An Introduction to the White Sangha of Ngakpas and Ngakmos By Ngakpa Ga'wang (199 !

The great Garuda dwelling above the crest of Kailash, She has a body shaped like a woman Yet like a bird she has feather plumage and wings, She is neither woman, nor bird, nor in between! She is the multicoloured garuda. The tur uoise dragon dwelling in space, !e has the body of a snake Yet like a bird he soars in the sky! !e is neither snake, nor bird, nor in between! !e is the Tur uoise dragon. This ragged yogi who dwells in the mountains, "y body is clothed with robes like a monk#s Yet like a layman $ have long hair. $ am neither a monk, nor a layman, nor in between! $ am a ngakpa Song of Ngakpa Tsodruk Rangdrol Shabka Rinpoche

The %yingma School is the oldest Tibetan &uddhist tradition. $t has two ordained sanghas' (. the gend)n marpo * the red sangha of celibate monks and nuns. +. the gend)n karpo * the white sangha of non celibate tantric practitioners. The white sangha ,g-*kar*chang*lo#i*d. or ngak#phang/is a community of yogic practitioners ordained according to tantric samayas. 0lthough we are ordained, %gakpas ,male/and %gakmas ,female/ are householders and are not bound to the same commitments as the monastic or vinaya vows of the 1ed Sangha. %gak#phang means mantra*holding and relates to the fact that we are ordained according to Tantra rather than Sutra. G-*kar*chang*lo#i*d. means long hair white skirt which accurately but perhaps rather unimaginatively describes our style of appearance! 2lease note, however, practitioners of all the 3ehicles of Tibetan &uddhism ,i.e. Sutra, Tantra etc/ may at different times practice each of the vehicles but this is done from within the context of their own vehicle's commitments. 0lso there are #lay Tantrikas# and #lay &uddhists# of the %yingma school who have taken no e4ternal commitment to a particular tradition such as the ngak#phang even though they may be full time and highly accomplished practitioners. You can often easily spot which is the %gakpa or %gakma because of their commitment never to cut their hair which is often worn wound into a bun on top of the head! %gagmas and %gakpas wear white shamtags ,skirts/, white, red and blue shawls of the yogic lineage and conch* shell spiral ear*rings5 all of which represent specific aspects of the teachings. They never wear yellow which is associated with the vinaya of monks and nuns. "onks and nuns renounce worldly life, emphasising the observance of celibacy, an abstinence from alcohol and meat and so on. %gakmas and %gakpas rely on internal renunciation rather than on e4ternal renunciation. 6e try to transmute our everyday life*circumstances as the means of practice. 1elationships with one#s partner, family, friends and colleagues at work are all regarded as the very basis of liberation and every facet of life* circumstances provides workable ground for practice

"he #oot $ommitments of a Ngakpa or Ngakmo By Ngakpa Ga'wang

Within the Nyingma and other %ineages& ngakpas and ngakmos a'' are committed to a(oid '"he )ourteen Basic *io'ations of the $ommitments& Which Are "o Be Guarded Against' (bsrung-bya'i damtshig rtsa-ltung bcu-bzhi! from the Anuttaratantras+ As for any and a'' *a,rayana teachings& authentic 'ineage of transmission is essentia'+ Teachings cannot -e recei(ed from a 'genera'ised source' 'ike a -ook or a we-site+ Neither can one gi(e teachings un'ess they come from a specific source and one has -een gi(en authority to teach from the 'ineage ho'der+ *iew& meditation and action is a'ways specific to the 'ineage of transmission and the circumstances and conte.t of the teacher/discip'e re'ationship at that moment+ "eaching in *a,rayana is a'ways rea'ised (rather than mere'y interpreted! with the student as that which is appropriate and he'pfu' to the student at the student's actua' stage of e.perientia' de(e'opment and circumstances+ In that way it is dynamic+ But it is a'so impecca-'y passed unsu''ied or di'uted from each teacher to each student+ "his can on'y happen if the teacher has fu''y rea'ised that which is -eing taught+ "his is why the authority of the 'ineage ho'der is crucia' -ecause he or she there-y authenticates the rea'isation of the teacher and is the student's 'guarantee' that the teaching is itse'f a rea'isation of that teaching+ "his app'ies e0ua''y to these root commitments+ )or these reasons there are many renderings of the dam/tshig -cu/-1hi according to different 'ineages of transmission and these are su-,ect to count'ess interpretations depending on the teacher& the student and his2her stage of de(e'opoment and other circumstances+ A'though the a(oidance of the fourteen root downfa''s are the 'defining' (ows of a'' ngakmos and ngakpas& how they are recei(ed a'so (aries -etween traditions& 'ineages and teachers+ Some& 'ike 3arma #e,ung %ama & or some students of 44 5enor #inpoche& c'ear'y recei(e a specific ngakphang ordination within which the (ows associated with the 16 #oot 7ownfa''s are the centrepiece+ 8thers& though& recei(e their commitments through the damtsigs associated with the recei(ing and practice of sadhanas -ut without a forma' rite of passage into the ngakphang+ "hey ha(e interpretations according to -ody& speech and mind+ "hose of -ody and mind can on'y -e gi(en to a student direct'y -y a teacher and hence cannot -e attempted here+ A'though this is a'so true of interpretaions according to speech these are now so wide'y a(ai'a-'e that for i''ustration purposes one (ersion wi'' -e attempted -e'ow+ "he )ourteen #oot 7ownfa''s are9

1+ ;+ <+ 6+ =+ >+ + ?+

"o disparage the :aster "o transgress the three 'e(e's of (ows "o -e hosti'e to (a,ra -rothers and sisters "o foresake 'o(ing kindness on -eha'f of sentient -eings "o a-andon the en'ightened mind "o disparage one's own doctirne and those re'ated to it "o di(u'ge secrets to the immature "o a-use the fi(e components which are primordia''y pure

9+ 1@+ 11+ 1;+ 1<+ 16+

"o de(e'op dou-t in the inner doctrines of the tantras "o ha(e compassion for e(i' -eings especia''y those who harm the doctrine "o app'y conceptua'isation to word'ess natures "o -e'itt'e those who ha(e faith "o (io'ate the commitments that ha(e -een undertaken "o disparage women& the source of discriminati(e wisdom

Auoted from As(aghosa Mulapattisamgraha "he first three concern the re'ationship -etween Student and "eacher with the Student taking the three kayas of the "eacher as the path+ It is therefore a profound e.pression of %ama'i Na',or through the commitment to one's own intrinsic nature as ref'ected in the -eing of the %ama in whom u'timate refuge has -een esta-'ished+ "he re0uirement in the (a,rayana for commitment to a specific tantric teacher and the essentia' ro'e of this (a,ra master2mistress cannot -e understated+ According to some traditions& and possi-'y among a'' prior to the 16th $entury& one enters into the 16 root commitments and there-y (a,ra commitment to one's teacher on receipt of the first empowerment+ Bsua''y these days this is considered impractica'+ "he "sa/wa'i %ama is the prinipa' or root teacher from whom one takes one's teachings and empowerments+ A'though one may take teachings and empowerments from many teachers it is one's root teacher who coordinates and authenticates one's practice and de(e'opment+ If your tsa/wa'i 'ama is not the most most important person in your 'ife+++you don't ha(e one+ Before entering into this re'ationship it is essentia' to test the authenticity of the teacher's rea'isation and whether this is ref'ected in their 'i(es+ 1. To disparage the Master

