How you apply Buddhism in life

[Lucky7Strikes]

It may seem trivial to you, but you can't overcome birth and death if you don't overcome afflictions, as rebirth is based on afflictions. You don't overcome suffering if you don't overcome afflictions. Therefore it is of vital importance to someone seeking to overcome birth and death. If you don't think overcoming birth and death is important, then I have nothing to say.

Well, the afflictions don't seem like afflictions. Perhaps not giving them much importance is a way of transcending them. But it still does not guarantee insight or the ability to transform one's awareness after death, or even in this very life in the face of tremendous suffering.

 

How do you know rebirth is based on afflictions beyond what is written in the suttas? Do you have direct experience of this? Of how your afflictions produce the body and conditions of birth? Has realizing emptiness given you insight into this? Because I doubt it.

 

The Buddha upon enlightenment is said to have seen the arising and passing of sentient beings directly through his divine eye. He realized the twelve links directly and not through some analysis. It's the meaning of omniscience.

 

Yama and Mara are bodhisattvas who test practitioners and help sentient beings to their liberation. They don't hand out trophies or certificates.

 

But Buddha had to pass Mara's test first before enlightenment. My Taiwanese teacher had the same encounter.

...pass a test? That seems silly. I'd tell Mara that he is just being silly. You're probably the best judge for your own enlightenment.

 

Does you Taiwanese teacher actually have the ability to transcend bodily death? Does he know this directly?

 

What can he do besides be unafflicted by daily difficulties, or be unattached, or be in a spontaneous unbound state. Can he still be such a way when he suffers brain damage? Or extreme bouts of hunger? As in, is he independent of the whims of the flesh?

Edited September 12, 2011 by Lucky7Strikes

[xabir2005]

Well, the afflictions don't seem like afflictions. Perhaps not giving them much importance is a way of transcending them. But it still does not guarantee insight or the ability to transform one's awareness after death, or even in this very life in the face of tremendous suffering.

Not giving them much importance doesn't mean its not there.

 

If an alcoholic or drug addict doesn't bother about his habit, thinking "it shouldn't be a problem" (in fact that is exactly what all drug addicts think until their issue really gets out of hand), the habit can only grow until it tips over.

 

Maybe a little kind of inference might help: if lets say we are able to remain unafflicted throughout waking and dream, even in the worse scenarios like nightmares, etc, then naturally I should have no problem with the bardo states.

 

If there is any amount of attachment, or afflictions, in dreams, in sickness, in pain, or whatever, then naturally I can't overcome afflictions at the time of death. Because death, as my Taiwanese teacher (through experience) have said, is a much more painful process.

How do you know rebirth is based on afflictions beyond what is written in the suttas? Do you have direct experience of this? Of how your afflictions produce the body and conditions of birth? Has realizing emptiness given you insight into this? Because I doubt it.

It's all based on the scriptures. I have no experience of afterlife, sorry.

The Buddha upon enlightenment is said to have seen the arising and passing of sentient beings directly through his divine eye. He realized the twelve links directly and not through some analysis. It's the meaning of omniscience.

Thats right.

...pass a test? That seems silly. I'd tell Mara that he is just being silly. You're probably the best judge for your own enlightenment.

 

Does you Taiwanese teacher actually have the ability to transcend bodily death? Does he know this directly?

Yes he died four times this life. Four NDEs (he sees the white light and all that). He remained totally awake and unafflicted. He said death is a very painful process. But obviously, if he can do it, so can we. Edited September 12, 2011 by xabir2005

[Lucky7Strikes]

Not giving them much importance doesn't mean its not there.

 

If an alcoholic or drug addict doesn't bother about his habit, thinking "it shouldn't be a problem" (in fact that is exactly what all drug addicts think until their issue really gets out of hand), the habit can only grow until it tips over.

I partially disagree. Most drug addicts and alcoholics I know know that they have a problem. They resort to substances because they don't see much of a choice for sources of escape or pleasure or are too ingrained in their habits to find a way out. It's an important part of their lives. If you don't give something importance it means that you are unafflicted, it is not troublesome. If you feel the urge to unbind yourself from it, then it is affecting you that it provokes a reaction. You are finding a solution because you have made something a problem or see it as one.

 

Maybe a little kind of inference might help: if lets say we are able to remain unafflicted throughout waking and dream, even in the worse scenarios like nightmares, etc, then naturally I should have no problem with the bardo states.

