1.Now, in the presence of the Buddhas, I fold my hands and bow my head. I intend to explain according to tradition a Buddha's accumulations for enlightenment.
2.How is it possible to explain without omission the accumulations for enlightenment? [For] the Buddhas are the only ones who individually obtain infinite enlightenment!
3.The body of a Buddha has infinite qualities. The [two]accumulations for enlightenment constitute the basis. Therefore the accumulations for enlightenment have no final limit either.
4.I can only explain a small part of these [two accumulations]. I praise the Buddhas and the Bodhisattvas. All the Bodhisattvas and the rest I revere successively to the Buddhas.
5.Since [Prajnaparamita] is the mother of Bodhisattvas it is also the mother of Buddhas. Prajnaparamita is the foremost collection for enlightenment.
6.Prajnaparamita is the mother of Bodhisattvas, skill in means is their father, and compassion is their daughter.
7.Generosity, morality, patience, energy, dhyana and the [otherparamitas] beyond these five are all due to prajna—Prajnaparamita comprises them all.
8.Great compassion penetrates into the marrow of the bone. It is the support of all living beings. Like [the love of a] father for his only son, the tenderness [of a Buddha] is all- pervasive.
9.If one thinks of the Buddha's virtues and listens to [accountsof] the miracles of the Buddha, [this creates] love, joy, a feeling [of happiness], and purity. This is called great joy.
10.A Bodhisattva must not desert or abandon living beings. He should always care for them to the best of his ability.
11.From the very beginning [of the path], in accord with the strength available, a Bodhisattva ought to be skilled in ways of converting people so that they may enter the Mahayana.
12.One may convert beings [as numerous as] the grains of sand in the Ganges so that they obtain sainthood, but to convertone [single person] to Mahayana— that creates greater merit!
13.Some are instructed according to the Sravakayana and the Pratyekabuddhayana. Because of their limited powers they are not suitable for conversion [to the Mahayana].
14.Those who are not fit for conversion to the Sravakayana, the Pratyekabuddhayana, or the Mahayana must be assigned meritorious tasks.
15.If people are [utterly] unfit to receive conversion [conduciveto] heaven and liberation, then [a Bodhisattva] must attract them through advantages in this world, in accordance with the power available.
16.Toward people who cannot possibly be induced to conversion a Bodhisattva should generate great compassion. He must never discard them!
17.Attracting with gifts, teaching the Dharma, listening to the teaching of the Dharma, and also practicing acts of benefit toothers — these are skillful means for attracting [others].
18.While benefitting living beings without tiring and without carelessness, [a Bodhisattva] expresses his aspiration for enlightenment: To benefit others is to benefit oneself!
19.By entering the profound foundation of dharmas, exempt and separate from conceptual constructs, entirely without effort, all matters are spontaneously abandoned.
20.Profit, reputation, honors, and pleasure are four things one should not be attached to. Nor should one become embroiled in their opposites. This is called [worldly] renunciation.
21.As long as he has not obtained the Irreversible [Stage], a Bodhisattva should perform these actions for the sake of enlightenment as zealously as if his headdress were on fire.
22.All the Bodhisattvas who seek enlightenment display energy without rest, for they shoulder a heavy burden.
23.If he has not yet produced great compassion and patience, although he may have attained the Irreversible [Stage], a Bodhisattva can become like a mortal by being careless.
24.If he enters the Sravaka and Pratyekabuddha levels, he becomes a mortal, because the roots of the knowledge of deliverance of the Bodhisattvas are cut off.
25.Even if he fell into hell a Bodhisattva would not be afraid, but the level of the Sravakas and Pratyekabuddhas horrifies him.
26.While falling into hell creates no absolute barrier to enlightenment, it is an absolute barrier to fall into the lands ofthe Sravakas and Pratyekabuddhas.
27.It is said that people who love life are afraid to have their head cut off. In just the same way, the lands of the Sravakas and Pratyekabuddhas ought to evoke similar fear.
28.[To accept all reality as non- arising means seeing everything as] unborn, undestroyed, neither unborn nor undestroyed, neither both nor neither, neither empty nor non- empty.
29.When one does not swerve from the Middle View with regard to any phenomenon whatsoever, there is acceptance [of] non-arising, because all ideas are eliminated.
30.As soon as you have obtained this conviction, at that very moment you receive the prediction [that you will become a Buddha]. You certainly will become a Buddha once you have attained the Irreversible [Stage].
31.Until a Bodhisattva attains the stage of Presence, he should strengthen his samadhi and ought not to become careless.
32.The [sixth stage], the Stage of Presence of a [future] Buddha,is steadfast concentration. This is the father of a Bodhisattva[and] great compassion is his mother.
33.Prajnaparamita is his mother and [skill in] means is his father.The term 'parents of the Bodhisattva' is employed because the latter generates and the former sustains.
34.A small quantity of merit cannot bring about enlightenment. One brings it about by collecting a quantity of merit the size of a hundred Sumerus.
35.Though [a Bodhisattva's] merit be slight, it must be skillful. He must produce a support for all living beings, [thinking:]
36."ll the actions I perform shall always be for the benefit of living beings!" Who can measure the merit of an intention such as this?
37.Not to cherish one's own family or one's body, life, or riches, not to covet pleasures and power or the world of Brahma and the other gods;
38.Not to covet nirvana, but to act to benefit living beings — just this is to care for living beings. Who can measure such merit?
39.To save and protect a world lacking support and protection from suffering and pain — who can measure the merit of forming such intentions?
40.To possess the Prajnaparamita for one or several months, as when briefly milking a cow — who can measure the merit?
41.To recite to oneself and to teach others the profound scriptures praised by the Buddha, and to explain the various meanings: This is called a mass of merit.
42.By causing innumerable beings to turn their minds to enlightenment the store of merit will wax ever greater, so that one will obtain the Immovable Stage.
43.To follow [the Buddha], to turn the victorious Dharmacakra turned by the Buddha, and to calm and quench bad impulse: This is a Bodhisattva's store of merit.
44.Bearing the great suffering of hell (and a little extra suffering as well), so as to benefit and bring pleasure to living beings —this will place enlightenment close at hand.
45.Initiating action not for oneself but only to benefit and please living beings, motivated by compassion — this will place enlightenment close at hand.
46.Wisdom without conceptualization, zeal without sloth, unstinting generosity — this places enlightenment close at hand.
47.Being independent, by thoughts not obsessed, having perfect morality, complete and unstained, accepting [that things] are unborn — this places enlightenment close at hand.
48.In front of the fully enlightened Buddhas who are present in the ten regions, I entirely confess my sins.
49.If the Buddhas who have attained enlightenment in the universe of the ten directions are reluctant to expound their teaching, I entreat them to turn the Dharmacakra!
50.If the fully enlightened Buddhas present in the universe of the ten directions desire to give up life [in samsara], I bow my head and request them to remain.
51.The merit of generosity and good morals, of [good] thoughts and actions produced by living beings by means of body, speech, and mind —
52.We all rejoice in [such] merit, accumulated by holy men and common people of the past, present, and future.
53.If only I could gather all the merit I have and pass it on to living beings so that they might obtain full enlightenment!
54.In this way I repent, exhort [the Buddha to preach], request[the Buddha to remain], and dedicate [my merit] to enlightenment. One must know: [Thus will I be] like theBuddhas.
55.Express remorse for unwholesome acts, request the Buddhas[to abide in samsara], rejoice in merit, and transfer it to enlightenment, as the Jinas have stated.
56.Do so every third hour, day and night, joining palms, with the right kneecap touching the ground and the upper garment arranged on one shoulder.
57.If the merit [thus] created in one hour had outward form, [realms amounting to] many thousands [of times the] number of grains of sand in the Ganges still could not contain it.
58.Once [a Bodhisattva] has first produced the thought [of enlightenment: bodhicitta], he ought to show respect and kindness towards all the minor Bodhisattvas as if they were his teacher or parents.
59.Even if a Bodhisattva has committed a wrong he should not talk about it, much less tell an untruth. Speak only the truth.
60.If a man expresses the vow to become a Buddha, wish that he not fall back, show [him the merit of the Buddha], fire his zeal, and awaken joy.
61.If he has not yet unravelled the very profound Sutras, he must not say that they are not the Buddha's words. If he makes such statements, he will reap great suffering in return.
62.If all wrongs, including the five anantarya, were to be added together and compared with these two wrongs, they would not amount to a fraction [of them].
63.Develop carefully the three doors to liberation: sunyata, the markless, and the wishless.
64.Since dharmas lack own- being, they are empty (sunya). Being empty, how can they have marks? All marks being extinguished, how can the wise wish [for anything]?
65.While [the Bodhisattva] is cultivating and contemplating these[three and] traversing the path to nirvana, he must not think that the Buddhakaya does not exist. Do not relax your effortson this score!
66.As for nirvana, he will not realize it at once, but must produce this thought: We must ripen the Prajnaparamita.
67.A master archer releases his arrows so that each of them is aimed one at the other; each supporting the one before it, they do not fall. The great Bodhisattva is like that.
68.Carefully he aims the arrow of the mind at the door to liberation called 'empty'. The arrows of [skill in means] act together to support it, so that [his prajna] is not allowed to fall into nirvana.
69.Let us not desert living beings! In order to benefit living beings, first generate this attitude and then come to possess the practice of the doors to liberation.
70.There are living beings whose attachments persist a longtime, and who cultivate misconceptions and [wrong] notions. All this is due to delusion.
71.Those who are addicted to [wrong] notions [and] misconceptions can abandon them by proclaiming the Dharma. First one focuses the mind on reality, and then one comes to possess the practice of the doors to liberation.
72.Bodhisattvas benefit living beings, yet they see no living beings! A difficult point indeed; an exquisite point! One cannot grasp it.
73.Even if a Bodhisattva is predestined, he must practice the doors to liberation. Since the original vow is not yet fulfilled, [the Bodhisattva] does not realize nirvana.
74.If he has not yet attained his predestination, being [only]concerned with skillful means, the original vow is not yet fulfilled. So again he does not realize nirvana.
75.[A Bodhisattva has] extreme distaste for samsara but still turns toward samsara. He has faith and joy in nirvana, yet turns his back on nirvana.
76.Fear the klesas but do not be exhausted by the klesas; accumulate good karma in order to suppress the suppressing klesas.
77.A Bodhisattva has a passionate nature; he does not yet have a nirvana nature. [So only when] the klesas are not yet burned away [can he] produce the seed of enlightenment.
78.A Bodhisattva predicts [the destiny of] other beings. This prediction has as necessary condition a Tathagata's merit and skill, enabling them to reach the farther shore.
79.A [Bodhisattva should] propagate and establish all the sastras, techniques, sciences, and arts for the use and benefit of all humanity.
80.According to the stages of transmigration and caste in the world of potential converts, a Bodhisattva proceeds there ashe wishes; by virtue of his vows he accepts rebirth.
81.When faced with various evil matters and people's flattery or deception, put on strong armor. Do not be disgusted [by samsara] and do not be afraid [of seeking enlightenment].
82.Bodhisattvas with a completely pure mind do not flatter or deceive. They reveal all [their] sins and evils, but conceal and store [their] good deeds [without boasting].
83.Pure [in] the karma of body and speech and also [in] the karma of mind, [a Bodhisattva] cultivates all the moral rules, allowing no shortcoming or diminution.
84.[A Bodhisattva must] peacefully dwell in mindfulness. He selects an object and contemplates in solitude, employing mindfulness to safeguard himself, [so that his] mind becomes a mind without attachment.
85.If discursive thoughts arise, he must determine whether they are wholesome or unwholesome, abandoning the unwholesome and increasing the wholesome.
86.If his mind is disturbed by objects, he should concentrate his mindfulness, lead his mind back to the object, and (if it wavers) cause it to remain still.
