The Zone

6-yogas-of-Naropa-Introduction-by-Chogyal-Rinpoche

Date: January 6, 2024, 5:49 pm

Chogyal Rinpoche seems cool really.  

The 6 yogas of Naropa from wikipedia

tummo (Tibetan: གཏུམ་མོ་, Wylie: gtum mo; S: caṇḍālī) – the yoga of inner heat (or mystic heat).
ösel (Tibetan: འོད་གསལ་, Wylie: od gsal; S: prabhasvara) – the yoga of clear light, radiance or 
luminosity.
milam (Tibetan: རྨི་ལམ་, Wylie: rmi lam; S: svapnadarśana) – the yoga of the dream state.
gyulü (Tibetan: སྒྱུ་ལུས, Wylie: sgyu lus; S: māyākāyā) – the yoga of the illusory body.
bardo (Tibetan: བར་དོ, Wylie: bar do; S: antarābhava) – the yoga of the intermediate state.
phowa (Tibetan: འཕོ་བ་, Wylie: pho ba; S: saṃkrānti) – the yoga of the transference of consciousness to 
a pure Buddhafield.

Anapanasati-Sutta:-Mindfulness-Of-Breathing

Date: November 30, 2023, 10:05 pm

I have heard that on one occasion the Blessed One was staying at Savatthi in the Eastern Monastery, the palace of Migara's mother, together with many well-known elder disciples — with Ven. Sariputta, Ven. Maha Moggallana, Ven. Maha Kassapa, Ven. Maha Kaccana, Ven. Maha Kotthita, Ven. Maha Kappina, Ven. Maha Cunda, Ven. Revata, Ven. Ananda, and other well-known elder disciples. On that occasion the elder monks were teaching & instructing. Some elder monks were teaching & instructing ten monks, some were teaching & instructing twenty monks, some were teaching & instructing thirty monks, some were teaching & instructing forty monks. The new monks, being taught & instructed by the elder monks, were discerning grand, successive distinctions.

Now on that occasion — the Uposatha day of the fifteenth, the full-moon night of the Pavarana ceremony — the Blessed One was seated in the open air surrounded by the community of monks. Surveying the silent community of monks, he addressed them:

"Monks, I am content with this practice. I am content at heart with this practice. So arouse even more intense persistence for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. I will remain right here at Savatthi [for another month] through the 'White Water-lily' Month, the fourth month of the rains."

The monks in the countryside heard, "The Blessed One, they say, will remain right there at Savatthi through the White Water-lily Month, the fourth month of the rains." So they left for Savatthi to see the Blessed One.

Then the elder monks taught & instructed the new monks even more intensely. Some elder monks were teaching & instructing ten monks, some were teaching & instructing twenty monks, some were teaching & instructing thirty monks, some were teaching & instructing forty monks. The new monks, being taught & instructed by the elder monks, were discerning grand, successive distinctions.

Now on that occasion — the Uposatha day of the fifteenth, the full-moon night of the White Water-lily Month, the fourth month of the rains — the Blessed One was seated in the open air surrounded by the community of monks. Surveying the silent community of monks, he addressed them:

"Monks, this assembly is free from idle chatter, devoid of idle chatter, and is established on pure heartwood: such is this community of monks, such is this assembly. The sort of assembly that is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world: such is this community of monks, such is this assembly. The sort of assembly to which a small gift, when given, becomes great, and a great gift greater: such is this community of monks, such is this assembly. The sort of assembly that it is rare to see in the world: such is this community of monks, such is this assembly — the sort of assembly that it would be worth traveling for leagues, taking along provisions, in order to see.

"In this community of monks there are monks who are arahants, whose mental effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and who are released through right gnosis: such are the monks in this community of monks.

"In this community of monks there are monks who, with the wasting away of the five lower fetters, are due to be reborn [in the Pure Abodes], there to be totally unbound, destined never again to return from that world: such are the monks in this community of monks.

"In this community of monks there are monks who, with the wasting away of [the first] three fetters, and with the attenuation of passion, aversion, & delusion, are once-returners, who — on returning only once more to this world — will make an ending to stress: such are the monks in this community of monks.

"In this community of monks there are monks who, with the wasting away of [the first] three fetters, are stream-winners, steadfast, never again destined for states of woe, headed for self-awakening: such are the monks in this community of monks.

"In this community of monks there are monks who remain devoted to the development of the four frames of reference... the four right exertions... the four bases of power... the five faculties... the five strengths... the seven factors for awakening... the noble eightfold path: such are the monks in this community of monks.

"In this community of monks there are monks who remain devoted to the development of good will... compassion... appreciation... equanimity... [the perception of the] foulness [of the body]... the perception of inconstancy: such are the monks in this community of monks.

"In this community of monks there are monks who remain devoted to mindfulness of in-&-out breathing.

"Mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit. Mindfulness of in-&-out breathing, when developed & pursued, brings the four frames of reference to their culmination. The four frames of reference, when developed & pursued, bring the seven factors for awakening to their culmination. The seven factors for awakening, when developed & pursued, bring clear knowing & release to their culmination.
Mindfulness of In-&-Out Breathing

"Now how is mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit?

"There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore.[1] Always mindful, he breathes in; mindful he breathes out.

"[1] Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' [2] Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' [3] He trains himself, 'I will breathe in sensitive to the entire body.'[2] He trains himself, 'I will breathe out sensitive to the entire body.' [4] He trains himself, 'I will breathe in calming bodily fabrication.'[3] He trains himself, 'I will breathe out calming bodily fabrication.'

"[5] He trains himself, 'I will breathe in sensitive to rapture.' He trains himself, 'I will breathe out sensitive to rapture.' [6] He trains himself, 'I will breathe in sensitive to pleasure.' He trains himself, 'I will breathe out sensitive to pleasure.' [7] He trains himself, 'I will breathe in sensitive to mental fabrication.'[4] He trains himself, 'I will breathe out sensitive to mental fabrication.' [8] He trains himself, 'I will breathe in calming mental fabrication.' He trains himself, 'I will breathe out calming mental fabrication.'

"[9] He trains himself, 'I will breathe in sensitive to the mind.' He trains himself, 'I will breathe out sensitive to the mind.' [10] He trains himself, 'I will breathe in satisfying the mind.' He trains himself, 'I will breathe out satisfying the mind.' [11] He trains himself, 'I will breathe in steadying the mind.' He trains himself, 'I will breathe out steadying the mind.' [12] He trains himself, 'I will breathe in releasing the mind.' He trains himself, 'I will breathe out releasing the mind.'[5]

"[13] He trains himself, 'I will breathe in focusing on inconstancy.' He trains himself, 'I will breathe out focusing on inconstancy.' [14] He trains himself, 'I will breathe in focusing on dispassion [literally, fading].' He trains himself, 'I will breathe out focusing on dispassion.' [15] He trains himself, 'I will breathe in focusing on cessation.' He trains himself, 'I will breathe out focusing on cessation.' [16] He trains himself, 'I will breathe in focusing on relinquishment.' He trains himself, 'I will breathe out focusing on relinquishment.'

"This is how mindfulness of in-&-out breathing is developed & pursued so as to be of great fruit, of great benefit.
The Four Frames of Reference

"And how is mindfulness of in-&-out breathing developed & pursued so as to bring the four frames of reference to their culmination?

 "[1] On whatever occasion a monk breathing in long discerns, 'I am breathing in long'; or breathing out long, discerns, 'I am breathing out long'; or breathing in short, discerns, 'I am breathing in short'; or breathing out short, discerns, 'I am breathing out short'; trains himself, 'I will breathe in...&... out sensitive to the entire body'; trains himself, 'I will breathe in...&...out calming bodily fabrication': On that occasion the monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I tell you, monks, that this — the in-&-out breath — is classed as a body among bodies, which is why the monk on that occasion remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

"[2] On whatever occasion a monk trains himself, 'I will breathe in...&...out sensitive to rapture'; trains himself, 'I will breathe in...&...out sensitive to pleasure'; trains himself, 'I will breathe in...&...out sensitive to mental fabrication'; trains himself, 'I will breathe in...&...out calming mental fabrication': On that occasion the monk remains focused on feelings in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I tell you, monks, that this — careful attention to in-&-out breaths — is classed as a feeling among feelings,[6] which is why the monk on that occasion remains focused on feelings in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

"[3] On whatever occasion a monk trains himself, 'I will breathe in...&...out sensitive to the mind'; trains himself, 'I will breathe in...&...out satisfying the mind'; trains himself, 'I will breathe in...&...out steadying the mind'; trains himself, 'I will breathe in...&...out releasing the mind': On that occasion the monk remains focused on the mind in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I don't say that there is mindfulness of in-&-out breathing in one of lapsed mindfulness and no alertness, which is why the monk on that occasion remains focused on the mind in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

"[4] On whatever occasion a monk trains himself, 'I will breathe in...&...out focusing on inconstancy'; trains himself, 'I will breathe in...&...out focusing on dispassion'; trains himself, 'I will breathe in...&...out focusing on cessation'; trains himself, 'I will breathe in...&...out focusing on relinquishment': On that occasion the monk remains focused on mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He who sees with discernment the abandoning of greed & distress is one who watches carefully with equanimity, which is why the monk on that occasion remains focused on mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

"This is how mindfulness of in-&-out breathing is developed & pursued so as to bring the four frames of reference to their culmination.
The Seven Factors for Awakening

"And how are the four frames of reference developed & pursued so as to bring the seven factors for awakening to their culmination?

"[1] On whatever occasion the monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world, on that occasion his mindfulness is steady & without lapse. When his mindfulness is steady & without lapse, then mindfulness as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[2] Remaining mindful in this way, he examines, analyzes, & comes to a comprehension of that quality with discernment. When he remains mindful in this way, examining, analyzing, & coming to a comprehension of that quality with discernment, then analysis of qualities as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[3] In one who examines, analyzes, & comes to a comprehension of that quality with discernment, persistence is aroused unflaggingly. When persistence is aroused unflaggingly in one who examines, analyzes, & comes to a comprehension of that quality with discernment, then persistence as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[4] In one whose persistence is aroused, a rapture not-of-the-flesh arises. When a rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[5] For one enraptured at heart, the body grows calm and the mind grows calm. When the body & mind of a monk enraptured at heart grow calm, then serenity as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[6] For one who is at ease — his body calmed — the mind becomes concentrated. When the mind of one who is at ease — his body calmed — becomes concentrated, then concentration as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[7] He carefully watches the mind thus concentrated with equanimity. When he carefully watches the mind thus concentrated with equanimity, equanimity as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

(Similarly with the other three frames of reference: feelings, mind, & mental qualities.)

"This is how the four frames of reference are developed & pursued so as to bring the seven factors for awakening to their culmination.
Clear Knowing & Release

"And how are the seven factors for awakening developed & pursued so as to bring clear knowing & release to their culmination? There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops analysis of qualities as a factor for awakening... persistence as a factor for awakening... rapture as a factor for awakening... serenity as a factor for awakening... concentration as a factor for awakening... equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment.

"This is how the seven factors for awakening are developed & pursued so as to bring clear knowing & release to their culmination."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

Anatta-lakkhana-Sutta

Date: December 23, 2023, 1:17 am

Thus I heard. On one occasion the Blessed One was living at Benares, in the Deer Park at Isipatana (the Resort of Seers). There he addressed the bhikkhus of the group of five: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this.

"Bhikkhus, form is not-self. Were form self, then this form would not lead to affliction, and one could have it of form: 'Let my form be thus, let my form be not thus.' And since form is not-self, so it leads to affliction, and none can have it of form: 'Let my form be thus, let my form be not thus.'

"Bhikkhus, feeling is not-self...

"Bhikkhus, perception is not-self...

"Bhikkhus, determinations are not-self...

"Bhikkhus, consciousness is not self. Were consciousness self, then this consciousness would not lead to affliction, and one could have it of consciousness: 'Let my consciousness be thus, let my consciousness be not thus.' And since consciousness is not-self, so it leads to affliction, and none can have it of consciousness: 'Let my consciousness be thus, let my consciousness be not thus.'

"Bhikkhus, how do you conceive it: is form permanent or impermanent?" — "Impermanent, venerable Sir." — "Now is what is impermanent painful or pleasant?" — "Painful, venerable Sir." — "Now is what is impermanent, what is painful since subject to change, fit to be regarded thus: 'This is mine, this is I, this is my self'"? — "No, venerable sir."

"Is feeling permanent or impermanent?...

"Is perception permanent or impermanent?...

"Are determinations permanent or impermanent?...

"Is consciousness permanent or impermanent?" — "Impermanent, venerable sir." — "Now is what is impermanent pleasant or painful?" — "Painful, venerable sir." — "Now is what is impermanent, what is painful since subject to change, fit to be regarded thus: 'This is mine, this is I, this is my self'"? — "No, venerable sir."

"So, bhikkhus any kind of form whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near, must with right understanding how it is, be regarded thus: 'This is not mine, this is not I, this is not myself.'

"Any kind of feeling whatever...

"Any kind of perception whatever...

"Any kind of determination whatever...

"Any kind of consciousness whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near must, with right understanding how it is, be regarded thus: 'This is not mine, this is not I, this is not my self.'

"Bhikkhus, when a noble follower who has heard (the truth) sees thus, he finds estrangement in form, he finds estrangement in feeling, he finds estrangement in perception, he finds estrangement in determinations, he finds estrangement in consciousness.

"When he finds estrangement, passion fades out. With the fading of passion, he is liberated. When liberated, there is knowledge that he is liberated. He understands: 'Birth is exhausted, the holy life has been lived out, what can be done is done, of this there is no more beyond.'"

That is what the Blessed One said. The bhikkhus were glad, and they approved his words.

Now during this utterance, the hearts of the bhikkhus of the group of five were liberated from taints through clinging no more.