 

If there is any amount of attachment, or afflictions, in dreams, in sickness, in pain, or whatever, then naturally I can't overcome afflictions at the time of death. Because death, as my Taiwanese teacher (through experience) have said, is a much more painful process.

That's not true. Being unafflicted and unattached have their limits. The key is transformation, and here Taoism seems to offer more concrete methods than much of public mind-oriented Buddhsim.

 

Try to stay up for 3 days straight and say you won't be afflicted by drowsiness. Or try stop eating for 4-5 days and say you won't be afflicted by hunger. The realization of emptiness, as long as it is within mental capacities, will be prone to afflictions due to the limitations of the fragile body. There are limitations of the body you cannot overcome, even pain to a certain degree. So how will you know you won't have a problem in the bardo states when you have no idea what body or condition you will be bound to?

 

Yes he died four times this life. Four NDEs (he sees the white light and all that). He remained totally awake and unafflicted. He said death is a very painful process. But obviously, if he can do it, so can we.

Then can he enter into life and the life after this at will?

 

NDE's don't mean much unless you can control it. No different than many people who experience them.

Edited September 12, 2011 by Lucky7Strikes

[Simple_Jack]

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Edited September 29, 2011 by Simple_Jack

[Simple_Jack]

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Edited September 29, 2011 by Simple_Jack

[C T]

Buddhism does mention samadhi and siddhis, but it pays to keep in mind what the true purpose of Buddhadharma serves.

 

Its not accurate to say that cultivating mind alone is only half the path. One must practice within one's capabilities and life circumstance. The more esoteric, energetic aspects of Dzogchen, for example, is not meant to be dabbled with, and requires great commitment. So for most people, mind cultivation would be the most viable and safe option.

 

Many practitioners have vast scope for making swift progress on the path, but some of these individuals have family and life commitments, so they can hardly be expected to surrender everything for yogic training. Hence they can still avail of other means of mind training methods to achieve the same profound results.

 

Very often masters can identify who these individuals are and where their potential lies, but they simply refuse to encourage them because the masters know and apply skillful means to select who is ripe to take up more esoteric practices and who is not.

[rex]

First thing I do is remember the metaphor of the doctor: that I am sick, the teacher is the doctor, the dharma is the medicine and practising the dharma is taking the medicine.

 

Then I recall the four immeasurables: limitless love, limitless compassion, limitless joy and limitless equanimity and try with varying degrees of failure (well it is called practising the dharma) to apply as a standard root operating procedure in my outlook and interactions.

 

Added to the four immeasurables is application of the six paramitas which help in all sorts of circumstances, especially work: generosity, patience, discipline, diligence, wisdom, and meditation.

 

In a nutshell - cut out the negative, cultivate the positive and train/tame the mind.

 

In essence nothing especially unique to Buddhism that cannot be found in any other path of good will.

[Lucky7Strikes]

"That's not true. Being unafflicted and unattached have their limits. The key is transformation, and here Taoism seems to offer more concrete methods than much of public mind-oriented Buddhsim.

 

Try to stay up for 3 days straight and say you won't be afflicted by drowsiness. Or try stop eating for 4-5 days and say you won't be afflicted by hunger."

 

Like I said the points you're adressing above and in your earlier posts consists of transforming the body/cultivating samadhi. Even Buddhism talks of the transformations of the body and the super powers gained when one cultivates samadhi. Though a lot of it is spread out and Buddhism does focus more on the aspect of mind enlightenment. Though it does talk of the transformation of the 5 elements in order to comepletely transform the body, I know that the Anapanasatti Sutta goes into briefly the more advanced stages of bodily transformation; The Surangama Sutra is usually used to guide someone's cultivation since the 5 skandhas we could say are progressively more subtle aspects of "wind" or "chi," which the sutra deals with what happens when you "break through" them progressively towards buddhahood. Though Esoteric Buddhism and Taoism, tend to emphasize more the transformation of the body on the path; so you're probably better off going to them to know what happens to the body when you cultivate on the path.

 

Better yet: Just read William Bodri's meditationexpert.com. On that site he has a bunch of free articles talking of the transformations of the body and if you want you can buy some of his e-books since they tend to explain more than what's readily available on the site. If you go to this link: My link. There's whole free chapter (scroll to the bottom) on the transformation of the body according to the different scheme of cultivation schools.

