Being Quiet

Sorry I haven't been posting much this week, friends. I've been bummed about Dixie and I feel quiet. It's getting better though. Thanks for including her in practice. I feel really sure that she's on to a better rebirth. The animal life is a hard one but she had a really good one, as animal lives go.

The Greatest...

The greatest achievement is selflessness.
The greatest worth is self-mastery.
The greatest quality is seeking to serve others.
The greatest precept is continual awareness.
The greatest medicine is the emptiness of everything.
The greatest action is not conforming with the worlds ways.
The greatest magic is transmuting the passions.
The greatest generosity is non-attachment.
The greatest goodness is a peaceful mind.
The greatest patience is humility.
The greatest effort is not concerned with results.
The greatest meditation is a mind that lets go.
The greatest wisdom is seeing through appearances.

--Atisha (11th century Tibetan Buddhist master)

Sustaining the nature of mind.

Sustaining the Nature of Mind

By Khenchen Thrangu Rinpoche

Our nature does not go or stay anywhere since it is always with us. It does not become more present by going to the mountains and living in a hermitage. Our nature does not change according to circumstances. Therefore, moving about, staying somewhere, going or not going to the mountains – all these are superficial attributes that are not found in the basic nature itself.

As you know, Jetsun Milarepa sang many songs, which were very pithy and beneficial to those who listened and understood. Among those songs is one he sang for a woman called Paldabum. In the song she is referred to as being a female lay practitioner. In those days, there were women who would practice a lot but still led the life of lay people. They took vows to do intensive practice on the 8th or the 15th or the 30th day of the Tibetan month, and in between they would carry on their normal work. Milarepa had many such disciples. Paldabum was very bright and devoted, and she asked Milarepa many questions. She asked questions about how she herself, being an ordained woman, could combine Dharma practice with her daily life. As she related, “In the daytime I have to work, at night time I sleep, in the morning and evening I need to cook. I am a servant to all these tasks that fill up my life. In spite of this, I still want to practice. How can I do this? Please give me some advice?’

In reply, Milarepa sang a song of four analogies and one meaning, five points. First he said, “Look at the mountain. The mountain is unshakable. Like that, train in being like a mountain, always steady and stable.” Then he said, “Look at the sun and moon. Though sometimes covered by clouds and haze, the sun and moon in themselves never change; their brilliance doesn’t increase or decrease, they’re forever the same. Train yourself in being constant, without waxing or waning.” The third analogy he gave was: “Look at the sky. Space is not made out of anything. Its nature is empty, and has neither centre nor edge. Train yourself in being free from centre and edge.” Then he said: “Look at the great lake: Though its surface ripples, the body of water remains unwavering. Train yourself in being unwavering.”

Finally he gave the fifth point, the meaning, singing, “Your mind is the most important. Simply settle into yourself and look into your mind. Without being carried away by thoughts about this and that, be totally steady and meditate. That is the heart essence of meditation.” Paldabum connected her next questions with the analogies Milarepa had just given. She said: “I can at times train in being as stable as a mountain. However, on the mountain various plants, shrubs and trees grow. What should I do? I can at times practice in a way which is unchanging like the brilliance of the sun and moon. But occasionally the sun and moon are eclipsed. When that happens, what should I do? I can at times train in being as steady and unchanging as the sky, but sometimes many clouds gather.

At that time, what should I do? I can train in being as stable as the ocean, but sometimes great waves appear. At that time, what should I do? In the same way, when I’m simply looking into mind, sometimes many thoughts occur. At that time, what should I do?” Milarepa’s reply continued with these themes. He said: “When you practice in a way that is like a mountain, remember this: shrubs, trees and plants grow naturally on the mountain, sprouting, growing and perishing there. This arising, dwelling and ceasing of growth does not change the mountain in any way whatsoever. It is merely different expressions that don’t affect the stability of the mountain at all. “Sometimes you are able to practice in a way that is unchanging, like the brilliance of the sun and moon. However, remember that the eclipsing of the sun and moon is not real and constant; it’s a momentary event that does not have any concrete substance in itself. It vanishes. It’s only the different expressions of the sun and moon, and does not affect the inherent nature, as they continue to shine naturally.

“Sometimes you are able to practice in a way that is unchanging, like the sky. Remember this: when clouds gather, they do not change the sky itself, no matter how dense or dark they are. The many different types of weather are a varied display, but the sky remains beyond change.
“Although you can practice like the ocean, remember this: when the surface is in turmoil with waves, there is no wave that exists apart from the ocean. It’s the ocean itself that manifests different expressions. No wave has a separate identity from the ocean.” Milarepa continued: “When different thoughts crowd your mind, remember that no thought has any existence apart from the empty cognisance of the mind nature. It is empty cognisance itself that takes the form of a thought, and is like varying facial expressions or moods, without any separate identity.” This is Milarepa’s instruction in sustaining the nature of mind.

I love it.

Saw this yesterday on a wall. Thought this is a nice one.
Slightly changed due to the holes in my head, here:

I love it to sit in sunshine in deep relaxation
I love it to feel the warmth on my skin
I love it to gaze in wonderful blue sky
I love it to see softly dancing white clouds
I love it to see flowers covered by golden beams

But it is raining.

The unconditioned light.

To be a film producer and create a buddhist, a woman, a mother, a cookie-eater, a writer, a cleaner, a burned potato maker or whatever... or to be the light on them.

The light doesn't change, even absent.

My happiness and fame for others pain.

If I do not give away
My happiness for others' pain,
Buddhahood will never be attained
and even in samsara, joy will fly from me.
Atisha.

***When we are able to care for others like for ourselves then enlightenment will be ours.***

To take care without regrets or without intentions not purely for the sake of others.

In Loving Memory of Dixie

Responsability.

I saw this: " Simply, I try my best to contribute as much as I can my share of responsibility as a human being, that is all"

His Holiness the Dalai Lama.

No any words to add. Just wonderful.

Anuttarayoga Tantra described by His Holiness the Dalai Lama

Question: Can you explain how Tantric meditation achieves the enlightened state so much more quickly than vipasyana, i.e. insight meditation?

His Holiness: In Tantric meditation, particularly in the practice of Anuttarayoga Tantra, while one is realizing emptiness, the ultimate truth, one controls thought through the use of certain techniques. In the Sutrayana, the non-Tantric form of the Mahayana, there is no mention of these unique techniques involving the yogic practices of controlled breathing and meditation using the inner channels and cakras, etc. The Sutrayana just describes how to analyze the object, i.e. how to come to gain insight into the nature of the object through reasoning, etc. The Anuttarayoga Tantra, however, teaches, in addition to this, certain techniques which use the channels, subtle winds, etc. to help one to control one's thoughts more effectively. These methods help one to more quickly gain control over the scattered mind and to achieve more effectively a level of consciousness which is at once subtle and powerful. This is the basis of the system.

Source: Snow Lion Publications

China gives written threat to Spain over Tibet, Spanish Court Adds Nangpala Killings

Dharamsala, August 21 – China has rejected a judicial request for Chinese officials to be tried in Spanish court for “crimes against Tibetan people” and demanded that the Spanish government stop the investigation calling it a “false lawsuit”.

In its first written response to the lawsuits Chinese Embassy in Spain said Spain has violated the “the basic principles of state jurisdiction and immunity established by international law and is not covered by the Treaty on Judicial Assistance on Criminal Matters between China and Spain.”

China said it “firmly refuses any request for judicial assistance regarding this case, while demanding that Spain assumes her responsibilities regarding international law, adopts immediate and effective measures to prevent any violation of the Treaty on Judicial Assistance in Criminal Matters between China and Spain and puts a stop to said case as soon as possible." The Chinese Embassy in Madrid also returned the Rogatory Order issued by Spain's Ministry of Justice calling for the leaders to testify back to the court.

Spain's National Court, which handles crimes against humanity and genocide, accepted to hear a lawsuit filed by Tibet Support Groups on July 9 last year. It was admitted under the principle of "universal competence" adopted by the Spanish judiciary in 2005 and under which Spanish courts can hear cases of genocide and crimes against humanity wherever they occur and whatever the nationality of the defendant.

Spanish Judge Santiago Pedraz informed the Chinese Ministry of Justice on May 5 of rulings against eight Chinese leaders, including Tibet Autonomous Region Party Secretary Zhang Qingli, in the Spanish High Court in connection with the Chinese government’s crackdown on Tibetan protesters since March 2008. Pedraz had requested China in May to question the defendants in China should they refuse to do so in Spain. A representative of the Chinese Embassy in Madrid, according to reliable sources in Madrid, is believed to have indicated in verbal exchanges with Spanish officials that Pedraz would be arrested if he visited China.

The Tibet lawsuits face threats from a resolution passed by Spain's Congress on May 19 to limit the jurisdiction of judges to cases in which there is a clear Spanish connection.

Despite the ruling and continuing pressure from China, Pedraz has recently announced the extension of one of the Tibet lawsuits to include an investigation into the Nangpala shooting of September 30, 2006, when 17-year old nun Kelsang Namtso was shot dead by Chinese border forces while attempting to cross the Tibetan border into Nepal...