87.Do not relax or fall into clinging, but cultivate strenuousness. If a Bodhisattva cannot uphold his samadhi, he must constantly strive [to do so].
88.[Those who are about to] ascend the Sravakayana or thePratyekabuddhayana, merely acting for [their, or its] own benefit, must not abandon firm energy —
89.Then what of the great Bodhisattva! As his own savior and the savior of others, should he not put forth ten thousand million times the zeal?
90.For half an hour one may practice various [meditations] and for another follow different procedures, but this is not the way to practice samadhi! Let the mind be fixed on one object!
91.There should be no affection for the body and no regret for one's life. Even if one wants to protect this body, still in the end it will prove subject to decay and misery by nature.
92.Be altogether unattached to gain, honors, and fame. Act vigorously to fulfill the vow [to liberate oneself and others], as if your head [or] clothes were on fire.
93.Determined to produce the highest good, a Bodhisattva cannot wait till tomorrow. Tomorrow is far away. How can one preserve a transient existence?
94.[A Bodhisattva must] peacefully dwell in mindfulness [with utter equanimity]. If he [had] to eat the flesh of his favorite son, he would eat without being either attracted or repelled.
95.The purpose of renouncing worldly life, and how to determine whether what we have done or left undone must be done or not — this is explained in the Dasadharmakasutra.
96.See that compound things are impermanent, and that there is no I or mine. Aware of all the deeds of Mara, abandon them!
97.Produce zeal and cultivate the [five] powers, the [five]strengths, the [seven] branches of enlightenment, the [four]bases of miraculous power, the [four] restraints, the[eightfold] path, and the four applications of mindfulness.
98.A mind can be a place for the continuous birth of good things, happiness, and merit, but it can also be a root of evil. Reflecton this carefully!
99.Regarding positive dharmas, watch daily how they increase and how they diminish.
100.If one sees others gain in profit, support, respect, and fame, one's mind should not react with even the slightest bit of envy or jealousy.
101.Live without desiring the objects [of the senses], as if dull-witted, blind, dumb, and deaf. At the right moment the lion's roar frightens the tirthika deer.
102.In welcoming and taking leave, honor those to be respected. In all matters of Dharma, be kind and helpful.
103.By saving and liberating those who suffer annihilation, one prospers and is not destroyed. [By] cultivating the sciences and crafts well, one trains oneself and instructs others.
104.Regarding particularly good dharmas, keep to them strenuously. Practice the four foundations of propitiation and make donations of clothing, drink, and food.
105.Do not rebuff those who beg for alms. Reconcile all your kindred. Do not turn against your followers. Make donations of dwellings and property.
106.Give parents, relatives, and friends their due; accord them the treatment due the supreme Lord.
107.Speak kindly even to a slave and care for him. Show him great respect, make medicine available, and heal all diseases.
108.[Those whose] head is [adorned with an usnisa due to] the good karma of prior actions, [whose] voice is fine, smooth,beautiful, and wonderful, [whose] voice [i. e., brahmasvara, is due to] good karma and the right way of mind, will [never] fail to be respected, in the future as in the past.
109.Do not harm the followers of others. Look at living beings with a compassionate eye and without a jealous spirit, as if they were relatives and friends.
110.One must always do as one has promised. Acting according to one's words wins the confidence of others.
111.Support the Dharma and be wary of the idle. Make precious nets of gold and cast them over the caityas.
112.If one wants to seek out a fair maid, one should give her ornaments. But in addition to giving her jewels, one must also discourse [to her] on the qualities of the Buddha.
113.Cast statues of the Buddha sitting upright on exquisite lotus blossoms. Practice the six dharmas [with] joy and pleasure.
114.Those who are honorable are not to be dishonored. Do not criticize the Dharma spoken by the Buddha or by those who discourse on the Dharma, even to [save your] life.
115.Distribute gold and jewels to the teachers and to the caityas ofthe teachers. If you [find that you] forget what you learn, concentrate so as not to be confused.
116.When one has not yet fully thought out one's actions, one must neither panic nor just imitate [the actions] of others. Do not believe in the gods, nagas, or yaks as of the tirthikas.
117.One's mind should be like a vajra, capable of penetrating all dharmas, or like a mountain, unperturbed in all situations.
118.Enjoy expressions transcending the world. Take no pleasure in transactions of the world. Keep all the virtues in yourself and help others to keep them too.
119.Develop the five spheres of liberation, contemplate the ten notions of impurity, and reflect upon the eight thoughts of agreat Being.
120.Clearly develop the five superknowledges: the eye of the gods/ the hearing of the gods, the ability to perform miraculous transformations, the ability to read the minds of others, and remembrance of past lives.
121.The four bases of power form the root: will, mind, energy, and deliberation. The four infinite foundations are love, compassion, joy, and equanimity.
122.Look upon the four elements as a poisonous snake, the six bases as an empty village, the five skandhas as a murderer.
123.Revere the Dharma and the teachers of the Dharma, and put aside any animosity toward the Dharma. The teacher must not clench his hand; those who listen must not be annoyed.
124.Preach the Dharma to others without rudeness and without expectations, with only a compassionate heart and a devoted and respectful mind.
125.Be insatiable for learning and commit to memory what youhave learned. Do not be deceitful toward respected holy personages, but give pleasure to the teacher.
126.[When] investigating other teachings, do not let your heart cherish reverence. Do not study or recite worldly texts on account of the difficulty of the [Buddhist] treatises.
127.Do not, on account of anger, slander any of the Bodhisattvas. When one has not yet grasped and learned the Dharma one must not cause calumny.
128.Abandon pride and abide by the four noble principles. Do not despise others; do not be self- important either.
129.Whether an offense is real or fictitious, do not inform others ofit. Take no notice of the faults of others; just be aware of your own faults.
130.The Buddha and the Buddhadharma should not be objects of speculation or doubt. Although the Dharma is very difficult to believe in, one must have faith in it.
131.Even if [a Bodhisattva] dies by stating the truth, or is deprived of [his exalted status as] cakravartin king or Indra, he must state the truth and nothing else.
132.[Even if you are] hit, insulted, threatened, flogged, or tied up by someone, bear him no resentment. Future and present[evils] are all due to one's own bad karma.
133.Respect, love, and support your parents greatly; serve your instructor and revere the teacher.
134.It is an error for the Bodhisattva to discourse on the very profound Dharma [i. e., the Mahayana] to those who believe in the Sravakayana and the Pratyekabuddhayana.
135.If people believe in the profound Mahayana and one still advocates the Sravakayana and Pratyekabuddhayana, this also is an error for the Bodhisattva.
136.Many people come [to the monastery] out of interest in theDharma. If they are careless, one should not offer them discourses, but should care for evil doers and establish non-believers in the Mahayana.
137.[A Bodhisattva] must abandon these four errors. The virtues of a purified man should be recited and learned, practiced andcultivated.
138.[The four Bodhisattvamargas are] equanimity, balanced discourse [on the Dharma], being well- established in impartiality, and being the same toward all living beings.
139.[The four kinds of Bodhisattvas] act for the Dharma, not for profit; for merit, not for reputation. [They] wish to save living beings from suffering, wanting no pleasure for themselves.
140.[If a Bodhisattva] sincerely seeks to have his actions mature, he must make the [three] meritorious practices arise. He must also mature living beings and reject his own affairs.
141.[The Bodhisattva] should approach four kinds of good friends: the teacher, the Buddha, those who offer encouragement to ascetics, and monks.
142.Those who rely on worldly knowledge, who especially crave worldly goods, who believe in the Pratyekabuddhayana, or injfiie Sravakayana;
143.Seek instead what are known as the four great treasuries:
144.The super worldly Buddha, study of the [six] paramitas, a mind that looks upon the teacher without impediments, [and] being happy to dwell in empty places.
145.Like earth, water, fire, wind, and space, entirely and everywhere, [Bodhisattvas] benefit living beings equally.
146.Consider the very meaning of the Buddha's words and unremittingly produce the dharanis. Do not hinder in any way those who are studying the Dharma.
147.Those who are to be disciplined in the nine bases of quarreling [must] put aside the [twenty] minor matters without exception. The eight kinds of sloth must also be extinguished.
148.Harbor no improper affection, [for] unreasonable desire is not in accord with one's [true] wishes. Those who are disunited should be united, without asking whether they are friends.
149.A sage does not base his actions on sunyata by apprehending sunyata. If one [absolutely] must apprehend sunyata, this error amounts to the fault of belief in a personal substance.
150.Sweep the dust, smear [cow dung], make decorations, and perform worship of the caityas with many kinds of drum music and offerings such as incense, dressing the hair in a knot, and so forth.
151.Make various lamp- wheels, worship the caityas, and donate parasols, leather sandals, riding horses, carriages, chariots, and so forth.
152.[A Bodhisattva] should take special delight in the Dharma and enjoy an intellectual belief in the Buddha's attainments. He should gladly supply and serve the Sangha and take pleasure in listening to the Holy Dharma.
153.Unborn in the past, not remaining in the present, and not arrived in the future — look upon all dharmas thus.
154.Be gracious to living beings without seeking a reward from them. Bear [their] troubles alone, without grasping after pleasure for yourself.
155.Even if one is worthy of [rebirth in heaven as] the result of great merit, one's heart should not be uplifted or elated. Even if one is in great need like a hungry ghost, one should beneither downcast nor sad.
156.Those who are fully disciplined must be paid full respect.Those who are not yet disciplined should enter the discipline, and must not be objects of contempt.
157.Those whose good conduct is perfect should be respected. If[they] violate good conduct, they should return to its practice.Those whose wisdom is perfect [should be] approached as friends. Those who are dull should be established in wisdom.
158.The suffering of samsara is manifold: birth, old age, death,and bad rebirth. But do not fear such perils! Conquer Mara and bad understanding.
159.Gather all the virtues in all the Buddha fields. Make lofty vows, so that all may attain them.
160.Never appropriate dharmas, but always give them up. To do this is to accept the burden, taking on responsibility for the sake of all living beings.
161.One who correctly examines all dharmas sees that there is no I and no mine. Still he does not abandon great compassion and great kindness.
162.One must surpass all worship in order to worship the Buddha Bhagavat. Of what nature is this worship? It is known as Dharma worship.
163.If one grasps the Bodhisattvapitaka and obtains the various dharanis while penetrating the profound foundation of [all]dharmas, that is Dharma worship.
164.Hold to the main thing, without preferring this or that articulation. Enter the profound path of the Dharma with joy, not showing heedlessness.
165.When ascetics and householders have collected these accumulations for great aeons numerous as the sands of the Ganges, they shall attain perfect enlightenment!
Arya Nagarjuna.
January 28, 2010
January 12, 2010
Metta to earthquake victims
Much metta to the victims of the earthquake in Haiti. You can read a news article about it here.
January 11, 2010
Humility.
The expression of humility of Gyalse Thogme.
"What I have to say has all been said before,
And I am destitute of learning and of skill with words.
I therefore have no thought that this might be of benefit to others;
I wrote it only to sustain my understanding
However it is hard for someone unintelligent like me
In fathom the great waves of the bodhisattvas' activities,
So I beg the forgiveness of the holy ones
For my contradictions, irrelevances and other mistakes."
Even not able to touch your feet, I prostrate. _/\_
"What I have to say has all been said before,
And I am destitute of learning and of skill with words.
I therefore have no thought that this might be of benefit to others;
I wrote it only to sustain my understanding
However it is hard for someone unintelligent like me
In fathom the great waves of the bodhisattvas' activities,
So I beg the forgiveness of the holy ones
For my contradictions, irrelevances and other mistakes."
Even not able to touch your feet, I prostrate. _/\_
January 09, 2010
An open heart; poison into nectar
“If grief or anger arises,
Let there be grief or anger.
