Sitting on a wall, looking how people washed their clothes on the rocks, all armed with a piece of soap, a man began to talk. He had a wooden cross on his neck and a Christian little silver jewel. Maybe their was a face of Mary, the mother of Jesus. He had back pain. A Buddhist monk appeared and started some carefull massage. We drunk together tea while a Hindu boy played music on his selfmade instrument. Later, not moved from the wall a woman went to sit for a small rest. She told me she was jewish. I pronounced it like juice but she didn't mind at all. Very hearty lady she was and when someone other arrived, we again drunk tea together. Meanwhile Hindu people walked along us. Namaste! Smiles.
"All religions share a common root, which is limitless compassion. They emphasize human improvement, love, respect for others and compassion for the suffering of others. In so far as love is essential in every religion, we could say that love is a universal religion. But the various techniques and methods for developing love differ widely between the traditions. I don't think there could ever be just one single philosophy or religion. Since there are so many different types of people, with a range of tendencies and inclinations, it is quite fitting that there are differences between religions. And the fact that there are so many different descriptions of the religious path shows how rich religion is.
The person who has a tremendous reserve of patience and tolerance has a certain degree of tranquility and calmness in his or her life. Such person is not only happy and more emotionally grounded, but also seems to be physically healthier and to experience less illness. The person possessses a strong will, has a good appetite and can sleep with a clear counscience."
By The 14th Dalai Lama of Tibet: we are all one family.
October 29, 2009
October 28, 2009
Naturally freedom.
There is the rope what is keeping us in painful delusion which unable us to recognize Buddha nature. A rope tying a bundle of wood is keeping painfully tension of inherent self and so in duality. To try to cut that rope is conditioned by concept-action. When the rope its' tension is untied naturally is there no result of intention and so no self-conscious action.In same way; whatever arises liberates itself as soon as it arises, just like a written word on water need not to be cutted away.
May each and every being its' rope vanish and dwelling in peaceful freedom is each and everyone's "truly home".
May each and every being its' rope vanish and dwelling in peaceful freedom is each and everyone's "truly home".
October 25, 2009
The three principles.
THE THREE PRINCIPLES OF THE PATH BY LAMA ZONG KHAPA
"I bow down to the venerable Spiritual Masters. I will explain, as well as I am able, the essence of all the teachings of the Conqueror, the Path praised by the Conquerors and their spiritual children, the entrance for the fortunate ones who desire liberation.
Listen with clear minds, you fortunate ones who direct your minds to the Path pleasing to the Buddha and strive to make good use of leisure and opportunity without being attached to the joys of cyclic existence.
For you, embodied beings bound by the craving for existence: without the pure determination to be free from the ocean of existence, you cannot pacify the attractions to its pleasurable effects. Thus from the outset, strive to generate the determination to be free.
By contemplating the leisure and endowments so difficult to find and the fleeting nature of your life, reverse the clinging to this life. By repeatedly contemplating the infallible effects of karma and the miseries of cyclic existence, reverse the clinging to future lives.
By contemplating in this way, do not generate even for an instant the wish for the pleasures of cyclic existence. When you have the mind aspiring for liberation day and night unceasingly, then you have generated the determination to be free.
However, if your determination to be free is not sustained by the pure dedicated heart, it does not become the cause for the perfect bliss of unsurpassed Enlightenment.
Therefore, the intelligent ones generate the supreme enlightenment thought. Swept by the current of the four power rivers, tied by the strong bonds of karma which are so hard to undo, caught in the iron net of self-grasping egoism, completely enveloped by the darkness of ignorance, born and reborn in boundless cyclic existence, unceasingly tormented by the three miseries - by thinking of all mother sentient beings in this condition, generate the supreme altruistic aspiration.
Even if you meditate upon the determination to be free and Bodhicitta, without the wisdom realizing the ultimate nature, you cannot cut the root of samsara. Therefore, strive for the means to realize dependent arising.
One who sees the infallible cause and effect of all phenomena in cyclic existence and beyond, and destroys all false perceptions [of their inherent exist- ence], has entered the Path which pleases the Buddha.
Appearances are infallible dependent arisings; emptiness is free of assertions [of inherent existence or non-existence]. As long as these two understandings are seen as separate, one has not yet realized the intent of the Buddha.
When these two realizations are simultaneous and concurrent, from the mere sight of infallible dependent arising comes definite knowledge which completely destroys all modes of mental grasping. At that time, the analysis of the profound view is complete.
In addition, appearances clear away the extreme of [inherent] existence; emptiness clears away the extreme of non-existence. When you understand the arising of cause and effect from the viewpoint of emptiness, you are not captivated by either of the extreme views.
In this way, when you have realized the exact points of the three principal aspects of the path, by depending on solitude, generate the power of joyous effort and quickly accomplish the final goal, my child!" Lama Tsongkapa.
