Beautiful Poem by Traktung Khepa

You will remember, 
like a quick wisp,
a small flutter… there, then gone.
You will remember the way you prowled the streets
and the way your fingers brushed across the twilight.

You will remember the buzzing of little bees
and the extent of the silence.
You will remember conflict and loss, thickets of berries,
the hands of a small child, the spokes of a wheel,
the fragrance of night air, the tangle of your consort’s hair.

You will remember all this
and then your heart will break into a thousand shards, like wounds
and each of these will become a form, a body,
a water moon, a magical appearance,
a rainbow, a mirage, a dream, a moment’s hope.

I replied:
There is no rainbow, no mirage, no water moon.
There’s no one to see it, and nothing to be seen.
This virtuous moment never was and will never end.
No Buddha descended, no beings were lost,
no dream-like Victor saved them from sufferings they never had.

There is no suffering, no end of suffering,
and so on, right until this moment.

He said:
Yes, and still your heart will break,
and still the bitter-sweet pain will fill you,
and still the myriad worlds will turn and spin,
and still you will appear again, and again, and again
until every being who never was is freed from suffering.

Night was falling into silence.
The twilight sun splayed
in a thousand rays and droplets.
Mind from the heart flowed
through the corridor of the eyes
and became the only love.

It is not that I was wrong;
rather, it was simply that He was right.

The fragrant flower closed in upon itself
as dusk turned to dark.

Lhabab Duchen

Happy Lhabab Duchen! Today is the anniversary of the Buddha's return from the heavenly realm to earth.

Guru Rinpoche

The article below was borrowed from this site:  http://www.rinpoche.com/gurumantra.html

If you visit you can see much more about the mantra.

The Syllable by Syllable Commentary
Explaining the Benefits and Advantages of the Vajra Guru Mantra

By the great tertön Karma Lingpa (14th century)

The Vajra Guru Mantra is the mantra associated with Guru Rinpoche, also known as Padmasambhava. This is a draft translation of a treasure text which explains the Vajra Guru Mantra. It was originally concealed during the time of Padmasambhava in Tibet and later rediscovered by Karma Lingpa (14th century) who brought it forth from its place of concealment and copied it down on reams of gold. It is simply known as "The Syllable by Syllable Commentary Explaining the Benefits of the Vajra Guru Mantra." It begins with an invocation and then goes into a dialogue between Yeshe Tsogyal, the spiritual consort of Padmasambhava, and Padmasambhava himself.
And so, Yeshe Tsogyal begins:

I, the woman Yeshe Tsogyal, having offered to you the inner and outer mandala on a vast scale, have the following request. Oh great teacher, Pema Jungne, you have been extremely kind to us, the Tibetan people, leaving for us a legacy that will benefit us now and in future lives. Your kindness is so great that we have never experienced anything like this before, nor will we ever experience anything like this in the future. In particular, so that now even though I am a humble person, I have no doubt that I will attain enlightenment.

In the future, sentient beings will have very short attention spans and a great many things will clutter and occupy their minds. Their characters will be rough and difficult to tame. They will develop many wrong views towards the sacred Dharma. In particular, a time will come when people will cast dispersions on the Secret Mantra teaching of the unsurpassable levels of tantra. At that time, all sentient beings will suffer heavily from disease, famine, and war. Because of the spread of these three calamities, in particular, China, Tibet and Mongolia will experience the same kind of turmoil as an ant's nest when it is destroyed, and the time will come for the
people of Tibet to suffer greatly. Though you have spoken at length of many skillful means to salvage what is possible from that situation, sentient beings in the future will not have the time to practice. Even though they may have some slight inclination to practice, they will encounter many great obstacles. Sentient beings will experience a great deal of disharmony. They won't be able to get along or reach any kind of accord, and in the wake of this, their behavior will become very impure. Bad times such as this will be
very difficult to avert. That being the case, what kinds of benefits and advantages would there be for those beings in the future were they to rely solely upon the Vajra Guru Mantra as their practice? I ask you to relate this for the benefit of individuals in the future who are not able to perceive this and therefore have to have it explained to them.

Then the great master, Pema Jungne replied:

Oh faithful lady, what you have said is so very true. In the future, such times will befall sentient beings and both in a temporary and in a long term sense, the benefits of the Vajra Guru mantra can be definitely be felt. Since my spiritual instructions and the methods of practice that I offer are immeasurable, I have hidden a great number of treasure teachings in the water, rocks, the sky and so forth. In these evil times, even individuals with fortunate karma will find it difficult to encounter these teachings. It will be difficult to bring together the necessary circumstances for these teachings to be revealed. This is a sign that the collective merit of beings is on the wane.

However, at such times, if this essence mantra, the Vajra Guru mantra, is repeated as much as possible, a hundred times, a thousand times, ten thousand times, a hundred thousand times, a million, ten million, a hundred million times and so forth, if it is repeated in holy places, in temples, next to great rivers, in areas where gods and demons abound, if it is recited in these places by tantric practitioners with pure samaya, by people with monastic ordination who maintain their vows purely, by men and women who
possess faith in the teachings, if they give rise to bodhicitta on a grand scale and recite this mantra, then the benefits and advantages and energy of such practice are truly inconceivable. This will avert all of the negative forces of disease, famine, unrest, bad harvests and all bad omens and indications in all the countries of the world, such that the rain will fall in a timely manner for the crops so there will always be a plentiful supply of water for agriculture and for human and animal life, and all regions and areas will experience prosperity and auspicious conditions.

In this life, in future lives, and in the intermediate state between death and rebirth, these individuals who practice in this way will meet with me again and again. The very best of these individuals will actually meet me in their waking consciousness. Those of middling degree of attainment will meet with me again and again in their dreams. Gradually perfecting the different paths and levels of their practice, they will attain to the ranks of the masculine and feminine holders of intrinsic awareness in my pure land in the continent of Ngayab. Have no doubt of this.

If this mantra is recited a hundred times a day, merely a hundred times a day without interruption, one will become attractive to others and will effortlessly come by food and wealth and the necessities of life.

If one recites it a thousand or ten thousand times on a daily basis, one is able to literally overwhelm others with one's brilliance, in the sense of becoming very charismatic and influential in exerting a positive influence over others, and one will gain unhindered force of blessings and spiritual power.

If one repeats it a hundred thousand or a million times on a regular basis one will become capable of effecting an immeasurably great benefit for beings, exactly as one would wish to.

If one recites the mantra three or seven million times, one is never separate from the buddhas of the three times and one becomes inseparable from me. All the gods and demons of existence will attend to one and offer their praises.

In the most excellent cases, individuals will attain the rainbow body, and the final level of attainment in this lifetime. On a more middling level, at the moment of death, the mother and child aspects of radiant luminosity will meet. At the very least, individuals will behold my face in the bardo state and all the appearances of the bardo state will be free in their own ground such that these individuals will be reborn on the continent of Ngayab and from that vantage point, be able to accomplish an immeasurable amount of
benefit to beings. Thus the Guru replied to Yeshe Tsogyal.

She responded by saying:

Oh great master, it is extremely kind of you to have spoken of these vast and immeasurable advantages of the spiritual energy of this mantra. For the benefit of sentient beings in the future however, a detailed explanation would be of enormous benefit, and so I would ask you to speak in a brief way about the different syllables of this mantra.

To which the great master replied:

O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000 collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas, and dakinis, dharma protectors, etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach
it or demonstrate it to beings in the future.


OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG purify obscurations arising from the three mental poisons: desire/attachment, aversion, and ignorance
VAJRA purifies obscurations which stem from anger
GURU purifies obscurations which stem from pride
PEMA purifies obscurations which stem from desire/attachment
SIDDHI purifies obscurations which stem from envy/jealousy
HUNG in a general way purifies obscurations which stem from all emotional afflictions

One Teacher

We (Buddhist) are all students of one teacher - the Buddha. One very kind, wise teacher. That is most important. As followers or students of this great teacher, we should take his own life as a model. - Dalai Lama
›› His Holiness the Dalai Lama

The Monk and the Scorpion

I love dharma stories. Story-telling is popular among virtually all cultures, as a way to pass on information, teach morality, and so forth. Here's one I particularly enjoy:

The Monk and the Scorpion

Once in a monastery two monks walked about doing their morning duties. As they passed a small bowl, filled with rain, they saw a scorpion was drowning in the water. One monk reached in to save the creature. As soon as his fingers touched the panicking Scorpion, it stung him and the monk dropped the Scorpion back into the water. The monk sighed, and reached back in. This time he got his grip a little firmer, but still dropped the Scorpion when he was stung. He kept reaching in, as his friend looked on in confusion. After dozens of attempts, the other monk spoke up saying “Brother, why do you keep trying to save that scorpion? It stings you every time you come near it” the monk paused before reaching in again. As another sting bit into his hand, he smiled “Because it is his nature to sting, and my nature to save. Don’t forget brother, soon either I’ll stop feeling the pain of the sting and he will be saved, or he will stop being afraid and be saved.’ Compassion cannot be stopped so easily.’

