Mahasiddhas and Marriage Mahasiddhas and Marriage
The Mahasiddhas of Buddhism have led very different and controversial lives in times both ancient and modern. They often exhibit what has come to... Mahasiddhas and Marriage

The Mahasiddhas of ancient India and Tibet have fascinated many throughout the ages with their unusual lifestyles and seemingly absolute freedom. The very things of this world that are usually renounced by ascetics, the things that are the fetters binding the spirit to matter and nature like meat, alcohol and sex, are employed as the very means to Enlightenment and not renounced in the Higher Tantras. Usually, they are the anti-thesis of the disciplined ascetic path. Thus, the stories of those who embodied and cultivated the “siddhi of perfection” with their realisations, psychic abilities and spiritual powers are truly fascinating and intriguing.

These Mahasiddhas led very different and controversial lives, whether they lived in a totally different lifetime from ours or even if they are still living today. One merely has to skim over their biographies to recognise this. Oft times, they exhibit what has come to be commonly known as “crazy wisdom”, which is wisdom so unconventional that it borders on the edge of madness.

As we delve further into their documented lives, we will see that they had their fair share of hardships, often because their behaviour was so bizarre. Yet in hindsight, they had the strength and tenacity to come out the other end all the stronger for it, often imparting deep lessons in applied Buddhism to the people around them in the process.

So, does the result justify the means?

 

Mahasiddhas and Their Appeal

Mahasiddha Virupa

Mahasiddha Virupa

One of the best embodiments of crazy wisdom is the Mahasiddha Virupa who was born into a royal family of East India. He had a vision of Nairatmya, the female consort of the Tantric Buddha Hevajra, after he began feeling despondent about the progress of his spiritual practice.

Following this incident, beautiful women would be seen entering his room in Nalanda Monastery whenever he performed the Tantric ritual of tsog. In reality they were dakinis or female celestial beings coming to partake of his offerings but his fellow monks did not believe him and thought he was consorting with women.

Thus, Virupa was evicted from the monastery and his behaviour became increasingly eccentric and controversial. Taking on the name of Virupa, meaning the ugly one, and roamed the countryside performing miracles to subdue people’s minds. The most famous of his miracles was when he stopped the midday sun in the sky for almost three days, because he couldn’t pay for drinks at a tavern. In the end, the entire kingdom embraced Buddhism and entered the Buddhist path.

Mahasiddha Saraha with dakini

Mahasiddha Saraha with dakini

Mahasiddha Saraha, a young Brahmin scholar of the 2nd Century, studied for a time at the great Nalanda and Vikramashila monastic universities before being expelled for the consumption of alcohol. However, his reputation remained untarnished as he exhibited various supernatural powers in his defence.

He also defiled his caste status by living openly with a low caste woman who was an arrow-maker, also said to be a dakini. After this meeting, his meditative practices changed and with her counsel, he eventually attained the highest siddhis and the supreme realisation of Mahamudra.

Today, Mahasiddha Saraha is considered one of the greatest poets and scholars of the Buddhist Tantric tradition.

Guru Rinpoche with consort Yeshe Tsogyal

Guru Rinpoche with consort Yeshe Tsogyal

Padmasambhava the Lotus Born, also known as Guru Rinpoche, was the exalted master of the 8th Century who tamed Tibet and paved the way for Shantarakshita to spread the Dharma in the Land of Snows. He took on five principle consorts. One of them was the royal princess Mandarava, with whom he practiced secret tantric consort rituals and the sadhana of longevity in Maratika Cave, Nepal. The Buddha of Infinite Life, Amitayus, appeared to them a vision and they achieved what is called the pöwa rainbow body.

Another of his consorts, Yeshe Tsogyal, became his ardent disciple and, together with Mandarava, hid his termas after his passing for later discovery. Termas are hidden teachings intended to be discovered later during troubled times as a source of renewed wisdom and blessings. Little is known though of Padmasambhava’s other consorts, Belwong Kalasiddhi of northwest India, Belmo Sakya Devi of Nepal and Tashi Kyedren (Mangala) of Bhutan.

Mahasiddha Ghantapa with consort

Mahasiddha Ghantapa with consort

Mahasiddha Ghantapa was a highly realised and celibate yogin during the time of 9th Century king, Devapala in eastern India. He refused to honour the king, so Devapala sought to humiliate him by sending a courtesan’s daughter to seduce him and bring about his downfall. Over a period of time, Ghantapa took the girl, who first came in the guise of a servant, as his consort and their union produced a son. Upon learning of this, King Devapala confronted him with delight.

