Tralam Founding Relationshops on Vajrayana Principles

Tralam-mé  founding relationships relationships on Va Vajrayana principles by Ngak’chang Rinpoche & Khandro échen

Buddhas such as Padmasambhava and Yeshé Yeshé Tsogyel Tsogyel are capable of engaging with multiple partners  because their tralam-mé is non-dual non-dual and therefore incapable incapable of being disturbed. disturbed. The tralam-mé of an enlightened being is compassionately chameleoid and dances with the poetic turbulences of anyone an yone who is open. When Buddhas engage sexually with dualised beings those beings are vastly benefited. Those who are familiar with our commentary on the five precepts will realise that the language employed is particular to us. The details of the text however are traditional. traditional. The way in which the precepts relate to the inner tantras is particular to the !g-dong "handro #ying-thig m$o !"g mong Kha’ ’gro sNying thig  mo # "luka-mukha akini "padesha $utra% %ug&or ulu'a in (ans'rit&means )owl%. $ong&or mu'ha&means )faced%. Thus* %ug-dong "handro  #ying-thig m$o% m$o% means means )+eart ,ssence (utra of the wl-faced wl-faced $a'ini. The The wl-faced $a'ini is the the central yidam and Protectress of the (utras as they are described in the language and through the view of $ogchen. These teachings&with regard to sexuality&are detailed within ),ntering the +eart of the (un and /oon% 01ro Boo's 23345. 6n the !g-dong "handro #ying-thig # ying-thig m$o the precept concerning sexual misconduct is lin'ed specifically with the "handro Pawo #yi-da /élong 7y8d !mKha’ ’gro d'a bo nyi ()a me long r*yud% . 6n the #yi-da /élong it is stated that )pawo-'handro reflection% is obfuscated by multiple partners within the same time frame. Because of this we discourage )open relationship% in our public teachings. 1s far as our own apprentices are concerned 9 open relationship and promiscuity are not dee med appropriate behaviour. 6t is deemed impossible to practice the "handro Pawo #yi-da /élong 7y8d unless one is monogamous in one%s relationship. relationship. (erial monogamy is perfectly acceptable within these terms of reference 9 as long as the time frames involved do not become )stroboscopic%. /onogamy is advocated because the profound nyam of )'handro-pawo reflection% arises by virtue of interactions between coruscations within the tralam-mé !khra lam me # +poetic turbulences’, or +iid fire of resonance’% of resonance’%  of the individuals who fall in love. Tralam Tralam-mé -mé is an energetic energetic within  within the subtle atmosphere of the body. These These )poetic turbulences% facilitate mirroring through the )rhyming% of their coruscations. This subtle yet powerful interplay allows entry into the visionary dimension in which our inner pawo or 'handro can be realised. Through this method and through the mélong-gaing methods of the #yi-da /élong we can achieve realisation with extraordinary ease. The potent characteristics of these coruscations or )poetic turbulences% however can be destroyed through )adulterating% them with more than one pattern one  pattern of coruscations coruscations.. 6f these coruscations are )adulterated% often enough in one%s life one can lose the capacity to experience pawo-'handro reflection completely. 1t low levels of practice one might not notice one%s sensual one%s  sensual flatness flatness of affect  but for anyone who has experience beyond shi-n: the detrimental effect becomes evident. This is a serious problem for a  practitioner.. People who engage  practitioner engage in multiple relationships relationships on a continued continued basis throughout throughout their lives gradually erode their srog !life-energy% !life-energy%.. (uch people become increasingly ;uerulous argumentative and irritable. They become disharmonious within within groups of friends and find themselves unable to accede to the wishes or ideas of others. People who have adulterous relations harm not only their own ability to

experience pawo-'handro reflection but that of their partner. (o it is not merely a ;uestion of harming oneself through multiple sexual relationships 9 and it does not stop there flirtatious behaviour at whatever level if it is accompanied by sexual pro 'ar chang lo%i dé !gos dKar l.ang lo’i se%  is not chosen as an )easier option% than celibacy. The monastic path is simpler and easier to follow. 6t is completely structured and designed to support the individual whereas the structure of =a
useful to 'now that we cannot transform alcohol in the manner of the mahasiddhas and therefore we limit our inta'e. Because we cannot manifest extraordinary enlightened activity it stands to reason that those who regard us as their Aamas should not attempt to imitate it either.