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February 22, 2011
Fear and Fearlessness
Perhaps the first reaction we have to our own suffering is fear. Fear arises in us almost automatically when we experience strong emotions or pain. We don't have to sit there and generate fear--it just arises. When we experience a disturbing emotion such as jealousy we think, "No, I don't want this." We would rather not experience it. However, if we examine fear closely, we see that it is a thought to which we have been habituating our mind for a very long time. We have repeated this thought pattern of fear for many years, and from a Buddhist point of view, many lifetimes.
In just the same way, when we habituate our minds to being fearless, to being brave and open towards our emotions, fearlessness will also arise naturally. In order for this to happen, we must train in applying antidotes to our thought patterns that are caught up in fear. In this way, we transcend fear first through a conceptual process, which later becomes nonconceptual, a natural fearlessness. In order to become fearless in this way, we need determination and the willingness to face our emotions. With that strong determination and courage, fearlessness will arise effortlessly.
--from Trainings in Compassion: Manuals on the Meditation of Avalokiteshvara by trans. by Tyler Dewar under the guidance of The Dzogchen Ponlop Rinpoche
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In just the same way, when we habituate our minds to being fearless, to being brave and open towards our emotions, fearlessness will also arise naturally. In order for this to happen, we must train in applying antidotes to our thought patterns that are caught up in fear. In this way, we transcend fear first through a conceptual process, which later becomes nonconceptual, a natural fearlessness. In order to become fearless in this way, we need determination and the willingness to face our emotions. With that strong determination and courage, fearlessness will arise effortlessly.
--from Trainings in Compassion: Manuals on the Meditation of Avalokiteshvara by trans. by Tyler Dewar under the guidance of The Dzogchen Ponlop Rinpoche
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Meditative Stabilization
There is both a reason and a purpose for cultivating the meditative stabilization observing exhalation and inhalation of the breath. The reason is mainly to purify impure motivations. What exactly is to be purified? The main of these are the three poisons--desire, hatred, and obscuration. Even though we have these at all times and even though the meditator will still retain them, she or he is seeking to suppress their manifest functioning at that time. The specific purpose for cleansing impure motivations before meditation is to dispel bad motivations connected with this lifetime, such as having hatred toward enemies, attachment to friends, and so forth.
In terms of the practice I am explaining here, even the thought of a religious practitioner of small capacity is included within impure motivations; such a person engages in practice mainly for the sake of a good future lifetime. Similarly, if on this occasion one has the motivation of a religious practitioner of middling capacity--that of only oneself escaping from cyclic existence, this is also impure.
What is a pure motivation? To take as one's aim the welfare of all sentient beings. This is the motivation of a religious practitioner of great capacity. Meditators should imagine or manifest their own impure motivation in the form of smoke, and with the exhalation of breath should expel all bad motivation. When inhaling, they should imagine that all the blessings and good qualities of Buddhas and Bodhisattvas, in the form of bright light, are inhaled into them. This practice is called purification by way of the descent of ambrosia. There are many forms of this purification, but the essence of the practice is as just indicated.
--from Calm Abiding and Special Insight: Achieving Spiritual Transformation Through Meditation by Geshe Gedun Lodro
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In terms of the practice I am explaining here, even the thought of a religious practitioner of small capacity is included within impure motivations; such a person engages in practice mainly for the sake of a good future lifetime. Similarly, if on this occasion one has the motivation of a religious practitioner of middling capacity--that of only oneself escaping from cyclic existence, this is also impure.
What is a pure motivation? To take as one's aim the welfare of all sentient beings. This is the motivation of a religious practitioner of great capacity. Meditators should imagine or manifest their own impure motivation in the form of smoke, and with the exhalation of breath should expel all bad motivation. When inhaling, they should imagine that all the blessings and good qualities of Buddhas and Bodhisattvas, in the form of bright light, are inhaled into them. This practice is called purification by way of the descent of ambrosia. There are many forms of this purification, but the essence of the practice is as just indicated.
--from Calm Abiding and Special Insight: Achieving Spiritual Transformation Through Meditation by Geshe Gedun Lodro
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Deity Yoga
At the beginning of the process of deity meditation and mantra repetition one meditates on emptiness, settling the non-inherent existence of oneself and the deity through a reasoning such as that of dependent-arising--the fact that both oneself and the deity arise in dependence on their respective bases of designation. One's own final nature and the final nature of the deity are the same, an emptiness of inherent existence.
To perform deity yoga one does not just withdraw ordinary appearances and then appear as a deity but causes the mind realising emptiness itself to appear as a deity. Thus, it is essential initially to meditate on emptiness, cleansing all appearances in emptiness. One then uses that wisdom consciousness realising emptiness as the basis of emanation of a divine body. This must be done at least in imitation of a consciousness actually doing this, for meditation on a truly existent divine body, instead of helping, will only increase adherence to inherent existence. Meditated properly, the appearance of a divine figure is the sport of the ultimate mind of enlightenment, first in imitation and later in fact. (p.39)
--from Deity Yoga in Action and Performance Tantra by His Holiness the Dalai Lama, Tsong-ka-pa, and Jeffrey Hopkins, published by Snow Lion Publications
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To perform deity yoga one does not just withdraw ordinary appearances and then appear as a deity but causes the mind realising emptiness itself to appear as a deity. Thus, it is essential initially to meditate on emptiness, cleansing all appearances in emptiness. One then uses that wisdom consciousness realising emptiness as the basis of emanation of a divine body. This must be done at least in imitation of a consciousness actually doing this, for meditation on a truly existent divine body, instead of helping, will only increase adherence to inherent existence. Meditated properly, the appearance of a divine figure is the sport of the ultimate mind of enlightenment, first in imitation and later in fact. (p.39)
--from Deity Yoga in Action and Performance Tantra by His Holiness the Dalai Lama, Tsong-ka-pa, and Jeffrey Hopkins, published by Snow Lion Publications
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February 21, 2011
February 17, 2011
The Bodhisattva's Confession of Ethical Downfalls
The Bodhisattva's Confession of Ethical Downfalls
Prostrations to the Thirty-Five Buddhas
To increase the benefit of each prostration, first prostrate three times while reciting:
om namo manjushriye namo sushriye namo uttama shriye soha
Continue to prostrate while reciting the names of the Buddhas and the confession prayer.
I, (say your name) throughout all times, take refuge in the Gurus; I take refuge in the Buddhas; I take refuge in the Dharma; I take refuge in the Sangha.
To the Founder, the Transcendent Destroyer, the One Thus Gone, the Foe Destroyer, the Fully Enlightened One, the Glorious Conqueror from the Shaykas I bow down.
To the One Thus Gone, the Great Destroyer, Destroying with Vajra Essence I bow down.
To the One Thus Gone, the Jewel Radiating Light I bow down.
To the One Thus Gone, the King with Power of over the Nagas I bow down.
To the One Thus Gone, the the Leader of the Warriors I bow down.
To the One Thus Gone, the Glorious Blissful One I bow down.
To the One Thus Gone, the Jewel Fire I bow down.
To the One Thus Gone, the Jewel Moonlight I bow down.
To the One Thus Gone, Whose Pure Vision Brings Accomplishments I bow down.
To the One Thus Gone, the Jewel Moon I bow down.
To the One Thus Gone, the Stainless one I bow down.
To the One Thus Gone, the Glorious Giver I bow down.
To the One Thus Gone, the Pure One I bow down.
To the One Thus Gone, the Bestower of Purity I bow down.
To the One Thus Gone, the Celestial Waters I bow down.
To the One Thus Gone, the Deity of the Celestial Waters I bow down.
To the One Thus Gone, the Glorious Good I bow down.
To the One Thus Gone, the Glorious Sandalwood I bow down.
To the One Thus Gone, the One of Unlimited Splendor I bow down.
To the One Thus Gone, the Glorious Light I bow down.
To the One Thus Gone, the Glorious One without Sorrow I bow down.
To the One Thus Gone, the Son of the Desireless One I bow down
To the One Thus Gone, the Glorious Flower I bow down
To the One Thus Gone, Who Understands Reality Enjoyig the Radiant Light of Purity I bow down
To the One Thus Gone, Who Understands Reality Enjoyig the Radiant Light of of the Lotus I bow down
To the One Thus Gone, the Glorious Gem I bow down
To the One Thus Gone, the Glorious One who is Mindful I bow down
To the One Thus Gone, the Glorious One Whose Name is Extremely Renowned, I bow down
To the One Thus Gone, the King Holding the Banner of Victory over the Senses I bow down
To the One Thus Gone, the Glorious One Who Subdues Everything Completely I bow down
To the One Thus Gone, the Victorious One in All Battles I bow down
To the One Thus Gone, the Glorious One Gone to Perfect Self-control I bow down
To the One Thus Gone, the Glorious One Who Enhances and Illuminates Completely I bow down
To the One Thus Gone, the Jewel Lotus Who Subdues All I bow down
To the One Thus Gone, the Foe Destroyer, the Fully Enlightened One, the King with Power over Mount Meru, Always Remaining in the Jewel and the Lotus I bow down.
All you thirty-five Buddhas, and all the others, those thus gone, foe destroyers, fully enlightened ones and transcendent destroyers who are existing, sustaing and living throughout the ten directions of sentient beings' worlds -- all you Buddhas, please give me your attention.
In this life, and throughout beginningless lives in all the realms of samsara, I have created, caused others to create, and rejoiced at the creation of negative karmas such as misusing offerings to holy objects, misusing offerings to the Sangha, stealing the posessions of the Sangha of the ten directions; I have caused others to create these negative actions and rejoiced at their creation.
I have created the five heinous actions, caused others to create them and rejoiced at their creation. I have committed the ten non-virtuous actions, involved others inthem, and rejoiced at their involvement.
Being obscured by all this karma, I have created the cause for myself and other sentient beings to be reborn in the hells, as animals, as hungry ghosts, in irreligious places, amongst barbarians, as long-lived gods, with imperfect senses, holding wrong views, and being displeased with the presence of a Buddha.
Now before these Buddhas, transcendent destroyers who have become transcendental wisdom, who have become thae compassionate eye, who have become witnesses, who have become valid and see with their omniscient minds, I am confessing and accepting all these actions as negative. I will not conceal or hide them, and from now on, I will refrain from committing these negative actions.
Buddhas and transcendent destroyers, please give me your attention: in this life and throughout beginningless lives in all the realms of samsara, whatever root of virtue I have created through even the smallest acts of charity such as giving one mouthful of food to a being born as an animal, whatever root of virtue I have created by abiding in pure conduct, whatever root of virtue I have created by fully ripening sentient beings' minds, whatever root of virtue I have created of the highest transcendent wisdom.
Bringing together all these merits of both myself and others, I now dedicate them to the highest of which there is no higher, to that even above the highest, to the highest of the high, to the higher of the high. Thus I dedicate them completely to the highest, fully accomplished enlightenment.
Just as the Buddhas and transcendent destroyers of the past have dedicated, just sa the Buddhas and transcendent destroyers of the future will dedicate, and just as the Buddhas and transcendent destroyers of the present are dedicating, in the same way I make this dedication.
I confess all my negative actions separately and rejoice in all merits. I implore the Buddhas to grant my request that I may realize the ultimate, sublime, highest transcendental wisdom.
To the sublime kings of the human beings living now, to those of the past, and to those who have yet to appear, to all those whose knowledge is as vast as the infinite ocean, with my hands folded in respect, I go for refuge.
From Pearl of Wisdom - Book I compiled by Ven. Thubten Chodron.
Source
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Prostrations to the Thirty-Five Buddhas
To increase the benefit of each prostration, first prostrate three times while reciting:
om namo manjushriye namo sushriye namo uttama shriye soha
Continue to prostrate while reciting the names of the Buddhas and the confession prayer.
I, (say your name) throughout all times, take refuge in the Gurus; I take refuge in the Buddhas; I take refuge in the Dharma; I take refuge in the Sangha.
To the Founder, the Transcendent Destroyer, the One Thus Gone, the Foe Destroyer, the Fully Enlightened One, the Glorious Conqueror from the Shaykas I bow down.
To the One Thus Gone, the Great Destroyer, Destroying with Vajra Essence I bow down.
To the One Thus Gone, the Jewel Radiating Light I bow down.
To the One Thus Gone, the King with Power of over the Nagas I bow down.
To the One Thus Gone, the the Leader of the Warriors I bow down.
To the One Thus Gone, the Glorious Blissful One I bow down.
To the One Thus Gone, the Jewel Fire I bow down.
To the One Thus Gone, the Jewel Moonlight I bow down.
To the One Thus Gone, Whose Pure Vision Brings Accomplishments I bow down.
To the One Thus Gone, the Jewel Moon I bow down.
To the One Thus Gone, the Stainless one I bow down.
To the One Thus Gone, the Glorious Giver I bow down.
To the One Thus Gone, the Pure One I bow down.
To the One Thus Gone, the Bestower of Purity I bow down.
To the One Thus Gone, the Celestial Waters I bow down.
To the One Thus Gone, the Deity of the Celestial Waters I bow down.
To the One Thus Gone, the Glorious Good I bow down.
To the One Thus Gone, the Glorious Sandalwood I bow down.
To the One Thus Gone, the One of Unlimited Splendor I bow down.
To the One Thus Gone, the Glorious Light I bow down.
To the One Thus Gone, the Glorious One without Sorrow I bow down.
To the One Thus Gone, the Son of the Desireless One I bow down
To the One Thus Gone, the Glorious Flower I bow down
To the One Thus Gone, Who Understands Reality Enjoyig the Radiant Light of Purity I bow down
To the One Thus Gone, Who Understands Reality Enjoyig the Radiant Light of of the Lotus I bow down
To the One Thus Gone, the Glorious Gem I bow down
To the One Thus Gone, the Glorious One who is Mindful I bow down
To the One Thus Gone, the Glorious One Whose Name is Extremely Renowned, I bow down
To the One Thus Gone, the King Holding the Banner of Victory over the Senses I bow down
To the One Thus Gone, the Glorious One Who Subdues Everything Completely I bow down
To the One Thus Gone, the Victorious One in All Battles I bow down
To the One Thus Gone, the Glorious One Gone to Perfect Self-control I bow down
To the One Thus Gone, the Glorious One Who Enhances and Illuminates Completely I bow down
To the One Thus Gone, the Jewel Lotus Who Subdues All I bow down
To the One Thus Gone, the Foe Destroyer, the Fully Enlightened One, the King with Power over Mount Meru, Always Remaining in the Jewel and the Lotus I bow down.
All you thirty-five Buddhas, and all the others, those thus gone, foe destroyers, fully enlightened ones and transcendent destroyers who are existing, sustaing and living throughout the ten directions of sentient beings' worlds -- all you Buddhas, please give me your attention.
In this life, and throughout beginningless lives in all the realms of samsara, I have created, caused others to create, and rejoiced at the creation of negative karmas such as misusing offerings to holy objects, misusing offerings to the Sangha, stealing the posessions of the Sangha of the ten directions; I have caused others to create these negative actions and rejoiced at their creation.
I have created the five heinous actions, caused others to create them and rejoiced at their creation. I have committed the ten non-virtuous actions, involved others inthem, and rejoiced at their involvement.
Being obscured by all this karma, I have created the cause for myself and other sentient beings to be reborn in the hells, as animals, as hungry ghosts, in irreligious places, amongst barbarians, as long-lived gods, with imperfect senses, holding wrong views, and being displeased with the presence of a Buddha.
Now before these Buddhas, transcendent destroyers who have become transcendental wisdom, who have become thae compassionate eye, who have become witnesses, who have become valid and see with their omniscient minds, I am confessing and accepting all these actions as negative. I will not conceal or hide them, and from now on, I will refrain from committing these negative actions.
Buddhas and transcendent destroyers, please give me your attention: in this life and throughout beginningless lives in all the realms of samsara, whatever root of virtue I have created through even the smallest acts of charity such as giving one mouthful of food to a being born as an animal, whatever root of virtue I have created by abiding in pure conduct, whatever root of virtue I have created by fully ripening sentient beings' minds, whatever root of virtue I have created of the highest transcendent wisdom.
Bringing together all these merits of both myself and others, I now dedicate them to the highest of which there is no higher, to that even above the highest, to the highest of the high, to the higher of the high. Thus I dedicate them completely to the highest, fully accomplished enlightenment.
Just as the Buddhas and transcendent destroyers of the past have dedicated, just sa the Buddhas and transcendent destroyers of the future will dedicate, and just as the Buddhas and transcendent destroyers of the present are dedicating, in the same way I make this dedication.
I confess all my negative actions separately and rejoice in all merits. I implore the Buddhas to grant my request that I may realize the ultimate, sublime, highest transcendental wisdom.
To the sublime kings of the human beings living now, to those of the past, and to those who have yet to appear, to all those whose knowledge is as vast as the infinite ocean, with my hands folded in respect, I go for refuge.
From Pearl of Wisdom - Book I compiled by Ven. Thubten Chodron.
Source
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Medicine Buddha Sadhana
Medicine Buddha Sadhana
by Thubten Gyatso
Take Refuge and Generate Bodhicitta (three times)
To the Buddha, the Dharma and the sublime community, I go for refuge until I am enlightened. From the virtuous merits I collect by practicing giving and other perfections, may I quickly attain buddhahood in order to lead each and every sentient being into that unsurpassable state.
The Four Immeasurables
May all sentient beings have happiness and the causes of happiness.
May all sentient beings be free from suffering and the causes of suffering.
May all sentient beings never be separated from the happiness which is without suffering.
May all sentient beings abide in equanimity, free from both attachment and hatred, holding some close and others distant.