To see how appearances are dependent arising and emptiness which is the understanding that is free of assertions, As long as these two are seen as distinct, you have not yet realized the intent of the Buddha.
When these two "realizations": infallible dependent arisen appearances and emptiness are simultaneous, at that time the extremes aren't and analysis of the profound view is perfected!
(maybe this is already posted ones, then please forgive me)
"I bow down to the venerable Spiritual Masters. I will explain, as well as I am able, the essence of all the teachings of the Conqueror, the Path praised by the Conquerors and their spiritual children, the entrance for the fortunate ones who desire liberation.
Listen with clear minds, you fortunate ones who direct your minds to the Path pleasing to the Buddha and strive to make good use of leisure and opportunity without being attached to the joys of cyclic existence.
For you, embodied beings bound by the craving for existence: without the pure determination to be free from the ocean of existence, you cannot pacify the attractions to its pleasurable effects. Thus from the outset, strive to generate the determination to be free.
By contemplating the leisure and endowments so difficult to find and the fleeting nature of your life, reverse the clinging to this life. By repeatedly contemplating the infallible effects of karma and the miseries of cyclic existence, reverse the clinging to future lives.
By contemplating in this way, do not generate even for an instant the wish for the pleasures of cyclic existence. When you have the mind aspiring for liberation day and night unceasingly, then you have generated the determination to be free.
However, if your determination to be free is not sustained by the pure dedicated heart, it does not become the cause for the perfect bliss of unsurpassed Enlightenment.
Therefore, the intelligent ones generate the supreme enlightenment thought. Swept by the current of the four power rivers, tied by the strong bonds of karma which are so hard to undo, caught in the iron net of self-grasping egoism, completely enveloped by the darkness of ignorance, born and reborn in boundless cyclic existence, unceasingly tormented by the three miseries - by thinking of all mother sentient beings in this condition, generate the supreme altruistic aspiration.
Even if you meditate upon the determination to be free and Bodhicitta, without the wisdom realizing the ultimate nature, you cannot cut the root of samsara. Therefore, strive for the means to realize dependent arising.
One who sees the infallible cause and effect of all phenomena in cyclic existence and beyond, and destroys all false perceptions [of their inherent exist- ence], has entered the Path which pleases the Buddha.
Appearances are infallible dependent arisings; emptiness is free of assertions [of inherent existence or non-existence]. As long as these two understandings are seen as separate, one has not yet realized the intent of the Buddha.
When these two realizations are simultaneous and concurrent, from the mere sight of infallible dependent arising comes definite knowledge which completely destroys all modes of mental grasping. At that time, the analysis of the profound view is complete.
In addition, appearances clear away the extreme of [inherent] existence; emptiness clears away the extreme of non-existence. When you understand the arising of cause and effect from the viewpoint of emptiness, you are not captivated by either of the extreme views.
In this way, when you have realized the exact points of the three principal aspects of the path, by depending on solitude, generate the power of joyous effort and quickly accomplish the final goal, my child!" Lama Tsongkapa.
To see how appearances are dependent arising and emptiness which is the understanding that is free of assertions, As long as these two are seen as distinct, you have not yet realized the intent of the Buddha.
When these two "realizations": infallible dependent arisen appearances and emptiness are simultaneous, at that time the extremes aren't and analysis of the profound view is perfected!
(maybe this is already posted ones, then please forgive me)
Confidence and control in oneself.
Confidence: Human potential is the same for all.
Your feeling 'I am of no value' is wrong.
Absolutely wrong.
You are decieving yourself!
We all have the power of thought-So what are you lacking? If you have will-power, then you can do anything.
It is ussually said that you are your own master.
Control: The very purpose of religion, is to control yourself, not to criticize others. Rather, we must criticize ourselves. How much am I doing about my anger? About my attachment, about my hatred, about my pride, my jealousy?
These are the things which we must check in daily life.
Taking your own body and mind as the laboratory, engage in some thorough going research on your own mental functioning, and examine the possibility of making some positive changes within yourself.
By His Holiness The 14 th Dalai Lama.
Your feeling 'I am of no value' is wrong.
Absolutely wrong.
You are decieving yourself!
We all have the power of thought-So what are you lacking? If you have will-power, then you can do anything.
It is ussually said that you are your own master.
Control: The very purpose of religion, is to control yourself, not to criticize others. Rather, we must criticize ourselves. How much am I doing about my anger? About my attachment, about my hatred, about my pride, my jealousy?
These are the things which we must check in daily life.
Taking your own body and mind as the laboratory, engage in some thorough going research on your own mental functioning, and examine the possibility of making some positive changes within yourself.
By His Holiness The 14 th Dalai Lama.