December 24, 2023, 5:21 am

Some personal thoughts, with chakras.. Form, stomach chakra Feelings, heart chakra Perceptions, throat chakra Determinations, third eye chakra Consciousness, crown chakra Crown chakra is for transcendence Just a fun thought after doing yoga

Dakinis

Date: January 8, 2024, 5:55 pm

Source - Padmasambhava - Dakini Teachings

Externally, the word dakini literally means “sky-dweller,” a celestial being who
does not need to walk on the ground. There are different types of dakinis: wisdom
dakinis, activity dakinis, and mundane dakinis. The real wisdom dakini is the empty
quality of luminous wakefulness. Perception is the male aspect, while emptiness
within our perception is the female quality. Thus the great mother of dharmakaya is
the basis for all the dakinis.

Actually, the basis for all male deities is the dharmakaya buddha Samantabhadra
and the basis for all female deities is Samantabhadri. Samantabhadra is the
foundation of all perception and Samantabhadri is the empty quality within all these
perceptions. Moreover, while Samantabhadri is called the ground of emanation, her
emanation is the great mother of dharmakaya, the female buddha Prajnaparamita.
Vajra Varahi is a sambhogakaya emanation of Prajnaparamita, as are the five female
buddhas Dhatvishvari, Mamaki, Buddhalochana, Pandaravasini, and Samayatara,
who are consorts of the five male buddhas. On the nirmanakaya level
Prajnaparamita’s emanation is Arya Tara. These were the wisdom dakinis of the
three kayas.

In addition to wisdom dakinis, there are also the dakinis who carry out the
activities of enlightened deeds for the welfare of beings, the samaya dakinis who
oversee the observation of our tantric commitments, samayas. There are also the
dakinis who live in the major and minor sacred places in this world: the thirty-two
major sacred areas and the twenty-four minor sacred valleys. When including the
eight chief charnel grounds, these are renowned as the sixty-four sacred places
where the sixty-four dakas and dakinis dwell. Corresponding to these sixty-four
external places, on a more subtle level, the same number of dakas and dakinis also
dwell in sixty-four centers of our physical body as the pure essence of the channels,
energies, and essences.

Yeshe Tsogyal was also an emanation of Arya Tara. Arya Tara is an emanation of
Vajra Varahi. Vajra Varahi’s ground of emanation is Prajnaparamita and
Samantabhadri. The equivalent male three kayas are Samantabhadra, Vajradhara,
and Buddha Shakyamuni. It is quite foolish to say that only men and not women
become buddhas since both Prajnaparamita and Samantabhadri are buddhas. The
five aspects of Vajra Varahi are also fully enlightened buddhas. Arya Tara appears in
the form of a bodhisattva on the tenth bhumi but in actuality she is also a completely
awakened buddha. Moreover, the eight female bodhisattvas among the forty-two
peaceful deities are also buddhas. The attribute of being male or female is definitely
not ultimate. The eight male and female bodhisattvas among the peaceful deities in
the bardo state are identical in essence with the eight mamo goddesses and eight
yoginis, all female, among the wrathful deities. Male buddhas appear as female and
female as male. Dakinis can appear in all different ways and forms, some of them
outrageous or repulsive in order to arrest conceptual thinking and wrong perception.

Finally, when practicing the Dharma it is good to remember that the special
quality of the Vajrayana system of the early translations and, especially, of the
teachings of Dzogchen is “to ascend with the conduct while descending with the
view.” This statement of Guru Rinpoche is of crucial importance. If we start out by
acting according to a high view, we will simply look crazy or insane. If we only keep
the view of the lower vehicles we will never find the chance for liberation. The view
of a shravaka or pratyekabuddha does not bring enlightenment in one lifetime but
only after three incalculable aeons. One must act in accordance with the lower
vehicles while keeping the view of the inner tantras.

TULKU URGYEN RINPOCHE
Asura Cave, 1989

Dalai-Lama-on-Emptiness

Date: January 3, 2024, 10:16 am

The term is sunyata in Mahayana Buddhism

Sunyata is a Sanskrit word that means emptiness or voidness1234. It is a Buddhist concept that has 
different meanings depending on the school and context of Buddhism245. It can refer to the ultimate 
reality that is free of distinctions and dualities1, the interdependence and impermanence of all 
phenomena2, the absence of self or intrinsic nature in the elements of existence134, or a meditative 
state or experience of insight45. Sunyata is seen as a key teaching and a path to enlightenment and 
wisdom in Buddhism25.

January 4, 2024, 12:19 am

Nothing is what it seems. Everything comes in through your senses which are fallible at best. Another, Anatman - senses, feelings, thoughts, etc.. not the self/soul - atman.

Dependent-Origination---Cyclic-Existence

Date: December 22, 2023, 11:51 pm

These are the things that cause sentient (suffering) beings to to cycle in samsara.

Note, that in drawings of this, the Buddha is usually pictured above this pointing to a different wheel, the wheel of the eightfold path - which is the path outlined in the 4 noble truths as the path out of suffering.  

This is from encyclopediaofbuddhism.org - but should line up with suttas and sutras.  Those are authoritative in case of disagreement - but they should be the same.

If you are a practitioner in some manner in regards to Buddhism, according to sutras and suttas, you need not be worried about being reborn in a bad place or anything..  Follow the eightfold path, but this is the karmic wheel.  Work through hindrances to enlightenment and you'll feel better..

The 12 links are:


1. Avidya (ignorance)

Avidya, in the context of the twelve links, is a fundamental ignorance of the four noble truths and the delusion of mistakenly perceiving the skandhas as a self.

Image:

    a blind person groping their way with a cane

2. Samskara (formations)

The formation of karma: positive, negative and neutral; this forms the rebirths in the various realms.

Image:

    a potter shaping a vase

3. Vijnana (consciousness)

The consciousness which propels one towards the next existence.

Image:

    a monkey swinging from a tree.

4. Nama-rupa (name and form)

Nama-rupa (name and form) refers to the psycho-physical aggregates that are the basis for self-grasping:

    nāma (name) refers to psychological aggregates of a human being
    rūpa (form) refers to the physical aggregates

Image:

    two men afloat in a boat

5. Six ayatanas (six sense bases)

The six sense bases or sense spheres by which the outer world is perceived.

The six ayatanas are:

    eye base (Skt. cakṣur-āyatana)
    ear base (Skt. śrotra-āyatana)
    nose base (Skt. ghrāṇa-āyatana)
    tongue base (Skt. jihva-āyatana)
    body base (Skt. kāya-āyatana)
    mind base (Skt. mano-āyatana)

These internal sense bases are not the gross organs themselves (e.g., the eye, ear, etc.), but subtle matter within them.[15]

Image:

    a house with six windows

6. Sparsa (contact)

The coming together of three factors: the internal sense base, the sense object, and sense consciousness. For example, sparsa (contact) is said to occur at the coming together of the eye sense base, a visual object, and the visual sense consciousness.

Image:

    lovers consorting, kissing, or entwined

7. Vedana (sensation)

The pleasant, unpleasant and neutral sensations that occur when our internal sense bases come into contact with external sense objects and the associated consciousness.

Image:

    a person with an arrow in their eye.

8. Trishna (thirst)

The craving to hold onto pleasurable sensations, to be separated from painful or unpleasant sensations, and for neutral sensations not to decline.

In the context of the twelve links, the emphasis is on the types of craving "that nourish the karmic potency that will produce the next lifetime."[25]

Image:

    a person receiving a drink

9. Upadana (grasping)

If the object of one's desires comes to fruition, then these cravings of trishna (tanha) may solidify and manifest as the quality of upadana (grasping).

Image: a man or a monkey picking fruit 

10. Bhava (becoming)

Through this grasping one acts with body, speech and mind, and creates the karma that determines one’s next existence.

Image: a couple engaged in intercourse or a pregnant woman 

11. Jati (being born)

Through the power of this becoming, one is reborn in a particular birthplace whenever the necessary conditions are assembled.

Image: a woman giving birth 

12. Jara-marana (old age and death)

Following rebirth there is a continual process of aging as the aggregates change and develop; and eventually there is death when the aggregates finally cease.

Image: a corpse being carried.

Eightfold-path---the-path-out-of-duhkha/unease/suffering

Date: December 23, 2023, 12:17 am

Magga-vibhanga Sutta — Analysis of the Noble Eightfold Path


I have heard that at one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said, “I will teach & analyze for you the noble eightfold path. Listen & pay close attention. I will speak.”

“As you say, lord,” the monks responded to him.

The Blessed One said, “Now what, monks, is the noble eightfold path? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

“And what, monks, is right view?

Knowledge with regard to [or: in terms of] stress, knowledge with regard to the origination of stress, knowledge with regard to the stopping of stress, knowledge with regard to the way of practice leading to the stopping of stress: This, monks, is called right view.

“And what, monks, is right resolve?

Resolve for renunciation, resolve for non-ill will, resolve for harmlessness: This, monks, is called right resolve.

“And what, monks, is right speech?

Abstaining from lying, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter: This, monks, is called right speech.

“And what, monks, is right action?

Abstaining from taking life, abstaining from stealing, abstaining from sexual intercourse: This, monks, is called right action.

“And what, monks, is right livelihood?

There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood. This, monks, is called right livelihood.

“And what, monks, is right effort?

- There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.

- He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandoning of evil, unskillful qualities that have arisen.


- He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen.

- He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. This, monks, is called right effort.

“And what, monks, is right mindfulness?

- There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful, subduing greed & distress with reference to the world.

- He remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.

- He remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.

- He remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. This, monks, is called right mindfulness.

“And what, monks, is right concentration?
- There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities enters and remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.

- With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.


- With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’

- With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. This, monks, is called right concentration.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

Gampopa

Date: December 14, 2023, 7:43 pm

From Wikipedia

Gampopa Sönam Rinchen (Tibetan: སྒམ་པོ་པ་བསོད་ནམས་རིན་ཆེན་, Wylie: sgam po pa bsod nams rin chen, 1079–1153) was 
the main student of Milarepa, and a Tibetan Buddhist master who codified his own master's ascetic 
teachings, which form the foundation of the Kagyu educational tradition. Gampopa was also a doctor 
and tantric master. He authored the first Lamrim text, Jewel Ornament of Liberation, and founded the 
Dagpo Kagyu school. He is also known as Dvagpopa, and by the titles Dakpo Lharjé "the physician from 
Dakpo" (Tibetan: དྭགས་པོ་ལྷ་རྗེ་, Wylie: dwags po lha rje) and Daö Zhönnu, "Candraprabhakumara" (Tibetan: ཟླ་འོད་
ཞོན་ནུ་, Wylie: zla 'od gzhon nu).[1][2]

Gampopa's most famous teaching is known as "The Four Dharmas of Gampopa", this is outlined, for 
example, in a key text of Gampopa called The Four Dharmas in Brief:[17]

"It is necessary for: dharma to turn to dharma; dharma to turn into the path; the path to dispel 
confusion; and confusion to turn into wisdom"[18]

The Four Dharmas in Brief further states about each of the four Dharmas:

(1) Dharma to turn to dharma means to meditate on impermanence, the fact that all things will be 
left behind at death and that only Dharma is of use, all must be renounced except Dharma.[19]

(2) Dharma turns into the path is explained as:

if there is the rational mind of loving kindness and compassion that cherishes other more than 
oneself-the fictional enlightenment mind-and then on top of that the understanding that all 
phenomena, outer and inner, appearing as the coming together of interdependency are illusory, then 
the primal dharma turns into the path.

(3) The Path is to be used to dispel confusion means that "confusion has to be dispelled from top to 
bottom", Gampopa explains this as follows:

First, meditation on impermanence dispels the confusion of clinging to this life, then meditation on 
karma and effect dispels the confusion of bad views, then meditation on the disadvantages of cyclic 
existence dispels the confusion of attachment to cyclic existence, then meditation on loving 
kindness and compassion dispels the confusion of the Lesser Vehicle, then meditation on appearances 
being dream-like, illusory, dispels the confusion of grasping at conceived-of things...

(4) Confusion turns into wisdom:

If, the force of meditation done on all phenomena being free from birth and cessation in superfact 
(paramartha satya) causes whatever appears, whatever is known, to be resolved as its own entity, 
then confusion has dawned as wisdom.[20]

January 13, 2024, 4:20 am

Flipping through the site tonight, confusion turns into wisdom - meditating in half-lotus posture, lusty, angry stuff - easy to understand a bit. The confusion turns into wisdom - if those lusty angry type thoughts would lead to birth and death - cyclic existence - bad karma type things. To wish all of those thoughts free would be equivalent to helping clear your head. Like natural processes. Cheers.

January 13, 2024, 4:22 am

Not only thoughts, feelings, senses, perceptions, etc.. all of the stuff in the teachings.

Heart-Sutra---Prajnaparamita

Date: December 13, 2023, 4:34 pm

Avalokiteshvara Bodhisattva, when deeply practicing prajna paramita, clearly saw that all five 
aggregates are empty and thus relieved all suffering. 

Shariputra, form does not differ from emptiness, emptiness does not differ from form. Form itself is 
emptiness, emptiness itself form. 

Sensations, perceptions, formations and consciousness are also like this. 

Shariputra, all dharmas are marked by emptiness; they neither arise nor cease, are neither defiled 
nor pure, neither increase nor decrease. 

Therefore, given emptiness, there is no form, no sensation, no perception, no formation, no 
consciousness; no eyes, no ears, no nose, no tongue, no body, no mind; no sight, no sound, no smell, 
no taste, no touch, no object of mind; no realm of sight...no realm of mind consciousness. 

There is neither ignorance nor extinction of ignorance...neither old age and death, 
nor extinction old age and death; no suffering, no cause, no cessation, no path; no knowledge and 
no attainment. 

With nothing to attain, a bodhisattva relies on prajna paramita, and thus the mind is 
no hindrance. 

Without hindrance, there is no fear. 

Far beyond all inverted views, one realizes nirvana. 

All buddhas of past, present and future rely on prajna paramita and thereby attain unsurpassed 
complete perfect enlightenment. 

Therefore know the prajna paramita as the great miraculous mantra, the great bright mantra, the 
supreme mantra, the incomparable mantra, which removes all suffering and is true, not false. 

