Atisha’s Lamp
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चैनल निर्माण की तिथिJan 01, 2023
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Apr 01, 2025संलग्न समूह
Atisha’s Chat
13
समूह "Atisha’s Lamp" में नवीनतम पोस्ट
09.04.202511:48
08.04.202521:26
08.04.202518:57
31.03.202520:53
31.03.202520:49
30.03.202511:33
30.03.202511:31
30.03.202511:28
से पुनः पोस्ट किया:
Buddha Words
22.11.202407:49
Just as a tree, though cut down, sprouts up again if its roots remain uncut and firm, even so, until the craving that lies dormant is rooted out, suffering springs up again and again.
—Dhammapada 338
—Dhammapada 338
12.11.202418:24
May you rule your respective kingdoms according to the Dharma, and not by what is not Dharma. Do not take the lives of living beings, do not take what is not given, and do not engage in sexual misconduct. Likewise you should refrain from telling lies, sowing discord, speaking harshly, and talking frivolously. Do not let your mind be overcome by covetousness, malice, or misguided beliefs. Do not befriend those who take life or those with misguided beliefs. Should non-Dharma arise in my dominion, do not applaud those who practice it.
—The Play in Full
—The Play in Full
से पुनः पोस्ट किया:
Egbert Moray-Falls
08.11.202417:24
Don’t forget these key points. Instill them in your mind.
Don’t forget these key points. Hold them in your heart.
Take these as foremost among all profound pith instructions.
Don’t forget! Don’t forget! Don’t forget death!
Don’t be distracted! Don’t be distracted! Don’t be distracted in this human life!
Don’t give up! Don’t give up! Don’t give up what’s helpful for your next life!
Think about it! Think about it! Think about the suffering of cyclic existence!
Concentrate! Concentrate! Concentrate on the holy Buddhist path!
Escape! Escape! Escape from the abodes of cyclic existence!
Pursue! Pursue! Pursue the trailhead of freedom.
This sovereign king’s wisdom midstream shifts to you.
In the past, when I was Rikzin Jikmé Lingpa,
You were my maternal uncle renowned as a great meditator,
And you were unsurpassably kind to me.
Therefore, the fruition of that is my encounter here with you.
In this lifetime, we will be father and son.
In the future, in the northern land of Shambala,
You and I will accompany one another as king and official.
Then he vanished into the arena of intangible space.
— Dudjom Lingpa
Don’t forget these key points. Hold them in your heart.
Take these as foremost among all profound pith instructions.
Don’t forget! Don’t forget! Don’t forget death!
Don’t be distracted! Don’t be distracted! Don’t be distracted in this human life!
Don’t give up! Don’t give up! Don’t give up what’s helpful for your next life!
Think about it! Think about it! Think about the suffering of cyclic existence!
Concentrate! Concentrate! Concentrate on the holy Buddhist path!
Escape! Escape! Escape from the abodes of cyclic existence!
Pursue! Pursue! Pursue the trailhead of freedom.
This sovereign king’s wisdom midstream shifts to you.
In the past, when I was Rikzin Jikmé Lingpa,
You were my maternal uncle renowned as a great meditator,
And you were unsurpassably kind to me.
Therefore, the fruition of that is my encounter here with you.
In this lifetime, we will be father and son.
In the future, in the northern land of Shambala,
You and I will accompany one another as king and official.
Then he vanished into the arena of intangible space.
— Dudjom Lingpa
से पुनः पोस्ट किया:Egbert Moray-Falls
08.11.202417:24
IN A DREAM AT NIGHT on the twenty-fifth day, a holy individual appeared saying he was the
Buddhist king Trisong Deutsen. He told me,
Kyé Ho! Fortunate child of my spiritual family,
There are countless sentient beings in cyclic existence,
Yet look at how few gain a human body.
Many gain a human body,
Yet look at how few are endowed with the freedoms and resources [of a precious human birth].
Although many have gained the freedoms and resources,
Look at how few make them meaningful.
Since it’s as if none make them meaningful,
Look at how few attain liberation.
These days, like appearances in a dream,
Look at how even those who gain this precious human body
Waste their human life
Over the course of years, months, days, and moments.
Of those early years of life,
Look at how many are spent practicing the holy Dharma.
Among the activities in that human life,
Look at what point they have.
The human beings who lived in the past
Busied themselves with activities concerned with this life;
Now that they’re on the road toward death,
Look at what sort of help these tasks are to them.
For the welfare of children, grandchildren, dear ones, and family,
They defeated enemies, protected friends,
Farmed crops, stockpiled, and swindled,
Yet now when they’re on the road toward death,
Look at the value and result of what they’ve done.
Although ancestors and those before them,
Wore out their human lives in suffering
Thinking of future generations of children and grandchildren,
Is there anyone who remembers their kindness? Look at that.
Entirely everything you do
Is just the same as that, and since it’s the same,
Concentrate on becoming self-sufficient.
From a universal monarch on high
To a little child born yesterday,
One hundred years from now,
The human beings now alive on this earth
Won’t be anything but ashen corpses:
Everything is nothing more than appearances in a dream.
After a year has passed,
It’s as if it was no longer than a mere instant;
Even if you manage to live one hundred years, it still feels like merely a moment.
At the time of death, the life you led seems like a dreamscape.
When the time arrives for the aeon of destruction,
Everything animate and inanimate in this world throughout the three-thousandfold
cosmos
Will vanish into emptiness without a trace.
All the people who died in the past
And the dead you’ve actually seen all had the same attitude:
They strived and strategized to remain for many years;
Unsuccessful in those wishes,
They fell under the power of impermanence and death.
They left behind their wealth like dirt and rocks,
Lost their illusory body like tattered clothes,
And were divided from friends and family like people in a crowded marketplace.