Mental appearances are delusion.
Contemplation about Rigpa: the display of awareness, seen as materialism or nihilism is clinging. Therefore to help others in the peaceful awareness is action in display of wisdom.
No subject, no object other than in delusion.
Whatever one does; making fire, cooking water are clapping one's hands: it is all pure display of wisdom.
Poison is when the view is based on condition, conceptualization by situation or focus.
There is no idea of virtuous or non virtuous present (as cultivation of something). As there is increasing nothing and nothing new must be obtained through elaborations.
Mental fabrications like why, what, how; are delusions in what just is.
No subject, no object other than in delusion.
Whatever one does; making fire, cooking water are clapping one's hands: it is all pure display of wisdom.
Poison is when the view is based on condition, conceptualization by situation or focus.
There is no idea of virtuous or non virtuous present (as cultivation of something). As there is increasing nothing and nothing new must be obtained through elaborations.
Mental fabrications like why, what, how; are delusions in what just is.
October 19, 2009
October 10, 2009
October 07, 2009
His Holiness the Dalai Lama Considers a Temporal and Spiritual Leader for Tibet
"The Dalai Lamas held temporal and spiritual leadership over the last 400-500 years. It may have been quite useful. But that period is over..."
- The Dalai Lama
23 June, 2009
In a speech that underscored the pressures he has had to bear during his life serving as both a spiritual and political leader, the Dalai Lama has said there is no need for his successor to perform the two roles.
"Today, it is clear to the whole world that democracy is the best system despite its minor negativities. That is why it is important that Tibetans also move with the larger world community."
In a video clip shown to hundreds of monks, nuns and lay people gathered in the mountain town of Dharamsala, the 73-year-old said it was essential that the Tibetan community in exile embraced democracy if it were to keep step with the wider world.
Robert Thurman, professor of Indo-Tibetan studies at Columbia University, said that while the Dalai Lama had managed to perform both a political and religious role, it was his belief that the Tibetan people would benefit from more secular education and taking more personal responsibility. "He thinks that democracy is the best way for this. He has dealt with Chinese autocracy for more than 60 years and he has seen what that has done," he said.
Despite the Dalai Lama's stated commitment to democracy, some observers believe a "regent" could be appointed to lead the freedom struggle in the form of Ogyen Trinley Dorje, who is the Karmapa, or spiritual head of the Kagyu order of Tibetan Buddhism and the third highest-ranking figure across the various schools. Whilst the 17th Karmapa could not inherit the title of Dalai Lama, he could act as a figurehead and help fill the void should the Dalai Lama fall ill or die. Such a move has been publicly discussed amid concerns last year about the Dalai Lama's health.
Earlier this year, the 23-year-old Karmapa, who was born and raised in Tibet but who escaped to India in 2000, told reporters: "His Holiness has been very successful in laying the foundations for the Tibetan struggle. He has done a great job. Now it is time for the next generation to build on this and carry it forward."
-Source
- The Dalai Lama
23 June, 2009
In a speech that underscored the pressures he has had to bear during his life serving as both a spiritual and political leader, the Dalai Lama has said there is no need for his successor to perform the two roles.
"Today, it is clear to the whole world that democracy is the best system despite its minor negativities. That is why it is important that Tibetans also move with the larger world community."
In a video clip shown to hundreds of monks, nuns and lay people gathered in the mountain town of Dharamsala, the 73-year-old said it was essential that the Tibetan community in exile embraced democracy if it were to keep step with the wider world.
Robert Thurman, professor of Indo-Tibetan studies at Columbia University, said that while the Dalai Lama had managed to perform both a political and religious role, it was his belief that the Tibetan people would benefit from more secular education and taking more personal responsibility. "He thinks that democracy is the best way for this. He has dealt with Chinese autocracy for more than 60 years and he has seen what that has done," he said.
Despite the Dalai Lama's stated commitment to democracy, some observers believe a "regent" could be appointed to lead the freedom struggle in the form of Ogyen Trinley Dorje, who is the Karmapa, or spiritual head of the Kagyu order of Tibetan Buddhism and the third highest-ranking figure across the various schools. Whilst the 17th Karmapa could not inherit the title of Dalai Lama, he could act as a figurehead and help fill the void should the Dalai Lama fall ill or die. Such a move has been publicly discussed amid concerns last year about the Dalai Lama's health.
Earlier this year, the 23-year-old Karmapa, who was born and raised in Tibet but who escaped to India in 2000, told reporters: "His Holiness has been very successful in laying the foundations for the Tibetan struggle. He has done a great job. Now it is time for the next generation to build on this and carry it forward."
-Source
What is Mahamudra?