This is the Buddha in all forms,
Sun Buddha, Moon Buddha, Happy Buddha, Sad Buddha.
It is the universe offering all things
to awaken and open our heart.”
-Jack Kornfield
I think this is certainly easier said than done, but the words are very wise. Is your heart awakened and opened when you experience grief? I guess the answer is yes, but it feels more like a cracked or burning heart. But being open to love, compassion, joy, etc., that feels like an open heart.
How to integrate? How to turn the peacock's poison into nectar?
Let there be grief or anger.
This is the Buddha in all forms,
Sun Buddha, Moon Buddha, Happy Buddha, Sad Buddha.
It is the universe offering all things
to awaken and open our heart.”
-Jack Kornfield
I think this is certainly easier said than done, but the words are very wise. Is your heart awakened and opened when you experience grief? I guess the answer is yes, but it feels more like a cracked or burning heart. But being open to love, compassion, joy, etc., that feels like an open heart.
How to integrate? How to turn the peacock's poison into nectar?
Swooping down.
Lama Surya Das. _/\_ _/\_ _/\_
The Single Word of Heart-Advice Homage to all the sacred masters. The heart-mind of all the Buddhas of the past, the present, and the future, widely renowned as Dharmakaya, as Mahamudra, as enlightened mind, is precisely your own mind, which thinks of this and that. What kind of Buddhist teaching is this? Even with all the poisons and everything, today's mind is inseparable from Buddha Mind?
This is what the Karmapa says; and, as you all know, the Karmapa is the big boss, so it must be true. (Just joking!) But let's find out for ourselves if it is true. It's possible. The Karmapa says that the essential nature of your own mind, which thinks of this and that, is the Buddha Mind, is Dharmakaya, absolute truth, Mahamudra, Dzogchen. All the phenomena of Samsara and Nirvana appear within this unique awareness, your awareness.
Samsara is not downtown somewhere, while Nirvana is uptown, or on the other shore. Karmapa says all the phenomena of Samsara and Nirvana fit within this unique awareness. This unique innate awareness is the heart-essence of all the sutra teachings, the tantra teachings, and all the commentaries and pith-instructions. Yet, when you apply it in practice, there is nothing whatsoever to be meditated upon. It is an empty, luminous, spacious, unobstructed void. Simply allow this unique awareness to rest vividly awake and present in its natural way.
This is Karmapa's teaching. That's what you have to do. There's nothing to meditate on. Just allow awareness to rest totally present and awake. That's why it's called mirror-like awareness, sky-like awareness. Not doing anything. Everything happens as if in that sky-like mirror of mind. The sky and the mirror don't do anything of their own volition, but simply accommodate transitory reflection, without essentially changing. You don't need to worry or think, "Is this really it? Could this be Mahamudra?"
Don't bother yourself with these doubts and questions. Don't hope for improvement or be afraid of degeneration. How can we progress and develop spiritually if we don't hope for improvement? What kind of Dharma path is this? Karmapa says don't hope for improvement and don't fear going down. Don't chase such transient concepts, like improvement and degeneration. Just rest nakedly at home in this vividly awake present awareness. Relax loosely and rest. Beside this, you don't need anything to meditate on.
So let that be the object of your meditation, of non-meditation. The non-meditation called sustaining present wakefulness. By practicing in this extraordinarily simple way, again and again, you will definitely recognize the groundless, rootless open essence of all thoughts, appearances, and phenomena. When that happens, realization blooms naturally. All attachments, all habitual patterns, all conditioning is spontaneously liberated and released in this blossoming of realization. http://www.dzogchen.org/teachings/talks/Swoopdown10894.html
The Single Word of Heart-Advice Homage to all the sacred masters. The heart-mind of all the Buddhas of the past, the present, and the future, widely renowned as Dharmakaya, as Mahamudra, as enlightened mind, is precisely your own mind, which thinks of this and that. What kind of Buddhist teaching is this? Even with all the poisons and everything, today's mind is inseparable from Buddha Mind?
This is what the Karmapa says; and, as you all know, the Karmapa is the big boss, so it must be true. (Just joking!) But let's find out for ourselves if it is true. It's possible. The Karmapa says that the essential nature of your own mind, which thinks of this and that, is the Buddha Mind, is Dharmakaya, absolute truth, Mahamudra, Dzogchen. All the phenomena of Samsara and Nirvana appear within this unique awareness, your awareness.
Samsara is not downtown somewhere, while Nirvana is uptown, or on the other shore. Karmapa says all the phenomena of Samsara and Nirvana fit within this unique awareness. This unique innate awareness is the heart-essence of all the sutra teachings, the tantra teachings, and all the commentaries and pith-instructions. Yet, when you apply it in practice, there is nothing whatsoever to be meditated upon. It is an empty, luminous, spacious, unobstructed void. Simply allow this unique awareness to rest vividly awake and present in its natural way.
This is Karmapa's teaching. That's what you have to do. There's nothing to meditate on. Just allow awareness to rest totally present and awake. That's why it's called mirror-like awareness, sky-like awareness. Not doing anything. Everything happens as if in that sky-like mirror of mind. The sky and the mirror don't do anything of their own volition, but simply accommodate transitory reflection, without essentially changing. You don't need to worry or think, "Is this really it? Could this be Mahamudra?"
Don't bother yourself with these doubts and questions. Don't hope for improvement or be afraid of degeneration. How can we progress and develop spiritually if we don't hope for improvement? What kind of Dharma path is this? Karmapa says don't hope for improvement and don't fear going down. Don't chase such transient concepts, like improvement and degeneration. Just rest nakedly at home in this vividly awake present awareness. Relax loosely and rest. Beside this, you don't need anything to meditate on.
So let that be the object of your meditation, of non-meditation. The non-meditation called sustaining present wakefulness. By practicing in this extraordinarily simple way, again and again, you will definitely recognize the groundless, rootless open essence of all thoughts, appearances, and phenomena. When that happens, realization blooms naturally. All attachments, all habitual patterns, all conditioning is spontaneously liberated and released in this blossoming of realization. http://www.dzogchen.org/teachings/talks/Swoopdown10894.html
Five lights.
The Dzogchen Ponlop Rinpoche
According to Dzogchen, the five poisons are nothing but the manifestation of the luminosity of rigpa. They are called ö nga, the five luminous lights. The five luminous lights of rigpa are white, yellow, red, green, and, like the color of Kuntuzangpo, deep blue.
Each of the five lights has meaning. The luminous white light of wisdom is the manifestation of rigpa's immaculate nature. That completely pure nature, that completely pacified nature,
manifests as the white luminous light.
The yellow luminous light is the manifestation of rigpa's fully completed qualities. This means that rigpa is fully enriched with all the qualities of Buddha. Rigpa is fully equipped, so to speak, with all the enlightened wisdoms necessary to overcome our emotions and ego-clinging. That
completeness of qualities manifests as yellow light, which is richness.
The red luminous light is the manifestation of the quality of rigpa that encompasses and magnetizes. Like a magnet, it draws all things in that direction. In a similar way, that very nature of our mind called rigpa encompasses all qualities, encompasses all wisdom. This means that everything is included within rigpa, nothing is left outside. That's why we have this magnetizing red light, which encompasses all the qualities.
The difference between the yellow and the red light is that the yellow light of enriching has the quality of possessing all the many different elements of buddha wisdom, while the red light of magnetizing encompasses all these qualities that actually boil down to rigpa. It's rigpa that has all these qualities. So everything boils down to one and only one essence. The single essence, which that contains all, is rigpa. It is the primordial mind, the primordial wisdom.
The luminous green light means that rigpa manifests all the activities of buddha. Rigpa has the compassion, love, and wisdom that buddhas manifest as physical activity, verbal activity, and samadhi, meditative absorption. All of these activities of buddha are complete within rigpa. Symbolizing that is the luminous green appearance of light, which is the fourth light taught in
Dzogchen.
The fifth light is the deep luminous blue light that symbolizes the unchanging nature of rigpa. No matter what confusions we may experience at this point, the true state of rigpa is beyond all confusion. No confusion, ego-clinging, or mind poison can ever touch the true state of rigpa. They can never cause it to change. The absolute state of our mind is in the unchanging nature of rigpa, the unchanging nature of the buddha wisdom. Therefore, we have this luminous blue light.
The five elements manifest from these five lights. The water element manifests from white light. The earth element manifests from yellow light. The fire element manifests from red light. The wind element manifests from green light, and the space element manifests from blue light. These are the five elements.
From these five lights, the five objects of the five poisons also manifest. When we fail to recognize the five-colored luminosity of rigpa manifesting, we misperceive it. We misperceive the luminous white light of rigpa as ignorance. We misperceive the luminous yellow light as pride. We misperceive the luminous red light as passion, desire, and attachment. We misperceive the luminous green light as jealousy, and we misperceive the luminous blue light as aggression. We misperceive these five luminous lights as the five poisons.
According to Dzogchen teachings, the five luminous lights can be the objects of the five poisons as well as the five poisons themselves. If you take them as the objects of the five poisons, then they correspond with the emotions as we have said. As the subjects of the five poisons, they are the five buddha families. Within the five buddha families, ignorance is the Vairochana; aggression is Akshobya; pride is Ratnasambhava; passion is Amitabha; and jealousy is Amoghasiddhi.
Since they do exist in that nature, the Prayer says that samsara begins as a result of the failure to recognize the true nature of the five poisons and their objects. Whenever these appearances of lights arise, these appearances of the five poisons, we can recognize them in their true nature as the five buddha families. We can recognize them in the nature of the five buddha wisdoms. If we recognize them, it becomes liberation. Therefore, Samantabhadra makes this aspiration, saying,
Therefore, since the ground of the confusion of beingsIs mindless ignorance,Through the aspiration of myself, the buddha,May all recognize awareness.
We have these five emotions within the five wisdoms. This is taught in Vajrayana Buddhism in general and Dzogchen in particular. Whenever we have ignorance, it is in the nature of dharmadhatu wisdom.
When we have aggression or irritation, that exists in the nature of mirror-like wisdom. When we have pride, that nature of mind exists in the wisdom of equanimity. When we have passion, desire, or attachment, that mind exists in the nature of discriminating wisdom. When we have jealousy or envy, it exists in the nature of all-accomplishing wisdom. Therefore, these five poisons remain in the five wisdoms of buddha.
It is important to identify the emotion in which we are engaged, even though it is often mixed. Passion, aggression, jealousy, and so on, are all mixed at certain points. Identifying them is the process that naturally takes us to mindfulness, to awareness. There is no other way.
When we recognize an emotion, such as strong passion accompanied by jealousy, we are actually breaking down the speed of that emotion.
The total sense of recognition is quite important in both Sutra and Tantra. In Sutra, it is mindfulness. In Tantra, if we see that nature and look at it nakedly, we will see the nature of that wisdom. You don't need to logically apply any reasoning. You don't need to conceptually meditate on anything.
Just simply recognize and observe it. Whether it is dharmadhatu wisdom, mirror-like wisdom, or any of the other five wisdoms, you will see the nature of that wisdom. We will have the experience of that wisdom by simply being with it without conception. Therefore, recognition is quite important.
The first step is just simply to observe it. Simply recognize the emotion and then watch it as it grows or as it continues. Just simply watch it. In the beginning, just to have an idea that it's coming is very important and very effective. In the Vajrayana sense, the way to watch these emotions is without stopping them.
If we recognize the emotion and say, "Yes, it is passion," and then try to stop it, that's a problem. Rejecting our emotions is a problem in Vajrayana.
Instead of trying to stop it, let it come. Invite it more. Look at the nature of passion more nakedly.
