Bodhisattva

[Vmarco]

　

 

Many here on TTB hold to various contrive fantasies regarding what is a Bodhisattva. I've constantly pointed to authoritative definitions, yet many who read them insist that they themselves are enlightened, and thus have no use for C&P quotes of idiot charlatans. One of these self ordained New Agers implies that real compassion is turning the other cheek for your tormentors. Others have even more fanciful delusions,...like Thich Naht Hahn proselytizing that Jesus was like Buddha.

 

The reality is that Believers believe whatever makes their delusions more palatable. For them, it is doubtful that they will ever accept the real definition of Bodhisattva, or compassion beyond their relative, sentient perceptions.

 

For those seriously interested in what a Bodhisattva is, is not so succinct, and quite arduous to explain, because humanity as a whole are not prepared to receive such an appreciation of reality. What reality? The reality that a Bodhisattva sees,...which according to the Eight foremost Bodhsattvas, arises through the perception of profound Emptiness.

 

Thus, teachers such as Robert Thurman, an esteemed student of HH Dalai Lama, stated, "Buddhist teachings on compassion are grounded in the direct realization of Emptiness; without which, compassion is impossible."

 

And what does HH Dalai Lama say about compassion? "If I have any understanding of compassion..., it all comes from studying the Bodhicharyavatara" HH Dalai Lama

 

What does the Bodhicharyavatara (Way of the Bodhisattva) say? "The whole of the Bodhicharyvatara is geared toward prajna, the direct realization of emptiness, absolute bodhichitta, without which the true practice of compassion is impossible."

 

Of course, to many TTBers, too many to name here, but you will come upon their "spoiler" posts, those above authorities are wrong.

 

Lao-zu said, "If you want to awaken all of humanity, then awaken all of your self." But these "spoilers" have no desire to awaken,...they insist that others follow their beliefs.

 

Those seriously interested in the term Bodhisattva agree that bodhi is a feminine noun expressing a non-cerebral mindful understanding of the nature of things, and sattva, indicating the beingness through which that is experience, and is motivated by pure compassion. Through this pure compassion, a Bodhisattva makes a committment to suspend full enlightenment until all sentient beings have been liberated from the suffering brought about by their attachment to sentience, which the Eight foremost Bodhisattvas defines as the 6 senses.

 

People generally believe they understand what that above paragraph means; yet they do not. First, bodhi is a feminine noun, not a masculine one. It is Yin, not Yang; expansive, not contractive. Few people on this planet have a clue to Who's Who in Duality, let alone its significance. Without understanding Who's Who in duality, the realization of Emptiness is impossible,...and without the realization of Emptiness, real compassion is impossible.

 

A Bodhisattva sees the world through compassion, however the compassion of a Bodhisattva is much different than most can comprehend. Again,..."Buddhist teachings on compassion are grounded in the direct realization of Emptiness; without which, compassion is impossible."

 

The compassion of a Bodhisattva is not some sentient feeling of sympathy, pity, despair, or Abrahamic religious definition.

 

A Bodhisattva has an understanding Dependent Origination,...that is, not only why and how Form is Empty and Empty is Form,...but that feelings, etc., are also empty. It explicitly says so in the Prajnaparamita,...and the prajnaparamita is the process all Bodhisattvas used to realize emptiness, so they could uncover real compassion, without which, they are not Bodhisattvas.

 

We can define a Bodhisattva as a being who, upon realizing Dependent Origination (which can only be understood through emptiness), forgoes enlightenment for the sake of those who consider themselves separate from Others. Seeing the illusion as illusion, Bodhisattva's committ themselves to the liberation of humanity's sentience; which is something that human beings hold dear. In response, most Sentient Beings will attempt to harm, injure, and even kill, such liberators.

 

A true Bodhisattvas would not be perceived as wonderful people leading very moral and exemplary lives. A Bodhisattva is an assassin, who challenges or shines light upon every aspect of beliefs and faith-based delusions. A Bodhisattva can be recognized as one who is intolerant of all conditions that step between sentient beings and their direct experience. A Bodhisattva understands that an experience born of belief can only be experienced through the condition of that belief.

 

Anyone claiming to be a Bodhisattva, without a full understanding Emptiness,...that is to say, the understanding how things really are (beyond the perception of sentience), is not a Bodhisattva. The Heart Sutra, which is the heart essence of the Prajnaparamita, is quite implicit about that. The Heart Sutra is how a Bodhisattva sees. One is not a Bodhisattva until one sees as a Bodhisattva. One does not see as a Bodhisattva, until emptiness (Perception of the Profound) is realized.

 

Although many have recited the Bodhisattva vow,...of the thousands of posts I've read on this forum, there is only one Bodhisattva that posts on TTB.

 

The Bodhisattva Path is one of cultivating bodhicitta,...whereas a Bodhisattva is one who participates with bodhicitta. Bodhicitta is the awareness that everything a sentient being perceives is a dream.

Chögyam Trungpa, who said that real compassion is not having any hesitation to reflect your light on things,... it does not discriminate whether to reflect on a pile of shit or on a pile of rock or on a pile of diamonds,...also said, "May all beings be free from suffering and the root of suffering, May the dark ignorance of sentient beings be dispelled, May all beings enjoy profound brilliant glory."

[Seth Ananda]

thinking thinking thinking keeps you far from apprehending reality within the great silence...

 

explaining explaining explaining makes you think you are an authority when you are not.

 

Compassion demonstrated in action, such as by real teachers, is the only form of compassion worth mentioning.

