C T

Panel Discussion. Panellists' Profile: Geshe Lobsang Tenzin Negi http://www.religion.emory.edu/faculty/negi.html Dr. Charles Raizon http://psychiatry.arizona.edu/faculty/charles-raison-md Both are co-founders of CBCT (Compassion Based Cognitive Training).

Just finished watching a 40-episode Chinese sword & sorcery drama on Youtube, "Demi Gods and Semi Devils". Subtitled. Naturally, it took some days and nights to finish the whole series, but must say, it was rather enjoyable. Lots of dramatic twists and turns, definitely not boring! Those who like classic Chinese sword & sorcery movies will like this one. Y'all know the drill by now. THXer is the name of the ytuber who posted the series up.

choose your character except Peter Pan's taken will Percy Pig do?

poisoning the seas humanity shoots itself like chemikaze...

Apparently the tantric vows make no distinctions among those who take up the path. I suppose before one assumes the tantric path there will have arisen in the mind some level of deeper understanding of conventional and ultimate truth, emptiness, transformation, non-duality, the inseparability of phenomena, impermanence, etc. Such knowledge will have helped reform certain fixations in the mind, turning it more receptive to seeing things beyond their 'normal' or conventional meanings. A rigid way of seeing things is exactly what the practice of Buddhist tantra can dismantle more quickly than other practices or paths. Not to say these paths are inferior, but the approach is different, and often makes it safer for initiates to follow. Tantra is more for those who have developed resolute confidence in the teachings, which says that ultimately everything is like an illusion. While this is the most freeing aspect of Buddhadharma, it is also fraught with danger in the minds of those without the necessary faith & resolve. In order to generate and increase this, the preliminaries are put together, and trainees are encouraged to first train (usually for many years) with these before undertaking the tantric path. All the different Buddhist traditions have their own set of prelims, with many common aims and ethics shared. It is the observance of these ethics at the beginning that firms the mind so that when everything is dismantled later on the tantric path, the practitioner will not become ungrounded and lose his or her sanity. The whole progression of the Buddhist path has a lot of safety rails put in place to avoid spiritual mishaps, premature entry to esotericism, and so on. These rather strict guidelines, unfortunately, are often ignored due to impatience, greed, and also arrogance. One of the aims of learning Buddhist ethics is precisely to counter such obstacles so that one gains unmistaken & complete sight of what is essential and what is not, aka Discriminating Awareness Wisdom. A good beginning meditation to gain insight into this Wisdom mind is to first learn to temporarily drop preconceived notions and pre-formed judgements we have been holding tightly in regards to right and wrong. This helps to pacify mental reactivity to enable the mind to find its real nature, and to rest in its true state, unperturbed by whatever thoughts rise and fall there. After a while, these notions can be seen to arise again, but eventually their activity becomes less and less frequent -- over time, as mindfulness increase, they (the notions we hold) lose their solidity, our mental capacities become more malleable, and this is when ripeness for undertaking the higher yoga tantras begin.

A sage may or may not be a hermit. A hermit, well, may not be a sage. No need to confuse the two. Hermits are those who shun mundane life. Sages, some, prosper by drawing inspiration from mundanity. This is why a sage is called 'wise' -- they are above affectation, as such, they have a knack to do everything with completeness. Seeing as all tasks are undifferentiated, achievement is got before even starting. Where can karma accrue in such a one? What beings deem as hardship and toil, a sage speaks of the harvest. Being above affectation, they have no need to retreat from conditions.

we're scientists too dabblers with makeshift intents none too wise for it...

have come to an end stories that once mesmerised forgotten in time...

To throw out, there first must be bodies gathered. Honey attracts more insects than vinegar. This forum is neither same nor different. You standing there with a big slicer, bodies steer clear. Even a blind man knows when he bumps his head against a wall. Twice. Job done? New hobby beckons.

This is a first for me!

Stamina has never been one of my strong suits. Thank you for the pointer, 3Bob. What peace there is, in a cup of tea made with complete abandon.