"he 'ama is not ,ust a person+ 4e or she manifests the -'essing& compassion and wisdom of a'' rea'ised -eings+ 4e or she ref'ects one's own en'ightenment so that contact and communication with one's true nature is possi-'e+ Cour true nature is identica' to that of your master and his or hers to that of a'' other rea'ised -eings and in essence a'' are the same+ "he :aster& or outer teacher& teaches you how to contact your own true nature& Buddha& which is your inner nature+ 5admasam-ha(a is recognised within the Nyingma %ineages as the em-odiment of a'' past and future Buddhas+ Cour connection with him is through your teacher who shows you how to recognise him+ 4ow you percei(e 5admasam-ha(a or your teacher is d1ogchen+ "he a-so'ute state of 71ogpachenpo is the wisdom mind of your teacher+ Cour 'ama em-odies the rea'isation he or she inspires in you and u'timate'y wisdom mind+ 4e is not separate from the teaching he gi(es+ 4e is the energy& truth and compassion of the 7harma+ )or this reason this is recei(ed not -y inte''ect -ut through de(otion to one's 'ama+ According to %ongchenpa (3'ong/chen ra-/'-yams/pa& 1<@?/1<><! the characterisitics of a ':antra/guru' are as fo''ows9 D4e has and keeps pure the empowerments& o-'igations and commitments+ 4e has reached the other shore of the ocean of instructions concerning the meaning of the "antras& he has mastery o(er the charismatic acti(ities that go with the ritua' and its effecti(eness+ 4e has warmth of fee'ing at its height as it comes with the e.perience and the understanding through (ision& through attending to and cu'ti(ating the (ision& through its enactment& and through the cu'mination (of a'' these three! in the fu''ness of Being+ 4e is (ery kind and wise in appropriate actions and he sets the aspirant on the path to maturation and freedom+ 4e is a 'ingering c'oud of continuous spiritua' sustenance+++D 4e a'so descri-es the (irtues of worthy students9 D"he worthy students& trustfu' and high'y discerning& di'igent& concientious& circumspect and know'edgea-'e& not going -eyond (the teacher's! word& o-ser(ing their o-'igations and commitments& contro'ed in -ody& speech and mind& compassionate and deep'y concerned a-out other's we'' -eing& accommodating patient& generous and (isionary& steady and

deep'y de(oted wi'' a'ways -e mindfu' of the teacher's 0ua'ities+ "hey wi'' not 'ook for fau'ts and& e(en if they see them& wi'' consider them as (hidden! 0ua'ities+ By thinking from the -ottom of their heart that these fau'ts are certain'y their own (mistaken! (iews and not e.isiting in (the teacher!& they use admission (of their own shortcomings! and se'f/restraint as counteragents (to their error!+ "hey re,ect e(erything that may disp'ease the teacher and they make e(ery effort to to p'ease him+ "hey ne(er go against the teacher's word and treat those around the teacher& e(en if they are on good terms with them& as the teacher+ "hey do not take the teacher's ser(ants as their discip'es& -ut wi'' ask them for e.p'anations and initiations+ In the presence of the teacher they restrain themse'(es in -ody speech and mind& they sit with their 'egs tucked under and do not turn their -acks to him+ "hey show a smi'ing face and do not cast angry g'ances nor frown upon him+ "hey wi'' not speak rash'y& neither wi'' they te'' other's fau'ts nor wi'' they use unp'easant harsh words& nor wi'' they speak thought'ess'y nor at random+ "hey wi'' not co(et the teacher's utensi's& and they wi'' dismiss a'' kinds of harmfu' thoughts that are 'ike c'aws+ "hey wi'' not ,udge as wrong and mistaken the teacher's (arious actions and de(ices -ecause that which is open'y done seems to -e'ie the hidden intention+ "hey renounce erroneous (iews that carry with them the e(i' and defect of finding fau't with e(erything& -e it e(er so sma''& thinking that this is inappropriate& -ut he is certain'y going to do it+ When they are cross with their teacher they wi'' certain'y e.amine their own fau'ts& admit them& and restrain themse'(es& and -owing their head they wi'' sincere'y offer their appo'ogies+ "here-y they wi'' p'ease him and 0uick'y achie(e their aim+ When they see their teacher& they wi'' get up and greet him& when he is a-out to sit down& they wi'' offer him a comforta-'e seat and so on+ "hey wi'' praise him with a p'easant (oice and keep their hands fo'ded+ When he wa'ks a-out they wi'' fo''ow him inm attendance and show respect+ A'ways mindfu' and concientious and concerned& de(oted'y and meek'y in awe they wi'' stay with him+ When near the teacher& they wi'' -e -ashfu' in -ody speech and mind 'ike a young -ride& not strutting a-out or -eing indo'ent& not taking sides& not f'attering& not deceitfu'& not hypocritica'& neither pu-'ic'y nor pri(ate'y showing affection or a(ersion to his near and distant re'ati(es+ If they are wea'thy they wi'' make gifts to the teacher& or -y -ody and speech wi'' ser(e him& honour him& respect himE or dismissing their preoccupations with this 'ife from their minds they wi'' p'ease him -y their indi(idua' achie(ements+ If others speak e(i' of him& they wi'' refute their a''egations+ If they are una-'e to do so& they wi'' again and again think of his 0ua'ities& c'ose their ears and in compassion gi(e him he'p+ "hey wi'' not use words that do not appro(e of him+D Kindly Bent to Ease Us, Part ne! Mind by "ongchenpa Translated by #erbert $ %uenther, &harma Publishing 'hapter ( "he re'ationship -etween tantric teacher and student is not necessari'y a comforta-'e one+ "he teacher is empty form+ "here is no security in the re'ationship with your 'ama+ 5resenting sta-i'ity at the 'e(e' of form neither is nor isn't necessary for the core commitment to pro(ide the student with the opportunity to e.perience non dua'ity+ "he student -ecomes empty to the persona'ity disp'ay of the teacher+ "he teacher manifests as the form 0ua'ity of emptiness and the student manifests the emptiness 0ua'ity of form+ "hat is how transmission is possi-'e+ No tsa/wa'i 'ama no transmission+ 2. To transgress the three levels of vows "his re'ates to the speech of the %ama+ It is e'sewhere (arious'y e.pressed as DNot to diso-ey the instructions of the Buddha in genera' and your guru specifica''yD and Dne(er contradicting and denegrating one's 'ama's teachingsD+ Why pretend to -e the discip'e of a teacher for whom you ha(e incomp'ete respectF 8ne 'earns -y asking 0uestions in the e.pectation that the %ama wi'' c'arify the situation+ If you mere'y pit your own (iews against those of the %ama and you win& you 'ose -ecause you actua''y don't ha(e a %ama+ It has -een said that if you see your teacher as Buddha you recei(e the -'essings of Buddha+ If you regard her as a great teacher you recei(e the -'essings of a great teacher and if you see your teacher as an

ordinary person+++++ 3. To be hostile to vajra brothers and sisters Sangha (gendun G dge Hdun! has more than one meaning depending on the conte.t+ According to one fair'y con(entiona' interpretation& particu'ar'y from Ge'ugpa perspecti(e& sangha is the ordained monastic community+ 8rdained ngakpas are not a feature of that tradition G as it is entire'y ce'i-ate+ In the conte.t of the Nyingma Schoo'& sangha can -e either the students of a particu'ar teacher or a'' those who ha(e e(er taken teachings or empowerments from a teacher or a'' Buddhist practitioners+ "antric practitioners whether ordained ngak'phang& ordained monastic or non ordained swear to cu'ti(ate positi(e fee'ings toward other "antric practitioners and to de(e'op mutua''y -eneficia' and harmonious re'ationships+ It is of primary importance in re'ation to one's tsa/wa'i 'ama& -ut it e.tends to a'' with whom you ha(e taken empowerment+ B'timate'y it app'ies to a'' tantric practitioners+ 4+ To foresake loving kindness on behalf of sentient beings