Enraged, the Mahasiddha Ghantapa threw his son and the bottle of alcohol he was carrying to the ground. They transformed into a vajra and bell and a flood began to arise at the point of impact. Holding the vajra and bell, Ghantapa then flew into the sky with his consort, and they transformed into the aspect of Heruka Chakrasamvara and Vajravarahi.

Humbled, the king developed great faith in Ghantapa and requested for his forgiveness. In response, Mahasiddha Ghantapa gave this profound message:

“Do not cultivate virtue and renounce vice. Rather, learn to accept all things as they arise. Penetrate the essence of each experience until you have achieved the one taste.”

Mahasiddha Naropa

Mahasiddha Naropa

Mahasiddha Naropa was an 11th Century Kashmiri prince who tolerated many years of married life before coming to an agreement with his wife to separate and continue their spiritual paths separately. He renounced his throne to become a monk at the prestigious Nalanda Monastery of India.

An accomplished scholar, a chance meeting with an old woman made him realise his lack of realisations. Following her advice, Naropa left Nalanda and became a wandering yogin in search of his teacher, a wild-eyed, half-mad ascetic called Tilopa in whom Naropa had developed great faith upon hearing his name.

Tilopa lived in a series of remote cremation grounds in the company of women of questionable virtue. Upon finally finding his teacher, Naropa had to endure tremendous hardship known as the 12 major and 12 minor trials of Naropa before receiving the full set of teachings including an initiation into the Tantric practice of Vajravarahi.

The most well-known of these trials is the tale of how Naropa had to beg for helping after helping of curry to satisfy his Guru’s hunger and ended up stealing the whole pot. He is best remembered for his faith and devotion to his Guru that enabled him to attain Enlightenment in one lifetime.

Closer to Home

In more recent times, some attained practitioners have taken the same route of consort practice. They may have done so from clairvoyance, a desire to benefit others through their attainments, or upon the advice of another attained being, as in the case of the 1st Serkong Dorje Chang.

H.E. the 1st Serkong Dorje Chang

H.E. the 1st Serkong Dorje Chang

The 1st Serkong Dorje Chang was a prominent Tibetan Buddhist lama of Gaden Jangtse Monastery at the turn of the century. When he was studying in Gyume Tantric College, he would see ladies or dakinis swimming in his monk bowl during pujas. He reported this and other incredible signs to H.H. the 13th Dalai Lama, who advised him to give his robes back and take on a consort. This was very unusual as monks of the Gelugpa tradition are discouraged from engaging in consort practice and Serkong Dorje Chang is the only Gelugpa lama that the Dalai Lama has advised to give his robes back.

Serkong Dorje Chang complied with the Dalai Lama’s advice. Shortly after, a mysterious lady was seen entering his meditational cave. Their union produced a son who was later recognised as H.E. Serkong Tsenshab Rinpoche. Shortly after, the lady disappeared without a trace. Serkong Tsenshab Rinpoche went on to become the personal debate partner of H.H. the 14th Dalai Lama and was renowned for being very knowledgeable and wise. Now a layperson, Serkong Dorje Chang continued to give teachings in Gaden Jangtse Monastery all the while carrying his son.

H.H. the 15th Gyalwa Karmapa

H.H. the 15th Gyalwa Karmapa

His Holiness the 15th Karmapa Khakyab Dorje was born amidst auspicious signs. He had one of the 32 marks of an enlightened being (a circle of hair between his eyebrows) and spoke the mantra of Chenrezig at birth.

He studied under numerous great masters and eventually received the entire transmission of the Kagyu teachings from Jamgon Kongtrul Lodro Thaye. He taught widely and gave empowerments throughout Tibet and preserved many rare texts by having them reprinted.

Karmapa Khakyab Dorje is the first Karmapa to have married and fathered three sons. Two of his offspring were recognised as reincarnated masters, namely the 2nd Jamgon Kongtrul Palden Khyentse Öser and the 12th Shamarpa Jamyang Rinpoche.

