konchog uma

yes what about it. your suppositions, and all your attempts to put words in our mouths, are useless. You are only making yourself look like a fool. All bubbles did was post a link to a different source than yours for all this dialectic. Same with me. Seth pointed out the glaring logical fallacies in your approach, like, for example, the fact that in the OP you say who is and isn't a bodhisattva in no uncertain terms, and then criticize the three of us for saying who can and can't be bodhisattvas in spite of the fact that you can't quote us because WE NEVER SAID THAT. none of us did.. What the fuck are you smoking?? I do hope you overdose on it before your illogical approach to polluting the dharma spreads beyond the bounds of your wild imagination. Has it ever occured to you that simply because you overestimate your own accomplishments and underestimate everyone elses doesn't actually even mean anything? It doesn't make you a spiritual authority, it doesn't make you a teacher, or a bodhisattva, it makes you a deluded taobum with nothing better to do than type at us. You aren't a spiritual authority. If you think you're a bodhisattva, you have a lot to learn. You should actually read the 37 practices and then PUT THEM TO ACTION instead of criticizing bubbles and i for posting them. If you actually cared about the spread of the dharma instead of your own pretentious agenda, you would never have said anything resembling that. your dichotomous approach to "conversation" (and by that i mean browbeating the rest of us with your own dogmatic point of view) is testament to the fact that you have not grasped nonduality yet. Your insistance on dividing the world up into spoilers, believers, dangerous breeds, and other worthless and subjective distinctions says more about you than you think. if you think you are going to awaken us to the truth of the one bodhisattva vmarco and his grand realization of emptiness, i wish you could see yourself from an outside perspective, and a humble one at that.. till then, im not going to take the bait of getting into a conversation with you. i just jumped into this thread to remind people of the words of an actual teacher on the practices of bodhisattvas, and to remind people that those who talk loudly rarely say anything worth listening to. Especially about emptiness. Nothing further to contribute. Have a nice life vmarco. You're on ignore so forgive me for not paying attention to any more of your blather.

awesome sereneblue, thank you!

at least he has civility lol know a tree by its fruit...

if you take the bodhisattva vow you'll have lifetime upon lifetime to practice! you'll need it too, cleary's translation is over 1500 pages long... indeed

its not important.