 

It is a tangible force that flows from them through their every action, and affects everyone they communicate with. Even people on line.

 

Acting like {and being} a condescending arse, while 'justifying' ones behaviour as being the only 'real' or 'true' compassion is the domain of False Teachers everywhere...

 

Readers of this thread Beware!!!!

 

Undigested theories will be regurgitated upon you! {mental vomit}

[skydog]

.

Edited December 27, 2012 by sinansencer

[skydog]

.

Edited December 27, 2012 by sinansencer

[Cheshire Cat]

Hey mr boddhisattva u so cool man, how cans i be a boddhisattva too, where did u learn your boddhisattva skills, man u so boddhisattva !!!111

 

 

Tons of spinach every day!

 

 

 

Edited December 27, 2012 by DAO rain TAO

[suninmyeyes]

Many here on TTB hold to various contrive fantasies regarding what is a Bodhisattva.

 

Although many have recited the Bodhisattva vow,...of the thousands of posts I've read on this forum, there is only one Bodhisattva that posts on TTB.

I assume Bodhisattva would know what to say when as well.

Even if you are Bodhisattva relaaaaaaaaaaax about your Bodhisattvanes. Take it easy. Who cares?

 

Hey, I met quite a few Bohisattvas and Saints and Gopis and one Pharoah too . They all sounded similary convinced in their truth about who they are to you just along different lines of philosophy. Some of them ended up on medication.

 

I really like some stuff you post and say , but this post is actually concerning .

Edited December 27, 2012 by suninmyeyes

[Jetsun]

The best way to understand what a Bodhisattva is is to go and meet one in person, go and meet some of the highly regarded Tibetan Lama's, and a common experience of those who do is they find someone who completely accepts you as you are with all your faults and confusions and conflicts. They communicate to you that you are perfectly ok as you are in that moment, which may not sound that impressive to some but when it happens it is an incredibly powerful lesson.

[Seth Ananda]

The main problem a False Teacher faces is how to convince others that he has had the transformation that others clearly sense he has not had.

 

So he has to do a quite despicable thing.

 

He has to make people doubt their intuition. Doubt their inner Knowing. doubt the very core of the spiritual path that he professes to teach.

 

He does this by tricky mental manoeuvring.

 

If he can convince people at their mind level that his shabby lack of character, his poor interpersonal skills, his hostilities, prejudices's and bigotries are really actually the highest form of 'compassion' and even a display of enlightened activity, or some kind of teaching tool, then he has hit a home run in regards to his teacher position.

 

And added another coffin nail to to his students path

 

Another step would be to convince people that other teachers, who may actually have the tangible aura of goodness around them, are only cultivating some inferior 'relative' state, and are really ignorant know nothings.

 

This robs the student of his innate knowing and intuition. Appalling.

 

Very dangerous.

[C T]

　

 

Many here on TTB hold to various contrive fantasies regarding what is a Bodhisattva. I've constantly pointed to authoritative definitions, yet many who read them insist that they themselves are enlightened, and thus have no use for C&P quotes of idiot charlatans. One of these self ordained New Agers implies that real compassion is turning the other cheek for your tormentors. Others have even more fanciful delusions,...like Thich Naht Hahn proselytizing that Jesus was like Buddha.

 

The reality is that Believers believe whatever makes their delusions more palatable. For them, it is doubtful that they will ever accept the real definition of Bodhisattva, or compassion beyond their relative, sentient perceptions.

 

For those seriously interested in what a Bodhisattva is, is not so succinct, and quite arduous to explain, because humanity as a whole are not prepared to receive such an appreciation of reality. What reality? The reality that a Bodhisattva sees,...which according to the Eight foremost Bodhsattvas, arises through the perception of profound Emptiness.

 

Thus, teachers such as Robert Thurman, an esteemed student of HH Dalai Lama, stated, "Buddhist teachings on compassion are grounded in the direct realization of Emptiness; without which, compassion is impossible."

 

And what does HH Dalai Lama say about compassion? "If I have any understanding of compassion..., it all comes from studying the Bodhicharyavatara" HH Dalai Lama

 

What does the Bodhicharyavatara (Way of the Bodhisattva) say? "The whole of the Bodhicharyvatara is geared toward prajna, the direct realization of emptiness, absolute bodhichitta, without which the true practice of compassion is impossible."

 

Of course, to many TTBers, too many to name here, but you will come upon their "spoiler" posts, those above authorities are wrong.

 

Lao-zu said, "If you want to awaken all of humanity, then awaken all of your self." But these "spoilers" have no desire to awaken,...they insist that others follow their beliefs.

 

Those seriously interested in the term Bodhisattva agree that bodhi is a feminine noun expressing a non-cerebral mindful understanding of the nature of things, and sattva, indicating the beingness through which that is experience, and is motivated by pure compassion. Through this pure compassion, a Bodhisattva makes a committment to suspend full enlightenment until all sentient beings have been liberated from the suffering brought about by their attachment to sentience, which the Eight foremost Bodhisattvas defines as the 6 senses.

 

People generally believe they understand what that above paragraph means; yet they do not. First, bodhi is a feminine noun, not a masculine one. It is Yin, not Yang; expansive, not contractive. Few people on this planet have a clue to Who's Who in Duality, let alone its significance. Without understanding Who's Who in duality, the realization of Emptiness is impossible,...and without the realization of Emptiness, real compassion is impossible.

 

A Bodhisattva sees the world through compassion, however the compassion of a Bodhisattva is much different than most can comprehend. Again,..."Buddhist teachings on compassion are grounded in the direct realization of Emptiness; without which, compassion is impossible."