 

EDIT: Spelling

I am familiar with Bodri's material that stems from Nan Huai Chin's work. Tao and Longevity deals with the bodily changes, yet they are mostly trivial changes to the body, such as opening the channels, the orbit, clearing of the blockages. The Shurangama sutra is an incredible source for cultivation but it is a difficult text to study on your own and experiences may not necessarily line up with its stages. I don't know, I am still studying it. I feel that a majority of truly esoteric practices are not revealed.

 

Transformation of the body is indicative of transformation of the mind. Insight and alchemy really shouldn't be distinguished. If you are developing insight yet there are no tangible alterations to your consciousness and form it shows the limited influence of your insight practice. Because the body is seen to be "of mind," it is important to understand that insight does not end in the mental realm alone, but be used to liberate the forms. From what I understand the window for true alchemical cultivation, due to its usage of jing and prenatal energies is small. The older you get it seems as though the course for future karmic birth is strengthened and one become more rigid.

 

Just sharing some thoughts...

Edited September 12, 2011 by Lucky7Strikes

[Lucky7Strikes]

Buddhism does mention samadhi and siddhis, but it pays to keep in mind what the true purpose of Buddhadharma serves.

 

Its not accurate to say that cultivating mind alone is only half the path. One must practice within one's capabilities and life circumstance. The more esoteric, energetic aspects of Dzogchen, for example, is not meant to be dabbled with, and requires great commitment. So for most people, mind cultivation would be the most viable and safe option.

 

Many practitioners have vast scope for making swift progress on the path, but some of these individuals have family and life commitments, so they can hardly be expected to surrender everything for yogic training. Hence they can still avail of other means of mind training methods to achieve the same profound results.

 

Very often masters can identify who these individuals are and where their potential lies, but they simply refuse to encourage them because the masters know and apply skillful means to select who is ripe to take up more esoteric practices and who is not.

Yes, the circumstances of life become limitation for such practices. The Buddhadharma is great because it offers ways for householders, yogis, monks, the less expedient, most expedient, etc.

 

Ultimately all path is mind-path. But in our human condition it is a very gradual path to simply traverse via the mind alone. It is safe and stable, but nonetheless takes years if not lifetimes to cultivate in such a manner. A prime example of mind path today I see is Zen, although the full lotus itself is an alchemical practice, these days it is discarded as unnecessary. Yet when you look through the history of Zen, more and more true masters have disappeared. It is rare to hear of masters who can dictate their path in and out of death as Zen masters were known for, usually it's now just about having a peaceful mind. Any notions of "attainments" are now shunned as mere attachments.

 

But let's be honest. You cannot achieve the same profound result by just mind training in a single lifetime. If it was so, the tantras wouldn't have been distinguished as the most expedient means compared to the sutta traditions of Hinayana. They require greater commitment for a reason. Samadhi and siddhis are indicators that your mind is penetrating the illusory hold on your bodily form, the bind to life and rebirth. They are necessary signs, biological changes from cultivation. Others may have no idea about them because displaying them is needless, but you as a practitioners should be aware of them. It shows that you are not just playing around with the intellect.

Edited September 12, 2011 by Lucky7Strikes

[C T]

 

Transformation of the body is indicative of transformation of the mind. Insight and alchemy really shouldn't be distinguished. If you are developing insight yet there are no tangible alterations to your consciousness and form it shows the limited influence of your insight practice. Because the body is seen to be "of mind," it is important to understand that insight does not end in the mental realm alone, but be used to liberate the forms. From what I understand the window for true alchemical cultivation, due to its usage of jing and prenatal energies is small. The older you get it seems as though the course for future karmic birth is strengthened and one become more rigid.

 

Just sharing some thoughts...

Since we cannot really determine the precise moment where and when a breakthrough will occur, its good to remain patient and persevere with the specific (buddhist) practice that one feels great affinity for, even though tangible changes are not experienced within the expected span of time one thinks one should see results.

 

Sometimes we could be practicing for long periods and when nothing happens, we get deflated and lose motivation. This is not very helpful. So its better to practice with the least amount of expectation. Breakthroughs are more likely to occur outside of formal practice, for example, during periods of translating mindful awareness to daily life, outside of normal dedicated periods of cultivation.

