Seeing, Recognising & Maintaining One's Enlightening Potential

[C T]

"Based on his own experience, Gotsangpa gave six pieces of advice about retreat practice that are useful to practitioners on all levels:

 

(1) The external retreat is to stay in the hermitage.
(2) The internal retreat is to sit in your hut or cave.
(3) The secret retreat is to sit on your cushion.
(4) The most secret retreat is to abide in the nondual state of mind,
beyond conceptions, which is the Dzogchen state.
(5) Maintain that state without distractions by using mindfulness
a support.
(6) Stabilize your conduct by being without attachment and craving.

 

Patrul Rinpoche continues by saying that there are two ways meditation develops. The first way is that you have to grab meditation. The second way is that meditation grabs you. In the beginning, you have to grab meditation because your mind is not stable. To grab meditation you need mindfulness. Mindfulness is also important when you are intellectually analyzing the view, and when you are performing beneficial activities in the world. It is a special wisdom that guides and supports you in all the activities of your life. In particular, when you apply mindfulness to meditation, it means you do not allow yourself to be distracted from the view.

 

If you keep grabbing meditation in this way, you will gradually discover that meditation is grabbing you. This means that meditation is becoming increasingly natural and effortless. Before too long, you will find that you are always in the meditation state. At that point, whatever comes and goes is part of the display of the true nature. You will no longer distinguish between meditation and non-meditation.

 

When meditation grabs you, every thought becomes meditation. How does this happen? When a thought comes and you do not grasp and cling to it, it dissolves. This means that thoughts continue to occur, but since there is freedom from grasping and clinging, they self-liberate and do not disturb you. It is said, “Even if the meditator lets go of meditation, meditation does not let go of the meditator.” You have become the meditation."

 

Venerable Khenpo Rinpoches
Pointing Out the Nature of Mind

(courtesy of Pema Dragpa - thank you!)

[Brian]

You have buddha eyes and buddha heart, so you are able to appreciate the words of these precious teachers!

 

Thank you for expressing this appreciation for the Dharma.

 

_()_

You flatter me, my friend. There is nothing Buddha-like about me but it is a nice thought.

 

_/|\_

[C T]

You flatter me, my friend. There is nothing Buddha-like about me but it is a nice thought.

 

_/|\_

No flattering intentions behind what was said, Brian. My Teacher said anyone who listens or reads Dharma teachings and find meaning in what they hear/read, and are able to assimilate the deeper aspects behind the words have buddha eyes, buddha ears and buddha heart. I was merely trying to deflect his happy nature to you when i read that comment

[C T]

"Lord Buddha's teachings are inconceivably extensive and profound. To attain an exhaustive intellectual understanding of them would indeed be a rare and remarkable achievement. But even that would not be enough by itself. Unless we also achieve inner realisation by actually applying the teachings and mingling them with our minds, whatever knowledge we may gain remains theoretical and will only serve to increase our self-infatuation. We have read a lot of books and heard a lot of teachings, but it hasn't been of much benefit in really transforming our being. Leaving the doctor's prescription by the bedside will not cure the illness. So turn your mind inward and ponder deeply the meaning of the Dharma until it permeates your whole being."

-- HH Dilgo Khyentse Rinpoche

 

[Jetsun]

 

"Lord Buddha's teachings are inconceivably extensive and profound. To attain an exhaustive intellectual understanding of them would indeed be a rare and remarkable achievement. But even that would not be enough by itself. Unless we also achieve inner realisation by actually applying the teachings and mingling them with our minds, whatever knowledge we may gain remains theoretical and will only serve to increase our self-infatuation. We have read a lot of books and heard a lot of teachings, but it hasn't been of much benefit in really transforming our being. Leaving the doctor's prescription by the bedside will not cure the illness. So turn your mind inward and ponder deeply the meaning of the Dharma until it permeates your whole being."

-- HH Dilgo Khyentse Rinpoche

 

 

Bump

[Simple_Jack]

http://fpmt.org/mandala/archives/mandala-issues-for-2005/february/study-versus-meditation-do-they-complement-or-compete-with-your-practice/

 

Choden Rinpoche: The recommended procedure is first to listen to teachings, then to contemplate what you have heard, and then to meditate. Therefore, at the beginning, it’s important to find a learned teacher with whom to study; then analyze with logical reasons whatever you have heard, which is what we mean by contemplation; and then focus single-pointedly on that which you have established after analysis, which in this context is what we mean by meditation. So, these three have to go in that order: hearing, contemplation, and meditation. This was said by both Shakyamuni Buddha and Buddha Maitreya.