Cultivation of Special Bodhicitta
Especially for the benefit of all sentient beings, I will quickly, very quickly, attain the precious state of perfect and complete buddhahood. For this reason, I will practice the yoga method of guru Medicine Buddha.
Seven-Limbed Prayer
I prostrate to the Guru Medicine Buddha.
Each and every offering, including those actually performed and those mentally-transformed, I present to you.
I confess all non-virtuous actions accumulated since beginningless time.
I rejoice in the virtues of both ordinary and noble beings.
As our guide, I request you, O Buddha, to turn the wheel of Dharma until samsara ends.
All virtues, both my own and those of others, I dedicate to the ripening of the two Bodhicittas and the attainment of Buddhahood for the sake of sentient beings.
Mandala Offering/Prayer of Request
I beseech you, Bhagawan Medicine Guru, whose sky-colored, holy body of lapis lazuli signifies your omniscient wisdom and compassion as vast as limitless space, please grant me your blessings.
I beseech you, compassionate Medicine Guru, holding in your right hand the king of medicines, symbolizing your vow to help all pitiful sentient beings plagued by the four hundred and twenty-four diseases, please grant me your blessings.
I beseech you, compassionate Medicine Guru, holding in your left hand a bowl of nectar, symbolizing your vow to give the glorious undying nectar--of the Dharma--which eliminates the degenerations of old age, sickness and death, please grant me your blessings.
Visualization
In the space in front of you is the divine form of Guru Medicine Buddha. He is seated on a lotus and moon cushion. His body is in the nature of deep blue light, the color of lapis lazuli. He is very serene and adorned with silk robes and magnificent jewel ornaments.
Guru Medicine Buddha's right hand rests on his right knee, palm outward in the gesture of giving realizations. His left hand rests in his lap, holding a nectar bowl of medicine that cures all ills, hindrances and obstacles.
Above the crown of Guru Medicine Buddha is a wish-granting jewel, the essence of which is Guru. Above that is Buddha Ngon.Kyen. Gyal.Po, whose body is red-colored, his right hand in the mudra of bestowing sublime realizations and his left hand in the mudra of concentration.
Above him is Buddha Cho.Drag Gya.Tso Yang, with a yellow-colored body and hands in the same mudra.
Above him is Buddha Nya.Ngam Mi.Cho.Pa, light red in color and both hands in the mudra of concentration.
Above him is Buddha Ser.Zang Dri.Me, pale yellow in color, his right hand in the mudra of expounding the Dharma and his left hand in the mudra of concentration.
Above him is the Buddha Rin.Chen Da.Wa Dang Pai.Ma Rab.Tu Gyan.Pa Zi.Ji Dra.Yang Gyi Gyal.Po, reddish-yellow in color and hands in the same mudra.
Above him is Buddha Tsan.Leg Yang.Drag, yellow in color and hands in the same mudra.
Requests to the Medicine Buddhas (Repeat each verse seven times.
After the seventh recitation, as you repeat "May your vow...," the Medicine Buddha to whom the request is made absorbs into the one below, until the single divine form of Medicine Buddha remains for the final request.)
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Tsan.Leg Yang.Drag, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Rin.Chen Da.Wa Dang Pai.Ma Rab.Tu Gyan.Pa Kya.Pa Zi.Ji Dra.Yang Gyi Gyal.Po.La, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Ser.Zang Dri.Me.La, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Nya.Ngan Mi.Chog.Pa.La, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Cho.Drag Gya.Tso Yang.La, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Ngon.Kyen Gyal.Po.La, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Man.Gyi.La Bendurya O.Gyi Gyal.Po.La, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
Visualization
Granting your request, from the heart and holy body of the King of Medicine, infinite rays of light pour down completely filling your body from head to toe. They purify all your diseases and afflictions due to spirits and their causes, all your negative karma and mental obscurations. In the nature of light,your body becomes clean and clear as crystal.
The light rays pour down twice more, each time filling your body with blissful clean-clear light which you absorb.
At the heart of Medicine Buddha appears a lotus and moon disc. Standing at the center of the moon disc, is the blue seed-syllable OM surrounded by the syllables of the mantra. As you recite the mantra, visualize rays of light radiating out in all directions from the syllables at his heart. The light rays pervade the sentient beings of the six realms. Through your great love wishing them to have happiness and, through your great compassion wishing them to be free from all sufferings, they are purified of all diseases, afflictions due to spirits and their causes, all their negative karma and mental obscurations.
Recitation of the Mantra
om namo bhagawate bhekandzyai - guru bendurya prabha randzaya - tatagataya - arhate - samyaksam buddhaya - tayata om bhekandzyai bhekandzyai - maha bhekandzyai bhekandzyai - randza samungate soha
Short Mantra
tatagataya - arhate - samyaksam buddhaya - tayata om bhekandzyai bhekandzyai - maha bhekandzyai bhekandzyai - randza samungate soha
Feel Great Joy and Think
All sentient beings are transformed into the aspect of the Medicine Buddha Guru. How wonderful that I am now able to lead all sentient beings into the Medicine Buddha's Enlightenment.
Simplified Visualization
Visualize the Medicine Buddha Guru above the crown of your head and make the following request seven times, followed by the mantra recitation and visualization.
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Man.Gyi.La Bendurya O.Gyi.Gyal.Po.La, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
Mantra Recitation and Visualization for Simplified Visualization
Purifying rays of light pour down from the Guru Medicine Buddha's heart and holy body eliminating your sicknesses and afflictions due to spirits and their causes, all your negative karma and mental obscurations.
Your body is completely filled with light and becomes clean-clear like crystal. Then the rays radiate out in all directions, purifying the sicknesses and afflictions of all mother sentient beings.
The Guru Medicine Buddha melts into light and absorbs into your heart.
Dedication
Due to these merits, may I complete the ocean-like actions of the sons of the Victorious Ones. May I become the holy savior, refuge and helper for the sentient beings who have repeatedly been kind to me in past lives.
By the virtues received from attempting this practice, may all living beings who see, hear, touch or remember me--even those who say my name--at that moment be released from their miseries and experience happiness forever.
As all sentient beings, infinite as space, are encompassed by the Guru Medicine Buddha's compassion, may I also become the guide of sentient beings existing throughout all ten directions of the universe.
Because of these virtues, may I quickly become Guru Medicine Buddha and lead each and every sentient being into his enlightened realm.
Source
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Vajrasattva Sadhana
Vajrasattva Purification
From Ven. Thubten Chodron's Pearl of Wisdom, Book II
(used with permission)
Visualization
Visualize about four inches above your head an open white lotus upon which is a moon disc. Vajrasattva is seated upon this. He is white, translucent and adorned with beautiful ornaments and clothes of celestial silk. His two hands are crossed at his heart; the right holds a vajra, symbolic of great bliss; his left holds a bell, symbolic of the wisdom of emptiness. The vajra and bell together signify his attainment of the enlightened state, the inseparable unity of the wisdom and form bodies. At his heart is a moon disc with the seed-syllable HUM at its center and the letters of Vajrasattva's hundred-syllable mantra standing clockwise around its edge.
Refuge and Generating Bodhicitta (three times)
I take refuge in the Three Jewels.
I will liberate all sentient beings and lead them to enlightenment.
Thus, I will perfectly generate the mind dedicated to attaining
enlightenment for the benefit of all sentient beings.
The Power of Regret
Recollect, with deep regret, the specific negativities you have created. Then meditate deeply on the meaning of the following:
"The negative karma I have accumulated from beginningless time is as extensive as the ocean. Although I know that each negative action leads to countless eons of suffering, it seems that I am constantly striving to create nothing but negative actions. Even though I try to avoid non-virtue and practice positive acts, day and night without respite, negativities and moral downfalls come to me like rainfall. I lack the ability to purify these faults so that no trace of them remains. With these negative imprints still in my mind, I could suddenly die and find myself falling to an unfortunate rebirth. What can I do? Please Vajrasattva, with your great compassion, guide me from such misery!"
The Power of Remedial Action
From the HUM at Vajrasattva's heart, light radiates in all directions, requesting the Buddhas to bestow their blessings. They accept the request and send white rays of light and nectar, the essence of which is the knowledge of their body, speech and mind. The light and nectar absorb into the HUM and the letters of the mantra at Vajrasattva's heart. They then fill his whole body completely, enhancing the magnificence of his appearance and increasing the brilliance of the mantra.
While reciting the mantra, visualize that white rays of light and nectar stream continuously from the HUM and mantra at Vajrasattva's heart. They flow down through the crown of your head and fill every cell of your body and mind with infinite bliss. Recite the mantra at least 21 times or more, if possible.
om vajrasattva samaya manu palaya - vajrasattva deno patita - dido may bhawa - suto kayo may bhawa - supo kayo may bhawa - anu rakto may bhawa - sarwa siddhi mepar yatsa - sarwa karma su tsa may - tsitam shriyam kuru hum - ha ha ha ha ho - bhagawan - sarwa tatagata - vajra ma may mu tsa - vajra bhawa maha samaya sattva - ah hum pey
If you have not yet memorized the long mantra, or if you are pressed for time, you may recite the short mantra at least 28 times.
om vajrasattva hum
While reciting either of the mantras, continue to visualize the flow of light and nectar and perform the following four visualizations alternately.
Purification of Body
Your disturbing attitudes and negativities in general and particularly those of the body, take the form of black ink. Sickness takes the form of pus and blood and afflictions caused by spirits appear in the form of scorpions, snakes, frogs and crabs. Flushed out by the light and nectar, they all leave your body through the lower openings, like filthy liquid flowing down a drain pipe. Feel completely empty of these problems and negativities; they no longer exist anywhere.
Purification of Speech
Your disturbing attitudes and imprints of negativities of speech take the form of liquid tar. The light and nectar fill your body as water fills a dirty glass: the negativities, like the dirt, rise to the top and flow out through the upper openings of your body: your eyes, ears, mouth, nose, etc. Feel completely empty of these problems; they no longer exist.
Purification of the Mind
Your disturbing attitudes and the imprints of mental negativities appear as darkness at your heart. When struck by the forceful stream of light and nectar, the darkness completely vanishes. It is like turning a light on in a room: the darkness does not go anywhere, it simply ceases to exist. Feel that you are completely empty of all these problems; they are non-existent.
Simultaneous Purification
Do the three above visualizations simultaneously. This sweeps away the subtle obscurations that prevent you from seeing correctly all that exists. Feel completely free of these obscurations.
The Power of the Promise
After reciting the mantra and doing the visualizations, make the following promise to Vajrasattva, specifying a period of time for which you intend to keep it:
"I shall not create these negative actions from now until ______."
Vajrasattva is extremely pleased and says, "My spiritual child of the essence, all your negativities, obscurations and degenerated vows have been completely purified."
With delight, Vajrasattva melts into light and dissolves into you. Your body, speech and mind become inseparably one with Vajrasattva's holy body, speech and mind. Concentrate on this.
Dedication
Due to this merit may I soon
Attain the enlightened state of Vajrasattva,
That I may be able to liberate
All sentient beings from their suffering.
May the precious bodhi mind
Not yet born arise and grow.
May that born have no decline,
But increase forever more.
Source
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February 16, 2011
The Ten Perfections
The ten paramis or perfections provide a highly useful framework for guiding Dharma practice in daily life. Any activity or relationship approached wisely with the primary purpose of developing the perfections in a balanced way becomes part of the practice.
The perfections also provide one of the few reliable ways of measuring the accomplishments of your life. “Accomplishments” in the realm of work and relationships have a way of turning into dust, but perfections of the character, once developed, are dependable and lasting.
This four-week retreat presents the perfections under the four factors that make up the eighth perfection, determination. These four factors—discernment, truth, relinquishment, and calm—highlight two facts. The first is that discernment is needed to convert the perfections from generic virtues into a path to awakening. Second, the path to awakening is a truth of the will: You have to want freedom, and stay true to that desire, for freedom to occur.
Each week’s video presentation will contain an exercise to develop the perfections in daily activities, and will be accompanied by readings to help broaden your understanding of what the perfections entail.
Thanissaro Bhikkhu—known as Ajaan Geoff to his students—has translated several meditation guides from Thai, and is also the author of several books, including: The Mind Like Fire Unbound, The Wings to Awakening, The Paradox of Becoming, Skill in Questions, Noble Strategy, Purity of Heart, and Meditations. He is co-author of the college textbook, Buddhist Religions. His writings and translations are available on the Internet at www.accesstoinsight.org. His Dhamma talks and other writings are also available at www.dhammatalks.org. His five-volume anthology of suttas, Handful of Leaves, is available from the Sati Center of Buddhist Studies.
Mon, 01/03/2011, 10 Perfections Week 1: Discernment 14:01
Mon, 01/10/2011, 10 Perfections Week 2: Truth 17:44
Mon, 01/17/2011, 10 Perfections Week 3: Generosity 14:37
Mon, 01/24/2011, 10 Perfections Week 4: Calm 14:16
Source-Tricycle
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His Holiness to come to Long Beach Convention Center
GSTDL to Host His Holiness the Dalai Lama on May 1, 2011
It gives us great joy to announce that Gaden Shartse Thubten Dhargye Ling will be hosting His Holiness the Dalai Lama on May 1, 2011. Although His Holiness will be our guest for only one day, it will be an extraordinary day.
We are honored that His Holiness has decided to confer a Solitary Yamantaka Initiation on the morning of May 1, 2011. In the afternoon His Holiness will be delivering a public talk on ‘Secular Ethics and Meditation.’ These events will take place in the Terrace Theater at the Long Beach Convention Center.
His Holiness is requiring several commitments from those who attend the initiation. Please see the Highest Yoga Tantra page for more information on the initiation. Because it is so rare that His Holiness would confer an initiation from the Highest Yoga Tantra class of initiations in the United States, we feel something very special and significant will be taking place. The tickets for the Initiation will be free of cost for all; however, only serious students who are willing to abide by the commitments laid out by His Holiness may attend the initiation. Please read the Highest Yoga Tantra page for more details, including information on how to register for the Initiation. Monastics may register for the events on May 1, 2011 by completing the online registration form at the bottom of the Highest Yoga Tantra page.
We invite you to become a sponsor of His Holiness’ 2011 visit. See the Invitation to Become a Sponsor page for more information.
In addition to the event on May 1, 2011, Gaden Shartse Thubten Dhargye Ling will be sponsoring several events in the days leading up to May 1, 2011. See the Gaden Shartse Thubten Dhargye Ling Weekend page.
Tickets for His Holiness’ public talk and for the GSTDL Weekend events will be available for purchase by the general public starting 10 am on February 22, 2011 via Ticketmaster. Type ‘GSTDL’ into the search box on the www.ticketmaster.com website to bring up all four events for which tickets will be sold via Ticketmaster. Tickets may also be purchased through the box office of the Long Beach Convention Center starting at 10 am on February 22, 2011.
We have posted a page with travel and lodging information and also a page with answers to frequently asked questions.
More Information
It gives us great joy to announce that Gaden Shartse Thubten Dhargye Ling will be hosting His Holiness the Dalai Lama on May 1, 2011. Although His Holiness will be our guest for only one day, it will be an extraordinary day.
We are honored that His Holiness has decided to confer a Solitary Yamantaka Initiation on the morning of May 1, 2011. In the afternoon His Holiness will be delivering a public talk on ‘Secular Ethics and Meditation.’ These events will take place in the Terrace Theater at the Long Beach Convention Center.
His Holiness is requiring several commitments from those who attend the initiation. Please see the Highest Yoga Tantra page for more information on the initiation. Because it is so rare that His Holiness would confer an initiation from the Highest Yoga Tantra class of initiations in the United States, we feel something very special and significant will be taking place. The tickets for the Initiation will be free of cost for all; however, only serious students who are willing to abide by the commitments laid out by His Holiness may attend the initiation. Please read the Highest Yoga Tantra page for more details, including information on how to register for the Initiation. Monastics may register for the events on May 1, 2011 by completing the online registration form at the bottom of the Highest Yoga Tantra page.
We invite you to become a sponsor of His Holiness’ 2011 visit. See the Invitation to Become a Sponsor page for more information.
In addition to the event on May 1, 2011, Gaden Shartse Thubten Dhargye Ling will be sponsoring several events in the days leading up to May 1, 2011. See the Gaden Shartse Thubten Dhargye Ling Weekend page.
Tickets for His Holiness’ public talk and for the GSTDL Weekend events will be available for purchase by the general public starting 10 am on February 22, 2011 via Ticketmaster. Type ‘GSTDL’ into the search box on the www.ticketmaster.com website to bring up all four events for which tickets will be sold via Ticketmaster. Tickets may also be purchased through the box office of the Long Beach Convention Center starting at 10 am on February 22, 2011.
We have posted a page with travel and lodging information and also a page with answers to frequently asked questions.
More Information
Yidams, Dakinis, and Dharma Protectors
Yidams are male or female Buddha-figures with which we bond our bodies, speech, and minds as a method for achieving enlightenment. We make the close bond (dam-tshig, Skt. samaya) by visualizing ourselves as the figures, making offerings, reciting mantras, and offering fire pujas.
Dakinis (mkha'-'gro-ma) and dakas (mkha'-'gro) are female and male figures, respectively, who represent and help to increase our experience of blissful awareness of voidness. During a sadhana, we imagine emanating them as so-called offering goddesses and gods, making the various offerings to the Buddhas, all limited beings, and, in Gelug, to ourselves as Buddha-figures. In anuttarayoga practice, we also imagine them on critical points of our subtle energy-systems.