Look at the nature of aggression, look at the nature of ignorance, look at the nature of anything. Once we have received the pointing out instruction from our vajra master, we know how to watch it. We know how to look at it. We don't have to leave something behind and go to a certain place called liberation.
That simple process of looking at it in every moment actually brings liberation on the spot. Within that nature of passion is liberation, within that nature of aggression is liberation.
If we know how to watch in that state, then we find the liberation within that passion. In the shamatha-vipashyana of Mahamudra practice, there are the shamatha methods of calming the emotions and the vipashyana methods of watching our emotions.
In the Dzogchen tradition, there are the methods of Trekchö to cut through the emotions, and the methods of Thögal to experience the luminosity of the emotion, of those states of mind. These things are details that we need to have pointed out.
Therefore, we're making the aspiration for all beings to recognize their awareness because awareness is the primary nature of our minds. Lacking the recognition of awareness, we get into the delusion of ignorance and the whole wheel of samsara. This is the view of Dzogchen. It's simple, right?
According to Dzogchen, the five poisons are nothing but the manifestation of the luminosity of rigpa. They are called ö nga, the five luminous lights. The five luminous lights of rigpa are white, yellow, red, green, and, like the color of Kuntuzangpo, deep blue.
Each of the five lights has meaning. The luminous white light of wisdom is the manifestation of rigpa's immaculate nature. That completely pure nature, that completely pacified nature,
manifests as the white luminous light.
The yellow luminous light is the manifestation of rigpa's fully completed qualities. This means that rigpa is fully enriched with all the qualities of Buddha. Rigpa is fully equipped, so to speak, with all the enlightened wisdoms necessary to overcome our emotions and ego-clinging. That
completeness of qualities manifests as yellow light, which is richness.
The red luminous light is the manifestation of the quality of rigpa that encompasses and magnetizes. Like a magnet, it draws all things in that direction. In a similar way, that very nature of our mind called rigpa encompasses all qualities, encompasses all wisdom. This means that everything is included within rigpa, nothing is left outside. That's why we have this magnetizing red light, which encompasses all the qualities.
The difference between the yellow and the red light is that the yellow light of enriching has the quality of possessing all the many different elements of buddha wisdom, while the red light of magnetizing encompasses all these qualities that actually boil down to rigpa. It's rigpa that has all these qualities. So everything boils down to one and only one essence. The single essence, which that contains all, is rigpa. It is the primordial mind, the primordial wisdom.
The luminous green light means that rigpa manifests all the activities of buddha. Rigpa has the compassion, love, and wisdom that buddhas manifest as physical activity, verbal activity, and samadhi, meditative absorption. All of these activities of buddha are complete within rigpa. Symbolizing that is the luminous green appearance of light, which is the fourth light taught in
Dzogchen.
The fifth light is the deep luminous blue light that symbolizes the unchanging nature of rigpa. No matter what confusions we may experience at this point, the true state of rigpa is beyond all confusion. No confusion, ego-clinging, or mind poison can ever touch the true state of rigpa. They can never cause it to change. The absolute state of our mind is in the unchanging nature of rigpa, the unchanging nature of the buddha wisdom. Therefore, we have this luminous blue light.
The five elements manifest from these five lights. The water element manifests from white light. The earth element manifests from yellow light. The fire element manifests from red light. The wind element manifests from green light, and the space element manifests from blue light. These are the five elements.
From these five lights, the five objects of the five poisons also manifest. When we fail to recognize the five-colored luminosity of rigpa manifesting, we misperceive it. We misperceive the luminous white light of rigpa as ignorance. We misperceive the luminous yellow light as pride. We misperceive the luminous red light as passion, desire, and attachment. We misperceive the luminous green light as jealousy, and we misperceive the luminous blue light as aggression. We misperceive these five luminous lights as the five poisons.
According to Dzogchen teachings, the five luminous lights can be the objects of the five poisons as well as the five poisons themselves. If you take them as the objects of the five poisons, then they correspond with the emotions as we have said. As the subjects of the five poisons, they are the five buddha families. Within the five buddha families, ignorance is the Vairochana; aggression is Akshobya; pride is Ratnasambhava; passion is Amitabha; and jealousy is Amoghasiddhi.
Since they do exist in that nature, the Prayer says that samsara begins as a result of the failure to recognize the true nature of the five poisons and their objects. Whenever these appearances of lights arise, these appearances of the five poisons, we can recognize them in their true nature as the five buddha families. We can recognize them in the nature of the five buddha wisdoms. If we recognize them, it becomes liberation. Therefore, Samantabhadra makes this aspiration, saying,
Therefore, since the ground of the confusion of beingsIs mindless ignorance,Through the aspiration of myself, the buddha,May all recognize awareness.
We have these five emotions within the five wisdoms. This is taught in Vajrayana Buddhism in general and Dzogchen in particular. Whenever we have ignorance, it is in the nature of dharmadhatu wisdom.
When we have aggression or irritation, that exists in the nature of mirror-like wisdom. When we have pride, that nature of mind exists in the wisdom of equanimity. When we have passion, desire, or attachment, that mind exists in the nature of discriminating wisdom. When we have jealousy or envy, it exists in the nature of all-accomplishing wisdom. Therefore, these five poisons remain in the five wisdoms of buddha.
It is important to identify the emotion in which we are engaged, even though it is often mixed. Passion, aggression, jealousy, and so on, are all mixed at certain points. Identifying them is the process that naturally takes us to mindfulness, to awareness. There is no other way.
When we recognize an emotion, such as strong passion accompanied by jealousy, we are actually breaking down the speed of that emotion.
The total sense of recognition is quite important in both Sutra and Tantra. In Sutra, it is mindfulness. In Tantra, if we see that nature and look at it nakedly, we will see the nature of that wisdom. You don't need to logically apply any reasoning. You don't need to conceptually meditate on anything.
Just simply recognize and observe it. Whether it is dharmadhatu wisdom, mirror-like wisdom, or any of the other five wisdoms, you will see the nature of that wisdom. We will have the experience of that wisdom by simply being with it without conception. Therefore, recognition is quite important.
The first step is just simply to observe it. Simply recognize the emotion and then watch it as it grows or as it continues. Just simply watch it. In the beginning, just to have an idea that it's coming is very important and very effective. In the Vajrayana sense, the way to watch these emotions is without stopping them.
If we recognize the emotion and say, "Yes, it is passion," and then try to stop it, that's a problem. Rejecting our emotions is a problem in Vajrayana.
Instead of trying to stop it, let it come. Invite it more. Look at the nature of passion more nakedly.
Look at the nature of aggression, look at the nature of ignorance, look at the nature of anything. Once we have received the pointing out instruction from our vajra master, we know how to watch it. We know how to look at it. We don't have to leave something behind and go to a certain place called liberation.
That simple process of looking at it in every moment actually brings liberation on the spot. Within that nature of passion is liberation, within that nature of aggression is liberation.
If we know how to watch in that state, then we find the liberation within that passion. In the shamatha-vipashyana of Mahamudra practice, there are the shamatha methods of calming the emotions and the vipashyana methods of watching our emotions.
In the Dzogchen tradition, there are the methods of Trekchö to cut through the emotions, and the methods of Thögal to experience the luminosity of the emotion, of those states of mind. These things are details that we need to have pointed out.
Therefore, we're making the aspiration for all beings to recognize their awareness because awareness is the primary nature of our minds. Lacking the recognition of awareness, we get into the delusion of ignorance and the whole wheel of samsara. This is the view of Dzogchen. It's simple, right?
January 08, 2010
Seven Limbed Prayer composed by Shantideva
I prostrate to all the Buddhas who have graced the three times,
To the Dharma and to the Highest Assembly,
Bowing down with bodies as numerous
As all the atoms of the world.
Just as Manjushri and others
Have made offerings to the Triumphant,
So do I make offerings to the Thusly Gone Ones
And to our Guardians, their Spiritual Offspring.
From beginningless samsara, in this and other lives,
I have unwittingly committed destructive acts,
Or caused others to do likewise,
Bewildered by the confusion of naivety.
I have even rejoiced in all this.
Seeing these mistakes, I openly declare them
To you, our Guardians, from the depth of my heart.
With happiness I rejoice at the ocean of virtues
of developing bodhichitta,
Wishing to bring joy to all limited beings
And working for everyone's sake.
With hands pressed together,
I request the Buddhas of all directions
To light the lamp of Dharma for those who are groping
In the darkness of suffering.
Triumphant Ones, wishing to pass beyond sorrow,
I beseech you with hands pressed together:
These beings wander blindly with no one to guide them;
Please live for eons beyond all count.
By the positive force built up
From all I have done in this way,
May all sufferings
Of every limited being disappear.
To the Dharma and to the Highest Assembly,
Bowing down with bodies as numerous
As all the atoms of the world.
Just as Manjushri and others
Have made offerings to the Triumphant,
So do I make offerings to the Thusly Gone Ones
And to our Guardians, their Spiritual Offspring.
From beginningless samsara, in this and other lives,
I have unwittingly committed destructive acts,
Or caused others to do likewise,
Bewildered by the confusion of naivety.
I have even rejoiced in all this.
Seeing these mistakes, I openly declare them
To you, our Guardians, from the depth of my heart.
With happiness I rejoice at the ocean of virtues
of developing bodhichitta,
Wishing to bring joy to all limited beings
And working for everyone's sake.
With hands pressed together,
I request the Buddhas of all directions
To light the lamp of Dharma for those who are groping
In the darkness of suffering.
Triumphant Ones, wishing to pass beyond sorrow,
I beseech you with hands pressed together:
These beings wander blindly with no one to guide them;
Please live for eons beyond all count.
By the positive force built up
From all I have done in this way,
May all sufferings
Of every limited being disappear.
Tibetan Calendar
Please note that there is a new Tibetan Calendar link in the boxes on the right side of this blog. Here is some information about the calendar:
Explanation for the Elements, conjunctions and drubjor:
In the skar rtsis system of Tibetan astrology, derived from Indian astrology, the relative locations of planets, constellations and other celestial bodies are considered to provide important indicators of the daily rythyms of our lives. These computated locations are explained through different systems which use analogical language drawn from the cultural norms. The Complete Tibetan Calendar provides explanations of these computations and their associations in terms of the "auspiciousness" of a certain activity on a certain day. By observing these energetic patterns over time, one may develop an awareness of important patterns which influence our mental relationship to our daily activities.
The Complete Tibetan Calendar provides daily calculations of three important astrological systems designed to provide predictions about the auspiciousness of the day for conducting certain types of activities. In relative order of importance, the primary system is called the Ten Element Combinations. The secondary indicator calculated for the Calendar is the occurence of a Drubjor, the most important of the 15 Great Conjunctures. The third indicator system is called the 28 Great Conjuntions.
These three systems are primarily derived from calculations emphasized in Eastern astrological systems: 1) the “lunar mansion” (the celestial location, based on the fixed stars, that the moon passes through each day), and 2) the planetary ruler for each day of the week (Sun for Sunday, Moon for Monday, and so on). The element combination associates the daily ruling planet’s element with that of the current lunar mansion. Likewise, the twenty-eight great conjunctions associate the daily ruling planet’s characteristics with those of the lunar mansion of the day. Accordingly, each day is associated with a particular element combination and one of the 28 Great Conjunctions. The Complete Tibetan Calendar provides the Tsurluk calculations of each of these indicators for every day of 2004.
A graphic depicting the Earth-Tiger year. The Tibetan calligraphy ("Sa-Tak," Earth Tiger) is by The Dzogchen Ponlop, Rinpoche. the Earth Tiger drawing is by Lynne Conrad Marvet.
The primary means for determining the auspiciousness of the day for certain types of events is to calculate the combination of elements that govern the day. There are four elements (water, earth, fire and wind) in the skar rtsis calculation system. Each celestial location determined by the lunar orbit is associated with a particular element. Further, each planet is associated with an element. The element of the planet when combined with the element of the lunar constellation result in ten possible element combinations which provide clues to the energy of day.