Seems like you are pointing to the lavishness of the feast, while Daeluin is talking about how cold it is in the dining room. Two different things. Its hard to enjoy the scrumptiousness of morsels when the butt is freezing its ass off... punpunpun nothing but puns. Never talk Dharma with someone who is freezing to death. First, make a fire, or offer blankets. Serve tea and biscuits perhaps, but never talk Dharma. That can follow, when the body and mind is settled... at ease. Sometimes though, a gesture or word imbued with warmth is better than 18 sutras back to back. late spelling edit

Just finished watching. Awesome movie!! One up for Feminine power!

Dramatised martial arts movie based on the life of Yim Wing-chun, founder of Wing Chun kungfu.

Ethics of the Awareness Holder The awareness-holder pledges of the Secret Mantra Way aim to dissolve the patterns of movement of dualistic conceptions by reawakening, through special means, the blissful pristine awareness that has always existed as the core of being. As this pristine awareness finds its support in the seminal essence, to dissolve the patterns of movement has the sense of blocking the movement or emission of seminal essence, which is the starting point of cyclic existence in a double sense (emission meaning both the beginning of dualistic representations and the conception of a new being in the womb). The natural "vow", or "reality", in the tantras is that everything is permeated by innate pristine awareness. The "vow" of implementation consists in the phases of creation and completion, which bind dualistic appearances within blissful pristine awareness. The final, resultant "vow" is the spontaneous arising of all subjective appearance as enlightened dimensions and pristine awareness. Only with a very elastic conception of the term can tantric vows be designated as moral obligations. For that matter, the very purpose of the vows is to overcome the dualistic judgement of good and bad, from the beginning of the path up to realization of the pristine awareness that is the origin of all phenomena, conditioned or otherwise. In assuming the vow of tantra, no distinction is made among candidates, who may even be prostitutes or butchers; however, one should be interested in and capable of maintaining the pledges. As a precondition for all subsequent tantric conduct, aspirants must conform to the four great pledges: to believe in the law of cause and effect, to take refuge, to develop the awakening mind, and to be initiated. Kongtrul Rinpoche discusses the tantric vows according to the traditions of both the ancient and the new tantras. The ancient ones are followed primarily in the Nyingma school of Tibetan Buddhism; the new, in the Kagyu, Geluk, and Sakya schools. Tantric Pledges in the New Schools The new schools categorize the tantras into four main classes. Each has its own sets of pledges, which share the single aim of dissolving dualistic conceptions but are distinguished by the use of different and gradually more intensely blissful experiences, ranging from the delight born from looking at a consort to that experienced in sexual union with a consort. All these "vows", or "conducts", are included in pledges concerned with skillful means and those concerned with wisdom, or in the vow of EVAM, the single union of bliss and emptiness, the reality that pervades all seasons of being, from the ground up to the fruition of enlightenment. Included within the tantric pledges are some of the vows of personal liberation and other commitments incorporating the spiritual practices of the Way of the Perfections. In Highest Yoga Tantra, pledges are interpreted in terms of their provisional and definitive meanings, the creation and completion phases, and their relation to the five Buddha families. An adept of the phase of creation may perform, for others' welfare, actions prescribed in the provisional meaning which would be strictly prohibited by the personal liberation vows. The hidden, or definitive meaning of interpretable pledges is largely related to the phase of completion and the various techniques dealing with winds, channels and semen. The Highest Yoga Tantra is distinguished from the three lower tantras in that it teaches a deity yoga based on the awareness of inseparability of oneself as the deity ("symbolic deity" or samayasattva), and the pristine-awareness deity ( jnanasattva ) invited from space. This tantra dispenses with many of the lower tantras' observances related to cleanliness, white foods, and outer purification which involve the concept of a deity different from and superior to oneself. Because the "binding agent" of dualistic conceptions is the pristine awareness of great bliss, many of the pledges in the Highest Yoga Tantra concern pristine awareness and the outer and inner means for its actualization, such as the action seal, the imaginary seal, and the great seal, or the semen which is the support of the pristine awareness of bliss. The tantric path is deemed the "resultant way", because the practitioner transforms his or her own ordinary body, speech, and mind into the deity's and thereby realizes enlightened body, speech and mind. The result is buddhahood. For this reason, the