 

http://www.rigpawiki.org/index.php?title=Three_Wisdoms%E2%80%94An_Interview_with_H.H._Sakya_Trizin

 

Sakya Trizen:

 

For anyone who wishes to follow the spiritual path, the Buddhist teachings explain the importance of the Three Wisdoms. The very first thing someone entering the path and seeking the truth must be able to do is to hear and to learn. An experienced teacher begins by explaining to you the very basic Buddhist view: all compound things are impermanent, all impure things bring suffering, all phenomena are empty of inherent existence, and Nirvana is peace (see Four Seals). After hearing this, you personally examine how it corresponds to your daily life. Of course, even without listening to Buddhist teachings we can see for ourselves that everything in life is impermanent, but if someone tells you, this it helps you develop the strength of that inner understanding. This is what we call the wisdom you obtain from hearing.

Next you go through the meaning of the teachings analytically and examine it very carefully in relation to your life and to the outside world. In this way you discover for yourself the truth of what your teacher said, and this enhances your inner understanding even more. This is the wisdom obtained through contemplation.

On the basis of these two wisdoms, you begin to practise meditation itself, further awakening and deepening your inner experience and understanding. This is the wisdom that one obtains through meditation.

 

http://www.rigpawiki.org/index.php?title=Three_wisdom_tools

 

The great master Vasubandhu wrote:

• Observing discipline, and having heard and contemplated the teachings,
• One applies oneself intensively to meditation.

As Chökyi Drakpa says in his commentary on the Longchen Nyingtik Ngöndro:

• Through the wisdom that comes from hearing, you are able to recognize the disturbing emotions.
• Then through the wisdom that comes from reflection, you are able to overcome the disturbing emotions temporarily.
• And finally, through the wisdom that comes through meditation you conquer completely the enemy of negative emotions, and obtain the confidence of the inexpressible wisdom of discriminating awareness [prajna].

http://thetaobums.com/topic/33273-prajna-is-3-fold/?p=512655

 

The Tantra of the Union of the Sun and Moon states:

• Prajñā is three-fold: the prajñā of hearing severs external reification; the prajñā of reflection severs internal reification; and the prajñā of meditation severs secret reification.

Vimalamitra states:

• The characteristics of prajñā:
  The characteristic of the prajñā of hearing is a great quantity listening and understanding words without interpolation.
  The characteristic of reflection is investigating the words and meanings of the mind, and giving explanations.
  The characteristic of meditation is distancing oneself from afflictions through meditation.

Edited January 4, 2015 by Simple_Jack

[C T]

The Four Abidings of Mahamudra

 

 

Yoga of One Point

The meditation that brings
The realisation of one’s mind
Is learnt by the order of the four yogas.
At the dawn of the yoga of one-point,
One realizes the nature of one’s mind.
Akin to the center of space spotless,
It is clear, empty, and incessant;
Without boundary and center.
This that abides pristine and vivid,
Is the meditation of the first yoga.

If [mind] remains clear, empty, pristine and vivid,
One sustains in the dimension of meditation,
Even though talking, walking, or sitting.

If thoughts proliferate from therein,

Even though meditating on the seat,

It is but post meditation.

 

 

Yoga of No Elaboration

At the dawn of the yoga of no elaboration,
One realizes the intrinsic property of one’s mind.
It is perpetual awareness with no elaboration.
Free from arising, ceasing, accepting, and rejecting,
One’s mind established as the Truth Body
Is the meditation of the second yoga.
Once abiding in this meditation is firmed and stable,
Even though walking and talking,
One is in the dimension of meditation.
If distracted by the signs of elaborations,
Even though meditating on the seat,
It is but post-meditation.

