of silence and sound. There is a rhythm between sound and
silence, hence the music. The great music always contains both silence and
sound in its womb. And the great meditation also contains both sound and
silence together. Do not be afraid. I am not teaching you a religion which is
life-negative.

I am teaching a religion which is life-affirmative. This is the religion of

Ultimate Flowering.

This is the RELIGION of ENLIGHTENMENT!

The Sutra of Total Emptiness
The diamond Sutra is one of the Buddhist Scripture. The scripture is the
dialogue between Tathagata and Subhuti.

The Diamond Sūtra is known as Vajracchedika Prajñāpāramitā Sūtra in

Sanskrit. It is a short and well-known Mahāyāna sūtra from the
Prajñāpāramitā, or „Perfection of Wisdom‟ genre. The Sutra emphasizes the
practice of non-abiding and non-attachment.

A copy of the Diamond Sutra was found among the Dunhuang manuscripts
in the early 20th century. In the words of the British Library, it is considered
the „Earliest complete survival of a dated printed book!‟

The earliest known Sanskrit title for the sutra is the Vajracchedikā
Prajñāpāramitā Sutra. In English, shortened forms such as Diamond Sutra
and Vajra Sutra are common. The Diamond Sutra has also been highly
regarded in a number of Asian countries where Mahāyāna Buddhism has
been traditionally practiced.

The Sutra has been translated into the languages of some of the countries
include:

Sanskrit: v¿CDeidka à}a parimta sUÇ, Vajracchedikā Prajñāpāramitā Sūtra

Chinese: 金剛般若波羅蜜多經, jīngāng bōrěbōluómìduō jīng, shortened to

金剛經, jīngāng jīng
Japanese: 金剛般若波羅蜜多経, kongou hannyaharamita kyou, shortened
to 金剛経, kongou kyou

Korean: 금강반야바라밀경, geumgang banyabaramil gyeong, shortened to

금강경, geumgang gyeong

Vietnamese: Kim cương bát-nhã-ba-la-mật-đa kinh, shortened to Kim

cương kinh

Tibetan (Wylie): ’phags pa shes rab kyi pha rol tu phyin pa rdo rje
gcod pa zhes bya ba theg pa chen po’i mdo

History

The history of the text is not fully known. However Japanese scholars
generally consider the Diamond Sutra to be from a very early date in the
development of Prajñāpāramitā literature. Some western scholars also
believe that the Aṣṭasāhasrikā Prajñāpāramitā Sūtra was adapted from the
earlier Vajracchedikā Prajñāpāramitā Sūtra. Early western scholarship on the
Diamond Sūtra is summarized in the writings by Müller.

The first translation of the Diamond Sutra into Chinese is thought to have
been made in 401 CE by the venerated and prolific translator Kumārajīva.
Kumārajīva‟s translation style is distinctive, possessing a flowing smoothness
that reflects his prioritization on conveying the meaning as opposed to
precise literal rendering. The Kumārajīva translation has been particularly
highly regarded over the centuries, and it is this version that appears on the
868 CE Dunhuang scroll.

In addition to the Kumārajīva translation, a number of later translations

exist. The Diamond Sutra was again translated from Sanskrit into Chinese by
Bodhiruci in 509 CE; Paramārtha in 558 CE; Xuanzang in 648 CE, and Yijing
in 703 CE.

Contents and teachings

The Diamond Sutra, like many Buddhist sutras, begins with the famous
phrase ‘Thus have I heard’ (Sanskrit. evaṃ mayā śrutam). The Sutra
explains Buddha has finished his daily walk with the monks to gather
offerings of food, and he sits down to rest. Then Subhūti comes forth and
asks the Buddha a question. What follows is a dialogue regarding the nature
of perception. The Buddha often uses paradoxical phrases such as, „What is
called the highest teaching is not the highest teaching‟. The Buddha is
generally thought to be trying to help Subhūti unlearn his preconceived,
limited notions of the nature of reality and enlightenment.

The entire text of Diamond Sutra can be read in 40-50 minutes. Therefore, it
is often memorized and chanted in Buddhist monasteries. This Sutra has
significant popularity in the Mahāyāna Buddhist tradition for over a
millennium.

I love Gautama the Buddha because he represents to me the essential core

of religion. He is not the founder of Buddhism - Buddhism is a byproduct -
but he is the beginner of a totally different kind of religion in the world. He's
the founder of a „Religionless Religion‟. He has propounded no religion
instead religiousness. And this is a great radical change in the history of
human consciousness.

Before Buddha there were religions but never a pure religiousness. Man was
not yet mature. With Buddha, humanity enters into a mature age. All human
beings have not yet entered into that, that is indeed true, but Buddha has
heralded the path. Buddha has opened the gateless gate. It takes time for
human beings to understand such a deep message. Buddha‟s message is the
deepest ever. Nobody has done the work that Buddha has done, the way he
has done. Nobody else represents pure fragrance.

Other founders of religions, other enlightened people, have compromised

with their audience. Buddha remains uncompromised, hence his purity. He
does not care what you can understand he cares only what the truth is. And
he says it without being worried whether you understand it or not. In a way
this looks hard; in another way this is great compassion.

Truth has to be said as it is. The moment you compromise or the moment
you bring truth to the ordinary level of human consciousness, it loses its
soul. It becomes superficial, it becomes a dead thing. You cannot bring truth
to the level of human beings. Instead human beings have to be led to the
level of truth. That is Buddha‟s great work.

Twenty-five centuries ago, just some day early in the morning - just like this
day - this sutra was born. Twelve hundred and fifty monks were present. It
happened in the city of Sravasti. It was a great city of those days. The word
Sravasti means the city of glory. It was one of the glorious cities of ancient
India. It had nine hundred thousand families in it. Now that city has
completely disappeared. A very small village exists and you will not find
even its name on any map. Even the name has disappeared. Now it is called
Sahet-Mahet. It is impossible to believe that such a great city ever existed
there. This is the way of life. Things go on changing. Cities turn into
cemeteries, cemeteries turn into cities. Life is a flux.

Buddha must have loved this city of Sravasti, because out of forty-five years
of his ministry he stayed in Sravasti for nearly twenty-five years. He must
have loved the people. The people must have been of a much evolved
consciousness. All the great sutras of Buddha, almost all, were born in
Sravasti.

This Sutra - The Diamond Sutra - was also born in Sravasti. The Sanskrit
name of this sutra is Vajrachchedika Prajnaparamita Sutra.

It comes from Vajra meaning thunderbolt; chedika meaning that which

penetrates; prajna – meaning wisdom; paramita – meaning perfect or
total. It means perfection of wisdom which cuts like a thunderbolt. If you
allow, Buddha can cut you like a thunderbolt. He can behead you. He can kill
you and help you to be reborn.

This is what I heard.

At one time the Buddha was staying in the Jeta Grove, near the city of
Sravasti.

With him there was a community of 1,250 venerable monks and devoted
disciples.

One day before dawn, the Buddha clothed himself, and along with his
disciples took up his alms bowl and entered the city to beg for food door to
door, as was his custom.
After he had returned and eaten, he put away his bowl and cloak, bathed his
feet, and then sat with his legs crossed and body upright upon the seat
arranged for him.

He began mindfully fixing his attention in front of himself, while many monks
approached the Buddha, and showing great reverence, seated them around
him.

After a time a most venerable monk named Subhuti, who was sitting in the
congregation, rose from his seat.

He uncovered his right shoulder, placed his right knee on the ground, and as
he joined his palms together he respectfully bowed and then addressed the
Buddha:

„Most Honored One, It is truly majestic how much knowledge and wisdom
your monks and disciples have been given through your most inspired
teachings! It is remarkable that you look after our welfare so selflessly and
so completely.‟

„Most Honored One, I have a question to ask you. If sons and daughters of
good families want to develop the highest, most fulfilled and awakened
mind, if they wish to attain the Highest Perfect Wisdom, what should they do
to help quiet their drifting minds and help subdue their craving thoughts?‟
The Buddha then replied:

„So it is as you say, Subhuti. Monks and disciples have been favored with the
highest favor by the Buddha, the monks and disciples have been instructed
with the highest instruction by the Buddha. The Buddha is constantly mindful
of the welfare of his followers. Listen carefully with your full attention, and I
will speak to your question.‟

„If sons and daughters of good families want to develop the highest, most
fulfilled and awakened mind, if they wish to attain the Highest Perfect
Wisdom and quiet their drifting minds while subduing their craving thoughts,
then they should follow what I am about to say to you. Those who follow
what I am about to say here will be able to subdue their discriminative
thoughts and craving desires. It is possible to attain perfect tranquility and
clarity of mind by absorbing and dwelling on the teachings I am about to
give.‟

Then the Buddha addressed the assembly.