$ompassion is fundamenta' to Sutra& "antra and 71ogchen and working toward the e(entua' 'i-eration of a'' sentient -eings is definiti(e of the :ahayana (as opposed to 4inayana!+ We are encouraged to remem-er that e(ery 'i(ing creature& howe(er 'oathsome or crue' to us& has a'so in pre(ious 'i(es certain'y -een our mother and has made great sacrifices to feed and protect us+ We are reminded that u'timate'y there can -e no 'i-eration unti' a'' sentient -eings are 'i-erated+ "he ina-i'ity to -ear the suffering of 'i(ing -eings is the indication of compassion and if non/referentia' compassion is cu'ti(ated as the unity of openness of -eing and compassion& the resu't is a mind without ma'ice and (indicti(eness in a'' its fitness and prima' purity (ibid)* 5. To abandon the enlightened mind "his is not to -ecome separated from In'ightenment J-yang chu- kyi semsKor the from the aspiration to In'ightenment (smon pa'i -yang chu- kyi sems! or Bodhichitta+ In the conte.t of 71ogchen it is the innate wakefu'ness of awakened mind which is synonymous with non/dua'+ It is a'so spoken of in terms of the primary creati(e spatia' essences known as the red and white -oddhichittas (thig/'es! and is an in,unction against the o-,ectification of one's se.ua' partner+ 6. To disparage one's own do tirne and those related to it "his is a'so rendered as DNot to ma'ign spiritua' traditions other than the "antras& in particu'ar the :ahayana SutrasD+ "his is the a(oidance of 'spiritua' materia'ism'+ "he reso'ution of the apparent'y contradictory renditions is that to denigrate the teachings and paths of other systems ignores the possi-i'ity of seeing the prinip'e and function of a path for an indi(idua'9 A tantrika needs to -e open to seeing the princpa' and function of e(erything+ If one understands there is no fundamenta' contradiction in accepting the (a'ue of other approaches& to'erance can -e e.tended to a'' systems of re'igion promoting kindness and awareness+ !. To div"lge se rets to the immat"re "his is a'so a 0uestion of spiritua' materia'ism+ 5ractices and teachings re0uiring preparation are to -e reser(ed for those who are ready to work with them+ Some may actua''y -e harmfu' if undertaken at the wrong time or in the otherwise inauspicious circumstances+ It is -emeaning in the same way that one wou'dn't share the intimate detai's of your se.ua' re'ationship with your partner to a stranger+ "he teaching of (iew& meditation and action is a'ways specific to the 'ineage of transmission and the circumstances of the re'ationship -etween teacher and discip'e at that moment+ "eaching in *a,rayana is a'ways that which is appropriate to the studentHs stage of e.perientia' de(e'opment+ 8utside that at -est it is information& at worst it is mis'eading or genera''y degrading of the persona' treasure you ha(e -een gi(en+ #. To ab"se the five omponents whi h are primordiall$ p"re "his re0uiresthe 5ractitioner not to aff'ict her or his own -ody or that of another with suffering or in any other way to treat it disrespectfu''y+ #egarding the fi(e e'ements of the psychophysica' -ody as Limpure' or Ldefi'edH misunderstands *a,rayana+ Any meditation or contemp'ation which generates disgust for the -ody is a -reakage of this (ow+ Any meditation or contemp'ation which (iews physica'ity as something to -e transcended& is a -reakage of this (ow+ 8neHs (iew of women& and of the -irth process is particu'ar'y important in this respect+ "o regard -irth in the wom- as impure& or to (iew fema'e

re/-irth as inferior& is a -reakage of this (ow as we'' as the 16th *ow+ According to *a,rayana nothing is intrinsica''y impure+ According to 71ogchen e(erything& and e(eryone& e(erywhere is intrinsica''y pure+ According to the (iew of :aha yoga& the human -ody is the manda'a of the 1@? peacefu' and wrathfu' awareness -eings+ According to Anu yoga& the human -ody is the dimension of r"sa& r%ung& and thig/'M+ According to Ati yoga& the human -ody is the compassionate dimension of e.istence in which association and interaction are se'f/fu'fi''ed in their own arising+ "he Ngakphang practitioner wou'd take position that if his or her (iew of the -ody is not in accord with these (iews this is mere'y her or his dua'istic distortion of intrinsic purity+ "he practitioner a(oids taking su-,ecti(e dua'ism as a ref'ection of rea'ity+ %. To develop do"bt in the inner do trines of the tantras 7ou-t is perfect'y appropriate when considering the step of entering the path of *a,rayana -ut& 'ike a snake entering a -am-oo tu-e which can on'y go forwards& once the commitment to the practice of *a,rayana has -een made& the 5ractitioner shou'd not indu'ge the de(e'opment of dou-t+ 7ou-t wi'' sti'' arise G -ut that the sensation of dou-t is regarded as a practice+ "he spirit of 0uestioning is important in Buddhism& particu'ar'y in Sutra& -ut in(o'(ement with "antra is 'ike marriage used to -e in the West+ "o entertain dou-t a-out oneHs -ride or -ridegroom on oneHs wedding night does not -ode we'' for the marriage+ 8neHs wedding night is not the time for dou-t+ "he time for dou-t and 0uestioning 'ies in the phase which 'eads up to engagement+ "he engagement phase can -e compared with the ngNndro which 'eads into the actual practice* A point of interest here is that un'ike the traditiona' marriage system where se.ua' intimacy is deferred unti' the wedding has taken p'ace& ngNndro contains the actua' practice+ "he para''e' to se.ua' intimacy within ngNndro is the %amaHi na',or in which a practitioner unifies with the :ind of the %ama+ %amaHi na',or is therefore (ery important if the marriage with *a,rayana is not to end in di(orce+ It is imperati(e that the 5ractitioner a'ready has comp'ete confidence in the %ama+ If the practitioner is not certain of this the fourteen root (ows shou'd not -e taken+ It wou'd -e far -etter ne(er to take the (ows than to -reak them and fee' +usti,ied in -reaking them+ 8nce a 5ractitioner has -roken these (ows a'' further attempts at practice come to nothing+ *ow -reakage does not necessari'y mean each and e(ery s'ip+ In order to -reak oneHs (ows one has to do so consistent'y and -ithout any ,orm o, regret+ In other words to fee' ,ustified in doing so+ It is said that one can repair oneHs (ows up to three years after -reakage has occurred G -ut that the a-i'ity to repair oneHs (ows -ecomes increasing'y un'ike'y as time goes on+ )or these reasons dou-t is regarded as a cancer to -e surgica''y remo(ed+ If cancer can -e remo(ed -y chemotherapy& then we do not o-,ect too much to the pain or damage that chemotherapy might cause+ $ancer is 'ife threatening& and dou-t is a'so regarded as 'ife threatening+ With 'ife threatening diseases the most serious steps must -e taken& and one acknow'edges that fact on -ecoming a tantrika+ If a 5ractitioner is not prepared to treat dou-t as a 'ife threatening disease& the fourteen root (ows shou'd not -e taken+ Ne(erthe'ess a 5ractitioner can al-ays c'arify dou-ts with his or her %ama+ 8neHs %ama wi'' al-ays dea' with oneHs dou-ts as part o, the teaching G so it is important that one ne(er hides the dou-ts which arise+ Such dou-ts can -e a necessary aspect of oneHs spiritua' e(o'ution& so if they are e.p'ored in discussion with the %ama& they -ecome the -asis for (a'ua-'e insights+ When dea'ing with dou-t& the commited student wou'd regard it as an o-(ious conse0uence of dua'istic conditioning& and seek methods of practice with which dou-t can -e o(ercome+ "o a(oid Le.pressionH means that one on'y (oices oneHs dou-t to oneHs own %ama G it does not mean that one ne(er e.presses any dou-t+ "o a(oid repression means that one is open and honest with oneHs %ama G it does not mean that one presents oneHs dou-ts as recrimination against the %ama& -ut that one is open to ha(ing oneHs dou-t reso'(ed -y the %ama+ 8ne has confidence that the %ama wi'' reso'(e oneHs dou-ts+ "o a(oid dissipation means that one does not a(oid oneHs dou-ts through -urying oneHs dou-ts in Lorganisationa' acti(ityH in order to -e part of the %amaHs manda'a without actua''y participating in the teaching+ 1&. To have ompassion for evil beings espe iall$ those who harm the do trine "his refers to fai'ing to act in a potentia''y disastrous situation and spi''ing the heart -'ood of se'f/,ustification whene(er it (io'ates one (ows+ It is a fai'ure of one who ho'ds the -odhisatt(a (ow not to ki''& if it sa(es other -eings from harm+ A -odhisatt(a must act towards the 'i-eration of (io'ent'y ma'icious -eings e(en if this entai's destroying their physica' form+ "his (ow must -e considered in the conte.t of the fourth (ow not to foresake 'o(ing kindness on -eha'f of sentient -eings G e(en those with negati(e moti(ation and harmfu' intentions+ Shakyamuni Buddha to'd a sea captain that an act of murder he committed was not negati(e as& ha(ing o(erheard the (ictim p'otting to ki'' a'' the others on the -oat the captainHs moti(ation was compassionate in wishing to sa(e the 'i(es of his fi(e hundred other (oyagers+ 5acifism shou'd not detract from oneHs kindness+ If the a(oidance of ki''ing is mere'y cowardice and 'ack of deep concern for others& then fai'ure to act is a -reakage of oneHs (ows+