Therefore we proclaim the prajna paramita mantra, the mantra that says: 

gate, gate, paragate, parasamgate, bodhi svaha.

Lotus-Sutra

Date: January 22, 2024, 7:37 pm

Mahamudra-Meditation

Date: January 19, 2024, 1:05 am

How to Do Mahamudra Meditation - by Dzogchen Ponlop Rinpoche

Buddhism is rich in methods for working with the mind. One of the most renowned and powerful is the 
ancient wisdom tradition known as Mahamudra. Originating in India, the view and practice of 
Mahamudra gradually spread across Asia and today has reached the West. As a philosophy, it aims to 
communicate clear knowledge of the true nature of the mind. As a meditation practice, it is designed 
to bring about that experience swiftly and unmistakably.

Mahamudra is a contemplative Buddhist tradition known for its simplicity. The practice is to be 
genuine, relaxed, and aware in every situation in life, to accept and appreciate who we are. To 
engage in its profound methods, we aren’t required to change our lifestyle, and any message contrary 
to that is not a true Mahamudra teaching. The practice of Mahamudra is an experience of our mind 
that’s completely free and joyful, no matter what our life brings us. It points us to mind’s true 
nature.

The meaning of Mahamudra is found in its name. Maha means “great” and mudra means “symbol” or 
“seal.” The Great Symbol referred to is the wisdom of emptiness, which is the very nature of our 
mind and of all phenomena—any object or idea the mind can observe or become aware of. Because it 
covers the totality of our experience, the Great Symbol is known as the all-encompassing reality 
from which there is no escape or exception.
So, how do we begin the practice of Mahamudra? First, we learn with an open and interested mind what 
Mahamudra is. Then we reflect on and personalize that knowledge so that it becomes our own 
experience, rather than a theory. Then, having digested the meaning, we simply sit, going beyond 
knowing about Mahamudra to becoming one with it.

Realizing the true nature of our mind doesn’t happen just by accident, pure luck, or willpower 
alone. We need some help. We have to rely on key instructions of the Mahamudra lineage imparted to 
us through a trusted and realized teacher. Mahamudra has a tradition of skillful methods for 
directly pointing out the nature of mind, which is a unique feature of this lineage. If we have the 
opportunity to receive these instructions and a sincere interest in working with them, we have a 
good chance of understanding and realizing Mahamudra wisdom.

Mahamudra is divided into three parts: ground Mahamudra, path Mahamudra, and fruition Mahamudra. 
Ground Mahamudra is where our discussion starts. It is fundamentally a view of the most basic 
reality of our mind and world. We will then look briefly at path Mahamudra, which is the actual 
meditation practice. Last, we have fruition Mahamudra, a description of what the path leads us to. 
That will give us a complete picture of the Mahamudra journey of awakening.

Mahamudra teaches us with a number of special techniques for looking at our mind to see its true 
nature. When we look inside with a clear, steady focus, the mind we see is transparent, spacious, 
and open. It feels like something’s there, but when we look for it, there’s no “thing” we can find. 
Our thoughts and emotions are vivid, yet we can’t put our hands on them. They melt away as soon as 
we notice them. Even sights and sounds, which seem to be real, distinct entities, evade our grasp 
when we search for their true identity. When we recognize the flowing, open, and spacious quality of 
all our experiences, even for a moment, that’s the emptiness side of the wisdom of emptiness.

When we look at our mind, however, we see that it’s not just spacious. There’s a luminous, clear, 
and creative energy that’s the source of our compassion and joy. There is also a quality of 
wakefulness, of all-encompassing awareness. This is the wisdom side of the wisdom of emptiness.

When we recognize the union of this brilliance, this awareness, and the open, transparent space, 
that’s what we call the recognition of the wisdom of emptiness, or the true nature of mind. In such 
a moment, we don’t experience just one side of our mind; we experience the wholeness of the mind. We 
see the union of space, compassion, and awareness, which is called Mahamudra.

This is a way of understanding the mind of enlightenment— buddha wisdom or buddhanature. This wisdom 
mind is rich in qualities that bring us boundless happiness, insight, and a corresponding desire to 
help our world. Right from the very beginning the minds of all beings have been free of any inherent 
faults or defects. We might ask, “What is this ‘very beginning’ that we are talking about? Twenty 
years ago? A billion years ago?”

Actually, it’s this very moment, now, when we fail to recognize the true nature of mind. This is the 
very beginning. If we can relax in this moment, we are resting in the ground or fundamental state of 
Mahamudra. The way we rest is through the practice of meditation, which is path Mahamudra. When we 
can rest well, we are naturally in union with the goal, or fruition, of the path. There’s no other 
Mahamudra to attain: we are buddha, awake and free, in this very moment.

But when we fail to recognize the basic nature of our mind, then we have a problem. The luminous, 
creative energy of original mind is misperceived as the dualistic world of self and other. Confusion 
arises, clinging begins, and then the whole world of suffering and bewilderment manifests. Instead 
of enjoying peace, illumination, and happiness, we experience our mind as afflicted with painful 
emotions. We’re bombarded by thoughts that lead us this way and that. We endure anxiety and fear 
while we long for peace and contentment.

That is what we call the spinning of samsara, or cyclic existence, which is endless until we decide 
to stop it by realizing mind’s true state. So the beginning of samsara is when we fail to recognize 
that ground, and the end of samsara is nothing more complicated than recognizing our own nature of 
mind. When mind recognizes itself and can rest freely and relaxed in a state of openness, that is 
the end of our confusion and suffering.

Luminosity, the clarity nature of mind, manifests creatively as phenomena. Because we are habituated 
to solidifying our experience of this luminous display, it’s easier for most of us to see the 
luminous aspect of mind than to recognize mind’s empty nature. However, if we’re missing the 
experience of emptiness, we might start to think of luminosity as something that’s solid and real 
enough to hold onto. Then it becomes a source of suffering and confusion instead of freedom. It’s 
important to first learn what emptiness actually means, at least intellectually, before we jump to 
the conclusion that the nature of mind possesses all the qualities of enlightenment. Once we have a 
good understanding of the emptiness nature of mind, then we can further that view by seeing mind’s 
luminous nature.

So before undertaking Mahamudra meditation, we should first have a theoretical understanding of the 
true nature of mind—as empty, luminous, and aware. Second, we should understand how confusion 
develops when we don’t recognize that nature. Third, we should understand that the essence of our 
confused thoughts and emotions is free of any innate negativity or fixation, that all expressions 
and experiences of mind are empty and luminous.

These three aspects of ground Mahamudra are important to understand through conceptual mind first, 
and then through the process of reflection to make it more experiential. Finally, we bring our 
understanding to complete realization through meditation.

In the beginning, Mahamudra meditation is a process of becoming familiar with our mind just as it 
is, and then learning how to relax within it. Our first glimpse is likely to show us that our mind 
often wanders aimlessly about, and there’s little organization to our thinking. It’s like a house 
with junk piled up everywhere. So, what do we need to do first? We need to bring a sense of order 
and clarity to our mind. By being more mindful of our thought process, our awareness naturally 
becomes sharper, more precise, and more discriminating. Once we’ve created some mental space, we can 
begin to glimpse mind’s nature and the play of its creative energy. Gradually, we can further let go 
of the thoughts, labels, and judgments that keep our mind moving, unsettled, and tense. We can begin 
to relax, expand, and inhabit a new dimension of presence and openness.

There are two main types of meditation in the Mahamudra tradition: Mahamudra shamatha, or resting in 
the nature of mind, and Mahamudra vipashyana, or clear seeing. The focus of our attention is the 
mind itself, as opposed to anything external. If you have a background of sitting meditation and are 
familiar with that practice, then learning to rest in the nature of mind can be very simple, easy, 
and straightforward.

What does it mean to rest in the nature of mind, and how do we do it? We may think that to meditate, 
we have to concentrate, we have to focus on something. The actual meditation of Mahamudra is not 
really about that. It’s more about knowing how to rest our mind and let it relax in its own state. 
That can be tricky, because on one hand we need to be mindful and stay present, and on the other, we 
need to let go of any stress and just relax. So the best practice is the middle way, finding a 
balance between non-distraction and relaxation.

In the beginning, that may feel artificial, but if we keep doing it, it becomes effortless. It’s 
like when we start learning how to drive a car. It’s very stressful when we first get behind the 
wheel. Our eyes are glued to the road. We’re holding onto the steering wheel so tightly we can feel 
the tension in our shoulders. At first it’s an intense, scary experience, but the more we learn 
about driving, the more we relax.

In the same way, Mahamudra meditation can feel unnatural and stressful at first. We may be worried 
that we have too many thoughts and are not relaxed enough, or that our focus is not in the right 
place. But relaxation will come naturally if we keep doing it. That’s the key thing—to keep doing 
it. Then the experience of space, awareness, and relaxation will come naturally.

Meditation: Mahamudra
1. First, take your seat on a cushion or chair in an upright and relaxed position. Take a moment to 
feel the cushion, the posture of your body, the attitude of the mind, and the movement of the 
breath. Sit quietly for several minutes, gently letting go of your thoughts until you feel a sense 
of calmness.

2. Next, bring awareness to the eyes and look directly into the space in front. Then simply relax at 
ease and rest in the present moment, in nowness. On one hand, there’s a sense of focusing on the 
space, but on the other, there’s no particular spot to focus on. The gaze is like space itself, wide 
and spacious.

3. Whatever comes up in the present, whether it’s a thought, emotion, or perception, try to meet it 
without judgment or comment. Rest the mind in that very experience, whether you regard it as good or 
bad, pleasant or unpleasant. There’s no need to change or improve it or look for a better place to 
rest. Rest the mind where it is and just as it is.

4. In Mahamudra meditation, it isn’t sufficient just to recognize the presence of thoughts and 
emotions; we need to recognize their true nature and rest within that experience. So from time to 
time in meditation, reflect on the three basic characteristics of mind: emptiness, clarity, and 
awareness.

The emptiness of the mind is something we can “see,” so to speak. When we look at the mind, it’s 
like infinite space. It has no limit. It has no material form, color, or shape. There is nothing we 
can touch. That space, that openness, is the empty nature of our mind. When contemplating mind’s 
emptiness, experience the spacious, insubstantial, nonmaterial quality of mind, of thoughts and 
emotions, and leave the mind in a state of ease and total openness.

This mind is not just empty, however. It also has a vivid clarity, an infinite and vast luminosity, 
which is the radiance of emptiness itself. It’s like a wide, clear sky filled with light. This 
experience of space with light is the experience of great compassion and lovingkindness, or unbiased 
great love beyond concept. It manifests in the vibrant energy of our thoughts, emotions, and 
perceptions. We can see it in every experience of mind, especially in the powerful display of our 
emotions.

5. Once again, sit quietly until you feel a sense of calmness. Then contemplate the clarity aspect 
of mind. Look directly at whatever forms, thoughts, or emotions arise: all are the natural 
expression of this luminous nature. Look beyond the object and experience the radiance of emptiness, 
resting relaxed within that basic presence of clarity.

The clarity aspect of mind has the power of knowing, seeing, and experiencing the world. When a room 
is full of light, we can see all the objects surrounding us. In the same way, the light of our mind 
makes appearances clear and distinct. When we think about an object, our mind naturally produces an 
image for it. Whether we’re thinking about Bart Simpson or His Holiness the Karmapa, the image we 
see is an expression of mind’s clear, playful, creative energy.

Mind is not only empty and clear; it has the quality of panoramic and discriminating awareness. 
While clarity is the compassion aspect of mind, awareness is the wakeful aspect. It is the sharp, 
penetrating intelligence (prajna) that sees through any confusion and perfectly understands the 
world it sees. With clarity and awareness coming together, we experience the full power and benefit 
of compassion and wisdom in our lives.

When we are able to rest in this nature without too much stress from trying too hard to focus or 
concentrate, we can begin to experience genuine relaxation.

6. As before, now rest the mind for a few moments. Let go of any thoughts of hope or fear, and calm 
the mind. Rest the gaze in the open space in front. Bring your mind into the present moment and 
relax, simply experiencing the quality of awareness.

7. Then let go of even that and relax without any thought. Again, we bring ourselves back into the 
present moment of awareness. Relax at ease and experience the mind as empty and luminous.

With awareness, we experience the three aspects of mind in union and the wholeness of mind’s nature. 
When we hear instructions to meditate on the mind or to rest in mind’s true nature, it is this union 
of emptiness, clarity, and awareness. When we are able to rest in this nature without too much 
stress from trying too hard to focus or concentrate, we can begin to experience genuine relaxation.

Relaxing in this space is one of the most powerful meditations leading to a direct experience of 
buddha mind. With this experience, we can bring a new level of understanding and skill into our 
everyday life. The wisdom and compassion we manifest will transform the once disturbing energies of 
our thoughts and emotions into something very useful and powerful that can bring about the 
experience of enlightenment.

 

The teachings in this article by Dzogchen Ponlop Rinpoche were originally published in Lion’s Roar 
Magazine in March 2017.

Majjhima-Sila

Date: December 15, 2023, 6:00 pm

13.abstain from hurting the seeds, plants, roots, branches, cheating, trading, slavery, forgery, 
bribery, and criminal conducts
14.abstain from hoarding foods, drinks, clothes (robes), beddings, perfumes, spices, and other tools
15.taking meal once a day,
16.abstain from watching shows (dances, exhibitions, matches, music performances, parade, etc)
17.abstain from playing games (card games, board games, dices, game of chance, racing game, 
acrobatics, word games, etc)
18.abstain from using luxurious furniture and beddings
19.abstain from using cosmetics, make-up, fancy and luxurious clothes (robes),
20.abstain from discussion about people, politicians, criminals, terrors, food and beverages, 
clothings, places, families, cities, wars and battles, heroes, ghosts, street rumors, speculation on 
how the world is created, or about existence and non-existence
21.abstain from accusing or denying or goading or challenging (i.e: 'I practised this Dhamma 
devoutly but you don't!' or 'What you utter is old rubbish' or 'You are wrong!' or 'Free yourself if 
you can!)
22.abstain from being courier or messengers of politicians or higher administrations
23.abstain from deceiving lay people by uttering spells to exorcise demon or make someone's 
fortunate, acting like a holy person by reciting mantras

Meditation---Mahayana---The-Small-Golden-Key

Date: December 27, 2023, 6:50 pm

Source – The Small Golden Key – by Thinley Norbu

Carrying the Six Gatherings on the Path

WHEN SITTING IN FORMAL meditation, we should practice nyam shag meditation. 1 When we arise from 
this meditation and are going, staying, eating, and speaking to others, when unhappiness or 
happiness arises, we should practice "carrying the six gatherings on the path. "  

The senses (dBang.po) arise from consciousness (rNam. shes), and through these senses we perceive an 
object (Yul). However, this object also arises from consciousness, which is the subject. A gathering 
(Tshogs) is the conjunction of the object, the senses, and consciousness. Feelings such as hatred, 
anger, desire, pride, jealousy, etc., are all passions. They arise when we perceive objects, and 
through these passions we make karma. 

