Simple_Jack

Yeah, I think this can generally apply to the situation of Buddhism in Japan and South Korea. Although, in South Korea, there is still a sizeable population that adheres to Buddhism, but I heard over on dharmawheel, that there's a lot of interest in Theravada Buddhism, over the traditionally established schools such Seon aka. Ch'an.

Gatito, please stop the biased double standards.

In the process of saying this, you also deprecate your good friend Greg Goode, who now advocates and practices Buddhism: http://www.dharmawheel.net/viewtopic.php?f=77&t=15368&p=212112&hilit=greg+goode#p212112 Greg Goode wrote about this not too long ago: "Nagarjuna argues that the faculty of vision cannot ultimately exist. And then neither can a seer or visual objects. Then generalizes to other senses. Even the first two verses deserve lots of contemplation: 3.1. "Vision, hearing, taste, smell, touch, and the inner sense (manas or the mind) are the six faculties; the visible and so on are their fields." (This is the doctrine, and it is held that they exist inherently. This latter claim is what Nagarjuna will refute.) 3.2. "In no way does vision see itself. If vision does not see itself, how will it see what is other?" Verse 3.2 seems odd, because we would normally think that vision is not SUPPOSED to see itself. It is only SUPPOSED to see something other than itself, right? Verse 3.2.a is a version of the non-reflexivity principle. The eye cannot see itself, the knife cannot cut itself. Verse 3.2.b seems like a non-sequitur. Here is what the Indian commentaries said about it. There are at least several ways to look at this: -1- Think of being seen as a property or attribute, something that pervades a substance. It is like the scent of jasmine pervades the jasmine flower before pervading the air around it. If the flower is not pervaded by its own scent, then neither can the air be pervaded by it. So in this way, is vision itself pervaded by the property or essence of being seen? Clearly not. So, like the example of the flower, the property of being seen cannot pervade anything else. So nothing is pervaded by the property of being seen, and the visible is not established. Vision is also not established. -2- If seeing is the inherent, intrinsic property of vision, then it must see all by itself, regardless of whether there is an object present. If vision depended on an object in order for seeing to work, then vision would not be ultimately, inherently existent. Seeing would not be an inherent property of vision. But vision does not see by itself. So it isn't an inherently existent element, and can't inherently see anything. -3- Another way to look at vision is by the objects it sees. Vision either sees the presently visible, or the presently invisible, or both, or neither. Vision doesn't see objects that are presently visible, because they are already being seen. Because they are already being seen, they do not need vision to see them. So this vision is not what is seeing them. Vision doesn't see objects that are presently invisible. Invisible objects have the property of not being seen, so nothing can see them. Vision doesn't see objects that are both visible and invisible because of a combination of the first two reasons above. Vision doesn't see objects that are NEITHER visible nor invisible because we can REVERSE the first two reasons above. Therefore vision doesn't see. If it doesn't see, then seeingness is not its intrinsic nature. Then it makes no sense to think that vision exists in the ultimate way that it appears to. If vision doesn't exist, then how can visible objects exist?" ... "Vision doesn't see itself. It is not reflexive. Vision is not pervaded by the property of being seen. So if it can't even pervade itself with a property it is supposed to have inherently, then how can it ever spread out and pervade other things? So therefore, the analogy with the flower fails. Vision is more like a knife that can't cut itself than it is like a flower that pervades itself with its own scent. If it is the intrinsic nature of something to be seen, then vision doesn't see it (as it's not necessary), and non-vision doesn't see it (as it's not possible).. If it is the intrinsic nature of something not to be seen, then vision doesn't see it (or then it would be seen and not unseen), and non-vision doesn't see it (because non-vision cannot see). A visual object is either seen by vision or not seen by vision. If vision doesn't see it (because vision is superfluous), then it is not a visual object. If it is not seen by vision because its own nature is to be unseen, then it is also not a visual object. Therefore there are no visual objects. The key to getting this logic is that the assumption of inherent properties make any relationships either impossible or superfluous."

Please stop engaging in sophistry.

I remember Malcolm mentioning that there might be a prediction of Shakyamuni's emanation in the commentary to the "sgra thal gyur": http://www.dharmawheel.net/viewtopic.php?f=48&t=8560

Ok, but as far as you know, ChNN is the only teacher that calls Garab Dorje an emanation of Shakyamuni Buddha?

To be fair, in the OP, you were attempting to syncretize Buddhist and Upanishadic principles of meditation, which conflict in actuality. That's why I recommended reading Ch. 9, "Examination of the Prior Entity", of Nagarjuna's Mulamadhyamakakarika [http://books.google.com/books?id=38WJRwP3nLgC&printsec=frontcover#v=onepage&q=chapter%20nine&f=false]. Although, it's understandable that this would happen, since the amount of intellectual discipline it takes to accurately understand Buddhist tenet systems, is demanding. Believe it or not, it's your choice anyways, the real world application, in both meditative and post-meditative periods, of these principles diverge significantly. If you want to understand why this is so, I recommend reading these two books, which explain in detail, the philosophical and practical underpinnings of Buddhist meditation: http://thetaobums.com/topic/33577-satipatthana-the-direct-path-to-realization/ http://thetaobums.com/topic/33576-the-magic-of-the-mind/

@ RongzomFan, asunthatneversets, Anderson Since Dzogchen is being discussed, I was wondering the number of times, you've heard ChNN mention that Garab Dorje was an emanation of Shakyamuni Buddha? For anyone who's unfamiliar with the 12 Dzogchen Buddhas categorization: http://www.dharmawheel.net/viewtopic.php?f=48&t=13899

Mahayana 101: The basis, path, result, are completely equivalent to an illusion. Looking at this perspective in Dzogchen terms: http://thetaobums.com/topic/33574-substance-dualism-in-buddhadharma/ You have to understand that all of this explanation of cosmic cycles is really intended to be brought down to the level of the individual's life cycle in terms of the four bardos: The bardo of death == destruction of the universe up to the two higher form realms The bardo of dharmatā == the arising of the sound, light and rays of the basis The bardo of becoming == non-recognition of the basis The natural bardo of this life == the appearance of samsara and nirvana It is an explanation for practice. ~ Loppon Malcolm

Meditational experiences (Tib. nyam) are temporary, ultimately they're delusions.

I recommend reading this thread for more info: http://thetaobums.com/topic/33574-substance-dualism-in-buddhadharma/