Source

Unconditional Friendliness

Tara Brach, from AWAKENING MIND, Insight Meditation Community of Washington, BNN February 6, 2002

Tara Brach is the founder and senior teacher of the Insight Meditation Community of Washington, D.C. She is a practicing clinical psychologist, a lay Buddhist priest. Article is excerpted from Tara’s upcoming book, Radical Self-Acceptance (Bantum, 2002)

Washington, D.C. -- We use the word “friend” so casually that we forget its true meaning, but friendliness is one of the main translations of the Pali word metta, or lovingkindness. The care and understanding of a friend is a well that drops into the very source of our being. If all religions and great ideologies disappeared and our one pursuit was friendship—unconditional friendliness with each other, our inner life, all nature—ah, what a world!

Because our culture fosters so little natural feeling of belonging, spirituality is often approached in a way that reinforces a sense of separateness. We frequently feel that we’re on our own, meditating by ourselves, working hard to free an encumbered self. Caught up in spiritual ego, we experience ourselves as individuals racing toward the finish line: enlightenment. Our relationships with others may matter, but seem disconnected from our pursuit of spiritual freedom. In one magazine I saw a cartoon of a Buddhist Personal: “Tall, dark, handsome Buddhist looking for himself.”

As the joke suggests, we may entertain the misguided notion that our true nature can only be realized in a vacuum. We might think spiritual “highs” happen only on long silent retreats, or alone on top of a mountain. The Buddha’s disciple Ananda, in his fresh and direct way, asked the Buddha, “Is it not so that half of this holy life is good and noble friends, companionship with the good?” The Buddha responded, “Do not say that, Ananda. It is the whole of this holy life, this friendship, companionship and association with the good.” The community of spiritual friends following the teachings of the Buddha is traditionally known as the sangha. For me, sangha also encompasses the whole web of relationships within which we heal and awaken. We can be in spiritually conscious and intentional relationships with partners and family, friends, therapists, teachers and coworkers. Considering our culture’s obsession with the individual, devoting ourselves to awakening through our relationships is revolutionary because we directly undo the conditioning that keeps us in the trance of separation.

Healing Together Our inner work is not enough and we need the support of others in our spiritual unfolding. When one of my clients, Anne, was four years old, her parents unintentionally left her alone in a basement for an afternoon. She spent those hours terrified, at first shouting and wailing, and then silent, huddled in a corner. As an adult she frequently found herself feeling very young and frightened, as if she were once again abandoned. While meditation and guided imagery sometimes helped to quiet the frantic workings of her mind, she continued to feel lonely and unsafe. When Anne tried to bring a comforting presence to her feelings of vulnerability, she heard the voice of a child screaming, “I can’t do this alone.”

Sometimes we get stuck thinking we’re supposed to take care of ourselves, and if we can’t, we feel ashamed of our dependence and weakness. For Anne, a great breakthrough in therapy was making peace with the fact that sometimes she needed help, and that needing others was not “unspiritual.” As an intentional spiritual practice, Anne committed herself to asking for help—with me in therapy, and when appropriate, with family and friends. By reaching out and allowing herself to be cared for, she increasingly has been able to reach in and soothe her own heart. Taking refuge in relationship continues to be at the center of her spiritual life, sustaining her deepening realization that she is not walking this path alone.

The greatest gift we offer each other is the gift of presence. I’ve always been touched by a phrase Thich Nhat Hanh teaches: “Darling, I care about your suffering.” In an atmosphere of caring presence, we can get very real. We are free to feel and express our longings and fears, free to unfold into wholeness.

In a small midwestern town, an elderly couple lived next door to a family with a four-year-old son. When the old woman died, her grieving husband was left totally on his own. Several days after her death, the little boy went to visit the man, and they spent hours together silently—the boy sitting on the old man’s lap. Each year the town gave an award for the “kindest act,” and the following spring the elderly gentleman nominated the boy to be the recipient. Surprised, his mother asked him, “What was it you talked about that day when you went over there?” He responded, “I didn’t say anything, Mommy. I just helped him to cry.”

Cultures that are solidly based in community wisely offer rituals that acknowledge our greater belonging and allow us to heal together. Storyteller and teacher Michael Meade recounts a healing ritual in Africa, where if a member of the tribe becomes ill—emotionally or physically—the tribe believes that one of their ancestors is suffering from a toothache. The ancestor, as well as the sick person, can be healed only when the painful tooth is removed. At a gathering in which the entire tribe sings, dances and drums throughout the night, each member reveals his or her own problems. Through this communal truth telling, the tooth is “extracted,” and everyone is healed.

In the West, many students of Buddhism are finding that Kalyana Mitta (KM) groups provide an atmosphere of unconditional friendliness that profoundly serves awakening. One man, struggling with a painful divorce and custody battle, had been meditating for a year before joining a KM group. Alone, he’d often felt like a small self valiantly struggling to face his suffering, but in the group he found an enlarged and compassionate space to hold his anger and grief. Through conscious relating, we discover a more porous sense of identity, as “my pain or shame” changes to “our shared suffering.”

Realizing Our True Nature We awaken through both the pain and beauty we experience in being together. When I look back at different chapters of my life, some of my deepest insights and openings have been powered by emotions which arose in relationship. While I may have been earning a degree, training to be a psychotherapist or learning about Buddhism, my most powerful and immediate awakenings unfolded through loving family and friends, grieving my broken heart, giving birth, facing fears of losing those I love. When relating was difficult, I opened to the pain of separation and the possibility of compassion. When relating was joyful, my habits of self dissolved into the truth of belonging. All the Buddha’s teachings — on suffering and freedom from suffering — have been illuminated in the midst of conscious relating.

The root of the word good, “ge”, is also the root of the word together, and signifies “being joined or united in a fitting way.” When we feel connected, we see and reflect back to each other our essential goodness. Not only does this reassure us that we are personally lovable, but such mirroring actively reconnects us with the beauty of our awakened being. One friend, a Buddhist teacher, describes how during meditation interviews with students, his primary role is to behold each being’s Buddha nature. When we forget our inherent goodness and belonging, we need others to remind us. In awakening together, this reminder is perhaps one of the greatest gifts we can offer.

In a story told by Sufi teacher Idries Shah, a Bektashi dervish frequented a coffee house and was often found surrounded by students and devotees. He was humble and did not claim to be someone special, yet these very qualities were part of a loving and vibrant aura that attracted many followers. The most frequent question he was asked about spiritual life was highly personal: “How did you become so holy?” Invariably he would reply simply by saying, “I know what is in the Koran.” This went on for quite a while until one day, after hearing this response, a rather arrogant newcomer challenged him: “Well, what is in the Koran?” After regarding him kindly, the Bektashi responded, “In the Koran there are two pressed flowers and a letter from my friend Abdullah.”

Although scriptures guide us and practices focus and quiet us, we awaken through the living experience of love. The Buddha’s message to Ananda was timeless: Unconditional friendliness reminds us of the truth of our belonging. Because we are interdependent, we do not awaken alone. When we give or receive love and acceptance, the trance of being a limited and separate self dissolves. The great Indian teacher, Poonja-ji, said, “We release our separateness into the ocean of being.”(emphasis Ogyen’s)

Buddhism Basics

Refuges and Precepts

The Meaning of Taking Refuge
The Five Precepts (Pañca Sīla)

The Meaning of Taking Refuge in the Triple Gem

In the world of Buddhism, we speak of 'taking refuge' or 'going
for refuge' in the Triple Gem (Buddha, Dhamma, and Sangha).
What does this mean? Do Buddhists look to the Triple Gem
to protect them from harm, in the same way that followers of
other paths look to a deity to protect them? In a word: no.
'Taking refuge' may be understood as 'accepting guidance.' If
we look to the Triple Gem for guidance--with the Buddha and
Sangha as examples to follow and Dhamma as a Path to follow--
then our lives will be lived in ways that create less suffering for
ourselves and those around us. Therein is our protection: in the
conforming of our lives to the Triple Gem. To quote the Blessed
One: "Protecting oneself, one protects others; protecting others,
one protects oneself."

When we take refuge in the Buddha, it isn't simply the personage
of the historical founder of Buddhism that we consider. The principle
of Enlightenment (or Awakening) is itself our refuge. Similarly, the
Dhamma isn't simply books of the Buddha's teachings--it is the Path
leading to Enlightenment which is our refuge.

Regarding the Sangha, there is a popular misconception in the West that
the term refers to any congregation or other community of Buddhists.
But a true Sangha functions as an inspiring example, worthy of reverence,
in order to offer us true spiritual guidance. An ordinary group of Buddhists
may include individuals whose beliefs and/or behavior barely conform to
the Dhamma. Should we take refuge in those who may mislead us?

Furthermore, the Sangha that is our refuge isn't merely a group of monks
and nuns--it is a community of those who are following, or have followed
the Path and have realized any of the stages of Awakening along the way.
To quote from the well-known description of the Sangha, found in numer-
ous Suttas, and chanted daily in temples and homes throughout the world:


"The Disciples of the Blessed One have practiced well, are
of upright conduct, have practiced diligently, have practiced
properly; that is, the four pairs of persons, the eight kinds of
individuals; these are the Blessed One’s Disciples: worthy
of offerings, worthy of hospitality, worthy of gifts, and worthy
of respect--an incomparable field of merit for the world."


