Self-Liberation through Seeing with Naked Awareness
by Translation From "The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities." by John Myrdhin Reynolds.
1.Here is contained "Self-Liberation through Seeing with Naked Awareness," this being a Direct Introduction to the State of Intrinsic Awareness,
From "The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities."
2.Homage to the Trikaya and to the Deities who represent the inherent luminous clarity of intrinsic awareness.
3.Herein I shall teach "Self-Liberation through Seeing with Naked Awareness," which is a direct introduction to intrinsic awareness
From "The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities."
Truly, this introduction to your own intrinsic awareness
Should be contemplated well, O fortunate sons of a noble family!
SAMAYA gya gya gya
4.Emaho!
It is the single (nature of) mind which encompasses all of Samsara and Nirvana.
Even though its inherent nature has existed from the very beginning, you have not recognized it;
Even though its clarity and presence has been uninterrupted, you have not yet encountered its face.
Even though its arising has nowhere been obstructed, still you have not comprehended it.
Therefore, this (direct introduction) is for the purpose of bringing you to self-recognition.
Everything that is expounded by the Victorious Ones of the three times
In the eighty-four thousand Gateways to the Dharma.
Is incomprehensible (unless you understand intrinsic awareness).
Indeed, the Victorious Ones do not teach anything other than the understanding of this.
Even though there exist unlimited numbers of scriptures, equal in their extent to the sky,
Yet with respect to the real meaning, there are three statements that will introduce you to your own intrinsic awareness.
This introduction to the manifest Primordial State of the Victorious One
Is disclosed by the following method for entering into the practice where there exists no antecedent nor subsequent practices.
5.Kye-ho!
O my fortunate sons, listen!
Even though that which is usually called "mind" is widely esteemed and much discussed,
Still it is not understood or it is wrongly understood or it is understood in a one-sided manner only.
Since it is not understood correctly just as it is in itself,
There come into existence inconceivable numbers of philosophical ideas and assertions.
Furthermore, since ordinary individuals do not understand it,
They do not recognize their own nature,
And so they continue to wander among the six destinies (of rebirth) within the three worlds and thus experience suffering.
Therefore, not understanding your own mind is a very grievous fault.
Even though the Sravakas and the Pratyekabuddhas wish to understand it in terms of the Anatman doctrine,
Still they do not understand it as it is in itself.
Also there exist others who, being attached to their own personal ideas and interpretations,
Become fettered by these attachments and so do not perceive the Clear Light.
The Sravakas and the Pratyekabuddhas are (mentally) obscured by their attachments to subject and object.
The Madhyamikas are (mentally) obscured by their attachments to the extremes of the Two Truths.
The practitioners of the Kriya Tantra and the Yoga Tantra are (mentally) obscured by their attachments to seva-sadhana practice.
The practitioners of the Mahayoga and the Anuyoga are (mentally) obscured by their attachments to Space and Awareness.
And with respect to the real meaning of nonduality, since they divide these (Space and Awareness) into two, they fall into deviation.
If these two do not become one without any duality, you will certainly not attain Buddhahood.
In terms of your own mind, as is the case with everyone, Samsara and Nirvana are inseparable.
Nonetheless, because you persist in accepting and enduring attachments and aversions, you will continue to wander in Samsara.
Therefore, your active dharmas and your inactive ones both should be abandoned.
However, since self-liberation through seeing nakedly by means of intrinsic awareness is here revealed to you,
You should understand that all dharmas can be perfected and completed in the great total Self-Liberation.
And therefore, whatever (practice you do) can be brought to perfection within the Great Perfection.
SAMAYA gya gya gya
6.As for this sparkling awareness which is called "mind,"
Even though one says that it exists, it does not actually exist.
(On the other hand) as a source, it is the origin of the diversity of all the bliss of Nirvana and all of the sorrow of Samsara.
And as for its being something desirable, it is cherished alike in the Eleven Vehicles.
With respect to its having a name, the various names that are applied to it are inconceivable (in their numbers).
Some call it "the nature of the mind" or "mind itself."
Some Tirthikas call it by the name Atman or "the Self."
The Sravakas call it the doctrine of Anatman or "the absence of a self."
The Chittamatrins call it by the name Chitta or "the Mind."
Some call it the Prajnaparamita or "the Perfection of Wisdom."
Some call it the name Tathagatagarbha or "the embryo of Buddhahood."
Some call it by the name Mahamudra or "the Great Symbol."
Some call it by the name "the Unique Sphere."
Some call it by the name Dharmadhatu or "the dimension of Reality."
Some call it by the name Alaya or "the basis of everything."
And some simply call it by the name "ordinary awareness."
7.Now, when you are introduced (to your own intrinsic awareness), the method for entering into it involves three considerations:
Thoughts in the past are clear and empty and leave no traces behind.
Thoughts in the future are fresh and unconditioned by anything.
And in the present moment, when (your mind) remains in its own condition without constructing anything,
awareness, at that moment, in itself is quite ordinary.
And when you look into yourself in this way nakedly (without any discursive thoughts),
Since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer;
only a naked manifest awareness is present.
(This awareness) is empty and immaculately pure, not being created by anything whatsoever.
It is authentic and unadulterated, without any duality of clarity and emptiness.
It is not permanent and yet it is not created by anything.
However, it is not a mere nothingness or something annihilated because it is lucid and present.
It does not exist as a single entity because it is present and clear in terms of being many.
(On the other hand) it is not created as a multiplicity of things because it is inseparable and of a single flavor.
This inherent self-awareness does not derive from anything outside itself.
This is the real introduction to the actual condition of things.
8.Within this (intrinsic awareness), the Trikaya are inseparable and fully present as one.
Since it is empty and not created anywhere whatsoever, it is The Dharmakaya.
Since its luminous clarity represents the inherent transparent radiance of emptiness, it is the Sambhogakaya.
Since its arising is nowhere obstructed or interrupted, it is the Nirmanakaya.
These three (the Trikaya) being complete and fully present as one, are its very essence.
9.When you are introduced in this way through this exceedingly powerful method for entering into the practice,
(You discover directly) that your own immediate self-awareness is just this (and nothing else),
And that it has an inherent self-clarity which is entirely unfabricated.
How can you then speak of not understanding the nature of the mind?
Moreover, since you are meditating without finding anything there to meditate upon,
How can you say that your meditation does not go well?
Since your own manifest intrinsic awareness is just this,
How can you say that you cannot find your own mind?
The mind is just that which is thinking:
And yet, although you have searched (for the thinker), how can you say that you do not find him?
With respect to this, nowhere does there exist the one who is the cause of (mental) activity.
And yet, since activity exists, how can you say that such activity does not arise?
Since merely allowing (thoughts) to settle into their own condition, without trying to modify them in any way, is sufficient,
How can you say that you are not able to remain in a calm state?
Since allowing (thoughts) to be just as they are, with out trying to do anything about them, is sufficient,
How can you say that you are not able to do anything with regard to them?
Since clarity, awareness, and emptiness are inseparable and are spontaneously self-perfected,
How can you say that nothing is accomplished by your practice?
Since (intrinsic awareness) is self-originated and spontaneously self-perfected without any antecedent causes or conditions,
How can you say that you are not able to accomplish anything by your efforts?
Since the arising of discursive thoughts and their being liberated occur simultaneously,
How can you say that you are unable to apply an antidote?
Since your own immediate awareness is just this,
How can you say that you do not know anything with regard to it?
10.It is certain that the nature of the mind is empty and without any foundation whatsoever.
Your own mind is insubstantial like the empty sky.
You should look at your own mind to see whether it is like that or not.
Being without any view that decisively decides that it is empty,
It is certain that self-originated primal awareness has been clear (and luminous) from the very beginning,
Like the heart of the sun, which is itself self-originated.
You should look at your own mind to see whether it is like that or not.
It is certain that this primal awareness or gnosis, which is one's intrinsic awareness, is unceasing,
Like the main channel of a river that flows unceasingly.
You should look at your own mind to see whether it is like that or not.
It is certain that the diversity of movements (arising in the mind) are not apprehendable by memories,
They are like insubstantial breezes that move through the atmosphere.
You should look at your own mind to see whether it is like that or not.
It is certain that whatever appearances occur, all of them are self-manifested,
Like the images in a mirror being self-manifestations that simply appear.
You should look at your own mind to see whether it is like that or not.
It is certain that all of the diverse characteristics of things are liberated into their own condition,
Like clouds in the atmosphere that are self-originated and self-liberated.
You should look at your own mind to see whether it is like that or not.
11.There exist no phenomena other than what arises from the mind.
Other than the meditation that occurs, where is the one who is meditating?
There exist no phenomena other than what arises from the mind.
Other than the behavior that occurs, where is the one who is behaving?
There exist no phenomena other than what arises from the mind.
Other than the samaya vow that occurs, where is the one who is guarding it?
There exist no phenomena other than what arises from the mind.
Other than the fruition that occurs, where is the one who is realizing (the fruit)?
You should look at your own mind, observing it again and again.
12.When you look upward into the space of the sky outside yourself,
If there are no thoughts occurring that are emanations being projected,
And when you look inward at your own mind inside yourself,
If there exists no projectionist who projects thoughts by thinking them,
Then your own subtle mind will become lucidly clear without anything being projected.
Since the Clear Light of your own intrinsic awareness is empty, it is the Dharmakaya;
And this is like the sun rising in a cloudless illuminated sky.
Even though (this light cannot be said) to possess a particular shape or form, nevertheless, it can be fully known.
The meaning of this, whether or not it is understood, is especially significant.
13.This self-originated Clear Light, which from the very beginning was in no way produced (by something antecedent to it),
Is the child of awareness, and yet it is itself without any parents--amazing!
This self-originated primordial awareness has not been created by anything--amazing!
It does not experience birth nor does there exist a cause for its death--amazing!
Although it is evidently visible, yet there is no one there who sees it--amazing!
Although it has wandered throughout Samsara, it has come to no harm--amazing!
Even though it has seen Buddhahood itself, it has not come to any benefit from this--amazing!
Even though it exists in everyone everywhere, yet it has gone unrecognized--amazing!
Nonetheless you hope to attain some other fruit than this elsewhere--amazing!
Even though it exists within yourself (and nowhere else), yet you seek for it elsewhere--amazing!
14.How wonderful!
This immediate intrinsic awareness is insubstantial and lucidly clear:
Just this is the highest pinnacle of all views.
It is all-encompassing, free of everything, and without any conceptions whatsoever:
Just this is the highest pinnacle among all meditations.
It is unfabricated and inexpressible in worldly terms:
Just this is the highest pinnacle among all courses of conduct.
Without being sought after, it is spontaneously self-perfected from the very beginning:
Just this is the highest pinnacle among all fruits.
15.Here is the teaching of the four great vehicles that are without error:
(First) there is the great vehicle of the unmistaken view.
Since this immediate awareness is lucidly clear,
And this lucid clarity is without error or mistake, it is called "a vehicle."
(Second) there is the great vehicle of the unmistaken meditation.
Since this immediate awareness is that which possesses clarity,
And this lucid clarity is without error or mistake, it is called "a vehicle."
(Third) there is the great vehicle of the unmistaken conduct.
Since this immediate primal awareness is that which possesses clarity,
And this lucid clarity is without error or mistake, it is called "a vehicle".
(Fourth) there is the great vehicle of the unmistaken fruit.
Since this immediate awareness is lucidly clear,
And this lucid clarity is without error or mistake, it is called "a vehicle."
16.Here is the teaching on the four great unchanging (essential points called) "nails."
(First) there is the great nail of the unchanging view:
This immediate present awareness is lucidly clear,
Because it is stable in the three times, it is called "a nail."
(Second) there is the great nail of the unchanging meditation:
This immediate present awareness is lucidly clear,
Because it is stable in the three times, it is called "a nail."
(Third) there is the great nail of the unchanging conduct:
This immediate present awareness is lucidly clear,
Because it is stable in the three times, it is called "a nail."
(Fourth) there is the great nail of the unchanging fruit:
This immediate present awareness is lucidly clear,
Because it is stable in the three times, it is called "a nail."
17.Then, as for the secret instruction which teaches that the three times are one:
You should relinquish all notions of the past and abandon all precedents.
You should cut off all plans and expectations with respect to the future.
And in the present, you should not grasp (at thoughts that arise) but allow (the mind) to remain in a state like the sky.
Since there is nothing upon which to meditate (while in the primordial state), there is no need to meditate.
And since there does not exist any distraction here, you continue in this state of stable mindfulness without distraction.
In this state which is without meditation and without any distraction, you observe everything with a naked (awareness).
Your own awareness is inherently knowing, inherently clear, and luminously brilliant.
When it arises, it is called the Bodhichitta, "the enlightened mind".
Being without any activity of meditation, it transcends all objects of knowledge.
Being without any distraction, it is the luminous clarity of the Essence itself.
Appearances, being empty in themselves, become self-liberated; clarity and emptiness (being inseparable) are the Dharmakaya.
Since it becomes evident that there is nothing to be realized by means of the path to Buddhahood,
At this time you will actually behold Vajrasattva.
18.Then, as for the instruction for exhausting the six extremes and overthrowing them:
Even though there exist a great many different views that do not agree among themselves,
This "mind" which is your own intrinsic awareness is in fact self-originated primal awareness.
And with regard to this, the observer and the process of observing are not two (different things).
When you look and observe, seeking the one who is looking and observing,
Since you search for this observer and do not find him,
At that time your view is exhausted and overthrown.
Thus, even though it is the end of your view, this is the beginning with respect to yourself.
The view and the one who is viewing are not found to exist anywhere.
Without its falling excessively into emptiness and non-existence even at the beginning,
At this very moment your own present awareness becomes lucidly clear.
Just this is the view (or the way of seeing) of the Great Perfection.
(Therefore) understanding and not understanding are not two (different things).
19.Although there exist a great many different meditations that do not agree among themselves,
Your own ordinary present awareness is directly penetrating.
The process of meditation and the one who meditates are not two (different things).
When you look for the meditator who is meditating or not meditating,
Since you have searched for this meditator and have not found him anywhere,
At that time your meditation is exhausted and overthrown.
Thus, even though it is the end of your meditation, this is the beginning with respect to yourself.
The meditation and the meditator are not found to exist anywhere.
Without its falling under the power of delusion, drowsiness, or agitation,
Your immediate unfabricated awareness becomes lucidly clear;
And this unmodified state of even contemplation is concentration.
(Therefore) remaining in a calm state or not remaining in it are not two (different things).
20.Although there exist a great many different kinds of behavior which do not agree among themselves,
Your own self-originated primal awareness is the Unique Sphere.
Behavior and the one who behaves are not two (different things).
When you look for the one it is who behaves with action or without action,
Since you have searched for the one who acts and have not found him anywhere,
At that time your behavior is exhausted and overthrown.
Thus, even though it is the end of your conduct and behavior, this is the beginning with respect to yourself.
From the very beginning neither behavior nor the one who behaves have existed (as separate realities).
Without its falling under the power of errors and inherited predispositions,
Your immediate awareness is an unfabricated inherent clarity.
Without accepting or rejecting anything, just letting things be as they are without trying to modify them,
Such conduct or behavior alone is pure.
(Therefore) pure and impure action are not two (different things).
21.Although there exist great many different fruits that do not agree among themselves,
The nature of the mind that is inherent awareness is (none other than) the spontaneously perfected Trikaya.
What is realized and the one who realizes it are not two (different things).
When you look for the fruit and for the one who has realized it,
Since you have searched for the realizer (of the fruit) and have not found him anywhere,
At that time your fruit is exhausted and overthrown.
Thus, even though it is an end to your fruition, still this is the beginning with respect to yourself.
Both the fruition and the one who has attained the realization are found to not exist anywhere.
Without its falling under the power of attachments or aversions or of hopes and fears,
Your immediate present awareness becomes spontaneously perfected inherent clarity.
Understand that within yourself the Trikaya is fully manifest.
(Therefore) this itself is the fruition of primordial Buddhahood.
22.This intrinsic awareness is free of the eight extremes, such as eternalism and nihilism, and the rest.
Thus we speak of the Middle Way where one does not fall into any of the extremes,
And we speak of intrinsic awareness as uninterrupted mindful presence.
Since emptiness possesses a heart that is intrinsic awareness,
Therefore it is called by the name of Tathagatagarbha, that is, "the embryo or heart of Buddhahood."
If you understand the meaning of this, then that will transcend and surpass everything else.
Therefore, it is called by the name of Prajnaparamita, that is, "the Perfection of Wisdom."
Because it cannot be conceived of by the intellect and is free of all (conceptual) limitations from the very beginning,
Therefore it is called by the name of Mahamudra, that is, "the Great Symbol."
Because of that, in accordance with whether it is specifically understood or not understood,
Since it is the basis of everything, of all the bliss of Nirvana and of all the sorrow of Samsara,
Therefore it is called by the name of Alaya, that is, "the foundation of everything."
Because, when it remains in its own space, it is quite ordinary and in no way exceptional,
This awareness that is present and lucidly clear
Is called by the name of "ordinary awareness."
However many names may be applied to it, even though they are well conceived and fancy sounding,
With regard to its real meaning, it is just this immediate present awareness (and nothing else).
23.To desire something other than this
Is just like having an elephant (at home), but searching for its tracks elsewhere.
Even though you may try to measure the universe with a tape measure, it will not be possible to encompass all of it.
(Similarly) if you do not understand that everything derives from the mind, it will not be possible for you to attain Buddhahood.
By not recognizing this (intrinsic awareness for what it is), you will then search for your mind somewhere outside of yourself.
If you seek for yourself elsewhere (outside of yourself), how can you ever find yourself?
For example, this is just like an idiot who, going into a crowd of many people,
And having let himself become confused because of the spectacle,
Does not recognize himself; and, even though he searches for himself everywhere,
He continually makes the error of mistaking others for himself.
(Similarly) since you do not see the natural condition of the real disposition of things,
You do not know that appearances come from mind, and so you are thrust once again into Samsara.
By not seeing that your own mind is actually the Buddha, Nirvana becomes obscured.
With respect to Samsara and Nirvana, (the difference is simply due) to ignorance or to awareness respectively.
But at this single instant (of pure awareness), there is in fact no actual difference between them (in terms of their essence).
If you come to perceive them as existing somewhere other than in your own mind, this is surely an error.
(Therefore) error and non-error are actually of a single essence (which is the nature of the mind).
Since the mind-streams of sentient beings are not made into something that is divided into two,
The unmodified uncorrected nature of the mind is liberated by its being allowed simply to remain in its own (original) natural condition.
If you are not aware that the fundamental error or delusion comes from the mind,
You will not properly understand the real meaning of the Dharmata (the nature of reality);
24.You should look into what is self-arising and self-originated.
With respect to these appearances, in the beginning they must arise from somewhere,
In between they must remain somewhere, and at the end they must go somewhere.
Yet when you look (into this matter), it is, for example, like a crow gazing into a well.
When he flies away from the well, (his reflection) also departs from the well and does not return.
In the same way, appearances arise from the mind;
They arise from the mind and are liberated into the mind.
The nature of the mind which (has the capacity) to know everything and be aware of everything is empty and clear;
As is the case with the sky above, its emptiness and its clarity have been inseparable from the very beginning.
Self-originated primal awareness becomes manifest,
And becoming systematically established as luminous clarity, just this is the Dharmata, the nature of reality.
Even though the indication of its existence is all phenomenal existence (which manifests externally to you),
You are aware of it in your own mind, and this latter is the nature of the mind.
Since it is aware and clear, it is understood to be like the sky.
However, even though we employ the example of the sky to indicate the nature of the mind,
This is in fact only a metaphor or simile indicating things in a one-sided fashion.
The nature of the mind, as well as being empty, is also intrinsically aware; everywhere it is clear.
But the sky is without any awareness; it is empty as an inanimate corpse is empty.
Therefore, the real meaning of "mind" is not indicated by the sky.
So without distraction, simply allow (the mind) to remain in the state of being just as it is.
25.Moreover, as for this diversity of appearances, which represents relative truth,
Not even one of these appearances is actually created in reality, and so accordingly they disappear again.
All things, all phenomenal existence, everything within Samsara and Nirvana,
Are merely appearances (or phenomena) which are perceived by the individual's single nature of the mind.
On any particular occasion, when your own (internal) mind-stream undergoes changes,
Then there will arise appearances which you will perceive as external changes.
Therefore, everything that you see is a manifestation of mind.
And, moreover, all of the beings inhabiting the six realms of rebirth perceive everything with their own distinct karmic vision.
26.The Tirthikas who are outsiders see all this in terms of the dualism of eternalism as against nihilism.
Each of the nine successive vehicles sees things in terms of its own view.
Thus, things are perceived in various different ways and may be elucidated in various different ways.
Because you grasped at these various (appearances that arise), becoming attached to them, errors have come into existence.
Yet with respect to all of these appearances of which you are aware in your mind,
Even though these appearances that you perceive do arise, if you do not grasp at them, then that is Buddhahood.
Appearances are not erroneous in themselves, but because of your grasping at them, errors come into existence.
But if you know that these thoughts only grasp at things which are mind, then they will be liberated by themselves.
Everything that appears is but a manifestation of mind.
Even though the entire external inanimate universe appears to you, it is but a manifestation of mind.
Even though all of the sentient beings of the six realms appear to you they are but a manifestation of mind.
Even though the happiness of humans and the delights of the Devas in heaven appear to you, they are but manifestations of mind.
Even though the sorrows of the three evil destinies appear to you, they are but manifestations of mind.
Even though the five poisons representing ignorance and the passions appear to you, they are but manifestations of mind.
Even though intrinsic awareness which is self-originated primal awareness appears to you, it is but a manifestation of mind.
Even though good thoughts along the way to Nirvana appear to you, they are but manifestations of mind.
Even though obstacles due to demons and evil spirits appears to you, they are but manifestations of mind.
Even though the gods and other excellent attainments appear to you, they are but manifestations of mind.
Even though various kinds of purity appear to you, they are but manifestations of mind.
Even though (the experience) of remaining in a state of one-pointed concentration without any discursive thoughts appears to you, it is but a manifestation of
mind.
Even though the colors that are the characteristics of things appear to you, they are but manifestations of mind.
Even though a state without characteristics and without conceptual elaborations appears to you, it is but a manifestation of mind.
Even though the nonduality of the one and the many appears to you, it is but a manifestation of mind.
Even though existence and non-existence which are not created anywhere appear to you, they are but manifestations of mind.
There exist no appearances whatsoever that can be understood as not coming from mind.
27.Because of the unobstructed nature of the mind, there is a continuous arising of appearances.
Like the waves and the waters of the ocean, which are not two (different things),
Whatever arises is liberated into the natural state of the mind.
However many different names are applied to it in this unceasing process of naming things,
With respect to its real meaning, the mind (of the individual) does not exist other than as one.
And, moreover, this singularity is without any foundation and devoid of any root.
But, even though it is one, you cannot look for it in any particular direction.
It cannot be seen as an entity located somewhere, because it is not created or made by anything.
Nor can it be seen as just being empty, because there exists the transparent radiance of its own luminous clarity and awareness.
Nor can it be seen as diversified, because emptiness and clarity are inseparable.
Immediate self-awareness is clear and present.
Even though activities exist, there is no awareness of an agent who is the actor.
Even though they are without any inherent nature, experiences are actually experienced.
If you practice in this way, then everything will be liberated.
With respect to your own sense faculties, everything will be understood immediately without any intervening operations of the intellect.
Just as is the case with the sesame seed being the cause of the oil and the milk being the cause of butter,
But where the oil is not obtained without pressing and the butter is not obtained without churning,
So all sentient beings, even though they possess the actual essence of Buddhahood,
Will not realize Buddhahood without engaging in practice.
If he practices, then even a cowherd can realize liberation.
Even though he does not know the explanation, he can systematically establish himself in the experience of it.
(For example) when one has had the experience of actually tasting sugar in one's own mouth,
One does not need to have that taste explained by someone else.
Not understanding this (intrinsic awareness), even Panditas can fall into error.
Even though they are exceedingly learned and knowledgeable in explaining the nine vehicles,
It will only be like spreading rumors of places which they have not seen personally.
And with respect to Buddhahood, they will not even approach it for a moment.
If you understand (intrinsic awareness), all of your merits and sins will be liberated into their own condition.
But if you do not understand it, any virtuous or vicious deeds that you commit
Will accumulate as karma leading to transmigration in heavenly rebirth or to rebirth in the evil destinies respectively.
But if you understand this empty primal awareness which is your own mind,
The consequences of merit and of sin will never come to be realized,
Just as a spring cannot originate in the empty sky.
In the state of emptiness itself, the object of merit or of sin is not even created.
Therefore, your own manifest self-awareness comes to see everything nakedly.
This self-liberation through seeing with naked awareness is of such great profundity,
And, this being so, you should become intimately acquainted with self-awareness.
Profoundly sealed!
28.How wonderful!