Another name for dakas is viras (dpa'-bo, spiritual heroes), and other names for dakinis are virinis (dpa'-mo, spiritual heroines) and yoginis (rnal-'byor-ma). Often, the terms dakinis and yoginis are used loosely to refer to female practitioners and to all female figures in a mandala. Occasionally, dakinis may also serve as yidams in whose forms we visualize ourselves, such as Vajrayogini (rDo-rje rnal-'byor-ma).
Dharma protectors (chos-skyong, Skt. dharmapala) are male or female figures who help ward off interference to our practice. On the deepest level, they represent our blissful awareness of voidness in strong energetic forms - the best protection against interference. With ourselves as Buddha-figures, we visualize certain protectors in each direction around or inside our mandalas.
In specific yidam practices, we also invite certain other types of Dharma protectors - such as Mahakala (dGon-po) or Palden Lhamo (dPal-ldan lha-mo, Skt. Shridevi) - into our mandalas to make offerings to them and to give them instructions to assist us in our enlightening activities. Many of this last type of protectors were originally powerful spirits, either clutching ghosts (yi-dags, hungry ghost) or divine beings (lha, gods) of non-Buddhist traditions. Some were harmful and others were simply guardians of mountain tops or local regions. Great masters of the past have tamed them and made them swear oaths to protect the Buddhist Dharma and its practitioners.
As Buddha-figures, we are like masters and the Dharma protectors we deploy are like our fierce guard dogs. Unless we have the strength to control them and to feed them regularly, they may turn against us. Thus, the Dharma protector practices in which we invite specific ones into our mandalas are extremely advanced, not for beginners. Engagement in their practices normally requires receiving specific subsequent permissions (jenangs) for them.
Dharma protector practices include elaborate "fulfill and restore" rituals (bskang-gso), in which we, as Buddha-figures, remind the protectors to fulfill the oaths that they promised and restore our close bonds with them by making special offerings. Another common ritual is the golden libation (gser-skyems), in which we offer alcohol or black tea to the protectors, but without tasting it ourselves. We may also simply invite the protectors into our mandalas to make offerings, especially of tormas, and to make requests (gsol-'debs). In the West, people informally call all these practices "protector pujas".
To create an even closer bond with a Dharma protector, we may also do a protector retreat in which we recite the associated mantras hundreds of thousands of times and offer a concluding fire puja.
As Buddha-figures, we may invoke certain Dharma protectors, such as Palden Lhamo, to assist in making prognostications (mo, thugs-dam) with dice or rosary beads. Completion of a protector retreat is required for such practice.
Certain Dharma protectors in certain Tibetan Buddhist traditions may also serve as yidams, such as Mahakala in the Kagyu tradition. Mostly, however, we do not visualize ourselves as Dharma protectors.
Yidams are male or female Buddha-figures with which we bond our bodies, speech, and minds as a method for achieving enlightenment. We make the close bond (dam-tshig, Skt. samaya) by visualizing ourselves as the figures, making offerings, reciting mantras, and offering fire pujas.
Dakinis (mkha'-'gro-ma) and dakas (mkha'-'gro) are female and male figures, respectively, who represent and help to increase our experience of blissful awareness of voidness. During a sadhana, we imagine emanating them as so-called offering goddesses and gods, making the various offerings to the Buddhas, all limited beings, and, in Gelug, to ourselves as Buddha-figures. In anuttarayoga practice, we also imagine them on critical points of our subtle energy-systems.
Another name for dakas is viras (dpa'-bo, spiritual heroes), and other names for dakinis are virinis (dpa'-mo, spiritual heroines) and yoginis (rnal-'byor-ma). Often, the terms dakinis and yoginis are used loosely to refer to female practitioners and to all female figures in a mandala. Occasionally, dakinis may also serve as yidams in whose forms we visualize ourselves, such as Vajrayogini (rDo-rje rnal-'byor-ma).
Dharma protectors (chos-skyong, Skt. dharmapala) are male or female figures who help ward off interference to our practice. On the deepest level, they represent our blissful awareness of voidness in strong energetic forms - the best protection against interference. With ourselves as Buddha-figures, we visualize certain protectors in each direction around or inside our mandalas.
In specific yidam practices, we also invite certain other types of Dharma protectors - such as Mahakala (dGon-po) or Palden Lhamo (dPal-ldan lha-mo, Skt. Shridevi) - into our mandalas to make offerings to them and to give them instructions to assist us in our enlightening activities. Many of this last type of protectors were originally powerful spirits, either clutching ghosts (yi-dags, hungry ghost) or divine beings (lha, gods) of non-Buddhist traditions. Some were harmful and others were simply guardians of mountain tops or local regions. Great masters of the past have tamed them and made them swear oaths to protect the Buddhist Dharma and its practitioners.
As Buddha-figures, we are like masters and the Dharma protectors we deploy are like our fierce guard dogs. Unless we have the strength to control them and to feed them regularly, they may turn against us. Thus, the Dharma protector practices in which we invite specific ones into our mandalas are extremely advanced, not for beginners. Engagement in their practices normally requires receiving specific subsequent permissions (jenangs) for them.
Dharma protector practices include elaborate "fulfill and restore" rituals (bskang-gso), in which we, as Buddha-figures, remind the protectors to fulfill the oaths that they promised and restore our close bonds with them by making special offerings. Another common ritual is the golden libation (gser-skyems), in which we offer alcohol or black tea to the protectors, but without tasting it ourselves. We may also simply invite the protectors into our mandalas to make offerings, especially of tormas, and to make requests (gsol-'debs). In the West, people informally call all these practices "protector pujas".
To create an even closer bond with a Dharma protector, we may also do a protector retreat in which we recite the associated mantras hundreds of thousands of times and offer a concluding fire puja.
As Buddha-figures, we may invoke certain Dharma protectors, such as Palden Lhamo, to assist in making prognostications (mo, thugs-dam) with dice or rosary beads. Completion of a protector retreat is required for such practice.
Certain Dharma protectors in certain Tibetan Buddhist traditions may also serve as yidams, such as Mahakala in the Kagyu tradition. Mostly, however, we do not visualize ourselves as Dharma protectors.
Berzin Archives-Basic Features of Tantra
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Dakinis (mkha'-'gro-ma) and dakas (mkha'-'gro) are female and male figures, respectively, who represent and help to increase our experience of blissful awareness of voidness. During a sadhana, we imagine emanating them as so-called offering goddesses and gods, making the various offerings to the Buddhas, all limited beings, and, in Gelug, to ourselves as Buddha-figures. In anuttarayoga practice, we also imagine them on critical points of our subtle energy-systems.
Another name for dakas is viras (dpa'-bo, spiritual heroes), and other names for dakinis are virinis (dpa'-mo, spiritual heroines) and yoginis (rnal-'byor-ma). Often, the terms dakinis and yoginis are used loosely to refer to female practitioners and to all female figures in a mandala. Occasionally, dakinis may also serve as yidams in whose forms we visualize ourselves, such as Vajrayogini (rDo-rje rnal-'byor-ma).
Dharma protectors (chos-skyong, Skt. dharmapala) are male or female figures who help ward off interference to our practice. On the deepest level, they represent our blissful awareness of voidness in strong energetic forms - the best protection against interference. With ourselves as Buddha-figures, we visualize certain protectors in each direction around or inside our mandalas.
In specific yidam practices, we also invite certain other types of Dharma protectors - such as Mahakala (dGon-po) or Palden Lhamo (dPal-ldan lha-mo, Skt. Shridevi) - into our mandalas to make offerings to them and to give them instructions to assist us in our enlightening activities. Many of this last type of protectors were originally powerful spirits, either clutching ghosts (yi-dags, hungry ghost) or divine beings (lha, gods) of non-Buddhist traditions. Some were harmful and others were simply guardians of mountain tops or local regions. Great masters of the past have tamed them and made them swear oaths to protect the Buddhist Dharma and its practitioners.
As Buddha-figures, we are like masters and the Dharma protectors we deploy are like our fierce guard dogs. Unless we have the strength to control them and to feed them regularly, they may turn against us. Thus, the Dharma protector practices in which we invite specific ones into our mandalas are extremely advanced, not for beginners. Engagement in their practices normally requires receiving specific subsequent permissions (jenangs) for them.
Dharma protector practices include elaborate "fulfill and restore" rituals (bskang-gso), in which we, as Buddha-figures, remind the protectors to fulfill the oaths that they promised and restore our close bonds with them by making special offerings. Another common ritual is the golden libation (gser-skyems), in which we offer alcohol or black tea to the protectors, but without tasting it ourselves. We may also simply invite the protectors into our mandalas to make offerings, especially of tormas, and to make requests (gsol-'debs). In the West, people informally call all these practices "protector pujas".
To create an even closer bond with a Dharma protector, we may also do a protector retreat in which we recite the associated mantras hundreds of thousands of times and offer a concluding fire puja.
As Buddha-figures, we may invoke certain Dharma protectors, such as Palden Lhamo, to assist in making prognostications (mo, thugs-dam) with dice or rosary beads. Completion of a protector retreat is required for such practice.
Certain Dharma protectors in certain Tibetan Buddhist traditions may also serve as yidams, such as Mahakala in the Kagyu tradition. Mostly, however, we do not visualize ourselves as Dharma protectors.
Yidams are male or female Buddha-figures with which we bond our bodies, speech, and minds as a method for achieving enlightenment. We make the close bond (dam-tshig, Skt. samaya) by visualizing ourselves as the figures, making offerings, reciting mantras, and offering fire pujas.
Dakinis (mkha'-'gro-ma) and dakas (mkha'-'gro) are female and male figures, respectively, who represent and help to increase our experience of blissful awareness of voidness. During a sadhana, we imagine emanating them as so-called offering goddesses and gods, making the various offerings to the Buddhas, all limited beings, and, in Gelug, to ourselves as Buddha-figures. In anuttarayoga practice, we also imagine them on critical points of our subtle energy-systems.
Another name for dakas is viras (dpa'-bo, spiritual heroes), and other names for dakinis are virinis (dpa'-mo, spiritual heroines) and yoginis (rnal-'byor-ma). Often, the terms dakinis and yoginis are used loosely to refer to female practitioners and to all female figures in a mandala. Occasionally, dakinis may also serve as yidams in whose forms we visualize ourselves, such as Vajrayogini (rDo-rje rnal-'byor-ma).
Dharma protectors (chos-skyong, Skt. dharmapala) are male or female figures who help ward off interference to our practice. On the deepest level, they represent our blissful awareness of voidness in strong energetic forms - the best protection against interference. With ourselves as Buddha-figures, we visualize certain protectors in each direction around or inside our mandalas.
In specific yidam practices, we also invite certain other types of Dharma protectors - such as Mahakala (dGon-po) or Palden Lhamo (dPal-ldan lha-mo, Skt. Shridevi) - into our mandalas to make offerings to them and to give them instructions to assist us in our enlightening activities. Many of this last type of protectors were originally powerful spirits, either clutching ghosts (yi-dags, hungry ghost) or divine beings (lha, gods) of non-Buddhist traditions. Some were harmful and others were simply guardians of mountain tops or local regions. Great masters of the past have tamed them and made them swear oaths to protect the Buddhist Dharma and its practitioners.
As Buddha-figures, we are like masters and the Dharma protectors we deploy are like our fierce guard dogs. Unless we have the strength to control them and to feed them regularly, they may turn against us. Thus, the Dharma protector practices in which we invite specific ones into our mandalas are extremely advanced, not for beginners. Engagement in their practices normally requires receiving specific subsequent permissions (jenangs) for them.
Dharma protector practices include elaborate "fulfill and restore" rituals (bskang-gso), in which we, as Buddha-figures, remind the protectors to fulfill the oaths that they promised and restore our close bonds with them by making special offerings. Another common ritual is the golden libation (gser-skyems), in which we offer alcohol or black tea to the protectors, but without tasting it ourselves. We may also simply invite the protectors into our mandalas to make offerings, especially of tormas, and to make requests (gsol-'debs). In the West, people informally call all these practices "protector pujas".
To create an even closer bond with a Dharma protector, we may also do a protector retreat in which we recite the associated mantras hundreds of thousands of times and offer a concluding fire puja.
As Buddha-figures, we may invoke certain Dharma protectors, such as Palden Lhamo, to assist in making prognostications (mo, thugs-dam) with dice or rosary beads. Completion of a protector retreat is required for such practice.
Certain Dharma protectors in certain Tibetan Buddhist traditions may also serve as yidams, such as Mahakala in the Kagyu tradition. Mostly, however, we do not visualize ourselves as Dharma protectors.
Berzin Archives-Basic Features of Tantra
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The Dalai Lama's Advice Concerning Shugden
Many people have attacked His Holiness the Dalai Lama on the grounds that he has banned Shugden practice and caused great suffering to practitioners of it. This is not true. His Holiness has given advice about the practice and asked people who still engage in the protector practice to not attend his teachings, but he has not caused harm to people as certain sects would suggest. This is on my mind because His Holiness is coming to my area again to teach and give empowerment. There is an entire ugly story to the Shugden affair which perhaps I'll write more about in another post. For now, here are His Holiness' own words.
Source
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His Holiness the Dalai Lama's Advice Concerning Dolgyal (Shugden)
Following long and careful investigations, His Holiness the Dalai Lama strongly discourages Tibetan Buddhists from propitiating the fierce spirit known as Dolgyal (Shugden). Although he once practised Dolgyal propitiation himself, His Holiness renounced the practice in 1975 after discovering the profound historical, social and religious problems associated with it. He did so with the full knowledge and support of his junior tutor, the late Kyabje Trichang Rinpoche through whom His Holiness first became associated with the practice. Even within the Geluk and Sakya schools - the Tibetan Buddhist traditions to which majority of Dolgyal practitioners belong - the propitiation of this spirit has been controversial throughout its history. Historical investigation reveals that Dolgyal practice, which has strong sectarian overtones, has a history of contributing to a climate of sectarian disharmony in various parts of Tibet, and between various Tibetan communities. Therefore, from 1975 onwards, His Holiness has regularly made public his view that this practice is inadvisable, based on the following three reasons:
1. The danger of Tibetan Buddhism degenerating into a form of spirit worship: Tibetan Buddhism originally evolved from the authentic and ancient tradition upheld at the great Indian monastic university of Nalanda, a tradition that His Holiness often describes as a complete form of Buddhism. It embodies the original teaching of the Buddha as developed through the rich philosophical, psychological and spiritual insights of such great Buddhist masters as Nagarjuna, Asanga, Vasubandhu, Dignaga and Dharamakirti. Since the great philosopher and logician Shantarakshita was instrumental in establishing Buddhism in Tibet in its earliest stages in the 8th century, philosophical enquiry and critical analysis have always been important hallmarks of Tibetan Buddhism. The problem with Dolgyal practice is that it presents the spirit Dolgyal (Shugden) as a Dharma protector and what's more tends to promote the spirit as more important than the Buddha himself. If this trend goes unchecked, and innocent people become seduced by cult-like practices of this kind, the danger is that the rich tradition of Tibetan Buddhism may degenerate into the mere propitiation of spirits.
2. Obstacles to the emergence of genuine non-sectarianism: His Holiness has often stated that one of his most important commitments is the promotion of inter-religious understanding and harmony. As part of this endeavour, His Holiness is committed to encouraging non-sectarianism in all schools of Tibetan Buddhism. In this His Holiness is following the example set by his predecessors, especially the Fifth Dalai Lama and the Thirteenth Dalai Lama. Not only is a non-sectarian approach mutually enriching for all Tibetan Buddhist schools, but it is also the best safeguard against a rise of sectarianism that could have damaging consequences for the Tibetan tradition as a whole. Given the acknowledged link between Dolgyal worship and sectarianism, this particular practice remains a fundamental obstacle to fostering a genuine non-sectarian spirit within the Tibetan Buddhist tradition.
3. Especially inappropriate in relation to the well-being of Tibetan society: Propitiating Dolgyal is particularly troublesome, given the Tibetan people's present difficult circumstances. Textual and historical research demonstrates that the spirit Dolgyal arose out of hostility to the great Fifth Dalai Lama and his government. The Fifth Dalai Lama, who assumed both the spiritual and temporal leadership of Tibet in the 17th century, personally denounced Dolgyal as a malevolent spirit that arose out of misguided intentions and is detrimental to the welfare of beings in general and the Tibetan government headed by the Dalai Lamas in particular. The Thirteenth Dalai Lama and other respected Tibetan spiritual masters have also spoken out strongly against this practice. Therefore, in the current Tibetan context, in which unity among the Tibetan people is vitally important, engaging in this controversial and divisive propitiatory practice is inappropriate.
His Holiness has strongly urged his followers to consider carefully the problems of Dolgyal practice on the basis of these three reasons and to act accordingly. He has stated that, as a Buddhist leader with a special concern for the Tibetan people, it is his responsibility to speak out against the damaging consequences of this kind of spirit worship. Whether or not his advice is heeded, His Holiness has made clear, is a matter for the individual. However, since he personally feels strongly about how negative this practice is, he has requested those who continue to propitiate Dolgyal not to attend his formal religious teachings, which traditionally require the establishment of a teacher-disciple relationship.
Source
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Creation and Completion
Here is an article on the creation and completion stages of meditation. I hope you'll enjoy it; I thought it was a good read.
Shenpen-Osel-The Clear Light of the Buddha’s Teachings Which Benefits All Beings
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Shenpen-Osel-The Clear Light of the Buddha’s Teachings Which Benefits All Beings
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Buddha Shakyamuni Sadhana
Meditation On Buddha Shakyamuni
Prepare for this meditation by doing a few minutes of breathing meditation (focus your attention on your breath) to calm your mind. Then bring your attention to the suffering that all sentient beings undergo: the sufferings of heat and cold, hunger and thirst. Just as you experience many sufferings, remember that all mother sentient beings experience suffering at least equal to--if not greater than--your own. Determine to undertake this practice in order to awaken your own buddha-nature, quickly attain enlightenment and lead all other sentient beings to that same state of permanent, lasting happiness.