http://www.dhammatalks.net/Books12/Katukurunde-Nanananda-Bhikkhu_the_Magic_of_the_Mind.pdf - The Magic of the Mind: An Exposition of the Kalakarama Sutta by Bhikkhu K. Nanananda Notable excerpts: Chapter V THE VORTICAL INTERPLAY -- Consciousness versus Name-and-form ....By way of illustration, we may, for a moment, turn to a game of cricket. Here consciousness recognizes the presence of two sides as a precondition for the game, while 'name-and-form' represents the rules, the procedure, and the paraphernalia of the game. The six sense-spheres which consciousness bifurcates into 'internal' and 'external' are the actual teams selected for the game. With contact, feeling, craving, grasping and becoming, the cricket-match is in full swing. And 'birth-decay-and-death' etc, more or less represent the inexorable vicissitudes of the game. That all pathways for verbal expression, terminology and designation converge on the vortex of consciousness and name-and-form is also amply illustrated by this analogy, since the significance of the game depends on one's being conscious of it as a cricket-match, with all its implications regarding the personnel, the paraphernalia and the rules involved. In the wider context of our samsàric existence, the vortical interplay between consciousness and name-and-form manifests itself as a kind of double-bind (jatà)-'a tangle within' and 'a tangle without'. Consciousness as the subject always finds itself confronted with 'name-and-form' as the object, depending on which it develops the concepts of resistance (pañigha) and form (rupasanna). An interplay follows which is as much comic as it is tragic in that it involves a petitio principii Þ an assertion of existence that is equivalent to 'begging the question'. Since the criterion of reality of a thing is, as mentioned above (see Ch. III), the very impact it has on one's experiential side, the wordling's proneness to cling to 'name-and-form' as real, may be explained with reference to 'contact' (phassa) which is dependent on it. According to the Buddha, contact is itself a hybrid manifesting traits proper to both groups designated as 'name' and 'form'. The following disquisition on this particular aspect of the problem is likely to be of immense value to the modern psychologist and philosopher.... ....The trends that set in with the vortical interplay between consciousness and name-and-form, continue through the subsequent links of the formula of Dependent Arising. The six sense-spheres bifurcate themselves precipitating a dichotomy of an 'internal' and an 'external' with its concomitant notions of a 'here' and a 'there', Contact, in a specific sense, is a sequel to this very dichotomy. It implies a principle of discrimination between two things and consciousness fulfils this condition, “Dependent on the eye and forms, friends, there arises eye-consciousness, a coming together of the three is contact . . . . . . . . . . . . . . . . ” (M. I. 111. Madhupindika S.). The canonical simile of the friction between two sticks illustrates this aspect of contact. With feeling, the split in experience becomes sufficiently palpable as to call forth the notion: 'I am'. “Where, friend, there is no feeling at all, would there be any such notion as: 'I am' ?” “There would not, Lord." (D.II 67. Mahànidàna S.). The discriminative function of consciousness is seen here in the form of distinguishing three feeling-tones and hence sometimes one finds consciousness itself being defined in terms of knowing discriminatively (vijànàti) the three grades of feeling -- 'pleasant' (sukha), 'unpleasant' (dukkha) and 'neither unpleasant-nor-pleasant' (adukkhamasukha). Out of this discrimination there arises craving (or 'thirst') for the pleasant and consequently, a reaching-out --a 'grasping'-- for the same. In the process of 'grasping' there is involved a kind of 'projection' of desires (cf.`nati' -- inclination, bent) whereby the split in experience widens into a definite gap between a subject and an object. `Becoming' or `existence' is the make-believe attempt to bridge this gap which, however, forever remains unabridged, for the material on which it relies is perpetually crumpling up underneath. Yet it somehow props up the conceit of an ego -- the conceit `I am' (asmimàna). From the point of view of the ego, the things clung to (upàdàna) appear as assets (upadhi) and one takes pride in the very things one depends on. Thus liabilities are looked upon as positive assets and an abject slavery becomes a petty mastery. The topsy-turvydom is complete and the double-bind becomes a fait accompli. The ego now finds itself `born' into a world of likes and dislikes, subject to decay-and-death, sorrow, lamentation, pain, grief and despair. Chapter VI `SELF' - THE POINT-OF-VIEW ....By seeing things as they are in the light of wisdom, one comes to understand that the shadow is cast by a narrow point-of-view in the murk of ignorance. This vision or insight is the result of the arising of the dustless, stainless "Eye of Truth" (virajam vitamalam dhammacakkhum) -- also called the `Eye-of-wisdom' (pannacakkhu) -- which reveals to the Stream-winner, the Noble Norm summed up in the words 'Whatever is of a nature to arise, all that is of a nature to cease' (yam kinci samudayadhammam sabbam tam nirodhadhammam -- M. I. 380 Upàli S.) The disillusionment brought about by this extraordinary vision is so pervasive and transforming, that the Buddha compares it to the case of a congenitally blind man who, as soon as he gains eyesight, becomes disillusioned about a greasy grimy cloth with which he had been deceived. And even as that man would regard with disfavour the trickster who gave him the cloth saying that it is a beautiful piece of pure white cloth, the Noble Disciple too, on gaining the 'Eye of Truth', undergoes a change of attitude towards his own mind : ” . . . . . . Even so, Màgandiya, if I were to teach you the Dhamma, pointing out to you that state of health -- that Nibbàna -- and if you, on your part, were to understand that state of health and see that Nibbàna, simultaneous with that arising of the eye in you, whatever desire-and-lust you had in the five aggregates of grasping, will be abandoned. And furthermore, it would occur to you: 'For a long time, indeed, have I been cheated, deceived and enticed by this mind; for, in grasping, it was merely form that I had been grasping, it was merely feeling that I had been grasping, it was merely perception that I had been grasping, it was merely formations that I had been grasping, it was merely consciousness that I had been grasping. And from my grasping there arises becoming; conditioned by becoming, birth; and conditioned by birth there arise decay-and-death, sorrow, lamentation, pain, grief, despair. It is thus that there comes to be the arising of this entire mass of suffering.”' - M. I 511f. Màgandiya S.... ....The magic loses its magic for him, now that he sees plainly where exactly the secret of the magic lies Þ that is, in his own psychological mainsprings of lust, hatred and delusion. He realizes that, apart from them, there is no reality in the articles and artifices involved in the magic-show of consciousness, and is now. He realizes that, apart from them, there is no reality in the articles and artifices involved in the magic-show of consciousness, and is now in a position to appreciate the Buddha's statement in the Kàlakàràma Sutta: “Thus, monks, a Tathàgata does not conceive of a visible thing as apart from sight; he does not conceive of an unseen: he does not conceive of a `thing-worth-seeing'; he does not conceive about a seer . . . . . . . ” The penetration into the conditioned nature of consciousness is tantamount to a storming of the citadel of the illusory self. With it, the `personality-view' (sakkàyaditthi) is abandoned and the `assets' (upadhi) on which the `self' depended -- i.e. the five aggregates of grasping -- begin to get liquidated. Consciousness ceases to appear as a substantial core of living experience. Instead, one now sees it with radical reflection (yoniso manasikàra) as a dependently arisen phenomenon which is always specific, even as fire is. "Just as, monks, dependent on whatever condition a fire burns, it comes to be reckoned in terms of that condition (that is to say), a fire that burns dependent on logs is reckoned as a `log-fire'; a fire that burns dependent on fagots* is reckoned as a `fagot-fire'; a fire that burns dependent on grass is reckoned as a `grass-fire'; a fire that burns dependent on cow-dung is reckoned as a `cow-dung fire'; a fire that burns dependent on chaff is reckoned as a `chaff fire'; a fire that burns dependent on rubbish is reckoned as a `rubbish-fire' -- even so, monks, consciousness is reckoned by the condition dependent on which it arises. A consciousness arising dependent on eye and forms is reckoned as `an eye-consciousness'; a consciousness arising dependent on ear and sounds is reckoned as 'an ear-consciousness'; a consciousness arising dependent on nose and smells is reckoned as 'a nose-consciousness'; a consciousness dependent on tongue and flavours is reckoned as 'a tongue-consciousness'; a consciousness arising dependent on body and tangibles is reckoned as 'a body-consciousness'; a consciousness arising dependent on mind and ideas is reckoned as 'a mind-consciousness'." -- M. 1259f. MahaTanhaSamkhya S. The five aggregates which from the point of view of self, one earlier took for granted as 'made-up' and 'composite'. Their process of accumulation (upacaya) is also seen to be something like a trickling through the sieve of consciousness. But even the sieve of consciousness performs its function only when conditions are there. "If the eye in oneself, friends, were intact, but no external forms entered the range of vision and there were no appropriate bringing into focus (samannaharo), then there would be no manifestation of the appropriate class of consciousness. If the eye in oneself were intact and external forms also entered the range of vision but there were no appropriate focussing, there would be no manifestation of the appropriate class of consciousness. But it is when the eye in oneself is intact, external forms also enter the range of vision and the appropriate focussing too is there, that there is a manifestation of the appropriate class of consciousness. And any form in one who is in such a state, is included in the form-aggregate of grasping; any feeling in him is included in the feeling-aggregate of grasping; any perception in him is included in the perception-aggregate of grasping; any formations in him are included in the formations-aggregate of grasping and any consciousness in him is included in the consciousness-aggregate of grasping. And he understands : `This, it seems, is how there comes to be inclusion, gathering and amassing into these five aggregates of grasping.' " -- M. I. 190. MahàHatthipadoma S. *Definition of FAGOT : bundle: as a : a bundle of sticks b : a bundle of pieces of wrought iron to be shaped by rolling or hammering at high temperature For this word, I changed it to its American spelling, so as to not to cause alarm.