As for this "Self-Liberation through Seeing with Naked Awareness" which is a direct introduction to one's own intrinsic awareness,
It is for the benefit of those sentient beings belonging to the later generations of those future degenerate times
That all of my Tantras, Agamas, and Upadesas,
Though necessarily brief and concise, have been composed.
And even though I have disseminated them at the present time, yet they shall be concealed as precious treasures,
So that those whose good karma ripens in the future shall come to encounter them.
SAMAYA gya gya gya
This treatise which is an introduction to one's actual intrinsic awareness or state of immediate presence
Is entitled "Self-Liberation through Seeing with Naked Awareness."
It was composed by *PADMASAMBHAVA*, the Master from Uddiyana.
Until Samsara is emptied of living beings, may this Great Work of liberating them not be abandoned!
February 25, 2010
February 23, 2010
February 12, 2010
http://www.youtube.com/watch?v=qjdTcWKwSBg
With coming Losar: peace and comfort in the hearts of ALL sentient beings.
May suffering by obscurations be undone. _/\_ _/\_ _/\_
http://www.youtube.com/watch?v=zggWYO8AqiQ
With coming Losar: peace and comfort in the hearts of ALL sentient beings.
May suffering by obscurations be undone. _/\_ _/\_ _/\_
http://www.youtube.com/watch?v=zggWYO8AqiQ
Song of Saraha.
The Royal Song Of Saraha.
I bow down to noble Manjushri , I bow down to Him who has conquered the finite.
1 As calm water lashed by wind
Turns into waves and rollers,
So the king thinks of Saraha
In many ways, although one man.
2 To a fool who squints One lamp is as two;
Where seen and seer are not two,
ah! the mind
Works on the thingness of them both.
3 Though the house-lamps have been lit,
The blind live on in the dark.
Though spontaneity is all-encompassing and close,
To the deluded it remains always far away.
4 Though there may be many rivers, they are one in the sea,
Though there may be many lies, one truth will conquer all.
When one sun appears, the dark
However deep will vanish.
5 As a cloud that rises from the sea
Absorbing rain the earth embraces,
So, like the sky, the sea remains
Without increasing or decreasing.
6 So from spontaneity that's unique,
Replete with the Buddha's perfections,
Are all sentient beings born and in it come
To rest. But it is neither concrete nor abstract.
7 They walk other paths and so forsake true bliss,
Seeking the delights that stimulants produce.
The honey in their mouths and to them so near
Will vanish if at once they do not drink it.
8 Beasts do not understand the world
To be a sorry place. Not so the wise
Who the heavenly nectar drink
While beasts hunger for the sensual.
9 To a fly that likes the smell of putrid
Meat the fragrance of sandalwood is foul.
Beings who discard
Nirvana Covet coarse Samsara's realm.
10 An ox's footprints filled with water
Will soon dry up; so with a mind that's firm
But full of qualities that are not perfect;
These imperfections will in time dry up.
11 Like salt sea water that turns
Sweet when drunk up by the clouds,
So a firm mind that works for others turns
The poison of sense-objects into nectar.
12 If ineffable, never is one unsatisfied,
If unimaginable, it must be bliss itself.
Though from a cloud one fears the thunderclap,
The crops ripen when from it pours the rain.
13 It is in the beginning, in the middle, and
The end; yet end and beginning are nowhere else.
All those with minds deluded by interpretative thoughts are in
Two minds and so discuss nothingness and compassion as two things.
14 Bees know that in flowers
Honey can be found.
That Samsara and Nirvana are not two
How will the deluded ever understand?
15 When the deluded in a mirror look
They see a face, not a reflection.
So the mind that has truth denied
Relies on that which is not true.
16 Though the fragrance of a flower cannot be touched,
'Tis all pervasive and at once perceptible.
So by unpatterned being-in-itself
Recognize the round of mystic circles.
17 When in winter still water by the wind is stirred,
It takes as ice the shape and texture of a rock.
When the deluded are disturbed by interpretative thoughts,
That which is as yet unpatterned turns very hard and solid.
18 Mind immaculate in its very being can never be
Polluted by Samsara's or Nirvana's impurities.
A precious jewel deep in mud
Will not shine, though it has luster.
19 Knowledge shines not in the dark, but when the darkness
Is illumined, suffering disappears at once.
Shoots grow from the seed
And leaves from the shoots.
20 He who thinks of the mind in terms of one
Or many casts away the light and enters the world.
Into a raging fire he walks with open eyes--
Who could be more deserving of compassion?
21 For the delights of kissing the deluded crave
Declaring it to be the ultimately real--
Like a man who leaves his house and standing at the door
Asks a woman for reports of sensual delights.
22 The stirring of biotic forces in the house of nothingness
Has given artificial rise to pleasures in so many ways.
Such yogis from affliction faint for they have fallen
From celestial space, inveigled into vice.
23 As a Brahman, who with rice and butter
Makes a burnt offering in blazing fire
Creating a vessel for nectar from celestial space,
Takes this through wishful thinking as the ultimate.
24 Some people who have kindled the inner heat and raised it to the fontanelle
Stroke the uvula with the tongue in a sort of coition and confuse
That which fetters with what gives release,
In pride will call themselves yogis.
25 As higher awareness they teach what they experience
Within. What fetters them they will call liberation.
A glass trinket colored green to them is a priceless emerald;
Deluded, they know not a gem from what they think it should be.
26 They take copper to be gold.
Bound by discursive thought They think these thoughts to be ultimate reality.
They long for the pleasures experienced in dreams.
They call The perishable body-mind eternal bliss supreme.
27 By the symbol EVAM they think self-clearness is achieved,
By the different situations that demand four seals
They call what they have fancied spontaneity,
But this is looking at reflections in a mirror.
28 As under delusion's power a herd of deer will rush
For the water in a mirage which is not recognized,
So also the deluded quench not their thirst, are bound by chains
And find pleasure in them, saying that all is ultimately real.
29 Nonmemory is convention's truth
And mind which has become no-mind is ultimate truth.
This is fulfillment, this the highest good.
Friends, of this highest good become aware.
30 In nonmemory is mind absorbed; just this
Is emotionality perfect and pure.
It is unpolluted by the good or bad of worldliness
Like a lotus unaffected by the mud from which it grows.
31 Yet with certainty must all things be viewed as if they were a magic spell.
If without distinction you can accept or reject
Samsara Or Nirvana, steadfast is your mind, free from the shroud of darkness.
In you will be self-being, beyond thought and self-originated.
32 This world of appearance has from its radiant beginning
Never come to be; unpatterned it has discarded patterning.
As such it is continuous and unique meditation;
It is nonmentation, stainless contemplation, and nonmind.
33 Mind, intellect, and the formed contents of that mind are
It, So too are the world and all that seems from
It to differ, All things that can be sensed and the perceiver,
Also dullness, aversion, desire, and enlightenment.
34 Like a lamp that shines in the darkness of spiritual
Unknowing, It removes obscurations of a mind
As far as the fragmentations of intellect obtain.
Who can imagine the self-being of desirelessness?
35 There's nothing to be negated, nothing to be
Affirmed or grasped; for It can never be conceived.
By the fragmentations of the intellect are the deluded
Fettered; undivided and pure remains spontaneity.
36 If you question ultimacy with the postulates of the many and the one,
Oneness is not given, for by transcending knowledge are sentient beings freed.
The radiant is potency latent in the intellect, and this
Is shown to be meditation; unswerving mind is our true essence.
38 The buds of joy and pleasure
And the leaves of glory grow.
If nothing flows out anywhere
The bliss unspeakable will fruit.
39 What has been done and where and what in itself it will become
Is nothing; yet thereby it has been useful for this and that.
Whether passionate or not
The pattern is nothingness.
40 If I am like a pig that covets worldly mire
You must tell me what fault lies in a stainless mind.
By what does not affect one
How can one now be fettered?
I bow down to noble Manjushri , I bow down to Him who has conquered the finite.
1 As calm water lashed by wind
Turns into waves and rollers,
So the king thinks of Saraha
In many ways, although one man.
2 To a fool who squints One lamp is as two;
Where seen and seer are not two,
ah! the mind
Works on the thingness of them both.
3 Though the house-lamps have been lit,
The blind live on in the dark.
Though spontaneity is all-encompassing and close,
To the deluded it remains always far away.
4 Though there may be many rivers, they are one in the sea,
Though there may be many lies, one truth will conquer all.
When one sun appears, the dark
However deep will vanish.
5 As a cloud that rises from the sea
Absorbing rain the earth embraces,
So, like the sky, the sea remains
Without increasing or decreasing.
6 So from spontaneity that's unique,
Replete with the Buddha's perfections,
Are all sentient beings born and in it come
To rest. But it is neither concrete nor abstract.
7 They walk other paths and so forsake true bliss,
Seeking the delights that stimulants produce.
The honey in their mouths and to them so near
Will vanish if at once they do not drink it.
8 Beasts do not understand the world
To be a sorry place. Not so the wise
Who the heavenly nectar drink
While beasts hunger for the sensual.
9 To a fly that likes the smell of putrid
Meat the fragrance of sandalwood is foul.
Beings who discard
Nirvana Covet coarse Samsara's realm.
10 An ox's footprints filled with water
Will soon dry up; so with a mind that's firm
But full of qualities that are not perfect;
These imperfections will in time dry up.
11 Like salt sea water that turns
Sweet when drunk up by the clouds,
So a firm mind that works for others turns
The poison of sense-objects into nectar.
12 If ineffable, never is one unsatisfied,
If unimaginable, it must be bliss itself.
Though from a cloud one fears the thunderclap,
The crops ripen when from it pours the rain.
13 It is in the beginning, in the middle, and
The end; yet end and beginning are nowhere else.
All those with minds deluded by interpretative thoughts are in
Two minds and so discuss nothingness and compassion as two things.
14 Bees know that in flowers
Honey can be found.
That Samsara and Nirvana are not two
How will the deluded ever understand?
15 When the deluded in a mirror look
They see a face, not a reflection.
So the mind that has truth denied
Relies on that which is not true.
16 Though the fragrance of a flower cannot be touched,
'Tis all pervasive and at once perceptible.
So by unpatterned being-in-itself
Recognize the round of mystic circles.
17 When in winter still water by the wind is stirred,
It takes as ice the shape and texture of a rock.
When the deluded are disturbed by interpretative thoughts,
That which is as yet unpatterned turns very hard and solid.
18 Mind immaculate in its very being can never be
Polluted by Samsara's or Nirvana's impurities.
A precious jewel deep in mud
Will not shine, though it has luster.
19 Knowledge shines not in the dark, but when the darkness
Is illumined, suffering disappears at once.
Shoots grow from the seed
And leaves from the shoots.
20 He who thinks of the mind in terms of one
Or many casts away the light and enters the world.
Into a raging fire he walks with open eyes--
Who could be more deserving of compassion?
21 For the delights of kissing the deluded crave
Declaring it to be the ultimately real--
Like a man who leaves his house and standing at the door
Asks a woman for reports of sensual delights.
22 The stirring of biotic forces in the house of nothingness
Has given artificial rise to pleasures in so many ways.
Such yogis from affliction faint for they have fallen
From celestial space, inveigled into vice.
23 As a Brahman, who with rice and butter
Makes a burnt offering in blazing fire
Creating a vessel for nectar from celestial space,
Takes this through wishful thinking as the ultimate.
24 Some people who have kindled the inner heat and raised it to the fontanelle
Stroke the uvula with the tongue in a sort of coition and confuse
That which fetters with what gives release,
In pride will call themselves yogis.
25 As higher awareness they teach what they experience
Within. What fetters them they will call liberation.
A glass trinket colored green to them is a priceless emerald;
Deluded, they know not a gem from what they think it should be.
26 They take copper to be gold.
Bound by discursive thought They think these thoughts to be ultimate reality.
They long for the pleasures experienced in dreams.
They call The perishable body-mind eternal bliss supreme.
27 By the symbol EVAM they think self-clearness is achieved,
By the different situations that demand four seals
They call what they have fancied spontaneity,
But this is looking at reflections in a mirror.
28 As under delusion's power a herd of deer will rush
For the water in a mirage which is not recognized,
So also the deluded quench not their thirst, are bound by chains
And find pleasure in them, saying that all is ultimately real.
29 Nonmemory is convention's truth
And mind which has become no-mind is ultimate truth.
This is fulfillment, this the highest good.
Friends, of this highest good become aware.
30 In nonmemory is mind absorbed; just this
Is emotionality perfect and pure.
It is unpolluted by the good or bad of worldliness
Like a lotus unaffected by the mud from which it grows.
31 Yet with certainty must all things be viewed as if they were a magic spell.
If without distinction you can accept or reject
Samsara Or Nirvana, steadfast is your mind, free from the shroud of darkness.
In you will be self-being, beyond thought and self-originated.
32 This world of appearance has from its radiant beginning
Never come to be; unpatterned it has discarded patterning.
As such it is continuous and unique meditation;
It is nonmentation, stainless contemplation, and nonmind.
33 Mind, intellect, and the formed contents of that mind are
It, So too are the world and all that seems from
It to differ, All things that can be sensed and the perceiver,
Also dullness, aversion, desire, and enlightenment.
34 Like a lamp that shines in the darkness of spiritual
Unknowing, It removes obscurations of a mind
As far as the fragmentations of intellect obtain.
Who can imagine the self-being of desirelessness?
35 There's nothing to be negated, nothing to be
Affirmed or grasped; for It can never be conceived.
By the fragmentations of the intellect are the deluded
Fettered; undivided and pure remains spontaneity.
36 If you question ultimacy with the postulates of the many and the one,
Oneness is not given, for by transcending knowledge are sentient beings freed.
The radiant is potency latent in the intellect, and this
Is shown to be meditation; unswerving mind is our true essence.
38 The buds of joy and pleasure
And the leaves of glory grow.
If nothing flows out anywhere
The bliss unspeakable will fruit.
39 What has been done and where and what in itself it will become
Is nothing; yet thereby it has been useful for this and that.
Whether passionate or not
The pattern is nothingness.
40 If I am like a pig that covets worldly mire
You must tell me what fault lies in a stainless mind.
By what does not affect one
How can one now be fettered?
January 28, 2010
Bodhisambharaka.
1.Now, in the presence of the Buddhas, I fold my hands and bow my head. I intend to explain according to tradition a Buddha's accumulations for enlightenment.
2.How is it possible to explain without omission the accumulations for enlightenment? [For] the Buddhas are the only ones who individually obtain infinite enlightenment!
3.The body of a Buddha has infinite qualities. The [two]accumulations for enlightenment constitute the basis. Therefore the accumulations for enlightenment have no final limit either.
4.I can only explain a small part of these [two accumulations]. I praise the Buddhas and the Bodhisattvas. All the Bodhisattvas and the rest I revere successively to the Buddhas.
5.Since [Prajnaparamita] is the mother of Bodhisattvas it is also the mother of Buddhas. Prajnaparamita is the foremost collection for enlightenment.
6.Prajnaparamita is the mother of Bodhisattvas, skill in means is their father, and compassion is their daughter.
7.Generosity, morality, patience, energy, dhyana and the [otherparamitas] beyond these five are all due to prajna—Prajnaparamita comprises them all.
8.Great compassion penetrates into the marrow of the bone. It is the support of all living beings. Like [the love of a] father for his only son, the tenderness [of a Buddha] is all- pervasive.
9.If one thinks of the Buddha's virtues and listens to [accountsof] the miracles of the Buddha, [this creates] love, joy, a feeling [of happiness], and purity. This is called great joy.
10.A Bodhisattva must not desert or abandon living beings. He should always care for them to the best of his ability.
11.From the very beginning [of the path], in accord with the strength available, a Bodhisattva ought to be skilled in ways of converting people so that they may enter the Mahayana.
12.One may convert beings [as numerous as] the grains of sand in the Ganges so that they obtain sainthood, but to convertone [single person] to Mahayana— that creates greater merit!
13.Some are instructed according to the Sravakayana and the Pratyekabuddhayana. Because of their limited powers they are not suitable for conversion [to the Mahayana].
14.Those who are not fit for conversion to the Sravakayana, the Pratyekabuddhayana, or the Mahayana must be assigned meritorious tasks.
15.If people are [utterly] unfit to receive conversion [conduciveto] heaven and liberation, then [a Bodhisattva] must attract them through advantages in this world, in accordance with the power available.
16.Toward people who cannot possibly be induced to conversion a Bodhisattva should generate great compassion. He must never discard them!
17.Attracting with gifts, teaching the Dharma, listening to the teaching of the Dharma, and also practicing acts of benefit toothers — these are skillful means for attracting [others].
18.While benefitting living beings without tiring and without carelessness, [a Bodhisattva] expresses his aspiration for enlightenment: To benefit others is to benefit oneself!
19.By entering the profound foundation of dharmas, exempt and separate from conceptual constructs, entirely without effort, all matters are spontaneously abandoned.
20.Profit, reputation, honors, and pleasure are four things one should not be attached to. Nor should one become embroiled in their opposites. This is called [worldly] renunciation.
21.As long as he has not obtained the Irreversible [Stage], a Bodhisattva should perform these actions for the sake of enlightenment as zealously as if his headdress were on fire.
22.All the Bodhisattvas who seek enlightenment display energy without rest, for they shoulder a heavy burden.
23.If he has not yet produced great compassion and patience, although he may have attained the Irreversible [Stage], a Bodhisattva can become like a mortal by being careless.
24.If he enters the Sravaka and Pratyekabuddha levels, he becomes a mortal, because the roots of the knowledge of deliverance of the Bodhisattvas are cut off.
25.Even if he fell into hell a Bodhisattva would not be afraid, but the level of the Sravakas and Pratyekabuddhas horrifies him.
26.While falling into hell creates no absolute barrier to enlightenment, it is an absolute barrier to fall into the lands ofthe Sravakas and Pratyekabuddhas.
27.It is said that people who love life are afraid to have their head cut off. In just the same way, the lands of the Sravakas and Pratyekabuddhas ought to evoke similar fear.
28.[To accept all reality as non- arising means seeing everything as] unborn, undestroyed, neither unborn nor undestroyed, neither both nor neither, neither empty nor non- empty.
29.When one does not swerve from the Middle View with regard to any phenomenon whatsoever, there is acceptance [of] non-arising, because all ideas are eliminated.
30.As soon as you have obtained this conviction, at that very moment you receive the prediction [that you will become a Buddha]. You certainly will become a Buddha once you have attained the Irreversible [Stage].
31.Until a Bodhisattva attains the stage of Presence, he should strengthen his samadhi and ought not to become careless.
32.The [sixth stage], the Stage of Presence of a [future] Buddha,is steadfast concentration. This is the father of a Bodhisattva[and] great compassion is his mother.
33.Prajnaparamita is his mother and [skill in] means is his father.The term 'parents of the Bodhisattva' is employed because the latter generates and the former sustains.
34.A small quantity of merit cannot bring about enlightenment. One brings it about by collecting a quantity of merit the size of a hundred Sumerus.
35.Though [a Bodhisattva's] merit be slight, it must be skillful. He must produce a support for all living beings, [thinking:]
36."ll the actions I perform shall always be for the benefit of living beings!" Who can measure the merit of an intention such as this?
37.Not to cherish one's own family or one's body, life, or riches, not to covet pleasures and power or the world of Brahma and the other gods;
38.Not to covet nirvana, but to act to benefit living beings — just this is to care for living beings. Who can measure such merit?
39.To save and protect a world lacking support and protection from suffering and pain — who can measure the merit of forming such intentions?
40.To possess the Prajnaparamita for one or several months, as when briefly milking a cow — who can measure the merit?
41.To recite to oneself and to teach others the profound scriptures praised by the Buddha, and to explain the various meanings: This is called a mass of merit.
42.By causing innumerable beings to turn their minds to enlightenment the store of merit will wax ever greater, so that one will obtain the Immovable Stage.
43.To follow [the Buddha], to turn the victorious Dharmacakra turned by the Buddha, and to calm and quench bad impulse: This is a Bodhisattva's store of merit.
44.Bearing the great suffering of hell (and a little extra suffering as well), so as to benefit and bring pleasure to living beings —this will place enlightenment close at hand.
45.Initiating action not for oneself but only to benefit and please living beings, motivated by compassion — this will place enlightenment close at hand.
46.Wisdom without conceptualization, zeal without sloth, unstinting generosity — this places enlightenment close at hand.
47.Being independent, by thoughts not obsessed, having perfect morality, complete and unstained, accepting [that things] are unborn — this places enlightenment close at hand.
48.In front of the fully enlightened Buddhas who are present in the ten regions, I entirely confess my sins.
49.If the Buddhas who have attained enlightenment in the universe of the ten directions are reluctant to expound their teaching, I entreat them to turn the Dharmacakra!
50.If the fully enlightened Buddhas present in the universe of the ten directions desire to give up life [in samsara], I bow my head and request them to remain.
51.The merit of generosity and good morals, of [good] thoughts and actions produced by living beings by means of body, speech, and mind —
52.We all rejoice in [such] merit, accumulated by holy men and common people of the past, present, and future.
53.If only I could gather all the merit I have and pass it on to living beings so that they might obtain full enlightenment!
54.In this way I repent, exhort [the Buddha to preach], request[the Buddha to remain], and dedicate [my merit] to enlightenment. One must know: [Thus will I be] like theBuddhas.
55.Express remorse for unwholesome acts, request the Buddhas[to abide in samsara], rejoice in merit, and transfer it to enlightenment, as the Jinas have stated.
56.Do so every third hour, day and night, joining palms, with the right kneecap touching the ground and the upper garment arranged on one shoulder.
57.If the merit [thus] created in one hour had outward form, [realms amounting to] many thousands [of times the] number of grains of sand in the Ganges still could not contain it.
58.Once [a Bodhisattva] has first produced the thought [of enlightenment: bodhicitta], he ought to show respect and kindness towards all the minor Bodhisattvas as if they were his teacher or parents.
59.Even if a Bodhisattva has committed a wrong he should not talk about it, much less tell an untruth. Speak only the truth.
60.If a man expresses the vow to become a Buddha, wish that he not fall back, show [him the merit of the Buddha], fire his zeal, and awaken joy.
61.If he has not yet unravelled the very profound Sutras, he must not say that they are not the Buddha's words. If he makes such statements, he will reap great suffering in return.
62.If all wrongs, including the five anantarya, were to be added together and compared with these two wrongs, they would not amount to a fraction [of them].
63.Develop carefully the three doors to liberation: sunyata, the markless, and the wishless.
64.Since dharmas lack own- being, they are empty (sunya). Being empty, how can they have marks? All marks being extinguished, how can the wise wish [for anything]?
65.While [the Bodhisattva] is cultivating and contemplating these[three and] traversing the path to nirvana, he must not think that the Buddhakaya does not exist. Do not relax your effortson this score!
66.As for nirvana, he will not realize it at once, but must produce this thought: We must ripen the Prajnaparamita.
67.A master archer releases his arrows so that each of them is aimed one at the other; each supporting the one before it, they do not fall. The great Bodhisattva is like that.
68.Carefully he aims the arrow of the mind at the door to liberation called 'empty'. The arrows of [skill in means] act together to support it, so that [his prajna] is not allowed to fall into nirvana.
69.Let us not desert living beings! In order to benefit living beings, first generate this attitude and then come to possess the practice of the doors to liberation.
70.There are living beings whose attachments persist a longtime, and who cultivate misconceptions and [wrong] notions. All this is due to delusion.
71.Those who are addicted to [wrong] notions [and] misconceptions can abandon them by proclaiming the Dharma. First one focuses the mind on reality, and then one comes to possess the practice of the doors to liberation.
72.Bodhisattvas benefit living beings, yet they see no living beings! A difficult point indeed; an exquisite point! One cannot grasp it.
73.Even if a Bodhisattva is predestined, he must practice the doors to liberation. Since the original vow is not yet fulfilled, [the Bodhisattva] does not realize nirvana.
74.If he has not yet attained his predestination, being [only]concerned with skillful means, the original vow is not yet fulfilled. So again he does not realize nirvana.
75.[A Bodhisattva has] extreme distaste for samsara but still turns toward samsara. He has faith and joy in nirvana, yet turns his back on nirvana.
76.Fear the klesas but do not be exhausted by the klesas; accumulate good karma in order to suppress the suppressing klesas.
77.A Bodhisattva has a passionate nature; he does not yet have a nirvana nature. [So only when] the klesas are not yet burned away [can he] produce the seed of enlightenment.
78.A Bodhisattva predicts [the destiny of] other beings. This prediction has as necessary condition a Tathagata's merit and skill, enabling them to reach the farther shore.
79.A [Bodhisattva should] propagate and establish all the sastras, techniques, sciences, and arts for the use and benefit of all humanity.
80.According to the stages of transmigration and caste in the world of potential converts, a Bodhisattva proceeds there ashe wishes; by virtue of his vows he accepts rebirth.
81.When faced with various evil matters and people's flattery or deception, put on strong armor. Do not be disgusted [by samsara] and do not be afraid [of seeking enlightenment].