For example, when a man sees a beautiful woman and falls in love with her, the woman is the object, 
and the senses and consciousness which perceive the woman are the subject. If the man did not have 
senses, he could not perceive the woman.

Without eyes he could not see form. But even with eyes, if he had no consciousness, he still could 
not perceive an object. In order to perceive, all three are needed together: object, senses, and 
consciousness; and the conjunction of these three is called a gathering. 

When a man perceives a beautiful woman and desire arises in him, he wants to make love with her. But 
if this woman does not like him, or if she likes him but another man loves her, then anger arises in 
him. If this woman decides to go with another man, then jealousy arises. If he thinks that he must 
defeat this other man, win this woman for himself, and control her, then pride arises. If he is able 
to win this woman for himself and is staying with her, then anxiety constantly arises through his 
fear that he will lose her, and this is greed. All these five passions arise from ignorance, which 
is the basis of all passions. These five passions together with ignorance make the "six passions. "  
This example is also true for women who perceive beautiful men, for all these passions arise in the 
same way. 

Depending on desire, anger arises; depending on anger, jealousy arises; depending on jealousy, pride 
arises; depending on pride, greed arises; and all these passions arise out of and are pervaded by 
ignorance. 

Because of these passions, we make many habits. The way in which habits are formed can be explained 
by continuing with the example of the beautiful woman. All day long the six passions arise in the 
man because he is involved with the woman as the object of his passions. In all that he does, says, 
and thinks about her, desire, jealousy, and the other passions arise. Then at night he dreams of her 
and he dreams that he loves her, that
he is angry or jealous, and so on; and thus his habits are formed. All the actions, speech, and 
thoughts of the six passions in which he engages in the day come to him in his dreams at night, 
forming his habits. These habits become stronger and stronger and are carried over from day to day, 
year to year, and from lifetime to lifetime. All experience or karma arises from these habits, and 
these habits come from the six passions. 

An opposite example of arising passions is the example of a person who sees his enemy. At first, the 
sight of his enemy causes hatred to arise. From this hatred comes the thought that he must defeat 
this enemy and become victorious, which is pride. From this pride comes the hope or desire to have 
success. From desire comes the greed of wishing to hold always to this success. From this greed 
comes the jealousy of thinking that another will become greater than he is. All these five passions 
arise out of ignorance, as in the previous example. 

These passions arise in the same way through all the senses: through hearing unpleasant or pleasant 
sounds, blame or praise; through smelling bad or good odors; through tasting unsavory or delicious 
flavors; through touching rough or soft surfaces; through seeing ugly or beautiful forms; and 
through experiencing unhappy or happy feelings. The sixth sense is the sense of consciousness; 
although each of the other senses perceives differently, the sense of consciousness which knows 
functions in all of them. Consciousness is like a monkey in a house with five windows which are like 
the five senses. When the monkey leaps around inside the house, moving quickly from window to 
window, it may seem as if there are many monkeys inside the house, but in fact there is only one 
monkey. 

The conjunction of the object, the sense organ, and the consciousness of each of the six senses is 
called the six gatherings of consciousness (rNam.shes tshogs drug). All human beings have the six 
gatherings of consciousness. Samsara arises from these gatherings, and all human beings wander in 
samsara because of them. 

How do we carry these six gatherings on the path to liberation? 

To continue with the example of the beautiful woman, when desire arises upon seeing a beautiful 
woman, if the man is practicing this meditation, he should not repress this desire, but should just 
let it go and watch to see what the essence of the desire is. There is no substance or root of this 
desire; there is no place where this desire dwells, so this desire automatically vanishes. When this 
desire vanishes, the object of desire automatically vanishes with it. Since there is no desire, 
anger does not arise. In the same way, there is no jealousy, pride, or greed because the object of 
these passions has vanished. The object of these passions has dissolved into the subject, or 
consciousness, and consciousness dissolves into the dharmadhatu. Since there are no longer any of 
the five passions, ignorance has vanished, and this is liberation. 

When any of the six gatherings arise from our sense of hearing, smelling, tasting, etc., we should 
not repress them, but should use them in our meditation. In the same way that desire or hatred 
vanish by this practice of carrying the six gatherings on the path, so also jealousy, pride, and 
greed will vanish. Whenever a passion arises from perceiving an object of that passion, if we 
practice, this passion will vanish and the object of the passion will vanish along with it. This is 
the practice of "carrying the six gatherings on the path to liberation." If one can practice this 
method, then the more the passions arise, the greater the benefit will be. Because our minds are 
always mixed with the passions, when the passions arise strongly, we can have a greater 
understanding of the condition of our minds. However, if we cannot practice this method, when the 
passions arise strongly we will just be making strong karma. 

Liberation means freedom from the ties of samsara. These ties are the passions which bind us and 
cause us to wander endlessly in samsara. Freedom comes from the practice of using the passions and 
freeing ourselves from the karma of these passions. This is the self-liberation of the six 
gatherings (Tshogs drugs rang.grol). 

When we sit to practice meditation, we should meditate on leaving the mind in equanimity (mNyam. 
bzhag), and we should practice freedom from the five skandhas (Phung. po lnga dang bral. ba).  When 
we leave our formal meditation and carry on the daily activities of eating, sleeping, walking, etc., 
we should practice "carrying the six gatherings on the path to liberation."

Ngondro---Part-1---Vajrayana

Date: January 17, 2024, 9:53 am

Om-Mani-Padme-Hum

Date: December 27, 2023, 6:59 pm

Source - The Small Golden Key - by Thinley Norbu

AN EXPLANATION OF THE SIX-syllable mantra, OM MA NI PAD ME HUM, follows. 

OM closes the door to the suffering of being reborn in the 
gods' realm. The suffering of the gods arises from 
foreseeing one's fall from the gods' realm. This suffering 
comes from pride. 

MA closes the door to the suffering of being reborn in the 
warring gods' (asuras') realm. The suffering of these asuras 
is constant fighting. This suffering comes from jealousy. 

NI closes the door to the suffering of being reborn in the 
human realm. The suffering of humans is birth, sickness, 
old age, and death. This suffering comes from desire. 

PAD closes the door to the suffering of being reborn in the 
animal realm. The suffering of animals is stupidity, 
preying upon one another, being killed by men for 
meat, skins, etc., and being beasts of burden. This 
suffering comes from ignorance. 

ME closes the door to the suffering of being reborn in the 
hungry ghosts' realm. The suffering of hungry ghosts is 
hunger and thirst. This suffering comes from greed. 
HUM closes the door to the suffering of being reborn in 
the hell realm. The suffering of the hells is heat and 
cold. This suffering comes from anger or hatred. 

0M MA NI PAD ME HUM

Original-Buddhism

Date: April 25, 2024, 6:41 am

He used to go to Yahoo Buddhist Chat 1 and talk about his translations.  Always a presence in regards to scriptural teachings.  For early Buddhist studies, he is an excellent teacher.  

He went in there to talk about Buddhism but didn't ask for money.  Anyways, helps to understand sometimes.

Wherever someone roams in Buddhism, it's interesting what can get lost it translation.  

Reading Buddhist masters, I don't think they're generally in disagreement from his sentiments honestly, but there have been and are different schools of thought in Buddhist history.  There is a good series on Youtube that's worth listening to.

Samadhanga-Sutta:-The-Factors-of-Concentration-

Date: December 10, 2023, 8:31 pm

I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, 
Anathapindika's monastery. There he addressed the monks, "Monks, I will teach you the five-factored 
noble right concentration. Listen, and pay close attention. I will speak."

"As you say, lord," the monks replied.

The Blessed One said: "Now what, monks, is five-factored noble right concentration? There is the 
case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — enters 
and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed 
thought and evaluation. He permeates and pervades, suffuses and fills this very body with the 
rapture and pleasure born from withdrawal. There is nothing of his entire body unpervaded by rapture 
and pleasure born from withdrawal.

"Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and 
knead it together, sprinkling it again and again with water, so that his ball of bath powder — 
saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the 
monk permeates, suffuses and fills this very body with the rapture and pleasure born of withdrawal. 
There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal. This is 
the first development of the five-factored noble right concentration.

"Furthermore, with the stilling of directed thoughts & evaluations, he enters and remains in the 
second jhana: rapture and pleasure born of composure, unification of awareness free from directed 
thought and evaluation — internal assurance. He permeates and pervades, suffuses and fills this very 
body with the rapture and pleasure born of composure. There is nothing of his entire body unpervaded 
by rapture and pleasure born of composure.

"Just like a lake with spring-water welling up from within, having no inflow from east, west, north, 
or south, and with the skies periodically supplying abundant showers, so that the cool fount of 
water welling up from within the lake would permeate and pervade, suffuse and fill it with cool 
waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates 
and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. 
There is nothing of his entire body unpervaded by rapture and pleasure born of composure. This is 
the second development of the five-factored noble right concentration.

"And furthermore, with the fading of rapture, he remains equanimous, mindful, & alert, and senses 
pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 
'Equanimous & mindful, he has a pleasant abiding.' He permeates and pervades, suffuses and fills 
this very body with the pleasure divested of rapture, so that there is nothing of his entire body 
unpervaded with pleasure divested of rapture.

"Just as in a blue-, white-, or red-lotus pond, there may be some of the blue, white, or red lotuses 
which, born and growing in the water, stay immersed in the water and flourish without standing up 
out of the water, so that they are permeated and pervaded, suffused and filled with cool water from 
their roots to their tips, and nothing of those blue, white, or red lotuses would be unpervaded with 
cool water; even so, the monk permeates and pervades, suffuses and fills this very body with the 
pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested 
of rapture. This is the third development of the five-factored noble right concentration.

"And furthermore, with the abandoning of pleasure and stress — as with the earlier disappearance of 
elation and distress — he enters and remains in the fourth jhana: purity of equanimity and 
mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness, 
so that there is nothing of his entire body unpervaded by pure, bright awareness.

"Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be 
no part of his body to which the white cloth did not extend; even so, the monk sits, permeating his 
body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright 
awareness. This is the fourth development of the five-factored noble right concentration.

"And furthermore, the monk has his theme of reflection well in hand, well attended to, well-
considered, well-tuned[1] by means of discernment.

"Just as if one person were to reflect on another, or a standing person were to reflect on a sitting 
person, or a sitting person were to reflect on a person lying down; even so, monks, the monk has his 
theme of reflection well in hand, well attended to, well-pondered, well-tuned by means of 
discernment. This is the fifth development of the five-factored noble right concentration.

"When a monk has developed and pursued the five-factored noble right concentration in this way, then 
whichever of the six higher knowledges he turns his mind to know and realize, he can witness them 
for himself whenever there is an opening.

"Suppose that there were a water jar, set on a stand, brimful of water so that a crow could drink 
from it. If a strong man were to tip it in any way at all, would water spill out?"

"Yes, lord."

"In the same way, when a monk has developed and pursued the five-factored noble right concentration 
in this way, then whichever of the six higher knowledges he turns his mind to know and realize, he 
can witness them for himself whenever there is an opening.

"Suppose there were a rectangular water tank — set on level ground, bounded by dikes — brimful of 
water so that a crow could drink from it. If a strong man were to loosen the dikes anywhere at all, 
would water spill out?"

"Yes, lord."

"In the same way, when a monk has developed and pursued the five-factored noble right concentration 
in this way, then whichever of the six higher knowledges he turns his mind to know and realize, he 
can witness them for himself whenever there is an opening.

"Suppose there were a chariot on level ground at four crossroads, harnessed to thoroughbreds, 
waiting with whips lying ready, so that a skilled driver, a trainer of tamable horses, might mount 
and — taking the reins with his left hand and the whip with his right — drive out and back, to 
whatever place and by whichever road he liked; in the same way, when a monk has developed and 
pursued the five-factored noble right concentration in this way, then whichever of the six higher 
knowledges he turns his mind to know and realize, he can witness them for himself whenever there is 
an opening.

"If he wants, he wields manifold supranormal powers. Having been one he becomes many; having been 
many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and 
mountains as if through space. He dives in and out of the earth as if it were water. He walks on 
water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a 
winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He 
exercises influence with his body even as far as the Brahma worlds. He can witness this for himself 
whenever there is an opening.

"If he wants, he hears — by means of the divine ear-element, purified and surpassing the human — 
both kinds of sounds: divine and human, whether near or far. He can witness this for himself 
whenever there is an opening.

"If he wants, he knows the awareness of other beings, other individuals, having encompassed it with 
his own awareness. He discerns a mind with passion as a mind with passion, and a mind without 
passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a 
mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with 
delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a 
restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an 
enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind[2] as an 
excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a 
concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind 
as a released mind, and an unreleased mind as an unreleased mind. He can witness this for himself 
whenever there is an opening.

"If he wants, he recollects his manifold past lives,[3] i.e., one birth, two births, three births, 
four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many 
aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and 
expansion, [recollecting], 'There I had such a name, belonged to such a clan, had such an 
appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. 
Passing away from that state, I re-arose there. There too I had such a name, belonged to such a 
clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the 
end of my life. Passing away from that state, I re-arose here.' Thus he remembers his manifold past 
lives in their modes and details. He can witness this for himself whenever there is an opening.