Article continues here at Phayul News.

Namo Amiftuofo

Namo amitābhāya tathāgatāya tad-yathā oṁ amṛtod bhave amṛta siddhaṁ bhave amṛta vikrānte amṛta vikrānta-gāmini gagana kīrti-kare svāhā

Basis-Consciousness

I thought this was an interesting little excerpt, so I'd like to share it. It covers a lot of ground in just a paragraph.



The union of emptiness and interdependence is to be understood as follows. As long as we have not realized the nature of our mind we are subject to the normal course of the twelve links of interdependent origination. Absence of realization is ignorance and from this starting point the subsequent eleven links will form one after the other, each giving rise to the next. Thus everything continues in one way. However, once we realize the nature of our mind, the links of interdependent origination are traced back to their source and in this way dissolved: when there is no ignorance the other links cannot come about. This is emptiness. Once emptiness is realized, this is enlightenment. Emptiness is limitless and therefore beyond any definition in terms of "It is this," "It is not this," and so forth; it cannot be restricted to such limitations. When the nature of mind is realized, this proves to be the nature of all phenomena, the essence of everything. This is what is meant here by the term "basis-consciousness". The secret of the essence of everything is the fact that everything is buddha and thus beyond any limitation. In my view this is quite easy to understand once the proper connection is made. Without this it could be quite complicated.

--from The Third Karmapa's Mahamudra Prayer by Tai Situ Rinpoche, trans. and ed. by Rosemarie Fuchs, published by Snow Lion Publications

Film studio.

"No no! said "the little princess", "You stay there! Because from here begins my castle! Do you see? Here was the biiig gate!"
The other child did one step backwards. "Okay, now you may come and you should knock before come in." Knock knock. "Who is there?"

I walked along the children. Some chatter landed in my ears: "If she thinks I should all the time jump in every desired direction she likes, she may forget it!"

What is the difference I was so thinking. Mind's film studio. Cut!

HHDL: Questioning the Advice of the Guru

The Path to Enlightenment Book Excerpt
by H.H. the Dalai Lama, translated and edited by Glenn H. Mullin

You should do everything your guru tells you to do, even if it seems
strange, right? Wrong. According to HH the Dalai Lama every student is
responsible for checking the guru's instructions against reason and
dharma. The rationalizations that many students tell themselves in the
face of odd guru behaviors "It must be a teaching" or "It's crazy
wisdom that you can't question" or "It's a test" serve only to damage
students who don't understand that even powerful teachers have
personalities that sometimes have blind spots and make mistakes. H.H.
the Dalai Lama speaks strongly on this topic in this excerpt adapted
from The Path to Enlightenment.

____________ _________ _________ _________ _________ _________ _

The offering of practice means always to live by the teachings of
one's guru. But what happens when the guru gives us advice that we do
not wish to follow or that contradicts Dharma and reason? The
yardstick must always be logical reasoning and Dharma reason. Any
advice that contradicts these is to be rejected. This was said by
Buddha himself. If one doubts the validity of what is being said, one
should gently push the point and clear all doubts. This task becomes
somewhat more sensitive in Highest Tantra, where total surrender to
the guru is a prerequisite; but even here this surrender must be made
only in a particular sense. If the guru points to the east and tells
you to go west, there is little alternative for the student but to
make a complaint. This should be done with respect and humility,
however, for to show any negativity towards a teacher is not a noble
way of repaying his or her kindness.

Perception of faults in the guru should not cause us to feel
disrespect, for by demonstrating faults to us the guru is actually
showing us what we should abandon. At least, this is the most useful
attitude for us to take. An important point here is that the disciple
must have a spirit of sincere inquiry and must have clear, rather than
blind, devotion.

It is frequently said that the essence of the training in guru yoga is
to cultivate the art of seeing everything the guru does as perfect.
Personally I myself do not like this to be taken too far. Often we see
written in the scriptures, "Every action seen as perfect." However,
this phrase must be seen in the light of Buddha Shakyamuni's own
words: "Accept my teachings only after examining them as an analyst
buys gold. Accept nothing out of mere faith in me." The problem with
the practice of seeing everything the guru does as perfect is that it
very easily turns to poison for both the guru and the disciple.
Therefore, whenever I teach this practice, I always advocate that the
tradition of "every action seen as perfect" not be stressed. Should
the guru manifest unDharmic qualities or give teachings contradicting
Dharma, the instruction on seeing the spiritual master as perfect must
give way to reason and Dharma wisdom.

Take myself, for example. Because many of the previous Dalai Lamas
were great sages and I am said to be their reincarnation, and also
because in this lifetime I give frequent religious discourses, many
people place much faith in me, and in their guru yoga practice they
visualize me as being a buddha. I am also regarded by these people as
their secular leader. Therefore, this teaching of "every action seen
as perfect" can easily become poison for me in my relationship with my
people and in my effective administration. I could think to myself,
"They all see me as a buddha, and therefore will accept anything I
tell them." Too much faith and imputed purity of perception can quite
easily turn things rotten. I always recommend that the teaching on
seeing the guru's actions as perfect should not be stressed in the
lives of ordinary practitioners. It would be an unfortunate affair if
the Buddhadharma, which is established by profound reasoning, were to
have to take second place to it.

Perhaps you will think: "The Dalai Lama has not read the Lam Rim
scriptures. He does not know that there is no practice of Dharma
without the guru." I am not being disrespectful of the Lam Rim
teachings. A student of the spiritual path should rely upon a teacher
and should meditate on that teacher's kindness and good qualities; but
the teaching on seeing his or her actions as perfect can only be
applied within the context of the Dharma as a whole and the rational
approach to knowledge that it advocates. As the teachings on seeing
the guru's actions as perfect is borrowed from Highest Tantra and
appears in the Lam Rim mainly to prepare the trainee for tantric
practice, beginners must treat it with caution. As for spiritual
teachers, if they misrepresent this precept of guru yoga in order to
take advantage of naive disciples, their actions are like pouring the
liquid fires of hell directly into their stomachs.

The disciple must always keep reason and knowledge of Dharma as
principal guidelines. Without this approach it is difficult to digest
one's Dharma experiences. Make a thorough examination before accepting
someone as a guru, and even then follow that teacher within the
conventions of reason as presented by Buddha. The teachings on seeing
the guru's actions as perfect should largely be left for the practice
of Highest Tantra, wherein they take on a new meaning. One of the
principal yogas in the tantric vehicle is to see the world as a
mandala of great bliss and to see oneself and all others as Buddhas.
Under these circumstances it becomes absurd to think that you and
everyone else are Buddhas, but your guru is not!

Actually, the more respect one is given the more humble one should
become, but sometimes this principle becomes reversed. A spiritual
teacher must guard himself or herself carefully and should remember
the words of Lama Drom Tonpa, "Use respect shown to you as a cause for
humility." This is the teacher's responsibility. The student has the
responsibility of using wisdom in his or her demonstration of faith
and respect.

A problem is that we usually only observe those teachings that feed
our delusions and ignore those that would overcome them. This leniency
can easily lead to one's downfall. This is why I say that the teaching
on seeing all the guru's actions as perfect can be a poison. Many
sectarian problems in Tibet were born and nourished by it.

The First Dalai Lama wrote, "The true spiritual master looks upon all
living beings with thoughts of love and shows respect to teachers of
all traditions alike. Such a one only harms delusion, the enemy
within." The different traditions have arisen principally as branches
of skillful methods for trainees of varying capacities. If we take an
aspect of their teachings, such as the precept of "all actions seen as
perfect," and use it for sectarian purposes, how have we repaid the
past masters for their kindness in giving and transmitting Dharma?
Have we not disgraced them? If we misunderstand and mispractice their
teachings, it will hardly please them. Similarly, it is meritorious
for a lama to perform rituals or give initations to benefit people,
but if his or her motivation is only material benefit, that person
would be better off going into business instead. Using the mask of
Dharma to exploit people is a great harm.

We erect elaborate altars and make extensive pilgrimages, but better
than these is to remember Buddha's teachings: "Never create any
negative action; always create goodness; aim all practices at
cultivating the mind." When our practice increases delusion,
negativity and disturbed states of mind, we know that something is
wrong.

It is sometimes said that a major cause of the decline of Buddhism in
India eight hundred years ago was the practice of Vajrayana by
unqualified people, and sectarianism caused by corruption within the
Sangha. Anyone teaching Tibetan Buddhism should keep this in mind when
they refer to the precept, "every action of the guru is to be seen as
perfect." This is an extremely dangerous teaching, particularly for
beginners.

Intentions.

To "practice" Dharma only for this live should be a narrow view and it feels like the clinging idea to solidity is not gone. As what is there living, what is dying? Labels in concepts.

We should not forget the causes and conditions leading to karmic circle. Our action, speech and mind should be altruistic or in transcendent perfection. Then there is no clinging to a me which is benefitting or so. Therefore mind transformation and activity without object, subject, action.( or giving the self away).