82.Bodhisattvas with a completely pure mind do not flatter or deceive. They reveal all [their] sins and evils, but conceal and store [their] good deeds [without boasting].
83.Pure [in] the karma of body and speech and also [in] the karma of mind, [a Bodhisattva] cultivates all the moral rules, allowing no shortcoming or diminution.
84.[A Bodhisattva must] peacefully dwell in mindfulness. He selects an object and contemplates in solitude, employing mindfulness to safeguard himself, [so that his] mind becomes a mind without attachment.
85.If discursive thoughts arise, he must determine whether they are wholesome or unwholesome, abandoning the unwholesome and increasing the wholesome.
86.If his mind is disturbed by objects, he should concentrate his mindfulness, lead his mind back to the object, and (if it wavers) cause it to remain still.
87.Do not relax or fall into clinging, but cultivate strenuousness. If a Bodhisattva cannot uphold his samadhi, he must constantly strive [to do so].
88.[Those who are about to] ascend the Sravakayana or thePratyekabuddhayana, merely acting for [their, or its] own benefit, must not abandon firm energy —
89.Then what of the great Bodhisattva! As his own savior and the savior of others, should he not put forth ten thousand million times the zeal?
90.For half an hour one may practice various [meditations] and for another follow different procedures, but this is not the way to practice samadhi! Let the mind be fixed on one object!
91.There should be no affection for the body and no regret for one's life. Even if one wants to protect this body, still in the end it will prove subject to decay and misery by nature.
92.Be altogether unattached to gain, honors, and fame. Act vigorously to fulfill the vow [to liberate oneself and others], as if your head [or] clothes were on fire.
93.Determined to produce the highest good, a Bodhisattva cannot wait till tomorrow. Tomorrow is far away. How can one preserve a transient existence?
94.[A Bodhisattva must] peacefully dwell in mindfulness [with utter equanimity]. If he [had] to eat the flesh of his favorite son, he would eat without being either attracted or repelled.
95.The purpose of renouncing worldly life, and how to determine whether what we have done or left undone must be done or not — this is explained in the Dasadharmakasutra.
96.See that compound things are impermanent, and that there is no I or mine. Aware of all the deeds of Mara, abandon them!
97.Produce zeal and cultivate the [five] powers, the [five]strengths, the [seven] branches of enlightenment, the [four]bases of miraculous power, the [four] restraints, the[eightfold] path, and the four applications of mindfulness.
98.A mind can be a place for the continuous birth of good things, happiness, and merit, but it can also be a root of evil. Reflecton this carefully!
99.Regarding positive dharmas, watch daily how they increase and how they diminish.
100.If one sees others gain in profit, support, respect, and fame, one's mind should not react with even the slightest bit of envy or jealousy.
101.Live without desiring the objects [of the senses], as if dull-witted, blind, dumb, and deaf. At the right moment the lion's roar frightens the tirthika deer.
102.In welcoming and taking leave, honor those to be respected. In all matters of Dharma, be kind and helpful.
103.By saving and liberating those who suffer annihilation, one prospers and is not destroyed. [By] cultivating the sciences and crafts well, one trains oneself and instructs others.
104.Regarding particularly good dharmas, keep to them strenuously. Practice the four foundations of propitiation and make donations of clothing, drink, and food.
105.Do not rebuff those who beg for alms. Reconcile all your kindred. Do not turn against your followers. Make donations of dwellings and property.
106.Give parents, relatives, and friends their due; accord them the treatment due the supreme Lord.
107.Speak kindly even to a slave and care for him. Show him great respect, make medicine available, and heal all diseases.
108.[Those whose] head is [adorned with an usnisa due to] the good karma of prior actions, [whose] voice is fine, smooth,beautiful, and wonderful, [whose] voice [i. e., brahmasvara, is due to] good karma and the right way of mind, will [never] fail to be respected, in the future as in the past.
109.Do not harm the followers of others. Look at living beings with a compassionate eye and without a jealous spirit, as if they were relatives and friends.
110.One must always do as one has promised. Acting according to one's words wins the confidence of others.
111.Support the Dharma and be wary of the idle. Make precious nets of gold and cast them over the caityas.
112.If one wants to seek out a fair maid, one should give her ornaments. But in addition to giving her jewels, one must also discourse [to her] on the qualities of the Buddha.
113.Cast statues of the Buddha sitting upright on exquisite lotus blossoms. Practice the six dharmas [with] joy and pleasure.
114.Those who are honorable are not to be dishonored. Do not criticize the Dharma spoken by the Buddha or by those who discourse on the Dharma, even to [save your] life.
115.Distribute gold and jewels to the teachers and to the caityas ofthe teachers. If you [find that you] forget what you learn, concentrate so as not to be confused.
116.When one has not yet fully thought out one's actions, one must neither panic nor just imitate [the actions] of others. Do not believe in the gods, nagas, or yaks as of the tirthikas.
117.One's mind should be like a vajra, capable of penetrating all dharmas, or like a mountain, unperturbed in all situations.
118.Enjoy expressions transcending the world. Take no pleasure in transactions of the world. Keep all the virtues in yourself and help others to keep them too.
119.Develop the five spheres of liberation, contemplate the ten notions of impurity, and reflect upon the eight thoughts of agreat Being.
120.Clearly develop the five superknowledges: the eye of the gods/ the hearing of the gods, the ability to perform miraculous transformations, the ability to read the minds of others, and remembrance of past lives.
121.The four bases of power form the root: will, mind, energy, and deliberation. The four infinite foundations are love, compassion, joy, and equanimity.
122.Look upon the four elements as a poisonous snake, the six bases as an empty village, the five skandhas as a murderer.
123.Revere the Dharma and the teachers of the Dharma, and put aside any animosity toward the Dharma. The teacher must not clench his hand; those who listen must not be annoyed.
124.Preach the Dharma to others without rudeness and without expectations, with only a compassionate heart and a devoted and respectful mind.
125.Be insatiable for learning and commit to memory what youhave learned. Do not be deceitful toward respected holy personages, but give pleasure to the teacher.
126.[When] investigating other teachings, do not let your heart cherish reverence. Do not study or recite worldly texts on account of the difficulty of the [Buddhist] treatises.
127.Do not, on account of anger, slander any of the Bodhisattvas. When one has not yet grasped and learned the Dharma one must not cause calumny.
128.Abandon pride and abide by the four noble principles. Do not despise others; do not be self- important either.
129.Whether an offense is real or fictitious, do not inform others ofit. Take no notice of the faults of others; just be aware of your own faults.
130.The Buddha and the Buddhadharma should not be objects of speculation or doubt. Although the Dharma is very difficult to believe in, one must have faith in it.
131.Even if [a Bodhisattva] dies by stating the truth, or is deprived of [his exalted status as] cakravartin king or Indra, he must state the truth and nothing else.
132.[Even if you are] hit, insulted, threatened, flogged, or tied up by someone, bear him no resentment. Future and present[evils] are all due to one's own bad karma.
133.Respect, love, and support your parents greatly; serve your instructor and revere the teacher.
134.It is an error for the Bodhisattva to discourse on the very profound Dharma [i. e., the Mahayana] to those who believe in the Sravakayana and the Pratyekabuddhayana.
135.If people believe in the profound Mahayana and one still advocates the Sravakayana and Pratyekabuddhayana, this also is an error for the Bodhisattva.
136.Many people come [to the monastery] out of interest in theDharma. If they are careless, one should not offer them discourses, but should care for evil doers and establish non-believers in the Mahayana.
137.[A Bodhisattva] must abandon these four errors. The virtues of a purified man should be recited and learned, practiced andcultivated.
138.[The four Bodhisattvamargas are] equanimity, balanced discourse [on the Dharma], being well- established in impartiality, and being the same toward all living beings.
139.[The four kinds of Bodhisattvas] act for the Dharma, not for profit; for merit, not for reputation. [They] wish to save living beings from suffering, wanting no pleasure for themselves.
140.[If a Bodhisattva] sincerely seeks to have his actions mature, he must make the [three] meritorious practices arise. He must also mature living beings and reject his own affairs.
141.[The Bodhisattva] should approach four kinds of good friends: the teacher, the Buddha, those who offer encouragement to ascetics, and monks.
142.Those who rely on worldly knowledge, who especially crave worldly goods, who believe in the Pratyekabuddhayana, or injfiie Sravakayana;
143.Seek instead what are known as the four great treasuries:
144.The super worldly Buddha, study of the [six] paramitas, a mind that looks upon the teacher without impediments, [and] being happy to dwell in empty places.
145.Like earth, water, fire, wind, and space, entirely and everywhere, [Bodhisattvas] benefit living beings equally.
146.Consider the very meaning of the Buddha's words and unremittingly produce the dharanis. Do not hinder in any way those who are studying the Dharma.
147.Those who are to be disciplined in the nine bases of quarreling [must] put aside the [twenty] minor matters without exception. The eight kinds of sloth must also be extinguished.
148.Harbor no improper affection, [for] unreasonable desire is not in accord with one's [true] wishes. Those who are disunited should be united, without asking whether they are friends.
149.A sage does not base his actions on sunyata by apprehending sunyata. If one [absolutely] must apprehend sunyata, this error amounts to the fault of belief in a personal substance.
150.Sweep the dust, smear [cow dung], make decorations, and perform worship of the caityas with many kinds of drum music and offerings such as incense, dressing the hair in a knot, and so forth.
151.Make various lamp- wheels, worship the caityas, and donate parasols, leather sandals, riding horses, carriages, chariots, and so forth.
152.[A Bodhisattva] should take special delight in the Dharma and enjoy an intellectual belief in the Buddha's attainments. He should gladly supply and serve the Sangha and take pleasure in listening to the Holy Dharma.
153.Unborn in the past, not remaining in the present, and not arrived in the future — look upon all dharmas thus.
154.Be gracious to living beings without seeking a reward from them. Bear [their] troubles alone, without grasping after pleasure for yourself.
155.Even if one is worthy of [rebirth in heaven as] the result of great merit, one's heart should not be uplifted or elated. Even if one is in great need like a hungry ghost, one should beneither downcast nor sad.
156.Those who are fully disciplined must be paid full respect.Those who are not yet disciplined should enter the discipline, and must not be objects of contempt.
157.Those whose good conduct is perfect should be respected. If[they] violate good conduct, they should return to its practice.Those whose wisdom is perfect [should be] approached as friends. Those who are dull should be established in wisdom.
158.The suffering of samsara is manifold: birth, old age, death,and bad rebirth. But do not fear such perils! Conquer Mara and bad understanding.
159.Gather all the virtues in all the Buddha fields. Make lofty vows, so that all may attain them.
160.Never appropriate dharmas, but always give them up. To do this is to accept the burden, taking on responsibility for the sake of all living beings.
161.One who correctly examines all dharmas sees that there is no I and no mine. Still he does not abandon great compassion and great kindness.
162.One must surpass all worship in order to worship the Buddha Bhagavat. Of what nature is this worship? It is known as Dharma worship.
163.If one grasps the Bodhisattvapitaka and obtains the various dharanis while penetrating the profound foundation of [all]dharmas, that is Dharma worship.
164.Hold to the main thing, without preferring this or that articulation. Enter the profound path of the Dharma with joy, not showing heedlessness.
165.When ascetics and householders have collected these accumulations for great aeons numerous as the sands of the Ganges, they shall attain perfect enlightenment!
Arya Nagarjuna.
2.How is it possible to explain without omission the accumulations for enlightenment? [For] the Buddhas are the only ones who individually obtain infinite enlightenment!
3.The body of a Buddha has infinite qualities. The [two]accumulations for enlightenment constitute the basis. Therefore the accumulations for enlightenment have no final limit either.
4.I can only explain a small part of these [two accumulations]. I praise the Buddhas and the Bodhisattvas. All the Bodhisattvas and the rest I revere successively to the Buddhas.
5.Since [Prajnaparamita] is the mother of Bodhisattvas it is also the mother of Buddhas. Prajnaparamita is the foremost collection for enlightenment.
6.Prajnaparamita is the mother of Bodhisattvas, skill in means is their father, and compassion is their daughter.
7.Generosity, morality, patience, energy, dhyana and the [otherparamitas] beyond these five are all due to prajna—Prajnaparamita comprises them all.
8.Great compassion penetrates into the marrow of the bone. It is the support of all living beings. Like [the love of a] father for his only son, the tenderness [of a Buddha] is all- pervasive.
9.If one thinks of the Buddha's virtues and listens to [accountsof] the miracles of the Buddha, [this creates] love, joy, a feeling [of happiness], and purity. This is called great joy.
10.A Bodhisattva must not desert or abandon living beings. He should always care for them to the best of his ability.
11.From the very beginning [of the path], in accord with the strength available, a Bodhisattva ought to be skilled in ways of converting people so that they may enter the Mahayana.
12.One may convert beings [as numerous as] the grains of sand in the Ganges so that they obtain sainthood, but to convertone [single person] to Mahayana— that creates greater merit!
13.Some are instructed according to the Sravakayana and the Pratyekabuddhayana. Because of their limited powers they are not suitable for conversion [to the Mahayana].
14.Those who are not fit for conversion to the Sravakayana, the Pratyekabuddhayana, or the Mahayana must be assigned meritorious tasks.
15.If people are [utterly] unfit to receive conversion [conduciveto] heaven and liberation, then [a Bodhisattva] must attract them through advantages in this world, in accordance with the power available.
16.Toward people who cannot possibly be induced to conversion a Bodhisattva should generate great compassion. He must never discard them!
17.Attracting with gifts, teaching the Dharma, listening to the teaching of the Dharma, and also practicing acts of benefit toothers — these are skillful means for attracting [others].
18.While benefitting living beings without tiring and without carelessness, [a Bodhisattva] expresses his aspiration for enlightenment: To benefit others is to benefit oneself!
19.By entering the profound foundation of dharmas, exempt and separate from conceptual constructs, entirely without effort, all matters are spontaneously abandoned.
20.Profit, reputation, honors, and pleasure are four things one should not be attached to. Nor should one become embroiled in their opposites. This is called [worldly] renunciation.
21.As long as he has not obtained the Irreversible [Stage], a Bodhisattva should perform these actions for the sake of enlightenment as zealously as if his headdress were on fire.
22.All the Bodhisattvas who seek enlightenment display energy without rest, for they shoulder a heavy burden.
23.If he has not yet produced great compassion and patience, although he may have attained the Irreversible [Stage], a Bodhisattva can become like a mortal by being careless.
24.If he enters the Sravaka and Pratyekabuddha levels, he becomes a mortal, because the roots of the knowledge of deliverance of the Bodhisattvas are cut off.
25.Even if he fell into hell a Bodhisattva would not be afraid, but the level of the Sravakas and Pratyekabuddhas horrifies him.
26.While falling into hell creates no absolute barrier to enlightenment, it is an absolute barrier to fall into the lands ofthe Sravakas and Pratyekabuddhas.
27.It is said that people who love life are afraid to have their head cut off. In just the same way, the lands of the Sravakas and Pratyekabuddhas ought to evoke similar fear.
28.[To accept all reality as non- arising means seeing everything as] unborn, undestroyed, neither unborn nor undestroyed, neither both nor neither, neither empty nor non- empty.
29.When one does not swerve from the Middle View with regard to any phenomenon whatsoever, there is acceptance [of] non-arising, because all ideas are eliminated.
30.As soon as you have obtained this conviction, at that very moment you receive the prediction [that you will become a Buddha]. You certainly will become a Buddha once you have attained the Irreversible [Stage].
31.Until a Bodhisattva attains the stage of Presence, he should strengthen his samadhi and ought not to become careless.
32.The [sixth stage], the Stage of Presence of a [future] Buddha,is steadfast concentration. This is the father of a Bodhisattva[and] great compassion is his mother.
33.Prajnaparamita is his mother and [skill in] means is his father.The term 'parents of the Bodhisattva' is employed because the latter generates and the former sustains.
34.A small quantity of merit cannot bring about enlightenment. One brings it about by collecting a quantity of merit the size of a hundred Sumerus.
35.Though [a Bodhisattva's] merit be slight, it must be skillful. He must produce a support for all living beings, [thinking:]
36."ll the actions I perform shall always be for the benefit of living beings!" Who can measure the merit of an intention such as this?
37.Not to cherish one's own family or one's body, life, or riches, not to covet pleasures and power or the world of Brahma and the other gods;
38.Not to covet nirvana, but to act to benefit living beings — just this is to care for living beings. Who can measure such merit?
39.To save and protect a world lacking support and protection from suffering and pain — who can measure the merit of forming such intentions?
40.To possess the Prajnaparamita for one or several months, as when briefly milking a cow — who can measure the merit?
41.To recite to oneself and to teach others the profound scriptures praised by the Buddha, and to explain the various meanings: This is called a mass of merit.
42.By causing innumerable beings to turn their minds to enlightenment the store of merit will wax ever greater, so that one will obtain the Immovable Stage.
43.To follow [the Buddha], to turn the victorious Dharmacakra turned by the Buddha, and to calm and quench bad impulse: This is a Bodhisattva's store of merit.
44.Bearing the great suffering of hell (and a little extra suffering as well), so as to benefit and bring pleasure to living beings —this will place enlightenment close at hand.
45.Initiating action not for oneself but only to benefit and please living beings, motivated by compassion — this will place enlightenment close at hand.
46.Wisdom without conceptualization, zeal without sloth, unstinting generosity — this places enlightenment close at hand.
47.Being independent, by thoughts not obsessed, having perfect morality, complete and unstained, accepting [that things] are unborn — this places enlightenment close at hand.
48.In front of the fully enlightened Buddhas who are present in the ten regions, I entirely confess my sins.
49.If the Buddhas who have attained enlightenment in the universe of the ten directions are reluctant to expound their teaching, I entreat them to turn the Dharmacakra!
50.If the fully enlightened Buddhas present in the universe of the ten directions desire to give up life [in samsara], I bow my head and request them to remain.
51.The merit of generosity and good morals, of [good] thoughts and actions produced by living beings by means of body, speech, and mind —
52.We all rejoice in [such] merit, accumulated by holy men and common people of the past, present, and future.
53.If only I could gather all the merit I have and pass it on to living beings so that they might obtain full enlightenment!
54.In this way I repent, exhort [the Buddha to preach], request[the Buddha to remain], and dedicate [my merit] to enlightenment. One must know: [Thus will I be] like theBuddhas.
55.Express remorse for unwholesome acts, request the Buddhas[to abide in samsara], rejoice in merit, and transfer it to enlightenment, as the Jinas have stated.
56.Do so every third hour, day and night, joining palms, with the right kneecap touching the ground and the upper garment arranged on one shoulder.
57.If the merit [thus] created in one hour had outward form, [realms amounting to] many thousands [of times the] number of grains of sand in the Ganges still could not contain it.
58.Once [a Bodhisattva] has first produced the thought [of enlightenment: bodhicitta], he ought to show respect and kindness towards all the minor Bodhisattvas as if they were his teacher or parents.
59.Even if a Bodhisattva has committed a wrong he should not talk about it, much less tell an untruth. Speak only the truth.
60.If a man expresses the vow to become a Buddha, wish that he not fall back, show [him the merit of the Buddha], fire his zeal, and awaken joy.
61.If he has not yet unravelled the very profound Sutras, he must not say that they are not the Buddha's words. If he makes such statements, he will reap great suffering in return.
62.If all wrongs, including the five anantarya, were to be added together and compared with these two wrongs, they would not amount to a fraction [of them].
63.Develop carefully the three doors to liberation: sunyata, the markless, and the wishless.
64.Since dharmas lack own- being, they are empty (sunya). Being empty, how can they have marks? All marks being extinguished, how can the wise wish [for anything]?
65.While [the Bodhisattva] is cultivating and contemplating these[three and] traversing the path to nirvana, he must not think that the Buddhakaya does not exist. Do not relax your effortson this score!
66.As for nirvana, he will not realize it at once, but must produce this thought: We must ripen the Prajnaparamita.
67.A master archer releases his arrows so that each of them is aimed one at the other; each supporting the one before it, they do not fall. The great Bodhisattva is like that.
68.Carefully he aims the arrow of the mind at the door to liberation called 'empty'. The arrows of [skill in means] act together to support it, so that [his prajna] is not allowed to fall into nirvana.
69.Let us not desert living beings! In order to benefit living beings, first generate this attitude and then come to possess the practice of the doors to liberation.
70.There are living beings whose attachments persist a longtime, and who cultivate misconceptions and [wrong] notions. All this is due to delusion.
71.Those who are addicted to [wrong] notions [and] misconceptions can abandon them by proclaiming the Dharma. First one focuses the mind on reality, and then one comes to possess the practice of the doors to liberation.
72.Bodhisattvas benefit living beings, yet they see no living beings! A difficult point indeed; an exquisite point! One cannot grasp it.
73.Even if a Bodhisattva is predestined, he must practice the doors to liberation. Since the original vow is not yet fulfilled, [the Bodhisattva] does not realize nirvana.
74.If he has not yet attained his predestination, being [only]concerned with skillful means, the original vow is not yet fulfilled. So again he does not realize nirvana.
75.[A Bodhisattva has] extreme distaste for samsara but still turns toward samsara. He has faith and joy in nirvana, yet turns his back on nirvana.
76.Fear the klesas but do not be exhausted by the klesas; accumulate good karma in order to suppress the suppressing klesas.
77.A Bodhisattva has a passionate nature; he does not yet have a nirvana nature. [So only when] the klesas are not yet burned away [can he] produce the seed of enlightenment.
78.A Bodhisattva predicts [the destiny of] other beings. This prediction has as necessary condition a Tathagata's merit and skill, enabling them to reach the farther shore.
79.A [Bodhisattva should] propagate and establish all the sastras, techniques, sciences, and arts for the use and benefit of all humanity.
80.According to the stages of transmigration and caste in the world of potential converts, a Bodhisattva proceeds there ashe wishes; by virtue of his vows he accepts rebirth.
81.When faced with various evil matters and people's flattery or deception, put on strong armor. Do not be disgusted [by samsara] and do not be afraid [of seeking enlightenment].
82.Bodhisattvas with a completely pure mind do not flatter or deceive. They reveal all [their] sins and evils, but conceal and store [their] good deeds [without boasting].
83.Pure [in] the karma of body and speech and also [in] the karma of mind, [a Bodhisattva] cultivates all the moral rules, allowing no shortcoming or diminution.
84.[A Bodhisattva must] peacefully dwell in mindfulness. He selects an object and contemplates in solitude, employing mindfulness to safeguard himself, [so that his] mind becomes a mind without attachment.
85.If discursive thoughts arise, he must determine whether they are wholesome or unwholesome, abandoning the unwholesome and increasing the wholesome.
86.If his mind is disturbed by objects, he should concentrate his mindfulness, lead his mind back to the object, and (if it wavers) cause it to remain still.
87.Do not relax or fall into clinging, but cultivate strenuousness. If a Bodhisattva cannot uphold his samadhi, he must constantly strive [to do so].
88.[Those who are about to] ascend the Sravakayana or thePratyekabuddhayana, merely acting for [their, or its] own benefit, must not abandon firm energy —
89.Then what of the great Bodhisattva! As his own savior and the savior of others, should he not put forth ten thousand million times the zeal?
90.For half an hour one may practice various [meditations] and for another follow different procedures, but this is not the way to practice samadhi! Let the mind be fixed on one object!
91.There should be no affection for the body and no regret for one's life. Even if one wants to protect this body, still in the end it will prove subject to decay and misery by nature.
92.Be altogether unattached to gain, honors, and fame. Act vigorously to fulfill the vow [to liberate oneself and others], as if your head [or] clothes were on fire.
93.Determined to produce the highest good, a Bodhisattva cannot wait till tomorrow. Tomorrow is far away. How can one preserve a transient existence?
94.[A Bodhisattva must] peacefully dwell in mindfulness [with utter equanimity]. If he [had] to eat the flesh of his favorite son, he would eat without being either attracted or repelled.
95.The purpose of renouncing worldly life, and how to determine whether what we have done or left undone must be done or not — this is explained in the Dasadharmakasutra.
96.See that compound things are impermanent, and that there is no I or mine. Aware of all the deeds of Mara, abandon them!
97.Produce zeal and cultivate the [five] powers, the [five]strengths, the [seven] branches of enlightenment, the [four]bases of miraculous power, the [four] restraints, the[eightfold] path, and the four applications of mindfulness.
98.A mind can be a place for the continuous birth of good things, happiness, and merit, but it can also be a root of evil. Reflecton this carefully!
99.Regarding positive dharmas, watch daily how they increase and how they diminish.
100.If one sees others gain in profit, support, respect, and fame, one's mind should not react with even the slightest bit of envy or jealousy.
101.Live without desiring the objects [of the senses], as if dull-witted, blind, dumb, and deaf. At the right moment the lion's roar frightens the tirthika deer.
102.In welcoming and taking leave, honor those to be respected. In all matters of Dharma, be kind and helpful.
103.By saving and liberating those who suffer annihilation, one prospers and is not destroyed. [By] cultivating the sciences and crafts well, one trains oneself and instructs others.