"If he wants, he sees — by means of the divine eye, purified and surpassing the human — beings 
passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and 
ugly, fortunate and unfortunate in accordance with their kamma: 'These beings — who were endowed 
with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and 
undertook actions under the influence of wrong views — with the break-up of the body, after death, 
have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But 
these beings — who were endowed with good conduct of body, speech, and mind, who did not revile the 
noble ones, who held right views and undertook actions under the influence of right views — with the 
break-up of the body, after death, have re-appeared in the good destinations, in the heavenly 
world.' Thus — by means of the divine eye, purified and surpassing the human — he sees beings 
passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and 
ugly, fortunate and unfortunate in accordance with their kamma. He can witness this for himself 
whenever there is an opening.

"If he wants, then through the ending of the mental effluents, he remains in the effluent-free 
awareness-release & discernment-release, having known and made them manifest for himself right in 
the here and now. He can witness this for himself whenever there is an opening."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

Sambogakaya---Peaceful-Deities

Date: December 27, 2023, 9:22 am

THE FIVE CERTAINTIES SAMBHOGAKAYA

(LONGS. spyod rdzogs sku) means enjoying the wealth of the five certaities (N ges. pa lnga), which 
are certain place, certain teacher, certain retinue, certain time, and certain teaching. 

1.	According to the Mahayana, the five certainties are as follows: 

The certain place is the Ogmin (Akanistha) buddhafield or universe within which are the buddhafields 
of the four directions and the center: 

In the center is the buddhafield of Namparnangdzed (Vairocana), called Tugpokopa; 

In the east is the buddhafield of Mikyodpa (Akosbhya), called Ngonpargawa; 

In the south is the buddhafield of Rinchenjungne (Ratnasambhava), called Paldangdenpa; 

In the west is the buddhafield of Nangwathaye (Amitabha), called Dewachen; 

In the north is the buddhafield of Donyoddrubpa (Amoghasiddhi), called Lerabdzogpa. 

The certain teachers are the five victorious ones jinas), the buddhas of these buddhafields. 

According to the general Mahayana system, they have the thirty-two noble marks (mTshan.bzang.po sum 
chu.rtsa.gnyis) and the eighty excellent signs (dPe. by ad bzang. po brgyad. bchu). 

The certain retinue in these buddhafields is not composed of ordinary individuals; it consists 
solely of tenth-stage bodhisattvas, such as Sayinyingpo (Ksitigarbha), Chagnadorje (Vajrapani), 
Namkhainyingpo (Skt. Akasagarbha), Chenrezig (Avlokitesvara), Jampa (Maitreya), Dribpanamsel 
(Sarvanivaranaviskambhin), Kuntuzangpo (Samantabhadra), Jampalyang (Manjusri'), etc. 

The certain time is the perpetual, continuous teaching of the Dharma. 

The certain Dharma teaching is the Mahayana doctrine. 

The Ogmin (Skt. Akanistha) buddhafield of the Mahayana system is considered by the highest Vajrayana 
to be a half-nirmanakaya, half-sambhogakaya buddhafield. (Phyed. sprul longs. sku) because in Ogmin 
the certain retinue or disciples are different from the certain teacher; that is, they are not his 
emanations. Since the disciples are tenth-stage bodhisattvas, they are nirmanakaya; since the 
teachers are the five buddhas, they are sambhogakaya. 

2.	According to the highest Vajrayana, the five certainties are the following: 

The certain place is the "Great Ogmin" ('Og. min Chhen. po) or Self-Nature Ogmin; 

The certain teachers are the five buddhas with their consorts (Yab-yum); 

The certain retinue are the fulfilled bodhisattvas, male and female, such as Sayinyingpo, 
Chagnadorje, Namkhai nyingpo, Chenrezig, Gegmoma, Luma, Threngwama, Garma, etc; 

The certain teachings are all the highest Vajrayana teachings, and all sounds and words are 
characteristicless; 

The certain time is the "timelessness of primordial purity" (Ka.dag.gi dus). 

Since in the Ogmin Chenpo buddhafield of the highest Vajrayana, the certain retinue are the 
fulfilled male and female bodhisattvas, they are the reflection of the five buddhas yab-yum (with 
consort), and their Wisdom Minds are not different from those of the five buddhas. Because of this, 
all the highest Vajrayana teachings are displayed by the five buddhas to the fulfilled male and 
female bodhisattvas. Since the Wisdom Mind of the certain teacher and certain retinue is not 
different, and the certain teaching arises spontaneously, the question can be asked: why is there 
this teaching? It is a spontaneous gesture which is necessary for teaching the nirmanakaya. It is 
necessary because, without the dharmakaya, there is no sambhogakaya; without the sambhogakaya, there 
is no nirmanakaya; and without the nirmanakaya, there is no teaching for the benefit of sentient 
beings. But this spontaneous gesture is without motive, because the teaching is the natural 
manifestation of the Great Ogmin.


THE PEACEFUL SAMBHOGAKAYA DEITIES 

[Zhi.ba'i longs.spyod rdzogs.sku] I. THE FIVE BUDDHA FAMILIES The certain teachers in the Great 
Ogmin buddhafield of the Vajrayana are the five jinas, or buddhas, with their consorts. 

The "self-nature of the five skandhas, primordially pure, is the five buddhas" (Phung.po lnga ye.nas 
dag.pa'i rang.bzhin rgyal. ba rigs.lnga), and the "self-nature of the five passions, primordially 
pure, is the five wisdoms" (Nyon.mongs. pa lnga ye.nas dag. pa'i rang. bzhin ye.shes lnga): 

The self-nature of the skandha of form (gZugs kyi phung. po), primordially pure, is Namparnangdzed; 
and the self-nature of the passion of ignorance, primordially pure, is the wisdom of the dharmadhatu 
(Chhos.dbyings ye.shes); 

The self-nature of the skandha of consciousness (rNams.shes kyi phung. po), primordially pure, is 
Mikyodpa; and the self-nature of the passion of anger or aversion, primordially pure, is the mirror 
wisdom (Me.long ye.shes); 

The self-nature of the skandha of feeling (Tshor. ba'i phung. po), primordially pure, is 
Rinchenjungne; and the self-nature of the passion of pride, primordially pure, is the all-equalizing 
wisdom (mNyam.nyid ye.shes); 

The self-nature of the skandha of perception ('Du.shes kyi phung. po), primordially pure, is 
Nangwathaye; and the self-nature of the passion of desire or attachment, primordially pure, is the 
discriminating wisdom (Sor.rtog ye.shes); 

The self-nature of the skandha of intention ('Du. byed kyi phung.po), primordially pure, is 
Donyoddrubpa; and the self-nature of the passion of jealousy, primordially pure, is the all-
accomplishing wisdom (Bya.grub ye.shes). 

The self-nature of the five elements, primordially pure, is the self-nature of the five consorts of 
the five buddhas: 

The self-nature of space, primordially pure, is Yingkyi Wangchugma (Dhatvisvari); 

The self-nature of water, primordially pure, is Mamaki; 

The self-nature of earth, primordially pure, is Sanggye-chenma (Buddha-locana); 

The self-nature of fire, primordially pure, is Gokarmo (Pal)- Pandara-vasini); 

The self-nature of air, primordially pure, is Damtshig Drolma (Samayatara). 

The body colors of the five buddhas are symbols of the predominant aspects which relate to the 
passions in the minds of individual sentient beings. 

The white body of Namparnangdzed is the symbol of being without any fault whatsoever; 

The yellow body of Rinchenjungne is the symbol of posssessing the greatest qualities; 

The red body of Nangwathaye is the symbol of having the great love of aimless compassion for all 
sentient beings; 

The green body of Donyoddrubpa is the symbol of various activities; 

The blue body of Mikyodpa is the symbol of the unchanging dharmata. 

According to the highest Vajrayana system, all the buddhas have the thirty-two noble marks and 
eighty excellent signs. They also emanate sixteen male bodhisattvas and sixteen female bodhisattvas, 
who together are also called the thirty-two noble marks. Each of the sixteen male bodhisattvas is 
adorned with the five crowns of the buddhas, all together making eighty crowns, which are also 
called the eighty excellent signs. 

The thrones of the five buddhas of the mandala are symbols of their qualities: 

The snow-lion throne of the buddha in the center of the mandala is the symbol that all five buddhas 
have the "four fearlessnesses" (Mi. 'jigs. pa bzhi) which subdue the four demons; 

The elephant throne of the buddha in the east of the mandala is the symbol that all five buddhas 
have the "ten strengths of wisdom" (sTobs bchu) which subdue the ten unvirtuous actions; 

The supreme horse throne of the buddha in the south of the mandala is the symbol that all five 
buddhas have the great attribute of the "four bases [lit. legs] of miraculous power" (rDzu. 'phrul 
gyi rkang. pa bzhi), which enables unobstructed passage everywhere; 

The peacock throne of the buddha in the west of the mandala is the symbol that all five buddhas have 
the absolutely perfect "ten powers" (dBang bchu); 

The garuda or "shang-shang" throne of the buddha in the north of the mandala is the symbol that all 
five buddhas have the "four activities" (Phrin.las bzhi) which liberate one from birth and death; 

The many jewels of all the five thrones are symbols that all five buddhas are able to fulfill 
whatever needs sentient beings may have; 

The lotus which is on each throne is the symbol that all five buddhas remain in samsara for the 
benefit of sentient beings but are unstained by its faults, like a flower which comes from the mud 
but is never touched by it; 

The sun and moon above each lotus are the symbols that all five buddhas have skillful means and 
wisdom inseparably. 

The articles held in the hands of the five buddhas, their retinues, and the wrathful deities are 
also symbolic: 

The Dharma Wheel is the symbol of cutting through the passions of samsara; 

The bell is the symbol of the sound of the dharmadhatu's great emptiness; 

The dorje is the symbol of the indestructibility of all wisdom appearance of the dharmadhatu; 

The precious jewel is the symbol of containing all good qualities; 

The lotus is the symbol of constant, aimless compassion toward all sentient beings; 

The sword is the symbol of cutting the net of existence; 

The double dorje is the symbol of performing the various buddha activities; and 

Weapons are the symbol of annihilating wrong views. 

2. FULFILLED BODHISATTVAS 

According to the highest Vajrayana teachings, the certain retinue are the fulfilled male 
bodhisattvas and their consorts, the fulfilled female bodhisattvas, including: The four inner male 
bodhisattvas: Sayinyingpo (Ksitigarbha), Chagnadorje (Vajrapani), Namkhainyingpo (Akasagarba), and 
Chenrezig (Avalokitesvara); 

Their consorts, the four inner female bodhisattvas: Gegmoma (Lasya), Luma (Gita), Threngwama (Mala), 
and Garma (Nrtya); 

The four outer male bodhisattvas: Jampa (Maitreya), Dribpanamsel (Sarvanivaranaviskambhin), 
Kuntuzangpo (Samantabhadra), and Jam pal yang (Manjusri); 

Their consorts, the four outer female bodhisattvas: Dugpoma (Dhupa), Metogma (Pusopa), Nangsalma 
(Aloka), and Drichabma (Gandha); 

The four male guardians: Shinjeshed (Yamantaka), Tobpoche (Mahabala), Tamdrin (Hayagrlva), and 
Dudtsikhyilba (Amrtakundalin); 

Their consorts, the four female guardians: Chagkyuma (Ankusa), Shagpama (Pasha), Chagdrogma 
(Srnkhala), and Drilbuma (Ghanta), and so on, all together with their retinues in their mandalas. 

The self-nature of the consciousness of the sense organs, primordially pure, is the four inner male 
bodhisattvas: 

The self-nature of the consciousness of the eyes, primordially pure, is the bodhisattva Sayinyingpo; 

The self-nature of the consciousness of the ears, primordially pure, is the bodhisattva Chagnadorje; 

The self-nature of the consciousness of the nose, primordially pure, is the bodhisattva 
Namkhainyingpo; 

The self-nature of the consciousness of the tongue, primordially pure, is the bodhisattva Chenrezig. 

The self-nature of the sense organs, primordially pure, is the four outer male bodhisattvas: 

The self-nature of the sense organ of the eyes, primordially pure, is the bodhisattva Jampa; 

The self-nature of the sense organ of the ears, primordially pure, is the bodhisattva Dribpanamsel; 

The self-nature of the sense organ of the nose, primordially pure, is the bodhisattva Kuntuzangpo; 

The self-nature of the sense organ of the tongue, primordially pure, is the bodhisattva Jam pal 
yang. 

The self-nature of the objects of the sense organs, primordially pure, is the four inner female 
bodhisattvas: 

The object of the eyes is form, and its self-nature, primordially pure, is the dakini Gegmoma, whose 
name means charming or coquettish dakini; 

The object of the ears is sound, and its self-nature, primordially pure, is the dakini Luma, whose 
name means singing dakini; 

The object of the nose is smell, and its self-nature, primordially pure, is the dakini Threngwama, 
whose name means garland-wearing dakini; 

The object of the tongue is taste, and its self-nature, primordially pure, is the dakini Chagkyuma, 
whose name means having-an-iron-hook dakini; 

The self-nature of the nihilist point of view (Chhad. par Ita. ba), primordially pure, is the dakini 
Shagpama, whose name means having-a-noose dakini; 

The self-nature of the point of view that there is ego (bDag. tu Ita. ba), primordially pure, is the 
dakini Chagdrogma, whose name means having-an-iron-chain dakini; 

The self-nature of the point of view that there is reality or substance (mTshan.mar lta.ba), 
primordially pure, is the dakini Drilbuma, whose name means having-a-bell dakini. 

According to the highest Vajrayana, the five buddhas and their five consorts, together with the 
sixteen male and female bodhisattvas and the eight male and female guardians, are the thirty-four 
peaceful deities in the sambhogakaya buddhafield of the self-nature pureland. According to certain 
sadhanas for practicing samadhi, these thirty-four peaceful sambhogakaya deities, Kuntuzangpo yab-
yum, and the six buddha nirmanakaya emanations are the "forty-two peaceful deities in the samadhi 
mandala" (Ting.nge 'dzin dkyil. 'khor).

