Thank you to all the supporters of Act 4 Tibet. Tulku Tsori Rinpoche. Miami, 2014
Thank you to all the supporters of Act 4 Tibet. Tulku Tsori Rinpoche. Miami, 2014
Tulku Tsori Rinpoche gives his Miami Florida students instructions on how to practice the Dharma in their daily lives. In this video, he discusses compassion, karma, meditation, impermanence, illusion, emptiness, Dzogchen practice.
He speaks about the “I” as a physical form, how to contemplate one’s own mind, what is ‘me”, who is this I. Death. Clinging to a name, fighting, claiming, MY mother, MY father, MY house… Does that I really exist? Contemplate and meditate to discover where this I is, this very I that controls one’s life, that controls us life after life after life until we understand it as ego.
He also talks in great length about being precious, being proud of the beautiful person that you are. To respect your self by behaving like a Buddha. By always feeling the presence of Buddha on your shoulder to make sure every action is filled with loving-kindness toward all beings.
People want respect but often do not respect themselves. Life is precious and Tulkus, great teachers, and each of us are precious. That day where you realize how precious you are is the very first day of your life.
Every bad thought, bad influence, bad decision should be recognized at he beginning so it does not go any further, and does not create horrible circumstances for anyone and create any more bad karma… You are all precious beings. Make a difference with your life now.
Lama Tulku Tsori Rinpoche is the founder of YTDR and Act4Tibet. He is reaching out to the very destitute Tibetan community in Mainpat, one of the poorest Tibetan Refugee Camps in India, where he is establishing a monastery, nunnery hospital, school and orphanage.
Tsori Rinpoche has devoted his life to champion humanitarian efforts. He travels throughout the world teaching the Buddha Dharma (Path of Awakening), and speaking on the greater good of empowering humanity and revitalizing society.
He was born in Nepal in 1974 and recognized as the incarnation of Yogi Tsori Rinpoche of Chamdho, Tibet. At the age of seven, he entered the Namdroling Monastery in Bylakuppe, India, the seat of His Holiness Pema Norbu (Penor) Rinpoche, Supreme head of the Nyingma School. At Namdroling, Rinpoche completed his monastic studies under his root Guru, H.E. Khenpo Tsewang Gyatso Rinpoche. His fields of studies included years of advanced training in Buddhist philosophy, Tibetan medicine, and Tibetan art.
“Do a practice of compassion, love and kindness in your house;
Then, you will teach your family; your family will teach your friends;
Your friends will teach your neighbors; your neighbors will teach the whole state, and that way it can spread all over the world and there can be peace.”
~ Lama Tulku Tsori Rinpoche
The Tonglen meditation is a Tibetan Buddhist practice for overcoming the fear of suffering and for dissolving the tightness of our heart. Primarily it is a method for awakening the compassion that is inherent in all of us.
TongLen is a meditation done in conjunction with one’s breathing, and in relation to one’s parents, friends and enemies, to all beings gathered around oneself. As one breathes out, imagine that with the exhalation out goes all one’s happiness and all the causes of happiness, all the good karma that one has, in the form of white light rays. These light rays go out to all beings to touch them, so that they obtain present temporary happiness and the cause for the ultimate happiness of buddhahood.
With inhalation one imagines that all the suffering, the causes of suffering and the bad karma that beings have are drawn into oneself with the incoming breath, in the form of black light rays. These black rays enter and merge into oneself, so one thinks that one has taken on the suffering of all other beings. Thus this Sending & Taking meditation involves giving away happiness and taking on suffering, in combination with one’s breathing.
What does this meditation accomplish? Generally, happiness & suffering occur as a result of karma, one’s good or bad actions. If someone has done a good action, then naturally from that there will come a result of happiness. That person will receive the result of happiness that cannot be denied him or her. Likewise, suffering occurs as the result of bad actions. If someone has done a bad action then the only result that can be obtained from that is suffering, which cannot be avoided.
In doing this meditation one changes the attitude of seeing oneself as more important than other beings; one will come to consider others as more important than oneself. The normal attitude that people have is to think that it does not matter if other beings are not happy, it does not matter if others are suffering, but it is important that oneself is happy & free from suffering. One normally considers oneself, takes care of oneself first, regarding oneself as more important than others. Through doing this sending & taking practice it is possible to change one’s attitude so that it does not matter if oneself is unhappy or suffering, but it does matter that others are happy & free from suffering. Thus one develops the attitude that one is able to take on the suffering of other beings.