„All living beings, whether born from eggs, from the womb, from moisture,
or spontaneously; whether they have form or do not have form; whether
they are aware or unaware, whether they are not aware or not unaware, all
living beings will eventually be led by me to the final Nirvana, the final
ending of the cycle of birth and death. And when these unfathomable,
infinite numbers of living beings have all been liberated, in truth not even a
single being has actually been liberated.‟

„Why? Subhuti! Because if a disciple still clings to the arbitrary illusions of

form or phenomena such as an ego, a personality, a self, a separate person,
or a universal self-existing eternally, then that person is not an authentic
disciple.‟

„Furthermore, Subhuti, in the practice of compassion and charity a disciple

should be detached. That is to say, he should practice compassion and
charity without regard to appearances, without regard to form, without
regard to sound, smell, taste, touch, or any quality of any kind. Subhuti, this
is how the disciple should practice compassion and charity. Why? Because
practicing compassion and charity without attachment is the way to reaching
the Highest Perfect Wisdom, it is the way to becoming a living Buddha.‟

„Subhuti, do you think that you can measure all of the space in the Eastern
Heavens?‟

„No, Most Honored One. One cannot possibly measure all of the space in the
Eastern Heavens.‟

„Subhuti can space in all the Western, Southern, and Northern Heavens,
both above and below, be measured?‟

„No, Most Honored One. One cannot possibly measure all the space in the
Western, Southern, and Northern Heavens.‟

„Well, Subhuti, the same is true of the merit of the disciple who practices
compassion and charity without any attachment to appearances, without
cherishing any idea of form. It is impossible to measure the merit they will
accrue. Subhuti, my disciples should let their minds absorb and dwell in the
teachings I have just given.‟

„Subhuti, what do you think? Can the Buddha be recognized by means of his
bodily form?‟
„No, Most Honored One, the Buddha cannot be recognized by means of his
bodily form. Why? Because when the Buddha speaks of bodily form, it is not
a real form, but only an illusion.‟

The Buddha then spoke to Subhuti: „All that has a form is illusive and unreal.
When you see that all forms are illusive and unreal, then you will begin to
perceive your true Buddha nature.‟

Subhuti respectfully asked the lord Buddha, „Most Honored One! In the
future, if a person hears this teaching, even if it is only a phrase or
sentence, is it possible for that person to have a true faith and knowledge of
Enlightenment awaken in their mind?‟

„Without a doubt Subhuti even 500 years after the Enlightenment of this
Buddha there will be some who are virtuous and wise, and while practicing
compassion and charity, will believe in the words and phrases of this Sutra
and will awaken their minds purely. After they come to hear these teachings,
they will be inspired with belief. This is because when some people hear
these words, they will have understood intuitively that these words are the
truth.‟

„But you must also remember, Subhuti that such persons have long ago
planted the seeds of goodness and merit that lead to this realization. They
have planted the seeds of good deeds and charity not simply before one
Buddhist temple, or two temples, or five, but before hundreds of thousands
of Buddhas and temples. So when a person who hears the words and
phrases of this Sutra is ready for it to happen, a pure faith and clarity can
awaken within their minds.‟

„Subhuti, any person who awakens faith upon hearing the words or phrases
of this Sutra will accumulate countless blessings and merit.‟

„How do I know this? Because this person must have discarded all arbitrary
notions of the existence of a personal self of other people or of a universal
self. Otherwise their minds would still grasp after such relative conceptions.
Furthermore, these people must have already discarded all arbitrary notions
of the non-existence of a personal self, other people, or a universal self.
Otherwise, their minds would still be grasping at such notions. Therefore
anyone who seeks total Enlightenment should discard not only all
conceptions of their own selfhood, of other selves, or of a universal self, but
they should also discard all notions of the non-existence of such concepts.‟

„When the Buddha explains these things using such concepts and ideas,
people should remember the unreality of all such concepts and ideas. They
should recall that in teaching spiritual truths the Buddha always uses these
concepts and ideas in the way that a raft is used to cross a river. Once the
river has been crossed over, the raft is of no more use, and should be
discarded. These arbitrary concepts and ideas about spiritual things need to
be explained to us as we seek to attain Enlightenment. However, ultimately
these arbitrary conceptions can be discarded. Think Subhuti, isn't it even
more obvious that we should also give up our conceptions of non-existent
things?‟

Then Buddha asked Subhuti, „What do you think, Subhuti, has the Buddha
arrived at the highest, most fulfilled, most awakened and enlightened mind?
Does the Buddha teach any teaching?‟

Subhuti replied, „As far as I have understood the lord Buddha‟s teachings,
there is no independently existing object of mind called the highest, most
fulfilled, awakened or enlightened mind. Nor is there any independently
existing teaching that the Buddha teaches. Why? Because the teachings that
the Buddha has realized and spoken of cannot be conceived of as separate
independent things and therefore cannot be described. The truth in them is
uncontainable and inexpressible. It neither is, nor is it not. What does this
mean? What this means is that Buddhas and disciples are not enlightened by
a set method of teachings, but by an internally intuitive process which is
spontaneous and is part of their own inner nature.‟

„Let me ask you Subhuti? If a person filled over ten thousand galaxies with
the seven treasures for the purpose of compassion, charity, and giving alms,
would this person not gain great merit and spread much happiness?‟

„Yes, Most Honored One. This person would gain great merit and spread
much happiness, even though, in truth, this person does not have a
separate existence to which merit could accrue. Why? Because, this person‟s
merit is characterized with the quality of not being merit.‟

The Buddha continued, „Then suppose, another person understood only four
lines of this Sutra, but nevertheless took it upon themselves to explain these
lines to someone else. This person‟s merit would be even greater than the
other person's. Why? Because all Buddhas and all the teachings and values
of the highest, most fulfilled, most awakened minds arise from the teachings
in this Sutra. And yet, even as I speak, Subhuti, I must take back my words
as soon as they are uttered, for there are no Buddhas and there are no
teachings.‟

Buddha then asked, „What do you think, Subhuti, does one who has entered
the stream which flows to Enlightenment, say „I have entered the stream?‟
„No, Buddha‟, Subhuti replied. „A true disciple entering the stream would not
think of themselves as a separate person that could be entering anything.
Only that disciple who does not differentiate themselves from others, who
has no regard for name, shape, sound, odor, taste, touch or for any quality
can truly be called a disciple who has entered the stream.‟

Buddha continued, „Does a disciple who is subject to only one more rebirth
say to himself, „I am entitled to the honors and rewards of a Once-to-be-
reborn?‟

„No, Lord. „Once-to-be-reborn‟ is only a name. There is no passing away or

coming into, existence. Only one who realizes this can really be called a
disciple.‟

„Subhuti, does a venerable One who will never more be reborn as a mortal
say to himself, „I am entitled to the honor and rewards of a Non-returner.‟?‟
„No, Perfectly Enlightened One. A „Non-returner‟ is merely a name. There is
actually no one returning and no one not-returning.‟

„Tell me, Subhuti. Does a Buddha say to himself, „I have obtained Perfect
Enlightenment?‟

„No lord. There is no such thing as Perfect Enlightenment to obtain. If a

Perfectly Enlightened Buddha were to say to himself, „I am enlightened‟ he
would be admitting there are an individual person, a separate self and
personality, and would therefore not be a Perfectly Enlightened Buddha.‟

Subhuti then said, „Most Honored One! You have said that I, Subhuti, excel
amongst thy disciples in knowing the bliss of Enlightenment, in being
perfectly content in seclusion, and in being free from all passions. Yet I do
not say to myself that I am so, for if I ever thought of myself as such then it
would not be true that I escaped ego delusion. I know that in truth there is
no Subhuti and therefore Subhuti abides nowhere that he neither knows nor
does he not know bliss, and that he is neither free from nor enslaved by his
passions.‟

The Buddha then continued, „What do you think, Subhuti? When I was in a
previous life, with Dipankara Buddha, did I receive any definite teaching or
attain any degree of self-control, whereby I later became a Buddha?‟

„No honorable one when you were a disciple of Dipankara Buddha, in truth,
you received no definite teaching, nor did you attain any definite degree of
self-control.‟
„Subhuti, know also that if any Buddha would say, 'I will create a paradise,'
he would speak falsely. Why? Because a paradise cannot be created nor can
it not be uncreated.‟

„A disciple should develop a mind which is in no way dependent upon sights,

sounds, smells, tastes, sensory sensations or any mental conceptions. A
disciple should develop a mind which does not rely on anything.‟

„Therefore, Subhuti, the minds of all disciples should be purified of all

thoughts that relate to seeing, hearing, tasting, smelling, touching, and
discriminating. They should use their minds spontaneously and naturally,
without being constrained by preconceived notions arising from the senses.‟
„Suppose, Subhuti, a man had an enormous body. Would the sense of
personal existence he had also be enormous?‟

„Yes, indeed, Buddha,‟ Subhuti answered. „His sense of personal existence

would be enormous. But the Buddha has taught that personal existence is
just a name, for it is in fact neither existence nor non-existence. So it only
has the name 'personal existence.‟