In that way we don't throw an anchor in samsara for own being and for others. Always examine underlying intentions and thoughts. We all want to be happy, all.

If our mind is distracted and full of attachment, animosity and ignorance, then even millions of mantras we recite or millions of prostrations we offer; it will be like tasty food mixt with poison.

Happiness to others, without separation leads to vastness of genuine happiness for all.

Boundless or in separation.

Loving kindness in form of clinging,
compassion wrong understood in form of pity,
joy for others when we compare and
equanimity in form of indifference are all no boundless ones at all but in narrow separated view somewhere outside our being.

We should not suffer in that way!

Generous love that leads to thankfulness.

Reality-phantasies.

"Modern civilization is largely devoted to the pursuit of the cult of delusion. there is no general information about the nature of mind. It is hardly ever written about by writers or intellectuals; modern philosophers do not speak of it directly; the majority of scientists deny it could possible be there at all. It plays no part in popular culture: no one sings about it, no one talks about it in plays, and not on TV. We are actually educated into believing that nothing is real beyond what we can percieve with our ordinary senses." Sogyal Rinpoche.

Underneath our ordinary lives, underneath all the talking people do, all the moving we do, all the thoughts in minds, there's a fundamental groundlessness. It's bubbling along all the time.
We experience it as restlessness and edginess. We experience it as fear. It motivates passion, aggression, ignorance, jealousy and pride, but "most" never get down to the essence of it.
Pema Chödrön.

"Do you know what you should do dear?
You should look a bit more after yourself! (no, not over your shoulder, I mean you!)

You cannot help all others in the world!
Believe me, keep feet on the ground and live a bit in reality."

Kindness in (suffering) playground of purity.

The Fleeting Bubbles

Travelling with his disciples, Milarepa came to Din Ri Namar where he enquired for the name of the outstanding patron. Learning that physician Yang Nge was a devoted Buddhist, he proceeded to his house where the physician said, "It is said that Jetsun Milarepa can use anything at hand as a metaphor for preaching. Now please use bubbles of water in this ditch before us as a metaphor and give us a discourse."

In response, Jetsun sang a song -

I pay homage to my gracious Guru -
Pray make everyone here think of the Dharma!
As he said once, "Like bubbles is
This life, transient and fleeting -
In it no assurance can be found."
A layman's life is like a thief
Who sneaks into an empty house.
Know you not the folly of it?

Youth is like a summer flower -
Suddenly it fades away.
Old age is like a fire spreading
Through the fields - suddenly 'tis at your heals.
The Buddha once said, "Birth and death
Are like sunrise and sunset -
Now come, now go."
Sickness is like a little bird
Wounded by a sling.
Know you not, health and strength
Will in time desert you?
Death is like an oil-dry lamp
(After its last flicker).
Nothing, I assure you,
In this world is permanent.
Evil Karma is like a waterfall,
Which I have never seen flow upward.
A sinful man is like a poisonous tree -
If you lean on it, you will injured be.
Transgressors are like frost-bitten peas -
Like spoiled fat, they ruin everything.
Dharma-practisers are like peasants in the field -
With caution and vigour they will be successful.
The Guru is like medicine and nectar -
Relying on him, one will win success.
Discipline is like a watchman's tower -
Observing it, one will attain Accomplishment.
The Law of Karma is like Samsara's wheel -
Whoever breaks it will suffer a great loss.
Samsara is like a poisonous thorn
In the flesh - if not pulled out,
The poison will increase and spread.
The coming of death is like the shadow
Of a tree at sunset -
It runs fast and none can halt it.
When that time comes,
What else can help but Holy Dharma?
Though Dharma is the fount of victory.
Those who aspire to it are rare.
Scores of men are tangled in
The miseries of Samsara;
Into this misfortune born,
They strive by plunder and theft for gain.

He who talks on Dharma
With elation is inspired,
But when a task is set him,
He is wrecked and lost.

Dear patrons, do not talk too much,
But practise the Holy Dharma.

The Vajra Path

The 14 Vajrayana Precepts

We are considered to have broken our samaya or tantric commitments.

1. Show disrespect for the Guru in body, speech, or mind
2. Having no regard for the rules laid down by the Buddha
3. Condemn and/or create problems with one's Vajra brothers and sisters
4. Abandon love for sentient beings
5. Relinquish Bodhicitta due to difficulties
6. Slander the scriptures of Mahayana and Vajrayana
7. Transmit tantric teaching without having the proper empowerment and credentials
8. Abuse and/or foster attachment to the five skandhas, ie. world of appearances
9. Harbor skepticism or doubt about the doctrine of Emptiness
10. Maintain ties to beings with cruel intentions towards Buddha and his teachings
11. Indulge in accomplishments forgetting the purpose of Vajrayana practice
12. Fail to transmit authentic Dharma
13. Fail in performance of tantric ritual practices
14. Despise/or condemn Women

Influences.

This morning I was in the Embassy. A man gave us all a number and all went nicely to sit on a chair. Some time passed. One felt more need to turn around on his feet and so left his chair. His mouth always moving - yang yang yang in high speed with a chewing gum in there. An old man almost felt asleep, another looked simple around like me. One moved one foot up and down, also in high speed.

Some gave critic because of the slowly movement in the office. Others started to give critics as well. The critics ran outside the Embassy, spreading their colorful phantasies.

Looking to everyone in that room, I was so thinking; as beings without inherent existence, what was there to judge in them? However they appeared, whatever they said, what was there to see so that samenesses or differences could be of any importants in them? They just appeared in mind!
What a peace!

Numbers 99 , 00 , 01! I had to go. Next to me was a man. Hey! A "Buddha"!
He was so soft smiling, he was warm talking and said to the lady who had to apply his visa: "No madame, you gave me not enough money back." In his voice was no any judgement at all but it sounded warm and clear with confidence.
"No no", said the lady.

"You gave me only one of 20 back", said "Buddha" smiling in a sea of calmth. Now the lady went to check it carefully. She came back and said: "Apologize sir, you are right." But "Buddha" only laughed happely without expressing inherent core, his whole being expressed only equanimity and kindness.
Behind us, on the chairs the people sat calm. No any critics were to hear. Everyone was nicely waiting.

What a great visit at the Embassy!

Respectful virtuous.

Even though hidden the qualities of a good person spread through out the world and illumine it.
Even though hidden, the jasmine flower pervades everything with its delightful fragance.

Fame is the cause of joy in this life; for the other world, virtue is best. Mere wealth, devoid of these two, does not make wise people glad.

The virtuous especially proclaim the qualities of good people as the wind broadcasts the rising scent of Malayan sandelwood to the ten directions.

Though some people rage against the great, how could the great respond in anger? Arrogant jackals cry noisely, but the king of the Beasts out of compassion defends them.

People search for flaws in those who are great hearted, not in those who are inferior. People look for cracks in precious gems, but who looks for them in firewood?

One is not pleased by praise, or displeased by blame. Abiding well in one's own good qualities is the halmark of a virtuous one.

In the residence of a greathearted person, how could others be considered wise? When the sun has risen in the sky, galaxies of stars become invisible.

By Sakya Pandita. _/\_

Rushing mind.

The mind is restless, unsteady,
hard to guard, hard to control.
The wise one makes it straight,
like a fletcher straightens an arrow.

How good it is to rein the mind
which is unruly, capricious, rushing wherever it pleases
The mind so harnessed will bring one happiness.

Your worst enemy cannot harm you
as much as your own unguarded thoughts.
a well-directed mind creates more happiness.
Than even the loving actions of your parents.

Buddha Shakyamuni, quoted by Joseph Goldstein.

See so.

The real world is beyond our thoughts and ideas; we see it through the net of our desires, divided into pleasure and pain, right and wrong, inner and outer.
To see as it is, you must step beyond the net. It is not hard to do so, for the net is full of holes.
By Sri Nisargadatta.

The mind in its natural state can be compared to the sky, covered by layers of cloud which hide its true nature.
By Kalu Rinpoche.

We can bring our spiritual practice into the streets, into our communities, when we see each realm as a temple, as a place to discover that which is sacred.
By Jack Kornfield.

Knowledge does not mean mastering a great quantity of different information, but understanding the nature of mind. This knowledge can penetrate each one of our thoughts and illuminate each one of our perception.
By Matthieu Ricard.

When the wall made by flaws of thinking vanishes as never been there; is there still perception but there is no ownership, all is just occuring to you.
_/\_

Bound to game.

Most are playing now. They don't relax to realize they are playing. Just as I are they playing. Life on the world is a big colorful playground.
In the heat of the game all lose connection with truth and the game itself becomes reality.

Playing real personalities who need to gain things like land, materials, knowledge, beauty if possible more than the other personalities in the game. As then there are points to score.
Painful.
May: comfort in simple nature be. The game is then over .

HHDL in September

I am starting to get reeeeally excited about receiving the teachings and empowerments from His Holiness the Dalai Lama next month.

Peaceful.

