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Its always easier to choose maintenance of the familiar over choosing to maintain awareness of constant change. Not that one is better or worse, rather, its the comfort zones that differs. The former can be quite hypnotic, and usually means that stagnation, lulls and limitations comes as the price, while the latter often means expansive uncertainty, which is what growth is all about. Growth is neither good nor bad, it is simply what it is. Uncertainties are bound like a promise within the process, and learning to adapt without reacting or attaching emotional hooks to the conditions of the process seems like what being on top of change means. We can take each and weigh the values, not in dualistic terms of which is better, or worse, but in tandem with the vision and priorities of TTB. This brings the goal into view, without which the guidelines and focus gets lost among the pettiness which are usually part and parcel of any group dynamic where those who have been assigned to lead do so with misplaced determinations and motives, giving cause for hair-line confusions to seep into the template, which over time, accumulates to weaken the very foundation of the group in question. Leadership accountability comes before consensus. When that accountability is seen as determined and solid, confidence follows; when there is confidence, there is security; feeling secure, harmony follows. Where there is harmony, petty thoughts and words will not have room to fester. In time, these will simply dissipate, like vapours in the desert heat. This is a principle that can be seen working in any unit, be it in the family, in the community, in commercial enterprises, in the wider society, and so on. This accountability is gradually becoming more apparent here, which is a step in the right direction. There is more to be done, surely, but actions have to bear the hallmarks of strong leadership, or else, it will remain just a flurry of seeming busyness and hyperactivity, compounded by individualism and personal agendas. my thoughts. take it for what its worth.

Funniest Cat video evverrrr!!!

In this context, i am thinking that 'deity' refers to any non-ordinary appearances. Abstractions could be a good way to describe it, although some non-ordinary thought-forms (as in, visualisations of holy objects, images, cosmic beings, etc.), when concentrated to an extreme, can cause the abstractness to fall apart, and in some reported cases, actual manifestations of thought-forms can occur. (Some of Alexandra David-Neel's works contain accounts of such manifestations). But i digress, since its not really related to the topic. The main point is to bear in mind that taking vows can create the auspicious mental frame needed to abandon clinging. For example, the advice is quite specific: Do not cling to the attributes, which are the individual aspects, whether perceived as real, or imagined. Furthermore, it states that the mind is allowed to form concepts, because that is what the mind does, but by being conscious of the vows, then the real cause of suffering, which is clinging to these concepts, will dissipate in time. I suppose, at this juncture, 'deity' can also be classified as a conceptual being, one that exists not apart from the mind. Thank you for the interest in this study.

Its my opinion that most of the time, being simply aware that one is not aware is good practice. To take things to a very technical level, in this regard (of spiritual cultivation), there could arise a possibility of losing natural awareness in favour of contrived awareness, if you know what i mean. Natural awareness is ultimately a more preferred 'state' of freedom, and often, cannot be accessed while one is too focussed on 'trends'. Perhaps developing a good balance between focus and nonconceptual resting of the mind in simple awareness, alternating the practice of each, might help to create a better spiritual environment for progress to be smooth.