Normally I find Berzin to be a little bit difficult for me to digest. However, I was interested in reading about how Mahamudra is approached in different traditions. This article very nicely defines Mahamudra, discusses the approaches among traditions, and incorporates the Four Noble Truths. I think it's well worth a read.
Mahamudra and the Four Noble Truths
Alexander Berzin
Seattle, Washington, April 16, 2003
-The Four Noble Truths in Terms of Mental Activity-
-Mind as Mental Activity-
This evening, I have been asked to speak about mahamudra and the conventional nature of the mind. It is difficult to speak just about the conventional nature of mind without also bringing in mind's deepest nature, since both natures are inextricably connected. In Mahayana, when we speak about the conventional and deepest natures or truths, we are talking about two different facts that are true about anything. Conventional nature or relative nature or apparent nature is what something is; deepest nature is how something exists.
If we ask what is the conventional nature of mind - what is mind - in very general terms, mind is the individual subjective mental activity of experiencing things. We are not talking about some sort of tool or thing in our heads called "mind." What we are talking about is an activity, mental activity. From a Buddhist point of view, it is always individual and always subjective. What is its function, what does mental activity do? In the most general terms, mental activity experiences things. Mental activity always takes an object; it always has content.
How does mental activity exist? It exists in a manner devoid of all impossible manners of existence. Its manner of existence is voidness - the absence of all impossible ways of existing. The various Mahayana tenet systems identify these impossible ways differently. Mahamudra meditation is done according to the Madhyamaka explanations of voidness.
-The Meaning of the Term Mahamudra-
Mahamudra is a system of meditation that concerns the two natures of mental activity: what it is and how it exists. The word mahamudra means great seal. "Maha" means great and extensive, in the sense that the mind, mental activity, covers all phenomena as objects. It is something completely extensive in that sense.
Buddhism defines all phenomena as that which is knowable. What exists can be validly known. What does not exist can be invalidly known. Thus, everything can be specified in terms of being an object of mental activity. "Maha" conveys this idea of being vast and extensive.
The word mudra means a wax seal that attests to the validity of something. In ancient times, when important people signed a letter, they stamped it with a seal and used that as a signature to attest to the fact that this was an authentic letter from them. Here, these two natures, conventional and deepest natures, are the seal for all moments of the mental activity of all beings. They attest to the fact that this is mental activity; this is mind. This is one explanation for the term mahamudra; there are others.
These two natures are not "things" that exist inherently in some phenomenon and which, by their own power, on the side of the phenomenon, independently of everything else, make that phenomenon "mental activity." It is not that mind is like a blank diskette that comes preformatted with two natures and those two natures, by their own power, make it functional "mental activity." That is an impossible manner of how this phenomenon exists as "mental activity." Rather, the two natures are simply what mental activity is and how it exists.
Article continues here
Mahamudra and the Four Noble Truths
Alexander Berzin
Seattle, Washington, April 16, 2003
-The Four Noble Truths in Terms of Mental Activity-
-Mind as Mental Activity-
This evening, I have been asked to speak about mahamudra and the conventional nature of the mind. It is difficult to speak just about the conventional nature of mind without also bringing in mind's deepest nature, since both natures are inextricably connected. In Mahayana, when we speak about the conventional and deepest natures or truths, we are talking about two different facts that are true about anything. Conventional nature or relative nature or apparent nature is what something is; deepest nature is how something exists.
If we ask what is the conventional nature of mind - what is mind - in very general terms, mind is the individual subjective mental activity of experiencing things. We are not talking about some sort of tool or thing in our heads called "mind." What we are talking about is an activity, mental activity. From a Buddhist point of view, it is always individual and always subjective. What is its function, what does mental activity do? In the most general terms, mental activity experiences things. Mental activity always takes an object; it always has content.
How does mental activity exist? It exists in a manner devoid of all impossible manners of existence. Its manner of existence is voidness - the absence of all impossible ways of existing. The various Mahayana tenet systems identify these impossible ways differently. Mahamudra meditation is done according to the Madhyamaka explanations of voidness.
-The Meaning of the Term Mahamudra-
Mahamudra is a system of meditation that concerns the two natures of mental activity: what it is and how it exists. The word mahamudra means great seal. "Maha" means great and extensive, in the sense that the mind, mental activity, covers all phenomena as objects. It is something completely extensive in that sense.
Buddhism defines all phenomena as that which is knowable. What exists can be validly known. What does not exist can be invalidly known. Thus, everything can be specified in terms of being an object of mental activity. "Maha" conveys this idea of being vast and extensive.
The word mudra means a wax seal that attests to the validity of something. In ancient times, when important people signed a letter, they stamped it with a seal and used that as a signature to attest to the fact that this was an authentic letter from them. Here, these two natures, conventional and deepest natures, are the seal for all moments of the mental activity of all beings. They attest to the fact that this is mental activity; this is mind. This is one explanation for the term mahamudra; there are others.