The Five Precepts (Pañca Sīla)

1. PĀNĀTIPĀTĀ VERAMANĪ SIKKHĀPADAM SAMĀDIYĀMI.
I undertake the precept of training to abstain from taking life.

2. ADINNĀDĀNĀ VERAMANĪ SIKKHĀPADAM SAMĀDIYĀMI.

I undertake the precept of training to abstain from taking what is not given.

3. KĀMESU MICCHĀCĀRĀ VERAMANĪ SIKKHĀPADAM SAMĀDIYĀMI.

I undertake the precept of training to abstain from sexual misconduct.

4. MUSĀVĀDĀ VERAMANĪ SIKKHĀPADAM SAMĀDIYĀMI.

I undertake the precept of training to abstain from falsehood.

5. SURĀ MERAYA MAJJA PAMĀDATTHĀNĀ
VERAMANĪ SIKKHĀPADAM SAMĀDIYĀMI.

I undertake the precept of training to abstain from intoxicants,
which give occasion to heedlessness. ²


http://mettajon.tripod.com/refuges.html

Refuge

Until I am enlightened,
I go for refuge to the Buddha, Dharma and Sangha.
Through the virtue I create by practising giving and the other perfections,
may I become a Buddha to benefit all sentient beings.

Buddha Speaks the Amitabha Sutra

I've always felt draw to Amitabha Buddha. Even though I practice Vajrayana, there's always been this interest and draw. I'm pretty sure that if I hadn't gone down the road of Vajrayana I would be practicing Pure Land Buddhism. Here is the sutra called "The Buddha Speaks the Amitabha Sutra."




Buddha Speaks Amitabha Sutra

Amitabha Sutra

Thus I have heard, at one time the Buddha dwelt at Shravasti, in the Jeta Grove in the Garden of the Benefactor of Orphans and the Forlorn, together with a gathering of Great Bhikshus, twelve-hundred fifty in all, all Great Arhats well-known to the assembly: Elders Shariputra, Mahamaudgalyayana, Mahakasyapa, Mahakatyayana, Mahakausthila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakaphina, Vakkula, Aniruddha, and others such as these, all Great Disciples, together with all the Bodhisattvas, Mahasattvas: Manjushri, Prince of Dharma; Ajita Bodhisattva, Gandhastin Bodhisattva, Nityodukta Bodhisattva, and others such as these, all Great Bodhisattvas, and together with Shakra, Chief among Gods, and the numberless great multitudes from all the heavens.

At that time, the Buddha told the Elder Shariputra, From here, passing through hundreds of thousands of millions of Buddhalands to the West there is a world called Utmost Happiness. In this land a Buddha called Amitabha right now teaches the Dharma.

Shariputra, why is this land called Utmost Happiness? All living beings of this country never suffer, but enjoy every bliss. Therefore it is called Utmost Happiness.

Moreover, Shariputra, this land of Utmost Happiness is completely surrounded by seven tiers of railings, seven layers of netting, and seven rows of trees, all formed from the four treasures, and for this reason called Utmost Happiness.

Moreover, Shariputra, in the land of Utmost Happiness are pools of the seven jewels, filled with the waters of eight meritorious qualities; the bottom of each pool is pure, covered with golden sands. On the four sides climb stairs of gold, silver, lapus lazuli, crystal, mother-of pearl, rubies, and carnelian.

In the pools bloom lotuses as large as carriage wheels with colors of green light, red light, yellow light, and white light, subtle, rare, fragrant, and pure. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.

Moreover, Shariputra, in this Buddhaland heavenly music always plays, and the ground is made of gold. In the six periods of the day and night a heavenly rain of mandarava flowers falls, and throughout the clear morning, each living being of this land offers sacks filled with myriads of wonderful flowers to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime they return to their own countries and after eating they walk about. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.

Moreover, Shariputra, in this country there are always rare and unusual birds of many kinds and colors: white geese, cranes, peacocks, parrots, egrets, kalavinkas and two-headed birds. In the six periods of the day and night the flocks of birds sing forth harmonious and elegant sounds. Their clear and joyful calls proclaim the Five Roots, the Five Powers, the Seven Limbs of Bodhi, the Eightfold Path of Sages, and dharmas such as these. When living beings of this land hear their calls they are altogether mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.

Shariputra! Do not say that these birds are born as retribution for their sins. And why not? Because in this Buddhaland the three evil paths do not exist. Shariputra, even the names of the three evil paths are unknown in this Buddha's land; how much the less could they actually exist! Wishing to proclaim the Dharma's sound far and wide, Amitabha Buddha created these multitudes of birds by transformation.

Shariputra, in that Buddhaland when the gentle winds blow, the rows of jewelled trees and jewelled nets reverberate with fine and wondrous sounds, as a symphony of one hundred thousand kinds of music played in harmony. All who hear these sounds are naturally mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.

Shariputra, what do you think? Why is this Buddha called Amitabha? Shariputra, the brilliance of that Buddha's light is measureless, illumining the lands of the ten directions everywhere without obstruction. For this reason he is called Amitabha.

Moreover, Shariputra, the lifespan of that Buddha and that of his people extends for measureless, limitless asamkhyeyas of kalpas. For this reason he is called Amitayus. And, Shariputra, since Amitabha became a Buddha, ten kalpas have passed.

Moreover, Shariputra, that Buddha has measureless, limitless asamkheyas of Sound-Hearer disciples, their number incalculable. So too is the assembly of Bodhisattvas. Shariputra, that Buddhaland is crowned in splendor and virtues such as these.

Moreover, Shariputra, the living beings born in the Land of Utmost Happiness are all avaivartika. Among them are many who in this very life will dwell in Buddhahood. Their number is extremely many; it is incalculable. And only in measureless, limitless asamkyeyas of kalpas could they be counted.

Shariputra, those living beings who hear of this should vow: I wish to be born in that country. And why? Because those who are born there assemble in one place with people whose goodness is unsurpassed. Shariputra, if one has few good roots, blessings, and virtues, one cannot be born in that land.

Shariputra, if there is a good man or good woman who hears of Amitabha and holds his name whether for one day, two days, three, four, five days, six days, as long as seven days with one mind unconfused, when this person nears the end of life, before him will appear Amitabha and all the Assembly of Holy Ones. When the end comes, his mind will not be utterly confused, and in Amitabha's Land of Utmost Happiness he will quickly be reborn. Shariputra, because I see this benefit, I speak these words; and, if living beings hear this teaching they should make the vow: I wish to born in that land.

Shariputra, just as I now praise the inconceivable benefits arising from the merit and virtue of Amitabha, so too in the East does Akshobya Buddha, Sumeru Likeness Buddha, Great Sumeru Buddha, Sumeru Light Buddha, Wonderful Sound Buddha; all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all the Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.

Shariputra, in the Southern World, Sun-Moon Lamp Buddha, Sumeru Lamp Buddha, Celebrated Light Buddha, Great Radiant Shoulders Buddha, Sumeru Lamp Buddha, Measureless Vigor Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.

Shariputra, in the Western World, Measureless Life Buddha, Infinite Features Buddha, Measureless Curtain Buddha, Great Light Buddha, Great Clarity Buddha, Jewelled Likeness Buddha, Pure Light Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, protecting and bearing it in mind.

Shariputra, in the Northern World, Radiant Shoulders Buddha, Most Glorious Sound Buddha, Invincible Buddha, Sun-Birth Buddha, Luminous Net Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.

Shariputra, in the World Below, Lion Buddha, Well-Known Buddha, Celebrated Light Buddha, Dharma Buddha, Dharma-Curtain Buddha, Upholding Dharma Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.

Shariputra, in the World Above, Pure Sound Buddha, Constellation King Buddha, Superior Fragrance Buddha, Fragrant Light Buddha, Great Radiant Shoulders Buddha, Varicolored Jewels-Adorned Body Buddha, Sala Tree King Buddha, Jewelled Flower of Virtue Buddha, Discerning All Meanings Buddha, Like Sumeru Mountain Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.

Shariputra, what do you think? Why is it called Sutra which all Buddhas protect and bear in mind? Shariputra, if a good man or good woman hears this sutra and upholds it, and hears the names of all these Buddhas, this good man or good woman will also be one whom all Buddhas protect and bear in mind, and will attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all of you should believe and accept my words and the words all Buddhas speak.

Shariputra, if there are people who have already made the vow, who now make the vow, or who will make the vow, I wish to be born in Amitabha's country, these people, whether born in the past, now being born there, or to be born there in the future, will all attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all good men and good women who believe should make the vow, I wish to be born in that country.

Shariputra, just as I now praise the inconceivable merit and virtue of all Buddhas, all those Buddhas also praise my inconceivable merit and virtue, saying these words: Shakyamuni Buddha can accomplish extremely difficult and rare deeds in the Saha Land during the evil time of the Five Turbidities: during the time turbidity, the views turbidity, the affliction turbidity, the living beings turbidity, and the lifespan turbidity. He can attain anuttarasamyaksambodhi and for the sake of living beings proclaim this Dharma, which the whole world finds hard to believe.

Shariputra, you should know that I, in the evil time of the Five Turbidities, perform these difficult deeds, attain anuttarasamyaksambodhi, and for the entire world proclaim this Dharma which is difficult to believe, extremely difficult!