3.	THE NINE SIGNS OF THE WISDOM BODY (Zhi. ba'i tshul dgu) 

There are nine signs of the wisdom body of the peaceful sambhogakaya deities: 

A pliant body is the sign that ignorance has been purified; 

A well-toned body is the sign that desire has been purified; 

A delicate body is the sign that pride has been purified; 

A perfectly proportioned body is the sign that anger or hatred has been purified; 

A youthful appearance of the body is the sign that jealousy or envy has been purified; 

A clear body is the sign that the defect of stains has been purified; 

A radiant body is the sign of containing all excellent qualities; 

An attractive body is the sign of having the perfection of all the thirty-two noble marks and eighty 
excellent signs together; 

Splendor and blessing of the body are the signs of vanquishing all things. 

4· THE THIRTEEN ADORNMENTS 

The peaceful sambhogakaya deities wear the "thirteen adornments of the peaceful deities" (Tib. Zhi. 
ba'i rgyan.chhas bchu.gsum). These are the "five silken garments" (Tib. Dar gyi chhas gos lnga) and 
the "eight jewel ornaments" (Tib. Rin. po chhe'i rgyan. brgyad). The five silken garments are: 

Patterned blue silken scarf (Dar.mthing khra'i gzilldir), 

Five-colored crown pendants (Kha dog sna lnga'i chod.pan), 

Upper garment of white silk with golden design (Dar dkar.po gser.gyi ngang.ris.chan.gyi stod.gyogs), 

Lower skirt-like garment (Tshigs dgu'i smad dkris), and Sleeves, as for dancing (Gar gyi phy.dung). 

The eight jewel ornaments are: 

Crown (dBurgyan), 
Earrings (sNyan.rgyan), 
Short throat necklace (mGul.rgyan), 
Shoulder ornament (dPung.rgyan), 
Middle necklace (Do. shal) 
Long necklace (Se.mo.do), 
Bracelets (Phyag.gdub), and Anklets (Zhabs.gdub).

Satipatthana-Sutta-Overview

Date: December 10, 2023, 8:16 pm

In the Satipatthana Sutta, Majjhima Nikaya 10, the Buddha identifies four "foundations of 
mindfulness"[17] or "frames of reference,"[18] on which he contemplates[17] or focusses[18] after 
leaving behind the worldly life: kāyā (body), vedanā (sensations/feelings aroused by perception), 
cittā (mind/consciousness), and dhammas (elements of the Buddhist teachings). The sutta then gives 
an overview of Buddhist practices, under these four headings:

1. Kāyā (body):
- mindfulness of breathing, calming the bodily formations (see also the Anapanasati Sutta);
- clear comprehension of all postures and actions;
- reflections on the repulsiveness of the body-parts;
- reflections on the elements which are in the body: earth, water, fire, and air;
- charnel ground contemplations;
- in these ways, remaining focussed on the body itself; or clear comprehension of arising and 
vanishing with regard to the body; or sustained mindfulness of the presence of the body.

2. Vedanā (sensations/feelings aroused by perception):
- understanding feelings as pleasant, unpleasant, or neither-pleasant-nor-unpleasant (neutral) 
feelings;
- in this way, remaining focussed on feelings in themselves; or clear comprehension of arising and 
vanishing with regard to feelings; or sustained mindfulness of the presence of feelings.

3. Cittā (mind/consciousness),[note 3] awareness of the presence and absence of the unwholesome 
states of the three poisons (lust, hate, delusion); and the presence or absence of the wholesome 
states related to dhyana:

Three poisons:
- lust (sarāgaṃ) or without lust (vītarāgaṃ)
- hate (sadosaṃ) or without hate (vītadosaṃ)
- delusion (samohaṃ) or without delusion (vītamohaṃ)

Dhyana-related factors:
- contracted (saṅkhittaṃ) or scattered (vikkhittaṃ)
- lofty (mahaggataṃ) or not lofty (amahaggataṃ)[note 4]
- surpassable (sa-uttaraṃ) or unsurpassed (anuttaraṃ)[note 5]
- quieted (samāhitaṃ) or not quieted (asamāhitaṃ)
- released (vimuttaṃ) or not released (avimuttaṃ)

In this way, remaining focussed on the mind itself; or clear comprehension of arising and vanishing 
with regard to mind; or sustained mindfulness of the presence of mind
    
4. Dhammā (elements of the Buddhist teachings):[note 7]
        
- the five hindrances: awareness of the presence or absence, arising and abandoning, and no future 
arising, of sensual desire, ill will, sloth and torpor, restlessness and remorse, and uncertainty;
        
- the five skandhas, the aggregates of clinging: the discernment of the existence, the origination, 
and the disappearance, of form, feeling, perception, formations (mental dispositions), and 
consciousness;
        
- the six sense-bases, and the fetters that arise in dependence on them: discerning the internal 
sense-media (eye, ear, nose, tongue, body, intellect), the external sense-media (forms, sounds, 
odours, tangibles), the arising of fetters in dependence on the six-sense bases, the abandonment of 
the arisen fetters, and the future non-arising of these fetters;
        
- the Seven factors of awakening: awareness of the presence or absence, the arising, and the 
culmination, of sati'(mindfulness), dhamma vicaya (investigation of dhammas), viriya (energy, 
effort, persistence, determination), pīti (rapture), passaddhi (tranquility, relaxation (of body and 
mind)), samadhi (clear awareness, concentration), upekkha (equanimity)
        
- the Four Noble Truths

Sutra-of-the-past-vows-of-Earth-Store-Bodhisattva---3D---Full-Length

Date: January 17, 2024, 10:43 am

"Humane One, in eastern Jambudvipa there is a mountain range called Iron Ring. That mountain range is pitch black because the light of the sun and moon does not shine on it. A great hell named Ultimately Relentless is located there. Another hell is called Great Avici. There is also a hell called Four Horns, a hell called Flying Knives, a hell called Fiery Arrows, a hell called Squeezing Mountains, a hell called Piercing Spears, a hell called Iron Carts, a hell called Iron Beds, a hell called Iron Oxen, a hell called Iron Clothing, a hell called Thousand Blades, a hell called Iron Asses, a hell called Molten Copper, a hell called Embracing Pillar, a hell called Flowing Fire, a hell called Plowing Tongues, a hell called Hacking Heads, a hell called Burning Feet,a hell called Pecking Eyes, a hell called Iron Pellets, a hell called Quarreling, a hell called Iron Ax, and a hell called Massive Hatred."Earth Store Bodhisattva said, "Humane One, within the Iron Ring are endless hells like that. There is also the Hell of Crying Out, the Hell of Pulling Tongues, the Hell of Dung and Urine, the Hell of Copper Locks, the Hell of Fire Elephants, the Hell of Fire Dogs, the Hell of Fire Horses, the Hell of Fire Oxen, the Hell of Fire Mountains, the Hell of Fire Rocks, the Hell of Fire Beds, the Hell of Fire Beams, the Hell of Fire Eagles, the Hell of Sawing Teeth, the Hell of Flaying Skin, the Hell of Drinking Blood, the Hell of Burning Hands, the Hell of Burning Feet, the Hell of Hanging Hooks, the Hell of Fire Rooms, the Hell of Iron Cells, and the Hell of Fire Wolves. Each of those hells contains lesser hells numbering from one, two, three, four, to hundreds of thousands. Each of those lesser hells has its own name." Earth Store Bodhisattva told Universal Worthy Bodhisattva, "Humane One, such are the karmic responses of beings in Jambudvipa who commit evil deeds. The power of karma is extremely great. It rivals Mount Sumeru in its heights. It surpasses the great oceans in its depths. It obstructs the path leading to sagehood. For that reason, beings should never think that minor bad deeds are unimportant or assume that they do not count as offenses. After death, there will be retributions to undergo that reflect all those details. Fathers and sons have the closest relationship,but their roads diverge and each must go his own way. Even if they met, neither would consent to undergo suffering in the other's place. Now, based on the awesome spiritual power of the Buddha, I will describe some of the retributions for offenses that take place in the hells.Please, Humane One, listen for a moment to what I am going to say."Universal Worthy replied, "I have long known of the retributions that come about in the Three Evil Paths. My hope in asking the Humane One to describe them is that when beings in the future Dharma-Ending Age who are committing evil deeds hear the Humane One's descriptions, they will be moved to take refuge with the Buddha."Earth Store said, "Humane One, this is what happens during retributions in the hells. Offenders may go to a hell in which their tongues are stretched out and plowed through by cattle; or to a hell in which their hearts are pulled out and eaten by yaksas; or to a hell in which their bodies are cooked in cauldrons of boiling oil; or to a hell in which they are forced to embrace red-hot copper pillars; or to a hell in which they are burned by a fire that constantly pursues them; or to a hell in which cold and ice are all-pervasive; or to a hell in which excrement and urine are endless; or to a hell in which flying maces are unavoidable; or to a hell in which fiery spears stab them repeatedly; or to a hell in which they are constantly beaten on the chests and backs; or to a hell in which their hands and feet are burned; or to a hell in which they are bound by iron snakes that coil around them; or to a hell in which they are pursued by racing iron dogs; or to a hell in which their bodies are stretched stomped by iron mules."Humane One, to inflict these retributions in each hell, hundreds of thousands of instruments made of copper, iron, stone, or fire arise from karmic forces. Those four materials come into being in response to the kinds of karma that offenders create. If I were to explain in detail what happens during retributions in the hells, then I would need to tell of the hundreds of thousands of sufferings that must be undergone in each specific hell. How much more would that be the case for the sufferings in all the many hells! Now, having based myself upon the awesome spiritual power of the Buddha, I have given a general answer to the Humane One's question, for if I were to speak in detail, it would take eons."

The-Ganges-Mahamudra-by-Tilopa

Date: December 15, 2023, 4:21 pm

Mahamudra cannot be taught. But most intelligent Naropa,
Since you have undergone rigorous austerity,
With forbearance in suffering and with devotion to your Guru,
Blessed One, take this secret instruction to heart.

Is space anywhere supported? Upon what does it rest?
Like space, Mahamudra is dependant upon nothing;
Relax and settle in the continuum of unalloyed purity,
And, your bonds loosening, release is certain.

Gazing intently into the empty sky, vision ceases;
Likewise, when mind gazes into mind itself,
The train of discursive and conceptual thought ends
And supreme enlightenment is gained.

Like the morning mist that dissolves into thin air,
Going nowhere but ceasing to be,
Waves of conceptualization, all the mind's creation, dissolve,
When you behold your mind's true nature.

Pure space has neither colour nor shape
And it cannot be stained either black or white;
So also, mind's essence is beyond both colour and shape
And it cannot be sullied by black or white deeds.

The darkness of a thousand aeons is powerless
To dim the crystal clarity of the sun's heart;
And likewise, aeons of samsara have no power
To veil the clear light of the mind's essence.

Although space has been designated "empty",
In reality it is inexpressible;
Although the nature of mind is called "clear light",
Its every ascription is baseless verbal fiction.

The mind's original nature is like space;
It pervades and embraces all things under the sun.
Be still and stay relaxed in genuine ease,
Be quiet and let sound reverberate as an echo,
Keep your mind silent and watch the ending of all worlds.

The body is essentially empty like the stem of a reed,
And the mind, like pure space, utterly transcends
    the world of thought:
Relax into your intrinsic nature with neither abandon nor control -
Mind with no objective is Mahamudra -
And, with practice perfected, supreme enlightenment is gained.

The clear light of Mahamudra cannot be revealed
By the canonical scriptures or metaphysical treatises
Of the Mantravada, the Paramitas or the Tripitaka;
The clear light is veiled by concepts and ideals.

By harbouring rigid precepts the true samaya is impaired,
But with cessation of mental activity all fixed notions subside;
When the swell of the ocean is at one with its peaceful depths,
When mind never strays from indeterminate, non-conceptual truth,
The unbroken samaya is a lamp lit in spiritual darkness.

Free of intellectual conceits, disavowing dogmatic principles,
The truth of every school and scripture is revealed.
Absorbed in Mahamudra, you are free from the prison of samsara;
Poised in Mahamudra, guilt and negativity are consumed;
And as master of Mahamudra you are the light of the Doctrine.

The fool in his ignorance, disdaining Mahamudra,
Knows nothing but struggle in the flood of samsara.
Have compassion for those who suffer constant anxiety!
Sick of unrelenting pain and desiring release, adhere to a master,
For when his blessing touches your heart, the mind is liberated.

KYE HO! Listen with joy!
Investment in samsara is futile; it is the cause of every anxiety.
Since worldly involvement is pointless, seek the heart of reality!

In the transcending of mind's dualities is Supreme vision;
In a still and silent mind is Supreme Meditation;
In spontaneity is Supreme Activity;
And when all hopes and fears have died, the Goal is reached.

Beyond all mental images the mind is naturally clear:
Follow no path to follow the path of the Buddhas;
Employ no technique to gain supreme enlightenment.

KYE MA! Listen with sympathy!
With insight into your sorry worldly predicament,
Realising that nothing can last, that all is as dreamlike illusion,
Meaningless illusion provoking frustration and boredom,
Turn around and abandon your mundane pursuits.

Cut away involvement with your homeland and friends
And meditate alone in a forest or mountain retreat;
Exist there in a state of non-meditation
And attaining no-attainment, you attain Mahamudra.

A tree spreads its branches and puts forth leaves,
But when its root is cut its foliage withers;
So too, when the root of the mind is severed,
The branches of the tree of samsara die

A single lamp dispels the darkness of a thousand aeons;
Likewise, a single flash of the mind's clear light
Erases aeons of karmic conditioning and spiritual blindness.

KYE HO! Listen with joy!
The truth beyond mind cannot be grasped by any faculty of mind;
The meaning of non-action cannot be understood in compulsive activity;
To realise the meaning of non-action and beyond mind,
Cut the mind at its root and rest in naked awareness.