104.Regarding particularly good dharmas, keep to them strenuously. Practice the four foundations of propitiation and make donations of clothing, drink, and food.
105.Do not rebuff those who beg for alms. Reconcile all your kindred. Do not turn against your followers. Make donations of dwellings and property.
106.Give parents, relatives, and friends their due; accord them the treatment due the supreme Lord.
107.Speak kindly even to a slave and care for him. Show him great respect, make medicine available, and heal all diseases.
108.[Those whose] head is [adorned with an usnisa due to] the good karma of prior actions, [whose] voice is fine, smooth,beautiful, and wonderful, [whose] voice [i. e., brahmasvara, is due to] good karma and the right way of mind, will [never] fail to be respected, in the future as in the past.
109.Do not harm the followers of others. Look at living beings with a compassionate eye and without a jealous spirit, as if they were relatives and friends.
110.One must always do as one has promised. Acting according to one's words wins the confidence of others.
111.Support the Dharma and be wary of the idle. Make precious nets of gold and cast them over the caityas.
112.If one wants to seek out a fair maid, one should give her ornaments. But in addition to giving her jewels, one must also discourse [to her] on the qualities of the Buddha.
113.Cast statues of the Buddha sitting upright on exquisite lotus blossoms. Practice the six dharmas [with] joy and pleasure.
114.Those who are honorable are not to be dishonored. Do not criticize the Dharma spoken by the Buddha or by those who discourse on the Dharma, even to [save your] life.
115.Distribute gold and jewels to the teachers and to the caityas ofthe teachers. If you [find that you] forget what you learn, concentrate so as not to be confused.
116.When one has not yet fully thought out one's actions, one must neither panic nor just imitate [the actions] of others. Do not believe in the gods, nagas, or yaks as of the tirthikas.
117.One's mind should be like a vajra, capable of penetrating all dharmas, or like a mountain, unperturbed in all situations.
118.Enjoy expressions transcending the world. Take no pleasure in transactions of the world. Keep all the virtues in yourself and help others to keep them too.
119.Develop the five spheres of liberation, contemplate the ten notions of impurity, and reflect upon the eight thoughts of agreat Being.
120.Clearly develop the five superknowledges: the eye of the gods/ the hearing of the gods, the ability to perform miraculous transformations, the ability to read the minds of others, and remembrance of past lives.
121.The four bases of power form the root: will, mind, energy, and deliberation. The four infinite foundations are love, compassion, joy, and equanimity.
122.Look upon the four elements as a poisonous snake, the six bases as an empty village, the five skandhas as a murderer.
123.Revere the Dharma and the teachers of the Dharma, and put aside any animosity toward the Dharma. The teacher must not clench his hand; those who listen must not be annoyed.
124.Preach the Dharma to others without rudeness and without expectations, with only a compassionate heart and a devoted and respectful mind.
125.Be insatiable for learning and commit to memory what youhave learned. Do not be deceitful toward respected holy personages, but give pleasure to the teacher.
126.[When] investigating other teachings, do not let your heart cherish reverence. Do not study or recite worldly texts on account of the difficulty of the [Buddhist] treatises.
127.Do not, on account of anger, slander any of the Bodhisattvas. When one has not yet grasped and learned the Dharma one must not cause calumny.
128.Abandon pride and abide by the four noble principles. Do not despise others; do not be self- important either.
129.Whether an offense is real or fictitious, do not inform others ofit. Take no notice of the faults of others; just be aware of your own faults.
130.The Buddha and the Buddhadharma should not be objects of speculation or doubt. Although the Dharma is very difficult to believe in, one must have faith in it.
131.Even if [a Bodhisattva] dies by stating the truth, or is deprived of [his exalted status as] cakravartin king or Indra, he must state the truth and nothing else.
132.[Even if you are] hit, insulted, threatened, flogged, or tied up by someone, bear him no resentment. Future and present[evils] are all due to one's own bad karma.
133.Respect, love, and support your parents greatly; serve your instructor and revere the teacher.
134.It is an error for the Bodhisattva to discourse on the very profound Dharma [i. e., the Mahayana] to those who believe in the Sravakayana and the Pratyekabuddhayana.
135.If people believe in the profound Mahayana and one still advocates the Sravakayana and Pratyekabuddhayana, this also is an error for the Bodhisattva.
136.Many people come [to the monastery] out of interest in theDharma. If they are careless, one should not offer them discourses, but should care for evil doers and establish non-believers in the Mahayana.
137.[A Bodhisattva] must abandon these four errors. The virtues of a purified man should be recited and learned, practiced andcultivated.
138.[The four Bodhisattvamargas are] equanimity, balanced discourse [on the Dharma], being well- established in impartiality, and being the same toward all living beings.
139.[The four kinds of Bodhisattvas] act for the Dharma, not for profit; for merit, not for reputation. [They] wish to save living beings from suffering, wanting no pleasure for themselves.
140.[If a Bodhisattva] sincerely seeks to have his actions mature, he must make the [three] meritorious practices arise. He must also mature living beings and reject his own affairs.
141.[The Bodhisattva] should approach four kinds of good friends: the teacher, the Buddha, those who offer encouragement to ascetics, and monks.
142.Those who rely on worldly knowledge, who especially crave worldly goods, who believe in the Pratyekabuddhayana, or injfiie Sravakayana;
143.Seek instead what are known as the four great treasuries:
144.The super worldly Buddha, study of the [six] paramitas, a mind that looks upon the teacher without impediments, [and] being happy to dwell in empty places.
145.Like earth, water, fire, wind, and space, entirely and everywhere, [Bodhisattvas] benefit living beings equally.
146.Consider the very meaning of the Buddha's words and unremittingly produce the dharanis. Do not hinder in any way those who are studying the Dharma.
147.Those who are to be disciplined in the nine bases of quarreling [must] put aside the [twenty] minor matters without exception. The eight kinds of sloth must also be extinguished.
148.Harbor no improper affection, [for] unreasonable desire is not in accord with one's [true] wishes. Those who are disunited should be united, without asking whether they are friends.
149.A sage does not base his actions on sunyata by apprehending sunyata. If one [absolutely] must apprehend sunyata, this error amounts to the fault of belief in a personal substance.
150.Sweep the dust, smear [cow dung], make decorations, and perform worship of the caityas with many kinds of drum music and offerings such as incense, dressing the hair in a knot, and so forth.
151.Make various lamp- wheels, worship the caityas, and donate parasols, leather sandals, riding horses, carriages, chariots, and so forth.
152.[A Bodhisattva] should take special delight in the Dharma and enjoy an intellectual belief in the Buddha's attainments. He should gladly supply and serve the Sangha and take pleasure in listening to the Holy Dharma.
153.Unborn in the past, not remaining in the present, and not arrived in the future — look upon all dharmas thus.
154.Be gracious to living beings without seeking a reward from them. Bear [their] troubles alone, without grasping after pleasure for yourself.
155.Even if one is worthy of [rebirth in heaven as] the result of great merit, one's heart should not be uplifted or elated. Even if one is in great need like a hungry ghost, one should beneither downcast nor sad.
156.Those who are fully disciplined must be paid full respect.Those who are not yet disciplined should enter the discipline, and must not be objects of contempt.
157.Those whose good conduct is perfect should be respected. If[they] violate good conduct, they should return to its practice.Those whose wisdom is perfect [should be] approached as friends. Those who are dull should be established in wisdom.
158.The suffering of samsara is manifold: birth, old age, death,and bad rebirth. But do not fear such perils! Conquer Mara and bad understanding.
159.Gather all the virtues in all the Buddha fields. Make lofty vows, so that all may attain them.
160.Never appropriate dharmas, but always give them up. To do this is to accept the burden, taking on responsibility for the sake of all living beings.
161.One who correctly examines all dharmas sees that there is no I and no mine. Still he does not abandon great compassion and great kindness.
162.One must surpass all worship in order to worship the Buddha Bhagavat. Of what nature is this worship? It is known as Dharma worship.
163.If one grasps the Bodhisattvapitaka and obtains the various dharanis while penetrating the profound foundation of [all]dharmas, that is Dharma worship.
164.Hold to the main thing, without preferring this or that articulation. Enter the profound path of the Dharma with joy, not showing heedlessness.
165.When ascetics and householders have collected these accumulations for great aeons numerous as the sands of the Ganges, they shall attain perfect enlightenment!
Arya Nagarjuna.
January 12, 2010
Metta to earthquake victims
Much metta to the victims of the earthquake in Haiti. You can read a news article about it here.
January 11, 2010
Humility.
The expression of humility of Gyalse Thogme.
"What I have to say has all been said before,
And I am destitute of learning and of skill with words.
I therefore have no thought that this might be of benefit to others;
I wrote it only to sustain my understanding
However it is hard for someone unintelligent like me
In fathom the great waves of the bodhisattvas' activities,
So I beg the forgiveness of the holy ones
For my contradictions, irrelevances and other mistakes."
Even not able to touch your feet, I prostrate. _/\_
"What I have to say has all been said before,
And I am destitute of learning and of skill with words.
I therefore have no thought that this might be of benefit to others;
I wrote it only to sustain my understanding
However it is hard for someone unintelligent like me
In fathom the great waves of the bodhisattvas' activities,
So I beg the forgiveness of the holy ones
For my contradictions, irrelevances and other mistakes."
Even not able to touch your feet, I prostrate. _/\_
January 09, 2010
An open heart; poison into nectar
“If grief or anger arises,
Let there be grief or anger.
This is the Buddha in all forms,
Sun Buddha, Moon Buddha, Happy Buddha, Sad Buddha.
It is the universe offering all things
to awaken and open our heart.”
-Jack Kornfield
I think this is certainly easier said than done, but the words are very wise. Is your heart awakened and opened when you experience grief? I guess the answer is yes, but it feels more like a cracked or burning heart. But being open to love, compassion, joy, etc., that feels like an open heart.
How to integrate? How to turn the peacock's poison into nectar?
Let there be grief or anger.
This is the Buddha in all forms,
Sun Buddha, Moon Buddha, Happy Buddha, Sad Buddha.
It is the universe offering all things
to awaken and open our heart.”
-Jack Kornfield
I think this is certainly easier said than done, but the words are very wise. Is your heart awakened and opened when you experience grief? I guess the answer is yes, but it feels more like a cracked or burning heart. But being open to love, compassion, joy, etc., that feels like an open heart.
How to integrate? How to turn the peacock's poison into nectar?
Swooping down.
Lama Surya Das. _/\_ _/\_ _/\_
The Single Word of Heart-Advice Homage to all the sacred masters. The heart-mind of all the Buddhas of the past, the present, and the future, widely renowned as Dharmakaya, as Mahamudra, as enlightened mind, is precisely your own mind, which thinks of this and that. What kind of Buddhist teaching is this? Even with all the poisons and everything, today's mind is inseparable from Buddha Mind?
This is what the Karmapa says; and, as you all know, the Karmapa is the big boss, so it must be true. (Just joking!) But let's find out for ourselves if it is true. It's possible. The Karmapa says that the essential nature of your own mind, which thinks of this and that, is the Buddha Mind, is Dharmakaya, absolute truth, Mahamudra, Dzogchen. All the phenomena of Samsara and Nirvana appear within this unique awareness, your awareness.
Samsara is not downtown somewhere, while Nirvana is uptown, or on the other shore. Karmapa says all the phenomena of Samsara and Nirvana fit within this unique awareness. This unique innate awareness is the heart-essence of all the sutra teachings, the tantra teachings, and all the commentaries and pith-instructions. Yet, when you apply it in practice, there is nothing whatsoever to be meditated upon. It is an empty, luminous, spacious, unobstructed void. Simply allow this unique awareness to rest vividly awake and present in its natural way.
This is Karmapa's teaching. That's what you have to do. There's nothing to meditate on. Just allow awareness to rest totally present and awake. That's why it's called mirror-like awareness, sky-like awareness. Not doing anything. Everything happens as if in that sky-like mirror of mind. The sky and the mirror don't do anything of their own volition, but simply accommodate transitory reflection, without essentially changing. You don't need to worry or think, "Is this really it? Could this be Mahamudra?"
Don't bother yourself with these doubts and questions. Don't hope for improvement or be afraid of degeneration. How can we progress and develop spiritually if we don't hope for improvement? What kind of Dharma path is this? Karmapa says don't hope for improvement and don't fear going down. Don't chase such transient concepts, like improvement and degeneration. Just rest nakedly at home in this vividly awake present awareness. Relax loosely and rest. Beside this, you don't need anything to meditate on.
So let that be the object of your meditation, of non-meditation. The non-meditation called sustaining present wakefulness. By practicing in this extraordinarily simple way, again and again, you will definitely recognize the groundless, rootless open essence of all thoughts, appearances, and phenomena. When that happens, realization blooms naturally. All attachments, all habitual patterns, all conditioning is spontaneously liberated and released in this blossoming of realization. http://www.dzogchen.org/teachings/talks/Swoopdown10894.html
The Single Word of Heart-Advice Homage to all the sacred masters. The heart-mind of all the Buddhas of the past, the present, and the future, widely renowned as Dharmakaya, as Mahamudra, as enlightened mind, is precisely your own mind, which thinks of this and that. What kind of Buddhist teaching is this? Even with all the poisons and everything, today's mind is inseparable from Buddha Mind?
This is what the Karmapa says; and, as you all know, the Karmapa is the big boss, so it must be true. (Just joking!) But let's find out for ourselves if it is true. It's possible. The Karmapa says that the essential nature of your own mind, which thinks of this and that, is the Buddha Mind, is Dharmakaya, absolute truth, Mahamudra, Dzogchen. All the phenomena of Samsara and Nirvana appear within this unique awareness, your awareness.
Samsara is not downtown somewhere, while Nirvana is uptown, or on the other shore. Karmapa says all the phenomena of Samsara and Nirvana fit within this unique awareness. This unique innate awareness is the heart-essence of all the sutra teachings, the tantra teachings, and all the commentaries and pith-instructions. Yet, when you apply it in practice, there is nothing whatsoever to be meditated upon. It is an empty, luminous, spacious, unobstructed void. Simply allow this unique awareness to rest vividly awake and present in its natural way.
This is Karmapa's teaching. That's what you have to do. There's nothing to meditate on. Just allow awareness to rest totally present and awake. That's why it's called mirror-like awareness, sky-like awareness. Not doing anything. Everything happens as if in that sky-like mirror of mind. The sky and the mirror don't do anything of their own volition, but simply accommodate transitory reflection, without essentially changing. You don't need to worry or think, "Is this really it? Could this be Mahamudra?"
Don't bother yourself with these doubts and questions. Don't hope for improvement or be afraid of degeneration. How can we progress and develop spiritually if we don't hope for improvement? What kind of Dharma path is this? Karmapa says don't hope for improvement and don't fear going down. Don't chase such transient concepts, like improvement and degeneration. Just rest nakedly at home in this vividly awake present awareness. Relax loosely and rest. Beside this, you don't need anything to meditate on.
So let that be the object of your meditation, of non-meditation. The non-meditation called sustaining present wakefulness. By practicing in this extraordinarily simple way, again and again, you will definitely recognize the groundless, rootless open essence of all thoughts, appearances, and phenomena. When that happens, realization blooms naturally. All attachments, all habitual patterns, all conditioning is spontaneously liberated and released in this blossoming of realization. http://www.dzogchen.org/teachings/talks/Swoopdown10894.html
Five lights.
The Dzogchen Ponlop Rinpoche
According to Dzogchen, the five poisons are nothing but the manifestation of the luminosity of rigpa. They are called ö nga, the five luminous lights. The five luminous lights of rigpa are white, yellow, red, green, and, like the color of Kuntuzangpo, deep blue.
Each of the five lights has meaning. The luminous white light of wisdom is the manifestation of rigpa's immaculate nature. That completely pure nature, that completely pacified nature,
manifests as the white luminous light.
The yellow luminous light is the manifestation of rigpa's fully completed qualities. This means that rigpa is fully enriched with all the qualities of Buddha. Rigpa is fully equipped, so to speak, with all the enlightened wisdoms necessary to overcome our emotions and ego-clinging. That
completeness of qualities manifests as yellow light, which is richness.
The red luminous light is the manifestation of the quality of rigpa that encompasses and magnetizes. Like a magnet, it draws all things in that direction. In a similar way, that very nature of our mind called rigpa encompasses all qualities, encompasses all wisdom. This means that everything is included within rigpa, nothing is left outside. That's why we have this magnetizing red light, which encompasses all the qualities.
The difference between the yellow and the red light is that the yellow light of enriching has the quality of possessing all the many different elements of buddha wisdom, while the red light of magnetizing encompasses all these qualities that actually boil down to rigpa. It's rigpa that has all these qualities. So everything boils down to one and only one essence. The single essence, which that contains all, is rigpa. It is the primordial mind, the primordial wisdom.
The luminous green light means that rigpa manifests all the activities of buddha. Rigpa has the compassion, love, and wisdom that buddhas manifest as physical activity, verbal activity, and samadhi, meditative absorption. All of these activities of buddha are complete within rigpa. Symbolizing that is the luminous green appearance of light, which is the fourth light taught in
Dzogchen.
The fifth light is the deep luminous blue light that symbolizes the unchanging nature of rigpa. No matter what confusions we may experience at this point, the true state of rigpa is beyond all confusion. No confusion, ego-clinging, or mind poison can ever touch the true state of rigpa. They can never cause it to change. The absolute state of our mind is in the unchanging nature of rigpa, the unchanging nature of the buddha wisdom. Therefore, we have this luminous blue light.
The five elements manifest from these five lights. The water element manifests from white light. The earth element manifests from yellow light. The fire element manifests from red light. The wind element manifests from green light, and the space element manifests from blue light. These are the five elements.
From these five lights, the five objects of the five poisons also manifest. When we fail to recognize the five-colored luminosity of rigpa manifesting, we misperceive it. We misperceive the luminous white light of rigpa as ignorance. We misperceive the luminous yellow light as pride. We misperceive the luminous red light as passion, desire, and attachment. We misperceive the luminous green light as jealousy, and we misperceive the luminous blue light as aggression. We misperceive these five luminous lights as the five poisons.
According to Dzogchen teachings, the five luminous lights can be the objects of the five poisons as well as the five poisons themselves. If you take them as the objects of the five poisons, then they correspond with the emotions as we have said. As the subjects of the five poisons, they are the five buddha families. Within the five buddha families, ignorance is the Vairochana; aggression is Akshobya; pride is Ratnasambhava; passion is Amitabha; and jealousy is Amoghasiddhi.
Since they do exist in that nature, the Prayer says that samsara begins as a result of the failure to recognize the true nature of the five poisons and their objects. Whenever these appearances of lights arise, these appearances of the five poisons, we can recognize them in their true nature as the five buddha families. We can recognize them in the nature of the five buddha wisdoms. If we recognize them, it becomes liberation. Therefore, Samantabhadra makes this aspiration, saying,
Therefore, since the ground of the confusion of beingsIs mindless ignorance,Through the aspiration of myself, the buddha,May all recognize awareness.
We have these five emotions within the five wisdoms. This is taught in Vajrayana Buddhism in general and Dzogchen in particular. Whenever we have ignorance, it is in the nature of dharmadhatu wisdom.
When we have aggression or irritation, that exists in the nature of mirror-like wisdom. When we have pride, that nature of mind exists in the wisdom of equanimity. When we have passion, desire, or attachment, that mind exists in the nature of discriminating wisdom. When we have jealousy or envy, it exists in the nature of all-accomplishing wisdom. Therefore, these five poisons remain in the five wisdoms of buddha.
It is important to identify the emotion in which we are engaged, even though it is often mixed. Passion, aggression, jealousy, and so on, are all mixed at certain points. Identifying them is the process that naturally takes us to mindfulness, to awareness. There is no other way.
When we recognize an emotion, such as strong passion accompanied by jealousy, we are actually breaking down the speed of that emotion.
The total sense of recognition is quite important in both Sutra and Tantra. In Sutra, it is mindfulness. In Tantra, if we see that nature and look at it nakedly, we will see the nature of that wisdom. You don't need to logically apply any reasoning. You don't need to conceptually meditate on anything.
Just simply recognize and observe it. Whether it is dharmadhatu wisdom, mirror-like wisdom, or any of the other five wisdoms, you will see the nature of that wisdom. We will have the experience of that wisdom by simply being with it without conception. Therefore, recognition is quite important.
The first step is just simply to observe it. Simply recognize the emotion and then watch it as it grows or as it continues. Just simply watch it. In the beginning, just to have an idea that it's coming is very important and very effective. In the Vajrayana sense, the way to watch these emotions is without stopping them.
If we recognize the emotion and say, "Yes, it is passion," and then try to stop it, that's a problem. Rejecting our emotions is a problem in Vajrayana.
Instead of trying to stop it, let it come. Invite it more. Look at the nature of passion more nakedly.
Look at the nature of aggression, look at the nature of ignorance, look at the nature of anything. Once we have received the pointing out instruction from our vajra master, we know how to watch it. We know how to look at it. We don't have to leave something behind and go to a certain place called liberation.
That simple process of looking at it in every moment actually brings liberation on the spot. Within that nature of passion is liberation, within that nature of aggression is liberation.
If we know how to watch in that state, then we find the liberation within that passion. In the shamatha-vipashyana of Mahamudra practice, there are the shamatha methods of calming the emotions and the vipashyana methods of watching our emotions.
In the Dzogchen tradition, there are the methods of Trekchö to cut through the emotions, and the methods of Thögal to experience the luminosity of the emotion, of those states of mind. These things are details that we need to have pointed out.
Therefore, we're making the aspiration for all beings to recognize their awareness because awareness is the primary nature of our minds. Lacking the recognition of awareness, we get into the delusion of ignorance and the whole wheel of samsara. This is the view of Dzogchen. It's simple, right?
According to Dzogchen, the five poisons are nothing but the manifestation of the luminosity of rigpa. They are called ö nga, the five luminous lights. The five luminous lights of rigpa are white, yellow, red, green, and, like the color of Kuntuzangpo, deep blue.
Each of the five lights has meaning. The luminous white light of wisdom is the manifestation of rigpa's immaculate nature. That completely pure nature, that completely pacified nature,
manifests as the white luminous light.
The yellow luminous light is the manifestation of rigpa's fully completed qualities. This means that rigpa is fully enriched with all the qualities of Buddha. Rigpa is fully equipped, so to speak, with all the enlightened wisdoms necessary to overcome our emotions and ego-clinging. That
completeness of qualities manifests as yellow light, which is richness.
The red luminous light is the manifestation of the quality of rigpa that encompasses and magnetizes. Like a magnet, it draws all things in that direction. In a similar way, that very nature of our mind called rigpa encompasses all qualities, encompasses all wisdom. This means that everything is included within rigpa, nothing is left outside. That's why we have this magnetizing red light, which encompasses all the qualities.
The difference between the yellow and the red light is that the yellow light of enriching has the quality of possessing all the many different elements of buddha wisdom, while the red light of magnetizing encompasses all these qualities that actually boil down to rigpa. It's rigpa that has all these qualities. So everything boils down to one and only one essence. The single essence, which that contains all, is rigpa. It is the primordial mind, the primordial wisdom.
The luminous green light means that rigpa manifests all the activities of buddha. Rigpa has the compassion, love, and wisdom that buddhas manifest as physical activity, verbal activity, and samadhi, meditative absorption. All of these activities of buddha are complete within rigpa. Symbolizing that is the luminous green appearance of light, which is the fourth light taught in
Dzogchen.
The fifth light is the deep luminous blue light that symbolizes the unchanging nature of rigpa. No matter what confusions we may experience at this point, the true state of rigpa is beyond all confusion. No confusion, ego-clinging, or mind poison can ever touch the true state of rigpa. They can never cause it to change. The absolute state of our mind is in the unchanging nature of rigpa, the unchanging nature of the buddha wisdom. Therefore, we have this luminous blue light.
The five elements manifest from these five lights. The water element manifests from white light. The earth element manifests from yellow light. The fire element manifests from red light. The wind element manifests from green light, and the space element manifests from blue light. These are the five elements.
From these five lights, the five objects of the five poisons also manifest. When we fail to recognize the five-colored luminosity of rigpa manifesting, we misperceive it. We misperceive the luminous white light of rigpa as ignorance. We misperceive the luminous yellow light as pride. We misperceive the luminous red light as passion, desire, and attachment. We misperceive the luminous green light as jealousy, and we misperceive the luminous blue light as aggression. We misperceive these five luminous lights as the five poisons.
According to Dzogchen teachings, the five luminous lights can be the objects of the five poisons as well as the five poisons themselves. If you take them as the objects of the five poisons, then they correspond with the emotions as we have said. As the subjects of the five poisons, they are the five buddha families. Within the five buddha families, ignorance is the Vairochana; aggression is Akshobya; pride is Ratnasambhava; passion is Amitabha; and jealousy is Amoghasiddhi.