http://www.garchen.net/resources/37practicesBooklet.pdf 4. Long-associated companions will part from each other. Wealth and possessions obtained with effort will be left behind. Consciousness, the guest, will cast aside the guest-house of the body. Letting go of this life is the Bodhisattvas’ practice. 5. When evil companions are associated with, the three poisons increase, the activities of listening, pondering and meditation decline, and love and compassion are extinguished. Abandoning evil companions is the Bodhisattvas’ practice. 6. When sublime spiritual friends are relied upon, one’s faults are exhausted and one’s qualities increase like the waxing moon. Holding sublime spiritual friends even more dear than one’s own body is the Bodhisattvas’ practice. 7. What worldly gods, themselves also bound in the prison of cyclic existence, are able to protect others? Therefore, when refuge is sought, taking refuge in the undeceiving Triple Gem is the Bodhisattvas’ practice. 8. The Subduer said that all the unbearable suffering of the three lower realms is the fruition of wrongdoing. Therefore, never committing negative deeds, even at peril to one’s life, is the Bodhisattvas’ practice. 9. The pleasure of the three realms is as fleeting as a dewdrop on the tip of a blade of grass, vanishing in a single moment. Striving for the supreme state of never-changing liberation is the Bodhisattvas’ practice. 10. When mothers who have been kind to one since beginningless time are suffering, what’s the use of one’s own happiness? Therefore, generating the mind of enlightenment in order to liberate limitless sentient beings is the Bodhisattvas’ practice. 11. All suffering without exception comes from wishing for one’s own happiness. The perfect Buddhas arise from the altruistic mind. Therefore, completely exchanging one’s own happiness for the suffering of others is the Bodhisattvas’ practice. 12. Even if others, influenced by great desire, steal all one’s wealth or have it stolen , dedicating to them one’s body, possessions and virtues accumulated in the three times is the Bodhisattvas’ practice. 13. Even if others try to cut off one’s head when one is utterly blameless, taking upon oneself all their negative deeds by the power of compassion is the Bodhisattvas’ practice. 14. Even if someone broadcasts throughout the billion worlds all sorts of offensive remarks about one, speaking in turn of that person’s qualities with a loving mind is the Bodhisattvas’ practice. 15. Even if, in the midst of a public gathering, someone exposes faults and speaks ill of one, humbly paying homage to and perceiving that person as a spiritual friend, is the Bodhisattvas’ practice. 16. Even if someone for whom one has cared as lovingly as one’s own child regards one as an enemy, to cherish that person as dearly as a mother does an ailing child is the Bodhisattvas’ practice. 17. Even if, influenced by pride, an equal or inferior person treats one with contempt, respectfully placing that person like a guru at the crown of one’s head is the Bodhisattvas’ practice. 18. Though one may have an impoverished life, always be disparaged by others, afflicted by dangerous illness and evil spirits, to be without discouragement and to take upon oneself all the misdeeds and suffering of beings is the Bodhisattvas’ practice. 19. Though one may be famous and revered by many people or gain wealth like that of Vaishravana, having realized that worldly fortune is without essence, to be unconceited is the Bodhisattvas’ practice. 20. If outer foes are destroyed while not subduing the enemy of one’s own hatred, enemies will only increase. Therefore, subduing one’s own mind with the army of love and compassion is the Bodhisattvas’ practice. 21. Indulging sense pleasures is like drinking salt water --- however much one indulges, thirst and craving only increase. Immediately abandoning whatever things give rise to clinging and attachment is the Bodhisattvas’ practice. 22. Appearances are one’s own mind. From the beginning, mind’s nature is free from the extremes of elaboration. Knowing this, not to engage the mind in subject-object duality is the Bodhisattvas’ practice. 23. When encountering pleasing sense objects, though they appear beautiful like a rainbow in summer time, not to regard them as real and to abandon clinging attachment is the Bodhisattvas’ practice. 24. Diverse sufferings are like the death of a child in a dream. By apprehending illusory appearances as real, one becomes weary. Therefore, when encountering disagreeable circumstances, viewing them as illusory is the Bodhisattvas’ practice. 25. If it is necessary to give away even one’s body while aspiring to enlightenment, what need is there to mention external objects? Therefore, practicing generosity without hope of reciprocation or positive karmic results is the Bodhisattvas’ practice. 26. If, lacking ethical conduct, one fails to achieve one’s own purpose, the wish to accomplish others’ purpose is laughable. Therefore, guarding ethics devoid of aspirations for worldly existence is the Bodhisattvas’ practice. 27. To Budhisattvas who desire the pleasures of virtue, all those who do harm are like a precious treasure. Therefore, cultivating patience devoid of hostility is the Bodhisattvas’ practice. 28. Even hearers and solitary realizers, who accomplish only their own welfare, strive as if putting out a fire on their heads. Seeing this, taking up diligent effort – the source of good qualities – for the sake of all beings is the Bodhisattvas’ practice. 29. Having understood that disturbing emotions are destroyed by insight possessed with tranquil abiding, to cultivate meditative concentration which perfectly transcends the four formless absorptions is the Bodhisattvas’ practice. 30. If one lacks wisdom, it is impossible to attain perfect enlightenment through the other five perfections. Thus, cultivating skillful means with the wisdom that does not discriminate among the three spheres is the Bodhisattvas’ practice. 31. If, having merely the appearance of a practitioner, one does not investigate one’s own mistakes, it is possible to act contrary to the Dharma. Therefore, constantly examining one’s own errors and abandoning them is the Bodhisattvas’ practice. 32. If, influenced by disturbing emotions, one points out another Bodhisattva’s faults, oneself is diminished. Therefore, not speaking about the faults of those who have entered the Great Vehicle is the Bodhisattvas’ practice. 33. Because the influence of gain and respect causes quarreling and the decline of the activities of listening, pondering and meditation, to abandon attachment to the households of friends, relations and benefactors is the Bodhisattvas’ practice. 34. Because harsh words disturb others’ minds and cause the Bodhisattva’s conduct to deteriorate, abandoning harsh speech which is unpleasant to others is the Bodhisattvas’ practice. 35. When disturbing emotions are habituated, it is difficult to overcome them with antidotes. By arming oneself with the antidotal weapon of mindfulness, to destroy disturbing emotions such as desire the moment they first arise is the Bodhisattvas’ practice. 36. In brief, whatever conduct one engages in, one should ask, ”What is the state of my mind?” Accomplishing others’ purpose through constantly maintaining mindfulness and awareness is the Bodhisattvas’ practice. 37. In order to clear away the suffering of limitless beings, through the wisdom realizing the purity of the three spheres, to dedicate the virtue attained by making such effort for enlightenment is the Bodhisattvas’ practice.

for a complete version of the 37 practices in the form of a small booklet (3"x4") send email to garchen institute, i think they will mail you one. they are wonderful practice material, and have a lot more to do with the bodhisattva path than certain examples that are being set claiming to be the only bodhisattva in town lol

people who have actually realized emptiness know you can't discuss it. words get in the way.

i need a llama right fucking now and who doesnt

regarding madhyamaka, "The strong implication is that the mind of the observer (technically, a conceptually designating consciousness) provides the name, identity, function, and conventional discreteness to that object, i.e., imposes such a characterization to that seeming object. The relationship between the mind and object is commonly described as "Co-dependent arising, dependent arising, and dependent origination." The mind is also viewed as dependently arising on the basis of the object of which that mind is aware. This relationship explains why, when one analyzes a material object, a mind, or an abstract phenomena (like time, non-composed space, coming, going, causality, etc) nothing self-characterizing or identity-providing is found." from Ocean of Reasoning by Tsongkhapa yes i am aware that many sakyapas believed tsongkhapa to have an errant understanding of emptiness, to which i would point out that there is not "no arising" in madhyamaka either (nor is there both, or neither of course) and that the truth of dzogchen and madhyamaka is beyond words, so your attempts to clarify aren't really any more help than steve generalizing about dependant arising. its just a way of saying things... the mind and phenomena happen together.. you splitting hairs about what arises and what doesn't isn't really helpful is clarifying my understanding.