 

The compassion of a Bodhisattva is not some sentient feeling of sympathy, pity, despair, or Abrahamic religious definition.

 

A Bodhisattva has an understanding Dependent Origination,...that is, not only why and how Form is Empty and Empty is Form,...but that feelings, etc., are also empty. It explicitly says so in the Prajnaparamita,...and the prajnaparamita is the process all Bodhisattvas used to realize emptiness, so they could uncover real compassion, without which, they are not Bodhisattvas.

 

We can define a Bodhisattva as a being who, upon realizing Dependent Origination (which can only be understood through emptiness), forgoes enlightenment for the sake of those who consider themselves separate from Others. Seeing the illusion as illusion, Bodhisattva's committ themselves to the liberation of humanity's sentience; which is something that human beings hold dear. In response, most Sentient Beings will attempt to harm, injure, and even kill, such liberators.

 

A true Bodhisattvas would not be perceived as wonderful people leading very moral and exemplary lives. A Bodhisattva is an assassin, who challenges or shines light upon every aspect of beliefs and faith-based delusions. A Bodhisattva can be recognized as one who is intolerant of all conditions that step between sentient beings and their direct experience. A Bodhisattva understands that an experience born of belief can only be experienced through the condition of that belief.

 

Anyone claiming to be a Bodhisattva, without a full understanding Emptiness,...that is to say, the understanding how things really are (beyond the perception of sentience), is not a Bodhisattva. The Heart Sutra, which is the heart essence of the Prajnaparamita, is quite implicit about that. The Heart Sutra is how a Bodhisattva sees. One is not a Bodhisattva until one sees as a Bodhisattva. One does not see as a Bodhisattva, until emptiness (Perception of the Profound) is realized.

 

Although many have recited the Bodhisattva vow,...of the thousands of posts I've read on this forum, there is only one Bodhisattva that posts on TTB.

 

The Bodhisattva Path is one of cultivating bodhicitta,...whereas a Bodhisattva is one who participates with bodhicitta. Bodhicitta is the awareness that everything a sentient being perceives is a dream.

Chögyam Trungpa, who said that real compassion is not having any hesitation to reflect your light on things,... it does not discriminate whether to reflect on a pile of shit or on a pile of rock or on a pile of diamonds,...also said, "May all beings be free from suffering and the root of suffering, May the dark ignorance of sentient beings be dispelled, May all beings enjoy profound brilliant glory."

 

Thanks for the confirmation that you are actually not a bodhisattva.

 

Lacking equanimity... this is your problem. You make bodhisattvas out to be some cold-hearted 'assassins'. So wrong. so wrong.

 

Wise sages and teachers, one of the first qualities apparent in their demeanor is their extraordinary warmth, which seem to flow evenly and unceasingly to everything and everyone.

 

You? You cant even get beyond the duality of seeing some dogs as dangerous, with stupid owners, and those that are not so. Such a fundamental tell-tale sign of being stuck, being contracted.

 

Sorry man, long way yet.

 

Hope is good though. Keep at it.

 

Someday, some lifetime, it will happen.

[GrandmasterP]

Well I think that it is very nice of someone to pass on Buddha-hood in order to stick around and help others get there first.

That selfless attitude transcends the norm for human nature.

Putting others before oneself is generally not the natural way of things in the world so it is good to see that happening, when it does.

Every now and again someone comes along who manifests that quality to such a degree that , it being such an unusual thing ; for generations afterwards people are still talking and writing about them.

[Apech]

I think we should strive to think well of each other. That would be a good starting point. If there are Bodhisattvas posting on here I welcome that.

I am reminded by discussion with another member who shall remain nameless (but for the purposes of discussion I shall call Cat) ... that there is a big difference between people with Bodhisattva aspirations and who take or recite as part of practice the Bodhisattva vow and an actual Bodhisattva ... that is a person who has attained to at least the first Bhumi or beyond.

The first Bhumi or stage is defined as :

Bhumi means stage or ground. From the position of Bodhisattva to become a Buddha, one must go through the ten Bhumis, the ten stages or stations. The first is called the Very Happy station because in this first stage the Bodhisattva has recognized the Sunyata not only by thinking or just by visualization, but he has exactly and truly realized the Sunyata. Because he recognized the Sunyata, he is in another world, a world of Sunyata, not a world of ignorance or selfishness. So he feels very happy, and feels joy at having overcome the former difficulties. So it is called the Very Happy Station.

 

So the realisation of Shunyata or voidity or emptiness ... as a permanent realisation and not just a flash experience marks out a Bodhisattva from the rest of us. Vmarco is exactly right in this respect as far as I can see. It is also essential Bhuddist teaching to distinguish absolute Bodhicitta from relative Bodhicitta ... the first being wisdom of emptiness and the second being compassion. A being who has realised emptiness is naturally compassionate ... but this does not mean sentimentality or feeling even ... it means he/she sees through appearances to understand how the suffering of others needlessly arises and through this works to help liberate those beings from their state of ignorance and grasping.

[GrandmasterP]

I'm sticking with Guan Shi Yin....

 

"Inexhaustible Intention Bodhisattva said to the Buddha,

"World Honored One, how does Guanshiyin Bodhisattva roam through this Saha world? How does he speak the Dharma for living beings?

How does he carry out this work with the power of expedients?"

 

The Buddha told Inexhaustible Intention Bodhisattva,

"Good man, if living beings in this land must be saved by means of someone in the body of a Buddha...Pratyekabuddha...Hearer...Brahma King...