 

 

Yoga of One Flavour

At the dawn of the yoga of one flavour,
One realizes the characteristic of one’s mind.
One realizes that it is from one’s mind
—the Truth Body with no elaboration—
The multitude of samsara and nirvana manifest.
Conceptual and non-conceptual,
Apparent and not apparent,
Abiding and not abiding,
Emptiness and not emptiness,
Clear and not clear—
As such diversities have the same flavour
In the state of the clear light Truth Body,
One beholds the vision of the Great Truth Body
Within which not a thought that is not clear light.
The time of mind ceasing,
The realization of aforementioned one flavour,
Is the meditation of the third yoga.
If it is under the shade of the innate mind,
Even though jumping, running, and talking,
One is in the dimension of meditation.
If it is in the absence of the innate mind,
Even though meditating on the seat,
It is but post meditation.

 

 

Yoga of No Meditation

At the dawn of the yoga of no meditation,
The nature of awareness becomes free of references.
The yogi has nothing to meditate on.
The meditator has vanished out of sight.
The Buddha endowed with
The Three Bodies and the Five Primordial Awarenesses
Is proclaimed to be present within oneself.
[He] is none but this one at last realizes.
None but this one ascertains,
Is the siddhi of Mahamudra.
In terms of the siddhi established primordially,
There is no pride of thinking—I have found it,
There is no presence and absence of mindfulness,
There is no presence and absence of ideations,
There is no question of being and not being of one-flavour.
In the very state of non-dual awareness,
There is no order of meditation and post-meditation.
In the infinite stream of awareness and emptiness,
Birth, death and rebirth cannot be found.

The Three Kayas’ qualities
Are entirely present within the mind.
Benefit to others manifest
Upon the confinement of body collapsing.
Thus, in the yoga of no meditation,
There is no order of meditation and post-meditation.
No matter how great one’s realisation is,
As long as there is something to practice,
There is the duality of meditation and post-meditation,
Presence and absence of mindfulness and,
The duality of distraction and non-distraction.
When nothing appears to be a cause for habituation,
It is acknowledged as “non-meditation.”

(courtesy of Geshe Lobsang Ngodup)

Edited January 5, 2015 by C T

[Simple_Jack]

Please do not lose the view in favor of activities. If you do, being tied to existential characteristics, you will not attain liberation. Please do not lose activities in favor of the view. If you do, there arises a situation of absence of both virtues and vices and one falls into the extreme of nihilism, and one's spiritual life becomes irreparable. O great king, as my tantras possess extensive teachings on view, in the future many people who know the words of the view, but lack the confidence of the view in their mental continuum could stray into inferior realms.

- Padmasambhava - Advice to King Thrisong Deutsen

 

Since you don't know what is needed in this life, study all the topics of
knowledge!

Ignorance is the darkest defilement: light the lamp of study and reflection!

To teach that there is no need to study and reflect diminishes the already
low level of knowledge and increases the already present ignorance.

- Advice From the Lotus Born

 

First, become well versed in all fields of knowledge,
Later, discourse eloquently before learned gatherings,
Finally, meditate diligently on all that you have learnt—
This is the approach of all the buddhas of the three times.

- The Treasury of Valid Reasoning - Sakya Pandita

[C T]

Exploring Freedom

 

So instead of making assumptions about innate natures or inevitable outcomes, the Buddha advised exploring the possibility of freedom as it's immediately present each time you make a choice. Freedom is not a nature, and you don't find it by looking for your hidden innate nature. You find freedom by looking at where it's constantly showing itself: in the fact that your present intentions are not totally conditioned by the past. You catch your first glimmer of it as a range of possibilities from which you can choose and as your ability to act more skillfully — causing more pleasure and less pain — than you ordinarily might. Your sense of this freedom grows as you explore and exercise it, each time you choose the most skillful course of action heading in the direction of discernment, truthfulness, relinquishment, and peace. The choice to keep making skillful choices may require assumptions, but to keep the mind focused on the issue of fabrication the Buddha saw that these assumptions are best kept to a bare minimum: that the mind wants happiness, that it can choose courses of actions that promote happiness or thwart it, that it can change its ways, and that it can train itself to achieve the ultimate happiness where all fabrications fall away.