After the Buddha spoke this Sutra, Shariputra, all the Bhikshus, and the entire world of gods, humans, asuras, and others, hearing what the Buddha had said, joyously delighted in it, faithfully accepted it, bowed and withdrew.

[End of the Sutra]

Source

the knot of uncertainty

it crept up on me because I never actually realized how deeply in the gut it lay. It was always there. From the beginning of my memory it was manifest as a feeling, the vague taste of queasiness that tinged every discomfort, but it was so pervasive I didn't know what to identify it or recognize it as. It just was what I prefer to avoid.

The precise shape of the conditions of what I prefer to avoid is mostly cosmetic, I realized, everyone experiences this constant vague discomfort that something is missing, or not quite adding up.
one day I recognized it just as that, a knot of uncertainty that is formed by all our little fears and anxieties, habits and impulses. They all tie into each other until it's such a tangled mess it just feels bad, and we avoid the "feel bad cluster" of stimuli that makes us feel pain.

When I was forced to face the "feel bad cluster" for years I'd recoil as if suddenly burned by a candle flame. I knew I could not face this knot alone. But I felt all alone. So I grabbed the first opportunity I noticed to a destructive impulse before it happened and stopped it consciously. That experience was a revelation that holy crap! I really can change my thinking. Consciously. Intentionally. With effort. And the desire to help that helplessness inside me and every other person.

That single event had a series of repeats over the years and reinforced into a pattern of slow-triggered anger, but still feeling disconnected from the anger and not really able to express it safely where it would be received with the gravity I felt it had within me.

The world is not always a kind place, and my world was more often than not unkind to those around me. I'm sure you can relate to that. Seeing how deeply the pain goes, from mistreated animals, to people thrown out of their homes because of a society gone mad, there's a kind of powerless feeling of the one-in-a-million that sinks in. What could I possibly do to make a difference in this ocean of sorrow.

I used to have dreams of being a nymph by the water, my feet grown into roots in the ground beneath me, and I was heartbroken weeping reaching out for the water, wanting so desperately stop the current of pain, but there it was the river, just moving away from me. The feeling was one of losing my most beloved child to the water's inevitable flow.

I'd presented these ideas to my therapist in the form of drawings, I had never known the language of dharma even though I knew its experience. So she noticed there was a kind of "obsession with threes" in all of my visual representations. Today I realize it's an imprint in my mind of the triple gem. Threes are also very important in the dharma because of what they are connected to.

and here I come back around full circle to the knot of uncertainty. the pain that horrendously paralyzed me by the river crying tears for my million losses, I realized wasn't even mine. I was simply caught like a fish in a net dreaming it was a god who could hold rivers from flowing.

The knowledge that the knot of uncertainty was just a really horrible taste in my mouth, but wasn't actually my mouth, I picked up some mind-mouthwash, and have been washing the taste out of my mouth with the beautiful rich taste and quality of the whole range of existence.

when you feel the knot of uncertainty, grab your mouthwash, it's just a really horrible taste, but you are the one who can change how you think, and perceive.  Tastes come and go, but your being "in a natural state" remains.

Most essentially, you can be truly who you are.

12 Vows of the Medicine Buddha

1. I vow that my body shall shine as beams of brilliant light on this infinite and boundless world, showering on all beings, getting rid of their ignorance and worries with my teachings. May all beings be like me, with a perfect status and character, upright mind and soul, and finally attaining enlightenment like the Buddha.

2. I vow that my body be like crystal, pure and flawless, radiating rays of splendid light to every corner, brightening up and enlightening all beings with wisdom. With the blessings of compassion, may all beings strengthen their spiritual power and physical energy, so that they could fulfil their dreams in the right track.

3. I vow that I shall grant by means of boundless wisdom, all beings with the inexhaustible things that they require, and relieving them from all pains and guilt resulting from materialistic desires. Although clothing, food, accommodation and transport are essentials, it should be utilised wisely as well. Besides self-consumption, the remaining should be generously shared with the community so that all could live harmoniously together.

4. I vow to lead those who have gone astray back to the path of righteousness. Let them be corrected and returned to the Buddha way for enlightenment.

5. I vow that I shall enable all sentient beings to observe precepts for spiritual purity and moral conduct. Should there be any relapse or violation, they shall be guided for repentance. Provided they truly regret their wrong-doings, and vow for a change with constant prayers and strong faith in the Buddha, they could receive the rays of forgiveness, recover their lost moral and purity.

6. I vow that all beings who are physically disabled or sick in all aspects be blessed with good health, both physically and mentally. All who pays homage to Buddha faithfully will be blessed.

7. I vow to relieve all pain and poverty of the very sick and poor. The sick be cured, the helpless be helped, the poor be assisted.

8. I vow to help women who are undergoing sufferings and tortures and seeking for transformation into men. By hearing my name, paying homage and praying, their wishes would be granted and ultimately attain Buddhahood.

9. I vow to free all beings from evil thoughts and its control. I shall lead them onto the path of light through inculcating them with righteousness and honour so that they will walk the Buddha way.

10. I vow to save prisoners who have genuinely repented and victims of natural disasters. Those who are sincere will be blessed by my supreme powers and be freed from sufferings.

11. I vow to save those who suffer from starvation and those who committed crime to obtain food. If they hear my name and faithfully cherish it, I shall lead them to the advantages of Dharma and favour them with best food and eventually lead a tranquil and happy life.

12. I vow to save those who suffer from poverty, tormented by mosquitoes and wasps day and night. If they come across my name, cherish it with sincerity and practise dharma to strengthen their merits, they will be able to achieve their wishes.


Extracted from the Sutra of the Master of Healing http://web.singnet.com.sg/~alankhoo/HealingSutra.htm

A Teaching on Tara in the Sakya Tradition

A Teaching on Tara in the Sakya Tradition (An Interview with His Holiness the Sakya Trizin)

Q: Your Holiness, what does lineage mean?

Lineage means the teaching that has been brought down from Buddha to his disciples, then to the translators and then from one Guru to the next - the unbroken line of transmission that has been passed from Buddha himself, up to the present Guru.


Q: Who is Tara ?

Tara is actually the perfection of wisdom, and she is the mother of all the Buddhas, Bodhisattvas, Shravakas and Pratyeka Buddhas. This wisdom is actually beyond any forms or signs or descriptions. But out of great compassion, in order to help sentient beings she appears in physical form that is the Tara . The word Tara means “Saviour” or “One Who Saves”.

Q: Tara is called the female Buddha. Can your Holiness elaborate on why she is different from the historical Buddha Shakyamuni that most people are familiar with?

There are male and female Buddhas just as there are male and female people. There are many female Buddhas, not just Tara and Vajrayogini; there are so many female deities! For some people it is much easier to practise female deities. It depends on one’s own karmic connections. For some, female deities are more suited, and for others, male deities are more suited. Although is it said, in terms of their wisdom, compassion and power, that all deities are the same, but due to their motherly figure it is easier to invoke the blessing of female deities.

Q: Why is Tara in particularly regarded for her compassion?

Basically all the deities are the nature of compassion and emptiness; but Tara is special in two ways: firstly, she is in motherly figure, and secondly, she is an emanation of Avalokiteshvara, the manifestation of all the Buddhas’ compassion. Therefore, there is a particular connection between compassion and Tara .

Q: Was Tara a real woman, if so, when did she live?

In actuality, of course, she is not a person because the true nature of Tara is the perfection of wisdom, mother of all the Buddhas and noble ones, and that wisdom is beyond form or any signs or descriptions. But out of compassion at the relative level she appears in the form of Tara . But then there are also historical Taras . Like it is said that many, many aeons ago there was a princess whose name was Gyana Chandra. She created the enlightenment mind in front of Buddha Amoghasiddhi. In order to save sentient beings she took the vow to remain in the female form all through the path, and even after enlightenment. So that indicates that there is a historical figure as well.

Q: We have heard many stories about Tara 's help? Is there a special story or experience that your Holiness would like to share with us?

I do not have any personal experience as such, but Tara is very, very important and there are very many beautiful stories. One is related to the continuation of the Khön lineage. It is a story about Zangpopa who was the 11th Sakya throne holder counting from Khön Khoncho Gyalpo who first established the Sakya Monastery. Zangpopa’s grandfather had five sons, but the one who was Zangpopa’s father, Lopon Yeshe Jungne, was the son of a maid who was not of one of the official queens. One of the official sons, Chogyal Phagpa, was the throne holder and guru of the Chinese Emperor in his time. Another son, Drogon Chagma, had a son called Dharmapalarakshita who was the 9th throne holder. When he died in 1287, there was not an official Khön lineage heir after him. So Jamyang Chenpo from Sharpa took the thrown.

At this point, there was no officially recognised Khön lineage heir. Even though Zangpopa was alive, the people had doubts about Zangpopa’s father as his mother had not been an official queen. Zangpopa had been invited to China but as his father had not been the official heir, the Emperor did not recognise him. Instead he was sent to some far outlying area of China .

When Dharmapalarakshita (the 9th throne holder) passed away, the Emperor was distressed over his loss. Placing the bones of Dharmapala on his head, he cried. Because there was no issue in his Guru’s hereditary lineage and how sad it was. There had been only one daughter of the lineage, a princess, and when she passed away there were rainbows and her body had many relics. This altered the mind of the Emperor who now said that any connection to his Guru’s hereditary lineage, was holy.