These two natures are not "things" that exist inherently in some phenomenon and which, by their own power, on the side of the phenomenon, independently of everything else, make that phenomenon "mental activity." It is not that mind is like a blank diskette that comes preformatted with two natures and those two natures, by their own power, make it functional "mental activity." That is an impossible manner of how this phenomenon exists as "mental activity." Rather, the two natures are simply what mental activity is and how it exists.
Article continues here
Buddhist Calendar for 2010
Here is a Tibetan Buddhist Calendar for 2010:
Calendar
There are footnotes at the bottom of the page and a link to the meanings of the abbreviations.
Calendar
There are footnotes at the bottom of the page and a link to the meanings of the abbreviations.
Words from Sakya Pandita
Je Tsongkhapa's Homage to Sakya Pandita
"When I beheld thy flawless wisdom traversing the boundless ranges of knowledge like the thousand-rayed sun in the sky, my mind, filled with awe, sought a simile for it in the wisdom of Manjughosha himself, but then I realised the two to be truly nondual and failed aught to compare with thee."
Some of Sakya Pandita's Advice for Development of Awareness
The good abandon even small sins. The base do not abandon even great ones. Curds tainted by dust are thrown away, yet into beer or wine one particularly casts fermenting yeast dust.
Even they dwell at a distance, virtuous people sustain their families with benefits from afar, just as a great cloud spreading and circling in the sky greatly increases the earth's harvest.
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.
Look far into the future and be mindful, be patient and diligent, firm and careful. Even though you may now be a slave, with these qualities you can become a master.
Even though good people may become poor, their conduct is especially beautiful. The flame of a torch may be turned downward, but the tongues of its fire are seen blazing unpwards.
-All of the above is courtesy of Muni
October 04, 2009
The Dalai Lama on compassion.
THE DALAI LAMA ON COMPASSION
"My message is the practice of compassion, love and kindness. These things are very useful in our daily life, and also for the whole of human society these practices can be very important.
"Basically, universal responsibility is the feeling for other people's suffering just as we feel our own. It is the realization that even our own enemy is motivated by the quest for happiness. We must recognize that all beings want the same thing we want. This is the way to achieve a true understanding, unfettered by artificial consideration.
"At the heart of Buddhist philosophy is the notion of compassion for others. It should be noted that the compassion encouraged by Mahayana Buddhism is not the usual love one has for friends or family. The love being advocated here is the kind one can have even for another who has done one harm. Developing a kind heart does not always involve any of the sentimental religiosity normally associated with it. It is not just for people who believe in religions; it is for everyone who considers himself or herself to be a member of the human family, and thus sees things in accordingly large terms.
"The rationale for universal compassion is based on the same principle of spiritual democracy. It is the recognition of the fact that every living being has an equal right to and desire for happiness. The true acceptance of the principle of democracy requires that we think and act in terms of the common good. Compassion and universal responsibility require a commitment to personal sacrifice and the neglect of egotistical desires.
"I believe our every-day experience confirms that a self-centred attitude towards problems can be destructive not only towards society, but to the individual as well. Selfishness does not solve problems for us, it multiplies them. Accepting responsibility and maintaining respect for other will leave all concerned at peace. This is the essence of Mahayana Buddhism."
"My message is the practice of compassion, love and kindness. These things are very useful in our daily life, and also for the whole of human society these practices can be very important.
"Basically, universal responsibility is the feeling for other people's suffering just as we feel our own. It is the realization that even our own enemy is motivated by the quest for happiness. We must recognize that all beings want the same thing we want. This is the way to achieve a true understanding, unfettered by artificial consideration.
"At the heart of Buddhist philosophy is the notion of compassion for others. It should be noted that the compassion encouraged by Mahayana Buddhism is not the usual love one has for friends or family. The love being advocated here is the kind one can have even for another who has done one harm. Developing a kind heart does not always involve any of the sentimental religiosity normally associated with it. It is not just for people who believe in religions; it is for everyone who considers himself or herself to be a member of the human family, and thus sees things in accordingly large terms.
"The rationale for universal compassion is based on the same principle of spiritual democracy. It is the recognition of the fact that every living being has an equal right to and desire for happiness. The true acceptance of the principle of democracy requires that we think and act in terms of the common good. Compassion and universal responsibility require a commitment to personal sacrifice and the neglect of egotistical desires.
"I believe our every-day experience confirms that a self-centred attitude towards problems can be destructive not only towards society, but to the individual as well. Selfishness does not solve problems for us, it multiplies them. Accepting responsibility and maintaining respect for other will leave all concerned at peace. This is the essence of Mahayana Buddhism."
October 01, 2009
Don't create.