„Subhuti, if there were as many Ganges, rivers as the number of grains of

sand in the Ganges, would you say that the number of grains of sand in all
those Ganges, rivers would be very many?‟

Subhuti answered, „Very many indeed, Most Honored One. If the number of
Ganges, rivers was that large, how much more so would be the number of
grains of sand in all those Ganges, rivers.‟

„Subhuti, I will declare a truth to you. If a good man or a good woman filled
over ten thousand galaxies of worlds with the seven treasures for each grain
of sand in all those Ganges rivers, and gave it all away for the purpose of
compassion, charity and giving alms, would this man or woman not gain
great merit and spread much happiness?‟

Subhuti replied, „Very much so, Most Honored One.‟

„Subhuti, if after studying and observing even a single stanza of this Sutra,
another person were to explain it to others, the happiness and merit that
would result from this virtuous act would be far greater.‟

„Furthermore, Subhuti, if any person in any place were to teach even four
lines of this Sutra, the place where they taught it would become sacred
ground and would be revered by all kinds of beings. How much more sacred
would the place become if that person then studied and observed the whole
Sutra! Subhuti, you should know that any person who does that would
surely attain something rare and profound. Wherever this Sutra is honored
and revered there is a sacred site enshrining the presence of the Buddha or
one of the Buddha‟s most venerable disciples?‟

Subhuti said to the Buddha, „By what name shall we know this Sutra, so that
it can be honored and studied?‟

The lord Buddha replied, „This Sutra shall be known as 'The Diamond that
Cuts through Illusion'

By this name it shall be revered and studied and observed. What does this
name mean? It means that when the Buddha named it, he did not have in
mind any definite or arbitrary conception, and so named it. This Sutra is
hard and sharp, like a diamond that will cut away all arbitrary conceptions
and bring one to the other shore of Enlightenment.‟

„What do you think, Subhuti? Has the Buddha taught any definite teaching in
this Sutra?‟

„No! Lord the Buddha has not taught any definite teaching in this Sutra!‟

"What do you think, Subhuti? Are there many particles of dust in this vast
universe?‟

Subhuti replied: „Yes, many, Most Honored One!‟

„Subhuti, when the Buddha speaks of particles of dust, it does not mean I
am thinking of any definite or arbitrary thought, I am merely using these
words as a figure of speech. They are not real, only illusion. It is just the
same with the word universe; these words do not assert any definite or
arbitrary idea, I am only using the words as words.‟

„Subhuti, what do you think? Can the Buddha be perceived by means of his
thirty-two physical characteristics?‟

„No, Most Honored One. The Buddha cannot be perceived by his thirty-two
physical characteristics. Why? Because the Buddha teaches that they are not
real but are merely called the thirty-two physical characteristics.‟

„Subhuti, if a good and faithful person, whether male or female, has, for the
sake of compassion and charity, been sacrificing their life for generation
upon generation, for as many generations as the grains of sands in 3,000
universes; and another follower has been studying and observing even a
single section of this Sutra and explains it to others, that person's blessings
and merit would be far greater.‟

At that time, after listening to this Sutra, Subhuti had understood its
profound meaning and was moved to tears.

He said, „What a rare and precious thing it is that you should deliver such a
deeply profound teaching. Since the day I attained the eyes of
understanding, thanks to the guidance of the Buddha, I have never before
heard teachings so deep and wonderful as these. Most Honored One, if
someone hears this Sutra, and has pure and clear confidence in it they will
have a profound insight into the truth. Having perceived that profound
insight, that person will realize the rarest kind of virtue. Most Honored One,
that insight into the truth is essentially not insight into the truth, but is what
the Buddha calls insight into the truth.‟

„Most Honored One, having listened to this Sutra, I am able to receive and
retain it with faith and understanding. This is not difficult for me, but in ages
to come - in the last five hundred years, if there is a person who hears this
Sutra, who receives and retains it with faith and understanding, then that
person will be a rare one, a person of most remarkable achievement. Such a
person will be able to awaken pure faith because they have ceased to
cherish any arbitrary notions of their own selfhood, other selves, living
beings, or a universal self. Why? Because if they continue to hold onto
arbitrary conceptions as to their own selfhood, they will be holding onto
something that is non-existent. It is the same with all arbitrary conceptions
of other selves, living beings, or a universal self. These are all expressions of
non-existent things. Buddhas are Buddhas because they have been able to
discard all arbitrary conceptions of form and phenomena; they have
transcended all perceptions, and have penetrated the illusion of all forms."
The Buddha replied:

„So it is, Subhuti. Most wonderfully blest will be those beings who, on
hearing this Sutra, will not tremble, nor be frightened, or terrified in any
way. And why? The Buddha has taught this Sutra as the highest perfection.
And what the Buddha teaches as the highest perfection, that also the
innumerable Blessed Buddhas do teach. Therefore is it called the „highest
perfection.‟

„Subhuti, when I talk about the practice of transcendent patience, I do not

hold onto any arbitrary conceptions about the phenomena of patience, I
merely refer to it as the practice of transcendent patience. And why is that?
Because when, thousands of lifetimes ago, the Prince of Kalinga severed the
flesh from my limbs and my body I had no perception of a self, a being, a
soul, or a universal self. If I had cherished any of these arbitrary notions at
the time my limbs were being torn away, I would have fallen into anger and
hatred.‟

„I also remember Subhuti that during my five hundred previous lives I had
used life after life to practice patience and to look upon my life humbly, as
though I were a saint called upon to suffer humility. Even then my mind was
free of arbitrary conceptions of the phenomena of myself, a being, a soul, or
a universal self.‟

„Therefore, Subhuti, disciples should leave behind all distinctions of

phenomena and awaken the thought of the attainment of Supreme
Enlightenment. A disciple should do this by not allowing their mind to
depend upon ideas evoked by the world of the senses - by not allowing their
mind to depend upon ideas stirred by sounds, odors, flavors, sensory touch,
or any other qualities. The disciple's mind should be kept independent of any
thoughts that might arise within it. If the disciple's mind depends upon
anything in the sensory realm it will have no solid foundation in any reality.
This is why Buddha teaches that the mind of a disciple should not accept the
appearances of things as a basis when exercising charity. Subhuti, as
disciples practice compassion and charity for the welfare of all living beings
they should do it without relying on appearances, and without attachment.
Just as the Buddha declares that form is not form, so he also declares that
all living beings are, in fact, not living beings.‟

„Subhuti, if on the one hand, a son or daughter of a good family gives up his
or her life in the morning as many times as there are grains of sand in the
Ganges river as an act of generosity, and gives as many again in the
afternoon and as many again in the evening, and continues doing so for
countless ages; and if, on the other hand, another person listens to this
Sutra with complete confidence and without contention, that person's
happiness will be far greater. But the happiness of one who writes this Sutra
down, receives, recites, and explains it to others cannot even be compared it
is so great.‟

„Subhuti, we can summarize by saying that the merit and virtue of this Sutra
is inconceivable, incalculable and boundless. The Buddha has declared this
teaching for the benefit of initiates on the path to Enlightenment; he has
declared it for the benefit of initiates on the path to Nirvana. If there is
someone capable of receiving, practicing, reciting, and sharing this Sutra
with others, the Buddha will see and know that person, and he or she will
receive immeasurable, incalculable, and boundless merit and virtue. Such a
person is known to be carrying the Supreme Enlightenment attained by the
Buddha. Why? Subhuti, if a person is satisfied with lesser teachings than
those I present here, if he or she is still caught up in the idea of a self, a
person, a living being, or a universal self, then that person would not be able
to listen to, receive, recite, or explain this Sutra to others.‟

„Subhuti, wherever this Sutra shall be observed, studied and explained, that
place will become sacred ground to which countless spiritually advanced
beings will bring offerings. Such places, however humble they may be, will
be revered as though they were famous temples, and countless pilgrims will
come there to worship. Such a place is a shrine and should be venerated
with formal ceremonies, and offerings of flowers and incense. That is the
power of this Sutra.‟

„Furthermore, Subhuti, if a good man or good woman who accepts, upholds,

reads or recites this Sutra is disdained or slandered, if they are despised or
insulted, it means that in prior lives they committed evil acts and as a result
are now suffering the fruits of their actions. When their prior life's evil acts
have finally been dissolved and extinguished, he or she will attain the
supreme clarity of the most fulfilled, and awakened mind.‟

„Subhuti, in ancient times before I met Dipankara Buddha, I had made

offerings to and had been attendant of all 84,000 million Buddhas. If
someone is able to receive, recite, study, and practice this Sutra in a later,
more distant age, then the happiness and merit brought about by this
virtuous act would be hundreds of thousands of times greater than that
which I brought about by my service to the Buddhas in ancient times. In
fact, such happiness and merit cannot be conceived or compared with
anything, even mathematically. If I were to explain all this in detail now
some people might become suspicious and disbelieving, and their minds may
even become disoriented or confused. Subhuti, you should know that the
meaning of this Sutra is beyond conception and discussion. Likewise, the
fruit resulting from receiving and practicing this Sutra is beyond conception
and discussion.‟

