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Right view ultimately means to understand the meaning of the Madhyamaka. Madhyamaka is the quintessential view of the highest meditations of Mahamudra and Maha Ati. These high meditations cannot be practised without understanding the Madhyamaka view. Perhaps there are other high meditations that I do not know about, but Mahamudra and Maha Ati lead us to Buddhahood. First, the Madhyamaka explains the right view. Then, based on this view, special meditation methods developed and were compiled and have been given names like Mahamudra and Maha Ati. The view and the meditation are separately represented. In Mahamudra and Maha Ati there is much said about the nature of mind. This means that when the meditator recognizes the actual meaning of Mahamudra or Maha Ati, he is enlightened on the spot. But just try to do it. We joke about it. Many people who have studied these teachings would say, “Mahamudra and Maha Ati are the highest meditations. I have studied them for many years and now I know.” But that would mean that they have been enlightened for a long time. To recognize the nature of mind is to become enlightened. In the teachings of Maha Ati, it is said that if one begins this practice in the evening, one is enlightened the next morning. If one starts in the morning then one is enlightened in the evening. That is only twelve hours, isn’t it? If someone says that he knows it because he has studied it for many years yet if he is still not enlightened, then what does he really know? It is not so easy. You may have heard that you should see the guru as the essence of all Buddhas. Take for instance that I agreed to be your guru and to show you the nature of your mind. You might get very excited because it seems so direct and special. Afterwards when you go home, you would think, “Today I have received a profound meditation from my guru.” But look at yourself. What has actually changed in you? You should then come back to view, meditation and conduct. Milarepa received the teachings from Marpa and then practised alone. He conducted himself to practise twenty-four hours a day in his cave, fully concentrated. But he also sang many songs. Often he meditated and afterwards he would sing a song. Why did he do that? It was his knowledge of meditation that guided his practice. The songs contained this knowledge. He sang them often as a reminder to himself. In the course of his practice, certain methods were necessary at certain times. He would compose a verse to rekindle his knowledge from memory. Although he never studied poetry, he was very good at composing it. Whenever his meditation needed it, he would compose a precise poem. If you read the life story of Milarepa you will notice that he sang songs at important junctures in his practice. When he encountered obstacles, he would recall various methods from memory. In this way Milarepa’s knowledge guided his meditation. The Madhyamaka teaches logically and precisely that phenomena and beings do not really exist, what mental confusion is, and how illusion arises in the mind. It teaches how, if you practise, you can become free from the neuroses, attachments, and the habit of believing in concrete existence. You can remove all of them if you understand very precisely the Madhyamaka view. According to the Madhyamaka view of emptiness, all substantial phenomena are heaps (Skt. skandhas) composed of particles. The particles are then examined metaphysically by breaking them down until even the smallest particle is found not to have any real existence. You then examine mental projections in the same way. It is explained that mind itself is emptiness. It is an accumulation of momentary thoughts, none of which exist independently but arise in dependence on one another. Therefore even mind itself does not have a solid existence either. That is how the Madhyamaka explains emptiness. But then, if we punch the wall now, our hand will still hurt! Although you understand through logic that there is no real existence, you cannot yet experience what it really means. It is not just simply explaining that everything is nonexistent. Logic alone is not enough to remove the illusion. Grounded in the Madhyamaka view, meditations, which build upon one another, have to be practised. What will we achieve by the methods? The Madhyamaka explains that all things are empty. But we do not want to achieve sheer emptiness – what would be the benefit of that? Understanding emptiness will help us achieve a deeper understanding of mind through Mahamudra, the core of the Madhyamaka. We will realize that it is neither the outer world that imprisons us in samsara nor our body. It is neither the universe nor our physical body that is in samsara – it is our mind. The point is to examine mind with the precise logic of the Madhyamaka. When we are properly oriented towards the mind, we have the correct view. To apply this view of the mind in practice, to simply let the mind experience this very view is the Mahamudra experience in one instant. ~ Shamar Rinpoche

O no, its meant to be 'secret', Seth

This may sound rude but those with profound 'powers' are actually very good at making them appear unnoticeable to most eyes. The Dalai Lama is probably the master of self-effacing, unassuming humility, yet, wherever he goes, people (the audience), even from afar, can feel 'something nice' in his presence. Whats as astounding, if not more, is his ability to transfer that presence even on the www! Maybe we may not be impressed, but there are many who experience profound transformation, albeit a temporary one, simply from watching a video or online talk by HHDL. This is some feat. Of course its not the kind of gregarious show of power like what some would expect, but hey, siddhis are after all meant to be 'concealed/guarded with utmost secrecy'.