Moving along the waves can be peaceful, mind like the depth of the sea is peaceful in storm.

Just a leaf.

Daily or nightly reflection.

This night I was reflecting what and how was this "me" - dynamic stream now. And there was no thing which was so or so to find. There was just the summer leaf of today in the garden, in its winter being.
Possessing nothing, I need nothing.

Be aware now.

Fires may surround a forest, but deep in the heart of the woods the monkeys are leaping casually from branch to branch, enjoying delicious fruits. They do not know that soon the flames of fire arrives. (impermanence)

Like that powerful and rich amuse themselves in life, unaware.
Reflect on what really counts now and follow the offered path completely which is the intelligent way to use life.

The farmer does not wait for frost to harden the ground before sowing his field. He doesn't turn around, but does it when the soil is warm and moist.

His Holiness the Dalai Lama Talks to the BBC

The Tibetan spiritual leader, the Dalai Lama, has said the Tibetan issue is a Chinese domestic problem.

His statement, given in an interview with the BBC, may breathe new life into the deadlocked talks between him and the government in Beijing.

But he also said Beijing's policy on ethnic minorities was a "failure".

The Dalai Lama has been campaigning for "meaningful autonomy" for Tibetans within China, but talks ended last year in bitter accusations from Beijing.

Between 2002 and 2008, nine rounds of negotiations were conducted between Chinese officials and his representatives.

They degenerated from the initial cautious welcome to recriminations from the Chinese side.

Waiting for signals

In an exclusive interview with the BBC Chinese.com, the Dalai Lama said: "The Chinese government considers our problem a domestic one. And we also."

From the late 1980s, his "middle way" approach to the Tibet issue has gained international sympathy and eventually won him the Nobel Peace Prize.

THE TIBET DIVIDE
China says Tibet was always part of its territory
Tibet enjoyed long periods of autonomy before 20th century
In 1950, China launched a military assault
Opposition to Chinese rule led to a bloody uprising in 1959
Tibet's spiritual leader the Dalai Lama fled to India
Dalai Lama now advocates a "middle way" with Beijing, seeking autonomy but not independence

But his proposals, including autonomy for Tibetans outside the present boundary of the Tibet Autonomous Region, have been described by Beijing as a "back door to splitting the motherland".

The mood worsened last year after the riots in Lhasa and other Tibetan communities surrounding Tibet.

The 74-year-old Dalai Lama put on a brave face during the wide-ranging and candid interview.

However, he admitted there had been no contact with Beijing after the talks with the Chinese government became deadlocked last year.

"We are simply waiting" for Beijing to send signals, he said.

On the future of the relationship between the Chinese government and the Tibetan community, the Dalai Lama pointed out that there were growing signs of frustration and resentment among the younger generation.

As long as he lived they would follow his instructions on non-violence, he said, but after he was gone they would have a free hand, something he called "quite serious".

The Tibet issue reflects wider ethnic problems in China.

While acknowledging the Chinese Communist Party as adaptive to new realities, the Dalai Lama described China's policy on ethnic minorities as "a failure".

He said Beijing's approach to the autonomous regions of Xinjiang and Tibet was not realistic.

"They always look from only one angle - how to keep, how to control. Only that angle. They don't care about what the local people are feeling."

Nevertheless, the Dalai Lama called the recent riots in Xinjiang "very sad", saying he totally disagreed with violence and that "that kind of riot is no help to solving the problem".

The Chinese embassy in the UK was shown the interview and asked for a response, but declined to do so.


Short video included in the article.

Source of article





Dalai Lama at critical crossroads
Deep divisions over Tibet
Profile: The Dalai Lama

Persevere and keep courage.

To put teaching into practice in everyday life is the way.When it is not easy to integrate it truly in mind, if one persevere, the stubborn clinging to apparent solidity of the phenomenal world and impermanence of things will gradually dissolve. Never give up to purify with all freshness of teachings.

Yangönpa: Old habits keep recurring, as a roll of paper keeps on rolling up again,
while new experiences are easely destroyed by circumstances.
You won't cut through delusion in a short time ( mostly)
All you "great meditators" keep on meditating for a long time.

Don't lose hope, don't lose courage. What is not going today will go more smoothly if we persevere.

Friends.

Chinese Sun Shuyun turned a movie in Tibet. She stayed by Tibetan families during a year.
At the end she went at the centre of the village. There was a stupa and rows of prayer-wheels alongside her.
Silently she said her prayer. It was that Tibet would remain its own spiritual self. After that there was a party. She decided to put Tibetan clothes on, to show her gratefulness toward her Tibetan friends.

She wrote a book as well: "A year in Tibet".

Remain aware.

When we graps to conceptual divisive play we are decieving our own being.

World and Dharma.

However industrious you may be,
there is no end to wordly activities;
But if you practice the Dharma
You will swiftly conclude everything.

However nice they may seem,
Samsaric affairs end in disaster;
But the fruit of practicing the Dharma
Will never deteriorate

Since beginningless time you have collected and encouraged
Karma, negative emotions and habitual tendencies
which force you to wander in samsara.
If you continue like that, when will liberation arrive?

If you only see all this at the moment of death,
It's rather too late
when the head's already been severed,
What use is any medicine?

Recognizing the suffering of samsara,
Turn toward the peace of nirvana.

Padmasambhava. _/\_ _/\_ _/\_


You won't accomplish
Both the Dharma and the aims of this ordinary life
If that's your wish,
No doubt you're decieving yourself.

There is no greater obstacle to Dharma practice
Than to be obsessed by the achievements of this life.

Gyalse Thogme. _/\_ _/\_ _/\_

You are different.

When there is no self, how can we be in essence different? Interdependent streams?

The illusory arising of interdependent events and emptiness that is avoid of all assumptions are not contradictory but in essence one.

Avoid all negative or evil actions right now.

If dying simple meant that we disappeared like water absorbed into dry ground or like flames being extinguished we could take death quite lightly.
What when we abandon the body and keep mind which travels in state of transition between death and rebirth; bardo?

In this we cannot use the five senses. We are pulled away from our dear friends and family like a yak or cow hair is pulled out of the butter. Still we have a luggage filled with actions with us. As mind travels through the Bardo there is no choice how to do.

Our actions will lead to their effects. Helpless like a feather in the wind we are driven by the force of our past actions.
It is crucial to understand and to gain the conviction that the laws of cause and effect govern the universe and all beings.

Milarepa explained that if he had been able to dedicate himself totally to Dharma and attain enlightenment in a single lifetime, it was simple because of the conviction he had in the laws of Karma. Every action inevitably is followed by result. The traces of our positive or harmful actions dwell in the substratum of our consciousness.

There are only two ways to erase the trace left by a harmful act; either by going through the experience of suffer that is its natural consequence or by purifying it with the appropriate antidotes before the appearance of its effects.

To be mindful and place the importance of positive actions, more then like we give importance to gold. With own words; Dilgo Khyentse Rinpoche.

A Childlike Mind

Q: What are some of the positive qualities of a childlike mind?

Tenzin Palmo: An example of a childlike quality is when children are in the midst of intense grief and then someone gives them a lollipop. The tears disappear and they giggle and smile. They have completely forgotten that a few minutes ago they had been grief-stricken. A childlike quality of the mind really means a mind which is fresh, which sees things as if for the first time.

Once someone did a test on meditators'...brainwaves. They tested someone who was doing a formal Hindu style meditation and a Zen master. This was to find out what the difference was, because they both said they were meditating, but each was doing a very different kind of meditation. They also tested a non-meditator. Every three minutes, they made a sudden loud noise. It was regular. The first person they tested was the one who didn't know how to meditate. The first time this person heard the loud noise, he became very agitated. The second time he was less agitated. The third time there was some vague agitation, and then the fourth time he more or less ignored it. The person doing the Hindu meditation didn't react to the noise at all. He didn't hear it. When the person doing the Zen meditation heard the noise, the mind went outwards, noted the noise and then went back in. The next time, the mind noted the noise and went back in. His reaction was unchanged. Each time, the mind noted the noise and went back in.

That tells us a lot about the quality of mind we are talking about. This is a mind which responds to something with attention and then returns to its own natural state. It doesn't elaborate on it, doesn't get caught up in it, doesn't get excited about it. It just notes that this is what is happening. Every time it happens, it notes it. It doesn't get blasé. It doesn't become conditioned. In this way, it is like a child's mind. When something interesting happens, it will note it and then let it go and move onto the next thing. This is what is meant by a childlike mind. It sees everything as if for the first time. It doesn't have this whole backlog of preconditioned ideas about things. You see a glass and you see it as it is, rather than seeing all the other glasses you have seen in your life, together with your ideas and theories about glasses and whether you like glasses in this or that shape, or the kind of glass you drank out of yesterday. We are talking about a mind which sees the thing freshly in the moment. That's the quality we are aiming for. We lose this as we become adults. We are trying to reproduce this fresh mind, which sees things without all this conditioning. But we do not want a mind which is swept away by its emotions.