Some people new to this practice get worried because they think that by doing the practice they will have to lose happiness and experience suffering, which makes them fearful. However, there is no need for this anxiety because whatever happens to oneself is solely a result of one’s karma. Doing this practice does not bring suffering.
Other people do the practice with great expectation, with great hope. They think of a friend who is ill, unhappy or otherwise suffering and they visualise this friend during the meditation in the hope that they will remove the suffering. When they find it does not work they lose hope and become disillusioned. This also is not what the practice is about. The point is to cherish other beings as important, rather than regarding oneself as important. So there is no need to have worry, fear or expectation.
However, it is not true to say there is no result from the practice. In the immediate present one is not able to bring happiness or remove suffering, but by doing this practice one will gradually cease to cherish oneself over others. Instead, one will develop the wish to practise in order to benefit other beings, eventually leading to the ability to help beings, teach and train them in the Dharma, and so forth. Consequently, one will be able to give them happiness and relieve them of suffering, and offer them whatever qualities and abilities that one has. This is the relative bodhicitta.
The ultimate bodhicitta is approached by pacifying concepts and dualism: all one’s thoughts are calmed; one’s clinging to dualism assuaged; one just rests in the state of peace, of meditation. One dissolves into emptiness and just rests in the true nature of the mind. This is the ultimate bodhicitta.
Taken from the Oral Instructions on the Karma Pakshi Practice / given by Thrangu Rinpoche
To become a Buddhist is to take refuge in the Three Jewels, also called the Three Treasures. The Three Jewels are the Buddha, the Dharma, and the Sangha.
The idea behind taking refuge is that when it starts to rain, we like to find a shelter. The Buddhist shelter from the rain of problems and pain of life is threefold: the Buddha, his teachings (the Dharma) and the spiritual community (the Sangha). Taking refuge means that we have some understanding about suffering, and we have confidence that the Buddha, Dharma and Sangha (the “Three Jewels“) can help us.
We like to be free from suffering, now and in future lives. When we understand the frustrating nature of all life, we like to be freed from cyclic existence in general. The best reason would be the wish to free all living (sentient) beings from suffering.
The analogy of sickness is often used; Buddha is the doctor; Dharma is the medicine; Sangha is the nurse; we are the patient; the cure is taking the medicine, which means practicing the methods. Taking refuge is like unpacking the medicine and deciding to follow the doctor’s advice. “To take refuge in the Buddha is to take refuge in someone who has let go of holding back just as you can do. To take refuge in the dharma is to take refuge in all the teachings that encourage you and nurture your inherent ability to let go of holding back. And to take refuge in the sangha is to take refuge in the community of people who share this longing to let go and open rather than shield themselves.The support we give each other as practitioners is not the usual samsaric support in which we all join the same team and complain about someone else. It’s more that you’re on your own, completely alone, but it’s helpful to know that there are forty other people who are also going through this all by themselves. That’s very supportive and encouraging. Fundamentally, even though other people can give you support, you do it yourself, and that’s how you grow up in this process, rather than becoming more dependent.”
From the book ‘Start Where You Are’ by Pema Chödrön
Taking refuge in the Buddha means that we are willing to spend our life reconnecting with the quality of being continually awake. Every time we feel like taking refuge in a habitual means of escape, we take off more armor, undoing all the stuff that covers over our wisdom and our gentleness and our awake quality. We’re not trying to be something we aren’t; rather, we’re reconnecting with who we are. So when we say, “I take refuge in the Buddha,” that means I take refuge in the courage and the potential of fearlessness, of removing all the armor that covers this awakeness of mine. I am awake; I will spend my life taking this armor off. Nobody else can take it off because nobody else knows where all the little locks are, nobody else knows where it’s sewed up tight, where it’s going to take a lot of work to get that particular iron thread untied. You have to do it alone. Pema Chödrön
If we decide to go for refuge in the three jewels, we should also commit ourselves to the path we choose by keeping vows.