The Tibetan system further classifies some of these combinations of days and mansions into what is sometimes called “the fifteen great conjunctures.” The auspicious combination of drubjor is the conjuncture most commonly referred to by Tibetans using this calendar system. On drubjor, most activities are considered auspicious. A Drubjor does not occur daily, but only a few times a year.
The 28 Great Conjunctions are based on an association of the ruling planet for the day with lunar mansion, focusing on the characteristics of the energies of these celestial bodies rather than the elements associated with them. Each conjunction describes the overall energy of the day with respect to the risks and benefits of beginning activities on that day.
The occurence of a Drubjor is considered very auspicious and typically occurs during a favorable element combination. When the Conjunction is contra-indicative, the tradition is to give substantially greater weight to the auspiciousness of the Drubjor.
The Complete Tibetan Calendar provides a table explaining the meaning of the different element combinations and 28 Great Conjunctions. The element combination explanations are set forth below; the Great Conjunctions explanatory table and designation of which days are Drubjors are available in The Complete Tibetan Calendar print version and the digital version, a sample of which may be downloaded for free from this page.
The combination of earth with earth is the first of the three very auspicious combinations. The energy of this day favors the accomplishment of one's wishes, and is favorable to beginning construction projects. The combination of water with water is also a very auspicious combination. The energy of this day favors personal activities, such as participation in religious ceremonies, which will help one prolong life and increase one's energy. The combination of water with earth is the third of the very auspicious combinations. Engaging in joyous activities on this day will bring great good fortune and happiness.
The combination of fire with fire is the first of the favorable combinations. The energy of the day increases the benefits of activities which provide material support like shelter and provisions. The combination of wind with wind is also favorable to activities. The energy of this day brings activities such as religious practice and travel to a speedy and successful fruition. The combination of fire with wind is the third of the favorable elements. The energy of this day encourages the gathering of vitality and strength for auspicious engagements.
The combination of earth and wind is the first of the three unfavorable combinations. Positive activities will be impeded by the energy of the day, which portends poverty, failure and the diminishment of one's strength, and negative activities will be strengthened. The combination of water and wind is also an unfavorable combination. Positive activities on this day will be marked by divisiveness and disagreement, and negative actions which harm unity will increase. The combination of earth and fire is the third of the unfavorable combinations. Activities on this day will be obstructed by the day's energy, and will be marked by strife and displeasure.
The element combination of fire and water is extremely unfavorable. Fire and water is the combination prefiguring death, and any activity on this day will face significant obstacles that may weaken one's vitality.
Source
Explanation for the Elements, conjunctions and drubjor:
In the skar rtsis system of Tibetan astrology, derived from Indian astrology, the relative locations of planets, constellations and other celestial bodies are considered to provide important indicators of the daily rythyms of our lives. These computated locations are explained through different systems which use analogical language drawn from the cultural norms. The Complete Tibetan Calendar provides explanations of these computations and their associations in terms of the "auspiciousness" of a certain activity on a certain day. By observing these energetic patterns over time, one may develop an awareness of important patterns which influence our mental relationship to our daily activities.
The Complete Tibetan Calendar provides daily calculations of three important astrological systems designed to provide predictions about the auspiciousness of the day for conducting certain types of activities. In relative order of importance, the primary system is called the Ten Element Combinations. The secondary indicator calculated for the Calendar is the occurence of a Drubjor, the most important of the 15 Great Conjunctures. The third indicator system is called the 28 Great Conjuntions.
These three systems are primarily derived from calculations emphasized in Eastern astrological systems: 1) the “lunar mansion” (the celestial location, based on the fixed stars, that the moon passes through each day), and 2) the planetary ruler for each day of the week (Sun for Sunday, Moon for Monday, and so on). The element combination associates the daily ruling planet’s element with that of the current lunar mansion. Likewise, the twenty-eight great conjunctions associate the daily ruling planet’s characteristics with those of the lunar mansion of the day. Accordingly, each day is associated with a particular element combination and one of the 28 Great Conjunctions. The Complete Tibetan Calendar provides the Tsurluk calculations of each of these indicators for every day of 2004.
A graphic depicting the Earth-Tiger year. The Tibetan calligraphy ("Sa-Tak," Earth Tiger) is by The Dzogchen Ponlop, Rinpoche. the Earth Tiger drawing is by Lynne Conrad Marvet.
The primary means for determining the auspiciousness of the day for certain types of events is to calculate the combination of elements that govern the day. There are four elements (water, earth, fire and wind) in the skar rtsis calculation system. Each celestial location determined by the lunar orbit is associated with a particular element. Further, each planet is associated with an element. The element of the planet when combined with the element of the lunar constellation result in ten possible element combinations which provide clues to the energy of day.
The Tibetan system further classifies some of these combinations of days and mansions into what is sometimes called “the fifteen great conjunctures.” The auspicious combination of drubjor is the conjuncture most commonly referred to by Tibetans using this calendar system. On drubjor, most activities are considered auspicious. A Drubjor does not occur daily, but only a few times a year.
The 28 Great Conjunctions are based on an association of the ruling planet for the day with lunar mansion, focusing on the characteristics of the energies of these celestial bodies rather than the elements associated with them. Each conjunction describes the overall energy of the day with respect to the risks and benefits of beginning activities on that day.
The occurence of a Drubjor is considered very auspicious and typically occurs during a favorable element combination. When the Conjunction is contra-indicative, the tradition is to give substantially greater weight to the auspiciousness of the Drubjor.
The Complete Tibetan Calendar provides a table explaining the meaning of the different element combinations and 28 Great Conjunctions. The element combination explanations are set forth below; the Great Conjunctions explanatory table and designation of which days are Drubjors are available in The Complete Tibetan Calendar print version and the digital version, a sample of which may be downloaded for free from this page.
The combination of earth with earth is the first of the three very auspicious combinations. The energy of this day favors the accomplishment of one's wishes, and is favorable to beginning construction projects. The combination of water with water is also a very auspicious combination. The energy of this day favors personal activities, such as participation in religious ceremonies, which will help one prolong life and increase one's energy. The combination of water with earth is the third of the very auspicious combinations. Engaging in joyous activities on this day will bring great good fortune and happiness.
The combination of fire with fire is the first of the favorable combinations. The energy of the day increases the benefits of activities which provide material support like shelter and provisions. The combination of wind with wind is also favorable to activities. The energy of this day brings activities such as religious practice and travel to a speedy and successful fruition. The combination of fire with wind is the third of the favorable elements. The energy of this day encourages the gathering of vitality and strength for auspicious engagements.
The combination of earth and wind is the first of the three unfavorable combinations. Positive activities will be impeded by the energy of the day, which portends poverty, failure and the diminishment of one's strength, and negative activities will be strengthened. The combination of water and wind is also an unfavorable combination. Positive activities on this day will be marked by divisiveness and disagreement, and negative actions which harm unity will increase. The combination of earth and fire is the third of the unfavorable combinations. Activities on this day will be obstructed by the day's energy, and will be marked by strife and displeasure.
The element combination of fire and water is extremely unfavorable. Fire and water is the combination prefiguring death, and any activity on this day will face significant obstacles that may weaken one's vitality.
Source
January 03, 2010
Contemplations.
1. Buddha said: " See yourself in others. Then whom can you hurt? What harm can you do?" _/\_
2. No harm is in harmony; in recognizing we self are nature instead of chasing behind a constructed nature.
2. No harm is in harmony; in recognizing we self are nature instead of chasing behind a constructed nature.
January 02, 2010
Story of the hunted deer.
A story of renunciation. By Rigdzin Jigme Lingpa. _/\_
http://www.shabkar.org/download/pdf/The ... d_Deer.pdf
http://www.shabkar.org/download/pdf/The ... d_Deer.pdf
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Bodhisambharaka.
>> January 28, 2010
1.Now, in the presence of the Buddhas, I fold my hands and bow my head. I intend to explain according to tradition a Buddha's accumulations for enlightenment.
2.How is it possible to explain without omission the accumulations for enlightenment? [For] the Buddhas are the only ones who individually obtain infinite enlightenment!
3.The body of a Buddha has infinite qualities. The [two]accumulations for enlightenment constitute the basis. Therefore the accumulations for enlightenment have no final limit either.
4.I can only explain a small part of these [two accumulations]. I praise the Buddhas and the Bodhisattvas. All the Bodhisattvas and the rest I revere successively to the Buddhas.
5.Since [Prajnaparamita] is the mother of Bodhisattvas it is also the mother of Buddhas. Prajnaparamita is the foremost collection for enlightenment.
6.Prajnaparamita is the mother of Bodhisattvas, skill in means is their father, and compassion is their daughter.
7.Generosity, morality, patience, energy, dhyana and the [otherparamitas] beyond these five are all due to prajna—Prajnaparamita comprises them all.
8.Great compassion penetrates into the marrow of the bone. It is the support of all living beings. Like [the love of a] father for his only son, the tenderness [of a Buddha] is all- pervasive.
9.If one thinks of the Buddha's virtues and listens to [accountsof] the miracles of the Buddha, [this creates] love, joy, a feeling [of happiness], and purity. This is called great joy.
10.A Bodhisattva must not desert or abandon living beings. He should always care for them to the best of his ability.
11.From the very beginning [of the path], in accord with the strength available, a Bodhisattva ought to be skilled in ways of converting people so that they may enter the Mahayana.
12.One may convert beings [as numerous as] the grains of sand in the Ganges so that they obtain sainthood, but to convertone [single person] to Mahayana— that creates greater merit!
13.Some are instructed according to the Sravakayana and the Pratyekabuddhayana. Because of their limited powers they are not suitable for conversion [to the Mahayana].
14.Those who are not fit for conversion to the Sravakayana, the Pratyekabuddhayana, or the Mahayana must be assigned meritorious tasks.
15.If people are [utterly] unfit to receive conversion [conduciveto] heaven and liberation, then [a Bodhisattva] must attract them through advantages in this world, in accordance with the power available.
16.Toward people who cannot possibly be induced to conversion a Bodhisattva should generate great compassion. He must never discard them!
17.Attracting with gifts, teaching the Dharma, listening to the teaching of the Dharma, and also practicing acts of benefit toothers — these are skillful means for attracting [others].
18.While benefitting living beings without tiring and without carelessness, [a Bodhisattva] expresses his aspiration for enlightenment: To benefit others is to benefit oneself!
19.By entering the profound foundation of dharmas, exempt and separate from conceptual constructs, entirely without effort, all matters are spontaneously abandoned.
20.Profit, reputation, honors, and pleasure are four things one should not be attached to. Nor should one become embroiled in their opposites. This is called [worldly] renunciation.
21.As long as he has not obtained the Irreversible [Stage], a Bodhisattva should perform these actions for the sake of enlightenment as zealously as if his headdress were on fire.
22.All the Bodhisattvas who seek enlightenment display energy without rest, for they shoulder a heavy burden.
23.If he has not yet produced great compassion and patience, although he may have attained the Irreversible [Stage], a Bodhisattva can become like a mortal by being careless.
24.If he enters the Sravaka and Pratyekabuddha levels, he becomes a mortal, because the roots of the knowledge of deliverance of the Bodhisattvas are cut off.
25.Even if he fell into hell a Bodhisattva would not be afraid, but the level of the Sravakas and Pratyekabuddhas horrifies him.
26.While falling into hell creates no absolute barrier to enlightenment, it is an absolute barrier to fall into the lands ofthe Sravakas and Pratyekabuddhas.
27.It is said that people who love life are afraid to have their head cut off. In just the same way, the lands of the Sravakas and Pratyekabuddhas ought to evoke similar fear.