 

 

These assumptions are the Buddha's starter kit of skillful means to get you on the path of good will, heedfulness, and appropriate attention. As with any journey, you do best to take along only the bare essentials so that you don't weigh yourself down. This is especially true as you test the limits of freedom, for the closer you come to ultimate freedom, the more you find that things fall away. First the nouns of natures and identities fall away, as you focus on the verbs of action and choice. Then the verbs fall away, too. When the Buddha was asked who or what he was, he didn't answer with a who or what. He said simply, "Awakened": a past participle, a verb that has done its work. Similarly, when the suttas describe the Awakening of an arahant, they say that his or her mind is released from fermentations. But when they describe how this release is experienced, they simply say, "With release, there is the knowledge, 'Released.'" No comment on what is released. Not even, as it's sometimes translated, "It is released." There's no noun, no pronoun, just a past participle: "released." That's all, but it's enough. -- Thanissaro Bhikkhu

Edited January 6, 2015 by C T

[Simple_Jack]

As for the necessity of removing doubts through study and
reflection, the Dharma Lord [sakya Pandita] said, "This is
extremely important. Some now say, 'I'm going to stay in the
mountains for all the years of my life.' They will have no
[genuine] experiences whatsoever. If you listen to me, and if
you study for ten years and then meditate, the genuine [experiences]
will arise."

- Tsogom Kunga Pel

[C T]

Calm and self-control are signs of listening to the Dharma;

 

Few passions, signs of meditation;

 

Harmony with everyone is the sign of a practitioner;

 

Your mind at ease, the sign of accomplishment.

 

~ HH Dudjom Rinpoche

[C T]

Aneñja-sappaya Sutta: Conducive to the Imperturbable

 

The Blessed One said: "Monks, sensuality is inconstant, hollow, vain, deceptive. It is illusory, the babble of fools. Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come: both are Mara's realm, Mara's domain, Mara's bait, Mara's range. They lead to these evil, unskillful mental states: greed, ill will, & contentiousness. They arise for the obstruction of a disciple of the noble ones here in training.

 

"In that case, the disciple of the noble ones considers this: 'Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come: both are Mara's realm, Mara's domain, Mara's bait, Mara's range. They lead to these evil, unskillful mental states: greed, ill will, & contentiousness. They arise for the obstruction of a disciple of the noble ones here in training. What if I — overpowering the world [of the five senses] and having determined my mind — were to dwell with an awareness that was abundant & enlarged? Having done so, these evil, unskillful mental states — greed, ill will, & contentiousness — would not come into being. With their abandoning, my mind would become unlimited, immeasurable, & well developed.' Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the imperturbable now or else is committed to discernment. With the break-up of the body, after death, it's possible that this leading-on consciousness of his will go to the imperturbable. This is declared to be the first practice conducive to the imperturbable.

 

"Then again, the disciple of the noble ones considers this: 'Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come: whatever is form, every form, is the four great elements or a form derived from the four great elements.' Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the imperturbable now or else is committed to discernment. With the break-up of the body, after death, it's possible that this leading-on consciousness of his will go to the imperturbable. This is declared to be the second practice conducive to the imperturbable.

 

"Then again, the disciple of the noble ones considers this: 'Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come; forms here & now; forms in lives to come; form-perceptions here & now; form-perceptions in lives to come: both are inconstant. Whatever is inconstant is not worth relishing, is not worth welcoming, is not worth remaining fastened to." Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the imperturbable now or else is committed to discernment. With the break-up of the body, after death, it's possible that this leading-on consciousness of his will go to the imperturbable. This is declared to be the third practice conducive to the imperturbable.

 

"Now, Ananda, I have taught the practice conducive to the imperturbable. I have taught the way to cross over the flood by going from one support to the next, the noble liberation. Whatever a teacher should do — seeking the welfare of his disciples, out of sympathy for them — that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, Ananda. Don't be heedless. Don't later fall into regret. This is our message to you all."

 

That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One's words.

[Adia]

The merit of a life of the right livelyhood let's enlightenment become your truth. As you live in this truth it becomes your reality.

Amitabha

[C T]

"The period of our particular universe's existence in which we live is called the Fortunate Aeon because during it 1,000 buddhas will appear. All buddhas are equally enlightened, realizing the wisdom of their true natures, understanding the equality of samsara and nirvana, and being free from ego-clinging and selfishness. Their total reality is love, compassion, truth, and honesty. They arise one after another to benefit sentient beings and bring us to an awakened state like theirs. That is their purpose in appearing on earth and giving teachings. So far four buddhas have come, including Buddha Shakyamuni. Nine hundred and ninety-six buddhas are yet to come.