Heaven and Hell Concepts of heaven and hell are but fantasies that arise from a foolish mind. If you open the Eye and realize true wisdom, such fantasies disappear by themselves. You will see that everything is Buddha and everything is tranquil, and that even the concepts of "heaven" and "hell" disappear completely. But if you don't wake up from a sleep, you continue to dream. Thus, if you don't open the Eye, then, unfortunately, you continue on the endless cycles as sentient beings. And since this world of sentient beings is boundless, Buddhas continue traversing the realms until all sentient beings are liberated from suffering. ~ Zen master Tong Songchol (1912~1993)

The only cause and effect perspective valid for authentic Buddhist understanding is one of clearly seeing how every present action performed in this moment going forward determines the kind of fruit one hopes to cultivate, as differentiated from the generally misguided notion that one's future is somehow already predetermined by one's past actions, which is not helpful because having such an idea usually allows for regretful emotions to colour one's life perspectives. In contrast, Mindfulness practice is the (normally) recommended path towards training in clear-seeing. With Mindfulness practice comes awareness in noticing subtle changes in the mindstream. Noticing subtle changes is crucial in enabling the practitioner to discriminate between useful and harmful patterns of thinking. Its vital. Once this recognition occurs, only then does the rest of the secondary practices, like recitation of mantras, visualisations, dedication of merit and so on make sense... they are tools for establishing the most natural stability in recognition (of inconceivable self nature). Prior to this attainment of utter stability beyond return it is not helpful to discard the precious tools - after attainment, it will be foolish to lug them around like hidden treasures. If you need to discuss further (it seems from the above post that you have), it'd be great if you can open up a new thread/s in the main Buddhist or general section. I will hope to keep this one as uncluttered as possible from discussions and the like so that its intended purpose is not lost. Your understanding is v much appreciated. Thank you.

It becomes a belief (and likely will be misunderstood) when not investigated/reflected against the light of personal experience. True Buddhists, those who take Buddha's advice to heart, never believe blindly, nor do they tell others to. If they do, then they cannot be true Buddhist practitioners. Buddhist karma emphasises personal action in addition to cause and effect. This means that no matter what sorrowful or regrettable actions one has performed in the past, or how unfortunate one's circumstances has been, with right thinking and right actions, the future can be corrected through realigning the mind. A trained mind tends to be more pliant, disciplined and resolute - necessary traits to help identify & break old habits. Once these old patterns are seen clearly, they can then be unknotted, and for as long as they remain unknotted, that particular karma is as good as never happened; having been vanquished, it will remain vanquished as long as the same old action (cause) is not reignited. Nothing is set in stone, and there is no higher power that keeps score of old deeds which have to be settled regardless. We make the choices and decide to act or re-act based on those choices we make. There is no divine puppeteer pulling our strings. One right move, going forward from wherever one finds oneself, guided by right intent, can completely dissolve years of negative karma, according to Buddhist teachings. Its like a chronic alcoholic waking up and deciding never to drink again. Of course some make it and some dont. But the possibility for reform is ever-present, regardless how many times one falls. This is the difference between authentic Buddhist teachings on karma and your assumption of what karma is. It is definitely not based on reward and punishment - more like personal accountability. Therefore you are correct in saying that many Westerners have an incorrect understanding of the concept of Buddhist karma.

I do reflect on these teachings first, with the full awareness that there's always room for those who may sometimes disagree with what's been presented. The nature of these teachings are such that they are not immediately clear to everyone all the time.

In my understanding, its not helpful to assert or negate ego. It is both there and not there simultaneously. Just because someone has walked surefootedly for 9,999 steps does not mean he or she will not trip on the next one. Ego is a bit like that. And so is the process of spiritual work. A problem could arise when the walker deems that one faltering step to negate the previous 9999 made, or, to make the assumption that all future steps are dictated or determined by having faltered just that one time.

Very common indeed. A plausible reason why ego, which is inextricably linked to the 6 senses, can never be satisfied (hence the concept of 'dissatisfaction>craving>suffering'), and also why delusion marks conventional modes of existence, imo, is explained quite clearly in the short clip below.. If the above explanation makes sense, then its clear that ego is not one's real nature. We can make our own deduction once we are able to recognise ego's illusory yet tangible link to emotions, feelings, thoughts, action and so on. It is incorrect to argue for its existence or non-existence for that is like arguing for the existence or non-existence of a rainbow - what is clear is that it can be caused to arise, and can also be caused to subside. Its up to the individual to see thru its ephemeral characteristics and not get duped by the ever-enchanting charades.