--from Reflections on a Mountain Lake: Teachings on Practical Buddhism by Venerable Tenzin Palmo, published by Snow Lion Publications

Homage to Samanthabadra.

Homage to the primordial nature, sphere of purity, equal to space, Supreme Dharma, unfluctuating, utterly free of conceptual elaboration.
the clear light nature of mind, essence of awakening.
The perfect ground, beyond any transition or change.

Fundamental nature of mind is not newly created is not to express with ordinary mind in expensive elaborations or in hot discussions to prove something.
As then we are passing along the essence while all knowing in discursive chatter, like running with our glasses on our nose while trying to find them.

It is permanent in the sense of being a permanent continuity that has been there primordially. Naked realization: not in ordinary thinking.

Simplify life. _/\_

The Thief and the Master

One evening, Zen master Shichiri Kojun was reciting sutras when a thief entered his house with a sharp sword, demanding "money or life". Without any fear, Shichiri said, "Don't disturb me! Help yourself with the money, it's in that drawer". And he resumed his recitation.

The thief was startled by this unexpected reaction, but he proceeded with his business anyway. While he was helping himself with the money, the master stopped and called, "Don't take all of it. Leave some for me to pay my taxes tomorrow". The thief left some money behind and prepared to leave. Just before he left, the master suddenly shouted at him, "You took my money and you didn't even thank me?! That's not polite!". This time, the thief was really shocked at such fearlessness. He thanked the master and ran away. The thief later told his friends that he had never been so frightened in his life.

A few days later, the thief was caught and confessed, among many others, his thieft at Shichiri's house. When the master was called as a witness, he said, "No, this man did not steal anything from me. I gave him the money. He even thanked me for it."

The thief was so touched that he decided to repent. Upon his release from prison, he became a disciple of the master and many years later, he attained Enlightenment.

Auspicious Symbols in Buddhism

The Umbrella or parasol (chhatra) embodies notions of wealth or royalty, for one had to be rich enough to possess such an item, and further, to have someone carry it. It points to the "royal ease" and power experienced in the Buddhist life of detachment. It also symbolises the wholesome activities to keep beings from harm (sun) like illness, harmful forces, obstacles and so forth, and the enjoyment of the results under its cool shade.



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The Golden Fish (matsya) were originally symbolic of the rivers Ganges and Yamuna, but came to represent good fortune in general, for Hindus, Jain and Buddhists. Within Buddhism it also symbolises that living beings who practice the dharma need have no fear to drown in the ocean of suffering, and can freely migrate (chose their rebirth) like fish in the water.



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The Treasure Vase (bumpa) is a sign of the inexhaustible riches available in the Buddhist teachings, but also symbolises long life, wealth, prosperity and all the benefits of this world. (There is even a practice which involves burying or storing treasure vases at certain locations to generate wealth, eg. for monasteries or dharma centers.)



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The Lotus (padma) is a very important symbol in India and of Buddhism. It refers to the complete purification of body, speech and mind, and the blossoming of wholesome deeds in liberation. The lotus refers to many aspects of the path, as it grows from the mud (samsara), up through muddy water it appears clean on the surface (purification), and finally produces a beautiful flower (enlightenment). The white blossom represents purity, the stem stands for the practice of Buddhist teachings which raise the mind above the (mud of) worldly existence, and gives rise to purity of mind.

An open blossom signifies full enlightenment; a closed blossom signifies the potential for enlightenment.


From the website Exotic India Art:


"The lotus does not grow in Tibet and so Tibetan art has only stylized versions of it. Nevertheless, it is one of Buddhism's best recognized motifs since every important deity is associated in some manner with the lotus, either being seated upon it or holding one in their hands.


The roots of a lotus are in the mud, the stem grows up through the water, and the heavily scented flower lies above the water, basking in the sunlight. This pattern of growth signifies the progress of the soul from the primeval mud of materialism, through the waters of experience, and into the bright sunshine of enlightenment. Though there are other water plants that bloom above the water, it is only the lotus which, owing to the strength of its stem, regularly rises eight to twelve inches above the surface.


Thus says the Lalitavistara, 'the spirit of the best of men is spotless, like the lotus in the muddy water which does not adhere to it.' According to another scholar, 'in esoteric Buddhism, the heart of the beings is like an unopened lotus: when the virtues of the Buddha develop therein, the lotus blossoms; that is why the Buddha sits on a lotus bloom.'


Significantly, the color of the lotus too has an important bearing on the symbology associated with it:


1).

White Lotus (Skt. pundarika; Tib. pad ma dkar po): This represents the state of spiritual perfection and total mental purity (bodhi). It is associated with the White Tara and proclaims her perfect nature, a quality which is reinforced by the color of her body.

2).

Red Lotus (Skt. kamala; Tib: pad ma chu skyes): This signifies the original nature and purity of the heart (hrdya). It is the lotus of love, compassion, passion and all other qualities of the heart. It is the flower of Avalokiteshvara, the bodhisattva of compassion.

3).

Blue Lotus (Skt. utpala; Tib. ut pa la): This is a symbol of the victory of the spirit over the senses, and signifies the wisdom of knowledge. Not surprisingly, it is the preferred flower of Manjushri, the bodhisattva of wisdom.

4).

Pink Lotus (Skt. padma; Tib. pad ma dmar po): This the supreme lotus, generally reserved for the highest deity. Thus naturally it is associated with the Great Buddha himself."


Teoh Eng Soon, in his book The Lotus in the Buddhist Art of India, traces the first appearance of the lotus in Buddhist art to the columns built by Asoka in the 3rd Century BCE. However, the lotus is found frequently in the early Buddhist texts.



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The Conch (shankha), which is also used as a horn, symbolises the deep, far reaching and melodious sound of the teachings, which is suitable for all disciples at it awakens them from the slumber of ignorance to accomplish all beings' welfare.



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The Auspicious or Endless Knot (shrivatsa) is a geometric diagram which symbolises the nature of reality where everything is interrelated and only exists as part of a web of karma and its effect. Having no beginning or end, it also represents the infinite wisdom of the Buddha, and the union of compassion and wisdom. Also, it represents the illusory character of time, and long life as it is endless.







The Victory Banner (dhvaja) symbolises the victory of the Buddha's teachings over death, ignorance, disharmony and all the negativities of this world, and victory over. The roofs of Tibetan monasteries are often decorated with victory banners of different shapes and sizes.







SYMBOLS FOR THE BUDDHA



It is said that the Buddha was reluctant to accept images of himself, as he did not like to be venerated as a person. To symbolise the Buddha in the very early art, one used mainly the Eight Spoked Wheel and the Bodhi Tree, but also the Buddha's Footprints, an Empty Throne, a Begging Bowl and a Lion are used to represent him.







The Dharmachakra has eight spokes, symbolising the Eight-fold Noble Path. The 3 swirling segments in centre represent the Buddha, Dharma (the teachings) and Sangha (the spiritual community).

The wheel can also be divided into three parts, each representing an aspect of Buddhist practice; the hub (discipline), the spokes (wisdom), and the rim (concentration).



The Eight-Spoked Dharma Wheel or 'Dharmachakra' (Sanskrit) symbolises the Buddha's turning the Wheel of Truth or Law (dharma = truth/law, chakra = wheel).


In regards to the Dharma-Wheel (Dharmachakra); it is said that after Siddharta Gautama achieved enlightenment, Brahma came to him, offered a Dharma-Wheel and requested the Buddha to teach. It represents the Buddhist teachings. The whole story is that shortly after the Buddha achieved enlightenment, Brahma came down from heaven and requested the Buddha to teach by offering him a Dharmachakra. The Buddha is known as the Wheel-Turner: he who sets a new cycle of teachings in motion and in consequence changes the course of destiny.







The Bodhi Tree in BodhgayaThe Bodhi Tree refers to the tree under which the Buddha achieved enlightenment (See image on the right.).

Tree worship was already part of the existing culture in India, so the development of the bodhi tree and leaf as a devotional symbol was a natural one.







The Lion is one of Buddhism's most potent symbols. Traditionally, the lion is associated with regality, strength and power. It is therefore an appropriate symbol for the Buddha who tradition has it was a royal prince. The Buddha's teachings are sometimes referred to as the 'Lion's Roar', again indicative of their strength and power.


The Lion is a sacred and regal symbol in many ancient cultures from Egypt to the Greek and Roman Empires and further east to Persia and ultimately to India in the second century. In Buddhism the Snow Lion is the protector of Buddha and in paintings and sculpture is usually seen as holding up the Buddha's throne (one on the left and one on the right of the throne.) The body of the Snow Lion is white while its flowing hair of mane, tail and curls on legs, is either blue or green. While most Snow Lions are gender neutral in Buddhist art there are some that are represented as obviously male and some as obviously female. When represented as a symmetrical pair the male is on the left and the female on the right. Sculptural Snow Lions are often in repousse metal that has been gilt and painted.