Source: http://www.szakja.hu/english/teachings/SakyaPandita_elegantsayings.html A Precious Treasury of Elegant Sayings By Sakya Pandita Kunga Gyaltsen Translated by Tarthang Tulku Acquire knowledge though you may die next year. Although in this life you may not become wise, In your future birth, if take with you, It will become a precious thing. If you are a talented man, Everyone gathers around you without being called. A scented flower, though far distant, Attracts a cloud of swarming bees. A wise man, though possessed of immense perfections, Will learn from others, By such continual practice, He will at last become omniscient. If a wise man behaves prudently, How can he be overcome by his enemies? Even a single man, by right action, Can overcome a host of foes. A brave, wise, and fortunate man, Though alone, overcomes all. The lion, the king of beasts, and The universal monarch need no assistant. If you are wise, You may make a slave of the great - As the garuda, though a strong and mighty bird, Is made the vehicle of the god Vishnu. The wise, when studying, suffer pains; Without exertion, it is impossible to become wise. He that is passionate for a small pleasure Can never reach great peace. If you are intelligent, though you be weak, What can a powerful enemy do to you? The King of the wild beasts, though strong, Was killed by an intelligent hare. The ocean is never too full of water. The king's treasury is never too full of money. One is never satisfied with enjoyment. Wise men overflow with elegant sayings. Even from children, Wise men receive fine sayings. For the sweet scent, The navel of a musk deer must be opened. It is always by excellent men That good qualities are praised most. The scent of sandalwood is diffused by the wind Into the ten corners of the world. If a virtuous man is chosen as Master, Everyone will find contentment. When a ceremony is properly performed, It will be a benefit to all. When men are injured by a wicked ruler, Then will they remember a virtuous one. They that suffer a malignant fever Think only of cool water. When a wicked prince does injury, A virtuous king is ready to defend him. He who is occupied by an evil spirit Is cheerfully assisted by a magician, Even in decline, a virtuous man Increases the beauty of his behaviour. A burning stick, though turned to the ground, Has its flame drawn upwards. A virtuous prince, though far away, Favourably protects his own followers. When the clouds in the sky gather together, The corn of the field increases. During life, renown is the cause of joy. In the world, happiness is a man's delight; Without these two, a wise man Can have no pleasure in wealth alone. Excellent qualities, though not displayed, Spread and become visible everywhere. The blossoms of the nutmeg tree, though dried, Diffuse their sweet scent in all directions. A king is great only in his dominions, While a virtuous man is respected wherever he goes; A flower is beautiful for a day, A gem is everywhere esteemed. A hen at rest lays many eggs. A peacock, when still, has a handsome tail. A gentle horse has a swift pace. Quietness is the sign of a sage. Though equal benefits be conferred On the excellent and the vulgar, the return is not equal. Though there is no difference in the seed sown in different fields, Yet there is immense variety in the crop. Preserve your noble descent by your conduct - When your practice is bad, your birth is of no value. That sandalwood has a fine scent, But when reduces to ashes, who will buy it? The great, though sometimes distressed, Have no reason to be grieved. The moon, though eclipsed for a while, Soon appears again. If a great man treats kindly an enemy, That very enemy comes under his sway. The universal monarch, since he protected all, Was elevated to dignity by everyone. The holy man, though he be distressed, Does not eat food mixed with wickedness. The lion, though hungry, Will not eat what is unclean. The holy man, though it may cost him his life, Will not desist from what is good. The color of fine gold will not change, Though it be burnt and broken. Though low-minded men may be angry with a holy man, How could that holy man become wrathful in return? Though the jackal may utter a nonsense language, The king of the forest mercifully protects him. People seek to find fault With the excellent and not with the low, All look with awe on costly belongings, But who would notice a fire-brand? Not to be cheered by praise, Not to be grieved by blame. To know well one's own perfections Is the characteristic sign of an excellent man. Riches are not in vain That are gained through knowledge, strength, and skill. The dog and the cat, though they stand erect, Are living examples of ignorance. It adds to the master's greatness If his disciples are well satisfied. The embellishments of a horse - Are they the master's own ornaments? As the master takes care of And kindly protects his disciples, So do the disciples Manage the master's affairs. At the place where the great Lord Buddha is present, Who would acknowledge another man? Though there be many bright stars in the heaven, When the sun has arisen none of them can be seen. A wicked man, though he obtains wealth, Grows worse in his conduct. A stream, though turned black, Endeavours to flow downwards. Though a wicked man appears good in his conduct, It is but hypocrisy. Though a crystal be made to have the colour of a gem, When put in water it shows its own color. A great man's wise arrangements Are destroyed in a moment by wicked men. A farmer cultivates a corn-field for years and months - A hail storm suddenly destroys all effort. A man with bad qualities Infects others. A crow, after eating something unclean, Earnestly rubs its bill on the ground. If one entrusts his business to a fool, Both the fool and the business will collapse. If a fox were elected king, Both the fox and the king would be destroyed. The foolish man, in wishing for happiness, Works only toward his own distress. Someone under an evil influence, In wishing to be freed from pain, deprives himself of life. The action of a man who cares nothing For the welfare of others is like that of a beast - Though he may attend the dinner party, He makes no effort to prepare the food. He that makes no reflection on what is useful and what is not, And does not improve his understanding and experience, Is a swine without hair That seeks only to fill his belly. One may boast of his wisdom among the fools, But before the wise he is silent. Though one has no hump or fur coat, He that has fangs is a beast. One who hastens to where there is food, But runs away at the first sign of work - Though he resembles a man by speaking and laughing, Is more like an old dog without a tail. It is easy to fill a beast's footstep with water. A small treasury may easily be piled full of gold. To sow a small field with corn requires little labour. To satisfy the curious, a little knowledge will do. One who makes many promises because of his pride, Though he be great, will be defeated. By promising small plots of ground, Even the gods will eventually be defeated. Ignorant people believe a monkey-catcher To be greater than a wise man. When great delicacies are served along with bread and meat, They come back uneaten. Illiterate men are sometime more inimical To learned men than to others. It is said that if a cornstalk sprouts through the snow, It is an unlucky omen. Some who have little knowledge Will find fault with those who understand. It is counted a defect on some islands Not to have a goiter. They that know only imperfectly the religious rites Condemn those that perform them well. In some ancient countries, he who walks on two feet Is not counted as a man. Those who act wrongly But criticize those who do right Are like homely men who contemptuously say That he who is handsome is merely effeminate. Foolish men, though they be many, Go directly into the power of the enemy. A whole herd of strong elephants can be subdued By one intelligent hare. Riches without understanding Are of little advantagem As the cow's milk can support the calf For but a limited time. Foolish men who amass riches By all manners of wickedness, Neglecting support of even their families, Will soon die away like rats. He who looks always to others for support Will most certainly fail, As the tortoise that wanted to be carried by crows Was eventually dropped to the ground. Not to understand what is good and bad, Not to remember a kindness one has received, Not to marvel at what one has clearly perceived - These are the characteristics of a foolish man. When the troops are advancing, he is in the rear, When they retire, he goes to the front, When there is food he endeavours by all means to partake - Thus are the actions of a fool. A mean fellow, though he be rich, is outdone By a little man of noble descent. When the hungry tiger uttered a deep sound, The monkey fell from the tree top. A foolish man proclaims his qualifications, A wise man keeps them secret within. A straw floats on the surface of water, But a precious gem place upon it sinks to the depths. Those with little learning have great pride; Grown wise, they are quiet. Torrents always make much noise, But it is seldom that the ocean roars. It is always the low-minded men Who speak disdainfully to the holy, Like the foxes which attack the lion, Though he be their defender. The generous, though angry, are gentle when one bows before them. The mean, yielded to, glow haughty. Gold and silver, though hard, may be melted. Dog's dung stinks when burned. A wise man consists entirely of perfections. A fool has only his defects. With precious metals you may pay all your expenses. From a venomous serpent expect nothing but distress. A wicked man, though he abides in a forest, is mean. A virtuous man, though he resides in a town, is serene. We see that a wild beast of the forest is fierce, But a fine horse in the town is gentle. An excellent man reflects on his own faults alone. A bad man seeks only those of others. The peacock judges his own body, But a bat casts ill omens on others. An excellent man, by his gentleness, preserves both himself and others. A bad man causes pain both to himself and to others by his harshness. A fruit tree nourishes both itself and others. A dry tree, by its stiffness, cumbers both itself and others. As long as you have wealth, everyone is your friend; If your fortune declines, everyone is your foe, An island of precious metals is visited from afar; When a lake dries up, everyone leaves. It is only by narrow-minded men That such distinctions are made as to friend and enemy. A liberal man is affectionate towards all, Since it is uncertain who may yet be useful to him. Learned men delight in knowledge; The ignorant do not. Honey bees resort to flowers; Not so the fly. A learned man is beautiful among learned men. How can the wise be understood by the fool? See how sandalwood that is more precious than gold Is by foolish people reduced to coal. A wise man guides his own course of action; The fool follows another's direction. When an old dog barks, the others run, And this for no reason at all. A wise man, though in decline, Affords pleasure to others by his elegant sayings. A fool, grown violent, Destroy himself and others through quarreling. Some place perfection in speaking; Others are silent and penetrate to the meaning. A stupid dog utters his first fear to the enemy; A cat catches a mouse without a sound. When a virtuous man disputes, he benefits all. A fool causes damage even by his friendship. Though the gods be angry, they defend all sentient beings. The Lord of Death may smile, but still kills his enemies. An excellent man, like precious metal, Is in every respect invariable. A villain, like the beam of a balance, Is always shifting up and down. As long as one is modest, He is adorned with the chief quality. When modesty is gone, good qualities decrease, And ill rumour spreads about. A virtuous man gives instructions without hypocrisy; If you ask a villain, he will misinform you. Though you slight a Bodhisattva, he is merciful, Though you bestow praise on the Lord of Death, he is still your destruction. What is helpful to one May cause another pain, As when the moon rises, The evening flowers open, the lotuses close. Though by wicked acts one may reach one's aim, A wise man never resorts to such means, The wise are not ashamed if they do not reach their goal, Provided they have righteously endeavoured for it. It is difficult to cause dissension among the virtuous, But it is easy to reconcile them. Low people can easily be separated, but with difficulty reconciled. See what a difference there is between the sandal-tree and the coal made of its wood. Though a virtuous man decline for awhile, Like the increasing moon, he rises again. If a low man once is decayed, He will be extinguished like a lamp. Wealth to a low man is a cause of pride; To a virtuous man, it is that of humbleness. The fox, when has has filled his belly, behaves proudly; The lion, when full, takes his repose. A virtuous prince shows more affection to his subjects When he finds them his enemies. A mother is more grieved When her child is sick. A good person, if he associates with a bad man, Will be infected thereby. Pure water, though very pleasing to the taste, When it reaches the sea, smacks of the brine. If a low-principled man keeps company with a Holy Man. His manners become like those of the sage. See what a fragrant scent the person gives off Who has anointed himself with musk. Mount Sumeru cannot be moved by any creature - So too the excellent man stands firm. Just as a small piece of cotton is easily moved - So the practice of a low-minded man changes greatly. As the laughing voice of the night-bird Is an ill omen, is not born of joy, So the gracious speech of a cunning man Arises from self-interest. If a successful man grows too famous, Though he endures for a while, he will at last be destroyed. The ass, covered with a leopard skin, may eat one field of corn But will be slained by the farmer next door. Those who have chosen a wicked man for their leader, Or those who dwell in a house whose roof is decayed, Or under a rock whose summit threatens to fall, Are in continual fear. If a man is by nature wicked, Avoid him even though he is learned. Although a venomous serpent has a gem on his head, What wise man would take him into his heart? By arrogance, good qualities are diminished. By lust, modesty is destroyed. By a continual railing at his disciples, The master loses his authority. It is rare to find one who can give good counsel. It is more rare to find one who listens to advice. It is difficult to find an expert physician. Fewer still will take his medicine. Judge not before you have examined. It often happens that an upright man, if he loses his causes, Is thought to be a knave. He that acts with discretion has many enemies. In whatever manner you fashion a wicked man, It is impossible to make his nature good. You may wash charcoal with zeal, But you will not make it white. An ill-principled man, who is fond of riches, Is not of firm mind, though he may be a friend. There are many that have been destroyed By taking bribes from the powerful. It is easy to overcome those enemies That announce their plans; But how are those to be subdued Who advise a salutary retreat? If we should be chosen as ruler, It is unlikely that we would know what to do. We may look on others with our own eyes, But we need a mirror to see ourselves. Though there are many kings, There are few who govern with righteousness. Though there are many gods in the heavens, None shines brighter than the sun or the moon. He that can do mischief Can also do good. A crown monarch can rule as a tyrant Or bestow his kingdom on another. Under the rule of an upright, intelligent minister, Both the sovereign and the subjects can be contented. An arrow shot by a skillful archer Strikes its mark. When many work together for a goal, Great things may be accomplished. It is said a lion cub was killed By a single colony of ants. One who lacks energy and is lazy Shall decay though he is robust and strong. Though an elephant has much strength, He is treated by his small driver as a slave. Even great men can be overpowered If their arrogance becomes too great. Though the white tortoise is small, He can destroy a large crocodile. The great have no need to be arrogant, And the arrogance of the lowly is futile. A true gem wants no recommendation, But a false jewel goes unwanted, though it be highly praised. Men are often injured By men similar to themselves. At the rising of the sun, The stars and moon disappear. Retain those who are helpful, though they may be enemies. Reject those who hurt you, though they may be relatives. Buy, at whatever the price, a jewel brought from the sea, Drive out, by good medicine, the disease in your inward parts. When a man gains wealth within, He shows it with pride without. When the clouds are full of water, They move and rumble with thunder. It is rare to find one who is perfect, But it is rare also to find one who has no good qualities. A wise man will attend to one Who learns more to virtue than to vice. It may be doubtful, at first, Whether a person is an enemy or friend. Meat, if not properly digested, becomes poison; But poison, if used rightly, may turn medicinal. To be one's own master is counted as happiness. To be in the power of others is held to be misery. Common property is the cause of quarrels. Promises are the cause of being bound. You may inwardly possess good qualities, But if dressed improperly, you will be looked down upon by others. Though the bat is a prudent animal, Since he has no feathers, he is rejected by all birds. A foolish man is pleasing when he speaks but little. A king is dignified when he maintains seclusion. Imposing spectacles are impressive if viewed at a distance. A rare jewel always brings a great price. Great affliction is often The cause of violent animosity. The quarrels of men often arise From too great a familiarity. It may happen sometimes that a long debate Become the cause of a longer friendship. Commonly, those who dispute with one another At last agree. Though an avaricious man possesses wealth, An envious man possesses another's goods, And an ill-minded man possesses his learning - None of these can produce lasting pleasure. Covetous men delight in wealth; Ambitious men are pleased when