C T

Well done if that's the case 👍

Perhaps some day you will come to understand how the thinker and the thoughts are not always one.

Perhaps you are right.

From a Tricycle Interview with H.H. DILGO KHYENTSE RINPOCHE Tricycle: Tibetan Buddhism was created for very different conditions from those which exist in the West today. I am interested in your assessment of the future of Buddhism in North America and the main obstacles Westerners may experience in receiving it. Khyentse Rinpoche: The teachings of Buddha are not just for an immediate result but for a work that may last for many lives to come. The main obstacle in the East, as well as in the West, is that, if we check our habits that relate to our various negative emotions and positive emotions, we see that we habitually have much stronger negative emotions, and that we get distracted by them. So we hold on to our negative emotions very tightly and, especially in the West, many distractions result from that. We may have some interest and desire to practice but somehow we don’t (in the West) really see the importance of such training and how the teaching would help us progress and find lasting happiness and peace and liberation. But if we have a strong sense of what should be our main aim, and make efforts diligently, we can have a result in this present life. Look at the lives of Milarepa and of the close disciples of Guru Padmasambhava, the great masters of the past. They could put almost 100% of their energy into spiritual training and within their lifetimes they could really see the quality and benefit of such a training unfold. But what happens to us? Even if we are interested and try to practice, it is rare for students to put even 20% of their energy into practice. Their distractions and habits are much stronger than their diligence. This applies not only in the West but also in the East. What happens in the West is that there are many distractions, and even if there is interest, the quality and intensity of practice suffers, and we cannot put all our energy into it. And before even starting practice we already have an idea of the result we are working for—and that also spoils everything. Strong expectation without strong diligence is, it seems to me, a major obstacle, and at the same time a major danger for the Buddha dharma. Of course, the outer teachings from all the traditions will remain more or less available, but the inner and most profound—the direct transmissions—may be virtually lost. We live in a very difficult time, and it will become more difficult to find profound masters and to get in touch with such teachings. His Holiness the Dalai Lama and other great Tibetan masters have been doing their best—whatever they could—but although the external aspect of the teachings will continue, more or less, because there are many young lamas, the transmission that depends on inner realization will become more problematic and difficult, and may or may not continue. So the main obstacle here, as I see it, is high expectations pursued without sufficient diligence in a setting of many distractions.

Seeing emptiness, that very first time, one could not possibly know whether to weep with sadness or with joy. ~ Paramito Ladakh ~

Perceptual experience is entirely subjective, raising the question: Whose version of reality holds precedence? ~ Paramito Ladakh ~

we don't really want to confuse thoughts with thinking. Thinking is often a functional exercise while thoughts are mere beads on a string looped from past associations. Thoughts have no particular value other than to obscure presentness - a bit like drifting clouds covering over the moon.

There seems to be a semblance in writing style to another regular poster here on the buddhist subforum. The tone... scratchy 😂

Vipassana is essentially a neutral practice, but when some group designs a course that is only a fraction of what Vipassana is and then promote it to make it appeal to those who want fast results thinking they can master this sublime Buddhist practice in 10 days, not realising that some of the crux of Vipassana has, by design, been left out of the program, then potentially this can compound the ignorance that some people may have with this particular method, and by the time their lack of knowledge gains exposure, it's usually too late to wish they had not attended in the first place.

Bodhidharma said a truly awake person finds that the inner sense, or knowing of freedom's 'taste' -- this realisation if you may, remains the same both in fortunate or unfortunate circumstances. When such a constancy can be maintained, even in sleep, then it is the bliss as understood where Buddhist practice is concerned.

Buddhist sacred numbers include 4, 5 and 108

"Emptiness demolishes all dharmas (concepts) so that the only thing that abides is emptiness (sunyata). After emptiness has demolished all dharmas, emptiness itself should also be set aside. It is because of this that we require the ‘emptiness of emptiness’ (sunyata-sunyata). Whereas emptiness conditions all dharmas, the emptiness of emptiness conditions only emptiness.” ~ Nagarjuna ~

The wild-eyed yogin aligns with perfect truth through their decisive dismissal of certainty. ~ Paramito Ladakh ~

The practice is not one of attainment or achievement in a conceived future, but one of realisation in the here and now—manifestation, rather than creation or cultivation, of the awakened nature of mind. ~ Paramito Ladakh ~