 

Within this Fortunate Aeon there will be eighteen ups and downs altogether. The peak states are the golden ages. The lowest states are the ages of degeneration. In our time, the first golden age has peaked, and our universe is moving downwards or degenerating. When it reaches the bottom of the age of degeneration, then it will start improving into the next golden age. Buddha Shakyamuni came into this world just at the turning point: the crest of a golden age and the beginning of a degenerate age. This was not accidental; he chose the time and place of his birth. Why did the Buddha choose such a time? Knowing that sentient beings would need him, he accepted the challenges and difficulties of that time to benefit us. Thus he is known as a very courageous one.

 

In general, the spiritual audience of that time in India was mature and ready. As soon as practitioners received the teachings, they practiced intensely and very quickly got results. It was called “the time of rapidly actualizing the result.” That period lasted for about five hundred years. With cultural and spiritual changes, our time is called “the time of studying and intellectual knowledge.” Most people will not get immediate results, as practitioners did in ancient times. Why is this? In order to get results people must practice, but as we move further into the time of degeneration, the human mentality is getting heavier, with stronger emotions and more doubt, hesitation, and laziness. All these disturbances keep us from connecting our hearts and minds to the Dharma as easily as people did in ancient times. Our hearts and minds stay hovering over the Dharma in hesitation. All is not bad: at least, from this “hovering” intellectual state we may begin to move towards practice and attain the result. But we won’t get immediate results unless we apply diligence, joy, courage, and commitment."

 

Venerable Khenpo Rinpoches
Buddha Sadhana Practice Guide (pgs 8-9)

(with thanks to Pema Dragpa - Padmasambhava Buddhist Centre)

[Tibetan_Ice]

 

"The period of our particular universe's existence in which we live is called the Fortunate Aeon because during it 1,000 buddhas will appear. All buddhas are equally enlightened, realizing the wisdom of their true natures, understanding the equality of samsara and nirvana, and being free from ego-clinging and selfishness. Their total reality is love, compassion, truth, and honesty. They arise one after another to benefit sentient beings and bring us to an awakened state like theirs. That is their purpose in appearing on earth and giving teachings. So far four buddhas have come, including Buddha Shakyamuni. Nine hundred and ninety-six buddhas are yet to come.

 

 

Within this Fortunate Aeon there will be eighteen ups and downs altogether. The peak states are the golden ages. The lowest states are the ages of degeneration. In our time, the first golden age has peaked, and our universe is moving downwards or degenerating. When it reaches the bottom of the age of degeneration, then it will start improving into the next golden age. Buddha Shakyamuni came into this world just at the turning point: the crest of a golden age and the beginning of a degenerate age. This was not accidental; he chose the time and place of his birth. Why did the Buddha choose such a time? Knowing that sentient beings would need him, he accepted the challenges and difficulties of that time to benefit us. Thus he is known as a very courageous one.

 

In general, the spiritual audience of that time in India was mature and ready. As soon as practitioners received the teachings, they practiced intensely and very quickly got results. It was called the time of rapidly actualizing the result. That period lasted for about five hundred years. With cultural and spiritual changes, our time is called the time of studying and intellectual knowledge. Most people will not get immediate results, as practitioners did in ancient times. Why is this? In order to get results people must practice, but as we move further into the time of degeneration, the human mentality is getting heavier, with stronger emotions and more doubt, hesitation, and laziness. All these disturbances keep us from connecting our hearts and minds to the Dharma as easily as people did in ancient times. Our hearts and minds stay hovering over the Dharma in hesitation. All is not bad: at least, from this hovering intellectual state we may begin to move towards practice and attain the result. But we wont get immediate results unless we apply diligence, joy, courage, and commitment."

 

Venerable Khenpo Rinpoches

Buddha Sadhana Practice Guide (pgs 8-9)

(with thanks to Pema Dragpa - Padmasambhava Buddhist Centre)

I'm having a problem with these statements.

The problem is one of determinism vs free will. Or, if the Rinpoches are capable of knowing the future then the future is already written and cannot be changed.