11. To appl$ on ept"alisation to wordless nat"res "his re'ates to the commitment to 'i(ing the (iew through unity of openness of -eing and compassion+ Any of the 6 phi'osophica' e.tremes (monism& dua'ism& nihi'ism and eterna'ism! which are denied in Buddhism are con(entiona' ways in which we characterise through concepts and distance ourse'(es from Dthat which transcends conceptsD+ It is commitment to e.perience the naked nature and te.ture of rea'ity+ 12. To belittle those who have faith "his may -e taken not to ma'ign 7harma practitioners& and dri(e -eings away from the 7harma and the "antra in particu'ar+ An authentic practitioner wi'' a'ways -e happy to gi(e as much as possi-'e in order to he'p others+ "he princip'e of the imminent 'i-eration in onese'f and other acts& in an authentic tantrika& to generate great enthusiasm around re0uests for teaching+ "he wish of others to practise shou'd actua''y inspire gratitude+ 8ne shou'd fee' great ,oy when others wish to fo''ow the path of *a,rayana with de(otion and dedication G so to refuse teaching is to comp'ete'y fai' to connect with practice+ 8n'y po'itica'/priests and po'itica'/priestesses act in such a way G so a true tantrika or true practitioner of any spiritua' path is a'ways generous in making the teachings a(ai'a-'e+ 13. To violate the ommitments that have been "ndertaken "he tantrika (ows not to fo''ow pure'y Shra(aka conduct& thus gi(ing up the "antric acti(ities of the ganachakra& etc+ #efusa' to partake in practices in(o'(ing the consumption of meat O a'coho' (su-stances common'y he'd to -e impure according to Sutra and the outer tantras! fai's to appreciate the (iew of "antra which transcends the pure/impure dichotomy+ As a tantrika one cannot -e strict'y (egetarian+ Nor can a tantrika a-stain from a'coho' as a ru'e+ "antric practitioners can -e (egetarian for most of the time ( to practise compassionate acti(ity at a re'ati(e 'e(e'!+ Nor does a tantrika ha(e to drink at any other times apart from recei(ing the "antric offerings+ Ne(erthe'ess& one shou'd regard a'' foods and drinks offered -y the %ama (any %ama! in the same way one wou'd regard the "antric offerings+ 8ne cannot strict'y maintain any ru'e with regard to food without -reaking this (ow& as any type of food may appear in a "antric tsog/khor'o offerings (gana/chakra!+ Any kind of food with which you are ser(ed -y the khandro at a "antric tsog/khor'o must -e eaten / whether it is found to -e pa'ata-'e or not+ 8ne's persona' food preferences or dis'ikes must -e o(erridden in the "antric tsog/khor'o& or this (ow is -roken+ "aken in a wider and more su-t'e sense& this (ow app'ies to anything within the manda'a of oneHs %ama+ 8ne must -e open to consuming& through the senses& what e(er is orchestrated -y oneHs %ama+ "he %ama may introduce the discip'es to a (ariety of e.periences and one shou'd ne(er withdraw from what is offered+ 8ne wi'' natura' e(o'(e a sense in which the sense fie'ds -ecome oneHs practice and that the %ama gi(e continua' indications as to how one can e.pand ones sensory (ision+ In terms of taking the three kayas of the %ama as the path& we are concerned with Lour obser.ation of the %amaHE -ut with the thirteenth (ow we are 'ooking at participation+ 8ne cannot mere'y o-ser(e the %amaHs persona'ity disp'ay and -e open to it as an Lincomprehensi-'e dharmaH which has the potentia' to cause our awakening G we ha(e to enter into the spirit of the acti(ity which is -eing suggested+ We ha(e to enter fu''y into what is -eing created for our -enefit+ If we retract into the cosy 'imitations of our own preferences& the we -reak this (ow+ "his does not mean that we cannot physica' 'imitations which the %ama can take into account& -ut it does mean that we ha(e to -e enthusiastica''y open to whate(er offers itse'f ne.t in the company of the %ama+ 14. To disparage women' the so"r e of dis riminative wisdom "he (er-a'& menta'& or physica' denigration of women -y men& or men -y women& is serious'y deprecated within "antra+ )undamenta''y women are the source of -isdom& and men are the source of method+ Within the inner tantras of a'' schoo's women and men must -e regarded with pure/(ision G as -eings who ha(e the innate a-i'ity to ref'ect one's en'ightened nature+ Within the specific (ows of the gN/kar/chang/'o& this (ow e.tends to refraining from cutting the sca'p hair+ I(ery hair is regarded as em-odying the energy of the pawos (for women! and khandros (for men!+ )or men or women to menta''y or (er-a''y denigrate each other& is to denigrate their own en'ightened natures+ These are interpreted with eight bran h ommitments ($an lag brg$ad). The seven bran hes pl"s the aro"sing of bodhi hitta' whi h are prin ipall$ on erned with the pra ti e of having a onsort' and with tea hing the Tantras. A'' of these (ows are su-,ect to interpretation -y the "eacher for the needs of the student at the time+ I know of interpretations -y the most accomp'ished masters which wou'd appear to -e entire'y contradictory from the outside& for