they hear their own praise; Foolish men rejoice at finding a fool; Virtuous men rejoice at hearing the "truth". The qualifications of a wicked man, The imperfect learning of a mighty speaker, And the kindness of a bad master Are seldom useful to others. If a man is wealthy, his voice is easily heard. A poor man, though he speaks the "truth", is not listened to. A common piece of wood, brought from a distant mountain, Will bring a high price. Much talking is the cause of danger. Silence is the means of avoiding misfortune. The talkative parrot is shut up in a cage. Other birds, without speech, fly freely about. When a man sincerely endeavours to be useful To an enemy in every respect, And when the enemy also yields to him without pretension - These show great character. Of what avil is a weak man's anger? What need is there for a strong man's wrath? So there is no need for anger, Except to mortify oneself. With gifts, you may gather your enemies about you. When giving nothing, even your own family will leave. When the cow's milk become dry, The calf grows meager and wanders in sorrow. A master who always treats his servants kindly May easily find those who work hard. At lakes where many lotuses blossom The geese gather together without being called. When one employs riches, When one is gentle and learned, When one protects the lower class of people - These three make others happy and are useful to oneself. By depending on the great, The small may rise high. See: the little plant ascending the tall tree Has climbed to the top. Though a talented man has his defect, They that delight in learning support him. Though that atmosphere is obscurred by rain, Beings are made glad by it. Rich men are numerous among the ignorant. Valient ones abide alone with wild beasts. Elegant sayings proceed from the learned. But a Saint is rare in this world. Every man is celebrated For the thing in which he excels - The sage as a learned person, The hero as a valiant man. What is respected by the great Is condemned by the lowly, The precious crown of the gods Is devoured by the ogre. Knowledge existing only in books, Mantras not committed to memory, And those things which a forgetful man has learned Often deceive us in a time of necessity. Offering sweet scents to dogs and pigs, A light to the blind, meat to those with indigestion, Or instructions to the foolish - These actions are senseless. A talented man and good gold, A brave soldier and a fine horse, A skillful physician and a beautiful ornament Are everywhere esteemed. If one is intelligent and applies himself well, What can he not accomplish? Even small bands of people, I have heard, Have defeated whole armies. Though hills and rivers, elephants and horses, sunshine and storms, and men and women Are the same according to their classes, They can be distinguished By being great or lowly. The chief wealth consists in charity, The greatest happiness is tranquillity of mind; Experience is the most beautiful ornament; The man without desires is the best companion. No person exists that does not sometimes desire wealth. What person is there who is always happy? Pleasure and sorrow are always changing, Like summer and winter. If a slave behaves with great pride, If the actions of an ascetic are fruitless, If a ruler does not act according to moral law - All three have taken a misguided course. To act indiscreetly, to have rancor against many, To quarrel with the powerful, to be passionate for women, To cleave to what is bad - These five are the causes of quick destruction. When one is poor and yet desires fine garments, When one lives on charity and yet behaves haughtily, When one is ignorant of scriptures, and yet wishes to dispute - These three make one a laughing-stock among men. Sovereigns suffer more injury From their own people than from enemies. By what other animals is the corpse devoured, Except by worms in his own body? When a Master does evil to himself, Who can defend him against it? When the sun lights the sky in the daytime, There is no way to see the stars. Some malicious men, though they derive no direct benefit, Like to do wrong to others. Though a venomous serpent feeds on the air, When he sees other, he kills them. Though we believe our lust to cause happiness, It is actually the root of sorrow. He that sees happiness in drinking wine Imagines that only mad men are happy. Men wish to live long, But when they grow old, are afraid of old age. To be afraid of old age and to wish for long life Is the poor logic of a foolish man. One who has a wise teacher But will not learn from him how to develop good qualities, Either is occupied by demons, Or is suffering the ill consequences of his former actions. One who has wealth but does not enjoy it, Or give it charitably to others, Is either a very sick man Or an accomplished miser. One who knows what virtue is but does not practice it - Of what use is his religion? If a fine crop is harvested, Do not even the wild beats rejoice? One who suffers from the ill consequences of his past bad actions, Though he has riches, cannot enjoy them. Though the crow is hungry, if a snare has been laid, How can be satisfied? If you believe a man to be rich Who can neither enjoy his wealth nor bestow it charitably on others, It is like considering a man rich Who fancies a mountain to be solid gold. Though there be many learned men Who know and proclaim what virtuous action is, There are very few in this world Who would practice it, having thus understood. Though a man has a youthful appearance, Without good qualities, he is not handsome. Though a peacock's feathers are beautiful, Are they appropriate dress for a man? Through no amount of effort can a naturally wicked man Be turned into an honest one. However long you boil water, It is impossible to make it burn like fire. If there is no reason, it is proper to be angry, And there is also a cure for this anger. But who knows how to appease One grown angry without a cause? When one's virtues fail, ill-will arises. When legitimate descent is absent, a bastard is born. When wealth has been depleted, many desires arise. When life is spent, the symptons of death appear. If one has not committed any wicked action, The gods cannot lay blame. Can a spring be blocked by heaping earth on it When it has not previously gone dry? Even great minds can be led astray If guided in an appealing manner. Those who do not follow the Dharma Adopt the practices of false teachers. When a man becomes too famous for his riches, He is destroyed by his wealth. It is common that rich men are assaulted, But beggars pass through without harm. If a man becomes renowned for his strength and skill, He merely proposes his own destruction. Many of those who have been slain in battle Have been the strong and skillful. Wealth, wit, and strength will come to you. If you practice virtuous deeds; But, these actions absent, Wealth and strength will become your ruin. A wise man, whenever he acts, Must consider the moral effects. Among a hundred persons, it is rare to find Even one of accomplished moral merits. When a broken tank is filled with water, It certainly will leak on every side. Weak men who grow rich Seldom leave an inheritance. Seldom a man has both wealth and children. One who has both is frequently destroyed. When one is happy in every respect, He is often carried off by early death. A person who is prosperous in every respect Is one who has acquired merit. A man who acts wisely increases his virtue, Which alone results in prosperity. He who thinks thus, "I will deceive him," Actually deceives himself. If a person has lied even once, Although later he speaks the truth, he will be doubted. He who does not examine what is good and bad, And injures his neighbour in a fit of anger, Shall grieve like the swallow Who loses his companion. Apply yourself both new and in the next life. Without effort, you cannot be prosperous. Though the land be good, You cannot have an abundant crop without cultivation. An intelligent man must give due consideration Even to small matters. If he succeeds, what could be better? And, if he fails, it is good to have acted prudently. The minds of men are very different, And it is hard to satisfy the wishes of all. But he who is accomplished in all good qualities Comes closest to fulfilling all desires. Increase your wisdom, even in your declined age. In the next life, it will useful to you. Without such wisdom, Even your aims will be of no avail. Either keep company with those who are accomplished in knowledge Or converse with ordinary men. You may carry a bottle with you easily, Whether it is full or empty. Or what use is a man Who has acquired little knowledge? Who would carry a water-pot on his head When it is but half-filled? He that understands well The difference between an excellent and low man Knows how to act. This is the great foundation of prosperity. Holding a firm resolution for perfection, A lowly man may become great. If a parrot is well instructed, He can learn to distinguish value. Men of few abilities May succeed if they depend on the great. A drop of water is a small thing; United with a lake it never dries. Though a man is not intelligent, He may prudently consult the wise. The hand cannot kill an enemy, Unless it takes a weapon in firm grasp. Even a dangerous enemy can be made into an ally. If the proper means are known. A large quantity of poison harms the body, But the right mixture of even poison works towards health. Accept humbly the food and money offered to you for your learning. Listen to others and leave behind pride. You may take the fruit from the top of a tree, But if you reach farther, you will fall. As long as you have not sufficient strength, Bear patiently with your enemy. When you are strong enough, Then do what seems to be best. Treat with due respect And reward liberally those around you. It is said that with sacrifices and offerings One receives fully from the gods as well as other beings. When done correctly, A prince may tax his subjects without oppressing them. A sal-tree become dry It too much fragrant juice issues from it. Carefully conceal the manner of your actions; Often it is a weakness to plainly show intentions. Had the thief's eyes not been found devising, Would a rope have been tied around his neck? Or what use are food and goods Which have been rejected by others? What wise man would touch such dirty things As are eaten by dogs and swine? We should never use expressions Which might hurt even an enemy. They immediately will return to us Like an echo from a rock. If you wish to injure an enemy, Make yourself perfect in all good qualities. Thus, your enemy will be mortified, And you yourself shall improve in virtue. Only a fool is kind-hearted to all enemy, After being treated harshly by him. He who wishes to cure his body of cancer, Must have the malignant portion removed with a knife. Though our allies are angry with us, we should not desert them. Though an enemy treats us with kindness, we should not embrace his cause. Though a crow hurts another crow, They do not side with an owl. A wise man, in great or small matters, Must act with due consideration. Whether attacking a hare or an elephant, The lion has no time for indecision. By residing with excellent men, We may profit thereby, Like birds of Sumeru Who shine like gold. If you depend on a great but envious man, You never shall obtain renown. See how the moon declines Afer coming too near the sun. Who can associate with a man Who keeps no friendship? Though a rainbow is beautiful, Only a fool would mistake it for a jewel. What we do not like for ourselves, We should never do for others. When we are injured by others, We should reflect what we think of ourselves. If one does to others What is agreeable to oneself, Others, in the same manner, Will return the kindness. Weak-minded men think That everything they say is wrong. Those who think thus and speak little Are very much suspected by others. He is continually happy Who has the opportunity of depending on the excellent, Of consulting the learned, And of conversing with the good-natured. Speak only at the proper place and time, After having given due consideration. If you utter elegant sayings too often, Even they lose their value. The defects of a learned man Are seldom taken as imperfections. Those who confess such defects Are often faulty men. If it has a wise friend for a companion, A beast can accomplish useful actions. Even if he has no wealth or servants, How much more could be done by a man? We should not join with an enemy who has fought long against us, Even though he wants our friendship. If fire meets with hot water, Will it not be extinguished? We may rely upon an enemy If he is good-natured, righteous, and honest. I have heard that, by resorting to a good-tempered enemy for protection, One has been defended by him to life's end. Though you be well acquainted with the subject, Do everything with due consideration. He that neglects this Shall dearly pay for his indiscretion. If you resort to an enemy for protection, Show him every respect and reverence. The raven, by depending on a rat, According to the Puranas, was saved. How is it possible to fail in your affairs As long as you act with discretion? If a clear-sighted man walks with discreetly, Will he not avoid the precipice? The more you desire to be exalted, The more you should endeavour to be useful to others. Those who wish to apply make-up First clean the looking-glass. If you endeavour to conquer an enemy, Exert all your good qualities. See how they are confounded Who watch their enemy prepare his weapons. It is impossible in this world To obtain your wish through abuse. Though selfish in your mind, Be affable to all in speaking. Using harsh and gently means matters not If our concern be for the welfare of others. The Buddhas has not called it craftiness To emply wise means in our actions. When a prudent man hangs down his head, The fault falls on the one who abuses, When a candle is held downwards, It burns the hand of the holder. Each thing should be placed According to its proper use. A hat is not worn on the feet, And shoes do not make good hats. When doing important work, Find a good associate. If you wish to burn a forest, You need the aid of the wind. Do not be grieved if you are poor, Or be elated with joy if you are rich. Rather, consider the consequences Of your deeds. One who pays homage to another teacher When the Buddha, patron of men, lives near, Is like a man who digs a well On the bank of a clear-flowing river. Actions to which we are well accustomed Pose no difficulty. As we have learned well our worldly skills, So we may practice virtues without difficulty. For a man who is contented with little, Wealth is inexhaustible. He who continually seeks and is never satisfied Will experience a constant rain of sorrow. Give the goods you have received To others according to their need. Like the bee's honey, All hoarded treasures are eventually enjoyed by others. If you lend money, it is uncertain Whether you shall be repaid; but if you bestow alms, though they be small, Your return will be a hundred-fold. Fearing his family's impoverishment, A narrow-minded man anxiously hoards what little he has. A wise man, hoping for a good position, Bestows his alms on others, like bribes. Though children are loved by their parents, They do not return love with respect. After parents have long cherished their children, They are despised when they grow old. Those who have become the slaves of the world Run after riches at the price of destruction. The wise man, though he obtains wealth, Is contented to give it to others. If you would fight an enemy who harms you, Then subdue your own passions. Thus, you shall be perfectly free from harm; For it is on account of your passions that From the beginning you have been wandering in the world. If you wish to destroy all your enemies, You never shall find the end of killing. But if you can subdue your own desire, Every enemy is at once destroyed. If you are angry with powerful and malicious men, You will only hurt yourself. What reason is there to be angry With the virtuous and the wise? Herbs which grow in the same garden Are dispersed by the wind in the ten directions. Men who are born together Are separated by the effects of their deeds. If you earnestly desire your own welfare, First seek that of others. He that seeks only his own benefit Will not succeed in his purpose. A foolish man who will not learn believes everything a miracle. A wise man, having studied, admires all, And, though grown old, Acquires knowledge for his future birth. The fool seeks not to acquire knowledge, Having no mind for understanding. For this very reason, he should endeavour To improve his understanding. One that has not gained knowledge in his former birth Is ignorant in the present life. He who fears ignorance in his next life, Must study assiduously in this one. "Meditate! There is no need to learn by instructions," Says the shallow-minded fool. Comtemplation without previous instruction, Though dillgently pursued, is the way of the beast. It is by the perfection of wisdom That omniscience differs from common knowledge. How would this infallible doctrine be true, If, without learning, one could become all-knowing? Meditation without hearing, Though it succeeds for a while, will soon fail. You may melt gold and silver, But, taken from the fire, they harden anew. Though a literary work is excellent, He that lacks understanding will not appreciate it. Though an ornament of gold beset with jewels is beautiful, Would an ox look closely upon it? Know well what is true - That which is expressed in the elegant sayings of learned men. If you do not understand and practice these, Of what use are other studies? Though an intelligent man knows much by himself, He studies the texts of a learned teacher. Though precious metal is very fine, Its value greatly increases after it has been cast. Though there be many forests, Sandalwood grows only in rare places. Though there be many learned men, Elegant sayings are seldom found. The qualities of gold and silver are seen when they are melted. And elephant's goodness appears when he enters the field of battle. A learned man may be judged By his composition of elegant sayings. He that is acquainted with the manners of the world Will exercise true religion. He that practices virtue Is the living biography of a saint.