I thought Buddhahood was beyond time.

These golden ages continue on and on?

And Buddha was a Buddha before he became a Buddha 2500 years ago and chose to come to earth and he knew beforehand that he would become Bhudda?

I'm having a real hard time trying to understand all of this. It doesn't make much sense to me. It seems like an excuse to get people to practice... Not much mention of breaking out of the cycles and never coming back..

[C T]

I'm having a problem with these statements.

The problem is one of determinism vs free will. Or, if the Rinpoches are capable of knowing the future then the future is already written and cannot be changed.

I thought Buddhahood was beyond time.

These golden ages continue on and on?

And Buddha was a Buddha before he became a Buddha 2500 years ago and chose to come to earth and he knew beforehand that he would become Bhudda?

I'm having a real hard time trying to understand all of this. It doesn't make much sense to me. It seems like an excuse to get people to practice... Not much mention of breaking out of the cycles and never coming back..

Valid questions, and i have a few of my own too.

Edited February 3, 2015 by C T

[Tibetan_Ice]

Valid questions, and i have a few of own too.

Well, for example... What exactly has cycles of the Fortunate aeon and degeneration? Is it mother clear light? Or is it the cumulative karma of all sentient beings in the three (or more) planes?

Are we all caught on a roller coaster of ups and downs?

Perhaps the key is by not grasping we escape (as Buddha said), but identifying the timely up and down cycle is a form of grasping, isn't it?

Edited February 3, 2015 by Tibetan_Ice

[C T]

"Every form of meditation must be based on our bodhichitta motivation and our awareness of original purity. These two are always essential. Bodhichitta is the foundation, and awareness of original purity is the inner structure of every practice.

 

Watch out for distractions, such as wandering or discursive thoughts. These are a great hindrance to meditation. Keeping your spine straight, maintain a comfortable posture and let meditation deepen into a calm and clear state. Stay one-pointed, do not be distracted by conceptions, and continue maintaining your mind this way, whatever you’re meditating on. That’s basically it. As Guru Padmasambhava said, “No distractions, no grasping, and free of all aspects.” These three qualities are essential to every form of meditation.

 

Right motivation and joyful effort are also indispensable. During meditation you will be faced with obstacles, clinging, compulsive thoughts and feelings, and other hindrances. To stay on target, meditate without distraction in the limitless expanse that transcends any territorial focus, the all-pervasive nature. Relaxing into this awareness is meditation. Gain mastery of both generation and completion stages.

 

The division of meditation into creation stage and completion stage practices is unique to the schools of Vajrayana Buddhism. These are the means for becoming firm and strong in our meditation. Creation stage, or visualization practice helps us to understand the purity of all phenomena, including ourselves, so that everything is perceived as the buddha mandala. This mandala is not a solidly existent thing. It’s like a reflection, a mirage, a dream, or a rainbow. It is a wisdom display of clear light, the luminosity aspect of the true nature. Even in shorter Zhitro practices, all phenomena appear as the mandala of the peaceful and wrathful deities, and these deities dissolve into rainbow light; all speech and sounds are mantra, and all momentary thoughts are magical emanations of the open sky, space-like nature. This understanding characterizes the creation stage meditation. This means that you are relatively free of clinging, holding, and grasping to self and phenomena, and that you are skilled at merging with the true nature beyond all bias and limitations, where no dualities exist. Relaxing into this state of innate purity is known as the completion or perfection stage practice."

 

Venerable Khenpo Rinpoches
The Essential Journey of Life and Death, Vol. 1:
The Indestructible Nature of Body, Speech, and Mind (pgs119-120)

 

Edited February 7, 2015 by C T

[C T]

“If our body really belonged to us, it would obey our commands. If we say, ‘Don’t get old,’ Or ‘I forbid you to get sick’ does it obey us? No! It takes no notice. We only rent this ‘house’, not own it. If we think it does belong to us, we will suffer when we have to leave it. But in reality, there is no such thing as a permanent self, nothing unchanging or solid that we can hold on to.”