e.amp'e in respect of the cutting of hair+ /gakpa %a'-ang 0st 1une 0222

"he Importance of the Ngakpa "radition By *en+ %a/kar $hNkyi Wangchuk #inpoche

In the degenerate era& when red faced -easts ha(e ruined the *a,rayana teachings& those with white skirts wi'' -enefit sentient -eingsP "hence arises the need for 'onghaired practitionersP A carefree -ody donning a white skirt and head adorned with -raids / this is the sky/'ike appearance of the tru'/kuP $arefree uncut hair / this is the sky/'ike appearance of the 'ong/kuP $arefree (iew of pure :ind / this is the chN/ku+ Achie(ing the three spheres of -eing within onese'f / this is the practice of 71ogchenPD ,rom the Kuntuzangpo 3alpa /akpo m&o 4Kun tu b5ang po ral pa nag poi m&o) The Primordial Black 6utra o, 3alpachen+ It is important that the gN/kar/chang/'o'i/dM is maintained not mere'y for its own sake& -ut for the sur(i(a' of Buddhism in genera'+ 5eop'e ha(e occasiona''y asked what rea' importance there is in a set of c'othesE -ecause9 + + + sure'y& 71ogchen is -eyond outer appearances+ In terms of 71ogchen (with regard to the statement that it goes -eyond outer appearances! it shou'd -e understood that it was the gN/kar/chang/'o'i/dM who were origina''y the chief proponents of 71ogchen+ It was on'y during the 'ater spread of Buddhism in "i-et that peop'e adopted 'ay dress in order to practice without mo'estation from the then pre(ai'ing aggressi(e monastic asserti(eness+ "he reason now that we p'ace such importance on the outer appearance is a 0uestion of -odhicitta rather than of essentia' necessity+ If Buddhism& 'et a'one *a,rayana Buddhism& is to sur(i(e in the West / there must -e an a'ternati(e to the monastic sty'e+ Buddhism wi'' ne(er -e esta-'ished e(en as a minor re'igion in Western countries as 'ong as there are no c'ergy apart from monastics+ "his is why we ha(e to -e so scrupu'ous a-out our costume and the precise detai's of the (ows in(o'(ed+ "his is why we ha(e to insist on uncut hair+ Any de(iation from the historica' mode' undermines our position comp'ete'y+ %et us 0uote %a/kar $hNkyi Wangchuk #inpoche again9 DI(ery ordinary and e.traordinary e.istence is a manifestation of the three spheres of -eing9 rea'ised manifestationE rea'ised (isionary appearanceE and& unconditioned potentia'ity+ "hese e.istences therefore me't -ack into the same+ I(erything emerges from the e.panse of prima' purity and disso'(es again into undifferentiated (astness+D When asked9 DWhat is so wonderfu' a-out a ngakpa or ngakmaFD It was rep'ied (in the 3untu1angpo #a'pa Nakpo m7o!9 D"he wondrous thing a-out the e.istence of ngakpas and ngakmas is

that Buddhas are found in the dimension of form as the -odies of ngakpas and ngakmasP "he wondrous thing a-out ngakpas and ngakmas is that Buddhas are found in the dimension of (isionary appearance as the speech of ngakpas and ngakmasP "he wondrous thing a-out ngakpas and ngakmas is that Buddhas are found in the dimension of emptiness as the :inds of ngakpas and ngakmasP 4ence it is wondrous to find a Buddha within the e.panse of the three spheres of -eing which are none other than the three doors of -ody speech and :indPD We ha(e ne(er spoken in such grandi'o0uent terms a-out the gN/kar/chang/'o'i/dME and& of course& such 0uotations app'y on'y to great masters+ We simp'y ad(ocate the gN/kar/chang/'o as a way of integrating with 'ife in the West / a way of making working fami'y 'ife a method of practice that can inspire others+ 4owe(er& if you read te.ts on the appearance of monks& you wi'' find simi'ar honorifics to those emp'oyed in the description of the ngakphang sangha+ So it is not the indi(idua' dua'istic -eing who is -eing honoured& -ut the appearance+ "he appearance is the practice and the gift to others who witness the appearance+ #emo(ing the darkness of ignorance / the sudden'y arising song which deciphers the sym-o's of the yogis and yoginis three secrets D"ho'/,ung 'u/1hM na',or sar/sum da drN'/thM tshom/mun se'/1hug soD ("ho' -yung g%u gQhas rNa' -yor gSar gSum -r7a Gro' the tshom mun se' -Qhugs so!+ "he te.t -egins -y in(oking the 'ineage in a (ery -road sense / a sty'e which crosses 'ineages in order to speak of a non/monastic sangha in a'' schoo's+ 3Rn1ang "o-den Wangpo -egins his teaching as fo''ows9 D"o the eighty four ma'e and fema'e mahasiddhas of IndiaE to 5admakara and the twenty fi(e discip'esE to the succession of g"MrtNns& and to the )ather and son 'ineage of :arpa and :i'arMpa+ I pay my profound and one/pointed respectPD 4e continues -y e.p'aining that9 D+ + + peop'e's concepts are e.treme'y gross+ "hey ask me with derision9 'Who are youF What e.act'y is your (iew and teachingF Why is your sty'e of dress and -eha(iour disharmonious with monastic re'igious con(entionF' 4e gi(es detai' of his parents& -ut their names are sym-o'ic of his rea'isation+ 4e says9 D:y mother's name is 4eroine of WisdomE my father's is 4ero of Supreme :ethod+D "his means that his :ind was -orn from the non/dua' state+ 4is mother's name signifies rea'ised emptinessE his father's& rea'ised form+ 4e is their son+ #igpa+ 4e then speaks of his 'ife9 D$urrent'y I ,ourney through mountain ranges drinking from springs and sucking stones& or e'se I hum songs of e.perience and rea'isation+ "hen I come upon towns& and stro'' as I may through its streets e.pressing cra1y wisdom+ I drink chang and eat meat in actua'isation of my connection with the pawos and khandros+ I sing songs of ,oy and happiness in order to actua'ise rea'isation in others+ "his is pro-a-'y the reason you find me disharmonious+D 4ere& #igd1in 3Rn1ang "o-den Wangpo creates another (ignette of emptiness and form& in which the mountain ranges are emptiness and the towns are form+ 4e wanders through either without distinguishing them as different+ In this way he is disharmonious with those who need to retire from the wor'd in order to fo''ow a spiritua' practice+ "he (ery nature of his 'ife is the practice of 71ogchen in which emptiness and form are unified+ "he reference to sucking stones is connected with 71ogchen chu/'en& (-$ud 'en! in which one can e.ist for 'ong periods of time without ha(ing to re'y on food+ It is irre'e(ant to him whether he e.periences the emptiness of chu/'en or the form of tsog+ 4e is not attached to the puritanica' image as a yogi who maintains harsh spiritua' austerities / -oth ha(ing and not ha(ing are the non/dua' e.perience that characterises the 71ogchen yogi or yogini+ 4e makes this e.p'icit -y commenting on his dress in the fo''owing way9 In the same way the 'otus is uncontaminated -y the s'ime in which it grows& so ngakpas wear white c'oth -ecause they are uncontaminated -y concepts of impurity+ #igd1in 3Rn1ang "o-den Wangpo says of hair9 D7ark %ustrous hair descri-es the ngakpas sphere of unconditioned potentia'ityP 4air ornaments descri-e the ngakpas sphere of rea'ised (isionary appearancesP Immeasura-'e mats of hair descri-e the ngakpas sphere of rea'ised manifestationP )ifty