[Lucky7Strikes]

Since we cannot really determine the precise moment where and when a breakthrough will occur, its good to remain patient and persevere with the specific (buddhist) practice that one feels great affinity for, even though tangible changes are not experienced within the expected span of time one thinks one should see results.

 

Sometimes we could be practicing for long periods and when nothing happens, we get deflated and lose motivation. This is not very helpful. So its better to practice with the least amount of expectation. Breakthroughs are more likely to occur outside of formal practice, for example, during periods of translating mindful awareness to daily life, outside of normal dedicated periods of cultivation.

Yes, I agree. But instead of having "no expectation," I try to cultivate infinite expectation, as I have all the time in the world because I am certain my mind and intentions to become liberated will not die, that it is in fact without beginning or end. That's why the question of patience vs. impatience struck me a while back. My attitude in practice is not "ok, let's achieve a,b, c," but rather, "I will achieve a,b, c no matter how long or what effort it takes." It makes practice more consistent and relaxed.

 

As for breakthroughs, I noticed that too. The major changes in our consciousness and body seem to occur when we least expect it. When the mind is loose and rested.

Edited September 12, 2011 by Lucky7Strikes

[C T]

 

 

But let's be honest. You cannot achieve the same profound result by just mind training in a single lifetime. If it was so, the tantras wouldn't have been distinguished as the most expedient means compared to the sutta traditions of Hinayana. They require greater commitment for a reason. Samadhi and siddhis are indicators that your mind is penetrating the illusory hold on your bodily form, the bind to life and rebirth. They are necessary signs, biological changes from cultivation. Others may have no idea about them because displaying them is needless, but you as a practitioners should be aware of them. It shows that you are not just playing around with the intellect.

I am sorry if my words went across as dishonest.

 

I am a little baffled... please help me understand:

 

You said ultimately its all mind, then you said mind training alone will not suffice.

 

I am wondering if you could perhaps explain a bit more?

[C T]

Yes, I agree. But instead of having "no expectation," I try to cultivate infinite expectation, as I have all the time in the world because I am certain my mind and intentions to become liberated will not die, that it is in fact without beginning or end. That's why the question of patience vs. impatience struck me a while back. My attitude in practice is not "ok, let's achieve a,b, c," but rather, "I will achieve a,b, c no matter how long or what effort it takes." It makes practice more consistent and relaxed.

 

As for breakthroughs, I noticed that too. The major changes in our consciousness and body seem to occur when we least expect it. When the mind is loose and rested.

Ah, yes, i can feel your meaning here. Very good... thanks.

[Lucky7Strikes]

I am sorry if my words went across as dishonest.

 

I am a little baffled... please help me understand:

 

You said ultimately its all mind, then you said mind training alone will not suffice.

 

I am wondering if you could perhaps explain a bit more?

Ah, sorry. I didn't mean to indicate that you were dishonest. It speaks more about a part of me in the past thinking that right view and mental realizations were enough.

 

In my opinion everything is within the extensions of awareness/mind. How it is configured and conditioned is what often entraps us into undesirable circumstances, including the body. How extensive our mind's influences are is unknown to most of us due to these blockages from habit and wrong thinking. So ultimately the body and our experience of forms is no different than our mental clingings, that's why siddhis and samadhis are possible.

 

Intensive mind training will eventually release our binding to forms. Bill Bodhri's stuff explains this well through his personal experiences where the channels and transformative phenomena happen naturally through meditation on emptiness, no-self and such. However, at a certain point, the effortlessness and bliss that begins to dawn may give a false sense of attainment. That because insight has been realized, that the process is complete, a false sense of security and staying "unattached" can result in contentment and usually do. This is why in certain schools are seen as "lower" or Pratyekabuddhas as unfit for the Bodhisattva path. You took a strong leap. But when a practice becomes effortless, it is like being on auto pilot, like cleaning out the a giant debris of mess one by one, imo, it isn't necessarily a good thing. It is a very gradual method of purification, but stable and dependable nonetheless.