Since they do exist in that nature, the Prayer says that samsara begins as a result of the failure to recognize the true nature of the five poisons and their objects. Whenever these appearances of lights arise, these appearances of the five poisons, we can recognize them in their true nature as the five buddha families. We can recognize them in the nature of the five buddha wisdoms. If we recognize them, it becomes liberation. Therefore, Samantabhadra makes this aspiration, saying,
Therefore, since the ground of the confusion of beingsIs mindless ignorance,Through the aspiration of myself, the buddha,May all recognize awareness.
We have these five emotions within the five wisdoms. This is taught in Vajrayana Buddhism in general and Dzogchen in particular. Whenever we have ignorance, it is in the nature of dharmadhatu wisdom.
When we have aggression or irritation, that exists in the nature of mirror-like wisdom. When we have pride, that nature of mind exists in the wisdom of equanimity. When we have passion, desire, or attachment, that mind exists in the nature of discriminating wisdom. When we have jealousy or envy, it exists in the nature of all-accomplishing wisdom. Therefore, these five poisons remain in the five wisdoms of buddha.
It is important to identify the emotion in which we are engaged, even though it is often mixed. Passion, aggression, jealousy, and so on, are all mixed at certain points. Identifying them is the process that naturally takes us to mindfulness, to awareness. There is no other way.
When we recognize an emotion, such as strong passion accompanied by jealousy, we are actually breaking down the speed of that emotion.
The total sense of recognition is quite important in both Sutra and Tantra. In Sutra, it is mindfulness. In Tantra, if we see that nature and look at it nakedly, we will see the nature of that wisdom. You don't need to logically apply any reasoning. You don't need to conceptually meditate on anything.
Just simply recognize and observe it. Whether it is dharmadhatu wisdom, mirror-like wisdom, or any of the other five wisdoms, you will see the nature of that wisdom. We will have the experience of that wisdom by simply being with it without conception. Therefore, recognition is quite important.
The first step is just simply to observe it. Simply recognize the emotion and then watch it as it grows or as it continues. Just simply watch it. In the beginning, just to have an idea that it's coming is very important and very effective. In the Vajrayana sense, the way to watch these emotions is without stopping them.
If we recognize the emotion and say, "Yes, it is passion," and then try to stop it, that's a problem. Rejecting our emotions is a problem in Vajrayana.
Instead of trying to stop it, let it come. Invite it more. Look at the nature of passion more nakedly.
Look at the nature of aggression, look at the nature of ignorance, look at the nature of anything. Once we have received the pointing out instruction from our vajra master, we know how to watch it. We know how to look at it. We don't have to leave something behind and go to a certain place called liberation.
That simple process of looking at it in every moment actually brings liberation on the spot. Within that nature of passion is liberation, within that nature of aggression is liberation.
If we know how to watch in that state, then we find the liberation within that passion. In the shamatha-vipashyana of Mahamudra practice, there are the shamatha methods of calming the emotions and the vipashyana methods of watching our emotions.
In the Dzogchen tradition, there are the methods of Trekchö to cut through the emotions, and the methods of Thögal to experience the luminosity of the emotion, of those states of mind. These things are details that we need to have pointed out.
Therefore, we're making the aspiration for all beings to recognize their awareness because awareness is the primary nature of our minds. Lacking the recognition of awareness, we get into the delusion of ignorance and the whole wheel of samsara. This is the view of Dzogchen. It's simple, right?
January 08, 2010
Seven Limbed Prayer composed by Shantideva
I prostrate to all the Buddhas who have graced the three times,
To the Dharma and to the Highest Assembly,
Bowing down with bodies as numerous
As all the atoms of the world.
Just as Manjushri and others
Have made offerings to the Triumphant,
So do I make offerings to the Thusly Gone Ones
And to our Guardians, their Spiritual Offspring.
From beginningless samsara, in this and other lives,
I have unwittingly committed destructive acts,
Or caused others to do likewise,
Bewildered by the confusion of naivety.
I have even rejoiced in all this.
Seeing these mistakes, I openly declare them
To you, our Guardians, from the depth of my heart.
With happiness I rejoice at the ocean of virtues
of developing bodhichitta,
Wishing to bring joy to all limited beings
And working for everyone's sake.
With hands pressed together,
I request the Buddhas of all directions
To light the lamp of Dharma for those who are groping
In the darkness of suffering.
Triumphant Ones, wishing to pass beyond sorrow,
I beseech you with hands pressed together:
These beings wander blindly with no one to guide them;
Please live for eons beyond all count.
By the positive force built up
From all I have done in this way,
May all sufferings
Of every limited being disappear.
To the Dharma and to the Highest Assembly,
Bowing down with bodies as numerous
As all the atoms of the world.
Just as Manjushri and others
Have made offerings to the Triumphant,
So do I make offerings to the Thusly Gone Ones
And to our Guardians, their Spiritual Offspring.
From beginningless samsara, in this and other lives,
I have unwittingly committed destructive acts,
Or caused others to do likewise,
Bewildered by the confusion of naivety.
I have even rejoiced in all this.
Seeing these mistakes, I openly declare them
To you, our Guardians, from the depth of my heart.
With happiness I rejoice at the ocean of virtues
of developing bodhichitta,
Wishing to bring joy to all limited beings
And working for everyone's sake.
With hands pressed together,
I request the Buddhas of all directions
To light the lamp of Dharma for those who are groping
In the darkness of suffering.
Triumphant Ones, wishing to pass beyond sorrow,
I beseech you with hands pressed together:
These beings wander blindly with no one to guide them;
Please live for eons beyond all count.
By the positive force built up
From all I have done in this way,
May all sufferings
Of every limited being disappear.
Tibetan Calendar
Please note that there is a new Tibetan Calendar link in the boxes on the right side of this blog. Here is some information about the calendar:
Explanation for the Elements, conjunctions and drubjor:
In the skar rtsis system of Tibetan astrology, derived from Indian astrology, the relative locations of planets, constellations and other celestial bodies are considered to provide important indicators of the daily rythyms of our lives. These computated locations are explained through different systems which use analogical language drawn from the cultural norms. The Complete Tibetan Calendar provides explanations of these computations and their associations in terms of the "auspiciousness" of a certain activity on a certain day. By observing these energetic patterns over time, one may develop an awareness of important patterns which influence our mental relationship to our daily activities.
The Complete Tibetan Calendar provides daily calculations of three important astrological systems designed to provide predictions about the auspiciousness of the day for conducting certain types of activities. In relative order of importance, the primary system is called the Ten Element Combinations. The secondary indicator calculated for the Calendar is the occurence of a Drubjor, the most important of the 15 Great Conjunctures. The third indicator system is called the 28 Great Conjuntions.
These three systems are primarily derived from calculations emphasized in Eastern astrological systems: 1) the “lunar mansion” (the celestial location, based on the fixed stars, that the moon passes through each day), and 2) the planetary ruler for each day of the week (Sun for Sunday, Moon for Monday, and so on). The element combination associates the daily ruling planet’s element with that of the current lunar mansion. Likewise, the twenty-eight great conjunctions associate the daily ruling planet’s characteristics with those of the lunar mansion of the day. Accordingly, each day is associated with a particular element combination and one of the 28 Great Conjunctions. The Complete Tibetan Calendar provides the Tsurluk calculations of each of these indicators for every day of 2004.
A graphic depicting the Earth-Tiger year. The Tibetan calligraphy ("Sa-Tak," Earth Tiger) is by The Dzogchen Ponlop, Rinpoche. the Earth Tiger drawing is by Lynne Conrad Marvet.
The primary means for determining the auspiciousness of the day for certain types of events is to calculate the combination of elements that govern the day. There are four elements (water, earth, fire and wind) in the skar rtsis calculation system. Each celestial location determined by the lunar orbit is associated with a particular element. Further, each planet is associated with an element. The element of the planet when combined with the element of the lunar constellation result in ten possible element combinations which provide clues to the energy of day.
The Tibetan system further classifies some of these combinations of days and mansions into what is sometimes called “the fifteen great conjunctures.” The auspicious combination of drubjor is the conjuncture most commonly referred to by Tibetans using this calendar system. On drubjor, most activities are considered auspicious. A Drubjor does not occur daily, but only a few times a year.
The 28 Great Conjunctions are based on an association of the ruling planet for the day with lunar mansion, focusing on the characteristics of the energies of these celestial bodies rather than the elements associated with them. Each conjunction describes the overall energy of the day with respect to the risks and benefits of beginning activities on that day.
The occurence of a Drubjor is considered very auspicious and typically occurs during a favorable element combination. When the Conjunction is contra-indicative, the tradition is to give substantially greater weight to the auspiciousness of the Drubjor.
The Complete Tibetan Calendar provides a table explaining the meaning of the different element combinations and 28 Great Conjunctions. The element combination explanations are set forth below; the Great Conjunctions explanatory table and designation of which days are Drubjors are available in The Complete Tibetan Calendar print version and the digital version, a sample of which may be downloaded for free from this page.
The combination of earth with earth is the first of the three very auspicious combinations. The energy of this day favors the accomplishment of one's wishes, and is favorable to beginning construction projects. The combination of water with water is also a very auspicious combination. The energy of this day favors personal activities, such as participation in religious ceremonies, which will help one prolong life and increase one's energy. The combination of water with earth is the third of the very auspicious combinations. Engaging in joyous activities on this day will bring great good fortune and happiness.
The combination of fire with fire is the first of the favorable combinations. The energy of the day increases the benefits of activities which provide material support like shelter and provisions. The combination of wind with wind is also favorable to activities. The energy of this day brings activities such as religious practice and travel to a speedy and successful fruition. The combination of fire with wind is the third of the favorable elements. The energy of this day encourages the gathering of vitality and strength for auspicious engagements.
The combination of earth and wind is the first of the three unfavorable combinations. Positive activities will be impeded by the energy of the day, which portends poverty, failure and the diminishment of one's strength, and negative activities will be strengthened. The combination of water and wind is also an unfavorable combination. Positive activities on this day will be marked by divisiveness and disagreement, and negative actions which harm unity will increase. The combination of earth and fire is the third of the unfavorable combinations. Activities on this day will be obstructed by the day's energy, and will be marked by strife and displeasure.
The element combination of fire and water is extremely unfavorable. Fire and water is the combination prefiguring death, and any activity on this day will face significant obstacles that may weaken one's vitality.
Source
Explanation for the Elements, conjunctions and drubjor:
In the skar rtsis system of Tibetan astrology, derived from Indian astrology, the relative locations of planets, constellations and other celestial bodies are considered to provide important indicators of the daily rythyms of our lives. These computated locations are explained through different systems which use analogical language drawn from the cultural norms. The Complete Tibetan Calendar provides explanations of these computations and their associations in terms of the "auspiciousness" of a certain activity on a certain day. By observing these energetic patterns over time, one may develop an awareness of important patterns which influence our mental relationship to our daily activities.
The Complete Tibetan Calendar provides daily calculations of three important astrological systems designed to provide predictions about the auspiciousness of the day for conducting certain types of activities. In relative order of importance, the primary system is called the Ten Element Combinations. The secondary indicator calculated for the Calendar is the occurence of a Drubjor, the most important of the 15 Great Conjunctures. The third indicator system is called the 28 Great Conjuntions.
These three systems are primarily derived from calculations emphasized in Eastern astrological systems: 1) the “lunar mansion” (the celestial location, based on the fixed stars, that the moon passes through each day), and 2) the planetary ruler for each day of the week (Sun for Sunday, Moon for Monday, and so on). The element combination associates the daily ruling planet’s element with that of the current lunar mansion. Likewise, the twenty-eight great conjunctions associate the daily ruling planet’s characteristics with those of the lunar mansion of the day. Accordingly, each day is associated with a particular element combination and one of the 28 Great Conjunctions. The Complete Tibetan Calendar provides the Tsurluk calculations of each of these indicators for every day of 2004.
A graphic depicting the Earth-Tiger year. The Tibetan calligraphy ("Sa-Tak," Earth Tiger) is by The Dzogchen Ponlop, Rinpoche. the Earth Tiger drawing is by Lynne Conrad Marvet.
The primary means for determining the auspiciousness of the day for certain types of events is to calculate the combination of elements that govern the day. There are four elements (water, earth, fire and wind) in the skar rtsis calculation system. Each celestial location determined by the lunar orbit is associated with a particular element. Further, each planet is associated with an element. The element of the planet when combined with the element of the lunar constellation result in ten possible element combinations which provide clues to the energy of day.
The Tibetan system further classifies some of these combinations of days and mansions into what is sometimes called “the fifteen great conjunctures.” The auspicious combination of drubjor is the conjuncture most commonly referred to by Tibetans using this calendar system. On drubjor, most activities are considered auspicious. A Drubjor does not occur daily, but only a few times a year.
The 28 Great Conjunctions are based on an association of the ruling planet for the day with lunar mansion, focusing on the characteristics of the energies of these celestial bodies rather than the elements associated with them. Each conjunction describes the overall energy of the day with respect to the risks and benefits of beginning activities on that day.
The occurence of a Drubjor is considered very auspicious and typically occurs during a favorable element combination. When the Conjunction is contra-indicative, the tradition is to give substantially greater weight to the auspiciousness of the Drubjor.
The Complete Tibetan Calendar provides a table explaining the meaning of the different element combinations and 28 Great Conjunctions. The element combination explanations are set forth below; the Great Conjunctions explanatory table and designation of which days are Drubjors are available in The Complete Tibetan Calendar print version and the digital version, a sample of which may be downloaded for free from this page.
The combination of earth with earth is the first of the three very auspicious combinations. The energy of this day favors the accomplishment of one's wishes, and is favorable to beginning construction projects. The combination of water with water is also a very auspicious combination. The energy of this day favors personal activities, such as participation in religious ceremonies, which will help one prolong life and increase one's energy. The combination of water with earth is the third of the very auspicious combinations. Engaging in joyous activities on this day will bring great good fortune and happiness.
The combination of fire with fire is the first of the favorable combinations. The energy of the day increases the benefits of activities which provide material support like shelter and provisions. The combination of wind with wind is also favorable to activities. The energy of this day brings activities such as religious practice and travel to a speedy and successful fruition. The combination of fire with wind is the third of the favorable elements. The energy of this day encourages the gathering of vitality and strength for auspicious engagements.
The combination of earth and wind is the first of the three unfavorable combinations. Positive activities will be impeded by the energy of the day, which portends poverty, failure and the diminishment of one's strength, and negative activities will be strengthened. The combination of water and wind is also an unfavorable combination. Positive activities on this day will be marked by divisiveness and disagreement, and negative actions which harm unity will increase. The combination of earth and fire is the third of the unfavorable combinations. Activities on this day will be obstructed by the day's energy, and will be marked by strife and displeasure.
The element combination of fire and water is extremely unfavorable. Fire and water is the combination prefiguring death, and any activity on this day will face significant obstacles that may weaken one's vitality.
Source
January 03, 2010
Contemplations.
1. Buddha said: " See yourself in others. Then whom can you hurt? What harm can you do?" _/\_
2. No harm is in harmony; in recognizing we self are nature instead of chasing behind a constructed nature.
2. No harm is in harmony; in recognizing we self are nature instead of chasing behind a constructed nature.
January 02, 2010
Story of the hunted deer.
A story of renunciation. By Rigdzin Jigme Lingpa. _/\_
http://www.shabkar.org/download/pdf/The ... d_Deer.pdf
http://www.shabkar.org/download/pdf/The ... d_Deer.pdf
December 29, 2009
Tibetan film selected for Palm Springs International Film Festival Phayul Dharamsala, December 29 –
A documentary film by filmmaker couple Tenzing Sonam and Ritu Sarin has been selected for competition at the 21st Annual Palm Springs International Film Festival to be held at Palm Springs, California, USA from January 5-18, 2010.
“Sun Behind the Clouds: Tibet's Struggle for Freedom” is a film with “a uniquely Tibetan perspective on the trials and tribulations of the Dalai Lama and his people as they continue their struggle for freedom in the face of determined suppression by one of the world’s biggest and most powerful nations.”
The website of the filmmaker duo says they had an intimate access to the Tibetan leader His Holiness the Dalai Lama over the course of an eventful year, which included the 2008 protests in Tibet, the international response to it, the Beijing Olympics, and the breakdown in talks between the Tibetan envoys and the Chinese government.
“Set against this backdrop, the film explores the interplay between the personal and the historic, spirituality and politics, and the tension between the Dalai Lama's efforts to find a peaceful resolution to the Tibet situation based on compromise and dialogue, and the impatience of a younger generation of Tibetans who are ready to take a more confrontational course,” says the films synopsis on the website.
The film was premiered at the DMZ Korean International Documentary Festival in October 2009 and will have its London premiere at THE HUMAN RIGHTS Watch International Film Festival in March 2010. The 79 minute long film was produced by Tenzing and Ritu in association with Arch Communications, GmbH, Austria and Roland Films, USA.
Tenzing Sonam and Ritu have made several films on Tibet including the widely acclaimed “Shadow Circus: CIA in Tibet”. Their first stint at feature film was “Dreaming Lhasa”, a low budget film with entirely unknown and non professional cast but that won accolades at festivals.http://www.phayul.com/news/article.aspx ... al&t=1&c=1
A documentary film by filmmaker couple Tenzing Sonam and Ritu Sarin has been selected for competition at the 21st Annual Palm Springs International Film Festival to be held at Palm Springs, California, USA from January 5-18, 2010.
“Sun Behind the Clouds: Tibet's Struggle for Freedom” is a film with “a uniquely Tibetan perspective on the trials and tribulations of the Dalai Lama and his people as they continue their struggle for freedom in the face of determined suppression by one of the world’s biggest and most powerful nations.”
The website of the filmmaker duo says they had an intimate access to the Tibetan leader His Holiness the Dalai Lama over the course of an eventful year, which included the 2008 protests in Tibet, the international response to it, the Beijing Olympics, and the breakdown in talks between the Tibetan envoys and the Chinese government.
“Set against this backdrop, the film explores the interplay between the personal and the historic, spirituality and politics, and the tension between the Dalai Lama's efforts to find a peaceful resolution to the Tibet situation based on compromise and dialogue, and the impatience of a younger generation of Tibetans who are ready to take a more confrontational course,” says the films synopsis on the website.
The film was premiered at the DMZ Korean International Documentary Festival in October 2009 and will have its London premiere at THE HUMAN RIGHTS Watch International Film Festival in March 2010. The 79 minute long film was produced by Tenzing and Ritu in association with Arch Communications, GmbH, Austria and Roland Films, USA.
Tenzing Sonam and Ritu have made several films on Tibet including the widely acclaimed “Shadow Circus: CIA in Tibet”. Their first stint at feature film was “Dreaming Lhasa”, a low budget film with entirely unknown and non professional cast but that won accolades at festivals.http://www.phayul.com/news/article.aspx ... al&t=1&c=1
December 25, 2009
At this very moment.
At this very moment,
for the peoples and nations of the earth,
May not even the names of disease,
famine, war, and suffering be heard.
But rather, may pure conduct, merit,
wealth, and prosperity increase,
And may supreme good fortune
and sublime well-being always arise. Dudjom Rinpoche. _/\_ _/\_ _/\_
for the peoples and nations of the earth,
May not even the names of disease,
famine, war, and suffering be heard.
But rather, may pure conduct, merit,
wealth, and prosperity increase,
And may supreme good fortune
and sublime well-being always arise. Dudjom Rinpoche. _/\_ _/\_ _/\_
Fortune to all sentient beings.
May the seeds of purity, rare to see,
be spread and fortunate all sentient beings.
Through simplicity in calm abiding,
compassionate master introduces;
rays of the heart mind are revealed.
The highest jewel ever seen
offered in such generosity!
bowing to the compassionate master
May all sentient beings be blessed by this.
_/\_ _/\_ _/\_
be spread and fortunate all sentient beings.
Through simplicity in calm abiding,
compassionate master introduces;
rays of the heart mind are revealed.
The highest jewel ever seen
offered in such generosity!
bowing to the compassionate master
May all sentient beings be blessed by this.
_/\_ _/\_ _/\_
December 24, 2009
Bodhichitta.
A vow is our being, bloosoming for all.
Relying on the shining orb of the sun
those with eyes look out on forms.
With bodhichitta the bodhisattvas look out
on living beings equal to space.
What a joy when the gentle rain comes on time.
What a joy when the crops ripen in the fields,
what a joy if bodhichitta were to be produced
in the minds of living beings equal to space.
Whoever is adorned with bodhichitta
can never have a vicious thought,
and even without being urged to do so, will naturally
work to stop the nastiness of others.
It might be possible to lasso the wind.
It might be possible for sandalwood to have warmth.
It might be possible for light to turn to darkness,
It is impossible for bodhichitta ever to betray you.
Since bodhichitta is born without discrimination
in the priest, warrior, merchant, and common castes,
all four should embrace it with
enthusiastic faith and reverence.
The melodious call of the spring cuckoo
is a crowning joy for those who have ears to hear.
The bodhichitta of the Victor's children
is a crowning benefit for every living being.
Bodhichitta beautifies the whole appearance of a face.
Bodhichitta lends beauty to the wideness of the eyes.
Bodhichitta gives beauty to the sound of a voice.
Bodhichitta makes behaviour beautiful.
Vast as the Heavens. Deep as the Sea. Khunu Rinpoche.
Relying on the shining orb of the sun
those with eyes look out on forms.
With bodhichitta the bodhisattvas look out
on living beings equal to space.
What a joy when the gentle rain comes on time.
What a joy when the crops ripen in the fields,
what a joy if bodhichitta were to be produced
in the minds of living beings equal to space.
Whoever is adorned with bodhichitta
can never have a vicious thought,
and even without being urged to do so, will naturally
work to stop the nastiness of others.
It might be possible to lasso the wind.
It might be possible for sandalwood to have warmth.
It might be possible for light to turn to darkness,
It is impossible for bodhichitta ever to betray you.
Since bodhichitta is born without discrimination
in the priest, warrior, merchant, and common castes,
all four should embrace it with
enthusiastic faith and reverence.
The melodious call of the spring cuckoo
is a crowning joy for those who have ears to hear.
The bodhichitta of the Victor's children
is a crowning benefit for every living being.
Bodhichitta beautifies the whole appearance of a face.
Bodhichitta lends beauty to the wideness of the eyes.
Bodhichitta gives beauty to the sound of a voice.
Bodhichitta makes behaviour beautiful.
Vast as the Heavens. Deep as the Sea. Khunu Rinpoche.
December 21, 2009
Gulbarga - Dalai Lama lauds India's religious tolerance
His Holiness the Dalai Lama prostrates in front of a statue of Buddha at the Buddha Vihara in Gulbarga, Karnataka. Deccan Herald photo.
Deccan Herald [Sunday, December 20, 2009 01:54]
Gulbarga - Delivering a discourse on ‘The Four Noble Truths of Buddhism’ on the occasion of the first anniversary of Buddha Vihara here on Saturday the Tibetan leader in exile said that religious tolerance of ‘Aryabhoomi,’ a reference to India found in Mahabharata, has been in existence in this country from thousands of years.
“Not only Hinduism, Jainism, Buddhism, Sikhism which are the native religions but also Christianity and Islam have flourished here. Religious tolerance is inherent in Indian tradition,’’ Dalai Lama said.
“There may be a few differences. Constructive criticism of any religion is acceptable. But the basic tenets such as love, compassion, truth, brotherhood etc remain the same in all religions," he added.
Dalai Lama said that there was not much difference between Hinduism and Buddhism except in a few aspects.Large number of people including those from the neighbouring states of Andhra Pradesh and Maharashtra and different parts of Karnataka had arrived to listen Dalai Lama.
Dalai Lama is on a two-day visit to Gulbarga exclusively for delivering religious discourses at the newly built Buddha Vihara. He had visited the Vihara in January this year.
Source
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Self Liberation through Seeing With Naked Awareness.
>> February 25, 2010
Self-Liberation through Seeing with Naked Awareness
by Translation From "The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities." by John Myrdhin Reynolds.
1.Here is contained "Self-Liberation through Seeing with Naked Awareness," this being a Direct Introduction to the State of Intrinsic Awareness,
From "The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities."
2.Homage to the Trikaya and to the Deities who represent the inherent luminous clarity of intrinsic awareness.
3.Herein I shall teach "Self-Liberation through Seeing with Naked Awareness," which is a direct introduction to intrinsic awareness
From "The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities."
Truly, this introduction to your own intrinsic awareness
Should be contemplated well, O fortunate sons of a noble family!
SAMAYA gya gya gya
4.Emaho!
It is the single (nature of) mind which encompasses all of Samsara and Nirvana.
Even though its inherent nature has existed from the very beginning, you have not recognized it;
Even though its clarity and presence has been uninterrupted, you have not yet encountered its face.
Even though its arising has nowhere been obstructed, still you have not comprehended it.
Therefore, this (direct introduction) is for the purpose of bringing you to self-recognition.
Everything that is expounded by the Victorious Ones of the three times
In the eighty-four thousand Gateways to the Dharma.
Is incomprehensible (unless you understand intrinsic awareness).