The Ethics of Personal Liberation The focus of the ethics of personal liberation is to control impulses that lead body and speech to undertake negative actions. Because such actions are always linked to limiting emotional patterns, Individualists, in addition to observing ethics, must train in the discriminative awareness that realizes selflessness in order to attain perfect peace, the state of cessation of such patterns. Furthermore, for that meditation to be stable, mental concentration must also be cultivated. Thus, personal liberation ethics are essentially identical with training in morality, meditation and wisdom. Although the aim of the monk's vows and other personal liberation vows appears to be restraint from unwholesome physical behaviour, it would be misleading to view those vows reductively, because their implicit aim is to overcome limiting mental patterns. The foundation of these ethics lies in the precepts relating to taking refuge and the four 'root', or crucial precepts that prohibit murder, theft, lying and adultery. Refuge relates to the Buddha, the Dharma, and the Sangha: the first is understood as the Teacher, the second as the teachings, and the third as the community (here, the monastic one in particular). Originally, taking refuge was primarily an expression of faith that distinguished a follower of the Buddha from practitioners of other religions. Refuge marked the beginning of an earnest undertaking of the Buddhist path. In higher forms of Buddhist view and methods of implementation, refuge takes on deeper layers of meaning, and in the ultimate sense means taking refuge in "the Buddha within", the realisation of the natural and unmodified intrinsic awareness lying within oneself. The four root precepts prohibit the four actions that would undoubtedly cause suffering for others and also compromise the tranquility of one's mind, thereby destroying one's chance to develop meditation and gain discriminative awareness needed to uproot cyclical existence. When the Buddhist community was first being formed, taking refuge in front of the Buddha was all that was needed for one to be accepted as a monk. Gradually, because of the misbehaviour of monks and for other reasons, rules were instituted, for the most part, limited and to a particular temporal and social context. Many were intended not only for the welfare of the monks themselves, but also for the community's internal harmony and external social respectability. Rules gained more importance; to be a monk became a matter of maintaining specific rules and regulations rather than a matter of freely heading into a spiritual life. Eventually, to enter the Buddhist community, the aspirant needed to assume vows, and vows came to represent a commitment to abide by the entire body of rules. Such vows were not simple promises. Instead, they were 'generated' in the candidate through a series of conditions and requisites usually by the abbot, and the primary requirement of these vows was to adopt an attitude of disengagement from cyclic life. As the vows develop into an 'entity', the identification of its nature became an important matter, which explains the various assertions Kongtrul Rinpoche presents, based on detailed analyses, on the nature of the vows. The conclusions would have little relevance to the keeping of the rules themselves but would definitely be relevant to determining at what point a vow is lost. Personal Liberation vows are basically of two kinds: those that prohibit actions such as killing and lying, which are considered unwholesome for anyone who commits them; and those that prohibit actions such as eating in the evening, which are improper only for monks and nuns. The first kind involves a concept of 'natural evil', or 'absolute morality', which is probably influenced by the realist philosophical view held by the Analysts, to whom the tradition of personal liberation is undoubtedly connected. That also explains, to some extent, why the personal liberation vows are compared to a clay pot -- once broken, it cannot be repaired. Kongtrul Rinpoche discusses in detail the various classes of personal liberation: the precepts of the purificatory fast and the vows of the layperson, the male and female novices, the female postulant, and the monk. He also briefly examines the series of monastic rites, including confession. The vows of a nun, regrettably, are not included because, as Kongtrul Rinpoche explains, the ordination of nuns was never introduced into Tibet (at that time).

Cultivating and remaining in Equanimity is a good antidote for poking cursing darknesses in the eyes!

you gotta be kiddin??? In the name of Peace?? lol

Yeah, TTB is getting weirder with each passing day.

listen to Mother thats the song by John Lennon three point eight mil hits!

Thats why in Buddhism there is a sort of default understanding that whatever we do in this life, under circumstances that were brought about in previous lives, is less crucial than the wisdom of realization accumulated in this life that will be carried forth to the next life. This means that some of the situations we are bound by in this life are a result of previous karma, which needs to be exhausted in some way or other, or else, we will simply go on from life to life carrying the same tendencies which will repeatedly resurface, in different degrees, on different levels. When there is a kind of realization that some of our present actions and conditions are unsatisfactory and unwholesome, this is called 'realization', which means a seed of wisdom have germinated. Then it is up to us how we want to nurture this realization. Some use the realization to beat themselves up and fill their minds with guilt and remorse, while others might use it to practice setting the stage for a swifter exhaustion of whatever unwholesome karma there is left from before. There is a choice how we would like to direct our inner focus, regardless of external circumstances that binds us.