At that time, Zangpopa was living in a distant part of China near the Avalokiteshvara shrine. He was having a very difficult time, and so he prayed to Tara . Tara appeared and placed her hand over the crown of his head and said, “Those who wish to have a child, can have a child Those who wish to have wealth, can have wealth All your wishes will be granted and your obstacles will be cleared.”

After he received that blessing, some Tibetan lamas helped the Emperor find Zangpopa. Being a nephew of Chogyal Phagpa, he was then recognized by the Emperor and was brought back to the palace. There he was officially enthroned as the Sakya Khön lineage prince. The Emperor then said, “It is very important to continue the historical lineage.” At this point he gave his own sister to Zangpopa as his queen. This emperor reigned in the Yön dynasty of the Mongol empire of China . The princess is called Mudakhen. She traveled all the way to Sakya , married Zangpopa , and they had one son.

Q: What is the historical significance of Tara Temple in Tibet to Sakya Drolma Podrang? Does it still exist? Who built it originally? Who used it? Was there any special reason it was a Tara Temple?

It no longer exists. It was build by Bari Lotsawa. Actually it is said that Tara accompanied Bari Lotsawa all the time in real human form. Then one day, she absorbed into a statue (or stone) in this particular place. He then built this temple to enshrine her. The temple and all the outer images were completely demolished during the Cultural Revolution. But innermost stone, where the real human form of Tara was absorbed, that particular image, was saved by someone. So now we have built another 21 Tara images, and that stone is placed inside the main Tara image. Now there is not a separate Tara temple but it is in the main temple of the Sakya. Actually we donated these 21 images, made in Nepal and sent to Tibet . There are four monks remaining in this temple doing Tara pujas, everyday. So it is a Tara temple because of the connection between Tara and Bari Lotsawa . Actually Sakya has four wondrous shrines, one of them is Tara one of them is Manjushri, one of them is Goddess Vijaya and one of them is Mahakala.

Q: What is the connection between Tara with Drolma Podrang? Was there a Sakya Nunnery?

Actually our palace is not called Drolma Phodrang, it is called Pünphal Phodrang. But as the palace is right next to this very famous Tara shrine, most people call it Drolma Phodrang. In fact, now nobody now calls it Pünphal Phodrang. Everyone calls it Drolma Phodrang. No, there was no nunnery. The nunnery was located on the other side.

Q: Could His Holiness say something about famous Sakya Female Practitioners? Upon which meditational deities did they concentrate?

Sakya has many, many very famous female practitioners. So many of them, even recently, for example Jetsuma Chime Tenpei Nyima, Jetsun Tamdring Wangmo, Jetsun Pema Thrinley. It seems that for most of them their main deity for practice was Vajrayogini.

There is one temple in Sakya where there is a very famous Vajrayogini statue. When I was there no one doing any pujas. But it is said that in ancient times, all the princesses, all those Jetsumas who were nuns, came together to this temple on every tenth and every twenty fifth day (of the lunar month) and did the puja. And it is said that this Vajrayogini statue was just like any other female in that every month there was menstrual flow from the statue, with nectar coming down from the statue.

Q: Is Tara meditation only for women?

No of course not, everybody can receive Tara .

Q: Can your Holiness tell us about the types of meditation that might be given at the “initiation” or “ blessing ceremony” ?

Initiations differ in the sense that there are major empowerments, there are blessings, and there are simple initiations. Taking as an example in a simple initiation, there are three kinds of meditations. First, physically visualising oneself in the form of the deity; then, verbally repeating the mantra, and finally, mentally meditating on the primordial wisdom, which is away from all descriptions, away from all activities, beyond speech, beyond thought. So this is the meditation.

Q: What happens at a Tara Initiation or Blessing Ceremony?

Initiations are all the same in the sense that, during the initiation, ones own body voice and mind are blessed. From that moment onwards, one is authorised to do the visualisation, recite the mantra, and do the meditation on primordial wisdom of Tara .

Q: How can we determine which Tantric practice would be most effective for ourselves?

I think it mainly depends on the individual. Some people are suited to the Kriya tantra, some are suited to the Carya tantra, some are suited to the Yoga tantra, and so on. Similarly for some people the Tara tantra is more suitable than the other tantras.

Q: Is there any special advice for today’s present female practitioners who have to balance family, work and spiritual life? Are there better conditions than in previous times?

In Tibet , disciples had to engage in hardships and travel long distance whereas disciples these days have more ready access to teachings through modern transport and communication. Some teachers say this is the times of deterioration but the diligent can gain results more rapidly.

Generally, convenience does not necessarily improve the practice. First of all, we are in a different time; this is a degenerated time! Nowadays, people do not possess so much faith or devotion, and have much more doubt than ancient times. Therefore it is much harder in these times. Even though it is easier to practice and to have access to the teachings, I feel the result takes much longer.

Q: Impermanence is always emphasized in the teachings, which in turn has created insecurity, in view of our relationships and careers. In Vajrayana, though, we are reminded to put our total trust in the Root Guru, until we gain enlightenment. Is this a contradiction of the impermanence teachings, which we are supposed to view things with detachment rather than attachment? Could your Holiness give some advice on how to balance impermanence with faith in the Guru?

I do not understand this (referring to the insecurity). Because everything is impermanent you need faith, I think. Because everything is impermanent, because life is impermanent, and we are going to die one day. We are going to lose all our possessions, and wealth and everything. At the time when we leave, our mental consciousness is alone travelling to an unknown destination, the only thing that one could seek for help is the Dharma. Dharma can only be learned from the Guru; so therefore you need faith and the trust in the Guru. Isn’t that so? I don’t see any conflict. A nice life is not what we are seeking for – this life is not nice, even the nicest life is not nice. Actually it is a suffering, just another kind of suffering. So we need to renounce this, we need to awake from this illusion. And the way to awake is with the support and help from the Guru and the Dharma.

Q: Similarly, when pondering the sufferings of hell and so forth, we sometimes feel panic rather than calm. If we cannot overcome our panic of while meditating on these fundamental teachings (in the Nang Sum), are we then really ready for further instructions, such as the Lam Dre teachings?

This again I don’t understand. You see, life is panic; everything is impermanent, and everything is suffering. If you try to avoid that, then you cannot overcome it. You cannot avoid it; that is a reality. We don’t want it, we want to live a really happy life. But the reality of it, though, is not happiness. The reality is suffering and that we can’t avoid. We have to face it, and only by facing it can we overcome it. Otherwise if you try to avoid it, you will still have to face it some time. And at that time, when you are forced to face it, then you are in a terrible and desperate situation. The way to overcome this is to deal with it, by knowing it and knowing how to overcome it through the Lam Dre teachings.

Q: Must one take the opportunity to practice dharma upon oneself?

Of course. Basically with Buddhism everything you have to do it yourself. As the Buddha said, “Only you can save yourself. Nobody else can save you.” So the main help has to come from one’s own side. If one is ready, then deities are always ready. But if one is not ready, then deities cannot help.

Q: We hear about practitioners gaining realisation through Guru devotion. They have been put through many physical and mental and spiritual trials. Luding Khenchen Rinpoche said that if a Guru really put modern disciples through traditional Guru devotion practices, all the disciples would run away. How would modern and traditional Guru Devotion practices compare?

I think generally it is the same as before. But what Senior Luding Khen said is true. Modern people could not bear such hardships, so therefore we cannot do that kind of thing. We have to do things that are suitable with the present circumstances and it also depends on the individuals. Similarly speaking, in ancient times some people did not have much hardship, whereas some people have to go through a great deal.

Q: Can more be mentioned about female practitioners in the Sakya lineage?

There are, as you know, many, many female practitioners. JetsumaTenpei Nyima had so many disciples. Almost all the Sakya and Ngorpa masters received teachings from her. Also some Dagmo’s were also very famous. Indeed, one of the pioneers of the Sakya Teachers, Drogmi Lotsawa, who was the first Tibetan Lama to receive the Lam Dre teachings, had four female disciples. One of them I remember very clearly is Tömo Dorje Tso. She was not a nun but a very ordinary person. She came, in fact, from a very rich family and then she was married into another very rich family, and that family was very powerful. She gave birth to five sons. So then, they had wealth, manpower and everything. They were a very, very powerful family but somehow the people of the village didn’t like them. So, one day the whole village came and killed the father, killed all the five sons and took away all the wealth. Tömo Dorje Tso was left alone there. At that point, she was almost insane with grief, crying day and night and suffering so much. Then Drogmi Lotsawa heard about it. He saw that there was a connection between her and himself, and so he called for her. She was also one of the disciples who did not have to go through so much hardship. After she was called by him, Drogmi Lotsawa did not give her many teachings. He just gave her the Hevajra Cause empowerment and after that a “Beyond Thought” meditation, not the Vajrayogini but another one with Hevajra. Just by practicing that, within a very short period of time, she got the realisation. She became a very great Yogini and it is said that, in the later part of her life, she could travel between the different Buddha fields and then also return to her Tibetan residence.