"Since things are perfect just as they are, far beyond good and bad, adopting and rejecting, one might as well burst out laughing."
Longchenpa.
Don't create, don't fabricate.
Longchenpa.
Don't create, don't fabricate.
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Religious diversity and tolerance.
>> October 29, 2009
Sitting on a wall, looking how people washed their clothes on the rocks, all armed with a piece of soap, a man began to talk. He had a wooden cross on his neck and a Christian little silver jewel. Maybe their was a face of Mary, the mother of Jesus. He had back pain. A Buddhist monk appeared and started some carefull massage. We drunk together tea while a Hindu boy played music on his selfmade instrument. Later, not moved from the wall a woman went to sit for a small rest. She told me she was jewish. I pronounced it like juice but she didn't mind at all. Very hearty lady she was and when someone other arrived, we again drunk tea together. Meanwhile Hindu people walked along us. Namaste! Smiles.
"All religions share a common root, which is limitless compassion. They emphasize human improvement, love, respect for others and compassion for the suffering of others. In so far as love is essential in every religion, we could say that love is a universal religion. But the various techniques and methods for developing love differ widely between the traditions. I don't think there could ever be just one single philosophy or religion. Since there are so many different types of people, with a range of tendencies and inclinations, it is quite fitting that there are differences between religions. And the fact that there are so many different descriptions of the religious path shows how rich religion is.
The person who has a tremendous reserve of patience and tolerance has a certain degree of tranquility and calmness in his or her life. Such person is not only happy and more emotionally grounded, but also seems to be physically healthier and to experience less illness. The person possessses a strong will, has a good appetite and can sleep with a clear counscience."
By The 14th Dalai Lama of Tibet: we are all one family.
Naturally freedom.
>> October 28, 2009
There is the rope what is keeping us in painful delusion which unable us to recognize Buddha nature. A rope tying a bundle of wood is keeping painfully tension of inherent self and so in duality. To try to cut that rope is conditioned by concept-action. When the rope its' tension is untied naturally is there no result of intention and so no self-conscious action.In same way; whatever arises liberates itself as soon as it arises, just like a written word on water need not to be cutted away.
May each and every being its' rope vanish and dwelling in peaceful freedom is each and everyone's "truly home".
The three principles.
>> October 25, 2009
THE THREE PRINCIPLES OF THE PATH BY LAMA ZONG KHAPA
"I bow down to the venerable Spiritual Masters. I will explain, as well as I am able, the essence of all the teachings of the Conqueror, the Path praised by the Conquerors and their spiritual children, the entrance for the fortunate ones who desire liberation.
Listen with clear minds, you fortunate ones who direct your minds to the Path pleasing to the Buddha and strive to make good use of leisure and opportunity without being attached to the joys of cyclic existence.
For you, embodied beings bound by the craving for existence: without the pure determination to be free from the ocean of existence, you cannot pacify the attractions to its pleasurable effects. Thus from the outset, strive to generate the determination to be free.
By contemplating the leisure and endowments so difficult to find and the fleeting nature of your life, reverse the clinging to this life. By repeatedly contemplating the infallible effects of karma and the miseries of cyclic existence, reverse the clinging to future lives.
By contemplating in this way, do not generate even for an instant the wish for the pleasures of cyclic existence. When you have the mind aspiring for liberation day and night unceasingly, then you have generated the determination to be free.
However, if your determination to be free is not sustained by the pure dedicated heart, it does not become the cause for the perfect bliss of unsurpassed Enlightenment.
Therefore, the intelligent ones generate the supreme enlightenment thought. Swept by the current of the four power rivers, tied by the strong bonds of karma which are so hard to undo, caught in the iron net of self-grasping egoism, completely enveloped by the darkness of ignorance, born and reborn in boundless cyclic existence, unceasingly tormented by the three miseries - by thinking of all mother sentient beings in this condition, generate the supreme altruistic aspiration.
Even if you meditate upon the determination to be free and Bodhicitta, without the wisdom realizing the ultimate nature, you cannot cut the root of samsara. Therefore, strive for the means to realize dependent arising.
One who sees the infallible cause and effect of all phenomena in cyclic existence and beyond, and destroys all false perceptions [of their inherent exist- ence], has entered the Path which pleases the Buddha.
Appearances are infallible dependent arisings; emptiness is free of assertions [of inherent existence or non-existence]. As long as these two understandings are seen as separate, one has not yet realized the intent of the Buddha.
When these two realizations are simultaneous and concurrent, from the mere sight of infallible dependent arising comes definite knowledge which completely destroys all modes of mental grasping. At that time, the analysis of the profound view is complete.
In addition, appearances clear away the extreme of [inherent] existence; emptiness clears away the extreme of non-existence. When you understand the arising of cause and effect from the viewpoint of emptiness, you are not captivated by either of the extreme views.