It is said that the difference between buddhas and sentient beings is like the difference between the narrowness and the openness of space. Sentient beings are like the space held within a tightly closed fist, while buddhas are fully open, all-encompassing. Basic space and awareness are innately all-encompassing. Basic space is the absence of mental constructs, while awareness is the 'knowing' of this absence of constructs, recognizing the complete emptiness of mind essence. Space and awareness are inherently indivisible. ~ Tulku Urgyen Rinpoche

Enlightenment is like the moon reflected on the water. The moon does not get wet, nor is the water broken. Although its light is wide and great, the moon is reflected even in a puddle an inch wide. The whole moon and the entire sky are reflected in dewdrops on the grass, or even in one drop of water. Enlightenment does not divide you, just as the moon does not break the water. You cannot hinder enlightenment, just as a drop of water does not hinder the moon in the sky. The depth of the drop is the height of the moon. Each reflection, however long or short its duration, manifests the vastness of the dewdrop, and realizes the limitlessness of the moonlight in the sky. Those who have great realization of delusion are buddhas; those who are greatly deluded about realization are sentient beings. ~ Dogen Zenji

https://vimeo.com/128173959

All compounded things are impermanent and liable to cease, and liable to return. Is ego a compound? More than anything else, i would assert.

Link to free Buddhist ebooks http://www.holybooks.com/category/buddhism/tibetan/

most people take pleasure and delight in sex because the need for union ties in neatly with a very basic human desire for affirmation. Desire knows no bound, and affirmation... its shadow. Union can be achieved on different levels - physical, mental, spiritual, cosmic, universal, and all the flow-betweens. Most tend to hover around the physical and material plane; i think this is where the need for affection and acceptance get inextricably woven within the sphere of physical intimacy because there are those (many in fact) who do not consciously know of other levels. There's however a prolonged nagging feeling that there's something greater, perhaps even divine, that is 'out there', but not knowing how to connect intuitively with that deep-seated suspicion kind of limits the options - so it often appears that the next best thing to do is to try and 'touch' that ground thru physical sexual union. The bliss there can be quite addictive, and makes people who cannot transcend beyond the physical want to taste it repeatedly.

many thanks for the feedback

lol

Sparkling discussion between Alan Wallace & Jetsunma Tenzin Palmo

If you want to totally free yourself from suffering, it is important to distinguish what to do from what not to do since you cannot hope to taste the fruit of beneficial actions that you have not done, nor escape the consequences of your own harmful actions. *After death, you will follow the course traced by your actions, good and bad. Now that you have a choice between two paths, one that leads up and one that leads down, do not act in a way opposed to your deepest wishes. Practice all possible beneficial actions, even the smallest. Doesn't the accumulation of little drops end up filling a large jar? ~ Jetsun Mingyur Paldrön (1699-1769) *after death, good intentions during life do not matter; only done deeds are carried forth into the bardo as deciding factors in determining direction and rebirth. Hence the emphasis on karma (action).

Its not that straightforward though for most of us. Recognising thus, the encouragement from teachers is to master the mind so that as practitioners we can wisely discriminate between what is useful and what is potentially binding - this promotes freedom to progress along the path. In the Buddhist teachings, especially among the 'lesser' yanas, those that concern relativity, mundane living, and daily practice which revolves around calm abiding and mindfulness, concepts have their usefulness (to a degree). The potential problem is that some will get stuck at the achievement(s) they gain while progressing along in those areas of practice, and as per ingrained karmic (dualistic) tendencies, begin to grasp at these achievements as though they are the ultimate fruition, or perhaps see themselves as having reached the end of the path. So this is a kind of arrogance, one which good practitioners are taught to recognise and in that recognition, avoid this trap and similar others which can arise in subtler and subtler forms as realisation/knowledge/prajna deepens. If arrogance were to seep in, it is often unavoidable that the seeds of confusion and disappointment get planted in that mindstate, as potential. The Buddha knew of this trap, hence taught the Middle Way (both as a concept and as an ultimate truth) to those who adopt it find release from both nihilistic and eternalistic views.

The assertion that sentient beings inherently possess buddha nature can often be misconstrued to mean they have an eternally pure self. Whether this is correct or not is not the consideration - the consideration ought to be whether views helps to move us further along or else a cause for more fetters. There are also those who misunderstand the term 'Continuum' to mean 'eternal'. In the context of the Mahaparinirvana Sutra the former is stressed in relation to a pure, abiding, unalterable nature that is beyond conceptual mind - again, there are those who take this to mean what they want it to mean, but howsoever it is asserted, that very assertion limits the very thing that is being asserted.

I don't recall that there is any mention of Universal Mind in the aforementioned sutra. Perhaps you can highlight that which i may have missed.

Jeff.. Its way simpler than that. Really is.