28.[To accept all reality as non- arising means seeing everything as] unborn, undestroyed, neither unborn nor undestroyed, neither both nor neither, neither empty nor non- empty.
29.When one does not swerve from the Middle View with regard to any phenomenon whatsoever, there is acceptance [of] non-arising, because all ideas are eliminated.
30.As soon as you have obtained this conviction, at that very moment you receive the prediction [that you will become a Buddha]. You certainly will become a Buddha once you have attained the Irreversible [Stage].
31.Until a Bodhisattva attains the stage of Presence, he should strengthen his samadhi and ought not to become careless.
32.The [sixth stage], the Stage of Presence of a [future] Buddha,is steadfast concentration. This is the father of a Bodhisattva[and] great compassion is his mother.
33.Prajnaparamita is his mother and [skill in] means is his father.The term 'parents of the Bodhisattva' is employed because the latter generates and the former sustains.
34.A small quantity of merit cannot bring about enlightenment. One brings it about by collecting a quantity of merit the size of a hundred Sumerus.
35.Though [a Bodhisattva's] merit be slight, it must be skillful. He must produce a support for all living beings, [thinking:]
36."ll the actions I perform shall always be for the benefit of living beings!" Who can measure the merit of an intention such as this?
37.Not to cherish one's own family or one's body, life, or riches, not to covet pleasures and power or the world of Brahma and the other gods;
38.Not to covet nirvana, but to act to benefit living beings — just this is to care for living beings. Who can measure such merit?
39.To save and protect a world lacking support and protection from suffering and pain — who can measure the merit of forming such intentions?
40.To possess the Prajnaparamita for one or several months, as when briefly milking a cow — who can measure the merit?
41.To recite to oneself and to teach others the profound scriptures praised by the Buddha, and to explain the various meanings: This is called a mass of merit.
42.By causing innumerable beings to turn their minds to enlightenment the store of merit will wax ever greater, so that one will obtain the Immovable Stage.
43.To follow [the Buddha], to turn the victorious Dharmacakra turned by the Buddha, and to calm and quench bad impulse: This is a Bodhisattva's store of merit.
44.Bearing the great suffering of hell (and a little extra suffering as well), so as to benefit and bring pleasure to living beings —this will place enlightenment close at hand.
45.Initiating action not for oneself but only to benefit and please living beings, motivated by compassion — this will place enlightenment close at hand.
46.Wisdom without conceptualization, zeal without sloth, unstinting generosity — this places enlightenment close at hand.
47.Being independent, by thoughts not obsessed, having perfect morality, complete and unstained, accepting [that things] are unborn — this places enlightenment close at hand.
48.In front of the fully enlightened Buddhas who are present in the ten regions, I entirely confess my sins.
49.If the Buddhas who have attained enlightenment in the universe of the ten directions are reluctant to expound their teaching, I entreat them to turn the Dharmacakra!
50.If the fully enlightened Buddhas present in the universe of the ten directions desire to give up life [in samsara], I bow my head and request them to remain.
51.The merit of generosity and good morals, of [good] thoughts and actions produced by living beings by means of body, speech, and mind —
52.We all rejoice in [such] merit, accumulated by holy men and common people of the past, present, and future.
53.If only I could gather all the merit I have and pass it on to living beings so that they might obtain full enlightenment!
54.In this way I repent, exhort [the Buddha to preach], request[the Buddha to remain], and dedicate [my merit] to enlightenment. One must know: [Thus will I be] like theBuddhas.
55.Express remorse for unwholesome acts, request the Buddhas[to abide in samsara], rejoice in merit, and transfer it to enlightenment, as the Jinas have stated.
56.Do so every third hour, day and night, joining palms, with the right kneecap touching the ground and the upper garment arranged on one shoulder.
57.If the merit [thus] created in one hour had outward form, [realms amounting to] many thousands [of times the] number of grains of sand in the Ganges still could not contain it.
58.Once [a Bodhisattva] has first produced the thought [of enlightenment: bodhicitta], he ought to show respect and kindness towards all the minor Bodhisattvas as if they were his teacher or parents.
59.Even if a Bodhisattva has committed a wrong he should not talk about it, much less tell an untruth. Speak only the truth.
60.If a man expresses the vow to become a Buddha, wish that he not fall back, show [him the merit of the Buddha], fire his zeal, and awaken joy.
61.If he has not yet unravelled the very profound Sutras, he must not say that they are not the Buddha's words. If he makes such statements, he will reap great suffering in return.
62.If all wrongs, including the five anantarya, were to be added together and compared with these two wrongs, they would not amount to a fraction [of them].
63.Develop carefully the three doors to liberation: sunyata, the markless, and the wishless.
64.Since dharmas lack own- being, they are empty (sunya). Being empty, how can they have marks? All marks being extinguished, how can the wise wish [for anything]?
65.While [the Bodhisattva] is cultivating and contemplating these[three and] traversing the path to nirvana, he must not think that the Buddhakaya does not exist. Do not relax your effortson this score!
66.As for nirvana, he will not realize it at once, but must produce this thought: We must ripen the Prajnaparamita.
67.A master archer releases his arrows so that each of them is aimed one at the other; each supporting the one before it, they do not fall. The great Bodhisattva is like that.
68.Carefully he aims the arrow of the mind at the door to liberation called 'empty'. The arrows of [skill in means] act together to support it, so that [his prajna] is not allowed to fall into nirvana.
69.Let us not desert living beings! In order to benefit living beings, first generate this attitude and then come to possess the practice of the doors to liberation.
70.There are living beings whose attachments persist a longtime, and who cultivate misconceptions and [wrong] notions. All this is due to delusion.
71.Those who are addicted to [wrong] notions [and] misconceptions can abandon them by proclaiming the Dharma. First one focuses the mind on reality, and then one comes to possess the practice of the doors to liberation.
72.Bodhisattvas benefit living beings, yet they see no living beings! A difficult point indeed; an exquisite point! One cannot grasp it.
73.Even if a Bodhisattva is predestined, he must practice the doors to liberation. Since the original vow is not yet fulfilled, [the Bodhisattva] does not realize nirvana.
74.If he has not yet attained his predestination, being [only]concerned with skillful means, the original vow is not yet fulfilled. So again he does not realize nirvana.
75.[A Bodhisattva has] extreme distaste for samsara but still turns toward samsara. He has faith and joy in nirvana, yet turns his back on nirvana.
76.Fear the klesas but do not be exhausted by the klesas; accumulate good karma in order to suppress the suppressing klesas.
77.A Bodhisattva has a passionate nature; he does not yet have a nirvana nature. [So only when] the klesas are not yet burned away [can he] produce the seed of enlightenment.
78.A Bodhisattva predicts [the destiny of] other beings. This prediction has as necessary condition a Tathagata's merit and skill, enabling them to reach the farther shore.
79.A [Bodhisattva should] propagate and establish all the sastras, techniques, sciences, and arts for the use and benefit of all humanity.
80.According to the stages of transmigration and caste in the world of potential converts, a Bodhisattva proceeds there ashe wishes; by virtue of his vows he accepts rebirth.
81.When faced with various evil matters and people's flattery or deception, put on strong armor. Do not be disgusted [by samsara] and do not be afraid [of seeking enlightenment].
82.Bodhisattvas with a completely pure mind do not flatter or deceive. They reveal all [their] sins and evils, but conceal and store [their] good deeds [without boasting].
83.Pure [in] the karma of body and speech and also [in] the karma of mind, [a Bodhisattva] cultivates all the moral rules, allowing no shortcoming or diminution.
84.[A Bodhisattva must] peacefully dwell in mindfulness. He selects an object and contemplates in solitude, employing mindfulness to safeguard himself, [so that his] mind becomes a mind without attachment.
85.If discursive thoughts arise, he must determine whether they are wholesome or unwholesome, abandoning the unwholesome and increasing the wholesome.
86.If his mind is disturbed by objects, he should concentrate his mindfulness, lead his mind back to the object, and (if it wavers) cause it to remain still.
87.Do not relax or fall into clinging, but cultivate strenuousness. If a Bodhisattva cannot uphold his samadhi, he must constantly strive [to do so].
88.[Those who are about to] ascend the Sravakayana or thePratyekabuddhayana, merely acting for [their, or its] own benefit, must not abandon firm energy —
89.Then what of the great Bodhisattva! As his own savior and the savior of others, should he not put forth ten thousand million times the zeal?
90.For half an hour one may practice various [meditations] and for another follow different procedures, but this is not the way to practice samadhi! Let the mind be fixed on one object!
91.There should be no affection for the body and no regret for one's life. Even if one wants to protect this body, still in the end it will prove subject to decay and misery by nature.
92.Be altogether unattached to gain, honors, and fame. Act vigorously to fulfill the vow [to liberate oneself and others], as if your head [or] clothes were on fire.
93.Determined to produce the highest good, a Bodhisattva cannot wait till tomorrow. Tomorrow is far away. How can one preserve a transient existence?
94.[A Bodhisattva must] peacefully dwell in mindfulness [with utter equanimity]. If he [had] to eat the flesh of his favorite son, he would eat without being either attracted or repelled.
95.The purpose of renouncing worldly life, and how to determine whether what we have done or left undone must be done or not — this is explained in the Dasadharmakasutra.
96.See that compound things are impermanent, and that there is no I or mine. Aware of all the deeds of Mara, abandon them!
97.Produce zeal and cultivate the [five] powers, the [five]strengths, the [seven] branches of enlightenment, the [four]bases of miraculous power, the [four] restraints, the[eightfold] path, and the four applications of mindfulness.
98.A mind can be a place for the continuous birth of good things, happiness, and merit, but it can also be a root of evil. Reflecton this carefully!
99.Regarding positive dharmas, watch daily how they increase and how they diminish.
100.If one sees others gain in profit, support, respect, and fame, one's mind should not react with even the slightest bit of envy or jealousy.
101.Live without desiring the objects [of the senses], as if dull-witted, blind, dumb, and deaf. At the right moment the lion's roar frightens the tirthika deer.
102.In welcoming and taking leave, honor those to be respected. In all matters of Dharma, be kind and helpful.
103.By saving and liberating those who suffer annihilation, one prospers and is not destroyed. [By] cultivating the sciences and crafts well, one trains oneself and instructs others.
104.Regarding particularly good dharmas, keep to them strenuously. Practice the four foundations of propitiation and make donations of clothing, drink, and food.
105.Do not rebuff those who beg for alms. Reconcile all your kindred. Do not turn against your followers. Make donations of dwellings and property.
106.Give parents, relatives, and friends their due; accord them the treatment due the supreme Lord.
107.Speak kindly even to a slave and care for him. Show him great respect, make medicine available, and heal all diseases.
108.[Those whose] head is [adorned with an usnisa due to] the good karma of prior actions, [whose] voice is fine, smooth,beautiful, and wonderful, [whose] voice [i. e., brahmasvara, is due to] good karma and the right way of mind, will [never] fail to be respected, in the future as in the past.
109.Do not harm the followers of others. Look at living beings with a compassionate eye and without a jealous spirit, as if they were relatives and friends.
110.One must always do as one has promised. Acting according to one's words wins the confidence of others.
111.Support the Dharma and be wary of the idle. Make precious nets of gold and cast them over the caityas.
112.If one wants to seek out a fair maid, one should give her ornaments. But in addition to giving her jewels, one must also discourse [to her] on the qualities of the Buddha.
113.Cast statues of the Buddha sitting upright on exquisite lotus blossoms. Practice the six dharmas [with] joy and pleasure.
114.Those who are honorable are not to be dishonored. Do not criticize the Dharma spoken by the Buddha or by those who discourse on the Dharma, even to [save your] life.
115.Distribute gold and jewels to the teachers and to the caityas ofthe teachers. If you [find that you] forget what you learn, concentrate so as not to be confused.