Q: Tara is said to be staying in Potala, an island in the south. Her Buddha family is Amitabha, why isn't her Buddha-field in Sukhavati? Does anyone do prayers to be reborn in Potala ?

Potala is of course actually a physical place, but sometimes you can see it and sometimes you don’t see it at all. Every Buddha has his own Buddha-field. People do pray to be in Potala but it is not as popular as Sukhavati. It is very difficult for ordinary people with their obscurations to be born in Buddha-fields. But Buddha Amitabha especially created Sukhavati so that even those with negative karma, even those who have obscurations can be born there. So, we ordinary people should pray to be born there because it is actually possible. To be reborn in other Buddha-fields is not so easy.

Q: Does Tara protect and heal only those who call on her?

Actually it is just like the sun; the sun is all the time shining, but sometime we see it and sometime we don’t see it. Just like that, Tara is all the time showering her blessings to every sentient being, but some people, due to their lack of faith, belief and confidence, cannot receive that blessing. You see, in order to save someone you need the hook and the ring – Tara is all the time throwing out her hook of compassion to catch beings, but to be saved you need the ring of the faith. If you have the ring of the faith then the hook of compassion will be caught in that and then one will be saved.

Q: Is Tara only for Buddhists?

Of course not. Tara sees all sentient beings as her only child. Every mother loves her child, particularly those mothers with only one child. In their minds, they are constantly thinking about that child, the welfare and well-being of that child. Tara has such great compassion and such great love that all sentient beings are her only child, without any discrimination or exception.

-http://www.hhthesakyatrizin.org/teach_tara.html

ghaley shu

thus it was said

with a heavy heart

my virtue declined by my pride

i know it now

the fires of love and hate must burn out

the push and pull of two must exhaust its course

pinched against the bars of my view

held captive by an unfriendly warden

and still knowing that returning fire with kindness

is like making the warmest hearth

in the harshest winter

only the shaman can take the darkest tears

and turn what he touches into light

with rough hands and red spun wool

the gentle clatter of beads

between butter lamp lit primal chants

your dorje to my bell the whole of none

cloaked in white robes

of the mountains blanket snow

where the heart’s deepest wealth

hold the jewels of truths

sacred waters

blood red coral and turquoise veins

nestled in the valley of a mind

I squeezed tight in a bind

the suffering of this great divide

between inbreath and outbreath

forces distilled clear insight

where the knots still hold

you were the glorious sun that was my light

a mistake I made out of weakness

to crave you as much as I love you

a drop of desire has bled in so deep

it made a bed of my bones

I could have paid for lifetimes

and to find you only to see

I’ve drifted away in the stream

and this ache of perpetual need is hell

I want to wake from this dream

but the Himalayas haven’t left me

the trails are a map to the stupa

where I froze the tears of my mothers

the quiet strength of my human heart

that remains fluid against

the nakedness of heat

consuming flames of compassion

eradicating the excess complexity

so the truth pure and fluid

can pour into any cup

fill you to the brim in my heart i bring you in

in the tiny corner of my hearth with bread and beer

but the sands distant lands

have slipped through my fingers

of different hands so many times

I own nothing except my will

i lost my home and my name

so i’m leaving now

ghaley shu

this is my parting sorrow

because who knows where I’ll be

I’ve wandered far to find

eyes like yours they speak to me

and show me there again

I see the end in the start

the joy is sweeter than before

the farewell that breaks my heart

is the key to my prison cell

that i could for once say goodbye and stay

to not suffer change

only to get lost in the world

start all over again

crossing the vast unknown

diving into the ocean’s wisdom

on my little boat i’m leaving

ghaley shu

as i say hello i know we must part

this wonderful beginning

is the end in disguise

the freedom and liberty

is in the path of embracing joy

without holding onto the road

_/|\_

Ogyen

Four Thoughts that Turn the Mind to Dharma

[Precious Human Birth]

In order to obtain the framework for the practice of dharma, this precious human existence, which, in being free and well favored, offers excellent opportunities, one must practice excellent virtue, since this is its karmic seed. Since the proportion of sentient beings that do practice virtue thoroughly is very small, the result, a free and well-favored existence, is difficult to obtain.

When one considers the numbers of other sentient beings, such as animals, it is evident that human existence is just a remote possibility. Therefore, you should, above all else, work at dharma wholeheartedly so that the human existence now obtained is not wasted.

[Uncertainty of Life]

Furthermore, since life is uncertain, the causes of death are numerous, and one can't even be sure that death won't come today, one must exert oneself in the dharma right away. At the time of death, except for virtuous and nonvirtuous actions, nothing will follow, not wealth, food, possessions, nor land, body, or status. Since these are not even as helpful as a straw, there is not the slightest need for them.

[Karma]

After death, the power of karma causes one to experience birth in one of the six classes of beings. Whichever it is, there will be nothing but suffering, not even a strand of happiness. Since happiness and suffering infallibly develop from virtuous and non-virtuous actions, one should not do anything evil even at the risk of your life. One should practice only virtuous actions with great diligence. You should energetically train yourself in this kind of thinking.

[Abandon Attachment]

At the end of every period of meditation, perform the seven-branch prayer [which dedicates merit to others] as many times as you are able to. In post-meditation periods, put the points of your reflections into practice.

-Khandro.net

Sweep, clean. Contemplate emptiness.

I hated doing the dishes.  I mean I really HATED it all my life.  My father used to force me to do them when I was a kid, during his crazy days.  I remember feeling shaky in the legs from the long time standing, the weight of dishes on my arms which were still pretty skinny and small.  The nausea of rage would well up my eyes with fat bitter tears of dreaming I could escape this cruel tyrant, and the rage used to overwhelm the back of my throat, I hate you.

But the knowledge that he would beat the living daylights outta me kept me reigned in, temporarily.  I was only 6, and he always overpowered me physically in confrontation.  And beat me.  So learned to store my hatred deeeeeep inside my gut, silent and evil, it crept up my spine and came to reside in in the deepest corners of my heart.

I didn’t know all that, though.  I was just 6.  All I knew is I just hated doing the dishes. 

My husband often asks me to do the dishes, because he doesn’t know why I hate to do the dishes.  And he didn’t know that he pushed the “I hate you father” button/knot and he is a father too now, so there's a weird mix of habitual responses that aren't appropriate to the situation now.

I just realized this right now as I was writing this.  …pause…  I unfairly put him in a place where I made him the object of my anger.  Yet, I blamed him for being there, not realizing it was ME putting him there.  Realization in real-time… whoa…  That’s deep. 

Let me tell you how an online forum started this process of realization for me, and how if anyone doubts the power of the internet as a connecting force between minds they’re plain wrong.  In 2008 I was in crisis, emotionally, I just had come through a really stressful couple of years starting a new family in a dying economy. The impact it had on us to lose half our earning power in the household and therefore have a doubled-cost of living was pretty gruesome to our emotions, sense of intimacy towards each other, and we were really tried through the thick part they talk about in the “thick and thin” side of marriage.

The struggle was too much, I was in a country foreign to me for a period and didn’t know where to turn.  So google here I came, and typed in *sigh* Buddhism.

Thich Nhat Hanh was the first author that popped up in the search for amazon.com.  I looked at the book’s review, everyone seemed to think it was all that and a bag of chips and voila, I found E-Sangha.  What is this e-sangha thing?

Blast open the doors of dharma, I stumbled upon a mine of precious dha*ma gems, which catapulted me into an accelerated Buddhist path I was more than ready for.  Soon after I ended up/started up taking refuge and after e-sangha was no longer an active site, became a major influence in founding our own sangha on the internet "FreeSangha" a free loosely organized convergence of diverse Buddhist thinking, accepting that all foundations of the dharma are merely different expressions of the same universal truths of emptiness and the causes and cessation of suffering starting in ignorance and ceasing in Buddhahood.

What happened to unlock such an open space?

I learned to love to do the dishes.  Someone on E-Sangha had a little quote in their signature, he was a theravada monk, it said, “Sweep, clean” this the buddha taught.  I had a little primer with the returned search results of True Love by Thich Nhat Hanh, and felt invigorated to investigate this Buddhism-thing a little more.  E-sangha gave me a homecoming to myself.  I found dha*ma brothers and sisters in all traditions and schools in only 6 months of exposure to Buddhism.  And this wonderful Theravadan monk had this little quote, and it had another line, probably the important one, but I knew that one already, this one was new, “Sweep,Clean” wha…?

I thought about it, and remembered my anger towards the evil image of my father in my mind, and submitted to it.  I consciously, one day in the middle of a furious inner tirade at being once again asked to do the dishes, I just consciously STOPPPPPPED. I mentally whipped around at myself and just grabbed my tirading little petty self and just bowed to the evil image of my father (in my mind).  Suddenly I breathed uneasily, as if being really in both spaces at the same time and thought, I was wrong.  He was a hurt boy living the life of a sad man.  He’s not evil.  I was angry, I was a child. I didn’t understand how he did not have the capacity for any clarity beyond the horrors of his own inner wounds.

He wasn’t prepared to face the life he had, and he did the best he could and failed at many things.   I swallowed this at once and knew it was the truth.  I didn’t want to look at this nasty thing I’d made of my father, because I didn’t want to know it was my fault because I was afraid I’d be a terrible person.  That’s a tremendously powerful fear.  One that grips you from the guts to the heart. 