The wrath of wisdom's subjugation, Poor Marpa, Dharma Dodey, likewise, was spared not; Samsara, nirvana: not two, appears as Vajrabhairava's mandala. Wielding power, mercilessly destroying the roots of 'self'. ... http://www.treasuryoflives.org/biographies/view/Ra-Lotsawa-Dorje-Drakpa/5461 - bio summarzing Ra Lotsawa Dorje Drakpa's life. http://ralotsawa.com/44-2/ [draft translation]: The Life of Ra Lotsawa The Enlightened Sorcerer The All Pervading Drumbeat of Fame The Biography of Venerable Ra Lotsawa, the Lord of Power Ralo replied, “It’s very marvelous. This is the kind of confidence I have,” and he sang this song: I offer to the inseparability, which adorns my head, of the Lama who is the source of blessing and the yidam deity who bestows the siddhis. Turn the mind of beings towards the Dharma. I, Dorje Drakpa, a minor Tibetan priest, was accepted by the kind guru. When I received many profound teachings whatever I saw and heard were like this: [252] All phenomena are my mind. The nature of the mind is empty. It cannot be altered to be good or bad. So that there is little need to maintain mindfulness. Though there are various mental events and thoughts They are the natural power of unceasing awareness. Whatever arises is the movement of the dharmakaya So there is little need to stop anything. Stillness and movement, stupor and agitation, distraction, and so on, Are all merely concepts assigned by the mind, which are in truth without basis or root. So there is little need to adopt and reject. Whatever is seen is a deity, and whatever is said is mantra, Thoughts and memories are known to be the play of the dharmakaya Always remaining within that state, There is little need to have sessions of meditation. There are a great number of beings in the six existences, But they are all ones kind parents. Therefore one maintains benefit for all beings without distinction, So that there is little need to remain in peace and bliss. Internally there is power over ones own perceptions, Externally there is a rainfall of desires. and there is the true nature of the power of interdependence, so that there is little need to abandon distractions. Those to be forcefully liberated, the act of liberating and ones own mind Appear as separate only as an illusion. They are not separate in the nature of phenomena, so there is little need to avoid sorcery. The wisdom of the ultimate is the ‘space’ of the consort. The great method is to unite with great bliss. The supreme path of the female companion is swift, so there is little need to feel guilt over karmamudra. [253] Merely through knowing the natural state, the five poisons arise as the five wisdoms The illusory appearance of subject and object vanishes in the essence so there is little need to rely on remedies. At the time when one knows this, moving around has the nature of meditation. sitting still has the nature of meditation. speaking has the nature of meditation, eating has the nature of meditation whatever arises is the mandala of meditation. Maintaining spaciousness one is liberated And there is no need fro the solidity of remedies. ... You, a girl who has faith, If you are practicing Dharma from the heart There is not much that needs to be said Just practice as described in this song. All the beings circling in the three realms Because they are obscured by the darkness of ignorance Believe there is an I, when there is no I, Believe there is a self, when there is no self. [261] The fixation on its importance leads to sinking into the swamp of the five poisons, the afflictions. Carried away by the waves of samsara, the lower existences, there is no chance to reach the dry land of liberation. The cause of this is the mind, The conditions are infallible results of actions. Therefore all causes conditions and results Are the manifestations of your own mind alone. The essence of the mind is empty It is without basis and has no root But the stains of transitory mental events Overpower it with the propensities and illusion The karmic results of happiness and suffering are experienced. They are relative, they are unreal appearances. Ultimately they have no existence. They are like dreams and mirages. Happiness and suffering are impermanent Fame and its absence are also impermanent. Acquisition and its absence are impermanent. Honour and its absence are also impermanent Everything is momentary and brief. They are not permanent or truly existing. If you examine all the happiness and suffering that you have experienced until now, even their names, have now ceased to be. With every instant they change and depart Therefore, towards illusory appearances don’t have strong clinging or belief in their reality. If you are happy rest in that happiness; the essence of that happiness is empty. If you are suffering rest in that suffering; the essence of that suffering is empty. All the appearances perceived by the five senses Each one is naturally empty [262] Whatever arises in the mandala of meditation There is no need for tightness, freely relax. ... There are many who wish to gain the words of the perfect Buddha but those who know the way to practice them are rare The Dharma that is without that deceives beings. Even though the nature of phenomena is primordially empty, The law of phenomenal cause and results is infallible If you do not know that true nature You will not attain buddhahood through emptiness alone. If you do not unite method and wisdom How can the two benefits ever appear? [299] If the wood, skin and the drumstick don’t come together on their own there will be no drumbeat. If the father and mother do not come together, It’s impossible to have a parentless baby. Therefore abandon all the beliefs that come from not realizing the truth, The beliefs in eternalism and nihilism and so on, First completely analyze the basis Then apply the medicinal mineral of freedom from doubt Then practice without error or going astray. Otherwise there is the danger of being deceived by the Dharma. Listen, male and female meditators, If you wish to void errors and wrong ways When you are practicing one-pointedly, You should understand the true nature in this way: The essence and wisdom are inseparable Wisdom is obscured by stains That is how samsara appears Buddhas and beings are simultaneous They have the same nature In-between there is the nature of karma Karma arises from delusion Delusion is dependent origination. From goodness there come good and bad (03262) From good and bad there ripen results. Accumulation and purification purifies those. The result of purification is complete buddhahood. The practitioner who realizes this [300] Has realized the meaning free of adoption and rejection but teaches that karma alone is profound. Be free of the senseless talk of a verbal view on emptiness. Be free from aspiring for peace and happiness. Dedicate whatever you do to the benefit of others. And with non-dual compassion there will be the effortless benefit of beings. Whatever prayer and words of truth you recite will be accomplished Whenever you pray you should pray only for the benefit of others. Whatever you wish for your wishes will be fulfilled.. It will be the splendor of fulfilled desires for beings. ... I pay homage to the gurus Kind ones, hold me in your compassion. Give your blessing that all beings, who have all been my mother, will attain enlightenment. [310] Dorje Drakpa, the minor Tibetan priest Has fully attained the realizations of the two stages So whatever happiness or unhappiness occurs I have this kind of confidence and no regrets: Beginning with Darma Dodé I have slain thirteen vajra holders Even though I’m reborn in hell, I have no regret, I have the confidence of knowing that it is an appearance from myself. Beginning with Özer Bummé, I have had five young consorts Even if that has become lust, I have no regret. I have the confidence that it arises as the union of bliss and emptiness. I have meditated on generation and completion as the essence of practice. I have kept the commitments principally as work Even though that is said to be conceptual elaboration, I have no regret. I have the confidence of knowing them to be in union. I have repaired a hundred and twelve temples, Such as Samye and Tradruk. Even though I die of hunger, I have no regret. I have the confidence of having completed the two accumulations. I am continually involved in other activities Creating the appropriate conditions for all Dharma practice. Even if I have acted incorrectly, I have no regret, I have the confidence that I have trained beings. I have served my two kind gurus Without consideration of fatigue. Even if no one shows me respect, I have no regret. I have the confidence of having been their pupil. I have completely entrusted myself, without doubt In the yidam Vajrabhairava. Even though people say that this is a heretical practice, I have no regret. I have the confidence that I have made no error in my choice [311] I have clearly seen the three times without obscuration, I have manifested all-encompassing miraculous powers. Even if I have been distracted by busyness, I have no regret. I have the confidence that I have accomplished the benefit of beings.