H.H the 10th Panchen Lama with his consort, Li Jie and daughter

H.H the 10th Panchen Lama with his consort, Li Jie and daughter

His Holiness the 10th Panchen Lama Lobsang Trinley Lhündrub Chökyi Gyaltsen was recognised and enthroned amidst conflict between the government in Lhasa and the Panchen Lama’s office. The second-highest ranking reincarnated lama after the Dalai Lama in the Gelug school of Tibetan Buddhism, the 10th Panchen Lama was a great patron of Tibetan language, arts, culture, history, religion, scripture, ancient texts, traditions and a scholar of Buddhism himself.

He played a part in the revival of Tibetan Buddhism in China under Deng Xiaoping’s rule and eventually became an influential member of the Chinese political machine, serving as Vice Chairman of the National People’s Congress.

In 1978, he gave back his vows and traveled around China seeking a suitable consort. In 1979, he married Li Jie, a soldier and medical student at Fourth Military Medical University in Xi’an, who bore him a daughter, Yabshi Pan Rinzinwangmo, in 1983. Popularly known as the “Princess of Tibet, Yabshi Pan Rinzinwangmo is the only offspring in over 600 years of history of either the Panchen Lama or Dalai Lama reincarnation lineages. She is involved in numerous global charities and organisations including the All-China Youth Federation, Tibet Red Cross, Snowland Great Rivers Environmental Protection Association, and several orphanages and eye camps in the Tibetan ethnic regions.

Vidyadhara Chögyam Trungpa Rinpoche and his consort, Diana Mukpo

Vidyadhara Chögyam Trungpa Rinpoche and his consort, Diana Mukpo

Vidyadhara Chögyam Trungpa Rinpoche is the 11th in the line of Trungpa tulkus who are teachers of the Kagyü school of Tibetan Buddhism. He was a great scholar, teacher, poet, and artist who founded Naropa University in Boulder, Colorado and established the Shambhala Training method which is based on the legendary enlightened kingdom, Shambhala. He also founded Vajradhatu which was later renamed Shambhala International.

A mahasiddha for modern times, Chögyam Trungpa Rinpoche coined the phrase “crazy wisdom” and his nontraditional behaviours and teaching methods were the subject of controversy during his time. Known for smoking, consumption of drugs and alcohol, and sexual relations with a large number of female students, it is said that his adoption of Western behaviour during the 1960s hippie period was largely responsible for his popularity and lasting influence in the West.

His first son, Osel, was born to a nun named Konchok Paldron and later became the heir and lineage holder of the Shambhala tradition, the Sakyong Jamgön Mipham Rinpoche. His second son, Tagtrug Mukpo, born to his wife Diana Mukpo was recognised by His Holiness the 16th Gyalwa Karmapa as one of several incarnations of Surmang Tenga Rinpoche, a tulku in the Kagyu lineage. His third son, Gesar Mukpo, was recognised as the 11th reincarnation of Shechen Kongtrul Rinpoche and has gone on to become a director, writer and ambassador for the Tibetan tradition in the West.

The 3rd Ju Mipham Rinpoche and his consort, Dechen Wangmo

The 3rd Ju Mipham Rinpoche and his consort, Dechen Wangmo

Jamgon Ju Mipham Rinpoche is the third incarnation in the line of Mipham Rinpoches. One of the great scholars and masters of the Nyingma tradition of Tibetan Buddhism, he was born in Tibet in 1949 and recognised by Tengye Rinpoche of Lab as the reincarnation of his predecessor.

He has fathered two sons with his consort, Dechen Wangmo, both of whom are recognised tulkus and great lamas in their own right. His elder son is Trinley Thaye Dorje, who has been enthroned as His Holiness the 17th Gyalwa Karmapa and his younger son is the 14th Sonam Tsemo Rinpoche, a notable Sakya/Gelug tulku.

H.H. the 6th Dalai Lama

H.H. the 6th Dalai Lama

His Holiness the 6th Dalai Lama Tsangyang Gyatso manifested as a mahasiddha who was fond of the parks in Lhasa. Ordained in his teens by His Holiness the 5th Panchen Lama, the 6th Dalai Lama rejected the life of a monk and often wandered the streets of Lhasa on foot, dressed in lay clothes. He spent time consuming alcohol and frequenting brothels near the Potala Palace. He enjoyed the company of women and men, and wrote many love songs and poems.

The people of Lhasa were unhappy with the behaviour of their spiritual leader but, unable to express their displeasure, took it upon themselves to punish the women he associated with instead. One story tells of how a mob descended upon the 6th Dalai Lama’s consort after he left a brothel and tore her apart. When they cut open her womb, they discovered an image of Avalokita (1000-armed Chenrezig) inside. Horrified, they then realised that the 6th Dalai Lama’s actions were not ordinary and they were remorseful and regretful for what they had done.