pledges are also presented as those of a buddha's body, speech and mind. Moreover, the spiritual master is the medium through which the enlightened activities of all the buddhas shine; therefore, the most important of the fourteen vital pledges is never lose respect for one's master. Several other pledges prescribe the proper relationship to the vajra master and vajra siblings. The prescribed conduct for adepts of the Highest Yoga Tantra who dwell in a state of uninterrupted contemplation prohibits the performance of symbolic hand gestures, building stupas, drawing mandalas, paying homage to masters other than one's own, and other external good deeds, all of which are required by lower tantras. Once practitioners have gained mastery of pristine awareness, they are beyond vows and transgressions, acceptance and rejection, good and bad conduct, and other creations of dualistic thought. For these yogins, the pledge is an "all-embracing observance" that takes place spontaneously. Numerous methods of restoration of tantric pledges are mentioned, such as the fire ritual, recitation and meditation on Vajrasattva, and so forth. Higher tantric pledges associated with higher initiations are to be restored by understanding the intrinsically pure nature of one's own mind. Tantric pledges, though strict, are likened to a dented vessel that can be restored to its original form through one's own efforts. Tantric Pledges in the Ancient Schools. In the ancient tantras, the pledges are described in relation to the Mahayoga, Anuyoga, and Atiyoga systems of tantra. The general ones not radically different from those of the new tantras, while the specific, exceptional, and ultimate ones are flavored by the language and the views of these three inner tantras. The pledges are classified as those with and those without the limits to be observed. Those with limits are associated with compassion and are said to be assumed gradually, in dependence on intitiation. Those without limits, which are the very realization of reality, are said to be gained instantaneously, without ritual. The latter are said to be most wonderful and to exceed all others, but practitioners of "weak aspiration", who have not had the realization of reality, are advised to observe the pledges with limits to be observed. Pledges in the system of Atiyoga, or self-perfection, reflect the "third way" -- that of intrinsic freedom. Included among its general pledges are vows typical of personal liberation and others of a tantric nature, most likely because this system is placed by the Nyingmapas at the peak of (i.e., as the result of) nine spiritual pursuits. Although included within the three inner tantras -- Mahayoga, Anuyoga, and Atiyoga -- Atiyoga does not belong to the path of transformation. it speaks of primordial state of being that cannot be polluted by unawareness or actions stemming from unawareness, and is therefore beyond the sphere of purification and the means of purification. It does not involve pure and impure visions, and it is beyond the sphere of transformation and the means of transformation. The pledges of self-perfection comprise four exceptional pledges. Two are related to the practice of "cutting through", and two are related to the practice of the "direct leap". These do not involve prohibitions; these pledges represent the view and method of implementation of this system. The two pledges of "cutting through" are to realize that all phenomena are primordially non-existent and to drop all clinging to appearances and allow all appearances to flow into the state of reality through the cultivation of natural intrinsic awareness unbounded by the sense of an observer. The two pledges of the "direct leap" are, first, to abandon an external spiritual quest by finding the buddha within oneself through the cultivation of the four visionary appearances out of one's inner radiance, and second, to dissolve all things into the state of reality through the experiential knowledge that the entire universe is simply one's own natural intrinsic awareness. In concluding his discussion of the three ethics, Kongtrul Rinpoche provides an extremely terse résumé of the process of spiritual development for individuals following the Individual, Universal, and Secret Mantra ways. These serve as introductions to themes that are developed fully in the later sections of The Infinite Ocean of Knowledge. Summary Kongtrul Rinpoche's work provides a clear and masterly exposition of Buddhist ethics, and it is particularly useful in that the three different ethics of the three spiritual pursuits -- Hinayana, Mahayana, and Vajrayana -- are presented together, allowing the reader to make a comparative analysis. At first, the volume of material may seem overwhelming. Eventually, however, as the material is assimilated, a synthesis of its contents will arise in one's mind in the form of a simple understanding. That understanding will be relevant to all situations in one's life and will guide one on the compassionate path to knowledge. Next: Chapter 1 - The Qualities of the Spiritual Teacher and Student

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Thank you! Time of the year for mooncakes and paper lanterns...