Flaming Thunderbolt raised triumphantly to the sky, hearken the crazy fool's words. A dragon among men, knows not where his dwelling shall abide. Alcohol and women, are his divine play; Going forth aimlessly, right here in this very spot: liberated in its own state. The Divine Madman: The Sublime Life and Songs of Drukpa Kunley trans. by Keith Dowman, Pg 39: Failing to catch the spirit of the Buddhas, What use is it to follow the letter of the Law? Without an apprenticeship to a competent Master, What use is great talent and intelligence? Unable to love all beings as your sons, What use is solemn prayer and ritual? Ignorant of the sole point of the Three Vows, What is gained by breaking each in turn? Failing to realize that Buddha is within, What reality can be found outside? Incapable of a natural stream of meditation, What can be gained by violating thought? Unable to regulate life according to the seasons and the time of the day, Who are you but a muddled, indiscriminate fool? If an enlightened perspective is not intuitively grasped, What can be gained by a systematic search? Living on borrowed time and energy, wasting your life, Who will repay your debts in the future? Wearing coarse and scanty clothing in great discomfort, What can an ascetic gain by suffering the cold hells in this life? The aspirant striving without specific instruction, Like an ant climbing a sand hill, accomplishing nothing. Gathering instruction, but ignoring meditation on the nature of mind, Is like starving oneself when the larder is full. The sage who refuses to teach or write, Is as useless as the jewel in the King Snake's head. The fool who knows nothing but prattles constantly, Merely proclaims his ignorance to all. Understanding the essence of the teaching , practice it! pg. 120-121: ...Meanwhile, Drukpa Kunley was coming down from Nangkatse to look for arrow. He crossed the Phari Tremo La Pass, and descended into the Southern Valleys, a true haven for mankind. At Wodo Rock (between Phari and Paro) he found some travellers camped by the rock, and indicated the door of a cave. Before they slept that night, he heard them mutter, 'Have mercy upon us Lord Demon of Wodo!' Before the Lama slept he said, 'May I myself be merciful!' In the middle of the night he was awakened by a fierce demon with his hair flying behind him in the wind. 'Who do you have that is so special?' 'I have this!' replied the Lama, showing the demon his steel hard penis. 'Ah! It has a head like an egg, a trunk like fish, and a root like a pig's snout,' exclaimed the demon. 'What strange beast is this?' 'I'll show you what kind of beast it is!' Kunley told him, and swung his Flaming Thunderbolt of Wisdom at him, hitting him in the mouth and smashing his teeth back into his head. The demon fled, but returned later in a peaceful frame of mind. The Lama explained the Teaching to him and after imposing deterrent promises upon him, the demon was bound to service of the Buddhas. Thereafter, the Demon of Wodo no longer harmed travellers. Below Shingkharab (towards Paro) the Lama went to a place which he knew was inhabited by a demoness addicted to human flesh. He waited under a tree, and finally the demoness approached him in the form of a beautiful woman. 'Where have you come from?' she enquired. 'From Tibet,' the Lama told her. 'And you? Where is your home and what are you doing here?' 'I live on the pass,' she explained, 'and I come down into the valley to find food and clothing.' 'What do you eat and what do you wear?' the Lama asked her. 'I eat human flesh and wear human skin!' she replied menacingly. 'Then put this on!' said the Lama, unrolling his foreskin and covering the girl with it. 'In future may you be drenched with rain in the summer and frozen by ice in the winter!' The demoness was rendered completely helpless, bound by the Lama's blessing.