 

But since life is so uncertain, any progress we make in the mental realm can be suddenly afflicted by physical conditions we are still bound to. That's why Milarepa was continuously invoking his fear of death while cultivating. It was urgent to him because he knew that there were karmic forces within him that could ripen in his next life that will set him back into cyclical existence. Most of us do not remember what we have learned in past lives. Hence in tantra the effectiveness of its methods in one lifetime are stressed. Milarepa was familiar with mahamudra teachings of non-action, yet his main practice was tummo, and the reason he lived in seclusion was to complete the yoga. Tantric masters all have relied on yogic methods, and Dzogchen, despite all its talk of remaining in the pure natural state, the unification of ground, path, and fruition, likewise do so also. The Buddha prior to enlightenment practiced pranayama for a long time.

 

Yogic methods are moreover non-sectarian. It isn't Buddhist but biological. It is also not analytical but direct. I find that we often approach the writing of tantric master the wrong way. They are expressions of their states of being and not an intellectual presentation that pits arguments of self vs. no-self. At a certain stage those things cease to matter, they are revealed clearly. We give them more importance than they actually deserve. Those debates are among scholars who are like the blind men trying to describe an elephant. I'm glad this thread can bring our cultivation down to a bare practical level of experience and tangible results.

 

I had to be honest with myself in how much the understanding of emptiness and no-self has helped me progress along the path, but from my experience, by themselves it is very difficult to make true progress while living in the world.

Edited September 13, 2011 by Lucky7Strikes

[xabir2005]

First thing I do is remember the metaphor of the doctor: that I am sick, the teacher is the doctor, the dharma is the medicine and practising the dharma is taking the medicine.

 

Then I recall the four immeasurables: limitless love, limitless compassion, limitless joy and limitless equanimity and try with varying degrees of failure (well it is called practising the dharma) to apply as a standard root operating procedure in my outlook and interactions.

 

Added to the four immeasurables is application of the six paramitas which help in all sorts of circumstances, especially work: generosity, patience, discipline, diligence, wisdom, and meditation.

 

In a nutshell - cut out the negative, cultivate the positive and train/tame the mind.

 

In essence nothing especially unique to Buddhism that cannot be found in any other path of good will.

There is a lot that buddhism shares in common to other religions and paths. The four brahma viharas are part of it as you mentioned. But four brahma viharas alone cannot lead to liberation, though they can lead to development of jhanas and rebirth in a higher realm such as the celestial or deva/brahma realms.

 

The only peculiar thing about buddhism is the practice of insight meditation and the stress on developing right view (I.e. Anatta, dependent origination/emptiness)

Edited September 13, 2011 by xabir2005

[Simple_Jack]

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Edited September 29, 2011 by Simple_Jack

[Simple_Jack]

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Edited September 29, 2011 by Simple_Jack

[JustARandomPanda]

First thing I do is remember the metaphor of the doctor: that I am sick, the teacher is the doctor, the dharma is the medicine and practising the dharma is taking the medicine.

 

Then I recall the four immeasurables: limitless love, limitless compassion, limitless joy and limitless equanimity and try with varying degrees of failure (well it is called practising the dharma) to apply as a standard root operating procedure in my outlook and interactions.

 

Added to the four immeasurables is application of the six paramitas which help in all sorts of circumstances, especially work: generosity, patience, discipline, diligence, wisdom, and meditation.

 

In a nutshell - cut out the negative, cultivate the positive and train/tame the mind.

 

In essence nothing especially unique to Buddhism that cannot be found in any other path of good will.

 

This is very similar to my view!

 

My own little explanation to myself is that I want to approach the Buddha's teachings with the mind of scientist. I like the fact the Buddha said something to the effect of, "listen to what I teach - if you do ABC you will get results XYZ - however, do not simply listen and do nothing. You need to apply my teachings and test them yourself."

 

So...

 

Right now my practices are aimed at trying to quell my monkey-mind. Somedays when I meditate I seem to have a decent session. I don't really ever have true quiet periods but my thoughts will get "softer" or more in the background so to speak. Other days when I meditate I just can't seem to focus on my breath if my life depended on it. I try to remind myself that there will be "off days" where it seems like nothing I'm doing in trying to focus is working. After all...no pro athlete plays at the top of his/her game 100% of the time. Why should I expect the same of meditation? Especially since I've only REALLY gotten serious about it and making it a habit in the past 2-3 months.

 

Still...

 

I have made a promise to myself.

 

I intend to become a Diamond Sutra Bodhisattva and then...on to full Buddhahood with all 3 bodies cultivated.

 

I've also decided I do not have to wait until I'm that Diamond Sutra Bodhisattva before attempting to reach out and offering aid to other beings.