Fundamental to the Mahayana path (up to & incl Great Perfection, Mahamudra, Madhyamika) is the Teacher-Student relationship. Buddhist Ethics begins with an elucidation of the context for training in ethics in accordance with the requirements of this path, of which it is said that when a sincere, genuine, dedicated relationship is built between a trainee and a teacher, many of the obstacles that will otherwise be encountered can be avoided. The first chapter describes the qualifications of both the spiritual teachers who represent the three systems of ethics and their disciples. Kongtrul Rinpoche emphasizes that, in order for the teachings to contribute to one's knowledge and development and ultimately reveal one's primordial condition of enlightenment, a living example, the spiritual master, is essential. Each of the three ethical systems is demonstrated by its own teachers -- the monastic preceptor for the Individual Way, the bodhisattva instructor for the Universal Way, and the vajra master for the Tantric Way -- who must meet strict qualifications. One master can assume all the various roles of teachers as long as he or she meets all the of the requirements for each type of teacher as specified in each system. To help the aspirant choose a suitable teacher and avoid a bad one, thereby eliminating major perils and obstacles on the path, Kongtrul Rinpoche outlines the knowledge and virtues to look for in a teacher and warns of possible faults. He notes, however, that at the present time it is hard to find an ideal master; therefore, one must work with one who shows more qualities than faults. Often, students seek the perfect master without first determining whether they themselves are qualified disciples. To enlighten naive students, Kongtrul Rinpoche provides a brief description of the qualities disciples must have. He adds that, due to present time, just as it is difficult to find an ideal master, in the same vein, good disciples are also hard to find, therefore, a teacher must accept those who, even though they have faults, are willing to learn and to put into practice the teachings of the Buddha. To work with a teacher involves following certain guidelines, such as developing the right motivation; carrying out acts of offering, respect, and service; and, above all, proving for oneself the validity of the teacher's message. Indications that the student is not working with a guide in a proper way include mixing with bad friends, passing time in an idle way, and showing excessive concern with one's own welfare. Of utmost importance in the teacher-student relationship is the tool of faith, which is said to be the source of all the student's wholesome qualities. Kongtrul Rinpoche also discusses the methodology whereby exposition of the doctrine is made meaningful, the qualities and kinds of expertise the teacher needs to demonstrate while instructing disciples, different ways of instructing, and the proper way for disciples to listen to the teaching. Following on, Rinpoche then presents in detail the three ethics, or vows. These ethical systems are not simply sets of rules; they are primarily the practical applications and outcomes of different Buddhist theories. The three ethics are linked to three different existential choices, or models, proposed in the Buddhist way: the monk or renunciate; the layperson who remains involved in the world, while working towards an altruistic awakening; and the tantric adept, a sharp-witted layperson who works towards awakening while enjoying sense pleasures. These choices do not preclude one another; a monk, for example, may embody all three by being simultaneously a renunciate, a bodhisattva, and a tantric adept. The ethics of personal liberation, which embody the way of renunciation that permeates the Individual Way serve as the means for securing personal freedom from the cycle of existence by renouncing the causes of suffering. Its precepts are mainly concerned with the physical aspect of existence. Although precepts for lay Buddhists are included, the model of the monk best exemplifies this approach. The ethics of awakening mind, the path of the bodhisattva, are chiefly concerned with mental disposition. Despite the fact that its points of training are generally explained through examples that relate to the monastic life, this approach remains definitely a Universal Way that best fits the layperson who is involved in the world. The ethics of the awareness holder in the Secret Mantra Way provide the basis for the process of "reawakening" the pristine awareness of great bliss, which is the ultimate nature of the mind. Its approach is grounded in the non-violence and altruism of the previous two 'vows', but its special feature is that it is a way of transformation (Tib. gyur lam) rather than one of renunciation. It is mainly concerned with the mind as clear light, which is the underlying nature of being. Kongtrul Rinpoche's presentation of ethics is connected to the so-called affinity for awakening and the concordant path that nurtures such affinity. Whereas the goal of the various Buddhist paths is achieving awakening either for one's own or others' welfare, the connecting thread between one's ordinary condition and the state of awakening is the affinity, or potential, for awakening. Hinayana, Mahayana, and Vajrayana define spiritual affinity in different ways. In Hinayana (Individual Way), the 'exalted affinity' spoken of by Analysts means a detachment from conditioned existence and worldly possessions characterized by contentedness and few desires. That affinity is nurtured by the personal liberation vows, which are consistent with the attitude of detachment and cause it to blossom into freedom from disturbing emotions, the state of perfect peace of a saint (arhat). In the Mahayana (Universal) path, the affinity is known as the buddha-nature (tathagatagarbha) in its twofold aspect, intrinsic and evolved. The 3rd Karmapa, Rangjung Dorje, explained that the intrinsic affinity is the unborn character that is the very nature of the mind, attended by impurities. The evolved affinity is the unceasing radiance of the very empty nature of mind, attended by impurities. The union of the nature of mind and its radiance is called the "union of the two impure dimensions of enlightenment" (the impure dharmakaya and rupakaya, respectively). Nurtured by the bodhisattva commitment in its two aspects, related to the relative and ultimate awakening minds, such twofold affinity blossoms into the two pure dimensions of enlightenment. In Vajrayana (Secret Mantra), the affinity is said to be the nature of the innate pristine awareness of great bliss. As it is unceasingly present from the level of an ordinary being until buddhahood, it is known also as causal continuity (tantra). When such affinity is nurtured by the concordant vows of the two phases of creation and completion of the Highest Yoga Tantra, the method continuity, it blossoms into the state of Buddha Vidyadhara (awareness holder), the resultant continuity.