Shakra...God of Sovereignty...Great God of Sovereignty...a great heavenly general...Vaishravana...a minor king...an Elder...a layman...a minister of state...a Brahman...a Bhikshu, Bhikshuni, Upasaka, or Upasika....the body of the wife of an Elder, of a layman, of a minister of state, or of a Brahman...the body of a pure youth or a pure maiden...the body of a heavenly dragon, yaksha, gandharva, asura, garuda, kinnara, mahoraga, human, or nonhuman, and so forth...the body of a Vajra-wielding spirit....Guanshiyin Bodhisattva will manifest the body of a Buddha ... Pratyekabuddha ... Hearer...Brahma King...Shakra...God of Sovereignty...Great God of Sovereignty...a great heavenly general...Vaishravana...a minor king...an Elder...a layman...a minister of state...a Brahman...a Bhikshu, Bhikshuni, Upasaka, or Upasika....a wife's body...in such a body...the body of a Vajra-wielding spirit and speak Dharma for them.

 

"Inexhaustible Intention! Guanshiyin Bodhisattva has accomplished merit and virtue such as this and, in all manner of forms, roams throughout the land, saving and liberating living beings.

"Inexhaustible Intention, such is the self-mastery and spiritual power of Guanshiyin Bodhisattva, who roams throughout the Saha World."

 

Complete with the power of spiritual penetrations,

Vastly cultivating wisdom and expedient means,

Going throughout countries in the ten directions,

He manifests everywhere in all places".

 

(Wonderful Dharma Lotus Flower Sutra Ch 25)

Edited December 27, 2012 by GrandmasterP

[Vmarco]

 

Compassion demonstrated in action, such as by real teachers, is the only form of compassion worth mentioning.

 

Readers of this thread Beware!!!!

 

Undigested theories will be regurgitated upon you! {mental vomit}

 

"Relative and absolute,

These the two truths are declared to be.

The absolute is not within the reach of intellect,

For the intellect is grounded in the relative." Shantideva

Sentient beings, especially Spoilers in service to the Relative, see real compassion as a threat against the sentience of their ego. And thus, Spoilers will continue their spoiling, advocating the contrived, coarse compassion of samsara, which appeases, moderates, and coddles sentience. Theirs is the lowest of the Three Compassions.

 

To a lesser extent, this thread was begun to expose the object-ive compassion of Spoilers (those who try to suppress truth, through ad hominem, ridicule, fear, and sycophancy), but moreso for those who have observed the suffering inherent in the dream, and ready for the Compassion inherent through the Dharma.

 

The Third level of Compassion, that which only arises through the realization of Emptiness, obviously cannot be discussed with Object-ive Minded Spoilers, but only those who wish to explore what is beyond ego.

 

Emptiness (the Perception of the Profound) is not a theory,...but the realization of how things truly are. Upon awakening, Sakyamuni shared what is known as the first Turning of the Wheel,...that suffering is a consequence of the desire for things to be other than they are,....and that sentience cannot see things (Suchness) the way the are.

 

Again,...the only definition of a Bodhisattva is one who has realized that the Nature of Phenomena is Empty. Most other attributes, usually contrived by Sentient Beings to make their beliefs more palatable, are nonsense. Sentient Beings hear the term Bodhisattva and think of Mother Teresa,...Mother Teresa was not a Bodhisattva. Even HH Dalai Lama is not, by his own words, a Bodhisattva, and has said (see the film Dalai Lama's Four Noble Truths) real compassion is impossible without the realization of emptiness, and by consequence, Dependent Origination.

 

I understand that the many Spoilers here at TTB, seek to bully, disconnect, disempower, ridicule, intimidate others because of their fear of letting go of their sentient based beliefs that step between them and their authentic experience. The subject of emptiness (non-dual awareness) is far too nonconceptual for them. I understand that many flee from threads when these suppressor Spoilers come attacking,....instead of dialoguing on the subject of the thread,...both in vicious ways, and by posting off-subject comic like nonsense. Their various tactics are all predictable.

 

However, for those interested in going beyong, going further, to where the going no longer is, you must consider the price of being a victim of Spoilers. Really observe who are the "open-minded" posters,..by way of how they address the subject in a meaningful way,...not by mindlessly attacking the messenger.

 

I'm quite willing to discuss Emptiness with any who are interested. It's quite a simple subject for the open-minded. If you feel that you're getting an emotional charge about it,...then one merely works on where/why such a charge is arising. Emptiness cannot be realized through the conditions of beliefs.

 

 

 

 

[Birch]

http://www.bestthinking.com/articles/science/chemistry/biochemistry/the-spinach-popeye-iron-decimal-error-myth-is-finally-busted

[Vmarco]

 

And added another coffin nail to to his students path

 

Another step would be to convince people that other teachers, who may actually have the tangible aura of goodness around them, are only cultivating some inferior 'relative' state, and are really ignorant know nothings.

 

This robs the student of his innate knowing and intuition. Appalling.

 

Very dangerous.

 

What is most dangerous, is those Spoilers who believe that everything is Teacher/Student. I am neither a Teacher nor Student. To take that further, I'm quite uninterested in Teachers and Students. Spoilers are near always Teachers and Students,...attempting to protect their Teacher/Student indoctrination.

 

There are, although perhaps few, who are what has been called Freethinker. For example, the term Freethought Buddhism is intended to differentiate Freethought from various (Teacher/Student) Lineages and Traditions (sometimes referred to Long Path's) of Buddhism which have developed their ideas base on interpretations of various texts and teachers. Although Long Path practices serve many who are ready to uncover a spiritual life, the focus of Freethought is for those who resonate with the Short Path or Fourth Way to realize Full Spectrum Consciousness in a single lifetime.　