Visualization
The visualization of Lord Buddha is composed entirely of light, not mundane materials. In the space before you, at the level of your forehead, imagine a jewel-encrusted, golden throne. Each corner is supported by two snow lions with white bodies and turquoise manes and tails; these are the embodiment of bodhisattvas. On the flat surface of the throne is a fully opened lotus; this is symbolic of the awakened mind, arising from the mire of samsara. On the petals of the lotus are the flat disks of the sun and moon which serve as cushions for the Buddha, representing the Buddha's realizations of emptiness and bodhicitta. On the moon disk sits Buddha Shakyamuni.
Buddha's body is made of golden light. He is seated in the "full vajra" or lotus posture. He is dressed in the robes of a monk which do not actually touch his body, but are separated from it by about an inch. His face is very serene and beautiful; each hair on his head is individually curled to the right, not mingling with or touching others; his ear lobes are long; and his eyes are slightly opened.
His left hand rests in his lap in the meditation pose, holding a begging bowl, filled with nectar. The palm of his right hand rests on his right knee and his fingers touch the moon disk upon which he sits; this symbolizes his great control over anger, attachment and ignorance.
Taking Refuge
From your heart, recite the refuge prayer and visualize that streams of golden-white light radiate from the Buddha's body in all directions, blessing you and all sentient beings.
You may also visualize texts of Dharma teachings on thrones near the Buddha which emanate with the sounds of the teachings contained in them. Imagine teachers you have read or heard seated on similar thrones around the Buddha. Imagine also that you are surrounded in space by all sentient beings in human form; your father and male friends and relatives are seated on your right; your mother and female friends and relatives are seated on your left; those you don't know and call "strangers" reach out to the vastness of space; those you call "enemies" are seated between you and the Merit Field of the Buddha, Dharma and Sangha, symbolic of anger in our mindstreams that separates us from feeling loving-kindness toward all beings and hinders our advancement to full buddhahood.
Imagine that you lead all these sentient beings in reciting the refuge prayer three times:
I take refuge until I am enlightened
In the Buddhas, the Dharma and the Sangha.
Through the positive potential I create by practicing generosity
and the other far-reaching attitudes,
May I attain buddhahood for the benefit of all sentient beings.
Requests and Inspiration
From your heart, generate the request to the Buddha that he grant you inspiration to follow the path to full enlightenment; make this request on behalf of all living beings who are trapped in samsara.
Rays of light stream from the figure of the Buddha before you. This light enters your body and quickly removes all negativities, obscurations and hindrances, freeing you to progress quickly on the path. Imagine that this light flows not only to you, but to all living beings situated in space around you. Imagine that they all receive such inspiration and blessings as you recite the name mantra of Shakyamuni Buddha as many times as possible.
tayata om muni muni maha munaye soha
The Blessing of Body, Speech and Mind
Imagine that rays of light stream from the crown of Buddha's head to your crown; this light purifies the negatities of your body and removes the hindrances to attaining the enlightened body of a Buddha.
tayata om muni muni maha munaye soha
Rays of light then stream from the Buddha's throat to yours, pufifying the negativities of your speech and removing hindrances to attaining the enlightened speech that communicates clearly to all sentient beings, regardless of their level or capacity.
tayata om muni muni maha munaye soha
Finally, rays of light emanate from the Buddha's heart and enter your own heart center. This light purifies the negativities of your mind and remove hindrances to the awakened, omniscient mind.
tayata om muni muni maha munaye soha
Imagine that these light rays flow to all sentient beings, helping them to quickly reach a state of supreme awareness.
Maintain this visualization for as long as you can, reciting the mantra quietly to yourself or aloud and imagine that the light continues to stream from the Buddha to you and all sentient beings. Imagine that nectar accompanies the light and nourishes you completely, such is the nature of the Dharma.
Absorption
Imagine that the teachers and their thrones dissolve into light and are absorbed into the Buddha's body. Next, imagine that the texts and their thrones dissolve similarly and absorb into the Buddha. Imagine now that the throne is absorbed into the lotus, the lotus into the sun, the sun into the moon and the moon into the body of the Buddha. Buddha now comes to the crown of your head, facing the same direction as you, dissolves into brilliant, white light and dissolves into your body through the crown of your head, filling your body once again with this brilliant light.
Feel great bliss and joy as your body, speech and mind are completely transformed. Hold this feeling for as long as you can, experiencing the removal of all hindrances and obstructions to omniscience.
From this state, imagine in the space where you are sitting, arising from emptiness are the snow lions, the throne, lotus, sun and moon disks and yourself seated upon them in the same aspect as you visualized the Buddha before. Visualize and really feel that you have attained the state of omniscience; feel the enlightened compassion and wisdom of buddhahood.
At your heart appear sun and moon disks. At the center of the moon disk, standing upright, is the syllable MUM. Surrounding this are the syllables of Shakyamuni Buddha's name mantra: tayata om muni muni maha munaye soha. Streams of light flow from the MUM and mantra at your heart center to all sentient beings, completely removing their hindrances, obstructions, wrong views, delusions and traces of ignorance and thereby transforming them into the form of the Buddha as well. Meditate in this way for as long as possible, reciting the mantra quietly to yourself.
This portion of the meditation is called "bringing the result into the path." It is a very powerful method for transforming our normal view of and how we behave in the world. The result of our practiceis to attain full enlightenment; this activity of bringing the result of buddhahood to our present state is a powerful, transformative tool. You should not imagine that your body, speech or mind are the same; they have arisen from emptiness and manifested in the form of a buddha. This activity enables you to transform yourself and surroundings into vehicles that lead to full, perfect enlightenment.
Dedication
When you have completed this meditation, dedicate the positive potential of this practice to the benefit of all living beings, that they may be liberated from the hardships of cyclic existence and placed in a state of perfect peace and happiness. Remind yourself that your initial motivation for doing this meditation is to actually attain such a state as the means to be able to lead all other sentient beings to full enlightenment.
In your daily routine, bring to mind the feeling and attitude that you felt when you were just imagining the state of buddhahood. When your activities become particularly stressful, remember that such a state comes about by grasping after your "I" or some sort of non-existent self, by putting the interests of this "self" before all other mother sentient beings. Simply remembering a peaceful, blissful state--filled with love and compassion--is often enough to relieve a stressful situation; such times can be transformed into happiness by such a rememberance.
At other times, when you want to eradicate all traces of a disturbing attitude, simply reciting the Buddha's mantra om muni muni maha munaye soha is often enough inspiration to transform that state into one of peace and happiness. Reminding yourself that you are a "Child of the Buddha" and wishing to attain happiness for yourself and others helps to gradually remove such states of mind completely. When you do so, remember to dedicate the merit or positive potential to all beings, that they might do the same.
Source
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Prepare for this meditation by doing a few minutes of breathing meditation (focus your attention on your breath) to calm your mind. Then bring your attention to the suffering that all sentient beings undergo: the sufferings of heat and cold, hunger and thirst. Just as you experience many sufferings, remember that all mother sentient beings experience suffering at least equal to--if not greater than--your own. Determine to undertake this practice in order to awaken your own buddha-nature, quickly attain enlightenment and lead all other sentient beings to that same state of permanent, lasting happiness.
Visualization
The visualization of Lord Buddha is composed entirely of light, not mundane materials. In the space before you, at the level of your forehead, imagine a jewel-encrusted, golden throne. Each corner is supported by two snow lions with white bodies and turquoise manes and tails; these are the embodiment of bodhisattvas. On the flat surface of the throne is a fully opened lotus; this is symbolic of the awakened mind, arising from the mire of samsara. On the petals of the lotus are the flat disks of the sun and moon which serve as cushions for the Buddha, representing the Buddha's realizations of emptiness and bodhicitta. On the moon disk sits Buddha Shakyamuni.
Buddha's body is made of golden light. He is seated in the "full vajra" or lotus posture. He is dressed in the robes of a monk which do not actually touch his body, but are separated from it by about an inch. His face is very serene and beautiful; each hair on his head is individually curled to the right, not mingling with or touching others; his ear lobes are long; and his eyes are slightly opened.
His left hand rests in his lap in the meditation pose, holding a begging bowl, filled with nectar. The palm of his right hand rests on his right knee and his fingers touch the moon disk upon which he sits; this symbolizes his great control over anger, attachment and ignorance.
Taking Refuge
From your heart, recite the refuge prayer and visualize that streams of golden-white light radiate from the Buddha's body in all directions, blessing you and all sentient beings.
You may also visualize texts of Dharma teachings on thrones near the Buddha which emanate with the sounds of the teachings contained in them. Imagine teachers you have read or heard seated on similar thrones around the Buddha. Imagine also that you are surrounded in space by all sentient beings in human form; your father and male friends and relatives are seated on your right; your mother and female friends and relatives are seated on your left; those you don't know and call "strangers" reach out to the vastness of space; those you call "enemies" are seated between you and the Merit Field of the Buddha, Dharma and Sangha, symbolic of anger in our mindstreams that separates us from feeling loving-kindness toward all beings and hinders our advancement to full buddhahood.
Imagine that you lead all these sentient beings in reciting the refuge prayer three times:
I take refuge until I am enlightened
In the Buddhas, the Dharma and the Sangha.
Through the positive potential I create by practicing generosity
and the other far-reaching attitudes,
May I attain buddhahood for the benefit of all sentient beings.
Requests and Inspiration
From your heart, generate the request to the Buddha that he grant you inspiration to follow the path to full enlightenment; make this request on behalf of all living beings who are trapped in samsara.
Rays of light stream from the figure of the Buddha before you. This light enters your body and quickly removes all negativities, obscurations and hindrances, freeing you to progress quickly on the path. Imagine that this light flows not only to you, but to all living beings situated in space around you. Imagine that they all receive such inspiration and blessings as you recite the name mantra of Shakyamuni Buddha as many times as possible.
tayata om muni muni maha munaye soha
The Blessing of Body, Speech and Mind
Imagine that rays of light stream from the crown of Buddha's head to your crown; this light purifies the negatities of your body and removes the hindrances to attaining the enlightened body of a Buddha.
tayata om muni muni maha munaye soha
Rays of light then stream from the Buddha's throat to yours, pufifying the negativities of your speech and removing hindrances to attaining the enlightened speech that communicates clearly to all sentient beings, regardless of their level or capacity.
tayata om muni muni maha munaye soha
Finally, rays of light emanate from the Buddha's heart and enter your own heart center. This light purifies the negativities of your mind and remove hindrances to the awakened, omniscient mind.
tayata om muni muni maha munaye soha
Imagine that these light rays flow to all sentient beings, helping them to quickly reach a state of supreme awareness.
Maintain this visualization for as long as you can, reciting the mantra quietly to yourself or aloud and imagine that the light continues to stream from the Buddha to you and all sentient beings. Imagine that nectar accompanies the light and nourishes you completely, such is the nature of the Dharma.
Absorption
Imagine that the teachers and their thrones dissolve into light and are absorbed into the Buddha's body. Next, imagine that the texts and their thrones dissolve similarly and absorb into the Buddha. Imagine now that the throne is absorbed into the lotus, the lotus into the sun, the sun into the moon and the moon into the body of the Buddha. Buddha now comes to the crown of your head, facing the same direction as you, dissolves into brilliant, white light and dissolves into your body through the crown of your head, filling your body once again with this brilliant light.
Feel great bliss and joy as your body, speech and mind are completely transformed. Hold this feeling for as long as you can, experiencing the removal of all hindrances and obstructions to omniscience.
From this state, imagine in the space where you are sitting, arising from emptiness are the snow lions, the throne, lotus, sun and moon disks and yourself seated upon them in the same aspect as you visualized the Buddha before. Visualize and really feel that you have attained the state of omniscience; feel the enlightened compassion and wisdom of buddhahood.
At your heart appear sun and moon disks. At the center of the moon disk, standing upright, is the syllable MUM. Surrounding this are the syllables of Shakyamuni Buddha's name mantra: tayata om muni muni maha munaye soha. Streams of light flow from the MUM and mantra at your heart center to all sentient beings, completely removing their hindrances, obstructions, wrong views, delusions and traces of ignorance and thereby transforming them into the form of the Buddha as well. Meditate in this way for as long as possible, reciting the mantra quietly to yourself.
This portion of the meditation is called "bringing the result into the path." It is a very powerful method for transforming our normal view of and how we behave in the world. The result of our practiceis to attain full enlightenment; this activity of bringing the result of buddhahood to our present state is a powerful, transformative tool. You should not imagine that your body, speech or mind are the same; they have arisen from emptiness and manifested in the form of a buddha. This activity enables you to transform yourself and surroundings into vehicles that lead to full, perfect enlightenment.
Dedication
When you have completed this meditation, dedicate the positive potential of this practice to the benefit of all living beings, that they may be liberated from the hardships of cyclic existence and placed in a state of perfect peace and happiness. Remind yourself that your initial motivation for doing this meditation is to actually attain such a state as the means to be able to lead all other sentient beings to full enlightenment.
In your daily routine, bring to mind the feeling and attitude that you felt when you were just imagining the state of buddhahood. When your activities become particularly stressful, remember that such a state comes about by grasping after your "I" or some sort of non-existent self, by putting the interests of this "self" before all other mother sentient beings. Simply remembering a peaceful, blissful state--filled with love and compassion--is often enough to relieve a stressful situation; such times can be transformed into happiness by such a rememberance.
At other times, when you want to eradicate all traces of a disturbing attitude, simply reciting the Buddha's mantra om muni muni maha munaye soha is often enough inspiration to transform that state into one of peace and happiness. Reminding yourself that you are a "Child of the Buddha" and wishing to attain happiness for yourself and others helps to gradually remove such states of mind completely. When you do so, remember to dedicate the merit or positive potential to all beings, that they might do the same.
Source
.
February 09, 2011
Time to Eat
What is life? Life is eating and drinking through all of our senses. And life is keeping from being eaten. What eats us? Time! What is time? Time is living in the past or living in the future, feeding on the emotions. Beings who can say that they have mentally healthy for even one minute are rare in the world. Most of us suffer from clinging to pleasant, unpleasant, and neutral feelings, and from hunger and thirst. Most living beings have to eat and drink every second through their eyes, ears, nose, tongue, skin, and nerves. We eat twenty-four hours a day without stopping! We crave food for the body, food for feeling, food for volitional action, and food for rebirth. We are what we eat. We are the world, and we eat the world.
The Buddha cried when he saw this endless cycle of suffering: the fly eats the flower; the frog eats the fly; the snake eats the frog; the bird eats the snake; the tiger eats the bird; the hunter kills the tiger; the tiger‘s body become swollen; flies come and eat the tiger‘s corpse; the flies lay eggs in the corpse; the eggs become more flies; the flies eat the flowers; and the frogs eat the flies...
And so the Buddha said, „I teach only two things - suffering and the end of suffering.“ Suffering, eating, and feeling are exactly the same.
Feelings eats everything. Feeling has six mouths - the eye, ear, nose, tongue, body and mind. The first mouth eats forms through the eye. The second mouth eats sound. The third mouth eats smells. The fourth mouth eats tastes. The fifth mouth eats physical contact. And the last mouth eats ideas. That is feeling.
Time is also an eater. In traditional Cambodian stories, there is often a giant with many mouths who eats everything. This giant is time. If you eat time, you gain nirvana. You can eat time by living in the moment. When you live just in this moment, time cannot eat you.
Everything is causational. There is no you, only causes and conditions. Therfore, you cannot hear or see. When sound and ear comes together, there is hearing. When form and eye meet, there is seeing.
When eye, form and consciousness meet, there is eye contact. Eye contact conditions feeling. Feeling conditions perception. Perceptions thinking, and thinking is I, my, me - the painful misconception that I see, hear, smell, taste, touch, and think.
Feeling uses the eye to eat shapes. If a shape is beautiful, a pleasant feeling enters the eye. If a shape is not beautiful, it brings a unpleasant feeling. If we are not attentive to a shape, a neutral feeling comes. The ear is the same: sweet sounds bring pleasant feelings, harsh sounds bring unpleasant feelings, and inattantion brings neutral feelings.
Again, you may think, “I am seeing, I am hearing, I am feeling.” But it is not you, it is only contact, the meeting of the eye, form, and eye-consciousness. It is only the Dharma.
A man once asked the Buddha, “Who feels?” The Buddha answered, “This is not a real question.” No one feels. Feeling feels. There is no I, my, or me. There is only the Dharma.
All kinds of feelings are suffering, filled with vanity, filled with “I am.” If we can penetrate the nature of sensations, we can realize the pure happiness of nirvana.
Feelings and sensations causes us to suffer, because we fail to realize that they are impermanent. The Buddha asked, “How can feeling be permanent if it depends upon the body, which is impermanent?” When we do not control our feelings, we are controlled by them. If we live in the moment, we can see things just as they are. Doing so, we can put an end to all desire, break out bondage, and realize peace.
To understand pleasant, unpleasant, and neutral feelings, we have to put the four foundations of mindfulness into practice. Mindfulness can transform pleasant, unpleasant, and neutral feelings into wisdom.
The world is created by the mind. If we can control feelings, then we can control the mind. If we can control the mind, then we can rule the world.
In meditation, we relax our body, but we sit up straight, and by following our breathing of another object of concentration, we stop most of our thinking. Therefore, we stop being pushed around by our feelings. Thinking greats feeling, and feeling creates thinking. To be free from clinging to thinking and feeling is nirvana - the highest, supreme happiness.