Lion-throne, with 8 Snowlions. The image above shows a capital from a pillar of Asoka: the Lions of Sarnath. Sarnath is where the Buddha first preached, and these lions echo his teachings to the four quarters of the world, sometimes called 'the Lion's Roar'. The wheel symbolizes Buddhist law and also Asoka's legitimacy as an enlightened ruler.


Especially in Tibetan Buddhist art, lions are often depicted on the throne the Buddha sits on, but these are Snow Lions (mythical creatures), and they actually represent the eight main Bodhisattvas (students of the Buddha).







Footprints of the Buddha traditionally symbolize the physical presence of the Enlightened One. This image was reproduced from a rubbing of an ancient stone imprint at Bodh Gaya, India, site of the Buddha's enlightenment."


The story goes that prior to his death the Buddha left an imprint of his foot on a stone near Kusinara, a reminder of his presence on earth.


These footprints often show Dharma-wheels on them, one of the so-called 32 marks of a Buddha. Other auspicious marks, like swastikas and lotuses etc. can sometimes be found, but they are not part of these special marks.







Stupas generally represent the enlightened mind of the Buddha. They were constructed since the early days of Buddhism. One of the symbolic meanings is that they represent the five elements: the square base represents earth, the round dome is for water, the cone-shape is fire, the canopy is air and the volume of the stupa is space. Stupas are often used to store relics from important teachers.







The Snow Lion, sometimes also Snowlion, (Tibetan: གངས་སེང་གེ་; Wylie: gangs seng ge) is a celestial animal of Tibet. It symbolizes fearlessness, unconditional cheerfulness, east and the earth element. It is one of the Four Dignities. It ranges over the mountains, and is commonly pictured as being white with a turquoise mane. In Mainland China, the Snow Lion is called a Rui-Shi.


"The Snow Lion resides in the East and represents unconditional cheerfulness, a mind free of doubt, clear and precise. It has a beauty and dignity resulting from a body and mind that are synchronized. The Snow Lion has a youthful, vibrant energy of goodness and a natural sense of delight. Sometimes the throne of a Buddha is depicted with eight Snow Lions on it, in this case, they represent the 8 main Bodhisattva-disciples of Buddha Shakyamuni, the historical Buddha. Associations: main quality is fearlessness, dominance over mountains, and the earth element." --The Four Dignities, Rudy Harderwijk







From 1909 until 1959 a single snow lion or a pair of these mythological animals were used as national emblem of Tibet on the coins, poststamps, banknotes and the national flag of Tibet.


The Snow Lion is an archetypal thoughtform confluence or personification of the primordial playfullness of 'joy' and 'bliss' (Sanskrit: ananda; Tibetan: dga' ), somewhat energetically comparable to the western unicorn, though without a horn. Though paradoxical, the Snow Lion does not fly but their feet never touch the ground; their existence is a playful 'continuum' (Tibetan: rgyud) of leaping from mountain peak to mountain peak. The energetic potency (wisdom or shakti) of the Snow Lion is expressed in the attribute of the gankyil/gakyil ('bliss+whirling' or 'wheel of joy') that the Snow Lion keep in eternal play. The gankyil is a vriddhi derivation of the dragon's fiery 'pearl of great price'.[2] The gakyil is the principal polyvalent symbol and teaching tool of all the doctrinal trinities of Dzogchen, and is the energetic signature of the trikaya. The gankyil is the inner wheel of the Dharmacakra of the Vajrayana Ashtamangala path of Buddhism.







Deer are a direct reference to the Buddha's first teaching in the Deer Park, Sarnath, also called Dharmachakra Parivartan. The suggestion is that so wondrous was the Buddha's appearance and peaceful his presence that even the animals came to listen. In the Tibetan tradition, a monastery which holds the Kangyur and Tengyur collections of texts would have this symbol of deer on both sides of the Dharma-wheel on the roof.







The Swastika is a well-know good-luck symbol from India. Unfortunately, it is too well known in the west, as the Nazis chose it as their main symbol. In Sanskrit, swastika means "conducive to well-being". In the Buddhist tradition, the swastika symbolizes the feet or footprints of the Buddha and is often used to mark the beginning of texts. Modern Tibetan Buddhism uses it as a clothing decoration. With the spread of Buddhism, it has passed into the iconography of China and Japan where it has been used to denote plurality, abundance, prosperity and long life.







The word "mandala" comes from the Sanskrit verbal root "mand" (meaning to mark off, decorate, set off)and the Sanskrit suffix "la" (meaning circle, essence, sacred center).


The mandala's symbolic power can be traced back to millennia-old roots in Indian temple architecture,which created sacred spaces linking the worshiper to the larger cosmos. In these temples, time and space were represented in a vocabulary of circles and squares. Similarly, a mandala helps believers visualize the universe and their place in it, often in relation to a specific deity found in the center of the image.


Mandalas are works of sacred art in Tantric (Tibetan) Buddhism. The word "mandala" comes from a Sanskrit word that generally means "circle," and mandalas are indeed primarily recognizable by their concentric circles and other geometric figures. Mandalas are far more than geometical figures, however. For Tantric Buddhists, they are rich with symbolism and sacred meaning. In fact, the etymology of the word "mandala" suggests not just a circle but a "container of essence."


Simply stated, a mandala is a sacred geometric figure that represents the universe. When completed, a mandala becomes a sacred area that serves as a receptable for deities and a collection point of universal forces. By mentally entering a mandala and proceeding to its center, a person is symbolically guided through the cosmos to the essence of reality. By constructing a mandala, a monk ritually participates in the Buddha's teachings.



1 2 3 4


5 6 7 8


1. Compassion 2. Debate (explaining the Buddha's teachings) 3. Teaching 4. Fearlessness

5. Meditation 6. Praying 7. Renunciation 8. Warding off evil


Mudras


Images of the Buddha were produced from the fifth century onwards. The sacred nature of the representation is reflected in the artistic goal of creating an aura of equanimity, perfection, and holiness. The large number of rules governing the execution of a portrayal or a statue require an erudite understanding of Buddhist symbolism. Any Buddha figure made by a skilled artist exhibits a multitude of characteristics that communicate subtle meanings and intentions to the viewer. The most important of these characteristics are perhaps the mudras, or hand gestures, of the Buddha. These well-defined gestures have a fixed meaning throughout all styles and periods of Buddha images.









Dorje is the Tibetan word for vajra. Do-rje means noble stone > Do = stone and rJe = noble or prince. It embodies not only the brilliance of refracted or reflected illumination, but it also symbolizes the impervious and fixed solidity of the point of power around which all else turns -- the axis mundi or hub of the world.


A dorje, then is like the diamond, but that gem is an inadequate symbol for it. However, just as any other substance will be destroyed on impact with a diamond, so the ritual object symbolizes that which is indestructible, enduring, powerful, invincible, and irresistible.


Vajra is a Sanskrit equivalent of the Tibetan word dorje and it carries many meanings: Indra's thunderbolt, the lamas' sceptre, and diamond, but only in the sense mentioned above. It may also be used as a qualifying term for anything used in the tantric context. Thus the person who presides at tantric rituals is called the vajra master or dorje lopon.







Paired With the Bell


The vajra or dorje and its complementary object, the bell (Skt.: ghanta) are the characteristic ritual implements of Vajrayana or the tantric methods of Buddhism. While the dorje with its masculine associations represents the compassion of all the Buddhas, the bell represents wisdom, which in this context is considered a female principle. To achieve enlightenment the two principles should work in harmony. In the Buddhist tradition, the bell is visualized as the body, the dorje is the mind, and the sound of the bell is regarded as the speech of the Buddha.


Guru Rinpoche


Padmasambhava, Guru Rinpoche (Precious Teacher) is depicted in 8 ways that commemorate events in his legendary life. When the ministers of the King of Udyana try to burn Guru Rinpoche and his consort alive, he transforms the flames of the pyre into a lake. The form he assumed when he emerged in the centre of a lotus with Mandarava is known as Guru Pema Dorje Tsal -- the Guru with Lotus and Vajra. In this form, he is invoked as Benzar Guru, another way of saying Vajra Guru.


So, in its usual closed form, the vajra is the tool of peaceful or benign embodiments of compassion. The open dorje is associated with the wrathful deities who wield it compassionately but with righteous anger judiciously applied.


The twin faces of the symmetrical vajra represent the unity of relative and absolute truth. Sometimes a vajra is depicted / described as having 9 rather than 5 tips at the ends. This form seems to be related to the nine stages of the Nyingmapas. According to Jeff Watt, some older Tibetan texts refer to the "regular" 5-pointed vajra as a " 9- pointed vajra." In this case, the enumeration derives from the 1 central prong that extends from one end to the other, plus the 4 prongs at each end that surround the tips. It most often has five prongs on each end but as we have seen, sometimes it has nine. It can have other numbers of prongs, too, including one with a single point at each end. (five prong and nine prong are picture above).







No Tibetan custom is as well known as the offering of a kata or white scarf in greeting. The kata is an auspicious symbol. It lends a positive note to the start of any enterprise or relationship and indicates the good intentions of the person offering it. Katas are offered to religious images, such as statues of the Buddha, and to lamas and government. officials prior to requesting their help in the form of prayers or other services. The offering of the kata indicates that the request is not marred by corrupt thoughts or ulterior motives.