 

So here are some of my current practices.

 

1. Ahimsa - Example: I have (had?) a cockroach in my kitchen and a small infestation of tiny ants. Now formerly I would've done everything I could to kill these bugs asap and spray poisons, etc. to end the infestation. Instead however I have vowed I will do whatever I can to insure these beings get safely to Buddhahood. Strangely...one night as I was painting at my easel...that little cockroach came out and it was in full light. Normally it is quite frightened, prefers the dark and easily spooked. This time however I sat there and the strangest feeling arose in me. I actually felt love and kindness toward it. It wasn't any kind of fantastic bliss state or anything like that. It was more of "I recognize you as my kin" kind of thing. The same Buddha Nature that is within me is within you too.

 

Even weirder it actually approached me and started moving it's little feelers toward me instead of scampering away. Anyway...I haven't seen it in many days (maybe it's found a better hangout?) but I'm no longer going to kill these little beings. When they die I hope it will be due to simple ripe old bug age.

 

 

2. I am memorizing the Shurangama Mantra and own the first 8 volumes of the 9 volume set of the Shurangama Sutra with Master Hua Hsuan's commentary. His commentary is SO VALUABLE!!!! It is VERY extensive and makes hard to understand things spoken about in that sutra become very clear and understandable. If you are having trouble understanding the Shurangama Sutra I promise you you will not regret sinking money into at least the first 8 volumes of the 9 volume set. The 9th volume is just the whole Sutra without any of Master Hua's commentary for those who don't feel the need for it.

 

Here's one interesting thing that happened to me after I started memorizing the Shurangama Mantra. It seems to be doing SOMETHING to me because whenever I start repeating it I feel my chi begin flowing. Furthermore ONLY since I began learning this mantra I would swear I felt my Lower Dantien heat up a bit! This is absolutely amazing to me because one of my main complaints for a long time is how incredibly cold I feel internally. I especially suffer from constant cold hands and feet. I also suffer from Fibromyalgia and Chronic Fatigue Syndrome at times and I'd swear this Mantra is helping improve my health!

 

I only started committing to memorizing it a few days ago because Master Hua says incredible benefits come to those who take the time to actually memorize it and use it. It's a *very* long mantra - one of the longest in existence. So long it's technically known as a Dharani. He even says that if one memorizes and repeats this Mantra it will guarantee at least 7 future lifetimes free from poverty, disasters, etc (assuming one believes in rebirth - as I do). He says it plants very good seeds for one's future goal of Bodhisattva/Buddhahood.

 

Here is a link to Master Hua talking about the

 

Here is the link to the

I used to learn the Mantra (it gives both the chinese and english translations)

 

3. I do the 6 Healing Sounds and I try to focus on them the same as I do my breath when I meditate. I follow Master Nan's instructions on doing them. To say them silently, long and rest at the end of each exhale. This will also help aid in quieting the mind in addition to helping the organs.

 

4. I've begun the White Skeleton Meditation. Bill Bodri says it begins transforming all the chi elements, including the most difficult one to transform - earth chi since it's the most dense.

 

5. I've begun Witch's Orgasmic Diet as it raises one's Jing and does so very quickly. I also learned from Swami Satyananda Saraswati when one focuses their attention on the bindu drop (aka cervix for women) while doing kegels daily eventually it will open the 3rd eye. Witch has confirmed this is exactly what it did for her. Her 3rd eye is open and she has done NO other kind of tantra or qi gong practice except her diet + kegels + focusing on the cervix while doing them.

 

For now this is my current practice but probably in a few days I'm going to start doing Yamu's Gift of the Tao Qi Gong. I have his DVD and he says that if one practices his Qi Gong it will very quickly raises one's vibration rate. Since I also tend to think in Buddhist terms to me this means it's helping me to "let go" of grasping on the physical level.

[C T]

Hi Serene B,

 

Sounds like you are beginning to enjoy some of the fruits of your determined perseverance. This is all down to planting the right seeds and creating the right conditions for these to ripen, so a big Congratulations is in order!

 

i think that's simply G R E A T !

 

Thanks for sharing your current practice... the cockroach experience warmed my heart! Nice....