The 6th Dalai Lama was kidnapped and deposed by Lhazang Khan, the ruler of the Khoshut tribe of Oirat Mongols, and is believed to have died on his way to the Imperial Palace in Beijing. Prior to his passing, he composed a poem predicting where he would take rebirth.

Sakyong Jamgon Mipham Rinpoche and his consort, Sakyong Wangmo Khandro Tseyang Ripa Mukpo

Sakyong Jamgon Mipham Rinpoche and his consort, Sakyong Wangmo Khandro Tseyang Ripa Mukpo

The Sakyong, Jamgon Mipham Rinpoche Jampel Trinley Dradul was born Osel Rangdrol Mukpo in 1962. He is the head of the Shambhala Buddhist lineage and Shambhala International founded by his father, Chögyam Trungpa Rinpoche. An incarnation of Mipham the Great, the renowned Nyingma scholar and meditation master, he is believed to have descended from the Tibetan warrior-king Gesar of Ling.

Sakyong Mipham Rinpoche has written several books, including the national bestseller ‘Turning the Mind into an Ally’, the award-winning ‘Ruling Your World’ and ‘Running with the Mind of Meditation’. He is also an avid poet, athlete and artist. Sakyong Mipham Rinpoche has written a number of books, including the national bestseller, Turning the Mind into an Ally, Ruling Your World, Running with the Mind of Meditation, and The Shambhala Principle. He is also an avid poet, artist and athlete. His Konchok Foundation supports Weyen monastery, the Gesar orphanage, the Mipham Institute in Golok and Khamput Monastery in Kham while the Sakyong Foundation supports organisations and projects whose activities exemplify the vision of Shambhala.

Like his father, Sakyong Mipham Rinpoche was married in 2006 to Khandro Tseyang Ripa Mukpo, the daughter of Terton Namkha Drimed Rabjam Rinpoche. In 2008, she was empowered as the Sakyong Wangmo by His Holiness Penor Rinpoche. Their union has produced three daughters – Drukmo Yeshe Sarasvati Ziji Mukpo (Lady Dragon Wisdom), Jetsun Yudra Lhamo Yangchen Ziji Mukpo and Dzedrön Ökar Yangchen Ziji Mukpo.

H.H. Kyabje Trijang Chocktrul Rinpoche with consort Kunsang Dechen-la and son Dung Saey Ratna Gegyal

H.H. Kyabje Trijang Chocktrul Rinpoche with consort Kunsang Dechen-la and son Dung Saey Ratna Gegyal

His Holiness Kyabje Trijang Chocktrul was officially recognised as the incarnation of His Holiness Yongdzin Trijang Dorje Chang by His Holiness the 14th Dalai Lama on April 23, 1985. His reincarnation status was also confirmed by many other high personages including His Eminence Kyabje Lati Rinpoche, His Holiness the 98th Gaden Tripa Jampel Shenpen and Dorje Shugden via both the Panglung and Duldzin oracles.

His primary tutors were Kyabje Lati Rinpoche and Kyabje Dagom Rinpoche and he has also studied under His Eminence Dagpo Rinpoche and His Eminence Yongyal Rinpoche.

At the turn of the 21st Century, he uncovered a complex plot of murder and blame within his own ladrang and after careful consideration, decided to return his monk vows and move to Vermont, USA where he established the Trijang Buddhist Institute. He has since taken on a consort, Kunsang Dechen-la who is the daughter of His Eminence Drigung Kyabgon Rinpoche and Gangchen Drolma. Their special union has produced a precious son, Dung Saey Ratna Gegyal.

As the Spiritual Director of Trijang Buddhist Institute, Kyabje Trijang Chocktrul Rinpoche will guide the Institute’s activities and programs for the public, for ordained monks and nuns, and for future lay teachers whose Dharma training is anticipated in coming years.

H.H. the 17th Gyalwa Karmapa and his consort, Rinchen Yangzom

H.H. the 17th Gyalwa Karmapa and his consort, Rinchen Yangzom

His Holiness the 17th Gyalwa Karmapa Trinley Thaye Dorje was enthroned in accordance with the 900-year-old tradition in 1994 by His Holiness the 14th Kunzig Shamar Rinpoche, the second most senior Karma Kagyu lama.