I remembered that quote of all sudden, “Sweep, clean. Contemplate emptiness, monks. Keep your mind only on dharma” and I was there bowing to my father, because he was still my father and still did the best he could and I had not respected that.  I was bowing and suddenly it came to me, the humility and the beauty of surrendering to the simple truth.  There was no shame in my ignorance, only childishness.  Nothing to blame, just grow up little girl.  You’re not 3 you’re not four, grow up little girl.

It happened.  In a second I grew and suddenly loved these dishes for the humility and worth they brought ME.  I was in tears, and since then, whenever I feel a thing I have to do I don’t like, I think “Sweep,Clean” and give it time for the rush of the painful knot that formed to emerge, and its properties come back to me, and then I accept it, now I’m strong.  I am confident.  One day, though it is not today, I will be a Buddha, because I have promised to help ALL sentient beings in my heart, even if not in a formal vow.  Every journey even the longest ones start with a step.  And nothing ever begun is ever lost.

I take refuge every day in the human heart, all of you that can carry buddhanature and therefore implicitly the dharma.  I understand why the dishes were my key to learn to transform a hate to a love.

And, guess what, now I must go do the dishes that have been sitting there all day.  Even while doing dishes, I still see the words that unlocked this realization from its inception: Sweep, Clean.  Practice dharma.  I volunteered last night.  My husband adores this.  I adore him.  I'm glad I can make him happy with so little.  It works out perfect, because I made a bold move and took a chance with the dharma to make a real change in my perception.

_/|\_
Ogyen.
Sweep,Clean.
Contemplate Emptiness.

My Morning Aspiration

Every morning I aspire to a little something.  This morning I woke up with this on my mind as soon as my eyes opened:

May I recognize all that emerges in my thoughts and feelings today as impermanent as a cloud.  May I respect all feelings that arise and not cling to any thoughts that stir within me.  May I pause before I get hooked on my notions and if I fail may I pause to recognize I'm hooked and make immediate amends.

May I keep an open heart at all hours today.  May the wisdom of my teachers flow through me to discern the right time to speak and the right time to back off and refocus my vision through a wholesome view.  May I see the truth of mind with the clarity of Buddha.

May I refrain from harsh words and divisive thoughts.  May I give more than I take, and may I give as if I'd never lacked.  May I take every chance noticed to be kind instead of right, helpful instead of blind, supple-minded instead of rigidly tough, and gentle instead of rough.  

And now as I rise may I cherish today as if it were my last.

_/|\_
Ogyen
buddha's om-girl.

The value of suffering

Suffering also has its worth.
Through sorrow, pride is driven out
And pity felt for those who wander in samsara;
Evil is avoided, goodness seems delightful.

-Shantideva

Covering the Surface of the Earth

Where would I possibly find enough leather
With which to cover the surface of the earth?
But (just) leather on the soles of my shoes
Is equivalent to covering the earth with it

Likewise it is not possible for me
To restrain the external course of things
But should I restrain this mind of mine
What would be the need to restrain all else?

-Shantideva

I don't appreciate the nature of Samsara

I once remarked to a friend and teacher, "You know, I really don't appreciate the nature of samsara. How everything decays." My friend laughed and replied, "You don't appreciate it?" I've often caught people's attention by understating strong feelings or statements of fact.

Impermanence is one of the dharma seals; it's so essential and basic. But does that mean I have to like it? Probably not. But I accept it.

May all beings everywhere...

May all beings everywhere
Plagued by sufferings of body and mind
Obtain an ocean of happiness and joy
By virtue of my merits.

May no living creature suffer,
Commit evil or ever fall ill.
May no one be afraid or belittled,
With a mind weighed down by depression.

May the blind see forms,
And the deaf hear sounds.
May those whose bodies are worn with toil
Be restored on finding repose.

May the naked find clothing,
The hungry find food;
May the thirsty find water
And delicious drinks.

May the poor find wealth,
Those weak with sorrow find joy;
May the forlorn find hope,
Constant happiness and prosperity.

May there be timely rains
And bountiful harvests;
May all medicine be effective
And wholesome prayers bear fruit.

May all who are sick and ill
Quickly be freed from their ailments.
Whatever diseases there are in the world,
May they never occur again.

May the frightened cease to be afraid
And those bound be freed;
May the powerless find power
And may people think of benefiting each other.

-One of countless exquisite prayers by Shantideva, 8th century poet, scholar, and bodhisattva.

New Author has Joined Us

I'm so pleased to announce that Yue-han Su has accepted my invitation and joined us as an author here! He is going to be such a fabulous contributor to this group blog with his insights, knowledge, and amazing writing skills.

A very warm welcome to you Yue-han Su!

If you are interested in being a contributor here please contact any one of us and let us know so we can kindly consider it.

Fingerprints on the wheel – an original heart sutra.

Today I opened my eyes to a sad dream. When I brought my mind home to itself away from the fictitious dream space, a thought occurred to me.  Like my own fingerprints are unique, so are every other person's on this planet. Like my dreams, my life is imaginary. It emanates from mind.

Stop and digest that.  Every person's fingerprints have left their mark on what their owner-fingers touched.  Love, hate, life, death and everything in between, including the desperate escape from that sense that what is going on is not what’s really happening.  Either into or out of the heart of the matter, I still tango with the conditions of the matter itself.  Stop and digest that.  Every person’s  fingerprints are unique, just as unique as mine.   There is no solid value to a fingerprint.  Yet it is proof that something existed.  Don’t forget, actions lead to actions.  The value of those actions is the heart of an entirely other matter.

Actions are like fingerprints, hard to trace once the being that acts moves past the action itself, but millions of actions happen in fragments of seconds with all those fingerprints left behind, no fingers to see once the touch fades.  Actions leave the traces of our intent.  I suck up the weight of that notion, every action I took or refused bore and bears karma.  Consequence.  Every thought I think right now is a seed.

So I bend myself into the lull of a deep crooning chant, the chant of my mothers who came before me, a song of healing energy oṃ tāre tuttāre ture svāhā and in your arms, oh mothers, I lay in the embrace of your wisdom.  I become the song of healing for my children in turn.   I, one of the daughters of mother Tsogyal, come to you without pride or hate. I come to you with my heart cracked open, spilling the tears of all those children who don’t have food to put in their belly today.  I come to you, my mothers, as a speaker for the dead.  I am filled with the voice of grief, the hundreds of thousands of lives extinguished in the dark, unknown and unseen.  They loved and lost, as much as you or I, and in their ignorance they closed their eyes.   I weep for their pain, like every mother who has come before me. 

oṃ tāre tuttāre ture svāhā oṃ tāre tuttāre ture svāhā oṃ tāre tuttāre ture svāhā om tare tuttare ture soha om tare tuttare ture soha om tare tuttare ture soha om tare tuttare ture soha om tare tuttare ture soha om tare tuttare ture soha

Yeshe Tsogyal, mother of my heart, I come to you with the fingerprints of infinite losses and births.  From small to big, I bow to the vastness of suffering's extent.  I cannot fight the ocean with a sword.  I must make myself an ocean to fill the canyons grooved by countless years of pain with new streams of bubbling laughing healing joy.  Oceans are only made of drops.  No need for swords.  This is the gift of woman.  It fills up my cup till till it’s almost too much to hold in, it threatens to overflow, so I drink a daily dose, doing shots of remembrance and humility on my kitchen floor. 

I was born, like you alone, and like you dearest mother, I have so much work to undertake some days I need to hear it’s gonna be ok.  On those days it feels as if my back might breaks at every task, but I struggle on, because you dearest mother, are in my heart and have never given up on me, no matter what.  You are the deepest part of my womanhood, the primal prajna queen that guides and comforts the small girl frightened and unsure of being able to make the right choice. 

Then I realize, no one else knows better either, we’re just all fingerprints on the wheel that haven’t quite caught on, that this is already gone, we have just this one chance to wake up and let go. 

We’re all fingerprints on the wheel, we’ve all touched life and death.  So at least, we’re all together in this mess… And for you and for me I will wait till the end of suffering to release my last breath. It is in this emptiness that I grow this seed, and offer you my lotus, for you to be free.

Om ah hum vajra guru pema siddhi hum!

Free Wallpapers

Here are some lovely wallpapers that are easy to download and use. You can find some beautiful free Buddhist-themed wallpapers for your computer here:

TsemTulku.com

And here are some lovely wallpapers, although they’re primarily nature-themed. But I’m currently using ones from this site:

Kripalu.org

A gentle and humble mind

I mimic the wise, even when I don't feel entirely kind.  It remains the way I keep my mind gentle and humble, to bow before those who are sentient.  Who am I, to decide I should be right, when like a child I dress up in serious business, this corporate employee mother and wife has to earn her right to breathe by making sure those who depend on her are met fully with everything she can be.  But this mama be lazy by nature, and I notice I find excuses to procrastinate till it's almost too late, and then spurred by the pressure I cram everything I can to produce something exceptionally distilled.