The difference between aspiring and venturing minds. Firstly, aspiring mind is the mind that desires to awaken for the sake of others. The second is the mind that desires to travel the path to awakening for the sake of others. When these two minds arise but are not held by commitment, they are the simple aspiring and venturing minds subsumed under the mental factor of aspiration. Held by commitment, they become the formation of the aspiring and venturing minds, consisting mainly in the intention to forsake factors incompatible with the awakening mind itself. From this point forward, the essence of all bodhisattva practices is that of safeguarding the aspiring and venturing minds from degeneration. Thus, for the generation of an actual aspiring and venturing awakening mind, the mind must be held by commitment. Some scholars believe that the aspiring and venturing minds pertain only to the relative awakening mind, not to the ultimate awakening mind. The Ornament of Realizations, however, states that all aspects of a bodhisattva's awakening mind are included in the aspiring and venturing minds. When it says, "The formation of the awakening mind for the sake of others...", it provides a general description of awakening mind that embraces both the relative and ultimate ones. In summary, the bodhisattva commitment is defined as the special factor for realizing perfect enlightenment and as the intention attended by concomitant factors to forsake elements incompatible with awakening mind. The commitment may be assumed in a ceremony in common with the proclaimers' personal liberation vows, in the special ceremony of the universalists, or during a tantric ritual. Thirdly, the vows of an awareness holder are defined by the Ven. Drakpa Gyaltsen in the following way: The awareness holders' vows are the blessing of the form of the deity or of pristine awareness. The awareness holders' vows apply to all four sets of tantra. With respect to the three lower tantras, in the yoga with signs, they are the blessing of the form of the deity; and in the signless yoga, the blessing of pristine awareness. In the Highest Yoga tantra, with respect to the phase of creation, they are the blessing of the form of the deity; and with respect to the phase of completion, the blessing of pristine awareness. The mandala rites, in accordance with the etymology of the "initiations of the five awarenesses", explain the meaning of "awareness-holder vows". Awareness refer to the five pristine awarenesses which are the transformation of the five emotions, such as unawareness. "Holder" refers to both the process of actualization and the actualization of the five pristine awarenesses. The "vow" of such an awareness holder is defined as the special skillful means that protects one from objectifying concepts and as an intention (attended by concomitant factors) to forsake incompatible factors. What does the vow protect? From what does it protect? How does it protect? The Sanskrit term mantra is composed of man for mano, "mind", and tra, "to protect"; the vow protects the mind. Mind is defined here as the six consciousnesses (or eight, when the last one is subdivided) which arise from the contact of the senses with their objects. The vow protects the mind from concepts that cause it to cling to the attributes of ordinary appearance or to those of the deity. "Attributes" here are the individual aspects of the objects, and "conception" is the clinging to the reality of these particular aspects. Protection is effected through the ripening and liberating aspects of the Indestructible Way, which are superior to those of the Universal Way, which in turn are superior to the forms of practice of the lesser spiritual ways. Tantric vows are assumed in the course of an initiation in two ways: through promise and through ritual. At the time of the preparatory part and entrance to the mandala, one assumes the pledges through a promise. If one does not participate in the main part of the procedure, however, one is not authorized to safeguard those pledges. At the completion of the vajra-master initiation of each of the four classes of tantra, one assumes the main tantric pledges through ritual. As for the tantric pledges of the Highest Yoga tantra, those assumed through a promise are similar to those of the lower tantra. Those assumed through ritual are related to the phases of creation and completion. The first are assumed at the conclusion of the vase initiation, since the vase initiation is a precondition for the cultivation of the phase of creation. The pledges of the phase of completion are assumed at the conclusion of the higher initiation, since the three higher initiations are ripening factors for the phase of completion. Tantric pledges may be assumed in the presence of a master who has attained a stage of awakening or a master who is the physical manifestation of awakening. Generally, however, the disciple is an ordinary person and is initiated by a master who is also an ordinary person; in such a case, the disciple must find a master who possesses the qualifications set forth in the tantras. These are summarized in the Fifty Verses on Devotion to the Spiritual Master: A genuine spiritual master is steadfast and disciplined, Intelligent, patient, honest and sincere, Knowledgeable in the application of mantra and tantra, Compassionate, learned in the treatises, Master of the ten fields of expertise, Proficient in the drawing of mandalas, Competent in expounding the Secret Mantra, Honorable and upright in all aspects of life. Please bear these points in mind. This introduction to understanding the meaning of vows and ethics in the context of the study & discussion of the texts and passages to follow was given by HH Sakya Trizin at Dehra Dun, India, on the 1 of June, 1996.