He travels extensively giving empowerments to young people; meeting international leaders in the fields of spirituality, peace, conflict resolution, and education; and creating videos and articles to promote peace and prosperity in our world.

He recently married Rinchen Yangzom, who was born in Bhutan and educated in India and Europe. The Karmapa says of his decision to take a consort:

I have a strong feeling, deep within my heart, that my decision to marry will have a positive impact not only for me, but also for the lineage. Following the wishes of my parents, and having had time to reflect, I deeply feel that I am being true to both myself and the lineage. Something beautiful, something beneficial will emerge, for all of us.

Conclusion

Marriage in the simple and mundane sense seems a very contrary action to be taken by monks or lineage holders. Yet, for extraordinary beings there is a mission statement which may not seem apparent to the normal lay person with their preconceived expectations and perceptions. At a time when most families are reluctant to hand over their sons, if and when recognised as tulkus, these marriages and the resultant issues may seem like a very important landmark. One merely has to look to the Nyingma master, the 3rd Ju Mipham Rinpoche whose sons are the 17th Gyalwa Karmapa Trinley Thaye Dorje and the Gelugpa and Sakya tulku, the 14th Sonam Tsemo Rinpoche as an example.

The children born of attained beings such as the 1st Serkong Dorje Chang, the 15th Karmapa, the 10th Panchen Lama, Chögyam Trungpa Rinpoche and the 3rd Ju Mipham Rinpoche have gone on to be recognised as tulkus and have done much to spread the Dharma in modern times, thus impacting the world and lineage positively.

Others, like Yabshi Pan Rinzinwangmo, although not recognised as tulkus, have gone on to do much good to ease suffering in this world. Then, there are those pass on their special lineage from father to son as in the case of Sakyong Jamgon Mipham Rinpoche whose father, Chögyam Trungpa Rinpoche, handed the reins of the Shambala Buddhist lineage over to him. Likewise, the 6the Panglung Kuten passed down the oracular tradition of Dorje Shugden to his son, the 7th Panglung Kuten Thubten Phelgye Jigme Namgyal.

Thus, the key measuring stick by which we can gauge the qualifications and attainments of any monk, lineage holder or tulku rests upon the results of their work and actions. We should never judge attained beings by the methods they employ, but rather how they have benefited all sentient beings. As with the Mahasiddhas of ancient times, modern tulkus may not conform to our expectations but instead drive us into confusion with their seemingly controversial actions and behaviours, of which marriage is one. Thus, as ordinary beings with little or no attainments, our perceptions of good and bad are just that, perceptions and labels to be debunked; another teaching into non-duality.

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  • Choong

    Posted on April 14, 2017 #1 Author

    I like this article which has numerous short biographies focused on highly attained beings who were not monks or who disrobed (returned their vows) to have consorts. Fascinating lives.

    More important, like the article points out, is that what is achieved for the benefit of others is what proves attainment, not celibacy or any other outer manifestations which may mean nothing. So let us focus on achievement rather than form. Body, Speech, Mind, Qualities and Activities.

    Reply

  • CindyH

    Posted on April 16, 2017 #2 Author

    This article brings to mind the interesting exchanges between one of Buddha Shakyamuni’s famous lay disciple Citta of Macchikasanda and the founder of Jainism. Basically, in front of a large crowd of his followers, the founder asked Citta, “Do you believe, as the Buddha teaches, that it is possible to attain a meditative state where all thought stops?” Citta responded with “No. The Buddha teaches this but I do not believe it.”

    Such an answer would be shocking as it appears that Citta, a known beloved student of Buddha Shakyamuni, was expressing disbelief about Buddha’s teaching. Seeing an opportunity, the founder sought to use Citta’s response to devalue Buddha’s teachings by pointedly emphasising and harping on Citta’s purported disbelief. The following excerpts demonstrate clearly the different level in which those with attainments think and operate.

    Citta then proceeded to ask the founder, “What is better, venerable sir, to know or to believe?”

    “Knowledge is far better than belief,” replied the founder.

    “Well, I can attain that meditative state where all thought ceases. So why should I believe what the Buddha says is true. I know it is true.”

    Annoyed at being caught out, Nataputta again looked around at his disciples and said: “See what a cunning, deceitful and crooked person this Citta is.”

    Remaining calm and unruffled by this outburst, Citta said: “If your first statement is true then your second one must be false, and if your second statement is true then your first one must be false,” and having said that he got up and left, leaving Nataputta struggling for a reply.