116.When one has not yet fully thought out one's actions, one must neither panic nor just imitate [the actions] of others. Do not believe in the gods, nagas, or yaks as of the tirthikas.
117.One's mind should be like a vajra, capable of penetrating all dharmas, or like a mountain, unperturbed in all situations.
118.Enjoy expressions transcending the world. Take no pleasure in transactions of the world. Keep all the virtues in yourself and help others to keep them too.
119.Develop the five spheres of liberation, contemplate the ten notions of impurity, and reflect upon the eight thoughts of agreat Being.
120.Clearly develop the five superknowledges: the eye of the gods/ the hearing of the gods, the ability to perform miraculous transformations, the ability to read the minds of others, and remembrance of past lives.
121.The four bases of power form the root: will, mind, energy, and deliberation. The four infinite foundations are love, compassion, joy, and equanimity.
122.Look upon the four elements as a poisonous snake, the six bases as an empty village, the five skandhas as a murderer.
123.Revere the Dharma and the teachers of the Dharma, and put aside any animosity toward the Dharma. The teacher must not clench his hand; those who listen must not be annoyed.
124.Preach the Dharma to others without rudeness and without expectations, with only a compassionate heart and a devoted and respectful mind.
125.Be insatiable for learning and commit to memory what youhave learned. Do not be deceitful toward respected holy personages, but give pleasure to the teacher.
126.[When] investigating other teachings, do not let your heart cherish reverence. Do not study or recite worldly texts on account of the difficulty of the [Buddhist] treatises.
127.Do not, on account of anger, slander any of the Bodhisattvas. When one has not yet grasped and learned the Dharma one must not cause calumny.
128.Abandon pride and abide by the four noble principles. Do not despise others; do not be self- important either.
129.Whether an offense is real or fictitious, do not inform others ofit. Take no notice of the faults of others; just be aware of your own faults.
130.The Buddha and the Buddhadharma should not be objects of speculation or doubt. Although the Dharma is very difficult to believe in, one must have faith in it.
131.Even if [a Bodhisattva] dies by stating the truth, or is deprived of [his exalted status as] cakravartin king or Indra, he must state the truth and nothing else.
132.[Even if you are] hit, insulted, threatened, flogged, or tied up by someone, bear him no resentment. Future and present[evils] are all due to one's own bad karma.
133.Respect, love, and support your parents greatly; serve your instructor and revere the teacher.
134.It is an error for the Bodhisattva to discourse on the very profound Dharma [i. e., the Mahayana] to those who believe in the Sravakayana and the Pratyekabuddhayana.
135.If people believe in the profound Mahayana and one still advocates the Sravakayana and Pratyekabuddhayana, this also is an error for the Bodhisattva.
136.Many people come [to the monastery] out of interest in theDharma. If they are careless, one should not offer them discourses, but should care for evil doers and establish non-believers in the Mahayana.
137.[A Bodhisattva] must abandon these four errors. The virtues of a purified man should be recited and learned, practiced andcultivated.
138.[The four Bodhisattvamargas are] equanimity, balanced discourse [on the Dharma], being well- established in impartiality, and being the same toward all living beings.
139.[The four kinds of Bodhisattvas] act for the Dharma, not for profit; for merit, not for reputation. [They] wish to save living beings from suffering, wanting no pleasure for themselves.
140.[If a Bodhisattva] sincerely seeks to have his actions mature, he must make the [three] meritorious practices arise. He must also mature living beings and reject his own affairs.
141.[The Bodhisattva] should approach four kinds of good friends: the teacher, the Buddha, those who offer encouragement to ascetics, and monks.
142.Those who rely on worldly knowledge, who especially crave worldly goods, who believe in the Pratyekabuddhayana, or injfiie Sravakayana;
143.Seek instead what are known as the four great treasuries:
144.The super worldly Buddha, study of the [six] paramitas, a mind that looks upon the teacher without impediments, [and] being happy to dwell in empty places.
145.Like earth, water, fire, wind, and space, entirely and everywhere, [Bodhisattvas] benefit living beings equally.
146.Consider the very meaning of the Buddha's words and unremittingly produce the dharanis. Do not hinder in any way those who are studying the Dharma.
147.Those who are to be disciplined in the nine bases of quarreling [must] put aside the [twenty] minor matters without exception. The eight kinds of sloth must also be extinguished.
148.Harbor no improper affection, [for] unreasonable desire is not in accord with one's [true] wishes. Those who are disunited should be united, without asking whether they are friends.
149.A sage does not base his actions on sunyata by apprehending sunyata. If one [absolutely] must apprehend sunyata, this error amounts to the fault of belief in a personal substance.
150.Sweep the dust, smear [cow dung], make decorations, and perform worship of the caityas with many kinds of drum music and offerings such as incense, dressing the hair in a knot, and so forth.
151.Make various lamp- wheels, worship the caityas, and donate parasols, leather sandals, riding horses, carriages, chariots, and so forth.
152.[A Bodhisattva] should take special delight in the Dharma and enjoy an intellectual belief in the Buddha's attainments. He should gladly supply and serve the Sangha and take pleasure in listening to the Holy Dharma.
153.Unborn in the past, not remaining in the present, and not arrived in the future — look upon all dharmas thus.
154.Be gracious to living beings without seeking a reward from them. Bear [their] troubles alone, without grasping after pleasure for yourself.
155.Even if one is worthy of [rebirth in heaven as] the result of great merit, one's heart should not be uplifted or elated. Even if one is in great need like a hungry ghost, one should beneither downcast nor sad.
156.Those who are fully disciplined must be paid full respect.Those who are not yet disciplined should enter the discipline, and must not be objects of contempt.
157.Those whose good conduct is perfect should be respected. If[they] violate good conduct, they should return to its practice.Those whose wisdom is perfect [should be] approached as friends. Those who are dull should be established in wisdom.
158.The suffering of samsara is manifold: birth, old age, death,and bad rebirth. But do not fear such perils! Conquer Mara and bad understanding.
159.Gather all the virtues in all the Buddha fields. Make lofty vows, so that all may attain them.
160.Never appropriate dharmas, but always give them up. To do this is to accept the burden, taking on responsibility for the sake of all living beings.
161.One who correctly examines all dharmas sees that there is no I and no mine. Still he does not abandon great compassion and great kindness.
162.One must surpass all worship in order to worship the Buddha Bhagavat. Of what nature is this worship? It is known as Dharma worship.
163.If one grasps the Bodhisattvapitaka and obtains the various dharanis while penetrating the profound foundation of [all]dharmas, that is Dharma worship.
164.Hold to the main thing, without preferring this or that articulation. Enter the profound path of the Dharma with joy, not showing heedlessness.
165.When ascetics and householders have collected these accumulations for great aeons numerous as the sands of the Ganges, they shall attain perfect enlightenment!
Arya Nagarjuna.
Metta to earthquake victims
>> January 12, 2010
Much metta to the victims of the earthquake in Haiti. You can read a news article about it here.
Read more...Humility.
>> January 11, 2010
The expression of humility of Gyalse Thogme.
"What I have to say has all been said before,
And I am destitute of learning and of skill with words.
I therefore have no thought that this might be of benefit to others;
I wrote it only to sustain my understanding
However it is hard for someone unintelligent like me
In fathom the great waves of the bodhisattvas' activities,
So I beg the forgiveness of the holy ones
For my contradictions, irrelevances and other mistakes."
Even not able to touch your feet, I prostrate. _/\_
An open heart; poison into nectar
>> January 09, 2010
“If grief or anger arises,
Let there be grief or anger.
This is the Buddha in all forms,
Sun Buddha, Moon Buddha, Happy Buddha, Sad Buddha.
It is the universe offering all things
to awaken and open our heart.”
-Jack Kornfield
I think this is certainly easier said than done, but the words are very wise. Is your heart awakened and opened when you experience grief? I guess the answer is yes, but it feels more like a cracked or burning heart. But being open to love, compassion, joy, etc., that feels like an open heart.
How to integrate? How to turn the peacock's poison into nectar?
Swooping down.
Lama Surya Das. _/\_ _/\_ _/\_
The Single Word of Heart-Advice Homage to all the sacred masters. The heart-mind of all the Buddhas of the past, the present, and the future, widely renowned as Dharmakaya, as Mahamudra, as enlightened mind, is precisely your own mind, which thinks of this and that. What kind of Buddhist teaching is this? Even with all the poisons and everything, today's mind is inseparable from Buddha Mind?
This is what the Karmapa says; and, as you all know, the Karmapa is the big boss, so it must be true. (Just joking!) But let's find out for ourselves if it is true. It's possible. The Karmapa says that the essential nature of your own mind, which thinks of this and that, is the Buddha Mind, is Dharmakaya, absolute truth, Mahamudra, Dzogchen. All the phenomena of Samsara and Nirvana appear within this unique awareness, your awareness.
Samsara is not downtown somewhere, while Nirvana is uptown, or on the other shore. Karmapa says all the phenomena of Samsara and Nirvana fit within this unique awareness. This unique innate awareness is the heart-essence of all the sutra teachings, the tantra teachings, and all the commentaries and pith-instructions. Yet, when you apply it in practice, there is nothing whatsoever to be meditated upon. It is an empty, luminous, spacious, unobstructed void. Simply allow this unique awareness to rest vividly awake and present in its natural way.
This is Karmapa's teaching. That's what you have to do. There's nothing to meditate on. Just allow awareness to rest totally present and awake. That's why it's called mirror-like awareness, sky-like awareness. Not doing anything. Everything happens as if in that sky-like mirror of mind. The sky and the mirror don't do anything of their own volition, but simply accommodate transitory reflection, without essentially changing. You don't need to worry or think, "Is this really it? Could this be Mahamudra?"
Don't bother yourself with these doubts and questions. Don't hope for improvement or be afraid of degeneration. How can we progress and develop spiritually if we don't hope for improvement? What kind of Dharma path is this? Karmapa says don't hope for improvement and don't fear going down. Don't chase such transient concepts, like improvement and degeneration. Just rest nakedly at home in this vividly awake present awareness. Relax loosely and rest. Beside this, you don't need anything to meditate on.
So let that be the object of your meditation, of non-meditation. The non-meditation called sustaining present wakefulness. By practicing in this extraordinarily simple way, again and again, you will definitely recognize the groundless, rootless open essence of all thoughts, appearances, and phenomena. When that happens, realization blooms naturally. All attachments, all habitual patterns, all conditioning is spontaneously liberated and released in this blossoming of realization. http://www.dzogchen.org/teachings/talks/Swoopdown10894.html
Five lights.
The Dzogchen Ponlop Rinpoche
According to Dzogchen, the five poisons are nothing but the manifestation of the luminosity of rigpa. They are called ö nga, the five luminous lights. The five luminous lights of rigpa are white, yellow, red, green, and, like the color of Kuntuzangpo, deep blue.
Each of the five lights has meaning. The luminous white light of wisdom is the manifestation of rigpa's immaculate nature. That completely pure nature, that completely pacified nature,
manifests as the white luminous light.
The yellow luminous light is the manifestation of rigpa's fully completed qualities. This means that rigpa is fully enriched with all the qualities of Buddha. Rigpa is fully equipped, so to speak, with all the enlightened wisdoms necessary to overcome our emotions and ego-clinging. That
completeness of qualities manifests as yellow light, which is richness.
The red luminous light is the manifestation of the quality of rigpa that encompasses and magnetizes. Like a magnet, it draws all things in that direction. In a similar way, that very nature of our mind called rigpa encompasses all qualities, encompasses all wisdom. This means that everything is included within rigpa, nothing is left outside. That's why we have this magnetizing red light, which encompasses all the qualities.