 

Just one small advice ~ pace yourself please. Other than this, i'd say you will keep progressing well, especially with the stream of blessings coming to your aid from reciting the Shurangama mantra. Very powerful... I get a similar 'healing and purification' from reciting the 100 Syllable Mantra of Vajrasattva ~ just doing the first 108 times (during each session of formal practice) is enough to generate immediate transformation.

 

Best wishes to your continued progress!

[Seth Ananda]

Very Cool Serene B, Great Blessings to your aspirations

 

I was wondering what you mean by becoming a Diamond Sutra Bodhisattva? Is the Diamond Cutter Sutra the main text you are studying? I have not read it yet, but I began watching Geshe Michael Roach give teachings on it years ago, but I do not really remember the content.

 

And Its cool you have found a Mantra that you like. I also Love the 100 syllable Vajrasattva meditation/mantra.

-^-

Seth.

[JustARandomPanda]

Very Cool Serene B, Great Blessings to your aspirations

 

Thank you.

 

 

I was wondering what you mean by becoming a Diamond Sutra Bodhisattva? Is the Diamond Cutter Sutra the main text you are studying? I have not read it yet, but I began watching Geshe Michael Roach give teachings on it years ago, but I do not really remember the content.

 

I found the Diamond Sutra here. It's a pdf doc and free. Also, Master Nan Hai-Chin has a book available on Amazon and B&N on the Diamond Sutra with his commentary.

 

It's a surprisingly short sutra. Quite short compared to most sutras/suttas I've come across. The only sutra shorter than Diamond Sutra that I can recall is the Heart Sutra.

 

Anyway I say Diamond Sutra Bodhisatva because the Buddha specifically mentions in it exactly what it takes to be a true Bodhisatva. Of course I am not even close to being at such a high level although I've no doubt there may be long-time meditators on this planet who would qualify as one by the Buddha's definition of such.

 

I'm still trying to quell my monkey-mind. Master Nan says if you don't get to that stage then discussing anything else is moot. That seems to be the pre-requisite for anything else. So that's why I decided to try out a Mantra. VH in PM to me once compared the mind to a restless hamster. What do you do with a restless hamster, he said. You give it a wheel to run on so it will tire itself out. LOL. So that's what I've figured I'm gonna do.

 

And Its cool you have found a Mantra that you like. I also Love the 100 syllable Vajrasattva meditation/mantra.

-^-

Seth.

 

Fascinating. I have not heard of this mantra you mention nor the one mentioned by CowTao. Are they the same one? What are the benefits of these mantra(s) (other than quieting a restless mind)?

[C T]

 

I have not heard of this mantra you mention nor the one mentioned by CowTao. Are they the same one? What are the benefits of these mantra(s) (other than quieting a restless mind)?

_{Hey, how come i got no thanks?}

 

Anyway, i think you will like to keep this for any reference you may want to make regarding Buddhist mantras. This particular page relates to the 100 Syllable Mantra: http://www.visiblemantra.org/vajrasattva.html

[JustARandomPanda]

_{Hey, how come i got no thanks?}

 

 

 

Oops!! Sorry CT!

 

Thanks!

[Informer]

Cool Serene. Hope you will have more to share with us in the future.

 

Can I ask you something?

 

How would you feel if someone else came by and smashed the cock roach?

 

What would be your reaction?

[xabir2005]

Namdrol on how to overcome samsara:

 

In order to be free from clinging, first there must be clinging from which to be free. In order for clinging to occur, the thought "this exists" or "this does not exist" must arise concerning some apparent phenomena. In order to be free from clinging, the thought, "this is empty" must arise.

 

There is no such a thing as "without clinging in the first place" because sentient beings, in the first place, appropriate aggregates based on clinging to aggregates they apprehend as existent.

 

In order to be free from clinging to these addictive aggregates (all conditioned appearances, both mental and physical) apprehended as existent, one must learn to see these as aggregates of empty of identity and whatever pertains to an identity. When one has seen that the aggregates are empty of a identity and whatever pertains to an identity, at that point, and at that point alone, will one be "without clinging". Without seeing the absence of identity of apparent phenomena, there is no way in which one can be free from clinging.

 

In other words, without eradicating the afflictions (moha, rāga, dveśa) that drive the cycle of samsara, one will never eliminate the instantiation of affliction called "clinging". Without seeing the emptiness of phenomena i.e. their absence of identity, one will never eradicate the afflictions.

Edited September 15, 2011 by xabir2005