Tai Situ Tenpai Nyinje, Oral Transmission of the Supreme Siddhas: In general, when there is direct realization and not just a general conception of the equal taste of the experiences of bliss, clarity, and nonthought, this is categorized as realization and not experience. This is the appearance of the meaning of the basis as a result of the obscurations weakening. The bliss referred to here is the supremely unchanging bliss, for you have eliminated the changeable bliss of the body and mind, and this bliss doesn't have a nature of being either happiness or suffering. This is what the Hevajra Tantra is referring to in the following passage: In it there is no center and no edge. There is no samsara and no nirvana. It is the supreme great bliss. There is no over there and no over here. It is incorrect to distinguish clarity and emptiness as phenomena that are separate from this great bliss. Great bliss is the natural mind, which is the union of clarity and emptiness. From Ācārya Āryadeva's treatise entitled the Hundred Verses on the Essence of Understanding: Through eliminating conceptualization, there will be no intense aspiration. This clear appearance is self-knowing and great bliss.

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"Nirvāṇa is an illusion. Even if there is anything greater than Nirvāṇa, that too will be only an illusion." ~ Aṣṭasāhasrikāprajñapāramitā Sutra

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Your 'system' already exists in the form of Mindfulness Based Cognitive Therapy (MBCT) http://www.mbct.com/Index.htm.

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Entry Into The Inconceivable: An Introduction to Hua-Yen Buddhism by Thomas Cleary: http://www.khamkoo.com/uploads/9/0/0/4/9004485/entry_into_the_inconceivable_-_an_introduction_to_hua-yen_buddhism.pdf -- Cessation & Contemplation in the Five Teachings of the Hua-yen by Tu Shun [excerpt of chapter from his "Entry Into The Inconceivable"] - http://thanhsiang.org/faqing/files/06Cleary43-68.pdf. On The Meditation of Dharmadhatu by Master Tu Shun [excerpt from Garma C.C. Chang's "The Buddhist Teaching of Totality"] - http://www.fodian.net/world/1884.html; Commentary to the Hua-Yan Dharma-Realm Meditation by Sallie Behn King, University of British Columbia - https://circle.ubc.ca/handle/2429/19489. The P'an-Chiao System Of The Hua-Yen School In Chinese Buddhism by Liu Ming-Wood, University of Hong Kong - http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MISC/misc22719.pdf; http://www.jstor.org/discover/10.2307/4528228?uid=3739936&uid=2&uid=4&uid=3739256&sid=21103322079491. Fazang (643-712): The Holy Man by Jinhua Chen, University of British Columbia [hagiography] - http://archiv.ub.uni-heidelberg.de/ojs/index.php/jiabs/article/viewFile/8957/2850.