    To me, this story also highlights the ego at play when those who are not attained to sought to pass judgement or impose their limited perceptions on things.

    Similarly, people nowadays are so used to monasticism and the lifestyle of the monk being the principal form of Buddhism institution that any deviation is deemed controversial and even judged to be wrong. However, Lamas or spiritual teachers need not necessarily be monks/nuns. The fact that Buddha Shakyamuni never limited his close disciples/students to only monks/nuns should also be a clear indication of the inappropriateness of such limiting perceptions. As aptly illustrated by the article, what should be used as the yardstick to gauge, should not be the actions itself but rather the results of those actions.

    Thank you for such an informative and thought-provoking article.

    Reply

  • Sharon Ong

    Posted on April 17, 2017 #3 Author

    Have often wondered about the unique and sometimes controversial marriages of high lamas. As many see celibacy as a mandatory requirement for monks, taking a consort is confusing for those who are not acquainted with Tibetan Buddhism and how mahasiddhas manifest situations that are often out of the ordinary and can be seen as controversial, but ultimately benefitted many.

    Sex and marriage are two mundane things for the many of us but when highly attained beings have consorts, the result of their union is another highly attained being. IMHO, although highly attained beings can control their rebirths, they still need a vessel to come into being. Hence, what better vessels than a pair of highly attained beings. With highly attained beings as parents, these reincarnations have the advantage of being on their destined path right from birth. They can be “groomed” at a young age and become beneficial beings sooner.

    Seeing the number of high lamas incarnations taking consorts, I cannot help but wonder if we are in a dire age of degeneration, heading in a direction of dark times devoid of spirituality.

    Reply

  • Valentina Suhendra

    Posted on April 17, 2017 #4 Author

    Dear Rinpoche

    Thank you for the information above. For an ordinary person like me, it is not possible to see the motivation of prominent spiritual personalities who chose to return their vows and take consorts. However, at the end of the day, we can only see whether their actions are beneficials to others or not. I do not think that being married made someone less attained.

    Thank you for discussing a controversial subject like this openly.

    Reply

  • Sofi

    Posted on April 17, 2017 #5 Author

    This is an interesting article that challenges our perceived expectation of how spiritual Masters should be. However looking at how tantric Buddhas are usually with their consort, then why would attained Masters having consort be seen as against the norm. I would think that monk vows are held to renounce worldly pleasures, mostly for ‘normal’ unattained monks to concentrate on their spiritual path & achieving attainments. As the Masters mentioned within this article, they took on consorts for higher reasons that will benefit the world, especially reincarnations of new Masters to spread the Dharma and works. The words of Mahasiddha Ghantapa is really something to think about.

    “Do not cultivate virtue and renounce vice. Rather, learn to accept all things as they arise. Penetrate the essence of each experience until you have achieved the one taste.”

    Reply

  • Stella Cheang

    Posted on April 20, 2017 #6 Author

    We are always easily excitable by controversial actions by people who we perceived to be holy. It is out of our own narrow-minded view when we judge them and label them. This article is an extremely important wake-up call for all of us to stop using our viewpoint to judge others, especially attained beings.

    However, something stood out to me from this article. When we read the story of the 6th Dalai Lama, we will notice a similar pattern emerged amongst Dalai Lama’s followers. They do not hesitate to kill, as in the case of Tulku Drakpa Gyeltsen during the 5th Dalai Lama, and also in the case of the followers of the 14th Dalai Lama who openly threatened to kill high lamas, etc.

    It is very sad to see people who are so close to an enlightened being yet exhibiting inhumane actions.

    Reply

  • Lew

    Posted on April 22, 2017 #7 Author

    Sometimes I always wonder, why is it that in the ancient days, people are more acceptable to the actions of Mahasiddhas as compared to today. Whey is it that these days, people are more skeptic than before? Is it because we tend to question more about the authenticity of the Mahasiddhas? Or is it because we are lazy and don’t want to believe there are Mahasiddhas in our generation?

    One of the very well known Mahasiddhas is Ji Gong of China who drinks and eat meat, yet he is so famous, and so many stories and books and videos are made of him and his good deeds. Why do we hail Gi Jong’s action, but questions Chögyam Trungpa’s action?