At that time, the venerable Subhuti then asked the Buddha, „World-Honored
One, may I ask you a question again? If sons or daughters of a good family
want to develop the highest, most fulfilled and awakened mind, if they wish
to attain the Highest Perfect Wisdom, what should they do to help quiet their
drifting minds and master their thinking?‟

The Buddha replied:

„Subhuti, a good son or daughter who wants to give rise to the highest, most
fulfilled, and awakened mind must create this resolved attitude of mind: 'I
must help to lead all beings to the shore of awakening, but, after these
beings have become liberated, in truth I know that not even a single being
has been liberated.' Why is this so? If a disciple cherishes the idea of a self,
a person, a living being or a universal self, then that person is not an
authentic disciple. Why? Because in fact there is no independently existing
object of mind called the highest, most fulfilled and awakened mind.‟

„What do you think, Subhuti? In ancient times, when the Buddha was living
with Dipankara Buddha, did he attain anything called the highest, most
fulfilled, and awakened mind?‟

„No, Most Honored One. According to what I understand from the teachings
of the Buddha, there is no attaining of anything called the highest, most
fulfilled, and awakened mind.‟

The Buddha said:

„You are correct, Subhuti. In fact, there does not exist any so-called highest,
most fulfilled, and awakened mind that the Buddha attains. Because if there
had been any such thing, Dipankara Buddha would not have predicted of
me, 'In the future, you will come to be a Buddha known as The Most
Honored One'. This prediction was made because there is, in fact, nothing to
be attained. Someone would be mistaken to say that the Buddha has
attained the highest, most fulfilled, and awakened mind because there is no
such thing as a highest, most fulfilled, or awakened mind to be attained.‟

„Subhuti, a comparison can be made with the idea of a large human body.
What would you understand me to mean if I spoke of a „large human body‟?‟
„I would understand that the lord Buddha was speaking of a „large human
body‟ not as an arbitrary conception of its being, but as a series of words
only. I would understand that the words carried merely an imaginary
meaning. When the Buddha speaks of a large human body, he uses the
words only as words.‟

„Subhuti, it is just the same when a disciple speaks of liberating numberless

sentient beings. If they have in mind any arbitrary conception of sentient
beings or of definite numbers, then they are unworthy of being called a
disciple. Subhuti, my teachings reveal that even such a thing as is called a
„disciple‟ is non-existent. Furthermore, there is really nothing for a disciple to
liberate.‟

„A true disciple knows that there is no such thing as a self, a person, a living
being, or a universal self. A true disciple knows that all things are devoid of
selfhood, devoid of any separate individuality.‟
To make this teaching even more emphatic, the lord Buddha continued,

„If a disciple were to speak as follows, 'I have to create a serene and
beautiful Buddha field', that person is not yet truly a disciple. Why? What the
Buddha calls a 'serene and beautiful Buddha field' is not in fact a serene and
beautiful Buddha field. And that is why it is called a serene and beautiful
Buddha field. Subhuti, only a disciple who is wholly devoid of any conception
of separate selfhood is worthy of being called a disciple.‟

The Buddha then asked Subhuti, „What do you think? Does the Buddha have
human eyes?‟

„Subhuti replied, „Yes, he has human eyes.‟

„Does he have the eyes of Enlightenment?‟

„Of course, the Buddha has the eyes of Enlightenment, otherwise he would
not be the Buddha.‟

„Does the Buddha have the eyes of transcendent intelligence?‟

„Yes, the Buddha has the eyes of transcendent intelligence.‟

„Does the Buddha have the eyes of spiritual intuition?‟

„Yes, lord, the Buddha has the eyes of spiritual intuition.‟

„Does the Buddha have the eyes of love and compassion for all sentient
beings?‟

Subhuti agreed and said, „Lord, you love all sentient life.‟

„What do you think, Subhuti? When I referred to the grains of sand in the
river Ganges, did I assert that they were truly grains of sand?‟

„No blessed lord, you only spoke of them as grains of sand.‟

„Subhuti, if there were as many Ganges rivers as there are grains of sand in
the river Ganges, and if there were as many buddhalands as there are grains
of sand in all those innumerable rivers, would these buddhalands be
considered numerous?‟

„Very numerous indeed, lord Buddha.‟

„Subhuti, I know the mind of every sentient being in all the host of
universes, regardless of any modes of thought, conceptions or tendencies.
For all modes, conceptions and tendencies of thought are not mind. And yet
they are called 'mind'. Why? It is impossible to retain a past thought, to
seize a future thought, and even to hold onto a present thought.‟

The Buddha continued:

„What do you think Subhuti? If a follower were to give away enough

treasures to fill 3,000 universes, would a great blessing and merit incur to
him or her?‟

Subhuti replied, „Honored one, such a follower would acquire considerable

blessings and merit.‟

The lord Buddha said:

„Subhuti, if such a blessing had any substantiality, if it were anything other

than a figure of speech, the Most Honored One would not have used the
words 'blessings and merit'.‟

„Subhuti, what do you think, should one look for Buddha in his perfect
physical body?‟

„No, Perfectly Enlightened One, one should not look for Buddha in his perfect
physical body. Why? The Buddha has said that the perfect physical body is
not the perfect physical body. Therefore it is called the perfect physical
body.‟

„Subhuti, what do you think, should one look for Buddha in all his perfect
appearances?‟

„No Most Honored One, one should not look for Buddha in all his perfect
appearances. Why? The Buddha has said perfect appearances are not
perfect appearances. Therefore they are called perfect appearances.‟

„Subhuti, do not maintain that the Buddha has this thought: „I have spoken
spiritual truths.‟ Do not think that way. Why? If someone says the Buddha
has spoken spiritual truths, he slanders the Buddha due to his inability to
understand what the Buddha teaches. Subhuti, as to speaking truth, no
truth can be spoken. Therefore it is called „speaking truth‟.‟
At that time Subhuti, the wise elder, addressed the Buddha, „Most Honored
One, will there be living beings in the future who believe in this Sutra when
they hear it?‟

The Buddha said:

„The living beings to whom you refer are neither living beings nor not living
beings. Why? Subhuti, all the different kinds of living beings the Buddha
speaks of are not living beings. But they are referred to as living beings.‟

Subhuti again asked, „Blessed lord, when you attained complete

Enlightenment, did you feel in your mind that nothing had been acquired?‟

The Buddha replied:

„That is it exactly, Subhuti. When I attained total Enlightenment, I did not

feel, as the mind feels, any arbitrary conception of spiritual truth, not even
the slightest. Even the words „total Enlightenment‟ are merely words, they
are used merely as a figure of speech.‟

„Furthermore Subhuti, what I have attained in total Enlightenment is the

same as what all others have attained. It is undifferentiated, regarded
neither as a high state, nor a low state. It is wholly independent of any
definite or arbitrary conceptions of an individual self, other selves, living
beings, or a universal self.‟

„Subhuti, when someone is selflessly charitable, they should also practice

being ethical by remembering that there is no distinction between one's self
and the selfhood of others. Thus one practices charity by giving not only
gifts, but through kindness and sympathy. Practice kindness and charity
without attachment and you can become fully enlightened.‟

„Subhuti, what I just said about kindness does not mean that when someone
is being charitable they should hold onto arbitrary conceptions about
kindness, for kindness is, after all, only a word and charity needs to be
spontaneous and selfless, done without regard for appearances.‟

The Buddha continued:

„Subhuti, if a person collected treasures as high as 3,000 of the highest

mountains, and gave them all to others, their merit would be less than what
would accrue to another person who simply observed and studied this Sutra
and, out of kindness, explained it to others. The latter person would
accumulate hundreds of times the merit, hundreds of thousands of millions
of times the merit. There is no conceivable comparison."

"Subhuti, do not say that the Buddha has the idea, 'I will lead all sentient
beings to Nirvana.' Do not think that way, Subhuti. Why? In truth there is
not one single being for the Buddha to lead to Enlightenment. If the Buddha
were to think there was, he would be caught in the idea of a self, a person, a
living being, or a universal self. Subhuti, what the Buddha calls a self
essentially has no self in the way that ordinary persons think there is a self.
Subhuti, the Buddha does not regard anyone as an ordinary person. That is
why he can speak of them as ordinary persons."