Allow the muddy waters of mental activity to clear;
Refrain from both positive and negative projection -
leave appearances alone:
The phenomenal world, without addition or subtraction, is Mahamudra.

The unborn omnipresent base dissolves your impulsions and delusions:
Do not be conceited or calculating but rest in the unborn essence
And let all conceptions of yourself and the universe melt away.

The highest vision opens every gate;
The highest meditation plumbs the infinite depths;
The highest activity is ungoverned yet decisive;
And the highest goal is ordinary being devoid of hope and fear.

At first your karma is like a river falling through a gorge;
In mid-course it flows like a gently meandering River Ganga;
And finally, as a river becomes one with the ocean,
It ends in consummation like the meeting of mother and son.

If the mind is dull and you are unable to practice these instructions,
Retaining essential breath and expelling the sap of awareness,
Practising fixed gazes - methods of focussing the mind,
Discipline yourself until the state of total awareness abides.

When serving a karmamudra, the pure awareness
of bliss and emptiness will arise:
Composed in a blessed union of insight and means,
Slowly send down, retain and draw back up the bodhichitta,
And conducting it to the source, saturate the entire body.
But only if lust and attachment are absent will that awareness arise.

Then gaining long-life and eternal youth, waxing like the moon,
Radiant and clear, with the strength of a lion,
You will quickly gain mundane power and supreme enlightenme.

May this pith instruction in Mahamudra
Remain in the hearts of fortunate beings.

Colophon: Tilopa's Mahamudra Instruction to Naropa in twenty Eight Verses

was transmitted by the Great Guru and Mahasiddha Tilopa to the Kashmiri Pandit, Sage and Siddha, 
Naropa, near the banks of the River Ganga upon the completion of his Twelve Austerities. Naropa 
transmitted the teaching in Sanskrit in the form of twenty eight verses to the great Tibetan 
translator Mar pa Chos kyi blos gros, who made a free translation of it at his village of Pulahari 
on the Tibet - Bhutan border.
This text is contained in the collection of Mahamudra instruction called the Do ha mdzod brgyad ces 
bya ba Phyag rgya chen po'i man ngag gsal bar ston pa'i gzhung, which is printed at the Gyalwa 
Karmapa's monastery at Rumtek, Sikkim. The Tibetan title is Phyag rgya chen po'i man ngag, or Phyag 
rgya chen po rdo rje'i tsig rkang nyi shu rtsa brgyad pa.

This translation into English has been done by Kunzang Tenzin in 1977, after transmission of the 
oral teaching by Khamtrul Rinpoche in Tashi Jong, Kangra Valley, India.

The-Garland-of-Views-by-Padmasambhava

Date: January 22, 2024, 8:57 am

1 THE GARLAND OF VIEWS: AN INSTRUCTION 

Attributed to Padma Sambhava Tibetan title: man ngag lta ba’i phreng ba 

A note summarizing the different views, vehicles and so on. Homage to the Blessed Manjushrikumara 
and Vajradharma! 

The Worldly paths 

The countless erroneous views that exist in the realms of the world may be subsumed into four 
categories: (i) the unreflective, (ii) the materialists, (iii) the nihilists and (iv) the 
extremists. 

The unreflective do not understand whether or not all things and events have causes and conditions; 
they are thoroughly ignorant. The materialists do not understand whether or not there exist previous 
and subsequent lives and, relying upon the words of mundane secrets, they acquire wealth and power 
[only] for this one life. The nihilists view all phenomena to be devoid of cause and effects and 
maintain all elements of existence that have come about in this one life as having done so 
accidentally. Thus they uphold nihilism. The extremists uphold the existence of an eternal self for 
they reify all phenomena through conceptual imputation. [The extremists comprise of] those who view 
the presence of effects where there is no cause; those who view cause and effects erroneously; and 
those who view the absence of effects where there is a cause. All of these are views of ignorance. 

The Path Transcending the World 

The path that transcends the world too consists of two categories: (i) the dialectical vehicle and 
(ii) the indestructible vehicle [of Vajrayana]. The dialectical vehicle in turn is threefold: (a) 
the vehicle of the Disciples, (ii) the vehicle of the Self-Realised Ones, and (iii) the vehicle of 
the bodhisattvas. 

DIALECTICAL VEHICLE 

Disciple’s Vehicle 

Of these the view of those who have entered the vehicle of the Disciples is as follows. They 
maintain that the nihilistic view denying everything and the eternalistic view asserting the 
existence of eternal realities, which are postulated by the extremists by means of reification and 
denigration, are as untrue as perceiving a [coiled] rope as a snake. [In contrast] they view the 
aggregates, the elements and the sources, [which are composed of] the four great elements, as well 
as the consciousness to be ultimately real. [And] it is by means of meditating on the four Noble 
truths that, in due course, the four kinds of results are realized. 

Self-Realized One’s Vehicle 

The view of those who have entered the vehicle of the Self-Realized Ones is as follows. With respect 
to viewing the eternal self and so on that are postulated by the extremists by means of reification 
and denigration to being non-existent, they are similar to the Disciples. The difference is that 
they understand the aggregate of form and one aspect of the reality-element to be devoid of self-
existence. Also, at the time of attaining the fruit of Self-Realized One’s state, unlike Disciples, 
they do not depend upon a spiritual mentor. [Rather] due to the force of their past habituation, 
they realize the profound ultimate reality (dharmata) by means of the twelve links of dependent 
origination and attain the fruit of Self-Enlightenment. 

Bodhisattva Vehicle 

The view of those who have entered the vehicle of the bodhisattvas is as follows. All phenomena of 
thoroughly afflicted and enlightened classes are on the ultimate level devoid of intrinsic nature 
while on the conventional level they possess their individual characteristics in clearly distinctive 
manner. The bodhisattvas aspire to seek the unexcelled enlightenment, which is the culmination of 
traversing the ten levels and the fruit of practicing the six perfections one by one. 

INDESTRUCTIBLE VEHICLE OF VAJRAYANA 

The indestructible vehicle [of Vajrayana] has three classes: (i) the vehicle of Kriya-tantra, (ii) 
the vehicle of Ubhaya-tantra and (iii) the vehicle of Yoga-tantra. 

Kriya-tantra Vehicle 

The view of those who have entered Kriya-tantra is as follows. Whilst there are no origination and 
cessation on the ultimate level, on the conventional level one visualizes [oneself] in the form of a 
deity and cultivates the deity’s image, the attributes - the hand implements - and the mantra 
repetitions on the basis of the power of the coming together of the necessary ritual articles and 
other conditions, such as observance of purity laws, performance of rituals on specific days and 
[auspicious] star constellations and so on. 

Ubhaya-tantra Vehicle 

The view of those who have entered the vehicle of Ubhaya-tantra is as follows. Whilst there are no 
origination and cessation on the ultimate level, on the conventional level one visualizes [oneself] 
in the form a deity. This is cultivated on the basis of both the practice of meditative absorption 
endowed with four aspects as well as the [necessary] ritual articles and conditions. 

Yoga-tantra Vehicle 

The view of those who have entered the vehicle of Yoga-tantra is twofold: (i) the view of outer 
yoga, the tantra of the Sages, and (ii) the view of inner yoga, the method tantra. 

Outer Yoga Vehicle 

The view of those who have entered outer yoga, the Sage’s tantra, is as follows. Not holding the 
external [ritual] articles to be of primary importance, they cultivate [their goal] on the basis of 
emphasising the yoga of visualising male and female deities that are devoid of ultimate origination 
and cessation and the form body of the Noble One that share resemblance with them, which is the 
meditative absorption endowed with the four seals of a thoroughly purified mind. 

Inner Yoga Vehicle 

The view of those who have entered the vehicle of inner yoga, the method tantra, is threefold: (1) 
the mode of generation, (2) the mode of completion, and (3) the mode of great completion [or 
perfection]. 

1. MODE OF GENERATION 

The mode of generation is achieved by means of the meditative practice of gradual development of the 
three meditative absorptions and [gradual] creation of the mandala. 

2. MODE OF COMPLETION 

The mode of completion is achieved by abiding unwaveringly within [the visualization of] male and 
female deities that are ultimately devoid of origination and cessation as well as the middle way of 
ultimate expanse, which is the non-conceptual truth, while on the conventional level cultivating in 
[perfect] equanimity and un-muddled manner the form of the Noble deity with clear visualization. 

3. THE MODE OF GREAT PERFECTION 

Presentation of the meaning of Great Perfection 

The mode of Great Perfection is to meditate on the basis of understanding all mundane and 
supramundane phenomena as being devoid of any differentiation and to recognize as having always been 
present as the mandala of body, speech and mind. 

It is stated in the tantra: 

As for the limbs of the Vajra body, They are known as the five Buddhas. The sources and the numerous 
elements, They are the mandala of the bodhisattvas. 

Earth and water are Locana and Mamaki; Fire and wind are Pandaravasin and Tara; The space is 
Dhateshvari. [So] the three worlds are primordially pure. 

So all phenomena of cyclic existence and nirvana are primordially unborn yet they have the capacity 
for illusory function as they have always been in the nature of the ten Tathagatas and their 
consorts. All phenomena are therefore naturally transcendent of sorrow: The great [elements] are in 
the nature of the five consorts; the five aggregates, the nature of the five Buddha families; the 
four consciousness, the nature the four great bodhisattvas; the four objects, the four beautiful 
goddesses; the four senses, the bodhisattvas; the four temporal stages, the four goddesses; the 
bodily organs, the consciousnesses; the sensory fields and the bodhicitta drops arising from them, 
the four wrathful deities; the four extremes of eternalism and nihilism, the four wrathful female 
deities; the mental consciousness, the nature of Samandrabhadra, namely the indestructible 
bodhicitta; the objects [of both] conditioned and unconditioned phenomena are in the nature 
Samandrabhadri who is the receptacle [of the creation] of [all] phenomena. All of these in turn have 
already been in the nature of complete enlightenment; they are not acquired now by means of the 
path. Thus all phenomena - conditioned and unconditioned - such as the ten directions, the three 
temporal stages, the three worlds, and so on do not exist apart from one’s own mind. It is stated: 

The clear understanding of one’s own mind - This is the buddhas and the bodhisattvas; This 
constitutes the three worlds; This constitutes the great elements as well. 

Thus it has been stated: 

All phenomena dwell in the mind; the mind dwell in space, while space dwells nowhere. 

Furthermore: 

All phenomena are devoid of intrinsic nature; all phenomena are thoroughly pure from the very 
beginning; all phenomena are thoroughly radiant; all phenomena are naturally transcendent nirvana; 
all phenomena are manifestly enlightened. This [then] is the [meaning of] Great Perfection. (The 
mode of Great Perfection means the perfection of the accumulations of merit and wisdom and the 
spontaneous realization of the resultant goal.) 

PRESENTATION OF THE MODE OF GREAT PERFECTION 

The four understandings Conviction in this mode of Great Perfection [arises] by means of four 
understandings: (i) understanding the oneness of cause, (ii) understanding through the mode of 
syllables, (iii) understanding through the blessings, and (iv) direct understanding. 

Understanding the oneness of cause refers to this: Since all phenomena are on the ultimate level 
unborn, they are not different [from each other]; they are not different in sharing the 
characteristics of illusions on the conventional level; what is unborn itself appears as diverse 
illusory forms just like reflections of moon in water; since illusion is devoid of intrinsic nature 
and is unborn and since the ultimate and the conventional are indistinguishable one understands the 
oneness of cause. 

Understanding through the mode of syllables is as follows. The unborn nature of all phenomena is AH, 
which is the nature of enlightened speech; that the unborn nature itself appearing as causally 
efficacious illusion is O, which is the nature of enlightened body; and that the awareness that 
cognises this, the illusory wisdom devoid of centre and peripheries, is OM, which is the nature of 
enlightened mind. 

Understanding through blessing refers to the understanding that just as, for example, the power to 
change a white sheet of cloth into a red sheet lies in the dye, the power to transform all phenomena 
into enlightened Buddhas is obtained through understanding the oneness of cause and [understanding 
the mode of] the syllables. 

Direct understanding is, [understanding] that the abiding of all phenomena primordially as fully 
enlightened is not contrary to [the intention of] the scriptures and the quintessential instructions 
and that it does not depend upon the words of the scriptures and quintessential instructions alone. 
This is understood directly as one has gained conviction from the depth of one’s mind by means of 
one’s own intellect. “Gaining conviction through the path” refers to the comprehension of the 
meaning of the four understandings, which is the path of a yogi. However this is not like the 
practice in which the cause depends upon temporal process for its effect to arise; rather, one 
comprehends it directly by oneself through faith. 

The Three Characteristic Marks

It is by means of [understanding] the three characteristic marks successful realization of the goal 
will take place. The comprehension of the four modes of understandings is the characteristic mark of 
knowledge; constant cultivation of familiarity is the characteristic mark of engagement; and its 
actualisation due to the force of habituation is the defining characteristic of the result. 

[These three characteristic marks also] present the correlations, the purpose, and the ultimate 
purpose. As for “correlations,” it refers to relating the characteristic marks of the knowledge of 
the cause - the understanding of all phenomena labelled as afflicted or enlightened as being, right 
from the beginning, embodiments of enlightened body, speech and mind and as the expanse of natural 
Buddhahood, which is the meaning of blessing - to being the cause for achieving the unexcelled 
enlightenment. 

As for the purpose, it is the comprehension of all phenomena - those that are imputed as afflicted 
factors or factors belonging to the enlightened class - as the five medicines as well the five 
nectars and so on, within the great equanimity of primordial Buddhahood, with no [evaluative 
judgement of] affirmation and negation. This is the characteristic mark of engagement and, since it 
is the cause of achieving the unexcelled Buddhahood, it is the purpose. 