~ Ajahn Chah

[taoismtaoism]

This was very good post. Thankyou

[C T]

"In terms of benefiting yourself, when the time comes for your physical and mental aggregates to separate, you need the intention to shoot your consciousness like an arrow, straight to the target as you’ve planned. Without any hesitation, without looking back, take the attitude of looking forward to entering the pure land of Amitabha. As part of your motivation, look forward every day, as much as you can, to transferring your consciousness to the pure land.

 

Also, whenever you practice, it’s important to increase your devotion. Devotion plants us firmly on spiritual ground and makes our realization grow and develop. Without devotion, the ground of our practice is shaky. If we’re not well-rooted, we can get blown off course. As soon as we’re confronted with a disruptive situation, if we don’t have strong devotion, our practice could simply fall apart. In order to make our life meaningful and fulfilling, we need to practice, and devotion is an essential ingredient.

When you practice Phowa, cultivate devotion—particularly to Buddha Amitabha. Amitabha embodies all the buddhas of the three times and the ten directions. He is the embodiment of the dharmakaya, sambhogakaya, and nirmanakaya. Please feel in your heart that Buddha Amitabha is your true protector and support. While doing Phowa, meditate on yourself as Vajrayogini and feel the presence of Buddha Amitabha right above your head. Don’t see the place where you are as an ordinary place, but as a pure land. It’s the pure land of Amitabha, Guru Padmasambhava, Vajrayogini, and Yeshe Tsogyal. Bring all your outer perceptions and inner understanding back to the true nature, which is unaffected by dualistic thinking.

 

Whenever we practice transferring our consciousness into the heart of Amitabha, at that moment we’re preparing ourselves to be in the pure land. We could think that Amitabha himself is the pure land. When we merge with his heart, we are in the middle of his pure land. When we practice full of devotion, longing, and confidence, we’re rehearsing and preparing to go there. We need the confidence that we’re going to his pure land so that we can keep moving forward on the spiritual path. We’re not going to be interrupted by the bardo. We’re making perfect preparations for the future. In our regular lives we make plans for the future—like investing in retirement funds, pension plans, and things like that. But this kind of preparation goes much further than a retirement plan. Preparing for Dewachen is very important and special. Please increase your courage and commitment to make this practice successful."

 

~ Venerable Khenpo Rinpoches
The Essential Journey of Life and Death, Volume 2: Using Dream Yoga and Phowa as the Path (pgs 229-230)

Edited February 12, 2015 by C T

[C T]

"We need to activate the inner hermitage qualities of body, speech, and mind. When these three are activated and maintained, even if we cannot get to an outer hermitage our practice will be strong and effective.

 

(1) Hermitage of the body means reducing mundane activities and emphasizing Dharma. We direct our minds to positive qualities such as love and compassion, joy and appreciation, and with these as a foundation perform meritorious activities. Avoiding actions that are harmful, doing what is beneficial for us and for others—this is known as the hermitage of the body.

 

(2) Hermitage of the speech means trying to avoid all talk that is disrespectful, harsh, and negative—anything that brings harm to yourself and others. This kind of talk is known in the Buddha’s teaching as gossip. Gossip has no good qualities. Once begun gossip tends to travel, accumulate, and disturb many people. Reduce and ultimately avoid gossip—this is part of the practice of the hermitage of speech. Another aspect of the hermitage of the speech is to not spend much time talking about trivial things. In other words reduce mundane conversation. Then there is silence. When you practice silence you are self-contained and more inward-looking. You notice the busyness of your body, speech, and mind and your self-awareness grows. Eliminate gossip, reduce mundane conversation, and practice silence—all these make up what is known as the hermitage of speech.

 

(3) The third one is hermitage of the mind. Reduce grasping, clinging, doubt, hesitation, and all thoughts related to the five poisons— ignorance, attachment, anger, arrogance, and jealousy. However these emotions manifest in you, individually, in combinations, or all together—stay away from them, do not indulge them, let them go. That is known as hermitage of the mind.

 

When you maintain the three inner hermitage qualities, you will experience the beautiful, serene environment of the outer hermitage even if you are in the city. In fact when the inner hermitage is strong and stable, you yourself become the outer hermitage, and beings, simply by being near you, will experience comfort and peace, just as if they traveled far away to a mountain retreat. Therefore, value these inner hermitage qualities, and nurture them as much as you can.