Then the Buddha inquired of Subhuti:

„What do you think Subhuti? Is it possible to recognize the Buddha by the 32

physical marks?‟

Subhuti replied, „Yes, Most Honored One, the Buddha may thus be
recognized.‟

„Subhuti, if that were true then Chakravartin, the mythological king who also
had the 32 marks, would be called a Buddha.‟

Then Subhuti realizing his error said, „Most Honored One, now I realize that
the Buddha cannot be recognized merely by his 32 physical marks of
excellence.‟

The Buddha then said:

„Should anyone, looking at an image or likeness of the Buddha, claim to

know the Buddha and worship him, that person would be mistaken, not
knowing the true Buddha.‟

„However, Subhuti, if you think that the Buddha realizes the highest, most
fulfilled, and awakened mind and does not need to have all the marks, you
are mistaken. Subhuti, do not think in that way. Do not think that when one
gives rise to the highest, most fulfilled, and awakened mind, one needs to
see all objects of mind as nonexistent, cut off from life. Please do not think
in that way. One who gives rise to the highest, most fulfilled, and awakened
mind does not contend that all objects of mind are nonexistent and cut off
from life. That is not what I say.‟

The lord Buddha continued:

„Subhuti, if someone gives treasures equal to the number of sands on the
shores of the Ganges river, and if another, having realized the egolessness
of all things, thereby understands selflessness, the latter would be more
blessed than the one who practiced external charity. Why? Because great
disciples do not see blessings and merit as a private possession, as
something to be gained.‟

Subhuti inquired of the lord Buddha, „What do you mean, great disciples do
not see blessings and merit as a private possession?‟

The Buddha replied:

„Because, those blessings and merit have never been sought after by those
great disciples they do not see them as private possessions, but they see
them as the common possession of all beings.‟

The Buddha said:

„Subhuti, if any person were to say that the Buddha is now coming or going,
or sitting up or lying down, they would not have understood the principle I
have been teaching. Why? Because while the expression „Buddha‟ means „he
who has thus come, thus gone,‟ the true Buddha is never coming from
anywhere or going anywhere. The name „Buddha‟ is merely an expression, a
figure of speech.‟

The lord Buddha resumed:

„Subhuti, if any good person, either man or woman, were to take 3,000
galaxies and grind them into microscopic powder and blow it into space,
what do you think would this powder have any individual existence?‟

Subhuti replied, „Yes, lord, as a microscopic powder blown into space, it

might be said to have a relative existence, but as you use words, it has no
existence. The words are used only as a figure of speech. Otherwise the
words would imply a belief in the existence of matter as an independent and
self-existent thing, which it is not.‟

„Furthermore, when the Most Honored One refers to the „3,000 galaxies,‟ he
could only do so as a figure of speech. Why? Because if the 3,000 galaxies
really existed, their only reality would consist in their cosmic unity. Whether
as microscopic powder or as galaxies, what does it matter? Only in the sense
of the cosmic unity of ultimate being can the Buddha rightfully refer to it.‟
The lord Buddha was very pleased with this reply and said:
„Subhuti, although ordinary people have always grasped after an arbitrary
conception of matter and galaxies, the concept has no true basis; it is an
illusion of the mortal mind. Even when it is referred to as 'cosmic unity' it is
unthinkable and unknowable.‟

The lord Buddha continued:

„If any person were to say that the Buddha, in his teachings, has constantly
referred to himself, to other selves, to living beings, or to a universal self,
what do you think, would that person have understood my meaning?‟

Subhuti replied, „No, blessed lord. That person would not have understood
the meaning of your teachings. For when you refer to those things, you are
not referring to their actual existence you only use the words as figures of
speech, as symbols. Only in that sense can words be used, for conceptions,
ideas, limited truths, and spiritual truths have no more reality than have
matter or phenomena.‟

Then the lord Buddha made his meaning even more emphatic by saying:

„Subhuti, when people begin their practice of seeking to attaining total

Enlightenment, they ought to see, to perceive, to know, to understand, and
to realize that all things and all spiritual truths are no-things, and, therefore,
they ought not to conceive within their minds any arbitrary conceptions
whatsoever.‟

Buddha continued:

„Subhuti, if anyone gave to the Buddha an immeasurable quantity of the

seven treasures sufficient to fill the whole universe; and if another person,
whether a man or woman, in seeking to attain complete Enlightenment were
to earnestly and faithfully observe and study even a single section of this
Sutra and explain it to others, the accumulated blessing and merit of that
latter person would be far greater.‟

„Subhuti, how can one explain this Sutra to others without holding in mind
any arbitrary conception of forms or phenomena or spiritual truths? It can
only be done, Subhuti, by keeping the mind in perfect tranquility and free
from any attachment to appearances.‟

„So I say to you - This is how to contemplate our conditioned existence in

this fleeting world:‟
„Like a tiny drop of dew, or a bubble floating in a stream;
Like a flash of lightning in a summer cloud, or a flickering lamp, an illusion, a
phantom, or a dream.‟

„So is all conditioned existence to be seen.‟

Thus spoke Buddha.

Vaisakhi (Punjabi: , vaisākhī, is, as well, known as Baisakhi). Baisakhi
or Vaisakhi Festival is celebrated as the Sikh New Year and the founding of
the Khalsa Panth. History of Baisakhi traces its origin from the Baisakhi
Day celebrations of 1699 organized by the Tenth Sikh Guru, Guru Gobind
Singh to form Khalsa - Brotherhood of Saint Soldiers to fight against
tyranny and oppression.

It is a very important day for Sikhs and one of the most colorful events in
the Sikh calendar. It occurs during mid-April every year and traditionally
concurs in Punjab with the first harvesting of the crops for the year. So,
historically, it has been a very joyous occasion and a time for celebration.
However, since 1699, it had marked the very significant religious event of
the Birth of the Khalsa.

This day in the year 1699 the tenth Guru Gobind Singh created the
Khalsa Path. With this the tradition of living Guru came to end and
the scripture Granth Sahib was declared as the Guru. And thus the
Granth Sahib came to be known as Guru Granth Sahib.

Baisakhi falls in the Nanakshahi calendar on the first day of Vaisakh

month. This day the sun enters Mesha Rasi. This is the reason it is called
Mesha Sankranti. Baisakhi is therefore determined by the solar calendar.
Baisakhi usually falls on April 13th, and on April 14th once every thirty-six
years, however it has now been agreed for Baisakhi to always fall on the
14th of April. It is not, as is commonly believed, a New Year for the Sikhs.
This Sikh New Year is celebrated on the 1st day of Chet which usually falls on
March 13, a month earlier.

A younger son of Shah Jahan, Aurangzeb, seized the Gaddi of the Mughal
Empire from his brother Dara Shikoh, arrested his father and took the
Imperial name of Alamgir I (seizer of the Universe, besting his father who
had styled himself Grabber of the World) in 1657. His coming to the throne
had been costly for his family members, now it would become a disaster for
the people of India and those who dared to challenge his policy of religious
persecution as he set in motion the process of the Islamization of India.

The Brahmins were his primary target but he reinstated the unethical
religious tax that Akbar had ended, on the Hindus. Their temples and places
of learning were shut, torn down and often replaced with Masjids, often built
from the stones of the Hindu Temples. He had been convinced by the
powerful Ulama, whom his predecessors had largely ignored, that once the
highly respected Brahmins of Kashmir accepted Islam that the Hindus of all
castes would follow suit.

The Brahmins of Kashmir were given and ultimatum — to convert or die.

Thoughts of death, rape and torture for themselves and loved ones weighed
heavily on their minds. When the time allotted for their answer was almost
up, they looked for a dynamic leader to help in this fight against subversion.

The Kashmiri Brahmins, led by Pundit Kirpa Ram sought the intervention of
Guru Tegh Bahadur, the ninth Nanak or preceptor of the Sikh religion — the
Dasvin Patishah or Guru, in his new city, near the ruins of ancient Makhowal
— today’s Anandpur Sahib. They asked him for guidance on combating the
atrocities being committed by the Mughal Emperor.

At the time of their meeting, Guru Tegh Bahadur’s nine year old son, Gobind
Rai, was sitting beside him. As Guru Tegh Bahadur was deep in
contemplation thinking of the problem, his young son asked the reason of
his concern. Guru Tegh Bahadur said that the matter was of vital
importance. The world is aggrieved by oppression. And no brave man had
yet come forward who was willing to sacrifice his life to free the earth from
the burden of Aurangzeb’s persecution. Young Gobind Rai replied, ‘For that
purpose who is more worthy than you my father.’ So after entrusting the
Guruship to Gobind Rai, Guru Tegh Bahadur and several of his Sikhs
proceeded to Delhi, the seat of the Mughal Empire. But, before reaching
Delhi, the Guru and his loyal attendants were arrested and put in chains by
the agents of the Mughal Ruler Aurangzeb.

While in prison, Guru Tegh Bahadur foresaw the beginning of his ecclesiastic
journey. To test his son’s courage and capability to carry on the Guru’s
mission, he wrote him saying, ‘My strength is exhausted, I am in chains and
I can make not any efforts. Says Nanak, God alone is now my refuge. He will
help me as He did his Saints.’ In reply young Guru Gobind Rai wrote: ‘I have
regained my Power, my bonds are broken and all options are open unto me.
Nanak, everything is in Thy hands. It is only Thou who can assist thyself.’