yes K perhaps in the spirit of Hegel's synthesis, they could be both.

can't embed that video can you post a link?

i think they might be the same thing, tibetan to english is like that.. not sure tho according to Germano, David F. (1994). "Architecture and Absence in the Secret Tantric History of rDzogs Chen". In The Journal of the International Association of Buddhist Studies, vol. 17.2, p 262, rushan is "going to a solitary spot and acting out whatever comes to your mind."

you're welcome. thats interesting about the jhanas, i wonder why Ajahn Brahm experiences it the way he does... that does make sense. you're welcome for the link. yeah i wonder what a lama would say about all that too.. youve gone really far for someone with no teacher

if i was dyslexic that would seem like a better idea

adept, its semantic, but i think you're using the word imaginary in an incorrect way. IMAGINARY - adj. - existing only in the imagination or fancy; not real; fancied because it means not real. Simply because science does not yet have the appropriate instrumentation to measure the properties of said vortices does not mean that they are not real. For interesting scientific testament to the reality of chakras, i suggest reading the third section of Swami Satyananda Saraswati's Kundalini Tantra, which deals largely with the forays of cutting-edge scientists in Japan and Europe into the world of subtle energy. They found some things which might shock you. Or maybe you accept the subtle anatomy of humans as real, youre just using the word imaginary wrong. Either way its a good book. best

you are most welcome! it sounds like you are getting somewhere with your practice.. i can't tell you if its the jhana of infinite space or if you are just pushing through the ordinary mind into the true nature of mind, which is vast! But i can definitely encourage you to keep practicing! (isn't that the obligatory comment that a lama would make if you told him/her all this?) Your nimittas are different than mine. Mine show up after my mind is very calm and my breath is very slow, and are not present throughout my meditations.. as soon as they show up and i start gazing at the center of them, they start threatening to swallow me, which usually freaks me out, and they go away, the cycle repeats until i get sick of it and quit meditating. I have never allowed one to swallow me, i think i am grasping my own experience too tightly to let go and enter the state of absorption. It is my understanding that to get to the 5th jhana that you would have to go through the first 4, and that to do that you would have to enter into the absorption state, unaware of sense input or the kind of things you are reporting in your post, so i think perhaps you are just experiencing the vast state of mind as it is, instead of the more confined state of mind as we usually find it, with thoughts, ideations, imaginings etc creating a layer or bubble that keeps us from being able to experience it as free and expansive. Just a thought, again, i dont profess to know. I think you are on just the right track to try to stabilize your awareness by maintaining the focus for a long time.. 3 hours is awesome. I have never sat for 3 hours straight. 2 and change is my limit.. i hit a wall and have to get up. Anyway i think that maintaining shamatha is the way to go from where you are. Also, the mahamudra stages are probably good markers once you can remain in expansive awareness free of the distraction of thoughts. They are "one-pointedness", "simplicity", "one taste", and "non-meditation" and are found in most books and texts on mahamudra. Here is King of Samadhi by Khenchen Rinpoche to read to explain them better. Gotta run now, stuff to do that won't wait. I'm glad to hear about your progress! May all beings benefit!

its funny that some people think chakras are imaginary, because the native americans, australian aborigines, vedic rishis, and celtic seers all must have had the same "imaginary" insights

So surely you would all love something great to watch while you're waiting for the world to end. From now until Dec 21st 2012, http://www.shiftoftheages.com is allowing viewers to watch the web-release of Shift of the Ages, a documentary about Grandfather Wandering Wolf, the grand elder of the Maya today and one of their primary calendar and prophesy experts. He wanted to make it in 2005 and it is only being released now. I am really excited about it, but i haven't watched it yet, so i don't have much more to say than that! enjoy

lol about tulku... surely he is an OMNIPOTENT SUPERGOD by now its already december 26th

so with my christmas money, i have bought some books! surprise Tibetan Arts of Love by Gedun Chopel, transl. by Jeffrey Hopkins Natural Perfection: Longchenpa's Radical Dzogchen by Longchenpa, transl. by Keith Dowman and on their way to me... Heart Drops of Dharmakaya: Dzogchen Practice of the Bon Tradition by Shardza Tashi Gyaltsen and Dzogchen: The Self-Perfected State by Chogyal Namkhai Norbu

thanks CT there is definitely a balance, on one side of which is the need to understand the view, meditation, and action of anything that one wishes to practice. and on the other side is over-intellectualization and the barriers that come with having a "full cup" so to speak. nobody yet (to my knowledge) has been liberated by reading books! thank you for your reminder

that seems right.. i am going to have to read them again tho.. thinking back on what i just read i am already confused i am interested in what other more learned and experienced dzogchen people would say to that. It sounds to me like it makes good sense, but that means basically nothing. I am glad to see you thinking critically about all this, TI, and sharing your conclusions in this way. Thank you!

oh i dont know, i can think of some pretty politically correct people. But they are boring in their own way. merry christmas eve day to you

thank you marbles