To live without suffering means to live always in the present. The highest happiness is here and now. There is no time at all unless we cling to it. Brothers and Sisters, please eat time!
(from “Step by Step”. by Maha Ghosananda)
.
The Buddha cried when he saw this endless cycle of suffering: the fly eats the flower; the frog eats the fly; the snake eats the frog; the bird eats the snake; the tiger eats the bird; the hunter kills the tiger; the tiger‘s body become swollen; flies come and eat the tiger‘s corpse; the flies lay eggs in the corpse; the eggs become more flies; the flies eat the flowers; and the frogs eat the flies...
And so the Buddha said, „I teach only two things - suffering and the end of suffering.“ Suffering, eating, and feeling are exactly the same.
Feelings eats everything. Feeling has six mouths - the eye, ear, nose, tongue, body and mind. The first mouth eats forms through the eye. The second mouth eats sound. The third mouth eats smells. The fourth mouth eats tastes. The fifth mouth eats physical contact. And the last mouth eats ideas. That is feeling.
Time is also an eater. In traditional Cambodian stories, there is often a giant with many mouths who eats everything. This giant is time. If you eat time, you gain nirvana. You can eat time by living in the moment. When you live just in this moment, time cannot eat you.
Everything is causational. There is no you, only causes and conditions. Therfore, you cannot hear or see. When sound and ear comes together, there is hearing. When form and eye meet, there is seeing.
When eye, form and consciousness meet, there is eye contact. Eye contact conditions feeling. Feeling conditions perception. Perceptions thinking, and thinking is I, my, me - the painful misconception that I see, hear, smell, taste, touch, and think.
Feeling uses the eye to eat shapes. If a shape is beautiful, a pleasant feeling enters the eye. If a shape is not beautiful, it brings a unpleasant feeling. If we are not attentive to a shape, a neutral feeling comes. The ear is the same: sweet sounds bring pleasant feelings, harsh sounds bring unpleasant feelings, and inattantion brings neutral feelings.
Again, you may think, “I am seeing, I am hearing, I am feeling.” But it is not you, it is only contact, the meeting of the eye, form, and eye-consciousness. It is only the Dharma.
A man once asked the Buddha, “Who feels?” The Buddha answered, “This is not a real question.” No one feels. Feeling feels. There is no I, my, or me. There is only the Dharma.
All kinds of feelings are suffering, filled with vanity, filled with “I am.” If we can penetrate the nature of sensations, we can realize the pure happiness of nirvana.
Feelings and sensations causes us to suffer, because we fail to realize that they are impermanent. The Buddha asked, “How can feeling be permanent if it depends upon the body, which is impermanent?” When we do not control our feelings, we are controlled by them. If we live in the moment, we can see things just as they are. Doing so, we can put an end to all desire, break out bondage, and realize peace.
To understand pleasant, unpleasant, and neutral feelings, we have to put the four foundations of mindfulness into practice. Mindfulness can transform pleasant, unpleasant, and neutral feelings into wisdom.
The world is created by the mind. If we can control feelings, then we can control the mind. If we can control the mind, then we can rule the world.
In meditation, we relax our body, but we sit up straight, and by following our breathing of another object of concentration, we stop most of our thinking. Therefore, we stop being pushed around by our feelings. Thinking greats feeling, and feeling creates thinking. To be free from clinging to thinking and feeling is nirvana - the highest, supreme happiness.
To live without suffering means to live always in the present. The highest happiness is here and now. There is no time at all unless we cling to it. Brothers and Sisters, please eat time!
(from “Step by Step”. by Maha Ghosananda)
.
The Middle Way
The Middle Path
The road to peace is called the middle path. It is beyond all duality and all opposites. Sometimes it is called equanimity. Equanimity harmonizes all extremes. Equanimity is like the finely-tuned string of an instrument, not too tight and not too loose. It vibrates perfectly and makes beautiful music.
Equanimity means the absence of struggle. One time a great elephant jumped into a mud hole to cool off. Of course he got stuck, and the more he struggled, the deeper he sank! Struggling is useless. It only makes things worse. Do not struggle with suffering. Find your own path. This is called taking refuge in the Dharma. The Dharma is the middle path.
Before the Buddha began his spiritual journey, he indulged in many kinds of sensual pleasures, but he found no lasting happiness. After that, he fasted for many weeks, untile he became pale and thin, but he found only pain. Practicing in this way, the Buddha learned that both self-indulgence and self-mortification are extremes, and extremes can never bring happiness.
Peace comes only when we stop struggling with opposites. The middle path has no beginning and no end, so we do not need to travel far on the middle path to find peace. The middle path is not only the road to peace, it is also the road of peace. It is safe, and very pleasant to travel.
(from “Step by Step” by Maha Ghosananda)
The road to peace is called the middle path. It is beyond all duality and all opposites. Sometimes it is called equanimity. Equanimity harmonizes all extremes. Equanimity is like the finely-tuned string of an instrument, not too tight and not too loose. It vibrates perfectly and makes beautiful music.
Equanimity means the absence of struggle. One time a great elephant jumped into a mud hole to cool off. Of course he got stuck, and the more he struggled, the deeper he sank! Struggling is useless. It only makes things worse. Do not struggle with suffering. Find your own path. This is called taking refuge in the Dharma. The Dharma is the middle path.
Before the Buddha began his spiritual journey, he indulged in many kinds of sensual pleasures, but he found no lasting happiness. After that, he fasted for many weeks, untile he became pale and thin, but he found only pain. Practicing in this way, the Buddha learned that both self-indulgence and self-mortification are extremes, and extremes can never bring happiness.
Peace comes only when we stop struggling with opposites. The middle path has no beginning and no end, so we do not need to travel far on the middle path to find peace. The middle path is not only the road to peace, it is also the road of peace. It is safe, and very pleasant to travel.
(from “Step by Step” by Maha Ghosananda)
Happiness
"One great question underlies our experience, whether we think about it or not: what is the purpose of life? From the moment of birth every human being wants happiness and does not want suffering. Neither social conditioning nor education nor ideology affects this. From the very core of our being, we simply desire contentment. Therefore, it is important to discover what will bring about the greatest degree of happiness. - His Holiness the Dalai Lama
February 03, 2011
China Denies Karmapa Links, Tibetans Express Anger
by Ananth Krishnan, The Hindu, Feb 1, 2011
Accusation shows “India is keeping its mistrustful attitude toward China,” says official
BEIJING, China -- The Chinese government has denied suggestions that it had links with the 17th Karmapa, whose monastery was recently raided in Dharamsala, saying the accusation reflected the Indian government's mistrust towards China.
An official of the Communist Party's United Front Work Department, which is in charge of minority and religious affairs, said media reports in India were inaccurate.
“The speculation by India's media, regarding the matter of the Karmapa as a Chinese agent or spy, shows that India is keeping its mistrustful attitude toward China,” Xu Zhitao, an official at the department, told the State-run Global Times newspaper on Sunday.
Voices in the Tibetan community here, including one prominent writer, also expressed anger on Monday at the allegations that the revered Karmapa was a Chinese spy, hitting out at Indian authorities' handling of the recent investigation into his monastery's finances.
Nearly $ 1.6 million in foreign currencies was found following a raid in a monastery in Dharamsala.
“Money from donations”
Representatives of the Karmapa, who is the head of the Kagyu sect and one of Tibetan Buddhism's most important leaders, said the money was from donations from his followers. They have denied Indian media reports which claimed that the money, which included notes in Chinese Yuan as well as other currencies, was an indication of the Karmapa's ties to the Chinese government.
The Karmapa is a widely revered figure among Tibetans in China – perhaps second only to the Dalai Lama, who is the head of the Gelugpa sect and Tibetan Buddhism's most important figure.
The Dalai Lama has indicated his support to the Karmapa, calling for a thorough investigation. He said “some negligence”, rather than a political conspiracy, was likely behind the issue.
Tsering Woeser, a prominent Tibetan writer and poet, told The Hindu on Monday that the allegations, whether made by the Indian government or State police, were “totally irresponsible.”
“How can currency being found be proof that he is a spy?” she asked. “Karmapa is the spiritual leader for all people of Chinese origin, home and abroad,” said Ms. Woeser, who has been a vocal critic of China's religious policies. “It is legitimate that he will get donations in Chinese currency. The government in India, a country which has so many religious leaders, should know that this amount is not even really that large.”
She said she was “deeply hurt” by the allegations. “I am sure many Tibetans are too,” she added.
Key figure
Ogyen Trinley Dorje (25), the 17th Karmapa, was born in Qamdo county in Tibet Autonomous Region. Recognised in 1992, he was the first “Living Buddha” whose appointment was confirmed and approved by the Communist Party of China, which took control of Tibet in 1951. Dorje left Tibet for India in 1999, arriving in Dharamsala.
The Karmapa has been seen as a key figure in the future of Tibetan Buddhism, and as a possible successor to the 75 year-old Dalai Lama as a leader of the Tibetan movement. The 11th Panchen Lama is the second highest-ranked leader after the Dalai Lama in the Gelugpa sect. His appointment by the Chinese government has, however, not been accepted by many Tibetans.
While the Chinese government often criticises the Dalai Lama as a “splittist”, it has generally refrained from commenting on the Karmapa. The Chinese media rarely discusses either the Karmapa or his departure to India.
On Sunday, Mr. Xu said: “Karmapa left China in 1999 for the purpose of religious behaviors [sic], just as he claimed.”
Ms. Woeser countered claims that China's silence suggested its tacit support for the Tibetan leader. “Karmapa is completely different from the Dalai Lama,” she said.
“He is a spiritual leader without political power, so the Chinese government has no reason to point its finger at him.”
Source
Accusation shows “India is keeping its mistrustful attitude toward China,” says official
BEIJING, China -- The Chinese government has denied suggestions that it had links with the 17th Karmapa, whose monastery was recently raided in Dharamsala, saying the accusation reflected the Indian government's mistrust towards China.
An official of the Communist Party's United Front Work Department, which is in charge of minority and religious affairs, said media reports in India were inaccurate.
“The speculation by India's media, regarding the matter of the Karmapa as a Chinese agent or spy, shows that India is keeping its mistrustful attitude toward China,” Xu Zhitao, an official at the department, told the State-run Global Times newspaper on Sunday.
Voices in the Tibetan community here, including one prominent writer, also expressed anger on Monday at the allegations that the revered Karmapa was a Chinese spy, hitting out at Indian authorities' handling of the recent investigation into his monastery's finances.
Nearly $ 1.6 million in foreign currencies was found following a raid in a monastery in Dharamsala.
“Money from donations”
Representatives of the Karmapa, who is the head of the Kagyu sect and one of Tibetan Buddhism's most important leaders, said the money was from donations from his followers. They have denied Indian media reports which claimed that the money, which included notes in Chinese Yuan as well as other currencies, was an indication of the Karmapa's ties to the Chinese government.
The Karmapa is a widely revered figure among Tibetans in China – perhaps second only to the Dalai Lama, who is the head of the Gelugpa sect and Tibetan Buddhism's most important figure.
The Dalai Lama has indicated his support to the Karmapa, calling for a thorough investigation. He said “some negligence”, rather than a political conspiracy, was likely behind the issue.
Tsering Woeser, a prominent Tibetan writer and poet, told The Hindu on Monday that the allegations, whether made by the Indian government or State police, were “totally irresponsible.”
“How can currency being found be proof that he is a spy?” she asked. “Karmapa is the spiritual leader for all people of Chinese origin, home and abroad,” said Ms. Woeser, who has been a vocal critic of China's religious policies. “It is legitimate that he will get donations in Chinese currency. The government in India, a country which has so many religious leaders, should know that this amount is not even really that large.”
She said she was “deeply hurt” by the allegations. “I am sure many Tibetans are too,” she added.
Key figure
Ogyen Trinley Dorje (25), the 17th Karmapa, was born in Qamdo county in Tibet Autonomous Region. Recognised in 1992, he was the first “Living Buddha” whose appointment was confirmed and approved by the Communist Party of China, which took control of Tibet in 1951. Dorje left Tibet for India in 1999, arriving in Dharamsala.
The Karmapa has been seen as a key figure in the future of Tibetan Buddhism, and as a possible successor to the 75 year-old Dalai Lama as a leader of the Tibetan movement. The 11th Panchen Lama is the second highest-ranked leader after the Dalai Lama in the Gelugpa sect. His appointment by the Chinese government has, however, not been accepted by many Tibetans.
While the Chinese government often criticises the Dalai Lama as a “splittist”, it has generally refrained from commenting on the Karmapa. The Chinese media rarely discusses either the Karmapa or his departure to India.
On Sunday, Mr. Xu said: “Karmapa left China in 1999 for the purpose of religious behaviors [sic], just as he claimed.”
Ms. Woeser countered claims that China's silence suggested its tacit support for the Tibetan leader. “Karmapa is completely different from the Dalai Lama,” she said.
“He is a spiritual leader without political power, so the Chinese government has no reason to point its finger at him.”
Source
The Witnessing Mind
How Mindfulness Can Help in a Crisis
by by Ronald Alexander, Ph.D., Psychology Today Bllog, November 12, 2009
Mindfulness can help you sort through the pain and sadness of a crisis.
Berkeley, CA (USA) -- In a crisis, we’re likely to resist change and give in to fear of the unknown. Yet the ancient Buddhist practice of mindfulness, remaining fully aware of what you are experiencing in the present moment, is the key to bringing yourself out of suffering and back into happiness.
Mindfulness is a process of linking awareness with attention in order to develop, expand, and enhance both. It results in more focused and heightened concentration: You observe your thoughts and feelings rather than become immersed in them. You become aware that you have two selves, the self that’s having the experience and the self that is witnessing it and is separate from it.
First, you allow this witnessing self to emerge in your consciousness. Then, instead of thinking about, analyzing, and building upon a sensation or feeling, such a sense of panic or sadness, you simply observe it as it arises. Then you catalog it as “not worthy of further exploration” or “something to contemplate later to see what I can learn from it,” and let it drift out of your awareness.
As you meditate and allow the witnessing mind to sort through what arises, you’ll find that most of what it generates has little significance. The more you experience this process, the easier it will be to avoid jumping onto your thoughts or feelings and riding them like a wild horse wherever they take you. Peacefulness and joy can arise in you as you let that wild horse ride off into the distance.
The dual awareness that arises when you allow the witnessing mind to come in fosters the courage to fully experience even the most painful emotions, beliefs, and memories, and tolerate any accompanying physical sensations. The witnessing mind knows that you’re separate from your circumstances, so you feel safer than if your awareness were completely absorbed in those thoughts and feelings. Remain present in your suffering until it passes, and it will.
Source
by by Ronald Alexander, Ph.D., Psychology Today Bllog, November 12, 2009
Mindfulness can help you sort through the pain and sadness of a crisis.
Berkeley, CA (USA) -- In a crisis, we’re likely to resist change and give in to fear of the unknown. Yet the ancient Buddhist practice of mindfulness, remaining fully aware of what you are experiencing in the present moment, is the key to bringing yourself out of suffering and back into happiness.
Mindfulness is a process of linking awareness with attention in order to develop, expand, and enhance both. It results in more focused and heightened concentration: You observe your thoughts and feelings rather than become immersed in them. You become aware that you have two selves, the self that’s having the experience and the self that is witnessing it and is separate from it.
First, you allow this witnessing self to emerge in your consciousness. Then, instead of thinking about, analyzing, and building upon a sensation or feeling, such a sense of panic or sadness, you simply observe it as it arises. Then you catalog it as “not worthy of further exploration” or “something to contemplate later to see what I can learn from it,” and let it drift out of your awareness.
As you meditate and allow the witnessing mind to sort through what arises, you’ll find that most of what it generates has little significance. The more you experience this process, the easier it will be to avoid jumping onto your thoughts or feelings and riding them like a wild horse wherever they take you. Peacefulness and joy can arise in you as you let that wild horse ride off into the distance.
The dual awareness that arises when you allow the witnessing mind to come in fosters the courage to fully experience even the most painful emotions, beliefs, and memories, and tolerate any accompanying physical sensations. The witnessing mind knows that you’re separate from your circumstances, so you feel safer than if your awareness were completely absorbed in those thoughts and feelings. Remain present in your suffering until it passes, and it will.
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Fear and Fearlessness
Perhaps the first reaction we have to our own suffering is fear. Fear arises in us almost automatically when we experience strong emotions or pain. We don't have to sit there and generate fear--it just arises. When we experience a disturbing emotion such as jealousy we think, "No, I don't want this." We would rather not experience it. However, if we examine fear closely, we see that it is a thought to which we have been habituating our mind for a very long time. We have repeated this thought pattern of fear for many years, and from a Buddhist point of view, many lifetimes.
In just the same way, when we habituate our minds to being fearless, to being brave and open towards our emotions, fearlessness will also arise naturally. In order for this to happen, we must train in applying antidotes to our thought patterns that are caught up in fear. In this way, we transcend fear first through a conceptual process, which later becomes nonconceptual, a natural fearlessness. In order to become fearless in this way, we need determination and the willingness to face our emotions. With that strong determination and courage, fearlessness will arise effortlessly.
--from Trainings in Compassion: Manuals on the Meditation of Avalokiteshvara by trans. by Tyler Dewar under the guidance of The Dzogchen Ponlop Rinpoche
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Meditative Stabilization
There is both a reason and a purpose for cultivating the meditative stabilization observing exhalation and inhalation of the breath. The reason is mainly to purify impure motivations. What exactly is to be purified? The main of these are the three poisons--desire, hatred, and obscuration. Even though we have these at all times and even though the meditator will still retain them, she or he is seeking to suppress their manifest functioning at that time. The specific purpose for cleansing impure motivations before meditation is to dispel bad motivations connected with this lifetime, such as having hatred toward enemies, attachment to friends, and so forth.