Guru Teg Bahadur offered his life for the freedom of all, not just his own
group of Sikhs, but for those of another religion to be able to freely choose
when, where and how they would hold their worship. His spirit of sacrifice
and courage kindled a similar spirit in the heart of young Gobind Rai.

It was November 11, hundreds of people had gathered around Chandini

Chowk where Guru Tegh Bahadur was martyred in Delhi. The executioner
left the Guru’s severed head and body to lie where they had fallen. In fear of
a sudden sand storm he had run for shelter. No one stood up to claim the
body of the fallen Guru or his companions who had died tortured deaths
before his eyes. Who would perform the religious rites of these brave men?
Even the most ardent disciples withdrew, unrecognized.

But, taking advantage of the stormy weather one man, a member of the
Majhabis, managed to take the severed head of Tegh Bahadur to his family
back in Anandpur where the appropriate rites were given the noble Guru.
Another man, assisted by his sons, secreted the Guru’s body away before it
would surely be quartered or hung on display by Aurangzeb’s subordinates.
They used their humble home as the Guru’s secret funeral pyre, as any
proper cremation would have brought down the wrath of the frustrated
Aurangzeb on their heads. Aurangzeb had lost in this challenge to his plans -
for Guru Tegh Bahadur had endured all of the tortures and lures that the
mighty Aurangzeb could muster, neither he nor any of his companions had
taken the easier road and abandoned their religion and principles. Gobind
Rai would now seek to endow each of his Sikhs with the iron will and
fortitude of his father. For the moment the Pandits were safe, but Guru
Gobind Rai now worked to prepare his Sikhs for the coming storm.

Story of Baisakhi
The story of Baisakhi Festival began with the martyrdom of Guru Teg
Bahadur, the ninth Sikh Guru who was publicly beheaded by the Aurungzeb,
the Mughal ruler. Aurungzeb wanted to spread Islam in India and Guru Tegh
Bahadur stood up for the rights of Hindus and Sikhs and the Mughals
therefore saw him as a threat.

After the death of Guru Teg Bahadur, his son, Guru Gobind Singh became
the next Guru of the Sikhs. Guru Gobind Singh wished to instill courage and
strength to sacrifice among his fellow men. To fulfill his dream, Guru Gobind
Singh called on the historic Baisakhi Day congregation of Sikhs at Keshgarh
Sahib near Anandpur on March 30, 1699.
Thousands of people assembled for Guru’s blessing, Guru Gobind Singh
came out of the tent carrying an unsheathed sword. He gave a powerful
discourse to infuse courage amongst fellowmen. At the end of the discourse
he said that every great deed was preceded by equally great sacrifice and
demanded that anyone prepared to give his life come forward. On the Guru’s
third call, a young man offered himself. The Guru took the man inside a tent
and reappeared alone with a bloodied sword. Guru Gobind Singh asked for
another volunteer. This was repeated another four times until a total of five
Sikhs had gone into the tent with the Guru. Everyone present was worried
and though that Guru Gobind Singh has killed five Sikhs. At this point Guru
presented all the five men before the people. Every one present was
surprised to see all five men alive and wearing turbans and saffron-colored
garments.

These five men were called Panj Piara or ‘Beloved Five’ by the Guru. The
Guru blessed them with a Pahul ceremony. In an iron vessel, the Guru
stirred with a sword called Khanda Sahib, the batasha that his wife, Mata
Sundari Ji had put into water. The congregation recited verses from
scriptures as the Guru performed the sacred ceremony. The water was now
considered the sacred nectar of immortality called amrit. It was first given to
the five volunteers, then drunk by the guru and later distributed amongst
the crowd. With this ceremony, all those present, irrespective of caste or
creed, became members of the Khalsa Pantha (the Order of the Pure Ones).

The Guru regarded the Panch Piaras as the first members of the Khalsa and
the embodiment of the Guru himself. With the constitution of the Panj Pyare
the high and low castes were amalgamated into one as among the original
Panj Pyare, there was one Khatri, shopkeeper; one Jat, farmer; one
Chhimba, calico printer; one Ghumar, water-carrier; and one Nai, a barber.
The Guru gave the surname of Singh (Lion) to every Sikh and also took the
name for him. From Guru Gobind Rai he became Guru Gobind Singh. This
was seen as a great step in national integration because society at that time
was divided on the basis of religion, caste and social status.

Guru Gobind Singh also bestowed on Khalsa, the unique Sikh identity. He
directed Sikhs to wear five K’s: Kesh or long hair, Kangha or comb, Kripan or
dagger, Kachha or shorts and a Kara or bracelet. Guru Gobind Singh also
discontinued the tradition of Gurus and asked all Sikhs to accept the Grantha
Sahib as their eternal guide. He urged them to come to him with their hair
and beard unshorn to get baptized by the sword.

Baisakhi Festival
Baisakhi is one of the major festivals of Sikhs and is celebrated with lot of
enthusiasm and gaiety in the state of Punjab and all throughout the world
where there is a significant Sikh population. For the large farming
community of Punjab, Baisakhi Festival marks the time for harvest of rabi
crops and they celebrate the day by performing joyful bhangra and gidda
dance. For the Sikh community, Baisakhi Festival has tremendous religious
significance as it was on a Baisakhi Day in 1699, that Guru Gobind Singh,
the tenth Sikh Guru laid the foundation of Panth Khalsa-the Order of the
Pure Ones. People of Punjab celebrate the festival of Baisakhi with
exuberance and devotion. As the festival has tremendous importance in Sikh
religion, major activities of the day are organized in Gurdwaras. People wake
up early to prepare for the day. Many also take bath in the holy river to
mark the auspicious occasion. After getting ready people pay a visit to their
neighborhood gurdwara and take part in the special prayer meeting
organized for the day. At the end of the Baisakhi ardas, congregates receive
specially prepared Kara prasad or sweetened semolina. This is followed by a
guru ka langar or community lunch. The auspicious date of Baisakhi is
celebrated all over India under different names and different set of rituals
and celebrations. Baisakhi date coincides with 'Rongali Bihu' in Assam, 'Naba
Barsha' in Bengal, Puthandu in Tamil Nadu and 'Pooram Vishu' in Kerala.

Later, during the day people of Sikh faith take out a Baisakhi procession
under the leadership of Panj piaras. The procession moves through the
major localities of the city amidst the rendition of devotional songs by the
participating men, women and children. Mock duels, bhangra and gidda
performances make the procession joyous and colorful.

For the large farming community of Punjab and Haryana, Baisakhi marks a
New Year’s time as it is time to harvest rabi crop. On Baisakhi, farmers
thank god for the bountiful crop and pray for good times ahead. People buy
new clothes and make merry by singing, dancing and enjoying the best of
festive food.

Cries of ‘Jatta aai Baisakhi’, rent the skies as gaily men and women break
into the bhangra and gidda dance to express their joy. Everyday farming
scenes of sowing, harvesting, winnowing and gathering of crops are
expressed through zestful movements of the body to the accompaniment of
ballads and dhol music.

In several villages of Punjab Baisakhi Fairs are organized where besides

other recreational activities, wrestling bouts are also held.

Legends of Baisakhi
There are various legends associated with the colorful and vibrant festival of
Baisakhi. A study of these interesting legends of Baisakhi reveals that the
day of Baisakhi is significant not just for Sikhs but also for Hindus and
Buddhists alike. Besides, it is joyous to note that as a harvest festival,
people of all communities in Punjab celebrate Baisakhi in a harmonious
manner.

Harvest Festival
Baisakhi Festival marks the time for the harvest of Rabi crops and is
therefore celebrated with utmost joy and enthusiasm in the state of Punjab
where agriculture is the predominant occupation of the people. To celebrate
the occasion, people dress themselves gaily and perform the joyful bhangra
and giddha dance on the tune of the dhol. Farmers in Punjab celebrate
Baisakhi Festival to hilt by feasting and merrymaking before they hit on
tiring but joyful task of harvesting from the next day.

As a harvest festival, Baisakhi is also celebrated by different names and with

different rituals in several regions of India. Regional celebrations of Baisakhi
are marked as Rongali Bihu in Assam, Naba Barsha in Bengal, Puthandu in
Tamil Nadu, Vishu in Kerala and Vaishakha in Bihar.

Birth of Khalsa
The day of Baisakhi marks the birth of Khalsa Panth and therefore holds
tremendous significance for the Sikhs. It was on the Baisakhi Day meeting
organized at Anandpur Sahib, in 1699, that the tenth Guru of Sikhs, Guru
Gobind Sigh laid the foundation of Khalsa Panth and called on the Sikhs to
sacrifice themselves for their community.

Besides, it was on the Baisakhi Day that Guru Gobind Singh administered
amrit (nectar) to his first batch of five disciples, the Panj Piaras making them
Singhs, a martial community. After the Baisakhi Day in 1699 the tradition of
gurus was discontinued, and the Granth Sahib - the Holy book of the Sikhs
was declared the eternal guide of the Sikhs.