 

Shakyamuni Buddha may have been the first to define freethought when he said in the Kalama Sutra, "Do not accept anything by mere tradition. . . Do not accept anything just because it accords with your scriptures. . . Do not accept anything merely because it agrees with your preconceived notions." Buddha taught irreligion; that is, to not accept "sets of belief."

　

 

Freethought Buddhism is not, in any traditional way, a meditation group. Esther Hicks (an inspirational speaker, Law of Attraction) said, "We teach meditation, or quieting the mind, because it is really easier to teach you to have no thoughts, than to teach you to have pure, positive thought. We would rather you be in a state of appreciation, than in a state of meditation, because in appreciation you are a vibrational match to your [Higher Self]."　

 

In the Hua Hu Ching, Lao Tzu purportedly said, "Do you think you can clear your mind by sitting constantly in silent meditation? This makes your mind narrow, not clear."

　

Kagyu, the fourth stream of mastery, says, "In a state of non-meditation, you attain Mahamudra." Surely meditation is helpful to quiet the Six Senses,...because the senses cannot observe Stillness,...meaning that they can only observe motion or vibration. All vibration is in the past. There is no stillness, present, nor instant in time.

 

Anyone who has realized Emptiness, is intimately aware that there is no Present in time. A most frightening statement for the Object-ive Minded.

[GrandmasterP]

No disrespect intended buddy, genuine curiosity here... if 'emptiness cannot be realized through the conditions of beliefs' then why quote Buddhist supporting texts so selectively towards encouraging folk to believe that what you claim is correct?

That Wonderful Dharma Lotus Flower Sutra above is pretty specific in indicating that reciting nembutsu is all anyone needs to do and that's a Buddhist text too.

My question such as it is then...

If, as I understand you to be saying that beliefs and , by extrapolation belief paths; don't help anyone attain enlightenment, then why cite belief path texts to state the claim?

[Vmarco]

No disrespect intended buddy, genuine curiosity here... if 'emptiness cannot be realized through the conditions of beliefs' then why quote Buddhist supporting texts so selectively towards encouraging folk to believe that what you claim is correct?

That Wonderful Dharma Lotus Flower Sutra above is pretty specific in indicating that reciting nembutsu is all anyone needs to do and that's a Buddhist text too.

My question such as it is then...

If, as I understand you to be saying that beliefs and , by extrapolation belief paths; don't help anyone attain enlightenment, then why cite belief path texts to state the claim?

 

There are two Buddhisms,...one, the larger vehicle and greater vehicles are belief based systems,...in a nutshell, the Long Paths. Then there is another Buddhism, more associated with Dzogchen, Kagyu, and some Zen. A commonality between them is the use of the Prajnaparamita Sutras. These sutras are not belief driven, but guidelines to unlearn, let go, of beliefs. Belief is the main barrier to Heart-Mind.

 

The idea is not to believe that belief is a barrier to Heart-Mind, but to prove it. Isaac Newton famously wrote: "If I have seen further... it is by standing on the shoulders of giants". We do not want to believe giants,...not even Buddha,...not even Avalokitesvara,...we want to prove them wrong. It's called Neti-Neti,...uncovering truth through identifying what is false. This leads to Truth Realization. Without Truth Realization,...one will never uncover Suchness,...the way things acually are.

 

 

The "giants" has continually said that the senses are liars. René Descartes articulated, "All that I have tried to understand to the present time has been affected by my senses; now I know these senses are deceivers, and it is prudent to be distrustful after one has been deceived once."

 

 

That is not something to be believed,...what good would it be to believe it? The "giant" pointed to something,...can you reduce it to the truth?

 

Unlike the imaginings of the cerebral-centered (of which there are any on this forum), an authentic Bodhisattva can be known through their intolerance of anything that steps between a sentient being and their direct experience.

 

"...everbody thinks that compassion is important, and everyone has compassion. True enough, but the Buddha gave uncommon quintessential instructions when he taught the methods for cultivating compassion, and the differences are extraordinarily important." Kenchen Thrangu Rinpoche

 

"In fact, one of the precepts of the Bodhisattva vows is to take strong countermeasures when the situation calls for it. If a Bodhisattva doesn't take strong countermeasures when the situation requires, then that constitutes an infraction of one of the vows." HH Dalai Lama

 

Quoting Buddhist, Daoist, or any other texts is for one, mentioning "giants" so we don't have to begin from scratch,...and second, it attempts to remove me as an authority. I am here to discuss messages with peers,...not to be a teacher.

Edited December 27, 2012 by Vmarco

[Vmarco]

Hello. As you have self-professed yourself to be the only bodhisattva on TTB, the logical conclusion is that you do not have any peers at this forum. Perhaps you are waiting for some awakened souls (awakened, according to your rules) to find your posts in a www search? So that you can connect with other bodhisattvas that are up to your muster?

 

Best to you. _/\_

 

Are you aware of anyone here on TTB who understands the nature of emptiness? One is not a Bodhisattva without such realization.

 

As for peers,...although it is obvious that you are far too belef-based to be a peer,....there are several who visit this forum who already have uncovered the Second level of Compassion (as mentioned in an above post) and are likely just waiting to see if the bullies and Spoilers will subside enough to allow them to have a meaningful dialogue.