​Source: http://www.drbachinese.org/vbs/101_132/vbs125/125_9.htm Flower Adornment Essay On The Gold Lion by Shramana Fa Tsang Translated into English by Bhikshu Heng Shun reviewed by Bhikshuni Heng Hsien ONE, UNDERSTANDING CONDITIONED ARISING TWO, DISTINGUISHING FORM AND EMPTINESS THREE, SUMMARIZING THE THREE NATURES FOUR, REVEALING THE MARKLESS FIVE, EXPLAINING THE UNPRODUCED SIX, DISCUSSING THE FIVE TEACHINGS SEVEN, MASTERING THE TEN MYSTERIES EIGHT, EMBRACING THE SIX MARKS NINE, ACHIEVING BODHI TEN, ENTERING NIRVANA ONE, UNDERSTANDING CONDITIONED ARISING That is to say, the gold is without a nature of its own. In accordance with the condition of the skillful work of the crafts-man, there arise the marks of the lion. Their arising is only due to this condition. Therefore, this is called conditioned arising. TWO, DISTINGUISHING FORM AND EMPTINESS That is to say, the marks of the lion are unreal. There is only true gold. The lion does not exist. The gold substance is not non-existent. Therefore they are called form and emptiness. "Moreover, emptiness does not have a mark of its own. Through form it is revealed. It does not obstruct illusory existence. Therefore they are called form and emptiness." Also, in Number Seven, Mastering the Ten Mysteries, the Ninth Door should be the Door of the Different Accomplishments of the TenPeriods of Time. THREE, SUMMARIZING THE THREE NATURES The lion that exists for the emotions is called imaginary. The apparent existence of the lion is called dependent. The nature of the gold does not change; therefore it is called perfected. FOUR, REVEALING THE MARKLESS That is to say, the gold takes in the lion completely. Outside of the gold there is no mark of the lion which can be obtained. Therefore it is called markless. FIVE, EXPLAINING THE UNPRODUCED That is to say, at the very time one sees the lion produced, it is only the gold that is produced. Outside of the gold there is not a single other thing. Although the lion has production and destruction, its gold substance fundamentally is without increase or decrease. Therefore it is called unproduced. SIX, DISCUSSING THE FIVE TEACHINGS First, although the lion is causally conditioned dharma, it is produced and destroyed in every thought. In reality no mark of the lion can be obtained. This is called the Teaching of the Sound-Hearers Who Are Ignorant About Dharmas. Second, these very conditionally produced dharmas are each without a nature of their own. At their basis, they are only emptiness. This is called the Beginning Teaching of the Great Vehicle. Third, although at their basis they are only emptiness, that still does not obstruct their illusory existence. Conditionally produced, they have a false existence. Therefore both of these two marks remain. This is called the Final Teaching of the Great Vehicle. Fourth, these very two marks cancel out each other, so both perish. Emotion's falseness does not remain. Both have no strength; therefore both emptiness and existence come to an end. This is known as the path of words being cut off, and the mind having no place to abide in. This is called the Sudden Teaching of the Great Vehicle. Fifth, these very dharmas of emotion's exhaustion and the disclosing of the substance combine to become one mass. Then there is abundant flourishing of great functions. Their arising is absolutely and totally true. The ten thousand appearances in profusion mingle yet are not disordered. All are just one, for all alike are without a nature. One is just all, for causes and results follow in succession. Their strengths and functions intermingle, rolling up and spreading out with freedom and ease. This is called the Perfect Teaching of the One Vehicle. SEVEN, MASTERING THE TEN MYSTERIES One. The gold and the lion simultaneously come into being, and are perfectly complete. This is called the Door of Simultaneous Completion and Mutual Interaction. Two. If the eyes of the lion take in the lion completely, then all of it is singularly the eyes. If the ears take in the lion completely, then all of it is singularly the ears. All of the organs simultaneously take in each other, being fully complete. Therefore each and every one is mixed, yet each and every one is singular, making up a complete treasury. This is called the Door of the Singular Yet Composite Completeness in Virtue of All Treasuries. Three. The gold and the lion contain one another to be established. The one and the many do not obstruct one another. Within them, noumena and phenomena are each different. Whether one or many, each abides in its own position. This is called the Door of the One and Many Containing One Another Yet Being Different. Four. Every organ of the lion and each of its hair tips, by means of the gold, takes in the lion completely. Each and every one is all pervasive. With respect to the eyes of the lion, the eyes are the ears, the ears are the nose, the nose is the tongue, and the tongue is the body. With freedom and ease they are established, and are unobstructed and unimpeded. This is called the Door of the Mutual Identity of All Dharmas In Freedom and Ease. Five. If one looks at the lion, then there is only the lion and not the gold. The lion is revealed, and the gold is hidden. If one looks at the gold, then there is only the gold and not the lion. The gold is revealed, and the lion is hidden. If one looks at both aspects, then they are both hidden and both revealed. If hidden, they are concealed. If revealed, they are apparent. This is called the Door of the Hidden and the Revealed Being Established Together. Six. For the gold and the lion--whether hidden or revealed, whether one or many, set as singular or set as mixed, with strength or without strength--this is just that, and host and attendants interilluminate. Noumena and phenomena manifest together and totally contain one another. There is no obstruction of establishment or accomplishment of the subtle and minute. This is called the Door of the Establishment and Intercontainment of the Subtle and Minute. Seven. The lion's eyes, ears, and the other members, and each of its hairs has a golden lion. The lions in each hair simultaneously and instaneously enter into a single hair. Within each hair there are limitless lions. Moreover, each and every hair of those limitless lions also returns and enters into a single hair. In this way there is layer upon layer without end, like the pearls in the net of the Heavenly Lord. This is called the Door of the State of Indra's Net. Eight. One speaks of the lion in order to represent ignorance. One speaks of its gold substance to reflect the true nature. Discussing noumena and phenomena together further causes the alaya consciousness to be properly understood. This is called the Door of Relying on Phenomena to Reveal Dharmas and Produce Understanding. Nine. The lion is conditioned dharma. In thought after thought it is produced and destroyed. Within a kshana it divides up into three boundaries. That is to say, all of the three boundaries--those of the past, the present and the future--each has a past, a present, and a future, making up the nine periods of time. Those all tie together to form a single-piece dharma door. Although there are nine periods of time, each separate, they are established because of each other. They interpenetrate without obstruction, and identically constitute a single thought. This is called the Door of the Different Accomplishment of Separate Dharmas of the Three Periods of Time. Ten. The gold and the lion, whether hidden or revealed, whether one or many, are each without a nature of their own. They are caused by the turnings of the mind. When one speaks of phenomena or speaks of noumena, there is coming into being and establishment. This is called the Door of Skillful Accomplishment Through the Turnings of Mind Only. NUMBER EIGHT. EMBRACING THE SIX MARKS The lion is the mark of generality. The differences of the five organs is the mark of particularity. That all of them arise from a single condition is the mark of sameness. The eyes, ears, and so forth not overlapping is the mark of difference. That all organs assemble for the lion to exist is the mark of coming into being. That each organ abides in its own position is the mark of destruction. NUMBER NINE, ACHIEVING BODHI Bodhi means the Path and Awakening. That is to say, at the time one sees the lion, that is just seeing how all conditioned dharmas, even before they are destroyed, are fundamentally still and extinct. Being apart from grasping and rejecting is just the road which flows to and enters the sea of Sarvajna (All-Wisdom). Therefore, it is called the Path. To understand that, from beginningless time up to now, all upside-downness, from the first is without actuality, is called Awakening. Ultimate endowment with the Wisdom of All Modes is called achieving Bodhi. NUMBER TEN, ENTERING NIRVANA One looks at the lion and the gold, yet the marks of both are exhausted, and afflictions are not produced. Beauty and ugliness appear before one, yet one's mind is as calm as the ocean. False thoughts are all exhausted. One has no compulsions, escapes from bondage, is free from obstruction, and eternally renounces the wellsprings of suffering. That is called entering Nirvana.

Source: http://www.dharmawheel.net/viewtopic.php?f=53&t=15347&view=unread#unread Fa-tsang's Treatise on the Golden Lion is, evidently, one of my favourites. I read it first in Buddhism: Introducing the Buddhist Experience, by Donald W. Mitchell, pp 216-218. It discusses the idea of the co-arising of the world using the gold of a statue as a simile for emptiness (li) and the lion taken as a whole form to represent phenomena (shih). The gold has no self-nature. The arising of the lion is due only to dependence, so it is called dependent arising. The lion is empty [not self-sustaining]; there is only the gold. Also, emptiness, having no self-nature, manifests itself through form. This means that since the gold takes in the totality of the lion, apart from the gold there is no lion to be found. This means that when we see the lion coming into existence, we are seeing only the gold coming in to existence as form. There is nothing apart from the gold. Then Fa-tsang presents the "Ten Mysterious Gates" to explain this: (1) Emptiness comes into being simultaneously with phenomena. (2) This simultaneity doesn't obstruct the existence of unique identities. (3) Distinct forms interpenetrate and thus contain each other. (4) Despite this, they remain unique. (5) When one looks at phenomena, emptiness is hidden, and when one looks at emptiness, phenomena are hidden. (6) Despite this, they are completely compatible. (7) Each phenomena reflects an image of every other phenomena, infinitely. (8) Speaking phenomenally is for revealing ignorance, speaking of emptiness is for revealing truth, they're two sides of the same coin. (9) All phenomena arise in moments dependent on all other moments. (10) Both phenomena and emptiness depend on mental transformations. (1) The gold and the lion arise simultaneously, perfectly complete. (2) The gold and the lion arise compatible with each other, the one and the many not obstructing each other. In this situation, emptiness [li] and forms [shih] are distinct. Whether one considers the one [emptiness] of the many [forms], each entity maintains its own position. (3) If the eye of the lion takes in the whole of the lion, then the whole lion is purely the eye. (4) Since the various organs, and even each hair of the lion, takes in completely the whole lion in so far as they are all gold, then each element of the lion penetrates the whole of the lion. The eye of the lion is its ear, its ear is its nose, its nose is its tongue, and its tongue is its body. Yet, they all exist freely and easily, not hindering or obstructing each other. (5) If one contemplates the lion, there is only the lion, and the gold is not seen. The gold is hidden and the lion is manifest. If one contemplates the gold, there is only the gold, and the lion is not seen. The lion is hidden and the gold is manifest. (6) The gold and the lion may be hidden or manifest. The principle [emptiness] and the jointly arisen [phenomena] mutually shine. Principle and phenomena appear together as completely compatible. (7) In each eye, ear, limb, joint and hair of the lion is reflected a golden lion. All these golden lions in all the hairs simultaneously enter in to a single hair. Thus in each hair, there are an infinite number of lions. In addition, all single hairs, together with the infinite number of lions, enter in to a single hair. In a similar way, there is an endless progression of realms interpenetrating realms just like the jewels of Indra's net. (8) The lion is spoken of in order to demonstrate the result of ignorance, while its golden essence is spoken of in order to make clear its true nature. (9) This lion is a created dharma, arising and passing away in every moment. Yet, since the different periods of time are formed dependent on one another, they are merging harmoniously and mutually penetrating together without obstruction in each moment of time. (10) The gold and the lion may be hidden or manifest, but neither has any own-being. They are constantly being evolved through the transformations of the mind. Wisdom means that when we see the lion, we realize right away that all dharmas are produced by causes, and are from the very beginning quiescent and empty. By being free from attachments to the world and from renunciation of the world, one flows along this way into the sea of perfect knowledge, and the afflictions that result from desires will no longer be produced. Whether one sees beauty or ugliness, the mind is calm like the sea. Wrong views cease, and there are no negative mental formations. One escapes bondage, is free from hindrances, and forever cuts the roots of duhkha. This is called the entry into Nirvana.

Huisi’s Perspective on the Lotus Sutra by Hiroshi Kanno - http://www.iop.or.jp/0414/kanno2.pdf Huisi was Zhiyi's teacher and was considered the 3rd patriarch of Tiantai. The "Lotus Sutra" forms the primary philosophical basis of the Tiantai school.