In terms of the practice I am explaining here, even the thought of a religious practitioner of small capacity is included within impure motivations; such a person engages in practice mainly for the sake of a good future lifetime. Similarly, if on this occasion one has the motivation of a religious practitioner of middling capacity--that of only oneself escaping from cyclic existence, this is also impure.
What is a pure motivation? To take as one's aim the welfare of all sentient beings. This is the motivation of a religious practitioner of great capacity. Meditators should imagine or manifest their own impure motivation in the form of smoke, and with the exhalation of breath should expel all bad motivation. When inhaling, they should imagine that all the blessings and good qualities of Buddhas and Bodhisattvas, in the form of bright light, are inhaled into them. This practice is called purification by way of the descent of ambrosia. There are many forms of this purification, but the essence of the practice is as just indicated.
--from Calm Abiding and Special Insight: Achieving Spiritual Transformation Through Meditation by Geshe Gedun Lodro
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Deity Yoga
At the beginning of the process of deity meditation and mantra repetition one meditates on emptiness, settling the non-inherent existence of oneself and the deity through a reasoning such as that of dependent-arising--the fact that both oneself and the deity arise in dependence on their respective bases of designation. One's own final nature and the final nature of the deity are the same, an emptiness of inherent existence.
To perform deity yoga one does not just withdraw ordinary appearances and then appear as a deity but causes the mind realising emptiness itself to appear as a deity. Thus, it is essential initially to meditate on emptiness, cleansing all appearances in emptiness. One then uses that wisdom consciousness realising emptiness as the basis of emanation of a divine body. This must be done at least in imitation of a consciousness actually doing this, for meditation on a truly existent divine body, instead of helping, will only increase adherence to inherent existence. Meditated properly, the appearance of a divine figure is the sport of the ultimate mind of enlightenment, first in imitation and later in fact. (p.39)
--from Deity Yoga in Action and Performance Tantra by His Holiness the Dalai Lama, Tsong-ka-pa, and Jeffrey Hopkins, published by Snow Lion Publications
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The Bodhisattva's Confession of Ethical Downfalls
>> February 17, 2011
The Bodhisattva's Confession of Ethical Downfalls
Prostrations to the Thirty-Five Buddhas
To increase the benefit of each prostration, first prostrate three times while reciting:
om namo manjushriye namo sushriye namo uttama shriye soha
Continue to prostrate while reciting the names of the Buddhas and the confession prayer.
I, (say your name) throughout all times, take refuge in the Gurus; I take refuge in the Buddhas; I take refuge in the Dharma; I take refuge in the Sangha.
To the Founder, the Transcendent Destroyer, the One Thus Gone, the Foe Destroyer, the Fully Enlightened One, the Glorious Conqueror from the Shaykas I bow down.
To the One Thus Gone, the Great Destroyer, Destroying with Vajra Essence I bow down.
To the One Thus Gone, the Jewel Radiating Light I bow down.
To the One Thus Gone, the King with Power of over the Nagas I bow down.
To the One Thus Gone, the the Leader of the Warriors I bow down.
To the One Thus Gone, the Glorious Blissful One I bow down.
To the One Thus Gone, the Jewel Fire I bow down.
To the One Thus Gone, the Jewel Moonlight I bow down.
To the One Thus Gone, Whose Pure Vision Brings Accomplishments I bow down.
To the One Thus Gone, the Jewel Moon I bow down.
To the One Thus Gone, the Stainless one I bow down.
To the One Thus Gone, the Glorious Giver I bow down.
To the One Thus Gone, the Pure One I bow down.
To the One Thus Gone, the Bestower of Purity I bow down.
To the One Thus Gone, the Celestial Waters I bow down.
To the One Thus Gone, the Deity of the Celestial Waters I bow down.
To the One Thus Gone, the Glorious Good I bow down.
To the One Thus Gone, the Glorious Sandalwood I bow down.
To the One Thus Gone, the One of Unlimited Splendor I bow down.
To the One Thus Gone, the Glorious Light I bow down.
To the One Thus Gone, the Glorious One without Sorrow I bow down.
To the One Thus Gone, the Son of the Desireless One I bow down
To the One Thus Gone, the Glorious Flower I bow down
To the One Thus Gone, Who Understands Reality Enjoyig the Radiant Light of Purity I bow down
To the One Thus Gone, Who Understands Reality Enjoyig the Radiant Light of of the Lotus I bow down
To the One Thus Gone, the Glorious Gem I bow down
To the One Thus Gone, the Glorious One who is Mindful I bow down
To the One Thus Gone, the Glorious One Whose Name is Extremely Renowned, I bow down
To the One Thus Gone, the King Holding the Banner of Victory over the Senses I bow down
To the One Thus Gone, the Glorious One Who Subdues Everything Completely I bow down
To the One Thus Gone, the Victorious One in All Battles I bow down
To the One Thus Gone, the Glorious One Gone to Perfect Self-control I bow down
To the One Thus Gone, the Glorious One Who Enhances and Illuminates Completely I bow down
To the One Thus Gone, the Jewel Lotus Who Subdues All I bow down
To the One Thus Gone, the Foe Destroyer, the Fully Enlightened One, the King with Power over Mount Meru, Always Remaining in the Jewel and the Lotus I bow down.
All you thirty-five Buddhas, and all the others, those thus gone, foe destroyers, fully enlightened ones and transcendent destroyers who are existing, sustaing and living throughout the ten directions of sentient beings' worlds -- all you Buddhas, please give me your attention.
In this life, and throughout beginningless lives in all the realms of samsara, I have created, caused others to create, and rejoiced at the creation of negative karmas such as misusing offerings to holy objects, misusing offerings to the Sangha, stealing the posessions of the Sangha of the ten directions; I have caused others to create these negative actions and rejoiced at their creation.
I have created the five heinous actions, caused others to create them and rejoiced at their creation. I have committed the ten non-virtuous actions, involved others inthem, and rejoiced at their involvement.
Being obscured by all this karma, I have created the cause for myself and other sentient beings to be reborn in the hells, as animals, as hungry ghosts, in irreligious places, amongst barbarians, as long-lived gods, with imperfect senses, holding wrong views, and being displeased with the presence of a Buddha.
Now before these Buddhas, transcendent destroyers who have become transcendental wisdom, who have become thae compassionate eye, who have become witnesses, who have become valid and see with their omniscient minds, I am confessing and accepting all these actions as negative. I will not conceal or hide them, and from now on, I will refrain from committing these negative actions.
Buddhas and transcendent destroyers, please give me your attention: in this life and throughout beginningless lives in all the realms of samsara, whatever root of virtue I have created through even the smallest acts of charity such as giving one mouthful of food to a being born as an animal, whatever root of virtue I have created by abiding in pure conduct, whatever root of virtue I have created by fully ripening sentient beings' minds, whatever root of virtue I have created of the highest transcendent wisdom.
Bringing together all these merits of both myself and others, I now dedicate them to the highest of which there is no higher, to that even above the highest, to the highest of the high, to the higher of the high. Thus I dedicate them completely to the highest, fully accomplished enlightenment.
Just as the Buddhas and transcendent destroyers of the past have dedicated, just sa the Buddhas and transcendent destroyers of the future will dedicate, and just as the Buddhas and transcendent destroyers of the present are dedicating, in the same way I make this dedication.
I confess all my negative actions separately and rejoice in all merits. I implore the Buddhas to grant my request that I may realize the ultimate, sublime, highest transcendental wisdom.
To the sublime kings of the human beings living now, to those of the past, and to those who have yet to appear, to all those whose knowledge is as vast as the infinite ocean, with my hands folded in respect, I go for refuge.
From Pearl of Wisdom - Book I compiled by Ven. Thubten Chodron.
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Medicine Buddha Sadhana
Medicine Buddha Sadhana
by Thubten Gyatso
Take Refuge and Generate Bodhicitta (three times)
To the Buddha, the Dharma and the sublime community, I go for refuge until I am enlightened. From the virtuous merits I collect by practicing giving and other perfections, may I quickly attain buddhahood in order to lead each and every sentient being into that unsurpassable state.
The Four Immeasurables
May all sentient beings have happiness and the causes of happiness.
May all sentient beings be free from suffering and the causes of suffering.
May all sentient beings never be separated from the happiness which is without suffering.
May all sentient beings abide in equanimity, free from both attachment and hatred, holding some close and others distant.
Cultivation of Special Bodhicitta
Especially for the benefit of all sentient beings, I will quickly, very quickly, attain the precious state of perfect and complete buddhahood. For this reason, I will practice the yoga method of guru Medicine Buddha.
Seven-Limbed Prayer
I prostrate to the Guru Medicine Buddha.
Each and every offering, including those actually performed and those mentally-transformed, I present to you.
I confess all non-virtuous actions accumulated since beginningless time.
I rejoice in the virtues of both ordinary and noble beings.
As our guide, I request you, O Buddha, to turn the wheel of Dharma until samsara ends.
All virtues, both my own and those of others, I dedicate to the ripening of the two Bodhicittas and the attainment of Buddhahood for the sake of sentient beings.
Mandala Offering/Prayer of Request
I beseech you, Bhagawan Medicine Guru, whose sky-colored, holy body of lapis lazuli signifies your omniscient wisdom and compassion as vast as limitless space, please grant me your blessings.
I beseech you, compassionate Medicine Guru, holding in your right hand the king of medicines, symbolizing your vow to help all pitiful sentient beings plagued by the four hundred and twenty-four diseases, please grant me your blessings.
I beseech you, compassionate Medicine Guru, holding in your left hand a bowl of nectar, symbolizing your vow to give the glorious undying nectar--of the Dharma--which eliminates the degenerations of old age, sickness and death, please grant me your blessings.
Visualization
In the space in front of you is the divine form of Guru Medicine Buddha. He is seated on a lotus and moon cushion. His body is in the nature of deep blue light, the color of lapis lazuli. He is very serene and adorned with silk robes and magnificent jewel ornaments.
Guru Medicine Buddha's right hand rests on his right knee, palm outward in the gesture of giving realizations. His left hand rests in his lap, holding a nectar bowl of medicine that cures all ills, hindrances and obstacles.
Above the crown of Guru Medicine Buddha is a wish-granting jewel, the essence of which is Guru. Above that is Buddha Ngon.Kyen. Gyal.Po, whose body is red-colored, his right hand in the mudra of bestowing sublime realizations and his left hand in the mudra of concentration.
Above him is Buddha Cho.Drag Gya.Tso Yang, with a yellow-colored body and hands in the same mudra.
Above him is Buddha Nya.Ngam Mi.Cho.Pa, light red in color and both hands in the mudra of concentration.
Above him is Buddha Ser.Zang Dri.Me, pale yellow in color, his right hand in the mudra of expounding the Dharma and his left hand in the mudra of concentration.
Above him is the Buddha Rin.Chen Da.Wa Dang Pai.Ma Rab.Tu Gyan.Pa Zi.Ji Dra.Yang Gyi Gyal.Po, reddish-yellow in color and hands in the same mudra.
Above him is Buddha Tsan.Leg Yang.Drag, yellow in color and hands in the same mudra.
Requests to the Medicine Buddhas (Repeat each verse seven times.
After the seventh recitation, as you repeat "May your vow...," the Medicine Buddha to whom the request is made absorbs into the one below, until the single divine form of Medicine Buddha remains for the final request.)
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Tsan.Leg Yang.Drag, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Rin.Chen Da.Wa Dang Pai.Ma Rab.Tu Gyan.Pa Kya.Pa Zi.Ji Dra.Yang Gyi Gyal.Po.La, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Ser.Zang Dri.Me.La, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Nya.Ngan Mi.Chog.Pa.La, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Cho.Drag Gya.Tso Yang.La, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Ngon.Kyen Gyal.Po.La, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Man.Gyi.La Bendurya O.Gyi Gyal.Po.La, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
Visualization
Granting your request, from the heart and holy body of the King of Medicine, infinite rays of light pour down completely filling your body from head to toe. They purify all your diseases and afflictions due to spirits and their causes, all your negative karma and mental obscurations. In the nature of light,your body becomes clean and clear as crystal.
The light rays pour down twice more, each time filling your body with blissful clean-clear light which you absorb.
At the heart of Medicine Buddha appears a lotus and moon disc. Standing at the center of the moon disc, is the blue seed-syllable OM surrounded by the syllables of the mantra. As you recite the mantra, visualize rays of light radiating out in all directions from the syllables at his heart. The light rays pervade the sentient beings of the six realms. Through your great love wishing them to have happiness and, through your great compassion wishing them to be free from all sufferings, they are purified of all diseases, afflictions due to spirits and their causes, all their negative karma and mental obscurations.
Recitation of the Mantra
om namo bhagawate bhekandzyai - guru bendurya prabha randzaya - tatagataya - arhate - samyaksam buddhaya - tayata om bhekandzyai bhekandzyai - maha bhekandzyai bhekandzyai - randza samungate soha
Short Mantra
tatagataya - arhate - samyaksam buddhaya - tayata om bhekandzyai bhekandzyai - maha bhekandzyai bhekandzyai - randza samungate soha
Feel Great Joy and Think
All sentient beings are transformed into the aspect of the Medicine Buddha Guru. How wonderful that I am now able to lead all sentient beings into the Medicine Buddha's Enlightenment.
Simplified Visualization
Visualize the Medicine Buddha Guru above the crown of your head and make the following request seven times, followed by the mantra recitation and visualization.
The fully realized destroyer of all defilements, fully completed Buddha, having fully realized the absolute truth of all phenomena, Buddha Man.Gyi.La Bendurya O.Gyi.Gyal.Po.La, to you I prostrate and go for refuge, to you I make offerings.
May your vow to benefit all sentient beings now ripen for myself and others.
Mantra Recitation and Visualization for Simplified Visualization
Purifying rays of light pour down from the Guru Medicine Buddha's heart and holy body eliminating your sicknesses and afflictions due to spirits and their causes, all your negative karma and mental obscurations.
Your body is completely filled with light and becomes clean-clear like crystal. Then the rays radiate out in all directions, purifying the sicknesses and afflictions of all mother sentient beings.
The Guru Medicine Buddha melts into light and absorbs into your heart.
Dedication
Due to these merits, may I complete the ocean-like actions of the sons of the Victorious Ones. May I become the holy savior, refuge and helper for the sentient beings who have repeatedly been kind to me in past lives.
By the virtues received from attempting this practice, may all living beings who see, hear, touch or remember me--even those who say my name--at that moment be released from their miseries and experience happiness forever.
As all sentient beings, infinite as space, are encompassed by the Guru Medicine Buddha's compassion, may I also become the guide of sentient beings existing throughout all ten directions of the universe.
Because of these virtues, may I quickly become Guru Medicine Buddha and lead each and every sentient being into his enlightened realm.
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Vajrasattva Sadhana
Vajrasattva Purification
From Ven. Thubten Chodron's Pearl of Wisdom, Book II
(used with permission)
Visualization
Visualize about four inches above your head an open white lotus upon which is a moon disc. Vajrasattva is seated upon this. He is white, translucent and adorned with beautiful ornaments and clothes of celestial silk. His two hands are crossed at his heart; the right holds a vajra, symbolic of great bliss; his left holds a bell, symbolic of the wisdom of emptiness. The vajra and bell together signify his attainment of the enlightened state, the inseparable unity of the wisdom and form bodies. At his heart is a moon disc with the seed-syllable HUM at its center and the letters of Vajrasattva's hundred-syllable mantra standing clockwise around its edge.
Refuge and Generating Bodhicitta (three times)
I take refuge in the Three Jewels.
I will liberate all sentient beings and lead them to enlightenment.
Thus, I will perfectly generate the mind dedicated to attaining
enlightenment for the benefit of all sentient beings.
The Power of Regret
Recollect, with deep regret, the specific negativities you have created. Then meditate deeply on the meaning of the following:
"The negative karma I have accumulated from beginningless time is as extensive as the ocean. Although I know that each negative action leads to countless eons of suffering, it seems that I am constantly striving to create nothing but negative actions. Even though I try to avoid non-virtue and practice positive acts, day and night without respite, negativities and moral downfalls come to me like rainfall. I lack the ability to purify these faults so that no trace of them remains. With these negative imprints still in my mind, I could suddenly die and find myself falling to an unfortunate rebirth. What can I do? Please Vajrasattva, with your great compassion, guide me from such misery!"
The Power of Remedial Action
From the HUM at Vajrasattva's heart, light radiates in all directions, requesting the Buddhas to bestow their blessings. They accept the request and send white rays of light and nectar, the essence of which is the knowledge of their body, speech and mind. The light and nectar absorb into the HUM and the letters of the mantra at Vajrasattva's heart. They then fill his whole body completely, enhancing the magnificence of his appearance and increasing the brilliance of the mantra.
While reciting the mantra, visualize that white rays of light and nectar stream continuously from the HUM and mantra at Vajrasattva's heart. They flow down through the crown of your head and fill every cell of your body and mind with infinite bliss. Recite the mantra at least 21 times or more, if possible.
om vajrasattva samaya manu palaya - vajrasattva deno patita - dido may bhawa - suto kayo may bhawa - supo kayo may bhawa - anu rakto may bhawa - sarwa siddhi mepar yatsa - sarwa karma su tsa may - tsitam shriyam kuru hum - ha ha ha ha ho - bhagawan - sarwa tatagata - vajra ma may mu tsa - vajra bhawa maha samaya sattva - ah hum pey
If you have not yet memorized the long mantra, or if you are pressed for time, you may recite the short mantra at least 28 times.
om vajrasattva hum
While reciting either of the mantras, continue to visualize the flow of light and nectar and perform the following four visualizations alternately.