Indeed, the Victorious Ones do not teach anything other than the understanding of this.
Even though there exist unlimited numbers of scriptures, equal in their extent to the sky,
Yet with respect to the real meaning, there are three statements that will introduce you to your own intrinsic awareness.
This introduction to the manifest Primordial State of the Victorious One
Is disclosed by the following method for entering into the practice where there exists no antecedent nor subsequent practices.
5.Kye-ho!
O my fortunate sons, listen!
Even though that which is usually called "mind" is widely esteemed and much discussed,
Still it is not understood or it is wrongly understood or it is understood in a one-sided manner only.
Since it is not understood correctly just as it is in itself,
There come into existence inconceivable numbers of philosophical ideas and assertions.
Furthermore, since ordinary individuals do not understand it,
They do not recognize their own nature,
And so they continue to wander among the six destinies (of rebirth) within the three worlds and thus experience suffering.
Therefore, not understanding your own mind is a very grievous fault.
Even though the Sravakas and the Pratyekabuddhas wish to understand it in terms of the Anatman doctrine,
Still they do not understand it as it is in itself.
Also there exist others who, being attached to their own personal ideas and interpretations,
Become fettered by these attachments and so do not perceive the Clear Light.
The Sravakas and the Pratyekabuddhas are (mentally) obscured by their attachments to subject and object.
The Madhyamikas are (mentally) obscured by their attachments to the extremes of the Two Truths.
The practitioners of the Kriya Tantra and the Yoga Tantra are (mentally) obscured by their attachments to seva-sadhana practice.
The practitioners of the Mahayoga and the Anuyoga are (mentally) obscured by their attachments to Space and Awareness.
And with respect to the real meaning of nonduality, since they divide these (Space and Awareness) into two, they fall into deviation.
If these two do not become one without any duality, you will certainly not attain Buddhahood.
In terms of your own mind, as is the case with everyone, Samsara and Nirvana are inseparable.
Nonetheless, because you persist in accepting and enduring attachments and aversions, you will continue to wander in Samsara.
Therefore, your active dharmas and your inactive ones both should be abandoned.
However, since self-liberation through seeing nakedly by means of intrinsic awareness is here revealed to you,
You should understand that all dharmas can be perfected and completed in the great total Self-Liberation.
And therefore, whatever (practice you do) can be brought to perfection within the Great Perfection.
SAMAYA gya gya gya
6.As for this sparkling awareness which is called "mind,"
Even though one says that it exists, it does not actually exist.
(On the other hand) as a source, it is the origin of the diversity of all the bliss of Nirvana and all of the sorrow of Samsara.
And as for its being something desirable, it is cherished alike in the Eleven Vehicles.
With respect to its having a name, the various names that are applied to it are inconceivable (in their numbers).
Some call it "the nature of the mind" or "mind itself."
Some Tirthikas call it by the name Atman or "the Self."
The Sravakas call it the doctrine of Anatman or "the absence of a self."
The Chittamatrins call it by the name Chitta or "the Mind."
Some call it the Prajnaparamita or "the Perfection of Wisdom."
Some call it the name Tathagatagarbha or "the embryo of Buddhahood."
Some call it by the name Mahamudra or "the Great Symbol."
Some call it by the name "the Unique Sphere."
Some call it by the name Dharmadhatu or "the dimension of Reality."
Some call it by the name Alaya or "the basis of everything."
And some simply call it by the name "ordinary awareness."
7.Now, when you are introduced (to your own intrinsic awareness), the method for entering into it involves three considerations:
Thoughts in the past are clear and empty and leave no traces behind.
Thoughts in the future are fresh and unconditioned by anything.
And in the present moment, when (your mind) remains in its own condition without constructing anything,
awareness, at that moment, in itself is quite ordinary.
And when you look into yourself in this way nakedly (without any discursive thoughts),
Since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer;
only a naked manifest awareness is present.
(This awareness) is empty and immaculately pure, not being created by anything whatsoever.
It is authentic and unadulterated, without any duality of clarity and emptiness.
It is not permanent and yet it is not created by anything.
However, it is not a mere nothingness or something annihilated because it is lucid and present.
It does not exist as a single entity because it is present and clear in terms of being many.
(On the other hand) it is not created as a multiplicity of things because it is inseparable and of a single flavor.
This inherent self-awareness does not derive from anything outside itself.
This is the real introduction to the actual condition of things.
8.Within this (intrinsic awareness), the Trikaya are inseparable and fully present as one.
Since it is empty and not created anywhere whatsoever, it is The Dharmakaya.
Since its luminous clarity represents the inherent transparent radiance of emptiness, it is the Sambhogakaya.
Since its arising is nowhere obstructed or interrupted, it is the Nirmanakaya.
These three (the Trikaya) being complete and fully present as one, are its very essence.
9.When you are introduced in this way through this exceedingly powerful method for entering into the practice,
(You discover directly) that your own immediate self-awareness is just this (and nothing else),
And that it has an inherent self-clarity which is entirely unfabricated.
How can you then speak of not understanding the nature of the mind?
Moreover, since you are meditating without finding anything there to meditate upon,
How can you say that your meditation does not go well?
Since your own manifest intrinsic awareness is just this,
How can you say that you cannot find your own mind?
The mind is just that which is thinking:
And yet, although you have searched (for the thinker), how can you say that you do not find him?
With respect to this, nowhere does there exist the one who is the cause of (mental) activity.
And yet, since activity exists, how can you say that such activity does not arise?
Since merely allowing (thoughts) to settle into their own condition, without trying to modify them in any way, is sufficient,
How can you say that you are not able to remain in a calm state?
Since allowing (thoughts) to be just as they are, with out trying to do anything about them, is sufficient,
How can you say that you are not able to do anything with regard to them?
Since clarity, awareness, and emptiness are inseparable and are spontaneously self-perfected,
How can you say that nothing is accomplished by your practice?
Since (intrinsic awareness) is self-originated and spontaneously self-perfected without any antecedent causes or conditions,
How can you say that you are not able to accomplish anything by your efforts?
Since the arising of discursive thoughts and their being liberated occur simultaneously,
How can you say that you are unable to apply an antidote?
Since your own immediate awareness is just this,
How can you say that you do not know anything with regard to it?
10.It is certain that the nature of the mind is empty and without any foundation whatsoever.
Your own mind is insubstantial like the empty sky.
You should look at your own mind to see whether it is like that or not.
Being without any view that decisively decides that it is empty,
It is certain that self-originated primal awareness has been clear (and luminous) from the very beginning,
Like the heart of the sun, which is itself self-originated.
You should look at your own mind to see whether it is like that or not.
It is certain that this primal awareness or gnosis, which is one's intrinsic awareness, is unceasing,
Like the main channel of a river that flows unceasingly.
You should look at your own mind to see whether it is like that or not.
It is certain that the diversity of movements (arising in the mind) are not apprehendable by memories,
They are like insubstantial breezes that move through the atmosphere.
You should look at your own mind to see whether it is like that or not.
It is certain that whatever appearances occur, all of them are self-manifested,
Like the images in a mirror being self-manifestations that simply appear.
You should look at your own mind to see whether it is like that or not.
It is certain that all of the diverse characteristics of things are liberated into their own condition,
Like clouds in the atmosphere that are self-originated and self-liberated.
You should look at your own mind to see whether it is like that or not.
11.There exist no phenomena other than what arises from the mind.
Other than the meditation that occurs, where is the one who is meditating?
There exist no phenomena other than what arises from the mind.
Other than the behavior that occurs, where is the one who is behaving?
There exist no phenomena other than what arises from the mind.
Other than the samaya vow that occurs, where is the one who is guarding it?
There exist no phenomena other than what arises from the mind.
Other than the fruition that occurs, where is the one who is realizing (the fruit)?
You should look at your own mind, observing it again and again.
12.When you look upward into the space of the sky outside yourself,
If there are no thoughts occurring that are emanations being projected,
And when you look inward at your own mind inside yourself,
If there exists no projectionist who projects thoughts by thinking them,
Then your own subtle mind will become lucidly clear without anything being projected.
Since the Clear Light of your own intrinsic awareness is empty, it is the Dharmakaya;
And this is like the sun rising in a cloudless illuminated sky.
Even though (this light cannot be said) to possess a particular shape or form, nevertheless, it can be fully known.
The meaning of this, whether or not it is understood, is especially significant.
13.This self-originated Clear Light, which from the very beginning was in no way produced (by something antecedent to it),
Is the child of awareness, and yet it is itself without any parents--amazing!
This self-originated primordial awareness has not been created by anything--amazing!
It does not experience birth nor does there exist a cause for its death--amazing!
Although it is evidently visible, yet there is no one there who sees it--amazing!
Although it has wandered throughout Samsara, it has come to no harm--amazing!
Even though it has seen Buddhahood itself, it has not come to any benefit from this--amazing!
Even though it exists in everyone everywhere, yet it has gone unrecognized--amazing!
Nonetheless you hope to attain some other fruit than this elsewhere--amazing!
Even though it exists within yourself (and nowhere else), yet you seek for it elsewhere--amazing!
14.How wonderful!
This immediate intrinsic awareness is insubstantial and lucidly clear:
Just this is the highest pinnacle of all views.
It is all-encompassing, free of everything, and without any conceptions whatsoever:
Just this is the highest pinnacle among all meditations.
It is unfabricated and inexpressible in worldly terms:
Just this is the highest pinnacle among all courses of conduct.
Without being sought after, it is spontaneously self-perfected from the very beginning:
Just this is the highest pinnacle among all fruits.
15.Here is the teaching of the four great vehicles that are without error:
(First) there is the great vehicle of the unmistaken view.
Since this immediate awareness is lucidly clear,
And this lucid clarity is without error or mistake, it is called "a vehicle."
(Second) there is the great vehicle of the unmistaken meditation.
Since this immediate awareness is that which possesses clarity,
And this lucid clarity is without error or mistake, it is called "a vehicle."
(Third) there is the great vehicle of the unmistaken conduct.
Since this immediate primal awareness is that which possesses clarity,
And this lucid clarity is without error or mistake, it is called "a vehicle".
(Fourth) there is the great vehicle of the unmistaken fruit.
Since this immediate awareness is lucidly clear,
And this lucid clarity is without error or mistake, it is called "a vehicle."
16.Here is the teaching on the four great unchanging (essential points called) "nails."
(First) there is the great nail of the unchanging view:
This immediate present awareness is lucidly clear,
Because it is stable in the three times, it is called "a nail."
(Second) there is the great nail of the unchanging meditation:
This immediate present awareness is lucidly clear,
Because it is stable in the three times, it is called "a nail."
(Third) there is the great nail of the unchanging conduct:
This immediate present awareness is lucidly clear,
Because it is stable in the three times, it is called "a nail."
(Fourth) there is the great nail of the unchanging fruit:
This immediate present awareness is lucidly clear,
Because it is stable in the three times, it is called "a nail."
17.Then, as for the secret instruction which teaches that the three times are one:
You should relinquish all notions of the past and abandon all precedents.
You should cut off all plans and expectations with respect to the future.
And in the present, you should not grasp (at thoughts that arise) but allow (the mind) to remain in a state like the sky.
Since there is nothing upon which to meditate (while in the primordial state), there is no need to meditate.
And since there does not exist any distraction here, you continue in this state of stable mindfulness without distraction.
In this state which is without meditation and without any distraction, you observe everything with a naked (awareness).
Your own awareness is inherently knowing, inherently clear, and luminously brilliant.
When it arises, it is called the Bodhichitta, "the enlightened mind".
Being without any activity of meditation, it transcends all objects of knowledge.
Being without any distraction, it is the luminous clarity of the Essence itself.
Appearances, being empty in themselves, become self-liberated; clarity and emptiness (being inseparable) are the Dharmakaya.
Since it becomes evident that there is nothing to be realized by means of the path to Buddhahood,
At this time you will actually behold Vajrasattva.
18.Then, as for the instruction for exhausting the six extremes and overthrowing them:
Even though there exist a great many different views that do not agree among themselves,
This "mind" which is your own intrinsic awareness is in fact self-originated primal awareness.
And with regard to this, the observer and the process of observing are not two (different things).
When you look and observe, seeking the one who is looking and observing,
Since you search for this observer and do not find him,
At that time your view is exhausted and overthrown.
Thus, even though it is the end of your view, this is the beginning with respect to yourself.
The view and the one who is viewing are not found to exist anywhere.
Without its falling excessively into emptiness and non-existence even at the beginning,
At this very moment your own present awareness becomes lucidly clear.
Just this is the view (or the way of seeing) of the Great Perfection.
(Therefore) understanding and not understanding are not two (different things).
19.Although there exist a great many different meditations that do not agree among themselves,
Your own ordinary present awareness is directly penetrating.
The process of meditation and the one who meditates are not two (different things).
When you look for the meditator who is meditating or not meditating,
Since you have searched for this meditator and have not found him anywhere,
At that time your meditation is exhausted and overthrown.
Thus, even though it is the end of your meditation, this is the beginning with respect to yourself.
The meditation and the meditator are not found to exist anywhere.
Without its falling under the power of delusion, drowsiness, or agitation,
Your immediate unfabricated awareness becomes lucidly clear;
And this unmodified state of even contemplation is concentration.
(Therefore) remaining in a calm state or not remaining in it are not two (different things).
20.Although there exist a great many different kinds of behavior which do not agree among themselves,
Your own self-originated primal awareness is the Unique Sphere.
Behavior and the one who behaves are not two (different things).
When you look for the one it is who behaves with action or without action,
Since you have searched for the one who acts and have not found him anywhere,
At that time your behavior is exhausted and overthrown.
Thus, even though it is the end of your conduct and behavior, this is the beginning with respect to yourself.
From the very beginning neither behavior nor the one who behaves have existed (as separate realities).
Without its falling under the power of errors and inherited predispositions,
Your immediate awareness is an unfabricated inherent clarity.
Without accepting or rejecting anything, just letting things be as they are without trying to modify them,
Such conduct or behavior alone is pure.
(Therefore) pure and impure action are not two (different things).
21.Although there exist great many different fruits that do not agree among themselves,
The nature of the mind that is inherent awareness is (none other than) the spontaneously perfected Trikaya.
What is realized and the one who realizes it are not two (different things).
When you look for the fruit and for the one who has realized it,
Since you have searched for the realizer (of the fruit) and have not found him anywhere,
At that time your fruit is exhausted and overthrown.
Thus, even though it is an end to your fruition, still this is the beginning with respect to yourself.
Both the fruition and the one who has attained the realization are found to not exist anywhere.
Without its falling under the power of attachments or aversions or of hopes and fears,
Your immediate present awareness becomes spontaneously perfected inherent clarity.
Understand that within yourself the Trikaya is fully manifest.
(Therefore) this itself is the fruition of primordial Buddhahood.
22.This intrinsic awareness is free of the eight extremes, such as eternalism and nihilism, and the rest.
Thus we speak of the Middle Way where one does not fall into any of the extremes,
And we speak of intrinsic awareness as uninterrupted mindful presence.
Since emptiness possesses a heart that is intrinsic awareness,
Therefore it is called by the name of Tathagatagarbha, that is, "the embryo or heart of Buddhahood."
If you understand the meaning of this, then that will transcend and surpass everything else.
Therefore, it is called by the name of Prajnaparamita, that is, "the Perfection of Wisdom."
Because it cannot be conceived of by the intellect and is free of all (conceptual) limitations from the very beginning,
Therefore it is called by the name of Mahamudra, that is, "the Great Symbol."
Because of that, in accordance with whether it is specifically understood or not understood,
Since it is the basis of everything, of all the bliss of Nirvana and of all the sorrow of Samsara,
Therefore it is called by the name of Alaya, that is, "the foundation of everything."
Because, when it remains in its own space, it is quite ordinary and in no way exceptional,
This awareness that is present and lucidly clear
Is called by the name of "ordinary awareness."
However many names may be applied to it, even though they are well conceived and fancy sounding,
With regard to its real meaning, it is just this immediate present awareness (and nothing else).
23.To desire something other than this
Is just like having an elephant (at home), but searching for its tracks elsewhere.
Even though you may try to measure the universe with a tape measure, it will not be possible to encompass all of it.
(Similarly) if you do not understand that everything derives from the mind, it will not be possible for you to attain Buddhahood.
By not recognizing this (intrinsic awareness for what it is), you will then search for your mind somewhere outside of yourself.
If you seek for yourself elsewhere (outside of yourself), how can you ever find yourself?
For example, this is just like an idiot who, going into a crowd of many people,
And having let himself become confused because of the spectacle,
Does not recognize himself; and, even though he searches for himself everywhere,
He continually makes the error of mistaking others for himself.
(Similarly) since you do not see the natural condition of the real disposition of things,
You do not know that appearances come from mind, and so you are thrust once again into Samsara.
By not seeing that your own mind is actually the Buddha, Nirvana becomes obscured.
With respect to Samsara and Nirvana, (the difference is simply due) to ignorance or to awareness respectively.
But at this single instant (of pure awareness), there is in fact no actual difference between them (in terms of their essence).
If you come to perceive them as existing somewhere other than in your own mind, this is surely an error.
(Therefore) error and non-error are actually of a single essence (which is the nature of the mind).
Since the mind-streams of sentient beings are not made into something that is divided into two,
The unmodified uncorrected nature of the mind is liberated by its being allowed simply to remain in its own (original) natural condition.
If you are not aware that the fundamental error or delusion comes from the mind,
You will not properly understand the real meaning of the Dharmata (the nature of reality);
24.You should look into what is self-arising and self-originated.
With respect to these appearances, in the beginning they must arise from somewhere,
In between they must remain somewhere, and at the end they must go somewhere.
Yet when you look (into this matter), it is, for example, like a crow gazing into a well.
When he flies away from the well, (his reflection) also departs from the well and does not return.
In the same way, appearances arise from the mind;
They arise from the mind and are liberated into the mind.
The nature of the mind which (has the capacity) to know everything and be aware of everything is empty and clear;
As is the case with the sky above, its emptiness and its clarity have been inseparable from the very beginning.
Self-originated primal awareness becomes manifest,
And becoming systematically established as luminous clarity, just this is the Dharmata, the nature of reality.
Even though the indication of its existence is all phenomenal existence (which manifests externally to you),
You are aware of it in your own mind, and this latter is the nature of the mind.
Since it is aware and clear, it is understood to be like the sky.
However, even though we employ the example of the sky to indicate the nature of the mind,
This is in fact only a metaphor or simile indicating things in a one-sided fashion.
The nature of the mind, as well as being empty, is also intrinsically aware; everywhere it is clear.
But the sky is without any awareness; it is empty as an inanimate corpse is empty.
Therefore, the real meaning of "mind" is not indicated by the sky.
So without distraction, simply allow (the mind) to remain in the state of being just as it is.
25.Moreover, as for this diversity of appearances, which represents relative truth,
Not even one of these appearances is actually created in reality, and so accordingly they disappear again.
All things, all phenomenal existence, everything within Samsara and Nirvana,
Are merely appearances (or phenomena) which are perceived by the individual's single nature of the mind.
On any particular occasion, when your own (internal) mind-stream undergoes changes,
Then there will arise appearances which you will perceive as external changes.
Therefore, everything that you see is a manifestation of mind.
And, moreover, all of the beings inhabiting the six realms of rebirth perceive everything with their own distinct karmic vision.
26.The Tirthikas who are outsiders see all this in terms of the dualism of eternalism as against nihilism.
Each of the nine successive vehicles sees things in terms of its own view.
Thus, things are perceived in various different ways and may be elucidated in various different ways.
Because you grasped at these various (appearances that arise), becoming attached to them, errors have come into existence.
Yet with respect to all of these appearances of which you are aware in your mind,
Even though these appearances that you perceive do arise, if you do not grasp at them, then that is Buddhahood.
Appearances are not erroneous in themselves, but because of your grasping at them, errors come into existence.
But if you know that these thoughts only grasp at things which are mind, then they will be liberated by themselves.
Everything that appears is but a manifestation of mind.
Even though the entire external inanimate universe appears to you, it is but a manifestation of mind.
Even though all of the sentient beings of the six realms appear to you they are but a manifestation of mind.
Even though the happiness of humans and the delights of the Devas in heaven appear to you, they are but manifestations of mind.
Even though the sorrows of the three evil destinies appear to you, they are but manifestations of mind.
Even though the five poisons representing ignorance and the passions appear to you, they are but manifestations of mind.
Even though intrinsic awareness which is self-originated primal awareness appears to you, it is but a manifestation of mind.
Even though good thoughts along the way to Nirvana appear to you, they are but manifestations of mind.
Even though obstacles due to demons and evil spirits appears to you, they are but manifestations of mind.
Even though the gods and other excellent attainments appear to you, they are but manifestations of mind.
Even though various kinds of purity appear to you, they are but manifestations of mind.
Even though (the experience) of remaining in a state of one-pointed concentration without any discursive thoughts appears to you, it is but a manifestation of
mind.
Even though the colors that are the characteristics of things appear to you, they are but manifestations of mind.
Even though a state without characteristics and without conceptual elaborations appears to you, it is but a manifestation of mind.
Even though the nonduality of the one and the many appears to you, it is but a manifestation of mind.
Even though existence and non-existence which are not created anywhere appear to you, they are but manifestations of mind.
There exist no appearances whatsoever that can be understood as not coming from mind.
27.Because of the unobstructed nature of the mind, there is a continuous arising of appearances.
Like the waves and the waters of the ocean, which are not two (different things),
Whatever arises is liberated into the natural state of the mind.
However many different names are applied to it in this unceasing process of naming things,
With respect to its real meaning, the mind (of the individual) does not exist other than as one.
And, moreover, this singularity is without any foundation and devoid of any root.
But, even though it is one, you cannot look for it in any particular direction.
It cannot be seen as an entity located somewhere, because it is not created or made by anything.
Nor can it be seen as just being empty, because there exists the transparent radiance of its own luminous clarity and awareness.
Nor can it be seen as diversified, because emptiness and clarity are inseparable.
Immediate self-awareness is clear and present.
Even though activities exist, there is no awareness of an agent who is the actor.
Even though they are without any inherent nature, experiences are actually experienced.
If you practice in this way, then everything will be liberated.
With respect to your own sense faculties, everything will be understood immediately without any intervening operations of the intellect.
Just as is the case with the sesame seed being the cause of the oil and the milk being the cause of butter,
But where the oil is not obtained without pressing and the butter is not obtained without churning,
So all sentient beings, even though they possess the actual essence of Buddhahood,
Will not realize Buddhahood without engaging in practice.
If he practices, then even a cowherd can realize liberation.
Even though he does not know the explanation, he can systematically establish himself in the experience of it.
(For example) when one has had the experience of actually tasting sugar in one's own mouth,
One does not need to have that taste explained by someone else.
Not understanding this (intrinsic awareness), even Panditas can fall into error.
Even though they are exceedingly learned and knowledgeable in explaining the nine vehicles,
It will only be like spreading rumors of places which they have not seen personally.
And with respect to Buddhahood, they will not even approach it for a moment.
If you understand (intrinsic awareness), all of your merits and sins will be liberated into their own condition.
But if you do not understand it, any virtuous or vicious deeds that you commit
Will accumulate as karma leading to transmigration in heavenly rebirth or to rebirth in the evil destinies respectively.
But if you understand this empty primal awareness which is your own mind,
The consequences of merit and of sin will never come to be realized,
Just as a spring cannot originate in the empty sky.
In the state of emptiness itself, the object of merit or of sin is not even created.
Therefore, your own manifest self-awareness comes to see everything nakedly.
This self-liberation through seeing with naked awareness is of such great profundity,
And, this being so, you should become intimately acquainted with self-awareness.
Profoundly sealed!
28.How wonderful!
As for this "Self-Liberation through Seeing with Naked Awareness" which is a direct introduction to one's own intrinsic awareness,
It is for the benefit of those sentient beings belonging to the later generations of those future degenerate times
That all of my Tantras, Agamas, and Upadesas,
Though necessarily brief and concise, have been composed.
And even though I have disseminated them at the present time, yet they shall be concealed as precious treasures,
So that those whose good karma ripens in the future shall come to encounter them.
SAMAYA gya gya gya
This treatise which is an introduction to one's actual intrinsic awareness or state of immediate presence
Is entitled "Self-Liberation through Seeing with Naked Awareness."
It was composed by *PADMASAMBHAVA*, the Master from Uddiyana.
Until Samsara is emptied of living beings, may this Great Work of liberating them not be abandoned!
>> February 12, 2010
http://www.youtube.com/watch?v=qjdTcWKwSBg
With coming Losar: peace and comfort in the hearts of ALL sentient beings.
May suffering by obscurations be undone. _/\_ _/\_ _/\_
http://www.youtube.com/watch?v=zggWYO8AqiQ
Song of Saraha.
The Royal Song Of Saraha.
I bow down to noble Manjushri , I bow down to Him who has conquered the finite.
1 As calm water lashed by wind
Turns into waves and rollers,
So the king thinks of Saraha
In many ways, although one man.