 

We further strengthen and glorify the hermitage qualities of body, speech, and mind by reading the Buddha’s teachings, such as the sutras and tantras, by chanting mantras, by performing positive actions, and by always aspiring to do even better in our spiritual practice. This will increase our realization and decrease and ultimately uproot all negative thoughts and emotions. Cultivate devotion, love, compassion, kindness, respect and appreciation, practice the six paramitas—all these good thoughts and deeds are so important. This has been a brief description of how to establish, maintain, and increase the inner hermitage of body, speech, and mind."

 

Venerable Khenpo Rinpoches
Pointing Out the Nature of Mind:
Dzogchen Pith Instructions of Aro Yeshe Jungne (pgs 9-10)

Edited February 15, 2015 by C T

[C T]

 

"The nature has no partialities or divisions—that’s what the teachings repeatedly say. It says this in

the Heart Sutra that we chant, as well as in so many other teachings. This is the same true nature,

the great open, pervasive, speechless, inexpressible nature. When we recognize this state, without

any further investigating or analyzing, we set forth. We just have to relax and meditate. As we

extend this clear, pristine, speechless realization, that is meditation. If we can stay in that state

for one minute, two minutes, or five minutes, our meditation is quite good. During that time,

of course thoughts will come, but when they do we just do the same thing: recognize and

stay in that state. It’s simple. Of course it may be simple to recognize this, but it’s a little

tricky to maintain, and that’s why we need more practice. That’s always the practice:

again and again we bring up joy, devotion, and bodhichitta, all those beautiful

ingredients. These are the beautiful lights of the buddha-nature that will

usher us to the deepest heart of our mind."

 

Venerable Khenpo Rinpoches

The Essential Journey of Life and Death, Volume 1:

The Indestructible Nature of Body, Speech, and Mind (pg 298)

 

[3bob]

 

“If our body really belonged to us, it would obey our commands. If we say, ‘Don’t get old,’ Or ‘I forbid you to get sick’ does it obey us? No! It takes no notice. We only rent this ‘house’, not own it. If we think it does belong to us, we will suffer when we have to leave it. But in reality, there is no such thing as a permanent self, nothing unchanging or solid that we can hold on to.”

                                                                                ~ Ajahn Chah

 

Hello CT and others,  I'm just dropping by and will soon drop out, but would you say that the historic Buddha at least and partially refuted the ideas given above in that He said he would remain for an entire cosmic cycle (or something to that effect amounting to eons beyond normal life even in the heavenly realms?) yet Ananda missed replying to him or asking further about it for 3 times so the Buddha then dropped the subject.  (I could find the sutra for you to compare such with but then again I imagine you are already quite familiar with it?)  As for the last sentence I see that as being counter to the four-fold negation if it is honestly plugged into that formula.

Edited February 16, 2015 by 3bob

[Seeker of Wisdom]

Hello CT and others, I'm just dropping by and will soon drop out, but would you say that the historic Buddha at least and partially refuted the ideas given above in that He said he would remain for an entire cosmic cycle (or something to that effect amounting to eons beyond normal life even in the heavenly realms?) yet Ananda missed replying to him or asking further about it for 3 times so the Buddha then dropped the subject. (I could find the sutra for you to compare such with but then again I imagine you are already quite familiar with it?)

I'm inclined to doubt it happened, as I'm sceptical of miraculous sounding stories like that. To me it sounds like hagiography ramping up the awesomeness, especially with that 'asking three times' thing - come on, Ananda was really too dumbstruck to even nod, three times? Of course I can't prove it didn't happen, but personally I see no reason to think it did.

 

As for the last sentence I see that as being counter to the four-fold negation if it is honestly plugged into that formula.

Well, it's not really possible to use language concisely in accord with the negation of any of the conceptual frameworks on which language relies. If you want to get things said clearly, you can't always follow the fourfold negation exactly. Saying 'there is no self' is reasonable shorthand.

 

It's like how an agnostic can say 'I don't believe in God' - they're not making a positive statement of His nonexistence, but a negative statement of their belief in His existence - which implicitly follows from not positively believing. Similarly, dropping all ideas of self implicitly means not believing in a self, which is different from believing that there is no self as yet another view.

Edited February 16, 2015 by Seeker of Wisdom