Purification of Body
Your disturbing attitudes and negativities in general and particularly those of the body, take the form of black ink. Sickness takes the form of pus and blood and afflictions caused by spirits appear in the form of scorpions, snakes, frogs and crabs. Flushed out by the light and nectar, they all leave your body through the lower openings, like filthy liquid flowing down a drain pipe. Feel completely empty of these problems and negativities; they no longer exist anywhere.
Purification of Speech
Your disturbing attitudes and imprints of negativities of speech take the form of liquid tar. The light and nectar fill your body as water fills a dirty glass: the negativities, like the dirt, rise to the top and flow out through the upper openings of your body: your eyes, ears, mouth, nose, etc. Feel completely empty of these problems; they no longer exist.
Purification of the Mind
Your disturbing attitudes and the imprints of mental negativities appear as darkness at your heart. When struck by the forceful stream of light and nectar, the darkness completely vanishes. It is like turning a light on in a room: the darkness does not go anywhere, it simply ceases to exist. Feel that you are completely empty of all these problems; they are non-existent.
Simultaneous Purification
Do the three above visualizations simultaneously. This sweeps away the subtle obscurations that prevent you from seeing correctly all that exists. Feel completely free of these obscurations.
The Power of the Promise
After reciting the mantra and doing the visualizations, make the following promise to Vajrasattva, specifying a period of time for which you intend to keep it:
"I shall not create these negative actions from now until ______."
Vajrasattva is extremely pleased and says, "My spiritual child of the essence, all your negativities, obscurations and degenerated vows have been completely purified."
With delight, Vajrasattva melts into light and dissolves into you. Your body, speech and mind become inseparably one with Vajrasattva's holy body, speech and mind. Concentrate on this.
Dedication
Due to this merit may I soon
Attain the enlightened state of Vajrasattva,
That I may be able to liberate
All sentient beings from their suffering.
May the precious bodhi mind
Not yet born arise and grow.
May that born have no decline,
But increase forever more.
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The Ten Perfections
>> February 16, 2011
The ten paramis or perfections provide a highly useful framework for guiding Dharma practice in daily life. Any activity or relationship approached wisely with the primary purpose of developing the perfections in a balanced way becomes part of the practice.
The perfections also provide one of the few reliable ways of measuring the accomplishments of your life. “Accomplishments” in the realm of work and relationships have a way of turning into dust, but perfections of the character, once developed, are dependable and lasting.
This four-week retreat presents the perfections under the four factors that make up the eighth perfection, determination. These four factors—discernment, truth, relinquishment, and calm—highlight two facts. The first is that discernment is needed to convert the perfections from generic virtues into a path to awakening. Second, the path to awakening is a truth of the will: You have to want freedom, and stay true to that desire, for freedom to occur.
Each week’s video presentation will contain an exercise to develop the perfections in daily activities, and will be accompanied by readings to help broaden your understanding of what the perfections entail.
Thanissaro Bhikkhu—known as Ajaan Geoff to his students—has translated several meditation guides from Thai, and is also the author of several books, including: The Mind Like Fire Unbound, The Wings to Awakening, The Paradox of Becoming, Skill in Questions, Noble Strategy, Purity of Heart, and Meditations. He is co-author of the college textbook, Buddhist Religions. His writings and translations are available on the Internet at www.accesstoinsight.org. His Dhamma talks and other writings are also available at www.dhammatalks.org. His five-volume anthology of suttas, Handful of Leaves, is available from the Sati Center of Buddhist Studies.
Mon, 01/03/2011, 10 Perfections Week 1: Discernment 14:01
Mon, 01/10/2011, 10 Perfections Week 2: Truth 17:44
Mon, 01/17/2011, 10 Perfections Week 3: Generosity 14:37
Mon, 01/24/2011, 10 Perfections Week 4: Calm 14:16
Source-Tricycle
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His Holiness to come to Long Beach Convention Center
GSTDL to Host His Holiness the Dalai Lama on May 1, 2011
It gives us great joy to announce that Gaden Shartse Thubten Dhargye Ling will be hosting His Holiness the Dalai Lama on May 1, 2011. Although His Holiness will be our guest for only one day, it will be an extraordinary day.
We are honored that His Holiness has decided to confer a Solitary Yamantaka Initiation on the morning of May 1, 2011. In the afternoon His Holiness will be delivering a public talk on ‘Secular Ethics and Meditation.’ These events will take place in the Terrace Theater at the Long Beach Convention Center.
His Holiness is requiring several commitments from those who attend the initiation. Please see the Highest Yoga Tantra page for more information on the initiation. Because it is so rare that His Holiness would confer an initiation from the Highest Yoga Tantra class of initiations in the United States, we feel something very special and significant will be taking place. The tickets for the Initiation will be free of cost for all; however, only serious students who are willing to abide by the commitments laid out by His Holiness may attend the initiation. Please read the Highest Yoga Tantra page for more details, including information on how to register for the Initiation. Monastics may register for the events on May 1, 2011 by completing the online registration form at the bottom of the Highest Yoga Tantra page.
We invite you to become a sponsor of His Holiness’ 2011 visit. See the Invitation to Become a Sponsor page for more information.
In addition to the event on May 1, 2011, Gaden Shartse Thubten Dhargye Ling will be sponsoring several events in the days leading up to May 1, 2011. See the Gaden Shartse Thubten Dhargye Ling Weekend page.
Tickets for His Holiness’ public talk and for the GSTDL Weekend events will be available for purchase by the general public starting 10 am on February 22, 2011 via Ticketmaster. Type ‘GSTDL’ into the search box on the www.ticketmaster.com website to bring up all four events for which tickets will be sold via Ticketmaster. Tickets may also be purchased through the box office of the Long Beach Convention Center starting at 10 am on February 22, 2011.
We have posted a page with travel and lodging information and also a page with answers to frequently asked questions.
More Information
Yidams, Dakinis, and Dharma Protectors
Yidams are male or female Buddha-figures with which we bond our bodies, speech, and minds as a method for achieving enlightenment. We make the close bond (dam-tshig, Skt. samaya) by visualizing ourselves as the figures, making offerings, reciting mantras, and offering fire pujas.
Dakinis (mkha'-'gro-ma) and dakas (mkha'-'gro) are female and male figures, respectively, who represent and help to increase our experience of blissful awareness of voidness. During a sadhana, we imagine emanating them as so-called offering goddesses and gods, making the various offerings to the Buddhas, all limited beings, and, in Gelug, to ourselves as Buddha-figures. In anuttarayoga practice, we also imagine them on critical points of our subtle energy-systems.
Another name for dakas is viras (dpa'-bo, spiritual heroes), and other names for dakinis are virinis (dpa'-mo, spiritual heroines) and yoginis (rnal-'byor-ma). Often, the terms dakinis and yoginis are used loosely to refer to female practitioners and to all female figures in a mandala. Occasionally, dakinis may also serve as yidams in whose forms we visualize ourselves, such as Vajrayogini (rDo-rje rnal-'byor-ma).
Dharma protectors (chos-skyong, Skt. dharmapala) are male or female figures who help ward off interference to our practice. On the deepest level, they represent our blissful awareness of voidness in strong energetic forms - the best protection against interference. With ourselves as Buddha-figures, we visualize certain protectors in each direction around or inside our mandalas.
In specific yidam practices, we also invite certain other types of Dharma protectors - such as Mahakala (dGon-po) or Palden Lhamo (dPal-ldan lha-mo, Skt. Shridevi) - into our mandalas to make offerings to them and to give them instructions to assist us in our enlightening activities. Many of this last type of protectors were originally powerful spirits, either clutching ghosts (yi-dags, hungry ghost) or divine beings (lha, gods) of non-Buddhist traditions. Some were harmful and others were simply guardians of mountain tops or local regions. Great masters of the past have tamed them and made them swear oaths to protect the Buddhist Dharma and its practitioners.
As Buddha-figures, we are like masters and the Dharma protectors we deploy are like our fierce guard dogs. Unless we have the strength to control them and to feed them regularly, they may turn against us. Thus, the Dharma protector practices in which we invite specific ones into our mandalas are extremely advanced, not for beginners. Engagement in their practices normally requires receiving specific subsequent permissions (jenangs) for them.
Dharma protector practices include elaborate "fulfill and restore" rituals (bskang-gso), in which we, as Buddha-figures, remind the protectors to fulfill the oaths that they promised and restore our close bonds with them by making special offerings. Another common ritual is the golden libation (gser-skyems), in which we offer alcohol or black tea to the protectors, but without tasting it ourselves. We may also simply invite the protectors into our mandalas to make offerings, especially of tormas, and to make requests (gsol-'debs). In the West, people informally call all these practices "protector pujas".
To create an even closer bond with a Dharma protector, we may also do a protector retreat in which we recite the associated mantras hundreds of thousands of times and offer a concluding fire puja.
As Buddha-figures, we may invoke certain Dharma protectors, such as Palden Lhamo, to assist in making prognostications (mo, thugs-dam) with dice or rosary beads. Completion of a protector retreat is required for such practice.
Certain Dharma protectors in certain Tibetan Buddhist traditions may also serve as yidams, such as Mahakala in the Kagyu tradition. Mostly, however, we do not visualize ourselves as Dharma protectors.
Yidams are male or female Buddha-figures with which we bond our bodies, speech, and minds as a method for achieving enlightenment. We make the close bond (dam-tshig, Skt. samaya) by visualizing ourselves as the figures, making offerings, reciting mantras, and offering fire pujas.
Dakinis (mkha'-'gro-ma) and dakas (mkha'-'gro) are female and male figures, respectively, who represent and help to increase our experience of blissful awareness of voidness. During a sadhana, we imagine emanating them as so-called offering goddesses and gods, making the various offerings to the Buddhas, all limited beings, and, in Gelug, to ourselves as Buddha-figures. In anuttarayoga practice, we also imagine them on critical points of our subtle energy-systems.
Another name for dakas is viras (dpa'-bo, spiritual heroes), and other names for dakinis are virinis (dpa'-mo, spiritual heroines) and yoginis (rnal-'byor-ma). Often, the terms dakinis and yoginis are used loosely to refer to female practitioners and to all female figures in a mandala. Occasionally, dakinis may also serve as yidams in whose forms we visualize ourselves, such as Vajrayogini (rDo-rje rnal-'byor-ma).
Dharma protectors (chos-skyong, Skt. dharmapala) are male or female figures who help ward off interference to our practice. On the deepest level, they represent our blissful awareness of voidness in strong energetic forms - the best protection against interference. With ourselves as Buddha-figures, we visualize certain protectors in each direction around or inside our mandalas.
In specific yidam practices, we also invite certain other types of Dharma protectors - such as Mahakala (dGon-po) or Palden Lhamo (dPal-ldan lha-mo, Skt. Shridevi) - into our mandalas to make offerings to them and to give them instructions to assist us in our enlightening activities. Many of this last type of protectors were originally powerful spirits, either clutching ghosts (yi-dags, hungry ghost) or divine beings (lha, gods) of non-Buddhist traditions. Some were harmful and others were simply guardians of mountain tops or local regions. Great masters of the past have tamed them and made them swear oaths to protect the Buddhist Dharma and its practitioners.
As Buddha-figures, we are like masters and the Dharma protectors we deploy are like our fierce guard dogs. Unless we have the strength to control them and to feed them regularly, they may turn against us. Thus, the Dharma protector practices in which we invite specific ones into our mandalas are extremely advanced, not for beginners. Engagement in their practices normally requires receiving specific subsequent permissions (jenangs) for them.
Dharma protector practices include elaborate "fulfill and restore" rituals (bskang-gso), in which we, as Buddha-figures, remind the protectors to fulfill the oaths that they promised and restore our close bonds with them by making special offerings. Another common ritual is the golden libation (gser-skyems), in which we offer alcohol or black tea to the protectors, but without tasting it ourselves. We may also simply invite the protectors into our mandalas to make offerings, especially of tormas, and to make requests (gsol-'debs). In the West, people informally call all these practices "protector pujas".
To create an even closer bond with a Dharma protector, we may also do a protector retreat in which we recite the associated mantras hundreds of thousands of times and offer a concluding fire puja.
As Buddha-figures, we may invoke certain Dharma protectors, such as Palden Lhamo, to assist in making prognostications (mo, thugs-dam) with dice or rosary beads. Completion of a protector retreat is required for such practice.
Certain Dharma protectors in certain Tibetan Buddhist traditions may also serve as yidams, such as Mahakala in the Kagyu tradition. Mostly, however, we do not visualize ourselves as Dharma protectors.
Berzin Archives-Basic Features of Tantra
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The Dalai Lama's Advice Concerning Shugden
Many people have attacked His Holiness the Dalai Lama on the grounds that he has banned Shugden practice and caused great suffering to practitioners of it. This is not true. His Holiness has given advice about the practice and asked people who still engage in the protector practice to not attend his teachings, but he has not caused harm to people as certain sects would suggest. This is on my mind because His Holiness is coming to my area again to teach and give empowerment. There is an entire ugly story to the Shugden affair which perhaps I'll write more about in another post. For now, here are His Holiness' own words.
His Holiness the Dalai Lama's Advice Concerning Dolgyal (Shugden)
Following long and careful investigations, His Holiness the Dalai Lama strongly discourages Tibetan Buddhists from propitiating the fierce spirit known as Dolgyal (Shugden). Although he once practised Dolgyal propitiation himself, His Holiness renounced the practice in 1975 after discovering the profound historical, social and religious problems associated with it. He did so with the full knowledge and support of his junior tutor, the late Kyabje Trichang Rinpoche through whom His Holiness first became associated with the practice. Even within the Geluk and Sakya schools - the Tibetan Buddhist traditions to which majority of Dolgyal practitioners belong - the propitiation of this spirit has been controversial throughout its history. Historical investigation reveals that Dolgyal practice, which has strong sectarian overtones, has a history of contributing to a climate of sectarian disharmony in various parts of Tibet, and between various Tibetan communities. Therefore, from 1975 onwards, His Holiness has regularly made public his view that this practice is inadvisable, based on the following three reasons:
1. The danger of Tibetan Buddhism degenerating into a form of spirit worship: Tibetan Buddhism originally evolved from the authentic and ancient tradition upheld at the great Indian monastic university of Nalanda, a tradition that His Holiness often describes as a complete form of Buddhism. It embodies the original teaching of the Buddha as developed through the rich philosophical, psychological and spiritual insights of such great Buddhist masters as Nagarjuna, Asanga, Vasubandhu, Dignaga and Dharamakirti. Since the great philosopher and logician Shantarakshita was instrumental in establishing Buddhism in Tibet in its earliest stages in the 8th century, philosophical enquiry and critical analysis have always been important hallmarks of Tibetan Buddhism. The problem with Dolgyal practice is that it presents the spirit Dolgyal (Shugden) as a Dharma protector and what's more tends to promote the spirit as more important than the Buddha himself. If this trend goes unchecked, and innocent people become seduced by cult-like practices of this kind, the danger is that the rich tradition of Tibetan Buddhism may degenerate into the mere propitiation of spirits.
2. Obstacles to the emergence of genuine non-sectarianism: His Holiness has often stated that one of his most important commitments is the promotion of inter-religious understanding and harmony. As part of this endeavour, His Holiness is committed to encouraging non-sectarianism in all schools of Tibetan Buddhism. In this His Holiness is following the example set by his predecessors, especially the Fifth Dalai Lama and the Thirteenth Dalai Lama. Not only is a non-sectarian approach mutually enriching for all Tibetan Buddhist schools, but it is also the best safeguard against a rise of sectarianism that could have damaging consequences for the Tibetan tradition as a whole. Given the acknowledged link between Dolgyal worship and sectarianism, this particular practice remains a fundamental obstacle to fostering a genuine non-sectarian spirit within the Tibetan Buddhist tradition.
3. Especially inappropriate in relation to the well-being of Tibetan society: Propitiating Dolgyal is particularly troublesome, given the Tibetan people's present difficult circumstances. Textual and historical research demonstrates that the spirit Dolgyal arose out of hostility to the great Fifth Dalai Lama and his government. The Fifth Dalai Lama, who assumed both the spiritual and temporal leadership of Tibet in the 17th century, personally denounced Dolgyal as a malevolent spirit that arose out of misguided intentions and is detrimental to the welfare of beings in general and the Tibetan government headed by the Dalai Lamas in particular. The Thirteenth Dalai Lama and other respected Tibetan spiritual masters have also spoken out strongly against this practice. Therefore, in the current Tibetan context, in which unity among the Tibetan people is vitally important, engaging in this controversial and divisive propitiatory practice is inappropriate.
His Holiness has strongly urged his followers to consider carefully the problems of Dolgyal practice on the basis of these three reasons and to act accordingly. He has stated that, as a Buddhist leader with a special concern for the Tibetan people, it is his responsibility to speak out against the damaging consequences of this kind of spirit worship. Whether or not his advice is heeded, His Holiness has made clear, is a matter for the individual. However, since he personally feels strongly about how negative this practice is, he has requested those who continue to propitiate Dolgyal not to attend his formal religious teachings, which traditionally require the establishment of a teacher-disciple relationship.
Source
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Creation and Completion
Here is an article on the creation and completion stages of meditation. I hope you'll enjoy it; I thought it was a good read.