 

An awakened being, which you felt needful to denigrate, is simply one that has realized absolute bodhiciita. Criteria is available to discern anyone suggesting that a level of absolute bodhicitta has been comprehended,...for example, one who has realized absolute bodhicitta, thus the nature of emptiness, can easily discuss the following statements:

 

 

*Treat everything you perceive as a dream.

*Find the consciousness you had before you were born.

*You will never understand Who you are, until you realize When you are.

*There is no Present in Time.

 

 

"humility is just a degree of pride." Wei Wu Wei

Edited December 27, 2012 by Vmarco

[skydog]

...

Edited December 27, 2012 by sinansencer

[Birch]

Seriously? Seriously?

No, unfortunately, it's very much not an illusion hue and cry signifying nothing. VMarco, while I appreciate several of your ideas I do not at all appreciate the denigrating approach used. Of course this means I have a locus of consciousness. What's your haste to condemn other people. Why talk at folks as if they are idiots?

[Vmarco]

Seriously? Seriously?

No, unfortunately, it's very much not an illusion hue and cry signifying nothing. VMarco, while I appreciate several of your ideas I do not at all appreciate the denigrating approach used. Of course this means I have a locus of consciousness. What's your haste to condemn other people. Why talk at folks as if they are idiots?

 

As I said,...I'm not an appeasor, into inter-faith moderation, nor coddler. If a sentient being has an emotional charge with something, I don't comfort them with esta bien, esta bien.

 

Although Gurdjieff toasted the idiots nearly everyday,...my discussion is focus on two mindsets here,...first are the Spoilers,...those on TTB who seldom have anything meaningful to say, but respond to posts in an ad hominem, denigrating, bulling way,...and most importantly to those who resonate with the Four Agreement,...striving to be impeccable (that is honest in an absolute sense), and genuinely desireous to focus on uncovering truth,...beyond hope and belief.

 

You (K) mistaken me for presenting personal ideas,...sorry to pop your bubble,...I have none. If you wanted to get something out of my posts, you must see them impersonally. Personal, individualistic, relative things are lies.

 

Although I'm constantly responding to ad hominem attacks by various Spoilers,...the motive behind all my posts is for dialogue with those courageous enough to relate with what will never leave them, and from which they will never leave. There are actually,...if my TTB off-forum messages are any indication,...many members who find truth talk very refreshing.

 

Reviewing your favorite quotes, such as, "If your beliefs affect the way that you conduct your life and the way you treat other people- they are meaningful;" - Xakari, it is obvious that you will get very little from my posts. I want to converse with those who are light-years beyond such sentiments. But please,...if your beliefs are palatable for you, then good for you. My interests is with those who have already seen through that,...like what Osho said,..."it is not the right thing,...they are barriers for your eyes, so you can't see"

 

Of course,....when most see such a youtube,...they bash, denigrate the messenger, because they are unable to respond to the message. One could imagine that with more than 381,000 views, what if 10% were willing to discuss it? Or maybe even 1%,...who feel truth realization is more important than striving for happiness within a sentient, sciential groupthink.

[Bubbles]

Hello everyone,

 

Please find below a genuine teaching about the practice of Bodhisattvas. I have chosen this one because it is quite clear and helps understanding what it really entails to be a Bodhisattva. You would see it is quite far away from what you have read here and there.

 

I can't post all the text so, this is only the beginning of it. If you want more just follow the link at the end of it.

 

Thanks

 

"

The 37 Practices of a Bodhisattva By Ngulchu Thogme (1285-1369)

 

 

Commentary by Khenpo Tsultrim Gyamtso Rinpoche, Copyright, Marpa Foundation 2001 Ashland, OR 97520

Commentary based on an oral translation by Suzanne Schefczky, Taiwan 1993. Special thanks to Ari Goldfield for his careful review of the root texts, and to Pema Clark and Yeshe Parke for proofreading the Commentary with care and devotion.

 

PLEASE NOTE: THIS TEXT IS A DHARMA TEACHING, AS WITH ALL DHARMA TEXTS, IT SHOULD NOT BE PLACED ON A FLOOR OR OTHER DIRTY PLACES. ONE SHOULD NOT LICK THEIR FINGERS TO TURN THE PAGES NOR PLACE MUNDANE MATERIALS NOR OBJECTS ON TOP OF THIS document. AND IT SHOULD BE PLACED ON THE TOP SHELF OF A BOOKCASE OR OTHER CLEAN PLACE FOR DHARMA MATERIALS. IF YOU NO LONGER WISH TO KEEP IN WRITTEN FORM, PLEASE RETURN TO A BUDDHIST CENTER OR DESTROY BY FIRE WHERE APPROPRIATE.

 

The basic structure of the text illustrates the complete path of the Bodhisattva in 43 verses, which include a verse for each of the 37 Practices with an additional 2 verses in the beginning and 4 at the end. The first 2 verses are the traditional ones which express homage to a deity, the embodiement of enlightened qualites and then state the purpose for writing the text and the author’s commitment to do so. The main body of the text is divided into 3 parts, the first which deals with the causes that give rise to bodhichitta (the mind of awakening). The mind training of a superior individual is discussed in the second part of the text, where the central topic is how to engender supreme Bodhichitta. In this section there are 5 main divisions that give advice on how to develop Bodhichitta and how to keep it from degenerating. First one should realize the equality of self and other and learn how to exchange one’s own happiness for another’s suffering. Secondly the text shows how to bring all situations of worldy life, including obscuring emotions and mistaken views onto the path, or how to integrate them into one’s practice. The third is how to practice the six perfections. The fourth describes how to work with one’s negative side and failures, and finally, there is a summary and dedication. The third main section is the conclusion, which contains a recapitulation of the purpose of the text, the reasons that establish its integrty in relation to the tradition of the teachings, an aplogy for any errors that might be found and a dedication. In summary, Ngulchu Thogme has given the entire structure of a Bodhisattva’s path: from first engendering bodhichitta in one’s mindstream, to maintaining, and then further developing this bodhichitta up to the level of enlightenment.