a fantasy world titans, dungeons and dragons potentially real...

Welcome back! Just checked the mod logs and there is no record to show that you were suspended. I was just being nosey in wanting to know the reason behind the suspension. There are many types of 'firmness' people can adopt. Some can & will cause conflict, and others, harmony. Some are sort of neutral. Just a thought that popped into my head, is all...

A contextual overview of the meaning of Buddhist ethics according to the text. (Prelude to the main body of study). At the start of the book, Jamgon Kongtrul begins with a presentation of the qualifications of both the spiritual teachers who embody the different systems of ethics and their disciples, the trainees of these systems. The text explains the process whereby teachers and disciples establish and cultivate a proper spiritual relationship, which, once it has been established, provides a foundation from which teachers can expound the Buddha's doctrine and disciples can receive the teachings. The author then provides a detailed description of the three major system of ethics, or vows, within the Buddhist tradition. In Buddhism, vows are viewed in many ways, depending on the context of the discussion, but generally the ethical systems are designated as three sets of vows, as two sets of vows, or as one all-inclusive vow. The three sets of vows spoken of throughout all divisions of the Buddhist scriptures are those of personal liberation, of meditative absorption, and of the uncontaminated vows. These are essentially identical to the three forms of training on the Buddhist path: the development of morality, meditation, and wisdom. In fact, in order to gain the different types of enlightenment of their systems, proclaimers (sravakas), solitary sages (pratyekabuddhas) and bodhisattvas must forsake disturbing emotions and other obstacles on their paths by cultivating an uncontaminated discriminative awareness which is developed by training in wisdom. This discriminative awareness is grounded in mental quiescence achieved by training in meditation, and mental quiescence is developed on the basis of training in pure morality. The proclaimers' system speak of two sets of ethics, each with three vows: the vows of a lay practitioner, novice, and monk/nun; and the vows of body, speech and mind. The three vows in the scriptures of the Universal Way (Mahayana) refer to the processes of refraining from the unwholesome, of aiming at acquiring good qualities, and of working for the benefit of all living beings. These are also known as the three trainings, or ethics, of the bodhisattva. The tantras speak of four sets of ethics, each with three vows. The first set includes the commitments of awakening mind, the vows related to the creation phase, and those related to the completion phase. The second set includes the pledges of the Buddha's body, speech, and mind. The third set, as taught by the great adept Vitapada, consists in not conforming to the practice of accepting what is good and rejecting what is bad with respect to any physical, verbal, or mental action. The fourth set includes the vows of personal liberation, the bodhisattva commitments, and the pledges of the awareness holder (vidyadhara). The tantras also speak of two types of ethics: the common pledges and the uncommon pledges. The common pledges are those received during the vase initiation, and the uncommon ones are received at the time of the irreversible vajra-master initiation. According to a different explanation, the two types of ethics in the tantras refer to the vows related to the creation phase and those related to the completion phase, also known as the outer and inner vows. Moreover, when the tantric adept assumes all the vows of personal liberation, the bodhisattva commitments, and the tantric pledges, he or she maintains these ethics in both their outer and inner aspects. All of these systems of ethics in the Buddhist tradition, whether presented in a threefold or twofold form, were proclaimed by the Buddha to be contained in a single system of ethics: that of the Perfection of Wisdom. This is clearly stated in the Condensed Perfection of Wisdom Discourse: Just as the rays of the sun radiating through space Dispel all obscurity throughout the firmament, The Perfection of Wisdom outshines the other perfections All of which are its precepts and are included within it. Can we call the Perfection of Wisdom a vow or ethic? The answer is found in the same scripture: Our Guide taught that it is the lack of clinging to [the concept of] vow or no vow that is the true vow or ethic. Among these various classifications of vows, the three vows that are the subject of this particular work of Kongtrul are the