The ultimate purpose is as follows. Given that all phenomena that are imputed as distinct realities, 
such as, as afflicted factors, as factors of enlightened class, as five medicines, as five nectars 
and so on, have spontaneously come into being within the great equanimity of unexcelled Buddhahood 
with no [evaluative judgement of] affirmation and negation, the wheel of existence itself has 
existed right from the beginning as the nature of unexcelled Buddhahood, sharing the characteristics 
of nirvana. It is therefore the characteristic mark of the result and the manifest actualisation of 
this wheel of adornment of inexhaustible body, speech and mind is the ultimate purpose. 

The Four Branches of the Yogic Practice 

To achieve this one must strive in the yoga that brings about spontaneous realization of 
approximation, near approximation, attainment and great attainment. “Approximation” refers to the 
knowledge of the awakening mind, which is the understanding that it is by means of the path that all 
phenomena are realized as primordially in the nature of Buddhahood and that they cannot be altered 
by means of their counter-forces. “Near approximation” refers to the knowledge of oneself as a 
deity, which in turn is the understanding that since all phenomena are primordially the nature of 
Buddhahood oneself too is primordially in the nature of a deity and that this is not something that 
has been cultivated at present. “Attainment” refers to the generation of the mother. As for the 
great mother, it is within the expanse of space the space itself appears as the great mother, namely 
as [the four great elements of] earth, water, fire and wind. One recognizes these as the mother who 
is the receptacle [of the creation of all phenomena]. The “great attainment” refers to the relating 
of method and wisdom, which is the primordial uniting of the wisdom of the five great consorts - the 
space of the consorts and emptiness - with the father of all the Buddhas of the five aggregates, 
free of aspiration. From this [union] the bodhicitta drops appear as emanations whose nature is such 
that within the truth of primordial Buddhahood, illusions play on illusions. And at this blissful 
moment of illusory supreme bliss continuum one achieves spontaneously the truth of signlessness with 
the non-objectified space into a single stream. The four classes of mara are [thus] subdued and one 
achieves the final objective. 

The procedure for entering the mandala of Great Perfection 

[This is achieved in the following manner:] With respect to entering the primordially unexcelled 
mandala, which is the undifferentiated celestial wish-granting mansion wherein all phenomena are 
primordially pure, hearing the scriptures of method vehicle is the opening of one’s eyes. 
Understanding the meaning [of these teachings] is seeing the mandala; cultivating its familiarity 
following its understanding is entering the mandala, while actualising it after entering it is the 
obtainment of the great siddhi attainment. This procedure signifies the final stage of Great 
Perfection - that is one arrives spontaneously on the level of great accumulation, which is the 
wheel of syllables. 

Demonstrating that this mode of Great Perfection is not suitable for everyone 

The persons of excellent mental faculty understand what are primordially enlightened as primordially 
enlightened and the familiarity of this [knowledge] enhances with firm steps. This is not a pursuit 
of the ordinary person. As for the ordinary person, even though he contemplates, he will have no 
conviction in its truth and profundity. Relating to this fact of the mind of the ordinary person not 
gaining conviction, having difficulty in comprehending it and accepting its truth and profundity, 
there is the danger of thinking that this must be the same for everyone. [One might then] denigrate 
the excellent persons as all liars and thereby engender thoughts of refuting them. Because of this 
it is being kept hidden as such it is taught as the “secret vehicle.” Therefore until the mind 
understanding the truth of all phenomena as being primordially enlightened has arisen, if one 
engages in other’s welfare on the basis of the lower vehicles, one will not undermine the spiritual 
trainees. So extensive statements are found [in the scriptures] that the master must be versed in 
[the knowledge of] the defects of cyclic existence, the excellent qualities of nirvana, as well as 
in all the vehicles, and that a master who is ignorant of some aspects [of the teachings] must not 
hold [the position of a teacher]. 

DIFFERENCES OF ASCETIC PRACTICES AND THE CONDUCTS 

Due to the difference of views differences exist too in the ascetic practices and conducts. Those 
devoid of ascetic practice are the unreflective worldly and the nihilists. There are four kinds that 
have ascetic practices: (i) the mundane ascetic practice which the materialists and the extremists 
have, (ii) the ascetic practice of the disciples, (iv) the ascetic practice of the bodhisattvas, and 
(iv) the unexcelled asceticism. 

Of these the unreflective is ignorant of cause and effects and is therefore devoid of ascetic 
practice. The nihilists uphold nihilistic view and are devoid of ascetic practice. The materialists 
seek qualities characteristic of this life so they possess ascetic practices, such as observance of 
purity laws and so on. The extremists, with the goal of purifying the eternal self, engage in such 
asceticism as abusing the body, keeping themselves in the five types of fire and so on; they engage 
in the conducts in a distorted manner. 

As for the ascetic practice of the Disciple, the Discipline scripture states: 

Do not commit any evil; Engage in virtues as best as you can; Thoroughly tame your own mind - This 
is the doctrine of the Buddha. 

Thus they view all factors of existence, virtuous or non-virtuous, as existing separately and 
respectively belonging to [the categories of] ultimate and conventional truths. They engage in the 
conduct of practising the virtues and relinquishing non-virtues. 

As to the ascetic practice of the bodhisattvas, the Bodhisattva Vows states: 

Not effecting the means when circumstances call for; Not employing supernatural powers, threats and 
so on; He who has compassion and out of loving kindness, And those of virtuous mind, there is no 
fault [in these acts]. 

So if it is sustained by great compassion, regardless of whatever acts one might engage in, be it 
virtuous or non-virtuous, one’s vows will not degenerate. For the bodhisattva vow is, in brief, to 
act with taking great compassion as its ground. 

As for the unexcelled asceticism, the Great Pledge Sutra states: 

If one is thoroughly affirmed in the Buddha’s vehicle, Even if one indulges in all the afflictions 
and the five senses, Just like a lotus [growing] in muddy water, In him morality remains pure and 
perfect. 

Since all phenomena are in perfect equanimity from the very beginning, no compassion is to be 
cultivated and no hatred to be eliminated. It does not mean, however, that enlightened compassion 
does not arise for those who failed to understand this way. Just as they comprehend by means of the 
view that [all phenomena are] primordially pure, they engage also in the ascetic practices and the 
conducts with thorough purity. 

This secret [instruction], a garland of views, If there are persons who posses skills of wisdom and 
method, May such excellent beings encounter this [instruction], Just as the blind who opens his own 
eyes and recovers his sight. 

The instruction entitled A Garland of Views is complete. It was composed by the great master 
Padmasambhava. 

© English translation. Geshe Thupten Jinpa, 2004. This translation is based on the version of the 
root text found in The Collected Works of Rongzom Chösang, vol.1 (pp.291-300). All section headings 
introduced here in the translation are mine; they are based on Rongzom Pandita’s commentary (The 
Collected Works of Rongzom Chösang, vol.1, pp.301-351).

Three-Bodies-of-the-Buddha

Date: January 5, 2024, 9:15 pm

The three bodies doctrine for Mahayana Buddhism.

Tibetan-Book-of-the-Dead

Date: April 25, 2024, 7:21 pm

I was reading this along with the Egyptian Book of the Dead in the 1990s, with a bunch of other stuff.  The Book of Revelations, Cabala with The Golden Dawn, etc..

I didn't really think the world would end at the millennium, but why not look around a bit..  :)

The times and a bunch of esoterica concluded with a bad breakup with a girlfriend and some drama - like some mythical tales or wicca'esque Jungian archetypes.  :)  No shortage of tales.

April 26, 2024, 8:25 am

Listening to this with my personal stuff though, and moving Akshobya back where they have him, in the east. In this one they say Vairochana is like space. It's interesting to me anyways.. This is supposed to have been written by Padmasambhava too - the person who brought Vajrayana to Tibet. That's a huge name in Vajrayana Buddhism. :)

April 26, 2024, 8:30 am

After that time in my life I went back to college for Anthropology. I really enjoyed my classes. Some, like Cognitive and Social Psychology are great subjects. Learning a variety of theories about how we think and about things like aggression and hatred - in psychology - was a great use of time. I enjoyed them a lot. I've always been a bit interested in people, cognitive mapping, preconceptions, projections and such.. It's fascinating and can also be a major social problem.

Tilopas-six-words-of-advice

Date: December 15, 2023, 10:37 pm

From Wikipedia.

Six Precepts or Words of Advice
Tilopa gave Naropa a teaching called the Six Words of Advice, the original Sanskrit or Bengali of 
which is not extant; the text has reached us in Tibetan translation. In Tibetan, the teaching is 
called gnad kyi gzer drug[6] – literally, "six nails of key points" – the aptness of which title 
becomes clear if one considers the meaning of the English idiomatic expression, "to hit the nail on 
the head."

According to Ken McLeod, the text contains exactly six words; the two English translations given in 
the following table are both attributed to him.

Six Words of Advice
First short, literal translation	Later long, explanatory translation	Tibetan (Wylie 
transliteration)
1	Don't recall	Let go of what has passed	        mi mno
2	Don't imagine	Let go of what may come	                mi bsam
3	Don't think	Let go of what is happening now	        mi sems
4	Don't examine	Don't try to figure anything out	mi dpyod
5	Don't control	Don't try to make anything happen	mi sgom
6	Rest	Relax, right now, and rest	                rang sar bzhag

Veḷudvāreyya-Sutta---Ethics

Date: December 23, 2023, 12:46 am

Saṁyutta Nikāya 55.7 Veḷudvāreyya Sutta: The People of Bamboo Gate Village

This is as I heard. At one time, the Buddha was traveling in the province of the Kosalans together with a large group of monks. There, he arrived at a village of the Kosalan brahmins named Veluddvāra.

The people of in that village heard, “The monk Gotama is a member of the Sakyan clan, and he has become a monk leaving the Sakyan family. Today, he has arrived at our village, together with a large group of monks. He has this good reputation about him, ‘That Blessed One is liberated, self-enlightened, has true knowledge and pure conduct, attained Nibbāna, knower of worlds, supreme trainer of beings, teacher of gods and humans, the most generous and the most fortunate.’ He has realized this world with his own insight—with its gods, Māras and Brahmās, with its ascetics, priests, gods and humans—and he makes it known to others. He teaches Dhamma that’s excellent in the beginning, excellent in the middle, and excellent in the end. It is meaningful and well phrased and he teaches the clear and pure path leading to the end suffering, Nibbāna. It’s good to see such Enlightened Ones.”

Then those people went up to the Buddha. Some bowed respectfully, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Then sitting down to one side, they said to the Buddha,

“Master Gotama, these are our wishes, desires, and hopes. We wish to live at home with our children; to use sandalwood imported from the Kāsi province; to wear garlands, perfumes, and makeup; and to accept gold and money. And after death, we wish to be reborn in a happy world, in heaven. Given that we have such wishes, may the Buddha teach us the Dhamma so that we may go to heaven after death.”

The Buddha said, “I will teach you a Dhamma lesson that should be applied to oneself. Listen and pay close attention, I will speak.”

“Yes, Bhante,” they replied.

“And what is that Dhamma lesson that should be applied to oneself?

“A noble disciple reflects this way, ‘I want to live and don’t want to die; I want to be happy and I dislike pain. Since this is so, if someone were to take my life, I wouldn’t like that. But others also want to live and don’t want to die; they want to be happy and dislike pain. So if I were to take the life of someone else, he wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I give that pain to someone else?’ Reflecting this way, first, he gives up killing beings. Second, he encourages others to abstain from killing beings, and third, he praises the act of abstaining from killing beings. So, his bodily behaviour is purified in three ways.

“Furthermore, a noble disciple reflects this way, ‘If someone were to steal from me, I wouldn’t like that. If I were to steal from someone else, he wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I give that pain to someone else?’ Reflecting this way, first, he gives up stealing. Second, he encourages others to give up stealing, and third, he praises the act of giving up stealing. So, his bodily behaviour is purified in three ways.

“Furthermore, a noble disciple reflects this way, ‘If someone were to have sexual relations with my wife, I wouldn’t like it. If I were to have sexual relations with someone else’s wife, he wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I give that pain to someone else?’ Reflecting this way, first, he gives up sexual misconduct. Second, he encourages others to give up sexual misconduct, and third, he praises the act of abstaining from sexual misconduct. So, his bodily behaviour is purified in three ways.

“Furthermore, a noble disciple reflects this way, ‘If someone were to harm me by lying, I wouldn’t like it. If I were to harm someone else by lying, he wouldn’t like it either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I give that pain to someone else?’ Reflecting this way, first, he gives up lying. Second, he encourages others to give up lying, and third, he praises the act of giving up lying. So, his verbal behaviour is purified in three ways.

“Furthermore, a noble disciple reflects this way, ‘If someone were to split me up from my friends using divisive speech, I wouldn’t like it. But if I were to split someone else from their friends using divisive speech, he wouldn’t like it either.…’ So, his verbal behaviour is purified in three ways.

“Furthermore, a noble disciple reflects this way, ‘If someone were to insult me with harsh speech, I wouldn’t like it. But if I were to insult someone else with harsh speech, he wouldn’t like it either.…’ So, his verbal behaviour is purified in three ways.

“Furthermore, a noble disciple reflects this way, ‘If someone were to waste my time by idle chatter, I wouldn’t like it. But if I were to waste someone else’s time by idle chatter, he wouldn’t like it either.’ The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I give that pain to someone else?’ Reflecting this way, first, he gives up idle chatter. Second, he encourages others to give up idle chatter, and third, he praises the act of giving up idle chatter. So, his verbal behaviour is purified in three ways.

“He also has unshakable confidence in the Buddha… the Dhamma… the Saṅgha… And he has virtue loved by the noble ones… leading to concentration. When a noble disciple has these seven good qualities1 and these four factors, he may, if he wishes, declare of himself: ‘I’ve finished with rebirth in hell, the animal world, and the ghost world. I’ve finished with all miserable worlds. I am a stream-enterer! I’m not liable to be reborn in the miserable worlds, and I am heading towards Nibbāna.’”

When the Buddha taught the Dhamma like this, the people of Veluddvāra village said to the Buddha, “Excellent, Master Gotama!… We go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha. From this day on, may Master Gotama remember us as lay followers who have gone for refuge to the Triple Gem as long as we live.”