In general, Buddhism neither denies nor affirms anything absolutely. This prevents any potential conflict from arising in the mind. I think is the key point when comparing it to other spiritual traditions. A devout Buddhist is free to incorporate all manner of authentic, helpful tools which the practitioner feels or believes will aid in the evolution of spiritual and mental development. In short, a devout Buddhist can also be a devout Christian, but a devout Christian will find it near impossible to practice Buddhism (due to misunderstandings only because they think its too conflicting when in fact its not). What some might not realise is that the condensed purpose of Buddhist practice is simply nothing more than reminding one that to attain lasting peace and contentment, there is effort and understanding required: ultimately, the aim is to dispel ignorance by raising one's awareness to the point of removing all subtle veils between the mind and reality. To this end, all things can be used for this expressed purpose. If a Buddhist adamantly clings to an idea that he or she is a Buddhist and begins to 'defend' that position, that in itself is an invitation for the arising of an obstacle to come between self and reality. As a side note.... The outer meanings of performing mudras, dances, taking care of one's altar, constructing mandalas, thangka paintings, making tormas, etc are basically aesthetic formulas that has many subtle benefits on all levels.

Thank you for sharing your experiences, Taoguy. I have also many times caught whiffs of sweet scents similar to what you have described. Sometimes this can happen just by being around a realised spiritual friend (teacher). In the Nyingma tradition empowerment is not required for the Vajrasattva purification mantra. The 100 syllable mantra is indeed very powerful for the swift removal of obstacles. 108 reps is sufficient to bring about immediate tangible changes to outer and inner perceptions. The dakinis and buddhas begin to form an affinity with the chanter very quickly with enough practice.

this is a function that, in my view, only a qualified master/teacher can impart with the greatest benefit to the initiate. One thing that I am able to highlight though is the importance of motivation in chanting.. to continuously refine one's intent behind the act of chanting. Mahayana chanting practice is ultimately aimed at strengthening one's resolve (to be of benefit to others thru removing blockages related to thoughts and words) thru the process of purification of sound. It is training in Right Speech basically. Chanting without fully understanding the finer aspects and principles will still be beneficial, but with the right guidance the benefit will be multiplied tenfold. There is also the danger of unknowingly chanting a 'secret' mantra which can be potentially harmful - which is why, in Vajrayana especially, there are restrictions put in place with respect to some mantras, not because anything other than to safeguard the welfare of the practitioner at a particular stage of the path.

The ideal way to learn to chant correctly is to seek guidance from a teacher or chant master who will likely also kindle the lineage blessings for the initiate, and perhaps advice on which chant is best suited to a particular individual. Different mantras reverberates the channels and winds in different frequencies according to specific guttural and tonal sounds.

I would like to add that there are a variety of ways to chant a mantra - some are more result-prone than others. Chanting one rep of a mantra correctly is infinitely more beneficial than chanting a thousand reps devoid of knowledge of correct application. Chanting is a precise art which requires guidance for the serious practitioner - watching the breath is not so demanding.

The efficacious nature of mantra recitation becomes evident only in the spacious, palpable silence that follows the chanting. Chanting removes subtle wind blockages and promotes evenness of breath, clarity of mind and aligns the heart. With these three in balance, concentration will arise effortlessly.

That's not how it goes traces and apparitions mirrored reflections...

Well done to all those who put in the time and effort to make this happen! Functional and smart, except maybe the 'Staff' list seems in need of streamlining? I mean, V Origin's listed in there as well?? LOL

the taco man!

~ Shantideva ~ Through having to do what I do not want to do or being prevented from doing what I want to do, I develop mental unhappiness, which becomes the fuel that causes anger to grow and destroy me. Therefore, I should never allow this fuel of mental unhappiness that causes anger to grow within my mind, for this enemy of anger has no function other than to harm me.

When I was in my teens, I dabbled with Christianity and wanted to be an exorcist after watching that movie Why Christianity? Well, mainly because I had designs on a school mate's sister, and showing a fervour for Yahweh gave me the excuse to be close with her via bible study sessions and prayer meetings, camps and flag days (we sold tie pins shaped like a flag with a big cross in the middle). She was rather cool (and hot at the same time), come to think of it. The secondary reason, I guess, was simply to act rebellious - I grew up with a dad who practiced Theravadin Buddhism and a mom who devoted her spiritual self to Guan Yin and other Daoist saints and sages. Amazing how well they got along I grew out of that phase eventually, and gave up hopes of realising my rather dismal (so my folks said) career choice. Returned to studying Buddhism and works of some prominent teachers from other Eastern traditions in the late 80s, and took up serious Buddhist practice early '96. Of all the writings i had access to at that time, the ones by J. Krishnamurti impacted my thinking the most. His words challenged me, and formed the early catalyst that radically shifted me from under a coconut shell and made me want to explore greater mental and spiritual possibilities. I am always open to what others choose to practice (or not practice), so i wont really consider myself fundamentalistic, although at times I can catch some subtle dialogue going on in the background while in discussion over something or other. My reactions no longer prompt needs to argue or engage in conflicting debates. Work in progress... thats about it i guess.. thanks. edit/typo