vows of personal liberation (pratimoksa), of awakening mind (bodhicitta), and of the awareness holder (vidyadhara). These three vows, or systems of ethics, embrace all forms of spiritual practice set forth in the Buddhist doctrine. Their integrated presentation is nonetheless found only in the Way of Secret Mantra. The higher ethics of the bodhisattva and the awareness holder are prescribed in the ways of neither the proclaimers nor the solitary sages, since followers of these ways believe them to be unnecessary for the attainment of their goal of enlightenment. Indispensible to the proclaimers and solitary sages are the personal liberation vows, on the basis of which, once trainees have developed the intention to attain enlightenment, they cultivate mental quiescence and insight and thereby reach their goal. According to the Way of Secret Mantra, the tantric vows are crucial to the attainment of unsurpassable enlightenment, but a yogin must also assume the bodhisattva and personal liberation vows. Therefore, the tantras instruct practitioners to safeguard all three forms of ethics. In fact, the preliminary rite for a tantric initiation includes procedures for the conferral of the personal liberation and bodhisattva vows, while the main part of the initiation includes the conferral of the tantric vows. Moreover, prior to engaging in the phases of creation and completion (the main aspects of tantric observance), the practitioner must affirm the personal liberation and bodhisattva vows. While continuously striving to avoid root infractions of the tantric vows, the yogin must also safeguard the personal liberation and bodhisattva ethics. To understand the importance of the three forms of ethics on the tantric path, it should be noted that most of the mandala rituals include specific procedures for assuming the three vows. When disciples make a petition in order to receive the vows, with the words, "Bestow on me the pledges...", they are requesting the tantric vows. With the words, "Bestow on me also awakening mind...", they are requesting the bodhisattva commitments, and with the words, "Bestow on me also refuge in the Buddha, Dharma and Sangha...", they are requesting the vows of personal liberation. The three vows are actually assumed as the initiating master proclaims first the tantric vows, as stated in the Indestructible Peak, with the words "The pledges of the five families..."; then the bodhisattva vows with the words "In addition, the other fourteen...."; and the personal liberation vows with the words "You should not kill living creatures....". The Ritual of Confession provides clear evidence that the two lower forms of ethics must precede the main part of the tantric path, which consists of the phases of creation and completion. One of the major tantric vows is not to "transgress the Buddha's words"; this pledge addresses the necessity of safeguarding the vows of the two lower systems of ethics as well as the tantric ones. That a yogin must follow all three ethics is also stated by Sakya Pandita, the master of the doctrine: [First one] searches for a spiritual master And then receives the four initiations. One thereby becomes a possessor of the three vows. and Endowed with the three vows And the knowledge of the profound points of the two phases... All of the different forms of spiritual practice taught by the Buddha are encompassed by the three vows: the discipline (vinaya) and the common doctrine constitute the training undergone by the proclaimers; the perfections (paramitas) and the common doctrine, the training of bodhisattvas; and the uncommon doctrine, the training undergone by the followers of the tantra, or Indestructible Way. The proclaimers' training is summarised in the following citation from the Personal Liberation Discourse: Do not do any evil, Engage in excellent virtue, And tame your mind: This is the Doctrine of the Buddha. Here, the trainee first assumes the ethics of renouncing harm to others and the basis of harm, thereby conforming to virtue and rejecting evil. The proclaimers' training pertains to the ethics of personal liberation inasmuch as these ethics are defined as the forsaking of injury to others, along with the basis of such injury. The bodhisattvas' training is summarised in this citation from the Indestructible Tent: Contemplation of the mind As the indivisibility of emptiness and compassion Is the supreme doctrine of the Buddha, Of the Dharma, and of the Sangha. The bodhisattva first develops compassion and then, using skillful means to realise perfect enlightenment, merges the relative awakening mind with the understanding of emptiness. This method pertains to the bodhisattvas' ethics inasmuch as the bodhisattvas' ethics are defined