    Reply

  • graceleong

    Posted on April 28, 2017 #8 Author

    Over time we have been wired with so called “norms” that become obstacles for us to see the truth. Thanks to controversies we get excited and start to dig deeper into our minds to assess those norms which result in perceptions and expectations, two very deadly causes of delusions.
    Some may say that we can try to believe but we will never know the truth. However “don’t judge a man until you have walked a mile in his shoes” is a good ole proverb that reminds us to be humble and not judge others.
    More importantly is to focus on our own practice to become better and avoid harming others with our delusions.

    Reply

  • Wylfred Ng

    Posted on May 3, 2017 #9 Author

    谢谢分享。

    自古以来在佛教历史中, 有迎娶明妃的大成就者比比皆是。 文章中提及的就有藏传佛教宁玛传承的莲花生大士。而且到现在还有很多人跟着他的法教, 而且得到成就。

    不过现在很多人看到或读到佛教人士结婚就七嘴八舌一昧批评。 他们都是觉得佛教人士结婚不符合他们的既定印象而出口恶言相向。 不过大家有没有怀疑过我们的既定印象是否就一定是正确的吗?
    会不会有可能我们了解的并不够多?

    文章中很多大师都做出了颠覆大家的认知的事情。比如 Vidyadhara Chögyam Trungpa Rinpoche 当时在西方社会传法的方法就是大家前所未有看过的。 他喝酒, 嫖妓, 与在酒肉池林工作的女人和嬉皮士打成一片。 大家对于他当时所做的事情都相当不解。 到后来他成功把佛法在西方世界弘扬, 大家才知道他所做的一切都是为了弘扬佛法。

    大成就者们的眼光远远比我们普通人更远, 我们甚至不了解他们所做的事情到底有什么意义。 不过总有一天我们都会了解。

    在华人社会还有一样很奇怪的想法, 就是一个人如果开始修佛, 别人就会问他: “你要当和尚吗? 你不要结婚生孩子吗??” 其实佛教并没有规定修佛的人就一定不可以结婚生孩子之类的。 这只是人们对于佛教的既定印象。

    希望大家都可以好好了解这篇文章。 如果曾经毁谤其他修行者的人更应该了解, 而不是一昧批评, 造更多口业。

    谢谢

    Reply

  • Valentina Suhendra

    Posted on May 10, 2017 #10 Author

    Thank you for this insightful article. I agree with the conclusion of the article, that we should put more focus on the result of the actions of the attained beings and not so much on their immediate actions. If we commented on every actions, then there would have been no end to the criticism and we would have lost our faith.

    Reply

  • Vivian Ong

    Posted on May 16, 2017 #11 Author

    Thank you for sharing this article. This is a very informative article about the various Mahasiddhas and their consorts. In a lay person’s eye, the dakinis may look like ordinary women to them but actual fact ghey are not. Sometimes, some Rinpoches may have consorts to pass down the lineage so that the teachings will not be lost and die out. It is also interesting to know the different types of Mahasiddhas and their achievements.

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  • Paul Yap

    Posted on May 20, 2017 #12 Author

    Marriage for normal human being are the results of love for 2 human beings and continue the family’s name. For Mahasiddhas and attained Buddhist Master, marriage is for the greater of human beings benefit and passing down the Buddhist lineage. Some interesting account of a Buddhist Master the 1st Serkong Dorje Chang which married a Dakini later give birth to a son, who is a reincarnated Tulku as well. I really love all this stories, its has proven again and again Buddhist fundamental knowledge of reincarnation, and also the authentic path to enlightenment taught by Buddha Shakyamuni.

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  • Carmen

    Posted on July 11, 2017 #13 Author

    This is such an interesting post. Recently was speaking about mahasiddhas/high lamas/attained beings having consorts to a friend as he was questioning about consort practice and what the result of it was. This post details exactly just that. The result of certain mahasiddhas and high lamas’ choices to have a consort bore a child with special and beneficial abilities, that propagates the lineage far and wide, and also increased the likelihood of the incarnate tulku/Rinpoche/lama/practitioner to continue on the lineage from his previous life after being recognized. Less time is wasted for the incarnate lama to undergo studies and back to resume their previous live’s works. Even their consorts are special beings.

    We may have a perception and a set of idea of how religious leaders/teachers/individuals should behave and act, but in actual fact, that arises from our lack of studies, understanding, and unattained mind. Throughout history, time and time again, many things has proven our preconceived ideas and limits set wrong, so therefore, when we have a spiritual teacher and acknowledge them as such, we should trust fully and follow their guidance and advice. One’s unattained mind can never know better than the divine, attained mind.

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