matted -raids of hair descri-es the ngakpas sku'' as the seat of the wrathfu' yidamsP "he count'ess strands are khandros+ If one winds ones hair into a top knot it is the e.0uisite ornament of the ngakpaP If one 'ets one's hair fa'' 'oose& it is the sp'endid sty'e of the ngakpaP If it is wrapped around the forehead it protects against sun and co'dP If it is whipped on the ground it a-o'ishes enemies and o-structionsP It is from within the conte.t of this history& that the present manifests+ It is upon this history& that the future wi'' -e -ased+ + + + monks and nuns wear three monastic ro-es& and ngakphang practitioners wear their ngakphang dress+ Both are e0ua''y fo''owers of Buddha+ Both sty'es of dress are e0ua'+ "herefore -oth sty'es of dress wi'' ha(e a purpose and -e meaningfu'& or they wi'' notP "here were many thousands of ngakphang practitioners in "i-et up unti' the 11th $entury& -ut thereafter the gN/kar/chang/'o'i/dM -egan to diminish and fema'e practitioners in particu'ar were forced into the -ackground+ "his was the time in which the 'arge monastic institutions arose& and from that time onward the gN/kar/chang/'o'i/dM were forced out of centra' "i-et into 3ham Amdo and Go'ok+ :any went to the -order areas of "i-et ,ust as the BNn practitioners had done -efore them+ "his was the time when they -egan to 'i(e in remote (i''ages in order to continue their practises+ "hey wou'd 'i(e anywhere sufficient'y far from the 'arge monastic institutions+ It wou'd seem that the disparaging term '(i''age ngakpa' came from that period& as a way of diminishing respect gi(en to the ngakphang sangha in p'aces where the monasteries had 'ess inf'uence+ "he Nyingmas appear to ha(e made the decision of adopting a stronger monastic form in order to sur(i(e in the period of the 'ater spreadE and through so doing& gradua''y 'ost many of their origina' 'arge'y non/monastic characteristics+ 8ne can see this monastic emphasis in the way in which many of the great Nyingma %amas are depicted as monks& when they were patent'y non/ce'i-ate+ 8B# $8S"B:I WAS 5#IS$#IBI7 BC 5A7:ASA:B4A*A+ It was specified -y 5admasam-ha(a that the monastic sangha shou'd wear ye''ow and red+ 4e said they shou'd eat the ngar/sum/kar/sum (the three sweets and three whites! and that they shou'd not eat meat or drink a'coho'+ "his wou'd seem to ha(e changed with the passing of time& -ecause there now seems to -e no restriction against monks and nuns eating meat+ 5admasam-ha(a said that the gN/kar/chang/'oi/dM shou'd either wear -'ack& or wear white& red& and -'ue+ 4e said they shou'd eat meat and drink a'coho' and make a'' the sense fie'ds their sphere of practice without artificia''y discriminating -etween pure and impure+ GS/3A#/$4ANG/%8 IS BASI7 8N 5#I:8#7IA% WIS78:+ "he gN/kar/chang/'oi/dM traditions were a'' -ased on yeshM (ye shes / ,nana / primordia' wisdom! and that it was therefore (ery important ne(er to fa'' into any kind of pure 2 impure dichotomy+ It was -ecause of this emphasis on yeshM that the 'ater monastics fe't o-'iged to dismiss the gN/kar/chang/'oi/dM+ 4e said that their perspecti(e 'ed them to imagine that the gN/kar/ chang/'oi/dM regarded themse'(es as superior and a-o(e the 'aw of karma+ 4e said that the -ui'ders of monasteries were una-'e to comprehend that the gN/kar/chang/'oi/dM had no interest in ,udging other practitioners at a''& and so were 0uite innocent of the (iew with which they were credited+ "here was considera-'e ,ea'ousy in(o'(ed on the part of the power seeking faction of the new trans'ation schoo'& in terms of access to the "antras+ "he monastic supremacist mo(ement of that time wished to contro' access to the "antric practices and the gN/kar/chang/'oi/dM were a threat inasmuch as they 'i(ed their "antric practice 0uite o(ert'y+ In order to maintain power and contro'& they emphasised Sutra o(er "antra& and made "antra the so'e proc'i(ity of monastics+ In the time of 5admasam-ha(a and CeshM "sogye'& the gN/kar/chang/'o'i/dM were a-'e to drink a'coho' without any detrimenta' effect on their -odies at a''& -ut in these days it is e.treme'y rare+ $en* "a-kar 'h7kyi 8angchuk 3inpoche is a /yingma /gakpa and an incarnation in the ,amily clan o, 3atna "ingpa

#emo(ing the 7arkness of 7ou-t By #igd1in 3un1ang "o-den Angpo& a'so known as $hagpa 7or,e 9 am grate,ul to $en "ama Tharchin 3inpoche and to the $a+rayana :oundation ,or the ,ollo-ing translation o, a te;t originating ,rom 3igdzin Kunzang Tobden <ngpo, also kno-n as 'hagpa &or+e*

The Suddenly Arising Song Which Deciphers the Symbols of the Yogi's Three Secrets "o the eighty/four ma'e and fema'e siddhas of the su-'ime country& "o 5admakara& the %ord and his su-,ects& "o the succession of treasure disco(erers& and "o the father and heir 'ineage of :arpa and :i'a& I pay homage with one/pointed respect+ 5'ease -estow (irtuous goodness+ 48P )ortunate fema'e and ma'e ones assem-'ed here& 'isten to me for awhi'e with undistracted ears+ Among a'' of you& whoe(er is a -uddha& -odhisatt(a& daka or dakini& who is ho'ding human e.istence& a'' of you are aware of this so there is nothing to say to you+ 5'ease -e the truthfu' witness for the yogi+ "he concepts of ordinary peop'e are e.treme'y gross& therefore they ask me& 'Who are youF What is your (iew and doctrineF Why Is your sty'e of dress and -eha(iour disharmonious with e(erything e'seF 4ow do you respond to thisF "hey ask me this with derision+ I wi'' speak honest'y so ho'd it in your mind+ I am the son who was -orn in 'ower 7o/med& the country of e.ce''ent spiritua'ity and secu'arity& an auspicious and de'ightfu' country+ :y father's name is the 4ero of Supreme :ethod and my mother's name is the 4eroine of 3now'edge+ And myse'f the son is named the Cogi of 5ristine Awareness+ I found the moti(ation to practice the ho'y dharma when I was sma''+ I ha(e met a no-'e 'ama who is the actua' -uddha+ I gathered -odhisatt(as& dakas and dakinis as friends& entered the thresho'd of the doctrine and studied the treatises of sutra and tantra+ Ispecia''y& my mindstream was ripened -y the four empowerments and fami'iarised with the (ita' points of 3ye/rim and 71og/rim& and a'so 71ogpa/chenpo+ A few omens and signs of -'essings were found+ Nowadays& once in a whi'e I tra(e' amongst mountains and snow mountains& and take hardships 'ike drinking water and chewing stones& and p'easant'y humming 'itt'e songs of e.perience and rea'isation+ 8nce In a whi'e I cruise in towns maintaining cra1y -eha(iour and en,oying the whee' of the desira-'e feast offerings of meat and wine+ I sing songs of ,oy and happiness& acti(ating rea'isation+ "his is the reason why I am disharmonious with e(eryone+ As the 'otus in the mud is not contaminated -y the mud& the yogi wears white cotton c'othes on his