as the special factor that makes it possible to achieve perfect enlightenment. The tantric training is encapsulated in the Indestructible Peak: The ripening [initiation] and the liberative path are the supreme doctrine of enlightenment of the Buddha. Tantric training falls into two classes: the ripening initiation, which plants a seed in the disciple in order to consecrate ordinary body, speech, and mind as inseparable from and unified with Vajradhara's body, speech, and mind; and the liberative path, which gradually brings that inseparability to an apex. These two pertain to the tantric ethics inasmuch as tantric ethics are defined as the ripening and liberative aspects. I will now mention a few points about each of these three systems. First, the personal liberation vows are defined as the intention, attended by correlated mental factors and grounded in an attitude of renunciation, to forsake both harming others and the basis of harm. If vows lack an underlying motivation of renunciation, they are not true personal liberation vows. Vows assumed with the desire to gain a divine or human condition in the next life are known as a "wish to excel", and ethics maintained out of fear of punishment, sicknesses, demonic forces, and other problems of this life are known as "ethics to protect one from fear". These are not the ethics of personal liberation, because they lack the spirit that renounces the cycle of existence (which is the highest liberation in the context of the Buddhist Path). Does this mean that followers of other religions lack correct morality? The answer is found in Vasubandhu's own Commentary on the Treasury of Phenomenonology: Others do have a valid morality. However, their morality is not equal to the ethics of personal liberation, because it is bound to conditioned existence and does not lift one eternally from what is unwholesome. In the preceding definition of the personal liberation vow, "harming others" refers to the seven unwholesome acts of body and speech (killing, stealing, etc). "Basis of harm" denotes unwholesome mental states (covetousness, malice, and bad views) that underlie physical unwholesome acts. Thus, although there are seven classes of personal liberation vows, all of them consist in forsaking the ten unvirtuous acts. Many Tibetan scholars agree in defining the personal liberation vows in this way. The meaning of "intention attended by correlated mental factors" is explained in the Compendium of Phenomenology: When a particular virtue is present, other factors such as intention, attentiveness, or discriminative awareness will accompany it. The predominant factor among these will become the nature of that virtue. As a consequence, the other concomitant mental factors will also turn into the same nature. In this context [of personal liberation], the main factor is intention, but attendant mental factors also become the vow. Personal liberation is of two types: that of the proclaimers and that of the universalists. These types are differentiated with respect to their focus or goal, that of the first being the attainment of a lesser form of enlightenment for the sake of oneself alone; that of the second, perfect enlightenment, for the sake of all living creatures. Personal liberation vows may be received in the proclaimers' ceremony, the universalists' ceremony, or a tantric initiation; therefore, the glorious Sakya patriarchs have declared that the personal liberation vows permeate all three sets of vows. Second, the ethics of awakening mind of the Universal Way are defined as the special factor for the accomplishment of perfect enlightenment. In terms of focus, there are two awakening minds: one is the simple aspiration to be awakened; the other, the mind that ventures to awaken. As for its nature, awakening mind has both an ultimate aspect and a relative one. Awakening mind correlated with the stages of demarcation of the path yields an awakening mind based on appreciation, an awakening mind of noblest intention, an awakening mind fully matured, and an awakening mind that has forsaken all impediments. Furthermore, twenty-two types of awakening mind are described by examples or metaphors, form 'earth-like' up to 'cloud-like'. The Sakya patriarchs speak of three aspect of the mind that aspires to awakening: the simple aspiring mind, the actual formation of an aspiring mind, and the safeguarding of the aspiring mind from deterioration. The venturing awakening mind also has three corresponding aspects: the simple venturing mind, the actual formation of a venturing mind, and the safeguarding of the venturing mind from deterioration. To be continued -- The difference between aspiring and venturing minds. (late edit to tidy up missing letters, etc.)