The difference between the yellow and the red light is that the yellow light of enriching has the quality of possessing all the many different elements of buddha wisdom, while the red light of magnetizing encompasses all these qualities that actually boil down to rigpa. It's rigpa that has all these qualities. So everything boils down to one and only one essence. The single essence, which that contains all, is rigpa. It is the primordial mind, the primordial wisdom.
The luminous green light means that rigpa manifests all the activities of buddha. Rigpa has the compassion, love, and wisdom that buddhas manifest as physical activity, verbal activity, and samadhi, meditative absorption. All of these activities of buddha are complete within rigpa. Symbolizing that is the luminous green appearance of light, which is the fourth light taught in
Dzogchen.
The fifth light is the deep luminous blue light that symbolizes the unchanging nature of rigpa. No matter what confusions we may experience at this point, the true state of rigpa is beyond all confusion. No confusion, ego-clinging, or mind poison can ever touch the true state of rigpa. They can never cause it to change. The absolute state of our mind is in the unchanging nature of rigpa, the unchanging nature of the buddha wisdom. Therefore, we have this luminous blue light.
The five elements manifest from these five lights. The water element manifests from white light. The earth element manifests from yellow light. The fire element manifests from red light. The wind element manifests from green light, and the space element manifests from blue light. These are the five elements.
From these five lights, the five objects of the five poisons also manifest. When we fail to recognize the five-colored luminosity of rigpa manifesting, we misperceive it. We misperceive the luminous white light of rigpa as ignorance. We misperceive the luminous yellow light as pride. We misperceive the luminous red light as passion, desire, and attachment. We misperceive the luminous green light as jealousy, and we misperceive the luminous blue light as aggression. We misperceive these five luminous lights as the five poisons.
According to Dzogchen teachings, the five luminous lights can be the objects of the five poisons as well as the five poisons themselves. If you take them as the objects of the five poisons, then they correspond with the emotions as we have said. As the subjects of the five poisons, they are the five buddha families. Within the five buddha families, ignorance is the Vairochana; aggression is Akshobya; pride is Ratnasambhava; passion is Amitabha; and jealousy is Amoghasiddhi.
Since they do exist in that nature, the Prayer says that samsara begins as a result of the failure to recognize the true nature of the five poisons and their objects. Whenever these appearances of lights arise, these appearances of the five poisons, we can recognize them in their true nature as the five buddha families. We can recognize them in the nature of the five buddha wisdoms. If we recognize them, it becomes liberation. Therefore, Samantabhadra makes this aspiration, saying,
Therefore, since the ground of the confusion of beingsIs mindless ignorance,Through the aspiration of myself, the buddha,May all recognize awareness.
We have these five emotions within the five wisdoms. This is taught in Vajrayana Buddhism in general and Dzogchen in particular. Whenever we have ignorance, it is in the nature of dharmadhatu wisdom.
When we have aggression or irritation, that exists in the nature of mirror-like wisdom. When we have pride, that nature of mind exists in the wisdom of equanimity. When we have passion, desire, or attachment, that mind exists in the nature of discriminating wisdom. When we have jealousy or envy, it exists in the nature of all-accomplishing wisdom. Therefore, these five poisons remain in the five wisdoms of buddha.
It is important to identify the emotion in which we are engaged, even though it is often mixed. Passion, aggression, jealousy, and so on, are all mixed at certain points. Identifying them is the process that naturally takes us to mindfulness, to awareness. There is no other way.
When we recognize an emotion, such as strong passion accompanied by jealousy, we are actually breaking down the speed of that emotion.
The total sense of recognition is quite important in both Sutra and Tantra. In Sutra, it is mindfulness. In Tantra, if we see that nature and look at it nakedly, we will see the nature of that wisdom. You don't need to logically apply any reasoning. You don't need to conceptually meditate on anything.
Just simply recognize and observe it. Whether it is dharmadhatu wisdom, mirror-like wisdom, or any of the other five wisdoms, you will see the nature of that wisdom. We will have the experience of that wisdom by simply being with it without conception. Therefore, recognition is quite important.
The first step is just simply to observe it. Simply recognize the emotion and then watch it as it grows or as it continues. Just simply watch it. In the beginning, just to have an idea that it's coming is very important and very effective. In the Vajrayana sense, the way to watch these emotions is without stopping them.
If we recognize the emotion and say, "Yes, it is passion," and then try to stop it, that's a problem. Rejecting our emotions is a problem in Vajrayana.
Instead of trying to stop it, let it come. Invite it more. Look at the nature of passion more nakedly.
Look at the nature of aggression, look at the nature of ignorance, look at the nature of anything. Once we have received the pointing out instruction from our vajra master, we know how to watch it. We know how to look at it. We don't have to leave something behind and go to a certain place called liberation.
That simple process of looking at it in every moment actually brings liberation on the spot. Within that nature of passion is liberation, within that nature of aggression is liberation.
If we know how to watch in that state, then we find the liberation within that passion. In the shamatha-vipashyana of Mahamudra practice, there are the shamatha methods of calming the emotions and the vipashyana methods of watching our emotions.
In the Dzogchen tradition, there are the methods of Trekchö to cut through the emotions, and the methods of Thögal to experience the luminosity of the emotion, of those states of mind. These things are details that we need to have pointed out.
Therefore, we're making the aspiration for all beings to recognize their awareness because awareness is the primary nature of our minds. Lacking the recognition of awareness, we get into the delusion of ignorance and the whole wheel of samsara. This is the view of Dzogchen. It's simple, right?
Seven Limbed Prayer composed by Shantideva
>> January 08, 2010
I prostrate to all the Buddhas who have graced the three times,
To the Dharma and to the Highest Assembly,
Bowing down with bodies as numerous
As all the atoms of the world.
Just as Manjushri and others
Have made offerings to the Triumphant,
So do I make offerings to the Thusly Gone Ones
And to our Guardians, their Spiritual Offspring.
From beginningless samsara, in this and other lives,
I have unwittingly committed destructive acts,
Or caused others to do likewise,
Bewildered by the confusion of naivety.
I have even rejoiced in all this.
Seeing these mistakes, I openly declare them
To you, our Guardians, from the depth of my heart.
With happiness I rejoice at the ocean of virtues
of developing bodhichitta,
Wishing to bring joy to all limited beings
And working for everyone's sake.
With hands pressed together,
I request the Buddhas of all directions
To light the lamp of Dharma for those who are groping
In the darkness of suffering.
Triumphant Ones, wishing to pass beyond sorrow,
I beseech you with hands pressed together:
These beings wander blindly with no one to guide them;
Please live for eons beyond all count.
By the positive force built up
From all I have done in this way,
May all sufferings
Of every limited being disappear.
Tibetan Calendar
Please note that there is a new Tibetan Calendar link in the boxes on the right side of this blog. Here is some information about the calendar:
Explanation for the Elements, conjunctions and drubjor:
In the skar rtsis system of Tibetan astrology, derived from Indian astrology, the relative locations of planets, constellations and other celestial bodies are considered to provide important indicators of the daily rythyms of our lives. These computated locations are explained through different systems which use analogical language drawn from the cultural norms. The Complete Tibetan Calendar provides explanations of these computations and their associations in terms of the "auspiciousness" of a certain activity on a certain day. By observing these energetic patterns over time, one may develop an awareness of important patterns which influence our mental relationship to our daily activities.
The Complete Tibetan Calendar provides daily calculations of three important astrological systems designed to provide predictions about the auspiciousness of the day for conducting certain types of activities. In relative order of importance, the primary system is called the Ten Element Combinations. The secondary indicator calculated for the Calendar is the occurence of a Drubjor, the most important of the 15 Great Conjunctures. The third indicator system is called the 28 Great Conjuntions.
These three systems are primarily derived from calculations emphasized in Eastern astrological systems: 1) the “lunar mansion” (the celestial location, based on the fixed stars, that the moon passes through each day), and 2) the planetary ruler for each day of the week (Sun for Sunday, Moon for Monday, and so on). The element combination associates the daily ruling planet’s element with that of the current lunar mansion. Likewise, the twenty-eight great conjunctions associate the daily ruling planet’s characteristics with those of the lunar mansion of the day. Accordingly, each day is associated with a particular element combination and one of the 28 Great Conjunctions. The Complete Tibetan Calendar provides the Tsurluk calculations of each of these indicators for every day of 2004.
A graphic depicting the Earth-Tiger year. The Tibetan calligraphy ("Sa-Tak," Earth Tiger) is by The Dzogchen Ponlop, Rinpoche. the Earth Tiger drawing is by Lynne Conrad Marvet.
The primary means for determining the auspiciousness of the day for certain types of events is to calculate the combination of elements that govern the day. There are four elements (water, earth, fire and wind) in the skar rtsis calculation system. Each celestial location determined by the lunar orbit is associated with a particular element. Further, each planet is associated with an element. The element of the planet when combined with the element of the lunar constellation result in ten possible element combinations which provide clues to the energy of day.
The Tibetan system further classifies some of these combinations of days and mansions into what is sometimes called “the fifteen great conjunctures.” The auspicious combination of drubjor is the conjuncture most commonly referred to by Tibetans using this calendar system. On drubjor, most activities are considered auspicious. A Drubjor does not occur daily, but only a few times a year.
The 28 Great Conjunctions are based on an association of the ruling planet for the day with lunar mansion, focusing on the characteristics of the energies of these celestial bodies rather than the elements associated with them. Each conjunction describes the overall energy of the day with respect to the risks and benefits of beginning activities on that day.
The occurence of a Drubjor is considered very auspicious and typically occurs during a favorable element combination. When the Conjunction is contra-indicative, the tradition is to give substantially greater weight to the auspiciousness of the Drubjor.
The Complete Tibetan Calendar provides a table explaining the meaning of the different element combinations and 28 Great Conjunctions. The element combination explanations are set forth below; the Great Conjunctions explanatory table and designation of which days are Drubjors are available in The Complete Tibetan Calendar print version and the digital version, a sample of which may be downloaded for free from this page.
The combination of earth with earth is the first of the three very auspicious combinations. The energy of this day favors the accomplishment of one's wishes, and is favorable to beginning construction projects. The combination of water with water is also a very auspicious combination. The energy of this day favors personal activities, such as participation in religious ceremonies, which will help one prolong life and increase one's energy. The combination of water with earth is the third of the very auspicious combinations. Engaging in joyous activities on this day will bring great good fortune and happiness.
The combination of fire with fire is the first of the favorable combinations. The energy of the day increases the benefits of activities which provide material support like shelter and provisions. The combination of wind with wind is also favorable to activities. The energy of this day brings activities such as religious practice and travel to a speedy and successful fruition. The combination of fire with wind is the third of the favorable elements. The energy of this day encourages the gathering of vitality and strength for auspicious engagements.
The combination of earth and wind is the first of the three unfavorable combinations. Positive activities will be impeded by the energy of the day, which portends poverty, failure and the diminishment of one's strength, and negative activities will be strengthened. The combination of water and wind is also an unfavorable combination. Positive activities on this day will be marked by divisiveness and disagreement, and negative actions which harm unity will increase. The combination of earth and fire is the third of the unfavorable combinations. Activities on this day will be obstructed by the day's energy, and will be marked by strife and displeasure.
The element combination of fire and water is extremely unfavorable. Fire and water is the combination prefiguring death, and any activity on this day will face significant obstacles that may weaken one's vitality.
Source
Contemplations.
>> January 03, 2010
1. Buddha said: " See yourself in others. Then whom can you hurt? What harm can you do?" _/\_
2. No harm is in harmony; in recognizing we self are nature instead of chasing behind a constructed nature.
Story of the hunted deer.
>> January 02, 2010
A story of renunciation. By Rigdzin Jigme Lingpa. _/\_
http://www.shabkar.org/download/pdf/The ... d_Deer.pdf
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