-ody to sym-o'ise -eing uncontaminated -y the stain of defi'ements+ "he topknot is tied on the head as the sym-o' that Buddha *airocana and 7hat(ish(ari and so forth& with the dakas and dakinis of the -uddha fami'y are se'f/manifested and spontaneous'y present in the <; channe' 'eafs of the -'issfu' whee' / the crown of the (a,ra -ody+ 5recious ornaments and gar'ands are worn as the sym-o' that Buddha Arnita-ha and 5andara/(asini and so forth& with the dakas and the dakinis of the 'otus fami'y are se'f/manifested and spontaneous'y present in the 1> channe' 'eafs of the en,oyment whee'/the neck of the (a,ra -ody+ A precious 'ong gar'and adorns the heart as the sym-o' that Buddha Aksho-hya and :amaki and so forth& with the dakas and the dakinis of the (a,ra fami'y are se'f/manifested and spontaneous'y present in the ? channe' 'eafs of the dharma whee'/the heart of the (a,ra -ody+ A si'ken sash -e't and a go'den and copper amu'et adorns the yogi as the sym-o' that Buddha #atnasam-ha(a and the Great :other %ocana and so forth& with the dakas and the dakinis of the ratna fami'y are se'f/manifested and spontaneous'y present in the >6 channe' 'eafs of the whee' of emanation/the na(e' of the (a,ra -ody+ A ce'estia' phur-a e.0uisite'y adorns the waist as the sym-o' that Buddha Amoghasiddhi and Samaya/ tara and so forth& with the dakas and the dakinis of the karma fami'y are se'f/manifested and spontaneous'y present in the ;? channe' 'eafs of the whee' of retaining ecstasy/the secret p'ace of the (a,ra -ody+ )urthermore& the dark co'oured 'ustrous hair sym-o'ises the nature of the dharmakaya 'ama+ "he hair adorned with si'k and ,ewe's sym-o'ise the nature of the sam-hogakaya 'ama+ "he immeasura-'e mats of hair sym-o'ise the compassion of the nirmanakaya 'ama+ "ying the hair knot on the top of the head sym-o'ises meditating on the 'ama Insepara-'y upon the top of your head+ "he =? dread'ocks are the p'aces where the rakta drinkers reside+ "he count'ess tiny mats of hair are the p'ace where the ten mi''ion one hundred thousand dakinis reside+ If you make a top knot it is the e.0uisite ornament of the yogi+ If it fa''s 'oose it is the sp'endid sty'e of the yogi+ If wrapped around the forehead it is a method to protect against sun and co'd+ If it is whipped on the ground it wi'' a-o'ish enemies and o-structers+ "he yogi's eyes ga1e into space sym-o'ising9 8utward'y& apparent e.istence is the deity and the immeasura-'e pa'ace+ Inward'y& carrying the union of appearance and emptiness on the path+

Secret'y& reaching the point of pristine awareness which is emptiness+ A conch earring adorned with go'd and tur0uoise dang'es in the ear'o-e sym-o'ising9 8utward'y& 'istening to the specia' instructions of the profound dharma+ Inward'y& recognising that a'' sounds are mantra+ Secret'y& rea'ising a'' sounds are emptiness and un-orn+ 5recious -one -race'ets adorn the 'im-s sym-o'ising9 8utward'y& the four gate keepers who defend from e(i' spirits and o-structers+ Inward'y& taming -eings through the four immeasura-'es+ Secret'y& the four sacred -odies are comp'ete'y actua'ised+ A finger ring decorated with fi(e ,ewe's is worn on the 'eft ring finger -ecause from the ring finger the 'ife support force wanders away and a'so there is a (ein that demonic spirits and o-structers enter within+ It sym-o'ises9 8utward'y& guarding the entrance of the (ein+ Inward'y& cutting through agitation of conceptua' mind+ Secret'y& destroying c'inging to the e.tremes of hope and fear+ A circ'ed meditation sash& the co'our of magnetising acti(ity& is diagona''y worn sym-o'ising9 8utward'y& the yogi is a-'e to ho'd the (ita' energy of the -ody+ Inward'y& the wind and mind are f'e.i-'e+ Secret'y& the mother of supreme wisdom+ A -eautifu''y adorned magica' c'oth fi''ed with a powerfu' su-stance adorns the neck and waist sym-o'ising9 8utward'y& protection from harsh o-structers associated with astro/'ogica' signs and diagrams+ Inward'y& protection from the harm gods& raksas& and the eight c'asses of spirit -eings+ Secret'y& freedom from c'inging to the co/emergent ghost+ "he sku''cup of retaining ecstasy Is p'aced in the 'eft arm sym-o'ising9 8utward'y& an encouragement to remem-er impermanence+ Inward'y& the p'ate upon which food and drink is percei(ed as nectar+ Secret'y& cutting through the entire conceptua' mind of purity and impurity+ "he great -one damaru is p'ayed with the right hand sym-o'ising& 8utward'y& o(erpowering dakinis and oath -ound ones+ Inward'y& maintaining the de'ightfu' en'ightened mind of the three roots+ Secret'y& the sound of nada which generates ecstasy+

"he trumpet of the human thigh-one is he'd with the 'eft hand sym-o'ising9 8utward'y& summoning the gods and ghosts of apparent e.istence as guests+ Inward'y& p'acing a'' of them in the ho'y dharma+ Secret'y& showing the meaning of the non/dua'ity of samsara and nir(ana+ 3eep in mind that monks wear three monastic ro-es and mantric practitioners wear their mantric dress& -oth are e0ua''y considered fo''owers of Buddha& and -oth sty'es of dress are e0ua'+ "herefore& -oth sty'es of dress wi'' ha(e a purpose and -e meaningfu'& or they -oth wi'' not+ 8nce again& if I am asked& whose fo''ower are youFD& I wou'd say I can -e the fo''ower of the three ,ewe's -ecause9 :y -ody is adorned -y the ornaments of the sam-hoghakaya+ :y speech is reciting after the ho'y dharma+ :y mind is (iewing the meaning free from -irth and cessation+ I can a'so -e the fo''ower of the three roots -ecause9 I meditate on the 'ama insepara-'y upon my head+ "he deity's pa'ace is esta-'ished in my -ody+ "he dakinis and oath -ound ones are fu'fi''ed -y the feast offering+ I can a'so -e the fo''ower of the great 8ddiyana master -ecause9 8utward'y& the e'ements of the aggregates are purified through :ahayoga+ Inward'y& the e'ements of the channe's are purified through Anuyoga+ Secret'y& the meaning of Atiyoga is rea'ised+ I can a'so -e the fo''ower of :i'arepa -ecause9 8utward'y& I took hardships and de(e'oped courage and to'erance+ Inward'y& I trained in the yoga of the channe's& -indu& and wind+ Secret'y& I attained the accomp'ishment of :ahamudra+ I can a'so -e the fo''ower of 7ipamkara -ecause9 8utward'y& I a-andoned e(en the moti(ation towards harming others& so I am pure+ Inward'y& I practised the se(en specia' instructions on cause and resu't+ Secret'y& I possess the meaning of the si. paramitas+ I can -e the fo''ower of the 'ama who Is the %ord :an,ushri -ecause9 8utward'y& I am engaged with e(erything without diso-eying karma& cause and resu't& or a-andonment and cu'ti(ation+ Inward'y& the strength of -odhic'tta is e.pansi(e+