Day to Receive Guru’s Blessings for Sikhs

According to a popular legend in Sikhism, it was on the day of Baisakhi in
1567 that Guru Amar Das had first institutionalized Baisakhi as one of the
special days when all Sikhs would gather to receive the guru's blessings at
Goindwal.

Foundation of Arya Samaj

The day of Baisakhi Festival is also important for the Hindus as it on this day
in 1875 that Swami Dayanand Saraswati founded the Arya Samaj - a
reformed sect of Hindus who are devoted to the Vedas for spiritual guidance
and have discarded idol worship.

Attainment of Nirvana by Gautam Buddha

For the Buddhist, the day of Baisakhi Festival is significant, as according to a
popular legend it was on this auspicious day that Gautam Buddha attained
enlightenment or Nirvana under the Mahabodhi tree in the town of Gaya. For
this reason, the day of Baisakhi is celebrated as Buddha Purnima is several
parts of the country.

Significance of Baisakhi
Vibrant Festival of Baisakhi is considered to be an extremely important
festival in India for number of reasons. Apart from being important for the
farmers as a harvest festival, the festival is of prime importance in Sikhism
as a foundation day of Khalsa Panth. Besides, auspicious Baisakhi day is of
importance for astrological reasons too!!

Significance of Baisakhi for Farmers

For the agriculturally rich state of Punjab and Haryana, Baisakhi marks the
time for harvest of Rabi (winter) crops and is therefore extremely significant
for the farmers. Baisakhi Festival is also celebrated as a Thanksgiving Day
festival in these states. After waking up early and dressing themselves in
new clothes, farmers visit temples and gurdwaras to express gratitude to
God for the good harvest and seek blessing for ensuing agriculture season.
Farmers also celebrate Baisakhi by performing energetic bhangra and gidda
dance and participating in Baisakhi Fairs.

Significance of Baisakhi in Sikhism

Baisakhi is of major importance for the people following Sikh faith. As it was
on a Baisakhi Day, in the year 1699 that the Tenth Guru of Sikhs, Guru
Gobind Singh founded Khalsa Panth or the Order of Pure Ones and gave a
unique identity to Sikhs. On the same day the guru administered amrit
(nectar) to his first batch of five disciples making them Singhs, a martial
community. By doing so, he eliminated the differences of high and low and
established that all human beings were equal.

Sikhs celebrate Baisakhi by participating in special prayer meetings

organized at gurdwaras. They also carry out joyful Baisakhi processions to
mark the day.

Significance of Baisakhi in Other Religions

The day of Baisakhi is of significance for the Hindus as it was on this day in
1875 that Swami Dayanand Saraswati founded the Arya Samaj - a reformed
sect of Hindus who are devoted to the Vedas for spiritual guidance and have
discarded idol worship. Besides, Baisakhi day is of relevance for the
Buddhists as Gautama Buddha attained enlightenment and Nirvana on this
auspicious day

The auspicious festival of Baisakhi is celebrated on first day of Vaisakh

month (April-May) according to the Nanakshahi calendar. Hence, the festival
of Baisakhi is also popularly known as Vaisakhi. According to Gregorian
calendar, Baisakhi falls on April 13 every year and on April 14 once in 36
years. This variation in date is due to the fact that date of Baisakhi is
reckoned according to the Indian solar calendar and not the lunar calendar.

Time for Harvest of Rabi Crop

Vaisakhi marks the beginning of the new spring year and the end of the
harvest of rabi crop in India. The festival is celebrated with lot of enthusiasm
in agriculture dominated state of Punjab and Haryana. Here, farmers thank
God for the bountiful harvest and pray for prosperity in the coming year. To
celebrate the day, people wake up early and take a dip in the holy rivers.
Soon after, cries of “Jatta aai Baisakhi" rent the skies as the people of
Punjab attired in their best clothes break into the Bhangra dance to express
their joy.

Significance of Baisakhi Date in Sikhism

The date of Baisakhi festival has tremendous significance in Sikhism. They
celebrate the festival as a collective birthday of the tenth Sikh Guru, Guru
Gobind Singh and the foundation of the Khalsa (the Sikh brotherhood) in
1699. Sikhs all over the world celebrate the day with lot of enthusiasm and
joy.

Farmers also celebrate Baisakhi as a Thanksgiving Day. After taking an early

bath in ponds or rivers people visit temples or gurdwaras to express
gratitude to the Almighty for the bountiful harvest and pray for prosperity
and good times in future.

At several places in Punjab colorful Baisakhi Fairs are also organized to

celebrate the day. People participate in these fairs with lots of enthusiasm
and charm. Major attractions of Baisakhi Fairs are the bhangra and gidda
performances besides wrestling bouts, singing and acrobatics. Performance
of folk instruments - vanjli and algoza is also quite popular. Food stalls and
shops selling trinkets make Baiskhi Melas even more joyful.

Baisakhi Celebrations by Sikhs

Sikhs celebrate this very important day of their religion with joy and
devotion. They take an early bath, wear new clothes and visit the
neighborhood gurdwara (Sikh place of worship) to participate in the special
prayer meet marked for the day. After a special ardas of kirtans (religious
songs) and discourses kada prasad (sweetened semolina) is distributed
amongst all present. Later, people sit in rows to relish the langar or
community lunch prepared and served by kar sevaks or volunteers.

Major celebrations of Baisakhi are organized at Golden Temple, Amritsar

where the Khalsa Panth was founded on a Baisakhi Day in 1699. Most Sikhs
strive to visit Golden Temple on the occasion.

Another high point of Baisakhi celebrations by Sikhs is the Baisakhi

procession or nagar kirtan carried though the city under the leadership of
Panj Piaras or the Five Beloved Ones. Men, women and children alike
participate in the Baiskhi processions with enthusiasm. Mock duels, bands
playing religious tunes and performance of bhangra and gidda dance make
Baisakhi processions quite colourful and enchanting.

Later in the evening, people exchange greetings with friends and relatives
usually with a box of sweets or other traditional gifts.

Baisakhi Celebration in India

The auspicious day of Baisakhi is celebrated all over India though under
different names and with different set of rituals. People of Assam celebrate
April 13 as Rongali Bihu, while those in West Bengal celebrate it as Naba
Barsha. Bihar celebrates Baisakhi as Vaishakha in honour of the Sun God,
Surya while Kerala celebrates it as Vishu and Tamil Nadu as Puthandu. In
Kashmir, a ceremonial bath and general festivity mark Baisakhi while in
Himachal Pradesh devotees flock to the temple of Jwalamukhi and take a
holy dip in the Hot Springs.
Dzogchen is regarded in Tibet as the most esoteric teaching of the
Buddha. Dzogchen is a Tibetan term used to denote a meditation practice
and also a body of teachings that helps the seekers to recognize and
discover the dzogchen state. It is the Tibetan adaptation of Buddhist
teachings that has the influence of Tantra.

The Tibetan term dzogchen is said to be an adaptation of the Sanskrit term

mahāsandhi, and is also used to render the Sanskrit term ati yoga – prim-
ordial yoga.

In general terms dzogchen refers to a meditation practice and body of

teachings aimed at helping an individual to recognize the Dzogchen state, to
become sure about it, and to develop the capacity to maintain the state
continually.

According to Tibetan Buddhism and Bön, Dzogchen is the natural, primordial

state or natural condition of the mind, and a body of teachings and
meditation practices aimed at realizing that condition. Dzogchen, or ‘Great
Perfection’, is a central teaching of the Nyingma School also practiced by
adherents of other Tibetan Buddhist sects. According to Dzogchen
literature, Dzogchen is the highest and most definitive path to
enlightenment.
 Padmsambhava

Dzogchen started with a Buddhist Tantric master from the country of

Uddiyana in the North-West part of ancient India. Padmasambhava is the
originator of Tibetan Buddhism or Dzogchen. He is also known as Rinpoche
or Pema Jungne etc. who came to Tibet in the eight century. He was invited
by the Tibetan King Tisong Detsan (742-797 CE).

Padmasambhava (Sanskrit - p*msM‐v; The Lotus Born, was a sage guru

from Oḍḍiyāna who is said to have transmitted Vajrayana Buddhism to
Bhutan and Tibet and neighboring countries in the 8th century. In those
lands he is better known as Guru Rinpoche (‘Precious Guru’) or Lopon
Rinpoche, or, simply, Padum in Tibet, where followers of the Nyingma School
regard him as the second Buddha.
He said: ‘My father is the intrinsic awareness, Samantabhadra. My mother is
the ultimate sphere of reality, Samantabhadri. I belong to the caste of non-
duality of the sphere of awareness. My name is the Glorious Lotus Born. I
am from the unborn sphere of all phenomena. I consume concepts of duality
as my diet. I act in the way of the Buddhas of the three times.’