Saying that mantra work is useless is simply trying to settle the case prematurely. Mantra work is included in the Path aspect of Ground, Path and Fruition, which is the whole basis of Dzogchen. Ground is recognizing buddha nature, Path is about diligence, confidence & gaining stability with practical experience, and Fruition is to rest in the right experience, over and over. Sure, one can choose to ignore mantra work, which is so fundamental to the Path aspect, but then one cannot claim to be training in Dzogchen. Simple as that.

Extreme internal Qi demo: https://www.youtube.com/watch?v=qmdO8Kdbym0

Another rare enough CMA style.

'Maybe' - that's only an assumption. How do you suggest that the ladies will stereotype the gents of TTB based on that one post, which is based off the personal observation of one person? Aetherous offered up a perspective drawn from observing the dynamics seen at acupuncture class, ending with, i assume, him saying that he feels women have a varied depth to their personality, and it will require a certain type of sensitivity & intelligence to fathom their inner feelings and outer expressions of those feelings. If i as a man can deduce this, why were you so quick to presume, based on your opinion that the post was tactless at best, that there was an absence of sincerity in what Aetherous said? As for that line about the inability to really understand the topic, not sure exactly who was that directed at. Again, another presumptuous stance on your part.

we all step on bugs depriving lizards of food i will watch each step...

C'mon, there's no need to take everything at face value here. Aetherous already said it was put there not as a diss. If this is the line you are going to follow as Admin, then very soon TTB will just become totally sanitized where everyone has to guard not only their own words but also second-guess other's reactions to them... how tedious can that be? Not saying that one should be careless about what is written here, but to take something said in jest and turn that into an issue is, to my mind, an over-reaction.

Not sure i understand the above. Could you restate the question please, but from another angle perhaps?

lol at the pic!!

Yes, have noticed that about GmP's nature here on TTB. A bit of banter can be a useful distraction at times, to remove the tension.

Since it did not happen, then what is going to be discussed would be merely speculative at best. Is that your intention then, to indulge in speculative conversation and debate? Im asking for the sake of clarity, and not making a judgemental statement here.