Secret'y& I e.ert myse'f In the yoga of the two stages+ :y 'ords are the actua' deity and -uddha Tfifty 'amas& Inc'uding $hokyi 7oUe& 7ipwang 5ema #angdrN'& and so forthV+ :y (a,ra -rothers Tsuch as *idhyadhara $hoying "o-den 7or,e& and Wigmed 7udre'& and so forthV are dakas& and my (a,ra sisters T5ema %ahtso& &Cingchug 7o'ma& and so forth+V are dakinis+ :ost of my students ha(e their fortunate karmic tendency awakened& and so whoe(er gossips and spreads rumours a-out them are de'uded+ :y nature& wi'd actions& and -eha(iour are not po''uted -y deception and hypocrisy+ If others 'ook it seems 'ike a cra1y sty'e+ If I 'ook it seems meaningfu'+ If seen -y a no-'e -eing then their grace wou'd enter into me+ 5'ease ho'd this meaning in your minds& fortunate ones+ 5'ease proper'y practice the (iew& meditation& and conduct of the secret mantrayana+ In the future may we meet each other in the ce'estia' rea'm+ Whoe(er disagrees& criticises& and spreads rumours a-out us& they can do whate(er they p'ease -ecause I do not ha(e any concepts of -eing p'eased or angry+ :ay we gi(e aspirations for the purification of negati(ity& o-scurations& and o-stac'es+ By this (irtue may a'' sentient -eings without e.ception -ecome proper recipients for the profound secret mantrayana& practice with a one pointed mind& and ha(ing comp'eted their practice& may they swiff'y o-tain -uddhahood+ "his was spoken for my discip'es the samaya ho'ders who maintain the mantric o-ser(ances such as 3handro Gyepa 7or,e and my c'ose attendant 7omi #angdan of 3amrak who is a wisdom ho'der of :ahamudra+ "his was a'so spoken for so many others who are a-'e to fit and for those who are una-'e to fit the secret mantrayana path and o-ser(ances in their minds+ "hey to'd me LDCou and many of your 'amas and friends proc'aimed to us the mantric sty'e of dress9 of wearing white c'othes& 'etting your hair grow and wearing many ornaments& and there is a'so this kind of inf'uence amongst our students+ "herefore is there any specific reasons for this sty'e of dress and -eha(iour or notF If there are no reasons then the gossip of the great meditators of other communities a-out us / masters and students / wi'' -e correctD "o rep'y to them this cra1y mantric practitioner #igd1in 3un1ang "o-den Angpo& a'so gi(en the name $hagpa 7or,e -y the rea'm protecting dakinis& I who pretend to -e a yogi wearing white c'othes& -esides the ri(er of "se1hung& spoke this spontaneous'y with a sense of humourE and interre'ated the definitions of the o'd and new tantric c'asses& and then 'ater wrote it down+ "he Ngakpa 7iscip'es of Guru #inpoche By Ngakpa Ga'wang

"he ngakpa sty'e of (a,rayana practice has ancient roots which go -ack at 'east as far as the introduction of Buddhism to "i-et+ "his is i''ustrated in an ancient thanka from which e.tracts are shown -e'ow+ The *gakpa +elg$i ,ang h"k

Ngakpa 5e'gyi Wangchuk (m3har chen dpa' gyi dBang phyug! is shown p'unging his phur-a into rock in to show his rea'isation+ 4e wears the costume of a ngakpa with the white skirt of pure (ision& the -'ue shirt of the 71ogchen teachings& 'ong -raided hair with two p'aits which show his mastery of re'ati(e and u'timate ski'fu' means& conch/she'' earrings of the heruka costume+ "his picture shows a ngakpa wearing the costume which is identica' to the monastic costume in a'' -ut co'our / this is an e.treme'y important image in an o'd thangka -ecause it under'ines the fact that ngakpa ordination has ancient roots which go -ack to the esta-'ishment of Buddhism in "i-et+

The *gakpa -eshe .e

Ngakpa Ceshe 7e is shown here in fu'' ngakpa costume+ 8ften he is shown as a monk -ecause he was a trans'ator+ It was often the case that practitioners wou'd ha(e a Lmonastic phaseH of training& and the Ngakpa Ceshe 7e may we'' ha(e -een a monk in his ear'ier 'ife+ "his picture howe(er& shows him in 'ater 'ife as a ordained non/ce'i-ate yogi G f'ying in the sky to show his accomp'ishment+ 4e was a'so a great phur-a master

The *gakpa /h$e h"ng 0otsa

Ngakpa 3hyechung %otsa is shown here gi(ing techings+ 4e sits in his ca(e+ "here is a -ird on his hand and peop'e sit around him 'istening to the teachings+ "he -ird sitting on his hand disp'ays his capacity to gi(e teaching to -irds+ 4is 4o'iness 7ud,om #inpoche is an incarnation of this %ama as is 3hordong "erchen "u'ku $hime #igd1in #inpoche 4other-ise kno-n as '3 "ama)+ Both 4is 4o'iness 7ud,om #inpoche and 3hordong "erchen "u'ku $hime #igd1in #inpoche are ngakpas+

The *gakpa -eshe -ang

"he Ngakpa Ceshe Cang is another of the twenty discip'es usua''y depicted as a monk+ 4ere is shown re(i(ing a corpse+ Ngakpa Ceshe Cang was one of the eight editors of te.ts under the super(ision of Guru #inpoche+ At the end of his 'ife he attained rain-ow -ody+ In this picture he is shown wearing a the nagkpaHs costume and a white shaw' which indicates that he was a master of inner heat+

The *gakpa -eshe 1hon"

"he Ngakpa Ceshe Shonu was -orn into the Nyag c'an+ 4e was a master of $hemchog 4eruka and he is shown here Ldrinking the pure water of the pith instructionsH+ "his 'ama was important a'ong with Ngakpa Sangye Ceshe as one of the ear'y 'eaders of the ngakpas after the persecution of the apostate king %angdarma+

The *gakpa 2$alwa 0odro

Ngakpa Gya'wa %odro' was an adminisatrator of the 7harma 3ing "risongdetsen+ 4e tra(e''ed to India where he -ecame a monk as the first part of his training+ 4e then studied with the mahasiddha 4umkara after which he -ecame a ngakpa as shown in this painting in which he wears a white skirt+ 4e had the powers of 'ong 'ife and remained in "i-et teaching for o(er three hundred years after the departure of Guru #inpoche+ 4e is shown here wearing the panditaHs hat& -ecause he was one of the great trans'ators+

"he Ngakpa "radition By Ngakpa Ga'wang

"he Inner "antra teachings and practice sty'e of the gN/kar/chang/'o'i/dM (or the White Sangha! is particu'ar'y re'e(ant to peop'e trying to integrate '"i-etan' Buddhism with 'norma'' fami'y 'ife in the modern wor'd+ Cet it re0uires no 'ess commitment from its practitioners& who are known as ngakpas (sngags pa& men! and ngakmos (sngags mo& women!& than monastic samayas+ Sad'y the "radition is neither wide'y known nor easi'y accessi-'e outside the 4ima'ayan region e(en though some of the -est known Buddhist masters were in fact ngakpas inc'uding 44 7ud,om #inpoche and 44 7i'go 3hyentse #inpoche+ It is -ecoming more wide'y known and practised -oth in the Indian Su-/continent again and more particu'ar'y in the West& howe(er& 'arge'y due to the efforts of *en+ %opon 5 8gyan "an1in #inpoche and Ngak'chang $hogyam #inpoche and his wife 3handro 7Mchen+ 44 5enor #inpoche& a'though himse'f a monk& has a'so recent'y ordained a num-er of ngakpas+ "his section of the Nyingma+com we-site is a starting point for anyone trying to make contact with the Ngakphang "radition or ,ust to find out more a-out it+ It is a'so where peop'e a'ready practising within the "radition can 'et others know a-out their sangha and how to make contact+ If you are a'ready practising within this tradition te'' the wor'd a-out your %ineage& your %ineage 4o'der& the sty'e of practice and how to contact and ad(ertise your p'anned e(ents free+ Iither write to me& Ngakpa Ga'wang at gawangXnyingma+com or the we-master of Nyingma+com at we-masterXnyingma+com+

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