According to tradition, Padmasambhava was incarnated as an eight-year-old

child appearing in a lotus blossom floating in Lake Dhanakosha, in the
kingdom of Oḍḍiyāna. Traditionally it is identified with the Swat Valley of
South Asia in present-day Pakistan.

His special nature was recognized by the local king who married him to one
of his daughters, Mandarava. She and Padmasambhava’s other main
consort, Yeshe Tsogyal, developed into realized practitioners. Many
thangkas and paintings show Padmasambhava in between them.

His fame became known to Trisong Detsen, the 38th King of the Yarlung
Dynasty, and the first Emperor of Tibet (742–797), whose kingdom was
beset by evil mountain deities.

The king invited Padmasambhava to Tibet where he used his tantric powers
to subdue the evil deities he encountered along the way, eventually
receiving the Emperor’s wife, identified with the Dakini Yeshe Tsogyal, as
a consort.

This was in accordance with the tantric principle of not eliminating negative
forces but redirecting them to fuel the journey toward spiritual awakening.

In Tibet he founded the first monastery in the country, Samye Gompa. He

initiated the first monks, and introduced the people to the practice of
Tantric Buddhism.

Padmasambhava had five major female tantric companions. These are the
so-called ‘Five Wisdom Dakinis’ (Wylie: Ye-shes mKha-'gro lnga) or ‘Five
Consorts.’

In Padmasambhava’s biography - they are described as the five women ‘who

had access to the master’s heart’. He practiced tantric rites which are
considered to have exorcised the previous demons of Tibet and converted
them into protectors of the country.’ They were:

1. Mandarava of Zahor - the emanation of Vajravarahi’s Body;

2. Belwong Kalasiddhi of (North-West) India - the emanation of

Vajravarahi’s Quality,

3. Belmo Sakya Devi of Nepal; the emanation of Vajravarahi’s Mind,

 4. Yeshe Tsogyal of Tibet; the emanation of Vajravarahi’s Speech
and

5. Mangala or Tashi Kyedren of ‘the Himalayas’ - the emanation of

Vajravarahi’s Activity.

In Bhutan he is associated with the famous Paro Taktsang or ‘Tiger’s

Nest’ monastery built on a sheer cliff wall about 500m above the floor of
Paro valley. It was built around the Taktsang Senge Samdup (stag tshang
seng ge bsam grub) cave where he is said to have meditated in the 8th
Century. He flew there from Tibet on the back of Yeshe Tsogyal, whom he
transformed into a flying tigress for the purpose of the trip. Later he
travelled to Bumthang district to subdue a powerful deity offended by a local
king. Padmasambhava’s body imprint can be found in the wall of a cave at
nearby Kurje Lhakhang temple.

Padmasambhava also hid a number of religious treasures (termas) in lakes,

caves, fields and forests of the Himalayan region to be found and interpreted
by future tertöns or spiritual treasure-finders. According to Tibetan tradition,
the Bardo Thodol (commonly referred to as the Tibetan Book of the Dead)
was among these hidden treasures, subsequently discovered by a Tibetan
terton, Karma Lingpa.

A tertön is a discoverer of ancient texts or, one who finds terma. Many
tertöns are considered incarnations of the 25 main disciples of
Padmasambhava. A vast system of transmission lineages developed.
Nyingma scriptures were updated by terma discoveries, and terma
teachings have guided many Buddhist and Bön practitioners.

Consorts, with whom they practice sexual yoga to accelerate and enhance
their capacity for realization, are thought to be very important to tertöns.
Fremantle (2001: p.19) states that:

One of the special requirements for the discovery of termas is the

inspiration of the feminine principle, just as it was necessary for their
concealment. The great majority of tertöns have been men, and generally
they are accompanied by their wives or female companions (who need not
necessarily have a sexual relationship with them). Alternatively, something
representing the tertön’s complementary energy, whether male or female,
must be present.

Prominent tertöns
Bhutanese painted thangka of Tertön Guru Nyima Özer, late 19th century, Do
Khachu Gonpa, Chukka, and Bhutan. According to generally accepted
history, the rediscovering of terma began with the first tertön, Sangye Lama
(1000–1080). Tertöns of outstanding importance were Nyangral Nyima Özer
(1124–1192), Guru Chowang (1212–1270), Rigdzin Gödem (1307–1408),
Pema Lingpa (1450–1521), Migyur Dorje (1645–1667), and Jigme Lingpa
(1729-1798), Jamyang Khyentse Wangpo (1820–1892) and Orgyen Chokyur
Lingpa (1829–1870).

The ‘seal’ of all tertöns is said to have been Jamyang Khyentse Wangpo
(1820-1892). In one of his visions, he could clearly see all the terma that
were hidden throughout Tibet and other countries. He was the only master
in Tibetan history to have not only received, but also transmitted the ‘seven
transmissions’ that are the canonical teachings, treasures taken from the
earth, reconciled treasures, mind treasures, recollections, pure visions, and
aural transmissions received in visions.

In the 8th century, Guru Padmasambhava predicted that in the future

hundreds of tertöns would spread his teachings. Throughout the centuries
many more people were known as tertön. Five of them were widely
recognized as very important ones and called the ‘five tertön kings:’

1. Nyangral Nyima Özer (1124-1192)

2. Guru Chökyi Wangchuk (1212-1270)
3. Dorje Lingpa (1346-1405)
4. Pema Lingpa (1445/50-1521)
5. Padma Ösel Do-ngak Lingpa (Jamyang Khyentse Wangpo) (1820-
1892)

Another noteworthy tertön is Tsangpa Gyare, founder of the Drukpa Kagyu

order (12th century).

Tantric cycles related to Padmasambhava are not just practiced by the

Nyingma. They even gave rise to a new offshoot of Bön which emerged in
the 14th century called the New Bön.

Prominent figures of the Sarma (new translation) schools such as the

Karmapas and Sakya lineage heads have practiced these cycles and taught
them. Some of the greatest tertons revealing teachings related to
Padmasambhava have been from the Kagyu or Sakya lineages. The hidden
lake temple of the Dalai Lamas behind the Potala called Lukhang is dedicated
to Dzogchen teachings and has murals depicting the eight manifestations of
Padmasambhava. Padmasambhava established Vajrayana Buddhism and
the highest forms of Dzogchen (Mengagde) in Tibet and transformed the
entire nation.

On Padmasambhava’s consort practice with Princess Sakya Devi from Nepal

it is said: ‘In a state of intense bliss, Padmasambhava and Sakya Devi
realized the infinite reality of the Primordial Buddha Mind, the All-
Beneficent Lord (Samantabhadra), whose absolute love is the unimpeded
dynamo of existence.

Experiencing the succession of the four stages of ecstasy, their mutual state
of consciousness increased from height to height. And thus, meditating on
Supreme Vajrasattva Heruka as the translucent image of compassionate
wrathful (energized) activity, they together acquired the Mahamudra of
Divinity and attained complete Great Enlightenment.

Also, The Bramze’i skor (The Cycle of the Brahmin) is a group of Nyingma
tantras of the Atiyoga class which were introduced into Tibet by
Padmasambhava and Vimalamitra. The ‘brahmin’ referred to is apparently
Bram za Bde mchong snying po, who received the lineage from Dga’ rab
rdo rje and passed it to Srisimha. He by their tradition taught the Tibetan
Buddhists how to do telepathy - the Varyadara - a skill of Tantric Yoga. To
acquire it, young lamas spend three years sitting in a wooden box, unable to
lie down.

His Pureland Paradise is Zangdok Palri (the Copper-coloured Mountain).

He is further considered an emanation of Buddha Amitabha and traditionally

even venerated as ‘a second Buddha’.

Padmasambhava is supposed to be the author of what is wrongly known as

the ‘Tibetan book of Death’ in the west. Padmasambhava also wrote some
other secret texts that was hidden and concealed in temples and caves by
the king, to be discovered by the coming generation when the understanding
was higher so they could be able to understand these secret knowledge.

Urgyan Lingpa (1323-1360) rediscovered these writing, some centuries

later as prophecies by Padmasambhava. These writing were about
Dzogchen Teaching. From that time the Dzogchen tradition and teaching
has been given in Tibet. Dzogchen is regarded in Tibet as the most
esoteric teaching of the Buddha. Dzogchen is known by different names
in different schools. Among Tibetan Buddhists of the old school, the
Nyingmapas and also among BON, it is generally known as Dzogchen. Mostly
Dzogchen is taught by the non-sectarian Tibetan monks, but is also a part of
the teaching of many other Tibetan schools.

One of these secret texts by Padmasambhava is ‘Rig-pa ngo-sprod gcer-

mthong rang-grol’, which may be translated to English as ‘Self-Liberation
through seeing with naked awareness, being a direct introduction to
the state of intrinsic awareness.’ This is one of a large number of texts
belonging to the cycle of the hidden treasure texts, entitled the Zab-chs
zhi-khro dgongs-pa rang-grol, ‘The profound teaching of Self-liberation in
the primordial state of the peaceful and wrathful Deities.’