In this way, when you have realized the exact points of the three principal aspects of the path, by depending on solitude, generate the power of joyous effort and quickly accomplish the final goal, my child!" Lama Tsongkapa.
To see how appearances are dependent arising and emptiness which is the understanding that is free of assertions, As long as these two are seen as distinct, you have not yet realized the intent of the Buddha.
When these two "realizations": infallible dependent arisen appearances and emptiness are simultaneous, at that time the extremes aren't and analysis of the profound view is perfected!
(maybe this is already posted ones, then please forgive me)
Confidence and control in oneself.
Confidence: Human potential is the same for all.
Your feeling 'I am of no value' is wrong.
Absolutely wrong.
You are decieving yourself!
We all have the power of thought-So what are you lacking? If you have will-power, then you can do anything.
It is ussually said that you are your own master.
Control: The very purpose of religion, is to control yourself, not to criticize others. Rather, we must criticize ourselves. How much am I doing about my anger? About my attachment, about my hatred, about my pride, my jealousy?
These are the things which we must check in daily life.
Taking your own body and mind as the laboratory, engage in some thorough going research on your own mental functioning, and examine the possibility of making some positive changes within yourself.
By His Holiness The 14 th Dalai Lama.
Mental appearances are delusion.
Contemplation about Rigpa: the display of awareness, seen as materialism or nihilism is clinging. Therefore to help others in the peaceful awareness is action in display of wisdom.
No subject, no object other than in delusion.
Whatever one does; making fire, cooking water are clapping one's hands: it is all pure display of wisdom.
Poison is when the view is based on condition, conceptualization by situation or focus.
There is no idea of virtuous or non virtuous present (as cultivation of something). As there is increasing nothing and nothing new must be obtained through elaborations.
Mental fabrications like why, what, how; are delusions in what just is.
His Holiness the Dalai Lama Considers a Temporal and Spiritual Leader for Tibet
"The Dalai Lamas held temporal and spiritual leadership over the last 400-500 years. It may have been quite useful. But that period is over..."
- The Dalai Lama
23 June, 2009
In a speech that underscored the pressures he has had to bear during his life serving as both a spiritual and political leader, the Dalai Lama has said there is no need for his successor to perform the two roles.
"Today, it is clear to the whole world that democracy is the best system despite its minor negativities. That is why it is important that Tibetans also move with the larger world community."
In a video clip shown to hundreds of monks, nuns and lay people gathered in the mountain town of Dharamsala, the 73-year-old said it was essential that the Tibetan community in exile embraced democracy if it were to keep step with the wider world.
Robert Thurman, professor of Indo-Tibetan studies at Columbia University, said that while the Dalai Lama had managed to perform both a political and religious role, it was his belief that the Tibetan people would benefit from more secular education and taking more personal responsibility. "He thinks that democracy is the best way for this. He has dealt with Chinese autocracy for more than 60 years and he has seen what that has done," he said.
Despite the Dalai Lama's stated commitment to democracy, some observers believe a "regent" could be appointed to lead the freedom struggle in the form of Ogyen Trinley Dorje, who is the Karmapa, or spiritual head of the Kagyu order of Tibetan Buddhism and the third highest-ranking figure across the various schools. Whilst the 17th Karmapa could not inherit the title of Dalai Lama, he could act as a figurehead and help fill the void should the Dalai Lama fall ill or die. Such a move has been publicly discussed amid concerns last year about the Dalai Lama's health.
Earlier this year, the 23-year-old Karmapa, who was born and raised in Tibet but who escaped to India in 2000, told reporters: "His Holiness has been very successful in laying the foundations for the Tibetan struggle. He has done a great job. Now it is time for the next generation to build on this and carry it forward."
-Source
What is Mahamudra?
Normally I find Berzin to be a little bit difficult for me to digest. However, I was interested in reading about how Mahamudra is approached in different traditions. This article very nicely defines Mahamudra, discusses the approaches among traditions, and incorporates the Four Noble Truths. I think it's well worth a read.
Mahamudra and the Four Noble Truths
Alexander Berzin
Seattle, Washington, April 16, 2003
-The Four Noble Truths in Terms of Mental Activity-
-Mind as Mental Activity-
This evening, I have been asked to speak about mahamudra and the conventional nature of the mind. It is difficult to speak just about the conventional nature of mind without also bringing in mind's deepest nature, since both natures are inextricably connected. In Mahayana, when we speak about the conventional and deepest natures or truths, we are talking about two different facts that are true about anything. Conventional nature or relative nature or apparent nature is what something is; deepest nature is how something exists.