Blue: Universal Compassion

Yellow : The Middle Path

Red : Blessings

White : Purity and Liberation

Orange : Wisdom



A fairly recent symbol is the Buddhist flag. It was in designed in 1880 by Colonel Henry Steele Olcott an American journalist. It was first hoisted in 1885 in Sri Lanka and is a symbol of faith and peace, and is now used throughout the world to represent the Buddhism.

The five colours of the flag represent the colours of the aura that emanated from the body of the Buddha when he attained Enlightenment.


The sixth colour is a conglomeration of the five, but for the design, it has been separated into its constituent colours.


The colonel's flag later came to symbolize the unity of Buddhists. Thereafter, it has been used worldwide and has been used in nearly 60 countries during Buddhist festive seasons, particularly during the Vesak celebrations.


Colonel Olcott was one of the greatest American Buddhists who dedicated his later life entirely to the people of Asia. He is known as the father of the Buddhist education movement since he initiated the establishment of close to 400 Buddhist schools and colleges in Sri Lanka.

Depression and teaching.

By a reaction on practice of Relative Bodhichitta I must conclude that some practices are not available for our depressed human fellows. Therefore people should first be in healthy balance in their body-mind.

Sometimes it is recommended to read first the Bodhicaryavatara before following teaching by a teacher. But in case one is depressed is this not the right start.
A general book about loving kindness, about depression itself, an introduction of Buddhism are maybe good.

Some parts of the Bodhicaryavatara will not offer the exactly help one directly need in depressed state of mind.

Also; do not recommend meditation as an alternative to medication or to therapy.
Meditation is not a magic cure for all ailments, although it can help with many physical and emotional disorders. Although doctors do not always have all the answers, medical advice should be sought from a qualified practitioner if you suffer from severe depression, and it’s extremely unwise to stop taking prescribed medication without consulting a professional.
Medication may be needed to control severe depression, and medication will certainly be needed for bipolar disorder. Psychotherapy can also be very useful. For extreme depression, meditation should only be used as a complementary practice, although for more minor depression meditation can usefully be used alone.

http://www.wisdom-books.com/ProductDetail.asp?PID=18970http://www.wisdom-books.com/ProductDetail.asp?PID=19493

May all be well.

Giving thanks.

When at the evening there is a minute open in our routine; is it a great opportunity to say thanks.
People often live by their own domination of self-created routine and unskilful obligations. Like swimming in the dark without beneficial direction.
Thankfulness is very powerful energy! By giving thanks we connect with underlying abundance. Great energy! Give thanks for all the good, all the bad of the mirage. This will increase clarity.

To give thanks is to open your heart. To open your heart is to experience what others experience. Separation is not. This is a big step in developing compassion.

Giving thanks heals pain and creates new growht. Giving thanks brings peace and keeps us on the path toward calm streaming clarity.

To give thanks teaches us the responsability to use our personal and global resources wisely. _/\_
THANKS!!!!!!!!!!!!!

Daily Contemplation

Can we appreciate something without trying to hold on to it?

Jamgon Mipham Rinpoche

His Holiness the Dalai Lama --The Four Noble Truths

Part One




Part Two






Part Three





Part Four

Each moment is precious.

When we should know we are going to die after some hours, we should not decide to repare the holes in our socks. We should not lose time but love to fill this time in the best way; if possible without fear.

Like such moment each moment should have the great importance, the great wish to see our true nature and to abide in it. Peaceful abiding whether on our work, on PC or in a cave. Simplify life.

People say I have no time till time have them.
In our interaction, the most important is to wish others genuine happiness; to wish peace to all living and sentient beings. To never pollute our area with mockery, harsh speech, domination and so on. This is the way to not pollute the "self".

The deep wish may nobody suffer is not based on a warm heart only but based on deep insight. Cultivate warm heart, let it grow and use intelligence in the purest way.
To use each moment in such awareness for our daily mandala, are precious moments in precious life and fear for death will lose power.

May everyone be freed of suffer. _/\_

Bell and Vajra

Buddhist Ritual Item Vajra Ghanta





VAJRA:

The Vajra is the quintessential symbol of Vajrayana Buddhism, which derives its name from the vajra itself. The Sanskrit term vajra means 'the hard or mighty one', and its Tibetan equivalent dorje means an indestructible hardness and brilliance like the diamond, which cannot be cut or broken. The vajra essentially symbolizes the impenetrable, immovable, immutable, indivisible, and indestructible state of enlightenment or Buddhahood. The form of the vajra as a scepter or a weapon appears to have its origin in the single or double trident, which arose as a symbol of the thunderbolt or lightning in many ancient civilizations of the Near and Middle East. Parallels are postulated with the meteoric hammer of the Teutonic sky-god Thor, the thunderbolt and scepter of the Greek sky-god Zeus, and the three thunderbolts of the Roman god Jupiter. As a hurled weapon the indestructible thunderbolt blazed like a meteoric fireball across the heavens, in a maelstrom of thunder, fire and lightning.

In ancient India, the vajra, as a thunderbolt, became the chief weapon of the Vedic sky-god Indra. It controlled the forces of thunder and lightning, breaking open the monsoon storm clouds, bringing the welcome rains to the parched plains of an Indian summer. According to legend, Indra's thunderbolt was fashioned from the bones of the great Rishi Dadhichi, who was decapitated by Indra in sacrifice. Dadhichi's 'indestructible' skull-bones gave Indra the most powerful of weapons. By its energy he slew innumerable of his enemy demons. In mythological descriptions, Indra's thunderbolt or vajra is shaped either like a circular discus with a hole at its center, or in the form of a cross with transverse bladed bars. The Rigveda, the most ancient text in the world, identifies the vajra as a notched metal club with a thousand prongs. What is significant is that all these descriptions identify the vajra as having open prongs, unlike the Buddhist one, which has closed prongs. According to a Buddhist legend, Shakyamuni took the vajra weapon from Indra and forced its wrathful open prongs together, thus forming a peaceful Buddhist scepter with closed prongs. The Buddhist vajra hence absorbed the unbreakable and indestructible power of the thunderbolt. The Buddhist vajra may be represented with one to nine prongs. It is designed with a central shaft that is pointed at each end. The middle section consists of two lotuses from which may spring, at each end, for example, six prongs of the dorje. Together with the projecting and pointed central shaft, each end thus becomes seven pronged. The outside six prongs face inwards towards the central prong. Each of these outside prongs arise from the heads of makaras (mythical crocodiles), which face outwards. The mouths of the makaras are wide open and the prongs emanate from the mouth like tongues of flame.

The vajra is generally two-sided but the vishvavajra or the double thunderbolt has four heads representing the four dhyani Buddhas of the four directions namely, Amoghasiddhi for north, Akshobhya, who presides over the east, Ratnasambhava, lord of the south, and Amitabha who reigns over the west. It is the emblem of the crossed vajra that is inscribed upon the metal base that is used to seal deity statues after they have been consecrated. The vajra is indeed the most important ritual implement and symbol of Vajrayana Buddhism. It is so important that many of the Vajrayana deities have the word vajra prefixed to their names, two of them being Vajradhara and Vajrasattva. When used in ritual, the vajra is paired with the bell. It represents the masculine principle and is held in the right hand, the bell, held in the left hand, represents the female principle. More on this follows.

GHANTA (THE BELL):

The bell is the most common and indispensable musical instrument in tantric Buddhist ritual. Gods and apotheosized lamas alike hold this popular symbol, along with the thunderbolt in their hands. The bell has an elemental function and its sound, like those made by the trumpet and the drum, is regarded as auspicious; it is said to drive away evil spirits. Like the church bell, the Buddhist hand bell sends the message to evil spirits that they must stay away from the consecrated area where the ritual is being performed.

As already mentioned, in ritual the bell is paired with the vajra. The vajra represents the compassion of the Buddha, the masculine principle; and the bell represents wisdom, the female principle. To achieve enlightenment, those two principles must be combined. The bell is visualized as the Buddha's body, the vajra is visualized as his mind, and the sound of the bell is visualized as Buddha's speech in teaching of the dharma.

USE OF VAJRA GHANTA:

The use of the bell and vajra differs according to the ritual performed or the sadhana chanted. The vajra can be used for visualization or evocation of deities; ringing the bell can be used to request protection or other actions from a deity, or it can represent the teaching of dharma, and can also be a sound offering. As one example of their use, during meditation on the deity Vajrasattva, the vajra is placed on the chest of the practitioner, meaning that Vajrasattva is brought to the meditator, and they become one and inseparable. Ringing the bell then represents the sound of Buddha teaching the dharma and symbolizes the attainment of wisdom and the understanding of emptiness. While chanting, the vajra is held in the right hand, which faces down, and the bell is held in the left hand, which usually faces up, and they are moved in graceful gestures. Sometimes the hands are held with the wrists crossed over each other, against the chest. This represents the union of the male and female principles.