In my backyard, it says wandering is fine, as long as i know its wandering. Then i can indulge if i choose without losing the plot. If there is awareness, then one learns to manage distractions without the associated pangs. When faced with temporary bouts of anxiety brought on by uncertainties, not sure if what one is doing is on the ball or not, and devoid of an appropriate spiritual friend, naturally, the mind and body will demand assurances from convenient avenues, of which hallucinogens and alcohol readily belong. The problem encountered by some is not being able to befriend the mind when it wanders. They beat themselves up, due to books and others saying that focus is the key. It is the key, but some do not realise this key opens not one but two doors -- that of clear seeing (unwavering focus), and another of spacious awareness. It is in spacious awareness that one can allow imagination and visualization to spontaneously occur. This is an important point, to alternate between directing the mind in concentration, and abiding in relaxed awareness. Gradually, with correct practice, these two doors do become one. Union is reached, and all practice can be put aside. At that time, one can choose to have a celebratory drink or two... in full awareness.

Those keen to understand group behaviour will find the Law of Pragnanz quite useful.

How effective the teachings become depends entirely on the relationship between student, teacher and the very lineage itself. The energetic connection with the lineage is paramount. Without the right teacher as the (metaphorically speaking) conduit, it is not possible to continuously draw on this energy. One might get it in spurts, or droplets, from reading books and doing self-exploratory experiments, but soon these could dry up due to the limitation of resources. As you may already know, the path has stages. Not that the latter stages are more profound, its just a matter of the preparatory practices being put in place to get the newish practitioners' minds ready to receive the more so-called complex teachings. When the preliminary practices are habituated, then the deeper stuff will not be quite so challenging. As an example, If these prelim stages are not habituated properly, then how can one hope to maintain discipline of the mind, each day, in order to create & retain visualisations, sit for hours in meditation, chant mantras for tens of thousands of rounds, and so on? This is the 24/7 awareness that masters talk about, before actual non-distraction can be fully stable.

It won't do it because certain mentalities can't tell the difference between authentic and delusional experiences. Moreover, its silly to opt for DIY trials with respect to Dzogchen esoteric practices. The errors cannot be self-detected which usually ends up fooling the practitioner for lifetimes, not just this one.

The Ethics of the Mind of Awakening The focus of the commitments of the mind of awakening is the training to be followed on the bodhisattva path. As these commitments are centred on the awakening mind itself, its causes, nature, varieties (the aspiring and venturing, the relative and ultimate), and so forth are explained in detail before the training itself is described. The actual cultivation of the awakening mind, attended by specific points of training, is presented from the perspective of the lineage of the profound view, which was inspired by Manjushri and transmitted to Nagarjuna, Shantideva, and others, and the magnificent deeds lineage, which was inspired by Maitreya and transmitted to Asanga, Chandragomin, Atisha, and others. These two systems are basically the same, and certain aspects of training are common to both. The common training includes the three forms of ethics for the bodhisattva, which are to shun non-virtue, acquire wholesome qualities, and work for the benefit of others, and the implementation of the six perfections: generosity, ethics, patience, effort, meditation, and wisdom. Nagarjuna's system allows anyone who is willing and sufficiently intelligent to take the commitments of the aspiring and venturing awakening minds simultaneously, either in front of a master or alone in the imagined presence of buddhas and bodhisattvas. As long as one preserves the mind that aspires to awaken, the commitments are not lost. A damaged commitment can be restored in a dream through supplication to the bodhisattva Akashagarbha; the bright trainee restores damaged commitments through the understanding of the unborn nature of things. The points of training are followed according to one's ability, and the commitments are taken for a period as long as one estimates one can safeguard them. In Asanga's system, only a person who holds one of the seven sets of personal liberation vows is entitled to assume the awakening-mind commitments, and such a person does so gradually (in different ceremonies), first accepting those of aspiration and then, once he or she has gained proficiency, those of venturing. It is recommended that one assumes the commitments in the presence of a qualified master. If a major infraction has been committed with great emotional involvement, the commitment is deemed to be lost and must be taken anew. (Here, Kongtrul Rinpoche adds an enigmatic note from the great Dzogchen master Longchenpa, which says that the commitment, once it has deteriorated, cannot be retaken more than three times.) The infraction should be confessed in the presence of vow holders. According to this lineage, the trainee must safeguard all of the points of training from the very beginning and must promise to keep the commitments until he or she attains enlightenment, not just for a selected period of time. Nagarjuna's system seems more lenient and less influenced by monasticism than that of Asanga, whose points of training are more complex. Presumably, differences in the two traditions stem from their different emphases: the profound view lineage stresses the knowledge aspect of the path; the lineage of magnificent deeds, the conduct, or method, aspect. Historically and psychologically, the bodhisattva's path is halfway between the paths of renunciation and transformation. The peacock whose feathers grow more colorful as a result of eating poison symbolizes the bodhisattva, who remains unpolluted and grows more radiant as his or her involvement in the world deepens. Accordingly, the Cluster of Jewels Scripture says: Just as the paddy and cane-sugar fields are nurtured by the ordure of the village, likewise, the sprout of the awakening mind is nurtured by the ordure of the emotions of a bodhisattva. Such images clearly show that the Universal Way transcends the Individual Way's form of renunciation, which regards "objects of desire...as poisonous leaves." This transcendence of strict renunciation holds the seed of the principle of transformation, which is developed to its fullest extent in tantra. The Universal Way prescribes a set of personal liberation vows that are not radically different from those of the Individualists. Because Universalists are distinguished for their noble intention of seeking enlightenment in order to serve all living beings, nevertheless, there is a fundamental difference in principle between their form of observance and that of the Individualists. Moreover, since the philosophical trends underlying the Universal Way stress the selflessness of phenomena and, in particular, the Centrists speak of the non-reality of all appearances, how could morality, or ethics, in the bodhisattva path be asserted as absolute rather than as a variable factor dependent on conditions? The Universal Way therefore exhibits a flexible approach to the personal liberation vows and goes so far as to say that a bodhisattva may engage in the seven unwholesome actions of body and speech if motivated by love and compassion. As Shantideva says: The Compassionate One, in his broad vision, Gave permission even for what is prohibited. Owing to its focus on mental disposition, the ethics of the awakening mind, if damaged, can be renewed or repaired by the bodhisattva, just as a golden vessel can be repaired by a skilled goldsmith. Next -- The Ethics of the Awareness Holder