If we ask what is the conventional nature of mind - what is mind - in very general terms, mind is the individual subjective mental activity of experiencing things. We are not talking about some sort of tool or thing in our heads called "mind." What we are talking about is an activity, mental activity. From a Buddhist point of view, it is always individual and always subjective. What is its function, what does mental activity do? In the most general terms, mental activity experiences things. Mental activity always takes an object; it always has content.
How does mental activity exist? It exists in a manner devoid of all impossible manners of existence. Its manner of existence is voidness - the absence of all impossible ways of existing. The various Mahayana tenet systems identify these impossible ways differently. Mahamudra meditation is done according to the Madhyamaka explanations of voidness.
-The Meaning of the Term Mahamudra-
Mahamudra is a system of meditation that concerns the two natures of mental activity: what it is and how it exists. The word mahamudra means great seal. "Maha" means great and extensive, in the sense that the mind, mental activity, covers all phenomena as objects. It is something completely extensive in that sense.
Buddhism defines all phenomena as that which is knowable. What exists can be validly known. What does not exist can be invalidly known. Thus, everything can be specified in terms of being an object of mental activity. "Maha" conveys this idea of being vast and extensive.
The word mudra means a wax seal that attests to the validity of something. In ancient times, when important people signed a letter, they stamped it with a seal and used that as a signature to attest to the fact that this was an authentic letter from them. Here, these two natures, conventional and deepest natures, are the seal for all moments of the mental activity of all beings. They attest to the fact that this is mental activity; this is mind. This is one explanation for the term mahamudra; there are others.
These two natures are not "things" that exist inherently in some phenomenon and which, by their own power, on the side of the phenomenon, independently of everything else, make that phenomenon "mental activity." It is not that mind is like a blank diskette that comes preformatted with two natures and those two natures, by their own power, make it functional "mental activity." That is an impossible manner of how this phenomenon exists as "mental activity." Rather, the two natures are simply what mental activity is and how it exists.
Article continues here
Buddhist Calendar for 2010
Here is a Tibetan Buddhist Calendar for 2010:
Calendar
There are footnotes at the bottom of the page and a link to the meanings of the abbreviations.
Words from Sakya Pandita
Je Tsongkhapa's Homage to Sakya Pandita
"When I beheld thy flawless wisdom traversing the boundless ranges of knowledge like the thousand-rayed sun in the sky, my mind, filled with awe, sought a simile for it in the wisdom of Manjughosha himself, but then I realised the two to be truly nondual and failed aught to compare with thee."
Some of Sakya Pandita's Advice for Development of Awareness
The good abandon even small sins. The base do not abandon even great ones. Curds tainted by dust are thrown away, yet into beer or wine one particularly casts fermenting yeast dust.
Even they dwell at a distance, virtuous people sustain their families with benefits from afar, just as a great cloud spreading and circling in the sky greatly increases the earth's harvest.
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.
Look far into the future and be mindful, be patient and diligent, firm and careful. Even though you may now be a slave, with these qualities you can become a master.
Even though good people may become poor, their conduct is especially beautiful. The flame of a torch may be turned downward, but the tongues of its fire are seen blazing unpwards.
-All of the above is courtesy of Muni
The Dalai Lama on compassion.
>> October 04, 2009
THE DALAI LAMA ON COMPASSION
"My message is the practice of compassion, love and kindness. These things are very useful in our daily life, and also for the whole of human society these practices can be very important.
"Basically, universal responsibility is the feeling for other people's suffering just as we feel our own. It is the realization that even our own enemy is motivated by the quest for happiness. We must recognize that all beings want the same thing we want. This is the way to achieve a true understanding, unfettered by artificial consideration.
"At the heart of Buddhist philosophy is the notion of compassion for others. It should be noted that the compassion encouraged by Mahayana Buddhism is not the usual love one has for friends or family. The love being advocated here is the kind one can have even for another who has done one harm. Developing a kind heart does not always involve any of the sentimental religiosity normally associated with it. It is not just for people who believe in religions; it is for everyone who considers himself or herself to be a member of the human family, and thus sees things in accordingly large terms.
"The rationale for universal compassion is based on the same principle of spiritual democracy. It is the recognition of the fact that every living being has an equal right to and desire for happiness. The true acceptance of the principle of democracy requires that we think and act in terms of the common good. Compassion and universal responsibility require a commitment to personal sacrifice and the neglect of egotistical desires.
"I believe our every-day experience confirms that a self-centred attitude towards problems can be destructive not only towards society, but to the individual as well. Selfishness does not solve problems for us, it multiplies them. Accepting responsibility and maintaining respect for other will leave all concerned at peace. This is the essence of Mahayana Buddhism."
Don't create.
>> October 01, 2009
"Since things are perfect just as they are, far beyond good and bad, adopting and rejecting, one might as well burst out laughing."
Longchenpa.
Don't create, don't fabricate.
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