 

When reciting the 37 Practices, as a Dharma practice it is recommended to read the Prostration before Practice #1 and all Epilogues A-E after Practice #37.

 

Aspiration of Khenpo Tsultrim Gyamtso Rinpoche

May the virtue that arises from working with this text

Contribute to the liberation and happiness of all beings.

 

Let us begin by developing the enlightened attitude- that we want to attain the perfect state of Buddhahood for the benefit of all sentient beings, in number as vast as the sky. To accomplish this state, we must diligently engage in listening, reflecting, and meditating upon the genuine teachings. In general, the tradition of the Mahayana contains two types of practices: one purifies obscurations of the mind; the other develops a sound motivation, a good attitude. The former practice, in which we purify our mind of mental obscurations and stains, is the “progressive stages of meditation on emptiness,” about which I wrote a book of that name. These progressive stages progressively lead the meditator from the relative to the ultimate. This text fits into the latter category. Its title in Tibetan is The Thirty-seven Practices of a Bodhisattva: a Summary of the Heart Essence of a Bodhisattva's Conduct. This full title indicates two points: first that the text condenses all the Mahayana sutras, which teach the conduct of a Bodhisattva; and second, that it summarizes the heart essence of a Bodhisattva's conduct, of which there are thirty-seven main practices. In Tibetan, the word for "practice" literally translates as "to bring into experience." So, 37 practices can actually be brought into experience. While The Thirty-seven Practices of a Bodhisattva contains a few stanzas on the progressive stages of meditation on emptiness, the text deals primarily with meditation on the relative.

 

Beginning of Text

The Practices themselves are in bold italics, the commentary is in normal font following each stanza.

 

Prostration

 

Namo Lokeshvaraya.

You see that all phenomena neither come nor go.

Still you strive solely for the benefit of beings.

Supreme Guru and Protector Chenrezig,

to you I continually bow with body, speech, and mind.

 

Namo Lokeshvaraya is a Sanskrit phrase that we use in prostrating to the Tibetan deity, Chenrezig, the Lord of the World. Chenrezig ("you") is the Noble One who dwells on the bhumis. Chenrezig has seen that on an absolute level no phenomena of samsara and nirvana exist in their own essence. Therefore, he realizes that phenomena neither arise nor cease, neither come nor go. Though realizing that phenomena have no self- nature, Chenrezig still works diligently on behalf of others. He has abandoned self-interest and strives only to benefit beings.

Ngulchu Thogme, the author of this text, addresses his own lama as "Supreme Guru,” whom he knows to be inseparable from the Protector Chenrezig. He acknowledges their union in one breath by prostrating continuously to his Supreme Guru and Protector Chenrezig. By "continuously," Ngulchu Thogme indicates that from now until he has reached enlightenment, with the three doors of his body, speech, and mind he will always respectfully bow down.

The Bodhisattva Ngulchu Thogme, who composed this text, was an amazing being. His life contains wonderful stories of great loving kindness and compassion. I cannot recount all the marvelous episodes here, but will choose a particularly significant one.

When just a small boy in Tibet, on an especially frigid day Thogme's parents dressed him warmly and sent him out to play. Not long after, they saw their son outside completely naked. When questioned, Thogme explained that he had come upon a hill of freezing ants; wanting to keep them warm, he had sheltered them with his own clothes. Clearly, even as a child Thogme's loving kindness and compassion were extensive, signaling that in a previous life he had meditated on bodhichitta. Similarly, if we meditate strongly on loving kindness and compassion in this life, in a future life we, too, may display Thogme's remarkable qualities in our early youth.

 

Author's intention

 

The perfect Buddhas, sources of benefit and happiness,

Arise from accomplishing the genuine Dharma.

Since that in turn depends on knowing how to practice,

The practices of a Bodhisattva shall be explained.

 

The Buddhas are the source of benefit and happiness. Benefit refers to a temporary state within samsara. Practicing the genuine Dharma benefits us temporarily by preventing us from being reborn in the lower realms- in the hell realms, the animal realm, and so on. By practicing the Dharma, we can gain a precious human rebirth in which we again practice the Dharma.

While benefit is a temporary condition within samsara, happiness refers to the ultimate state of liberation and omniscience. The Buddhas are the origin of both, namely temporary benefit and ultimate happiness.

How did the Perfect Buddhas, the source of all happiness and benefit, themselves arise? From having practiced the genuine Dharma. To help us accomplish this aim, Thogme intends to describe the practices of male and female Bodhisattvas.

 

Practice 1

Commitment

 

Now that you have obtained a precious human body, the great boat so difficult to find,

In order to free yourself and others from the ocean of samsara,

To listen, reflect, and meditate with diligence day and night

Is the practice of a Bodhisattva.

 

This precious human body with its eight freedoms and ten endowments is rare and difficult to obtain. Not all human bodies are precious because not all people study the Dharma. A precious human body indicates an individual with great faith in the Dharma, the wisdom with which to analyze and comprehend its teachings, and the diligence and joyful effort with which to practice it. The body is compared to a great boat able to carry us across the ocean of samsara, across the suffering of this existence. With this body, we can attain peace for ourselves and, more important, for others. Our motivation is to carry all sentient beings across the ocean of the three realms of existence.