2 To a fool who squints One lamp is as two;
Where seen and seer are not two,
ah! the mind
Works on the thingness of them both.
3 Though the house-lamps have been lit,
The blind live on in the dark.
Though spontaneity is all-encompassing and close,
To the deluded it remains always far away.
4 Though there may be many rivers, they are one in the sea,
Though there may be many lies, one truth will conquer all.
When one sun appears, the dark
However deep will vanish.
5 As a cloud that rises from the sea
Absorbing rain the earth embraces,
So, like the sky, the sea remains
Without increasing or decreasing.
6 So from spontaneity that's unique,
Replete with the Buddha's perfections,
Are all sentient beings born and in it come
To rest. But it is neither concrete nor abstract.
7 They walk other paths and so forsake true bliss,
Seeking the delights that stimulants produce.
The honey in their mouths and to them so near
Will vanish if at once they do not drink it.
8 Beasts do not understand the world
To be a sorry place. Not so the wise
Who the heavenly nectar drink
While beasts hunger for the sensual.
9 To a fly that likes the smell of putrid
Meat the fragrance of sandalwood is foul.
Beings who discard
Nirvana Covet coarse Samsara's realm.
10 An ox's footprints filled with water
Will soon dry up; so with a mind that's firm
But full of qualities that are not perfect;
These imperfections will in time dry up.
11 Like salt sea water that turns
Sweet when drunk up by the clouds,
So a firm mind that works for others turns
The poison of sense-objects into nectar.
12 If ineffable, never is one unsatisfied,
If unimaginable, it must be bliss itself.
Though from a cloud one fears the thunderclap,
The crops ripen when from it pours the rain.
13 It is in the beginning, in the middle, and
The end; yet end and beginning are nowhere else.
All those with minds deluded by interpretative thoughts are in
Two minds and so discuss nothingness and compassion as two things.
14 Bees know that in flowers
Honey can be found.
That Samsara and Nirvana are not two
How will the deluded ever understand?
15 When the deluded in a mirror look
They see a face, not a reflection.
So the mind that has truth denied
Relies on that which is not true.
16 Though the fragrance of a flower cannot be touched,
'Tis all pervasive and at once perceptible.
So by unpatterned being-in-itself
Recognize the round of mystic circles.
17 When in winter still water by the wind is stirred,
It takes as ice the shape and texture of a rock.
When the deluded are disturbed by interpretative thoughts,
That which is as yet unpatterned turns very hard and solid.
18 Mind immaculate in its very being can never be
Polluted by Samsara's or Nirvana's impurities.
A precious jewel deep in mud
Will not shine, though it has luster.
19 Knowledge shines not in the dark, but when the darkness
Is illumined, suffering disappears at once.
Shoots grow from the seed
And leaves from the shoots.
20 He who thinks of the mind in terms of one
Or many casts away the light and enters the world.
Into a raging fire he walks with open eyes--
Who could be more deserving of compassion?
21 For the delights of kissing the deluded crave
Declaring it to be the ultimately real--
Like a man who leaves his house and standing at the door
Asks a woman for reports of sensual delights.
22 The stirring of biotic forces in the house of nothingness
Has given artificial rise to pleasures in so many ways.
Such yogis from affliction faint for they have fallen
From celestial space, inveigled into vice.
23 As a Brahman, who with rice and butter
Makes a burnt offering in blazing fire
Creating a vessel for nectar from celestial space,
Takes this through wishful thinking as the ultimate.
24 Some people who have kindled the inner heat and raised it to the fontanelle
Stroke the uvula with the tongue in a sort of coition and confuse
That which fetters with what gives release,
In pride will call themselves yogis.
25 As higher awareness they teach what they experience
Within. What fetters them they will call liberation.
A glass trinket colored green to them is a priceless emerald;
Deluded, they know not a gem from what they think it should be.
26 They take copper to be gold.
Bound by discursive thought They think these thoughts to be ultimate reality.
They long for the pleasures experienced in dreams.
They call The perishable body-mind eternal bliss supreme.
27 By the symbol EVAM they think self-clearness is achieved,
By the different situations that demand four seals
They call what they have fancied spontaneity,
But this is looking at reflections in a mirror.
28 As under delusion's power a herd of deer will rush
For the water in a mirage which is not recognized,
So also the deluded quench not their thirst, are bound by chains
And find pleasure in them, saying that all is ultimately real.
29 Nonmemory is convention's truth
And mind which has become no-mind is ultimate truth.
This is fulfillment, this the highest good.
Friends, of this highest good become aware.
30 In nonmemory is mind absorbed; just this
Is emotionality perfect and pure.
It is unpolluted by the good or bad of worldliness
Like a lotus unaffected by the mud from which it grows.
31 Yet with certainty must all things be viewed as if they were a magic spell.
If without distinction you can accept or reject
Samsara Or Nirvana, steadfast is your mind, free from the shroud of darkness.
In you will be self-being, beyond thought and self-originated.
32 This world of appearance has from its radiant beginning
Never come to be; unpatterned it has discarded patterning.
As such it is continuous and unique meditation;
It is nonmentation, stainless contemplation, and nonmind.
33 Mind, intellect, and the formed contents of that mind are
It, So too are the world and all that seems from
It to differ, All things that can be sensed and the perceiver,
Also dullness, aversion, desire, and enlightenment.
34 Like a lamp that shines in the darkness of spiritual
Unknowing, It removes obscurations of a mind
As far as the fragmentations of intellect obtain.
Who can imagine the self-being of desirelessness?
35 There's nothing to be negated, nothing to be
Affirmed or grasped; for It can never be conceived.
By the fragmentations of the intellect are the deluded
Fettered; undivided and pure remains spontaneity.
36 If you question ultimacy with the postulates of the many and the one,
Oneness is not given, for by transcending knowledge are sentient beings freed.
The radiant is potency latent in the intellect, and this
Is shown to be meditation; unswerving mind is our true essence.
38 The buds of joy and pleasure
And the leaves of glory grow.
If nothing flows out anywhere
The bliss unspeakable will fruit.
39 What has been done and where and what in itself it will become
Is nothing; yet thereby it has been useful for this and that.
Whether passionate or not
The pattern is nothingness.
40 If I am like a pig that covets worldly mire
You must tell me what fault lies in a stainless mind.
By what does not affect one
How can one now be fettered?
Bodhisambharaka.
>> January 28, 2010
1.Now, in the presence of the Buddhas, I fold my hands and bow my head. I intend to explain according to tradition a Buddha's accumulations for enlightenment.
2.How is it possible to explain without omission the accumulations for enlightenment? [For] the Buddhas are the only ones who individually obtain infinite enlightenment!
3.The body of a Buddha has infinite qualities. The [two]accumulations for enlightenment constitute the basis. Therefore the accumulations for enlightenment have no final limit either.
4.I can only explain a small part of these [two accumulations]. I praise the Buddhas and the Bodhisattvas. All the Bodhisattvas and the rest I revere successively to the Buddhas.
5.Since [Prajnaparamita] is the mother of Bodhisattvas it is also the mother of Buddhas. Prajnaparamita is the foremost collection for enlightenment.
6.Prajnaparamita is the mother of Bodhisattvas, skill in means is their father, and compassion is their daughter.
7.Generosity, morality, patience, energy, dhyana and the [otherparamitas] beyond these five are all due to prajna—Prajnaparamita comprises them all.
8.Great compassion penetrates into the marrow of the bone. It is the support of all living beings. Like [the love of a] father for his only son, the tenderness [of a Buddha] is all- pervasive.
9.If one thinks of the Buddha's virtues and listens to [accountsof] the miracles of the Buddha, [this creates] love, joy, a feeling [of happiness], and purity. This is called great joy.
10.A Bodhisattva must not desert or abandon living beings. He should always care for them to the best of his ability.
11.From the very beginning [of the path], in accord with the strength available, a Bodhisattva ought to be skilled in ways of converting people so that they may enter the Mahayana.
12.One may convert beings [as numerous as] the grains of sand in the Ganges so that they obtain sainthood, but to convertone [single person] to Mahayana— that creates greater merit!
13.Some are instructed according to the Sravakayana and the Pratyekabuddhayana. Because of their limited powers they are not suitable for conversion [to the Mahayana].
14.Those who are not fit for conversion to the Sravakayana, the Pratyekabuddhayana, or the Mahayana must be assigned meritorious tasks.
15.If people are [utterly] unfit to receive conversion [conduciveto] heaven and liberation, then [a Bodhisattva] must attract them through advantages in this world, in accordance with the power available.
16.Toward people who cannot possibly be induced to conversion a Bodhisattva should generate great compassion. He must never discard them!
17.Attracting with gifts, teaching the Dharma, listening to the teaching of the Dharma, and also practicing acts of benefit toothers — these are skillful means for attracting [others].
18.While benefitting living beings without tiring and without carelessness, [a Bodhisattva] expresses his aspiration for enlightenment: To benefit others is to benefit oneself!
19.By entering the profound foundation of dharmas, exempt and separate from conceptual constructs, entirely without effort, all matters are spontaneously abandoned.
20.Profit, reputation, honors, and pleasure are four things one should not be attached to. Nor should one become embroiled in their opposites. This is called [worldly] renunciation.
21.As long as he has not obtained the Irreversible [Stage], a Bodhisattva should perform these actions for the sake of enlightenment as zealously as if his headdress were on fire.
22.All the Bodhisattvas who seek enlightenment display energy without rest, for they shoulder a heavy burden.
23.If he has not yet produced great compassion and patience, although he may have attained the Irreversible [Stage], a Bodhisattva can become like a mortal by being careless.
24.If he enters the Sravaka and Pratyekabuddha levels, he becomes a mortal, because the roots of the knowledge of deliverance of the Bodhisattvas are cut off.
25.Even if he fell into hell a Bodhisattva would not be afraid, but the level of the Sravakas and Pratyekabuddhas horrifies him.
26.While falling into hell creates no absolute barrier to enlightenment, it is an absolute barrier to fall into the lands ofthe Sravakas and Pratyekabuddhas.
27.It is said that people who love life are afraid to have their head cut off. In just the same way, the lands of the Sravakas and Pratyekabuddhas ought to evoke similar fear.
28.[To accept all reality as non- arising means seeing everything as] unborn, undestroyed, neither unborn nor undestroyed, neither both nor neither, neither empty nor non- empty.
29.When one does not swerve from the Middle View with regard to any phenomenon whatsoever, there is acceptance [of] non-arising, because all ideas are eliminated.
30.As soon as you have obtained this conviction, at that very moment you receive the prediction [that you will become a Buddha]. You certainly will become a Buddha once you have attained the Irreversible [Stage].
31.Until a Bodhisattva attains the stage of Presence, he should strengthen his samadhi and ought not to become careless.
32.The [sixth stage], the Stage of Presence of a [future] Buddha,is steadfast concentration. This is the father of a Bodhisattva[and] great compassion is his mother.
33.Prajnaparamita is his mother and [skill in] means is his father.The term 'parents of the Bodhisattva' is employed because the latter generates and the former sustains.
34.A small quantity of merit cannot bring about enlightenment. One brings it about by collecting a quantity of merit the size of a hundred Sumerus.
35.Though [a Bodhisattva's] merit be slight, it must be skillful. He must produce a support for all living beings, [thinking:]
36."ll the actions I perform shall always be for the benefit of living beings!" Who can measure the merit of an intention such as this?
37.Not to cherish one's own family or one's body, life, or riches, not to covet pleasures and power or the world of Brahma and the other gods;
38.Not to covet nirvana, but to act to benefit living beings — just this is to care for living beings. Who can measure such merit?
39.To save and protect a world lacking support and protection from suffering and pain — who can measure the merit of forming such intentions?
40.To possess the Prajnaparamita for one or several months, as when briefly milking a cow — who can measure the merit?
41.To recite to oneself and to teach others the profound scriptures praised by the Buddha, and to explain the various meanings: This is called a mass of merit.
42.By causing innumerable beings to turn their minds to enlightenment the store of merit will wax ever greater, so that one will obtain the Immovable Stage.
43.To follow [the Buddha], to turn the victorious Dharmacakra turned by the Buddha, and to calm and quench bad impulse: This is a Bodhisattva's store of merit.
44.Bearing the great suffering of hell (and a little extra suffering as well), so as to benefit and bring pleasure to living beings —this will place enlightenment close at hand.
45.Initiating action not for oneself but only to benefit and please living beings, motivated by compassion — this will place enlightenment close at hand.
46.Wisdom without conceptualization, zeal without sloth, unstinting generosity — this places enlightenment close at hand.
47.Being independent, by thoughts not obsessed, having perfect morality, complete and unstained, accepting [that things] are unborn — this places enlightenment close at hand.
48.In front of the fully enlightened Buddhas who are present in the ten regions, I entirely confess my sins.
49.If the Buddhas who have attained enlightenment in the universe of the ten directions are reluctant to expound their teaching, I entreat them to turn the Dharmacakra!
50.If the fully enlightened Buddhas present in the universe of the ten directions desire to give up life [in samsara], I bow my head and request them to remain.
51.The merit of generosity and good morals, of [good] thoughts and actions produced by living beings by means of body, speech, and mind —
52.We all rejoice in [such] merit, accumulated by holy men and common people of the past, present, and future.
53.If only I could gather all the merit I have and pass it on to living beings so that they might obtain full enlightenment!
54.In this way I repent, exhort [the Buddha to preach], request[the Buddha to remain], and dedicate [my merit] to enlightenment. One must know: [Thus will I be] like theBuddhas.
55.Express remorse for unwholesome acts, request the Buddhas[to abide in samsara], rejoice in merit, and transfer it to enlightenment, as the Jinas have stated.
56.Do so every third hour, day and night, joining palms, with the right kneecap touching the ground and the upper garment arranged on one shoulder.
57.If the merit [thus] created in one hour had outward form, [realms amounting to] many thousands [of times the] number of grains of sand in the Ganges still could not contain it.
58.Once [a Bodhisattva] has first produced the thought [of enlightenment: bodhicitta], he ought to show respect and kindness towards all the minor Bodhisattvas as if they were his teacher or parents.
59.Even if a Bodhisattva has committed a wrong he should not talk about it, much less tell an untruth. Speak only the truth.
60.If a man expresses the vow to become a Buddha, wish that he not fall back, show [him the merit of the Buddha], fire his zeal, and awaken joy.
61.If he has not yet unravelled the very profound Sutras, he must not say that they are not the Buddha's words. If he makes such statements, he will reap great suffering in return.
62.If all wrongs, including the five anantarya, were to be added together and compared with these two wrongs, they would not amount to a fraction [of them].
63.Develop carefully the three doors to liberation: sunyata, the markless, and the wishless.
64.Since dharmas lack own- being, they are empty (sunya). Being empty, how can they have marks? All marks being extinguished, how can the wise wish [for anything]?
65.While [the Bodhisattva] is cultivating and contemplating these[three and] traversing the path to nirvana, he must not think that the Buddhakaya does not exist. Do not relax your effortson this score!
66.As for nirvana, he will not realize it at once, but must produce this thought: We must ripen the Prajnaparamita.
67.A master archer releases his arrows so that each of them is aimed one at the other; each supporting the one before it, they do not fall. The great Bodhisattva is like that.
68.Carefully he aims the arrow of the mind at the door to liberation called 'empty'. The arrows of [skill in means] act together to support it, so that [his prajna] is not allowed to fall into nirvana.
69.Let us not desert living beings! In order to benefit living beings, first generate this attitude and then come to possess the practice of the doors to liberation.
70.There are living beings whose attachments persist a longtime, and who cultivate misconceptions and [wrong] notions. All this is due to delusion.
71.Those who are addicted to [wrong] notions [and] misconceptions can abandon them by proclaiming the Dharma. First one focuses the mind on reality, and then one comes to possess the practice of the doors to liberation.
72.Bodhisattvas benefit living beings, yet they see no living beings! A difficult point indeed; an exquisite point! One cannot grasp it.
73.Even if a Bodhisattva is predestined, he must practice the doors to liberation. Since the original vow is not yet fulfilled, [the Bodhisattva] does not realize nirvana.
74.If he has not yet attained his predestination, being [only]concerned with skillful means, the original vow is not yet fulfilled. So again he does not realize nirvana.
75.[A Bodhisattva has] extreme distaste for samsara but still turns toward samsara. He has faith and joy in nirvana, yet turns his back on nirvana.
76.Fear the klesas but do not be exhausted by the klesas; accumulate good karma in order to suppress the suppressing klesas.
77.A Bodhisattva has a passionate nature; he does not yet have a nirvana nature. [So only when] the klesas are not yet burned away [can he] produce the seed of enlightenment.
78.A Bodhisattva predicts [the destiny of] other beings. This prediction has as necessary condition a Tathagata's merit and skill, enabling them to reach the farther shore.
79.A [Bodhisattva should] propagate and establish all the sastras, techniques, sciences, and arts for the use and benefit of all humanity.
80.According to the stages of transmigration and caste in the world of potential converts, a Bodhisattva proceeds there ashe wishes; by virtue of his vows he accepts rebirth.
81.When faced with various evil matters and people's flattery or deception, put on strong armor. Do not be disgusted [by samsara] and do not be afraid [of seeking enlightenment].
82.Bodhisattvas with a completely pure mind do not flatter or deceive. They reveal all [their] sins and evils, but conceal and store [their] good deeds [without boasting].
83.Pure [in] the karma of body and speech and also [in] the karma of mind, [a Bodhisattva] cultivates all the moral rules, allowing no shortcoming or diminution.
84.[A Bodhisattva must] peacefully dwell in mindfulness. He selects an object and contemplates in solitude, employing mindfulness to safeguard himself, [so that his] mind becomes a mind without attachment.
85.If discursive thoughts arise, he must determine whether they are wholesome or unwholesome, abandoning the unwholesome and increasing the wholesome.
86.If his mind is disturbed by objects, he should concentrate his mindfulness, lead his mind back to the object, and (if it wavers) cause it to remain still.
87.Do not relax or fall into clinging, but cultivate strenuousness. If a Bodhisattva cannot uphold his samadhi, he must constantly strive [to do so].
88.[Those who are about to] ascend the Sravakayana or thePratyekabuddhayana, merely acting for [their, or its] own benefit, must not abandon firm energy —
89.Then what of the great Bodhisattva! As his own savior and the savior of others, should he not put forth ten thousand million times the zeal?
90.For half an hour one may practice various [meditations] and for another follow different procedures, but this is not the way to practice samadhi! Let the mind be fixed on one object!
91.There should be no affection for the body and no regret for one's life. Even if one wants to protect this body, still in the end it will prove subject to decay and misery by nature.
92.Be altogether unattached to gain, honors, and fame. Act vigorously to fulfill the vow [to liberate oneself and others], as if your head [or] clothes were on fire.
93.Determined to produce the highest good, a Bodhisattva cannot wait till tomorrow. Tomorrow is far away. How can one preserve a transient existence?
94.[A Bodhisattva must] peacefully dwell in mindfulness [with utter equanimity]. If he [had] to eat the flesh of his favorite son, he would eat without being either attracted or repelled.
95.The purpose of renouncing worldly life, and how to determine whether what we have done or left undone must be done or not — this is explained in the Dasadharmakasutra.
96.See that compound things are impermanent, and that there is no I or mine. Aware of all the deeds of Mara, abandon them!
97.Produce zeal and cultivate the [five] powers, the [five]strengths, the [seven] branches of enlightenment, the [four]bases of miraculous power, the [four] restraints, the[eightfold] path, and the four applications of mindfulness.
98.A mind can be a place for the continuous birth of good things, happiness, and merit, but it can also be a root of evil. Reflecton this carefully!
99.Regarding positive dharmas, watch daily how they increase and how they diminish.
100.If one sees others gain in profit, support, respect, and fame, one's mind should not react with even the slightest bit of envy or jealousy.
101.Live without desiring the objects [of the senses], as if dull-witted, blind, dumb, and deaf. At the right moment the lion's roar frightens the tirthika deer.
102.In welcoming and taking leave, honor those to be respected. In all matters of Dharma, be kind and helpful.
103.By saving and liberating those who suffer annihilation, one prospers and is not destroyed. [By] cultivating the sciences and crafts well, one trains oneself and instructs others.
104.Regarding particularly good dharmas, keep to them strenuously. Practice the four foundations of propitiation and make donations of clothing, drink, and food.
105.Do not rebuff those who beg for alms. Reconcile all your kindred. Do not turn against your followers. Make donations of dwellings and property.
106.Give parents, relatives, and friends their due; accord them the treatment due the supreme Lord.
107.Speak kindly even to a slave and care for him. Show him great respect, make medicine available, and heal all diseases.
108.[Those whose] head is [adorned with an usnisa due to] the good karma of prior actions, [whose] voice is fine, smooth,beautiful, and wonderful, [whose] voice [i. e., brahmasvara, is due to] good karma and the right way of mind, will [never] fail to be respected, in the future as in the past.
109.Do not harm the followers of others. Look at living beings with a compassionate eye and without a jealous spirit, as if they were relatives and friends.
110.One must always do as one has promised. Acting according to one's words wins the confidence of others.
111.Support the Dharma and be wary of the idle. Make precious nets of gold and cast them over the caityas.
112.If one wants to seek out a fair maid, one should give her ornaments. But in addition to giving her jewels, one must also discourse [to her] on the qualities of the Buddha.
113.Cast statues of the Buddha sitting upright on exquisite lotus blossoms. Practice the six dharmas [with] joy and pleasure.
114.Those who are honorable are not to be dishonored. Do not criticize the Dharma spoken by the Buddha or by those who discourse on the Dharma, even to [save your] life.
115.Distribute gold and jewels to the teachers and to the caityas ofthe teachers. If you [find that you] forget what you learn, concentrate so as not to be confused.
116.When one has not yet fully thought out one's actions, one must neither panic nor just imitate [the actions] of others. Do not believe in the gods, nagas, or yaks as of the tirthikas.
117.One's mind should be like a vajra, capable of penetrating all dharmas, or like a mountain, unperturbed in all situations.
118.Enjoy expressions transcending the world. Take no pleasure in transactions of the world. Keep all the virtues in yourself and help others to keep them too.
119.Develop the five spheres of liberation, contemplate the ten notions of impurity, and reflect upon the eight thoughts of agreat Being.
120.Clearly develop the five superknowledges: the eye of the gods/ the hearing of the gods, the ability to perform miraculous transformations, the ability to read the minds of others, and remembrance of past lives.
121.The four bases of power form the root: will, mind, energy, and deliberation. The four infinite foundations are love, compassion, joy, and equanimity.
122.Look upon the four elements as a poisonous snake, the six bases as an empty village, the five skandhas as a murderer.
123.Revere the Dharma and the teachers of the Dharma, and put aside any animosity toward the Dharma. The teacher must not clench his hand; those who listen must not be annoyed.
124.Preach the Dharma to others without rudeness and without expectations, with only a compassionate heart and a devoted and respectful mind.
125.Be insatiable for learning and commit to memory what youhave learned. Do not be deceitful toward respected holy personages, but give pleasure to the teacher.
126.[When] investigating other teachings, do not let your heart cherish reverence. Do not study or recite worldly texts on account of the difficulty of the [Buddhist] treatises.
127.Do not, on account of anger, slander any of the Bodhisattvas. When one has not yet grasped and learned the Dharma one must not cause calumny.
128.Abandon pride and abide by the four noble principles. Do not despise others; do not be self- important either.
129.Whether an offense is real or fictitious, do not inform others ofit. Take no notice of the faults of others; just be aware of your own faults.
130.The Buddha and the Buddhadharma should not be objects of speculation or doubt. Although the Dharma is very difficult to believe in, one must have faith in it.
131.Even if [a Bodhisattva] dies by stating the truth, or is deprived of [his exalted status as] cakravartin king or Indra, he must state the truth and nothing else.
132.[Even if you are] hit, insulted, threatened, flogged, or tied up by someone, bear him no resentment. Future and present[evils] are all due to one's own bad karma.
133.Respect, love, and support your parents greatly; serve your instructor and revere the teacher.
134.It is an error for the Bodhisattva to discourse on the very profound Dharma [i. e., the Mahayana] to those who believe in the Sravakayana and the Pratyekabuddhayana.
135.If people believe in the profound Mahayana and one still advocates the Sravakayana and Pratyekabuddhayana, this also is an error for the Bodhisattva.
136.Many people come [to the monastery] out of interest in theDharma. If they are careless, one should not offer them discourses, but should care for evil doers and establish non-believers in the Mahayana.
137.[A Bodhisattva] must abandon these four errors. The virtues of a purified man should be recited and learned, practiced andcultivated.
138.[The four Bodhisattvamargas are] equanimity, balanced discourse [on the Dharma], being well- established in impartiality, and being the same toward all living beings.
139.[The four kinds of Bodhisattvas] act for the Dharma, not for profit; for merit, not for reputation. [They] wish to save living beings from suffering, wanting no pleasure for themselves.