It's a subtle pride that can set in around the practice, the easiest method to meet the pitfalls of one's own self-patting is to balance it with healthy doses of reality, met in the form of challenge/obstacle.  So do the eyes of my teacher seem to say.  Having your presence so near became so quickly a habit, I miss the wry notes of infinitely gentle correction combine with the vast depth that rich laugh bore.  You know the kind... I'm sure you do, it's full, laughter that bubbles up thunderous and joyful, from the belly up.

If you're like me, you live always juggling the awkward imperfect sense of reality without imposing your expectations upon what seems to be.  But you always look so much gracious than I, I see every little blemish and flaw in my own eyes, but your mere presence let me see it is not me I'm even seeing.  I'm not that awkward clumsy in between, I simply live in the perpetual effort to be more like what good I see in the eyes of those who walk a life's path of kindness.

Regardless of form, at the heart of mind is joy.  I met it like a soundtrack of laughter on a comedy show, the preprogrammed stereotypical "applause" or "awww" tracks.  I would respond with the automatic feed when I'd hook onto what I'd buy into, till I saw the heart of someone who lost everything and came to give joy to those she could touch.  Framed in robes, her story was just in a parentheses of suffering, a story as common as a dime, but she found like I have that joy lies in what you can give, which normally resides in the sweet spot of having just enough.

Having just enough is a state of mind.  The perfect balance of love and want with all absence of hate.  How counterintuitive that the most complex task to master requires the simplest technique, exchanging self for others.  The objective I learned was not to rid myself of my desires, I feel like I've been forged in the heat of my desire, the constant longing for genuine truth.  I fed myself to that which ate me, very gently, very slowly, but eventually enough of me was gone to see what the truth is.

There is a subtle error present in the way self-importance shapes need and desire.  That I should be "right" is what leads to a precipice of pain.  I've fallen off that cliff, and now I know, it's better to not jump ahead, and not assume that the wise are not as wise as I.  I remember it's them I pretend to be, even when I don't feel entirely kind, it is always better to be the one who's kind than the one who's wise.  The former can be done by any human.  The latter has the tremendous danger to lead us into the filter that holds our vision captive: pride.

Then I wonder, is reflection on the nature of emptiness and the realization of this truth sufficient to shake off this mental mold I've made myself over countless lives... then I know... what I prioritize is what will materialize.

I only aim to keep a gentle and humble mind.

Buddhas in the Mire

One piece at a time, it slowly comes down – this dreaming of the mind. It gives the seeming a kind of rhyme and reason, filling in the blanks. There’s always something there, nagging at the back of my thoughts. It’s not what it seems. I had this idea that I should just plain stop thinking I know anything. Like if two people are in an argument, and I were to say, I have no idea what is really happening here. This person would say “This is what this situation is!” The other person would counter, “You’re only telling one side of the story.” And here unfolds the age old human ability to argue, and obstinately refuse to see the person standing right in front of you. How funny, when you see it from the outside. For a moment, it just occurred to me, Can I say, I am not skilled and don’t know what is happening here!

I looked at my face this morning and for a split second, I saw not-me clearly, like becoming sober for a few minutes, I glimpsed therein a buddha in the mire. Not there yet. Not ready yet. Maybe I glimpsed a moment of seeing the best of not-me in its potential. But then I thought, the most honest thing would be to just say, I don’t know what is happening here.

The reason I say this is because “happening” is a very relative term conditional to what you’re able to see and what angle in your vision is obscured. So I know what is happening in terms of the facts of the situation, but I know I don’t know what is happening in the folds of what I’m perceiving. I don’t know what’s within what seems, I just know what seems.

So now what? Just another buddha in the mire…. back to the journey, look down from the peaks of my imaginations in the distance, one foot in front of another, this is now, and now is still a bit muddy.

-Ogyen, October 4th

New Author

I'm really pleased to announce that Ogyen is now an author at this blog. She's a prolific writer and I'm looking forward to her contributions! Aside from being a prolific writer she's a fascinating person. Welcome Ogyen!

Parenting as Practice

Without a doubt, my daughter is and has always been the center of my dharma practice. No matter what empoewrments, teachings, or rituals I may become involved in the little girl remains squarely at the center of practice. She teaches me how to love even more than I ever had, she teaches me patience, she helps me to understand selflessness, and how to be assertive and firm.

Sitting meditation is very good, and parenthood is amazing for walking the path.

Buddhist Humanism

Buddhist Humanism is a philosophy which encompasses all Buddhist teachings from the time ofSiddhartha Gautama, the Buddha, to that of the present day. The goal of Buddhist Humanism is expressed within the Bodhisattva ideal, by becoming an energetic, enlightened, and endearing person dedicated to the welfare and liberation of all sentient beings.

Buddhist Humanism focuses more on issues of the world, the suffering which occurs, rather than on how to leave the world behind; on caring for the living, rather than the dead; on benefiting others, rather than benefiting oneself; and on universal liberation, rather than cultivation for only oneself.

Buddhist Humanism has six characteristics:

Humanism - The Buddha was neither a spirit, coming and going without leaving a trace, nor was he a figment of one’s imagination. The Buddha was a living human being. Just like the rest of us, he had parents, a family, and he lived a life. It was through his human existence that he showed his supreme wisdom of compassion, ethical responsibility, and prajna-wisdom. Thus, he is a Buddha who was also a human being.

Emphasis on Daily Life - The Buddha placed great importance on daily life as spiritual practice. He provided guidance on everything, from how to eat, dress, work, and live, to how to walk, stand, sit, and sleep. He gave clear directions on every aspect of life, from relations among family members and between friends to how we should conduct ourselves in the social and political arenas.

Altruism - The Buddha was born into this world to teach, to provide an example, and to bring joy to all beings. He nurtured all beings, for he always had the best interests of others in his mind and heart. In short, his every thought, word, and action arose from a heart filled with deep care and concern for others.

Joyfulness - The Buddhist teachings give people joy. Through the limitless compassion of his heart, the Buddha aimed to relieve the suffering of all beings and to give them joy.

Timeliness - The Buddha was born for a great reason: to build a special relationship with all of us who live in this world. Although the Buddha lived over 2,500 years ago and has already entered nirvana, he left the seed of liberation for all subsequent generations. Even today, the Buddha’s ideals and teachings serve as a timely and relevant guide for all faiths and traditions.

Universality - The entire life of the Buddha can be characterized through the Buddha’s spirit of wanting to liberate all living beings, without exclusion. The Buddha loved beings of all forms, whether they were animals or humans, male or female, young or old, Buddhist or not.

Source: http://www.mahabodhi.net

-Posted by Daphne

Joy

Whatever joy there is in this world
All comes from desiring others to be happy,
And whatever suffering there is in this world,
All comes from desiring myself to be happy.
-Shantideva

His Holiness the Dalai Lama on Humanity and Ecology

"HUMANITY AND ECOLOGY"

Peace and the survival of life on earth as we know it are threatened by human activities that lack a commitment to humanitarian values. Destruction of nature and natural resources results from ignorance, greed and lack of respect for the earth's living things.

This lack of respect extends even to the earth's human descendants, the future generations who will inherit a vastly degraded planet if world peace does not become a reality, and if destruction of the natural environment continues at the present rate.

Our ancestors viewed the earth as rich and bountiful, which it is. Many people in the past also saw nature as inexhaustibly sustainable, which we know is the case only if we care for it.

It is not difficult to forgive destruction in the past which resulted from ignorance. Today, however, we have access to more information; it is essential that we re-examine ethically what we have inherited, what we are responsible for, and what we will pass on to coming generations.

Many of the earth's habitats, animals, plants, insects and even micro-organisms that we know to be rare may not be known at all by future generations. We have the capability and the responsibility to ace; we must do so before it is too late.

Just as we should cultivate gentle and peaceful relations with our fellow human beings, we should also extend that same kind of attitude towards the natural environment. Morally speaking, we should be concerned for our whole environment.

This, however, is not just a question of morality or ethics, but a question of our own survival. For this generation and for future generations, the environment is very important. If we exploit the environment in extreme ways, we will suffer, as will our future generations. When the environment changes, the climatic condition also changes. When the climate changes dramatically, the economy and many other things change. Our physical health will be greatly affected. Again, conservation is not merely a question of morality, but a question of our own survival.

Therefore, in order to achieve more effective environmental protection and conservation, internal balance within the human being himself or herself is essential. The negligence of the environment, which has resulted in great harm to the human community, resulted from our ignorance of the very special importance of the environment. We must now help people to understand the need for environmental protection. We must teach people to understand the need for environmental protection. We must teach people that conservation directly aids our survival.

If you must be selfish, then be wise and not narrow-minded in your selfishness. The key point lies in the sense of universal responsibility. That is the real source of strength, the real source of happiness. If we exploit everything available, such as trees, water and minerals, and if we don't plan for our next generation, for the future, then we're at fault, aren't we? However, if we have a genuine sense of universal responsibility as our central motivation, then our relations with the environment, and with all our neighbours, will be well balanced.

Ultimately, the decision to save the environment must come from the human heart. The key point is a call for a genuine sense of universal responsibility that is based on love, compassion and clear awareness.

(From "Humanity and Ecology", © 1988, The Office of His Holiness the Dalai Lama)
http://hhdl.dharmakara.net/hhdlspeech.html