Thus, we promise that day and night, without laziness or distraction, we will listen, reflect, and meditate on the genuine Dharma. First, we listen. Then we use our intelligence to analyze what we have heard-we reflect. Finally, we meditate upon what we have heard and analyzed. This is how a Bodhisattva practices.

The Tibetan phrase for precious human body actually says "the freedoms and the endowments," a reference to the eight freedoms and the ten endowments that compose it. This is not the time or place to explain these factors, but Jamgon Kongtru Lodro Thaye's The Torch of Certaintysummarizes them; and Gampopa's Jewel Ornament of Liberation presents an extensive explanation.

 

Practice 2

Detaching from passion, aggression, and hatred

 

Passion towards friends churns like water.

Hatred towards enemies burns like fire.

Through dark ignorance, one forgets what to adopt and what to reject.

To abandon one's homeland is the practice of a Bodhisattva.

 

Like one wave of water following hard upon the other, the more one is drawn towards friends, the more one's passions increase. The basis for this attachment is taking friends to be truly existent. When fire burns, it consumes all the fuel that feeds it. In the same way, hatred towards enemies is like a fire that consumes one's mind. In the grasp of attachment and aversion, passion and hatred, one forgets what to adopt and what to reject. This forgetfulness is described as the darkness of ignorance. There are two ways to give up one's homeland. One is by directly abandoning it, just packing up and departing. The other is to relinquish one's attachment to home by not taking it to be truly existent. The latter is the more important. The homeland in some places is called the fatherland, in others the motherland. It is the land of our birth or any country to which we are attached. We are bound not by the country itself, but by taking it as real. Therefore, it is very important to know that the fatherland, motherland, or homeland does not truly exist.

Gampopa was born in a place called Dhagpo, where the circumstances for practice were so favorable that he stayed there, obtained high realization, and even came to be called Dhagpo Rinpoche, so closely associated was he with that place. Though Gampopa remained where he was born because it benefited his Dharma practice, he stayed without attachment. But if one's homeland does not provide suitable conditions for practicing Dharma, if it is a place of disputes and fights, then it is advisable to physically leave it.

 

Practice 3

Relying on solitude

 

Giving up negative places, Mental afflictions gradually decrease.

With no distractions, virtuous activities naturally increase.

When mind becomes clear, Certainty in the Dharma is born.

To rely on solitude is the practice of a Bodhisattva

 

Negative places are those where one cannot practice the Dharma at all, or where unfavorable conditions make one neglect practice. In giving up such places, afflictions will subside. They will not be eliminated all at once, but will gradually diminish-first the coarse and then, one after the other, the subtle ones as well. When you are alone in an isolated place, distractions caused by outside objects wane, while virtuous activities of practicing the genuine Dharma naturally grow. Solitude clears the mind and sharpens awareness. From this mental clarity, certainty and deep trust in the Dharma are born. Male and female Bodhisattvas do well to occasionally seek solitude.

To reduce mental afflictions, abandoning negative places benefits both the beginning practitioner and the Bodhisattva who is an ordinary being. But if one is an Arya Bodhisattva who dwells on a bhumi, then there is no need to abandon places of negativity. It is actually preferable for Bodhisattvas who know how to take negative places to the path remain where they are.

Some Bodhisattvas take birth in countries where conditions for Dharma practice are not very good. For the benefit of bringing the Dharma there, they do not abandon their fatherland. For example, Marpa the Translator traveled to India three times. The first time, he studied in India for twelve years, the second time for six years, and the third time for three years-twenty-one years in all. He did this to bring Buddhism to his homeland, an activity in accord with Naropa's prediction that Marpa would return to Lhodrak, the land of his birth, in order to spread the Dharma. That is exactly what he did: Through Marpa, the Dharma was heard, analyzed, and meditated on in his own country. Other Bodhisattvas give up their country to benefit beings elsewhere. For instance, Milarepa's student, Rechungpa, was born far from Lhasa. But as Jetsun Milarepa predicted, Rechungpa went to Yarlung, near Lhasa, and built a monastery called Lharo Dolgyi Gompa, where many beings studied and practiced Dharma. Rechungpa's path was the opposite of Marpa's in that he left his own land to benefit people. Some Bodhisattvas are able to practice the Dharma precisely because they have lost their country and all their possessions to enemies. In such a way the Lord of Yogins, Milarepa, was deprived of everything. His painful circumstances brought him to the Dharma. Therefore, he attributed great acts of kindness to his enemies, because through them he became a Dharma practitioner.

On the ultimate level, Milarepa realized the equality of friends and enemies. On the relative level, he developed pure love and compassion for all sentient beings, friends, and enemies alike. As a result of his bodhichitta, even Milarepa's worst enemies became his disciples. We, too, must meditate on loving kindness and compassion for all sentient beings, without distinction. Maybe we can develop bodhichitta in this life, maybe not. If not, there is a good chance it will arise in a future life.

 

http://www.dharmadha...of_a_bodhi.html

 

Edited: the website where I found this text seems dubious to me but anyone who know what are the 37 practices and who is Khenpo Tsultrim Gyamtso Rinpoche will forgive me.

Edited December 27, 2012 by bubbles

[konchog uma]

people who have actually realized emptiness know you can't discuss it.

 

words get in the way.

[konchog uma]

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

[konchog uma]

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.

Edited December 27, 2012 by anamatva