140.[If a Bodhisattva] sincerely seeks to have his actions mature, he must make the [three] meritorious practices arise. He must also mature living beings and reject his own affairs.
141.[The Bodhisattva] should approach four kinds of good friends: the teacher, the Buddha, those who offer encouragement to ascetics, and monks.
142.Those who rely on worldly knowledge, who especially crave worldly goods, who believe in the Pratyekabuddhayana, or injfiie Sravakayana;
143.Seek instead what are known as the four great treasuries:
144.The super worldly Buddha, study of the [six] paramitas, a mind that looks upon the teacher without impediments, [and] being happy to dwell in empty places.
145.Like earth, water, fire, wind, and space, entirely and everywhere, [Bodhisattvas] benefit living beings equally.
146.Consider the very meaning of the Buddha's words and unremittingly produce the dharanis. Do not hinder in any way those who are studying the Dharma.
147.Those who are to be disciplined in the nine bases of quarreling [must] put aside the [twenty] minor matters without exception. The eight kinds of sloth must also be extinguished.
148.Harbor no improper affection, [for] unreasonable desire is not in accord with one's [true] wishes. Those who are disunited should be united, without asking whether they are friends.
149.A sage does not base his actions on sunyata by apprehending sunyata. If one [absolutely] must apprehend sunyata, this error amounts to the fault of belief in a personal substance.
150.Sweep the dust, smear [cow dung], make decorations, and perform worship of the caityas with many kinds of drum music and offerings such as incense, dressing the hair in a knot, and so forth.
151.Make various lamp- wheels, worship the caityas, and donate parasols, leather sandals, riding horses, carriages, chariots, and so forth.
152.[A Bodhisattva] should take special delight in the Dharma and enjoy an intellectual belief in the Buddha's attainments. He should gladly supply and serve the Sangha and take pleasure in listening to the Holy Dharma.
153.Unborn in the past, not remaining in the present, and not arrived in the future — look upon all dharmas thus.
154.Be gracious to living beings without seeking a reward from them. Bear [their] troubles alone, without grasping after pleasure for yourself.
155.Even if one is worthy of [rebirth in heaven as] the result of great merit, one's heart should not be uplifted or elated. Even if one is in great need like a hungry ghost, one should beneither downcast nor sad.
156.Those who are fully disciplined must be paid full respect.Those who are not yet disciplined should enter the discipline, and must not be objects of contempt.
157.Those whose good conduct is perfect should be respected. If[they] violate good conduct, they should return to its practice.Those whose wisdom is perfect [should be] approached as friends. Those who are dull should be established in wisdom.
158.The suffering of samsara is manifold: birth, old age, death,and bad rebirth. But do not fear such perils! Conquer Mara and bad understanding.
159.Gather all the virtues in all the Buddha fields. Make lofty vows, so that all may attain them.
160.Never appropriate dharmas, but always give them up. To do this is to accept the burden, taking on responsibility for the sake of all living beings.
161.One who correctly examines all dharmas sees that there is no I and no mine. Still he does not abandon great compassion and great kindness.
162.One must surpass all worship in order to worship the Buddha Bhagavat. Of what nature is this worship? It is known as Dharma worship.
163.If one grasps the Bodhisattvapitaka and obtains the various dharanis while penetrating the profound foundation of [all]dharmas, that is Dharma worship.
164.Hold to the main thing, without preferring this or that articulation. Enter the profound path of the Dharma with joy, not showing heedlessness.
165.When ascetics and householders have collected these accumulations for great aeons numerous as the sands of the Ganges, they shall attain perfect enlightenment!
Arya Nagarjuna.
Metta to earthquake victims
>> January 12, 2010
Much metta to the victims of the earthquake in Haiti. You can read a news article about it here.
Read more...Humility.
>> January 11, 2010
The expression of humility of Gyalse Thogme.
"What I have to say has all been said before,
And I am destitute of learning and of skill with words.
I therefore have no thought that this might be of benefit to others;
I wrote it only to sustain my understanding
However it is hard for someone unintelligent like me
In fathom the great waves of the bodhisattvas' activities,
So I beg the forgiveness of the holy ones
For my contradictions, irrelevances and other mistakes."
Even not able to touch your feet, I prostrate. _/\_
An open heart; poison into nectar
>> January 09, 2010
“If grief or anger arises,
Let there be grief or anger.
This is the Buddha in all forms,
Sun Buddha, Moon Buddha, Happy Buddha, Sad Buddha.
It is the universe offering all things
to awaken and open our heart.”
-Jack Kornfield
I think this is certainly easier said than done, but the words are very wise. Is your heart awakened and opened when you experience grief? I guess the answer is yes, but it feels more like a cracked or burning heart. But being open to love, compassion, joy, etc., that feels like an open heart.
How to integrate? How to turn the peacock's poison into nectar?
Swooping down.
Lama Surya Das. _/\_ _/\_ _/\_
The Single Word of Heart-Advice Homage to all the sacred masters. The heart-mind of all the Buddhas of the past, the present, and the future, widely renowned as Dharmakaya, as Mahamudra, as enlightened mind, is precisely your own mind, which thinks of this and that. What kind of Buddhist teaching is this? Even with all the poisons and everything, today's mind is inseparable from Buddha Mind?
This is what the Karmapa says; and, as you all know, the Karmapa is the big boss, so it must be true. (Just joking!) But let's find out for ourselves if it is true. It's possible. The Karmapa says that the essential nature of your own mind, which thinks of this and that, is the Buddha Mind, is Dharmakaya, absolute truth, Mahamudra, Dzogchen. All the phenomena of Samsara and Nirvana appear within this unique awareness, your awareness.
Samsara is not downtown somewhere, while Nirvana is uptown, or on the other shore. Karmapa says all the phenomena of Samsara and Nirvana fit within this unique awareness. This unique innate awareness is the heart-essence of all the sutra teachings, the tantra teachings, and all the commentaries and pith-instructions. Yet, when you apply it in practice, there is nothing whatsoever to be meditated upon. It is an empty, luminous, spacious, unobstructed void. Simply allow this unique awareness to rest vividly awake and present in its natural way.
This is Karmapa's teaching. That's what you have to do. There's nothing to meditate on. Just allow awareness to rest totally present and awake. That's why it's called mirror-like awareness, sky-like awareness. Not doing anything. Everything happens as if in that sky-like mirror of mind. The sky and the mirror don't do anything of their own volition, but simply accommodate transitory reflection, without essentially changing. You don't need to worry or think, "Is this really it? Could this be Mahamudra?"
Don't bother yourself with these doubts and questions. Don't hope for improvement or be afraid of degeneration. How can we progress and develop spiritually if we don't hope for improvement? What kind of Dharma path is this? Karmapa says don't hope for improvement and don't fear going down. Don't chase such transient concepts, like improvement and degeneration. Just rest nakedly at home in this vividly awake present awareness. Relax loosely and rest. Beside this, you don't need anything to meditate on.
So let that be the object of your meditation, of non-meditation. The non-meditation called sustaining present wakefulness. By practicing in this extraordinarily simple way, again and again, you will definitely recognize the groundless, rootless open essence of all thoughts, appearances, and phenomena. When that happens, realization blooms naturally. All attachments, all habitual patterns, all conditioning is spontaneously liberated and released in this blossoming of realization. http://www.dzogchen.org/teachings/talks/Swoopdown10894.html
Five lights.
The Dzogchen Ponlop Rinpoche
According to Dzogchen, the five poisons are nothing but the manifestation of the luminosity of rigpa. They are called ö nga, the five luminous lights. The five luminous lights of rigpa are white, yellow, red, green, and, like the color of Kuntuzangpo, deep blue.
Each of the five lights has meaning. The luminous white light of wisdom is the manifestation of rigpa's immaculate nature. That completely pure nature, that completely pacified nature,
manifests as the white luminous light.
The yellow luminous light is the manifestation of rigpa's fully completed qualities. This means that rigpa is fully enriched with all the qualities of Buddha. Rigpa is fully equipped, so to speak, with all the enlightened wisdoms necessary to overcome our emotions and ego-clinging. That
completeness of qualities manifests as yellow light, which is richness.
The red luminous light is the manifestation of the quality of rigpa that encompasses and magnetizes. Like a magnet, it draws all things in that direction. In a similar way, that very nature of our mind called rigpa encompasses all qualities, encompasses all wisdom. This means that everything is included within rigpa, nothing is left outside. That's why we have this magnetizing red light, which encompasses all the qualities.
The difference between the yellow and the red light is that the yellow light of enriching has the quality of possessing all the many different elements of buddha wisdom, while the red light of magnetizing encompasses all these qualities that actually boil down to rigpa. It's rigpa that has all these qualities. So everything boils down to one and only one essence. The single essence, which that contains all, is rigpa. It is the primordial mind, the primordial wisdom.
The luminous green light means that rigpa manifests all the activities of buddha. Rigpa has the compassion, love, and wisdom that buddhas manifest as physical activity, verbal activity, and samadhi, meditative absorption. All of these activities of buddha are complete within rigpa. Symbolizing that is the luminous green appearance of light, which is the fourth light taught in
Dzogchen.
The fifth light is the deep luminous blue light that symbolizes the unchanging nature of rigpa. No matter what confusions we may experience at this point, the true state of rigpa is beyond all confusion. No confusion, ego-clinging, or mind poison can ever touch the true state of rigpa. They can never cause it to change. The absolute state of our mind is in the unchanging nature of rigpa, the unchanging nature of the buddha wisdom. Therefore, we have this luminous blue light.
The five elements manifest from these five lights. The water element manifests from white light. The earth element manifests from yellow light. The fire element manifests from red light. The wind element manifests from green light, and the space element manifests from blue light. These are the five elements.
From these five lights, the five objects of the five poisons also manifest. When we fail to recognize the five-colored luminosity of rigpa manifesting, we misperceive it. We misperceive the luminous white light of rigpa as ignorance. We misperceive the luminous yellow light as pride. We misperceive the luminous red light as passion, desire, and attachment. We misperceive the luminous green light as jealousy, and we misperceive the luminous blue light as aggression. We misperceive these five luminous lights as the five poisons.
According to Dzogchen teachings, the five luminous lights can be the objects of the five poisons as well as the five poisons themselves. If you take them as the objects of the five poisons, then they correspond with the emotions as we have said. As the subjects of the five poisons, they are the five buddha families. Within the five buddha families, ignorance is the Vairochana; aggression is Akshobya; pride is Ratnasambhava; passion is Amitabha; and jealousy is Amoghasiddhi.
Since they do exist in that nature, the Prayer says that samsara begins as a result of the failure to recognize the true nature of the five poisons and their objects. Whenever these appearances of lights arise, these appearances of the five poisons, we can recognize them in their true nature as the five buddha families. We can recognize them in the nature of the five buddha wisdoms. If we recognize them, it becomes liberation. Therefore, Samantabhadra makes this aspiration, saying,
Therefore, since the ground of the confusion of beingsIs mindless ignorance,Through the aspiration of myself, the buddha,May all recognize awareness.
We have these five emotions within the five wisdoms. This is taught in Vajrayana Buddhism in general and Dzogchen in particular. Whenever we have ignorance, it is in the nature of dharmadhatu wisdom.
When we have aggression or irritation, that exists in the nature of mirror-like wisdom. When we have pride, that nature of mind exists in the wisdom of equanimity. When we have passion, desire, or attachment, that mind exists in the nature of discriminating wisdom. When we have jealousy or envy, it exists in the nature of all-accomplishing wisdom. Therefore, these five poisons remain in the five wisdoms of buddha.
It is important to identify the emotion in which we are engaged, even though it is often mixed. Passion, aggression, jealousy, and so on, are all mixed at certain points. Identifying them is the process that naturally takes us to mindfulness, to awareness. There is no other way.
When we recognize an emotion, such as strong passion accompanied by jealousy, we are actually breaking down the speed of that emotion.
The total sense of recognition is quite important in both Sutra and Tantra. In Sutra, it is mindfulness. In Tantra, if we see that nature and look at it nakedly, we will see the nature of that wisdom. You don't need to logically apply any reasoning. You don't need to conceptually meditate on anything.
Just simply recognize and observe it. Whether it is dharmadhatu wisdom, mirror-like wisdom, or any of the other five wisdoms, you will see the nature of that wisdom. We will have the experience of that wisdom by simply being with it without conception. Therefore, recognition is quite important.
The first step is just simply to observe it. Simply recognize the emotion and then watch it as it grows or as it continues. Just simply watch it. In the beginning, just to have an idea that it's coming is very important and very effective. In the Vajrayana sense, the way to watch these emotions is without stopping them.
If we recognize the emotion and say, "Yes, it is passion," and then try to stop it, that's a problem. Rejecting our emotions is a problem in Vajrayana.
Instead of trying to stop it, let it come. Invite it more. Look at the nature of passion more nakedly.
Look at the nature of aggression, look at the nature of ignorance, look at the nature of anything. Once we have received the pointing out instruction from our vajra master, we know how to watch it. We know how to look at it. We don't have to leave something behind and go to a certain place called liberation.
That simple process of looking at it in every moment actually brings liberation on the spot. Within that nature of passion is liberation, within that nature of aggression is liberation.
If we know how to watch in that state, then we find the liberation within that passion. In the shamatha-vipashyana of Mahamudra practice, there are the shamatha methods of calming the emotions and the vipashyana methods of watching our emotions.
In the Dzogchen tradition, there are the methods of Trekchö to cut through the emotions, and the methods of Thögal to experience the luminosity of the emotion, of those states of mind. These things are details that we need to have pointed out.
Therefore, we're making the aspiration for all beings to recognize their awareness because awareness is the primary nature of our minds. Lacking the recognition of awareness, we get into the delusion of ignorance and the whole wheel of samsara. This is the view of Dzogchen. It's simple, right?
Seven Limbed Prayer composed by Shantideva
>> January 08, 2010
I prostrate to all the Buddhas who have graced the three times,
To the Dharma and to the Highest Assembly,
Bowing down with bodies as numerous
As all the atoms of the world.
Just as Manjushri and others
Have made offerings to the Triumphant,
So do I make offerings to the Thusly Gone Ones
And to our Guardians, their Spiritual Offspring.
From beginningless samsara, in this and other lives,
I have unwittingly committed destructive acts,
Or caused others to do likewise,
Bewildered by the confusion of naivety.
I have even rejoiced in all this.
Seeing these mistakes, I openly declare them
To you, our Guardians, from the depth of my heart.
With happiness I rejoice at the ocean of virtues
of developing bodhichitta,
Wishing to bring joy to all limited beings
And working for everyone's sake.
With hands pressed together,
I request the Buddhas of all directions
To light the lamp of Dharma for those who are groping
In the darkness of suffering.
Triumphant Ones, wishing to pass beyond sorrow,
I beseech you with hands pressed together:
These beings wander blindly with no one to guide them;
Please live for eons beyond all count.
By the positive force built up
From all I have done in this way,
May all sufferings
Of every limited being disappear.
Tibetan Calendar
Please note that there is a new Tibetan Calendar link in the boxes on the right side of this blog. Here is some information about the calendar:
Explanation for the Elements, conjunctions and drubjor:
In the skar rtsis system of Tibetan astrology, derived from Indian astrology, the relative locations of planets, constellations and other celestial bodies are considered to provide important indicators of the daily rythyms of our lives. These computated locations are explained through different systems which use analogical language drawn from the cultural norms. The Complete Tibetan Calendar provides explanations of these computations and their associations in terms of the "auspiciousness" of a certain activity on a certain day. By observing these energetic patterns over time, one may develop an awareness of important patterns which influence our mental relationship to our daily activities.
The Complete Tibetan Calendar provides daily calculations of three important astrological systems designed to provide predictions about the auspiciousness of the day for conducting certain types of activities. In relative order of importance, the primary system is called the Ten Element Combinations. The secondary indicator calculated for the Calendar is the occurence of a Drubjor, the most important of the 15 Great Conjunctures. The third indicator system is called the 28 Great Conjuntions.
These three systems are primarily derived from calculations emphasized in Eastern astrological systems: 1) the “lunar mansion” (the celestial location, based on the fixed stars, that the moon passes through each day), and 2) the planetary ruler for each day of the week (Sun for Sunday, Moon for Monday, and so on). The element combination associates the daily ruling planet’s element with that of the current lunar mansion. Likewise, the twenty-eight great conjunctions associate the daily ruling planet’s characteristics with those of the lunar mansion of the day. Accordingly, each day is associated with a particular element combination and one of the 28 Great Conjunctions. The Complete Tibetan Calendar provides the Tsurluk calculations of each of these indicators for every day of 2004.
A graphic depicting the Earth-Tiger year. The Tibetan calligraphy ("Sa-Tak," Earth Tiger) is by The Dzogchen Ponlop, Rinpoche. the Earth Tiger drawing is by Lynne Conrad Marvet.
The primary means for determining the auspiciousness of the day for certain types of events is to calculate the combination of elements that govern the day. There are four elements (water, earth, fire and wind) in the skar rtsis calculation system. Each celestial location determined by the lunar orbit is associated with a particular element. Further, each planet is associated with an element. The element of the planet when combined with the element of the lunar constellation result in ten possible element combinations which provide clues to the energy of day.
The Tibetan system further classifies some of these combinations of days and mansions into what is sometimes called “the fifteen great conjunctures.” The auspicious combination of drubjor is the conjuncture most commonly referred to by Tibetans using this calendar system. On drubjor, most activities are considered auspicious. A Drubjor does not occur daily, but only a few times a year.
The 28 Great Conjunctions are based on an association of the ruling planet for the day with lunar mansion, focusing on the characteristics of the energies of these celestial bodies rather than the elements associated with them. Each conjunction describes the overall energy of the day with respect to the risks and benefits of beginning activities on that day.
The occurence of a Drubjor is considered very auspicious and typically occurs during a favorable element combination. When the Conjunction is contra-indicative, the tradition is to give substantially greater weight to the auspiciousness of the Drubjor.
The Complete Tibetan Calendar provides a table explaining the meaning of the different element combinations and 28 Great Conjunctions. The element combination explanations are set forth below; the Great Conjunctions explanatory table and designation of which days are Drubjors are available in The Complete Tibetan Calendar print version and the digital version, a sample of which may be downloaded for free from this page.
The combination of earth with earth is the first of the three very auspicious combinations. The energy of this day favors the accomplishment of one's wishes, and is favorable to beginning construction projects. The combination of water with water is also a very auspicious combination. The energy of this day favors personal activities, such as participation in religious ceremonies, which will help one prolong life and increase one's energy. The combination of water with earth is the third of the very auspicious combinations. Engaging in joyous activities on this day will bring great good fortune and happiness.
The combination of fire with fire is the first of the favorable combinations. The energy of the day increases the benefits of activities which provide material support like shelter and provisions. The combination of wind with wind is also favorable to activities. The energy of this day brings activities such as religious practice and travel to a speedy and successful fruition. The combination of fire with wind is the third of the favorable elements. The energy of this day encourages the gathering of vitality and strength for auspicious engagements.
The combination of earth and wind is the first of the three unfavorable combinations. Positive activities will be impeded by the energy of the day, which portends poverty, failure and the diminishment of one's strength, and negative activities will be strengthened. The combination of water and wind is also an unfavorable combination. Positive activities on this day will be marked by divisiveness and disagreement, and negative actions which harm unity will increase. The combination of earth and fire is the third of the unfavorable combinations. Activities on this day will be obstructed by the day's energy, and will be marked by strife and displeasure.
The element combination of fire and water is extremely unfavorable. Fire and water is the combination prefiguring death, and any activity on this day will face significant obstacles that may weaken one's vitality.
Source
Contemplations.
>> January 03, 2010
1. Buddha said: " See yourself in others. Then whom can you hurt? What harm can you do?" _/\_
2. No harm is in harmony; in recognizing we self are nature instead of chasing behind a constructed nature.
Story of the hunted deer.
>> January 02, 2010
A story of renunciation. By Rigdzin Jigme Lingpa. _/\_
http://www.shabkar.org/download/pdf/The ... d_Deer.pdf
>> December 29, 2009
Tibetan film selected for Palm Springs International Film Festival Phayul Dharamsala, December 29 –
A documentary film by filmmaker couple Tenzing Sonam and Ritu Sarin has been selected for competition at the 21st Annual Palm Springs International Film Festival to be held at Palm Springs, California, USA from January 5-18, 2010.
“Sun Behind the Clouds: Tibet's Struggle for Freedom” is a film with “a uniquely Tibetan perspective on the trials and tribulations of the Dalai Lama and his people as they continue their struggle for freedom in the face of determined suppression by one of the world’s biggest and most powerful nations.”
The website of the filmmaker duo says they had an intimate access to the Tibetan leader His Holiness the Dalai Lama over the course of an eventful year, which included the 2008 protests in Tibet, the international response to it, the Beijing Olympics, and the breakdown in talks between the Tibetan envoys and the Chinese government.
“Set against this backdrop, the film explores the interplay between the personal and the historic, spirituality and politics, and the tension between the Dalai Lama's efforts to find a peaceful resolution to the Tibet situation based on compromise and dialogue, and the impatience of a younger generation of Tibetans who are ready to take a more confrontational course,” says the films synopsis on the website.
The film was premiered at the DMZ Korean International Documentary Festival in October 2009 and will have its London premiere at THE HUMAN RIGHTS Watch International Film Festival in March 2010. The 79 minute long film was produced by Tenzing and Ritu in association with Arch Communications, GmbH, Austria and Roland Films, USA.
Tenzing Sonam and Ritu have made several films on Tibet including the widely acclaimed “Shadow Circus: CIA in Tibet”. Their first stint at feature film was “Dreaming Lhasa”, a low budget film with entirely unknown and non professional cast but that won accolades at festivals.http://www.phayul.com/news/article.aspx ... al&t=1&c=1
At this very moment.
>> December 25, 2009
At this very moment,
for the peoples and nations of the earth,
May not even the names of disease,
famine, war, and suffering be heard.
But rather, may pure conduct, merit,
wealth, and prosperity increase,
And may supreme good fortune
and sublime well-being always arise. Dudjom Rinpoche. _/\_ _/\_ _/\_
Fortune to all sentient beings.
May the seeds of purity, rare to see,
be spread and fortunate all sentient beings.
Through simplicity in calm abiding,
compassionate master introduces;
rays of the heart mind are revealed.
The highest jewel ever seen
offered in such generosity!
bowing to the compassionate master
May all sentient beings be blessed by this.
_/\_ _/\_ _/\_
Bodhichitta.
>> December 24, 2009
A vow is our being, bloosoming for all.
Relying on the shining orb of the sun
those with eyes look out on forms.
With bodhichitta the bodhisattvas look out
on living beings equal to space.
What a joy when the gentle rain comes on time.
What a joy when the crops ripen in the fields,
what a joy if bodhichitta were to be produced
in the minds of living beings equal to space.
Whoever is adorned with bodhichitta
can never have a vicious thought,
and even without being urged to do so, will naturally
work to stop the nastiness of others.
It might be possible to lasso the wind.
It might be possible for sandalwood to have warmth.
It might be possible for light to turn to darkness,
It is impossible for bodhichitta ever to betray you.
Since bodhichitta is born without discrimination
in the priest, warrior, merchant, and common castes,
all four should embrace it with
enthusiastic faith and reverence.
The melodious call of the spring cuckoo
is a crowning joy for those who have ears to hear.
The bodhichitta of the Victor's children
is a crowning benefit for every living being.
Bodhichitta beautifies the whole appearance of a face.
Bodhichitta lends beauty to the wideness of the eyes.
Bodhichitta gives beauty to the sound of a voice.
Bodhichitta makes behaviour beautiful.
Vast as the Heavens. Deep as the Sea. Khunu Rinpoche.
Gulbarga - Dalai Lama lauds India's religious tolerance
His Holiness the Dalai Lama prostrates in front of a statue of Buddha at the Buddha Vihara in Gulbarga, Karnataka. Deccan Herald photo.
Deccan Herald [Sunday, December 20, 2009 01:54]
Gulbarga - Delivering a discourse on ‘The Four Noble Truths of Buddhism’ on the occasion of the first anniversary of Buddha Vihara here on Saturday the Tibetan leader in exile said that religious tolerance of ‘Aryabhoomi,’ a reference to India found in Mahabharata, has been in existence in this country from thousands of years.
“Not only Hinduism, Jainism, Buddhism, Sikhism which are the native religions but also Christianity and Islam have flourished here. Religious tolerance is inherent in Indian tradition,’’ Dalai Lama said.
“There may be a few differences. Constructive criticism of any religion is acceptable. But the basic tenets such as love, compassion, truth, brotherhood etc remain the same in all religions," he added.
Dalai Lama said that there was not much difference between Hinduism and Buddhism except in a few aspects.Large number of people including those from the neighbouring states of Andhra Pradesh and Maharashtra and different parts of Karnataka had arrived to listen Dalai Lama.
Dalai Lama is on a two-day visit to Gulbarga exclusively for delivering religious discourses at the newly built Buddha Vihara. He had visited the Vihara in January this year.
Source
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