The Bell and Vajra are probably the most identifiable tantric ritual items to Tibetan rituals. The Bell is known as Ghanta in Sanskrit or Dril-bu to Tibetans. It symbolizes female energy in the form of Wisdom expressed as "going beyond wisdom." The vajra is also known as Dorje in Tibetan, where it symbolizes male energy in the form of Method expressed as "compassion." They are inseparable companion pieces, with the bell held in the left hand and the vajra in the right. Used together, they can activate energy and clear a space of negative energies. The bell is used as a sonic focus for meditation, a cadence factor for mantra recitation, or a signal when the spirit of the Buddha has entered the ceremony. The vajra is added to all kinds of ritual implements to potentate them.

The Crossed Vajra, or Vishvavajra in Hindu, is known to Tibetans as the Double Dorje. It represents the principle of absolute stability. The thrones of high lamas are usually decorated on the front with the image of the crossed vajra. This emblem represents the indestructible reality of the Buddha's mind as the unshakable throne of enlightenment. Tibetans regard the double dorje as the symbol of that which is un impenetrable. It is used to adorn temple doors or entranceways as a Guardian. The symbol of the crossed vajra is often placed under the meditation cushion when a practitioner is on retreat. Like the vajra, the crossed vajra is forged with meteorite or "sky metal" to infuse the "void ness of space" into its alchemy.

-himalayanmart.com

"Every person whose heart is moved by love and compassion, who deeply and sincerely acts for the benefit of others without concern for fame, profit, social position, or recognition expresses the activity of Chenrezig."
--Bokar Rinpoche- Chenrezig: Lord of Love

In the Tibetan Buddhist pantheon of enlightened beings, Chenrezig is renowned as the embodiment of the compassion of all the Buddhas, the Bodhisattva of Compassion.

Avalokiteshvara is the earthly manifestation of the self born, eternal Buddha, Amitabha. He guards this world in the interval between the historical Sakyamuni Buddha, and the next Buddha of the Future Maitreya.

According to legend, Chenrezig made a a vow that he would not rest until he had liberated all the beings in all the realms of suffering. After working diligently at this task for a very long time, he looked out and realized the immense number of miserable beings yet to be saved. Seeing this, he became despondent and his head split into thousands of pieces. Amitabha Buddha put the pieces back together as a body with very many arms and many heads, so that Chenrezig could work with myriad beings all at the same time. Sometimes Chenrezig is visualized with eleven heads, and a thousand arms fanned out around him.

Chenrezig may be the most popular of all Buddhist deities, except for Buddha himself -- he is beloved throughout the Buddhist world. He is known by different names in different lands: as Avalokiteshvara in the ancient Sanskrit language of India, as Kuan-yin in China, as Kannon in Japan.

As Chenrezig, he is considered the patron Bodhisattva of Tibet, and his meditation is practiced in all the great lineages of Tibetan Buddhism. The beloved king Songtsen Gampo was believed to be an emanation of Chenrezig, and some of the most respected meditation masters (lamas), like the Dalai Lamas and Karmapas, who are considered living Buddhas, are also believed to be emanations of Chenrezig.

Whenever we are compassionate, or feel love for anyone, or for an animal or some part of the natural world, we experience a taste of our own natural connection with Chenrezig. Although we may not be as consistently compassionate as some of the great meditation masters, Tibetan Buddhists believe that we all share, in our basic nature, unconditional compassion and wisdom that is no different from what we see in Chenrezig and in these lamas.

We might have trouble believing that we are no different than Chenrezig -- but learning about the nature of compassion, and learning about Chenrezig, repeating his mantra Om Mani Padme Hum and imagining that we would like to be like Chenrezig, pretending that we really are just like Chenrezig, we actually can become aware of increasing compassion in our lives, and ultimately, the lamas tell us, awaken as completely wise and compassionate buddhas.

There is so much you can learn about Chenrezig (Avalokiteshvara) at this site.

Chenrezig's mantra (om mani padme hum) looks like this:

Guarding Against Misfortune

"It is wrong to think that misfortunes come from the east or from the west; they originate within ones own mind. Therefore, it is foolish to guard against misfortunes from the external world and leave the inner mind uncontrolled."

----Shakyamuni Buddha

Thoughts and emotions polution.

Without Dharma insight; we and our human fellows can act without knowing = ma rigpa. This is acting based on own foolishness only.

An example of strong delusion is bullying. It is in blindly way taking own ideas and emotions for real and the target to who-what direct an arrow, as well is taken for real.
When we bully we are nothing more doing than showing how poor minded we are. Meanwhile we delude our pure naturally stream more and more and the short satisfaction we can experience turns in craving unhappiness.
Such pollution = mud in our sparkling river.

Our thoughts can be our teachers inspired by insight. We will recognize the target of our own deluded acting is not existing other than in our own wrong view with own craving unhappiness.

http://www.youtube.com/watch?v=yUJucA-mrgE


We should feel strong compassion for other human fellows who act in delusion and send them deep loving kindness ( like for our sick children) with the wish: may knowledge come to you!
May happiness come to you! May you be free from pollution like envy, jealousy, greed, anger, lust, arrogance, careless actions in thought, selfishness..

Purification. May mind be in harmony and peace.
Practice Tonglen. May all be happy and have the causes therefore!

lots of love and joy to each and every sentient being.

The right path.

http://www.youtube.com/watch?v=ADfH6oJMzDA&feature=related

When there is dreamlike deluded acting and then listen to this youtube; well then we can be sure: we are on the right path!


I offer this to my dear friends here and each and every sentient being. Happiness.

Thank you! Generosity with the Dharma: deep bowing! _/\_

Change your mind and brain to happiness.

http://www.youtube.com/watch?v=L_30JzRGDHI

No science brought real happiness. Happiness: the highest skill we can learn. This quality is in all of us. Up to us to discover.

Thank you Matthieu Ricard La for your precious teaching and explanation of the change of brain. We all can do it. So much courage! So much joy! _/\_

Telepathy.

She was a nice woman with short light hair, waiting very exited as His Holiness the Dalai Lama arrived. When she could approach him, she took the microphone while camera men where following her and said with a kind of German accent:

"We are living in an internet period and you know certainly many meditation techics. You know certainly telepathy..."
Dalai Lama: "Tela?" He was wondering what she meant.
"Telepathy" repeated the woman. Now His Holiness understood.
"To give your thoughts to others!" She looked to His Holiness while expecting great keys of him.
"Me?", said the Dalai Lama loudly. About 90 journalists and camera men began to laugh.
"No ,no, absolutely not", he continued. "Such powers I don't possess. As if I had known your question before I should understand it directly."

Now he couldn't keep his laugh inside and it filled the area. His face was so expressive and his laugh so contagiously. People burst in laugh and had to dry their eyes; everyone enjoyed.
The kind woman, even she could laugh as well was a bit disapointed.
She decided to not give up and directed her words again to the Dalai Lama:

" You are certainly using e-mails sometimes or are you still using telepathy?"
This time the Dalai Lama looked to Tenzin Geyche Tethong, his secretary, wondering what to say.
Tenzin Geyche explained on neutral tone: "Even His Holiness is not using e-mail himself are all Tibetan offices having internet connections."
The Dalai Lama added some Tibetan words.

Tenzin Geyche:" What about the computer, is it for His Holiness difficult to push on the right button." Normally Tenzin Geyche remains very calm and serene, but now it wasn't easy to keep his laugh inside.
"My fingers", said the Dalai Lama, "good enough to use a screwdriver, here and there to turn and fix a bit, but a computer...hopeless"!
Later on he saw the woman back. Funny smiling he pushed his finger in the middle of her forehead. She took his hand and both burst in an exuberantly laugh.
.

How Do Things Exist?

Whatever good or bad things appear to us seem to exist from the side of those objects. How do they exist? If they exist from the side of the object, then, contemplating the basis of imputation...we should see whether it is the object in question or not. Let us take for example a physical object and examine its shape, color and so on to see if that object is to be found anywhere among those attributes. If we do so, we find nothing that is the object in question. If we take a person as an example, and inspect the individual aggregates that are the bases of designation of a person, we find that none of them is the person. In that way we recognize that the imputed object is not to be found upon investigation.

Then if we contemplate how things appear to the mind, we see that they seem to exist from the side of the object, without dependence upon anything else. But when they are sought analytically, they are not found. They do exist, for they can help or harm us. But when pondering the manner in which they exist, we find no basis for the assumption that they exist from the side of the object. Thus, they exist by the power of subjective convention, by the power of designation.

When pondering the nature of existence, we find that entities are not found upon seeking them analytically. So they exist by means of conventional, conceptual designation. They do undeniably exist. But as long as they do not exist independently, from their own side, they must exist by the power of subjective convention. There is no alternative. An entity exists due to its being designated upon something that is not it.

--from Transcendent Wisdom by H.H. the Dalai Lama, translated, edited and annotated by B. Alan Wallace, published by Snow Lion Publications