I think what the passage intends to say is that there are major and minor vows, some of which are applicable to those who have taken ordination, and some to laypersons. Depending on the tradition, certain major vows, if broken, cannot be repaired. These vows are usually related to taking of life, lying, stealing, sexual misconduct (or in the case of monks and nuns, celibacy), divisive speech, and the consumption of intoxicants. Those who seek ordination have to abide by a whole list of other precepts, divided into classes. The first class of vows are those mentioned above, the 2nd class are known as Remainder vows, the 3rd class are the 120 Downfalls, the 4th class covers confession, and the 5th class are the 112 Misdeeds to avoid. These classes are again sub-divided into major and minor infractions -- its quite extensive altogether. Monks and nuns who break major vows have to go thru a lengthy process to determine all the implications. This process involves first the meeting of a group of appointed peers of the same level for resolution; if no resolution can be reached, then the matter is passed on to another appointed group of monks who are more senior, and if it still remains unresolved, then it goes yet again to another group of monks who are again more senior to the previous, until finally, if still no resolution can be reached, finally the matter goes to the abbot and his close advisors. This of course do not apply to laypersons. The above is pertinent only to one particular tradition within Tibetan Buddhism which im familiar with. Other traditions within Tibetan Buddhism could also have different rules and applications, and im quite sure the Theravadin tradition has completely different rules again. Regardless of the differences, the vows belonging to the First Class remain exactly the same across all schools and traditions.

Just mulling over this idea, thought i'd put it out here to see if there are any interests at all? Non-Buddhists are more than welcome to participate - no exclusions planned. The topic at hand is what im currently reading/studying based on Jamgon Kongtrul's The Treasury of Knowledge (Book 5).

Thank you for the interest, Adept. Looking forward to your participation! Its already been initiated in the new Buddhist study section. Early days yet, so its not too late to catch up. So far, only the introductory pages are being covered, lagging behind a bit due to time constraint. I feel this is a good foundational study for anyone who wants to understand or assess why the Buddhist path places quite some emphasis on Right View, which forms the very foundation that supports self-liberation through applying the Noble Eightfold Path as taught by the Buddha. Buddhist ethics is directly connected in the development of Right View, which is basically why this particular subject was chosen. emaho!