Shenpen-Osel-The Clear Light of the Buddha’s Teachings Which Benefits All Beings
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Buddha Shakyamuni Sadhana
Meditation On Buddha Shakyamuni
Prepare for this meditation by doing a few minutes of breathing meditation (focus your attention on your breath) to calm your mind. Then bring your attention to the suffering that all sentient beings undergo: the sufferings of heat and cold, hunger and thirst. Just as you experience many sufferings, remember that all mother sentient beings experience suffering at least equal to--if not greater than--your own. Determine to undertake this practice in order to awaken your own buddha-nature, quickly attain enlightenment and lead all other sentient beings to that same state of permanent, lasting happiness.
Visualization
The visualization of Lord Buddha is composed entirely of light, not mundane materials. In the space before you, at the level of your forehead, imagine a jewel-encrusted, golden throne. Each corner is supported by two snow lions with white bodies and turquoise manes and tails; these are the embodiment of bodhisattvas. On the flat surface of the throne is a fully opened lotus; this is symbolic of the awakened mind, arising from the mire of samsara. On the petals of the lotus are the flat disks of the sun and moon which serve as cushions for the Buddha, representing the Buddha's realizations of emptiness and bodhicitta. On the moon disk sits Buddha Shakyamuni.
Buddha's body is made of golden light. He is seated in the "full vajra" or lotus posture. He is dressed in the robes of a monk which do not actually touch his body, but are separated from it by about an inch. His face is very serene and beautiful; each hair on his head is individually curled to the right, not mingling with or touching others; his ear lobes are long; and his eyes are slightly opened.
His left hand rests in his lap in the meditation pose, holding a begging bowl, filled with nectar. The palm of his right hand rests on his right knee and his fingers touch the moon disk upon which he sits; this symbolizes his great control over anger, attachment and ignorance.
Taking Refuge
From your heart, recite the refuge prayer and visualize that streams of golden-white light radiate from the Buddha's body in all directions, blessing you and all sentient beings.
You may also visualize texts of Dharma teachings on thrones near the Buddha which emanate with the sounds of the teachings contained in them. Imagine teachers you have read or heard seated on similar thrones around the Buddha. Imagine also that you are surrounded in space by all sentient beings in human form; your father and male friends and relatives are seated on your right; your mother and female friends and relatives are seated on your left; those you don't know and call "strangers" reach out to the vastness of space; those you call "enemies" are seated between you and the Merit Field of the Buddha, Dharma and Sangha, symbolic of anger in our mindstreams that separates us from feeling loving-kindness toward all beings and hinders our advancement to full buddhahood.
Imagine that you lead all these sentient beings in reciting the refuge prayer three times:
I take refuge until I am enlightened
In the Buddhas, the Dharma and the Sangha.
Through the positive potential I create by practicing generosity
and the other far-reaching attitudes,
May I attain buddhahood for the benefit of all sentient beings.
Requests and Inspiration
From your heart, generate the request to the Buddha that he grant you inspiration to follow the path to full enlightenment; make this request on behalf of all living beings who are trapped in samsara.
Rays of light stream from the figure of the Buddha before you. This light enters your body and quickly removes all negativities, obscurations and hindrances, freeing you to progress quickly on the path. Imagine that this light flows not only to you, but to all living beings situated in space around you. Imagine that they all receive such inspiration and blessings as you recite the name mantra of Shakyamuni Buddha as many times as possible.
tayata om muni muni maha munaye soha
The Blessing of Body, Speech and Mind
Imagine that rays of light stream from the crown of Buddha's head to your crown; this light purifies the negatities of your body and removes the hindrances to attaining the enlightened body of a Buddha.
tayata om muni muni maha munaye soha
Rays of light then stream from the Buddha's throat to yours, pufifying the negativities of your speech and removing hindrances to attaining the enlightened speech that communicates clearly to all sentient beings, regardless of their level or capacity.
tayata om muni muni maha munaye soha
Finally, rays of light emanate from the Buddha's heart and enter your own heart center. This light purifies the negativities of your mind and remove hindrances to the awakened, omniscient mind.
tayata om muni muni maha munaye soha
Imagine that these light rays flow to all sentient beings, helping them to quickly reach a state of supreme awareness.
Maintain this visualization for as long as you can, reciting the mantra quietly to yourself or aloud and imagine that the light continues to stream from the Buddha to you and all sentient beings. Imagine that nectar accompanies the light and nourishes you completely, such is the nature of the Dharma.
Absorption
Imagine that the teachers and their thrones dissolve into light and are absorbed into the Buddha's body. Next, imagine that the texts and their thrones dissolve similarly and absorb into the Buddha. Imagine now that the throne is absorbed into the lotus, the lotus into the sun, the sun into the moon and the moon into the body of the Buddha. Buddha now comes to the crown of your head, facing the same direction as you, dissolves into brilliant, white light and dissolves into your body through the crown of your head, filling your body once again with this brilliant light.
Feel great bliss and joy as your body, speech and mind are completely transformed. Hold this feeling for as long as you can, experiencing the removal of all hindrances and obstructions to omniscience.
From this state, imagine in the space where you are sitting, arising from emptiness are the snow lions, the throne, lotus, sun and moon disks and yourself seated upon them in the same aspect as you visualized the Buddha before. Visualize and really feel that you have attained the state of omniscience; feel the enlightened compassion and wisdom of buddhahood.
At your heart appear sun and moon disks. At the center of the moon disk, standing upright, is the syllable MUM. Surrounding this are the syllables of Shakyamuni Buddha's name mantra: tayata om muni muni maha munaye soha. Streams of light flow from the MUM and mantra at your heart center to all sentient beings, completely removing their hindrances, obstructions, wrong views, delusions and traces of ignorance and thereby transforming them into the form of the Buddha as well. Meditate in this way for as long as possible, reciting the mantra quietly to yourself.
This portion of the meditation is called "bringing the result into the path." It is a very powerful method for transforming our normal view of and how we behave in the world. The result of our practiceis to attain full enlightenment; this activity of bringing the result of buddhahood to our present state is a powerful, transformative tool. You should not imagine that your body, speech or mind are the same; they have arisen from emptiness and manifested in the form of a buddha. This activity enables you to transform yourself and surroundings into vehicles that lead to full, perfect enlightenment.
Dedication
When you have completed this meditation, dedicate the positive potential of this practice to the benefit of all living beings, that they may be liberated from the hardships of cyclic existence and placed in a state of perfect peace and happiness. Remind yourself that your initial motivation for doing this meditation is to actually attain such a state as the means to be able to lead all other sentient beings to full enlightenment.
In your daily routine, bring to mind the feeling and attitude that you felt when you were just imagining the state of buddhahood. When your activities become particularly stressful, remember that such a state comes about by grasping after your "I" or some sort of non-existent self, by putting the interests of this "self" before all other mother sentient beings. Simply remembering a peaceful, blissful state--filled with love and compassion--is often enough to relieve a stressful situation; such times can be transformed into happiness by such a rememberance.
At other times, when you want to eradicate all traces of a disturbing attitude, simply reciting the Buddha's mantra om muni muni maha munaye soha is often enough inspiration to transform that state into one of peace and happiness. Reminding yourself that you are a "Child of the Buddha" and wishing to attain happiness for yourself and others helps to gradually remove such states of mind completely. When you do so, remember to dedicate the merit or positive potential to all beings, that they might do the same.
Source
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Time to Eat
>> February 09, 2011
What is life? Life is eating and drinking through all of our senses. And life is keeping from being eaten. What eats us? Time! What is time? Time is living in the past or living in the future, feeding on the emotions. Beings who can say that they have mentally healthy for even one minute are rare in the world. Most of us suffer from clinging to pleasant, unpleasant, and neutral feelings, and from hunger and thirst. Most living beings have to eat and drink every second through their eyes, ears, nose, tongue, skin, and nerves. We eat twenty-four hours a day without stopping! We crave food for the body, food for feeling, food for volitional action, and food for rebirth. We are what we eat. We are the world, and we eat the world.
The Buddha cried when he saw this endless cycle of suffering: the fly eats the flower; the frog eats the fly; the snake eats the frog; the bird eats the snake; the tiger eats the bird; the hunter kills the tiger; the tiger‘s body become swollen; flies come and eat the tiger‘s corpse; the flies lay eggs in the corpse; the eggs become more flies; the flies eat the flowers; and the frogs eat the flies...
And so the Buddha said, „I teach only two things - suffering and the end of suffering.“ Suffering, eating, and feeling are exactly the same.
Feelings eats everything. Feeling has six mouths - the eye, ear, nose, tongue, body and mind. The first mouth eats forms through the eye. The second mouth eats sound. The third mouth eats smells. The fourth mouth eats tastes. The fifth mouth eats physical contact. And the last mouth eats ideas. That is feeling.
Time is also an eater. In traditional Cambodian stories, there is often a giant with many mouths who eats everything. This giant is time. If you eat time, you gain nirvana. You can eat time by living in the moment. When you live just in this moment, time cannot eat you.
Everything is causational. There is no you, only causes and conditions. Therfore, you cannot hear or see. When sound and ear comes together, there is hearing. When form and eye meet, there is seeing.
When eye, form and consciousness meet, there is eye contact. Eye contact conditions feeling. Feeling conditions perception. Perceptions thinking, and thinking is I, my, me - the painful misconception that I see, hear, smell, taste, touch, and think.
Feeling uses the eye to eat shapes. If a shape is beautiful, a pleasant feeling enters the eye. If a shape is not beautiful, it brings a unpleasant feeling. If we are not attentive to a shape, a neutral feeling comes. The ear is the same: sweet sounds bring pleasant feelings, harsh sounds bring unpleasant feelings, and inattantion brings neutral feelings.
Again, you may think, “I am seeing, I am hearing, I am feeling.” But it is not you, it is only contact, the meeting of the eye, form, and eye-consciousness. It is only the Dharma.
A man once asked the Buddha, “Who feels?” The Buddha answered, “This is not a real question.” No one feels. Feeling feels. There is no I, my, or me. There is only the Dharma.
All kinds of feelings are suffering, filled with vanity, filled with “I am.” If we can penetrate the nature of sensations, we can realize the pure happiness of nirvana.
Feelings and sensations causes us to suffer, because we fail to realize that they are impermanent. The Buddha asked, “How can feeling be permanent if it depends upon the body, which is impermanent?” When we do not control our feelings, we are controlled by them. If we live in the moment, we can see things just as they are. Doing so, we can put an end to all desire, break out bondage, and realize peace.
To understand pleasant, unpleasant, and neutral feelings, we have to put the four foundations of mindfulness into practice. Mindfulness can transform pleasant, unpleasant, and neutral feelings into wisdom.
The world is created by the mind. If we can control feelings, then we can control the mind. If we can control the mind, then we can rule the world.
In meditation, we relax our body, but we sit up straight, and by following our breathing of another object of concentration, we stop most of our thinking. Therefore, we stop being pushed around by our feelings. Thinking greats feeling, and feeling creates thinking. To be free from clinging to thinking and feeling is nirvana - the highest, supreme happiness.
To live without suffering means to live always in the present. The highest happiness is here and now. There is no time at all unless we cling to it. Brothers and Sisters, please eat time!
(from “Step by Step”. by Maha Ghosananda)
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The Middle Way
The Middle Path
The road to peace is called the middle path. It is beyond all duality and all opposites. Sometimes it is called equanimity. Equanimity harmonizes all extremes. Equanimity is like the finely-tuned string of an instrument, not too tight and not too loose. It vibrates perfectly and makes beautiful music.
Equanimity means the absence of struggle. One time a great elephant jumped into a mud hole to cool off. Of course he got stuck, and the more he struggled, the deeper he sank! Struggling is useless. It only makes things worse. Do not struggle with suffering. Find your own path. This is called taking refuge in the Dharma. The Dharma is the middle path.
Before the Buddha began his spiritual journey, he indulged in many kinds of sensual pleasures, but he found no lasting happiness. After that, he fasted for many weeks, untile he became pale and thin, but he found only pain. Practicing in this way, the Buddha learned that both self-indulgence and self-mortification are extremes, and extremes can never bring happiness.
Peace comes only when we stop struggling with opposites. The middle path has no beginning and no end, so we do not need to travel far on the middle path to find peace. The middle path is not only the road to peace, it is also the road of peace. It is safe, and very pleasant to travel.
(from “Step by Step” by Maha Ghosananda)
Happiness
"One great question underlies our experience, whether we think about it or not: what is the purpose of life? From the moment of birth every human being wants happiness and does not want suffering. Neither social conditioning nor education nor ideology affects this. From the very core of our being, we simply desire contentment. Therefore, it is important to discover what will bring about the greatest degree of happiness. - His Holiness the Dalai Lama
Read more...China Denies Karmapa Links, Tibetans Express Anger
>> February 03, 2011
by Ananth Krishnan, The Hindu, Feb 1, 2011
Accusation shows “India is keeping its mistrustful attitude toward China,” says official
BEIJING, China -- The Chinese government has denied suggestions that it had links with the 17th Karmapa, whose monastery was recently raided in Dharamsala, saying the accusation reflected the Indian government's mistrust towards China.
An official of the Communist Party's United Front Work Department, which is in charge of minority and religious affairs, said media reports in India were inaccurate.
“The speculation by India's media, regarding the matter of the Karmapa as a Chinese agent or spy, shows that India is keeping its mistrustful attitude toward China,” Xu Zhitao, an official at the department, told the State-run Global Times newspaper on Sunday.
Voices in the Tibetan community here, including one prominent writer, also expressed anger on Monday at the allegations that the revered Karmapa was a Chinese spy, hitting out at Indian authorities' handling of the recent investigation into his monastery's finances.
Nearly $ 1.6 million in foreign currencies was found following a raid in a monastery in Dharamsala.
“Money from donations”
Representatives of the Karmapa, who is the head of the Kagyu sect and one of Tibetan Buddhism's most important leaders, said the money was from donations from his followers. They have denied Indian media reports which claimed that the money, which included notes in Chinese Yuan as well as other currencies, was an indication of the Karmapa's ties to the Chinese government.
The Karmapa is a widely revered figure among Tibetans in China – perhaps second only to the Dalai Lama, who is the head of the Gelugpa sect and Tibetan Buddhism's most important figure.
The Dalai Lama has indicated his support to the Karmapa, calling for a thorough investigation. He said “some negligence”, rather than a political conspiracy, was likely behind the issue.
Tsering Woeser, a prominent Tibetan writer and poet, told The Hindu on Monday that the allegations, whether made by the Indian government or State police, were “totally irresponsible.”
“How can currency being found be proof that he is a spy?” she asked. “Karmapa is the spiritual leader for all people of Chinese origin, home and abroad,” said Ms. Woeser, who has been a vocal critic of China's religious policies. “It is legitimate that he will get donations in Chinese currency. The government in India, a country which has so many religious leaders, should know that this amount is not even really that large.”
She said she was “deeply hurt” by the allegations. “I am sure many Tibetans are too,” she added.
Key figure
Ogyen Trinley Dorje (25), the 17th Karmapa, was born in Qamdo county in Tibet Autonomous Region. Recognised in 1992, he was the first “Living Buddha” whose appointment was confirmed and approved by the Communist Party of China, which took control of Tibet in 1951. Dorje left Tibet for India in 1999, arriving in Dharamsala.
The Karmapa has been seen as a key figure in the future of Tibetan Buddhism, and as a possible successor to the 75 year-old Dalai Lama as a leader of the Tibetan movement. The 11th Panchen Lama is the second highest-ranked leader after the Dalai Lama in the Gelugpa sect. His appointment by the Chinese government has, however, not been accepted by many Tibetans.
While the Chinese government often criticises the Dalai Lama as a “splittist”, it has generally refrained from commenting on the Karmapa. The Chinese media rarely discusses either the Karmapa or his departure to India.
On Sunday, Mr. Xu said: “Karmapa left China in 1999 for the purpose of religious behaviors [sic], just as he claimed.”
Ms. Woeser countered claims that China's silence suggested its tacit support for the Tibetan leader. “Karmapa is completely different from the Dalai Lama,” she said.
“He is a spiritual leader without political power, so the Chinese government has no reason to point its finger at him.”
Source
The Witnessing Mind
How Mindfulness Can Help in a Crisis
by by Ronald Alexander, Ph.D., Psychology Today Bllog, November 12, 2009
Mindfulness can help you sort through the pain and sadness of a crisis.
Berkeley, CA (USA) -- In a crisis, we’re likely to resist change and give in to fear of the unknown. Yet the ancient Buddhist practice of mindfulness, remaining fully aware of what you are experiencing in the present moment, is the key to bringing yourself out of suffering and back into happiness.
Mindfulness is a process of linking awareness with attention in order to develop, expand, and enhance both. It results in more focused and heightened concentration: You observe your thoughts and feelings rather than become immersed in them. You become aware that you have two selves, the self that’s having the experience and the self that is witnessing it and is separate from it.
First, you allow this witnessing self to emerge in your consciousness. Then, instead of thinking about, analyzing, and building upon a sensation or feeling, such a sense of panic or sadness, you simply observe it as it arises. Then you catalog it as “not worthy of further exploration” or “something to contemplate later to see what I can learn from it,” and let it drift out of your awareness.
As you meditate and allow the witnessing mind to sort through what arises, you’ll find that most of what it generates has little significance. The more you experience this process, the easier it will be to avoid jumping onto your thoughts or feelings and riding them like a wild horse wherever they take you. Peacefulness and joy can arise in you as you let that wild horse ride off into the distance.
The dual awareness that arises when you allow the witnessing mind to come in fosters the courage to fully experience even the most painful emotions, beliefs, and memories, and tolerate any accompanying physical sensations. The witnessing mind knows that you’re separate from your circumstances, so you feel safer than if your awareness were completely absorbed in those thoughts and feelings. Remain present in your suffering until it passes, and it will.
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