The one mandatory vow, always implicit in taking refuge, is not wanting to harm other sentient beings. Please note that depending on tradition and teacher, some differences can appear in the exact definitions of the vows.
Optional other vows are:
1. Not killing: refers to humans and animals; it is both harming sentient beings.
2. Not stealing: not taking what is not given; (this includes not paying taxes).
3. No sexual misconduct: refers usually to committing adultery (having sex with others when married).
4. Not lying: refers usually to not lying about spiritual attainments, but can include all lying.
5. No intoxicants; refers traditionally to alcohol, but anything robbing clarity of mind (like drugs) is usually included.
Dear Act 4 Tibet Supporters:
Thank you for your help and support for this monastery, school, orphanage and hospital project for the unfortunate children and for providing their daily bread, and for supporting the Tibetan refugee camp in Mainpat, India. Please, practice unconditional loving kindness and compassion.
~ Lama Tulku Tsori Rinpoche
The purpose of the monk sponsorship is to financially support the expenses of the monks while they live in the monastery under the care of Lama Tulku Tsori Rinpoche.
The sponsorship money is used to pay for the food, housing, clothing, shoes, study materials, teachers, medical care, vaccines, and other basic necessities for them to be able to pursue their practice and dedicate their lives to serving others.
Sonsoring a monk is a very powerful way to express our gratitude to the Buddhas and Bodhisattvas who are continuously working for our benefit. Supporting the monk Sangha in these times sends tremendous blessings to a very weary world. To support the monastic community is to plant seeds of enlightenment for countless beings.
The Sponsorship money is used to support all the monks equaly. Your contributions are their only source of income to stay in the monastery, get fed, clothed, treated medically and receive proper education.
The support of the Monastery and the monks shows several positive and auspicious signs.
1. Support the work of the monks to live a life dedicated to Dharma, to serve other beings, and to achieve accomplishment on the spiritual path.
2. Support monastic traditions and way of life, including the monks’ act of giving up all material possessions and taking chastity vows; these vows are acts of courage, discipline and compassion that humble and inspire us to dedicate as much of our lives to the support, practice, and advancement of the Dharma as possible.
3. Support the preservation and advancement of the history and traditions of the ancient practices and rituals.
4. Understand how supporting the monks, supports the unfoldment, development and improvement of our own practice.
Your support of a monk is like dropping a stone in calm water. The ripple effect is exponential. Through your generosity a monk is able to enter and stay in the monastery. When you support a monk you not only create good karma for yourself but you now have support from a monk and a direct link with the community and the monastery. Think about it this way, you will have a part of you in the monastery.
Giving small gifts is acceptable and greatly appreciated. The monks enjoy toys, books, clothing, shoes, school material, blankets, and personal items. However, expensive gifts like VCR’s, computers, playstations, expensive clothing, large amounts of money (over $100), complex electronic devices, cellular phones, etc. are not good gifts and should not be sent to the monastery. Any gift that might distract them from their studies and duties and monastic vows are inappropriate. Please be mindful of this as you prepare to send a gift. You may send small amounts of spending money, but it is best not to make it a habit as the monastery takes care of all their personal needs.
See the list of Needed Supplies for ideas. Medical Fund.
Dearest Sponsors, First of all we the children of the monastery and whole staff members would like to say heartly Tashi Delek to you and the benefactors. By the grace of Rinpoche, we hope you, your family and all the benefactors are fine and in good health. Here, by the grace of our spiritual director Tulku Tsori Rinpoche, The Dharma Sangha and entire staff members are fine and in good health and all the children at the monastery are doing their education very best and hard.The children and staff members would like to say a very warm thank you for your generous support. We are receiving the funds from the sponsorship.We highly appreciate your generous support and outsanding contribution towards our children’s monastery.We always pray for your long life and your health.We always hold you in our prayers and in our mind and our heart.We never forget your kindness one single day and we always keep your kindness in our hearts for ever and ever.We serve good meals to our children and we also want to improve the meals for the children of the monastery. It is our duty to serve better meals to our children’s monastery and it is our responsibility. Our Tsori Rinpoche’s Love and compassion and kindness and his blessings are always with you and we wish you a long life and healthy life. Our love and prayers are always with you. Take good care of yourself.
Thanking you. Your Dharma Family. Khandro Karzang Dolma.