They woke up from their lives’ events as if from a dream
And wandered like a stray dog into the next world.
Without any control over where they’re going,
They’re driven from behind by the strong gale of karma.
Led helplessly by the Lord of Death’s minions,
They plunge into what they don’t want — the abodes of the miserable existences —
To experience their sufferings all alone.
They wail in agony, crying out,
Yet apart from themselves, no one sees or hears them.
Think of that, and apply yourself to your own quest for enlightenment.
If hardship, hunger, cold, sickness, and suffering occur
For the sake of your spiritual practice,
And you find yourself exasperated,
Why aren’t you fed up with experiencing the endless suffering
Of the agony of cold and heat known by hell beings,
The exhaustion, hunger, and thirst of starving spirits,
Or the mute foolishness,
Butchery, forced labor, and the like that animals must undergo?
If dismay with those states has arisen,
How can you possibly be annoyed with hardship in your spiritual practice?
Buddhist king Trisong Deutsen. He told me,
Kyé Ho! Fortunate child of my spiritual family,
There are countless sentient beings in cyclic existence,
Yet look at how few gain a human body.
Many gain a human body,
Yet look at how few are endowed with the freedoms and resources [of a precious human birth].
Although many have gained the freedoms and resources,
Look at how few make them meaningful.
Since it’s as if none make them meaningful,
Look at how few attain liberation.
These days, like appearances in a dream,
Look at how even those who gain this precious human body
Waste their human life
Over the course of years, months, days, and moments.
Of those early years of life,
Look at how many are spent practicing the holy Dharma.
Among the activities in that human life,
Look at what point they have.
The human beings who lived in the past
Busied themselves with activities concerned with this life;
Now that they’re on the road toward death,
Look at what sort of help these tasks are to them.
For the welfare of children, grandchildren, dear ones, and family,
They defeated enemies, protected friends,
Farmed crops, stockpiled, and swindled,
Yet now when they’re on the road toward death,
Look at the value and result of what they’ve done.
Although ancestors and those before them,
Wore out their human lives in suffering
Thinking of future generations of children and grandchildren,
Is there anyone who remembers their kindness? Look at that.
Entirely everything you do
Is just the same as that, and since it’s the same,
Concentrate on becoming self-sufficient.
From a universal monarch on high
To a little child born yesterday,
One hundred years from now,
The human beings now alive on this earth
Won’t be anything but ashen corpses:
Everything is nothing more than appearances in a dream.
After a year has passed,
It’s as if it was no longer than a mere instant;
Even if you manage to live one hundred years, it still feels like merely a moment.
At the time of death, the life you led seems like a dreamscape.
When the time arrives for the aeon of destruction,
Everything animate and inanimate in this world throughout the three-thousandfold
cosmos
Will vanish into emptiness without a trace.
All the people who died in the past
And the dead you’ve actually seen all had the same attitude:
They strived and strategized to remain for many years;
Unsuccessful in those wishes,
They fell under the power of impermanence and death.
They left behind their wealth like dirt and rocks,
Lost their illusory body like tattered clothes,
And were divided from friends and family like people in a crowded marketplace.
They woke up from their lives’ events as if from a dream
And wandered like a stray dog into the next world.
Without any control over where they’re going,
They’re driven from behind by the strong gale of karma.
Led helplessly by the Lord of Death’s minions,
They plunge into what they don’t want — the abodes of the miserable existences —
To experience their sufferings all alone.
They wail in agony, crying out,
Yet apart from themselves, no one sees or hears them.
Think of that, and apply yourself to your own quest for enlightenment.
If hardship, hunger, cold, sickness, and suffering occur
For the sake of your spiritual practice,
And you find yourself exasperated,
Why aren’t you fed up with experiencing the endless suffering
Of the agony of cold and heat known by hell beings,
The exhaustion, hunger, and thirst of starving spirits,
Or the mute foolishness,
Butchery, forced labor, and the like that animals must undergo?
If dismay with those states has arisen,
How can you possibly be annoyed with hardship in your spiritual practice?
07.11.202416:10
In order to achieve this [enlightenment], before the actual stage of the unification you must have achieved the approximation of the unification: the clear light and the pure and impure stages of the illusory body.
But to be mature enough to do this, you must definitely have progressed fully in the coarser levels of the generation-stage maturation, and you must have preceded this by obtaining the four pure initiations that will definitely implant the seeds of the four kayas in you.
But in order to become the exceptional vessel or candidate fit enough to receive these, you must have purified your mindstream beforehand with the common path, bodhichitta.
Thus you must have received the causes for generating this bodhichitta: so much compassion that you cannot bear all sentient beings to suffer agonies and so forth.
The foundation for developing compassion is your inability to bear the general and specific sufferings of samsara that you yourself have to undergo. This should move you to renounce samsara.
But before this you must have developed fear and dread of the sufferings of the lower realms. And how could you develop any of these without having first contemplated the law of cause and effect and the uncertainty of when you will die? You must develop these things.
The sole cause for even thinking of beginning on such a path is contemplating how difficult it is to gain an optimum human rebirth—something entirely meaningful.
And to develop all these things, you must have devoted yourself properly, in both thought and deed, to a virtuous spiritual guide.
Thus you should not reach for the higher levels right away. You should train your mind by experiencing the progression [of the path], beginning with devotion to a spiritual guide.
—Pabongka Rinpoche
But to be mature enough to do this, you must definitely have progressed fully in the coarser levels of the generation-stage maturation, and you must have preceded this by obtaining the four pure initiations that will definitely implant the seeds of the four kayas in you.
But in order to become the exceptional vessel or candidate fit enough to receive these, you must have purified your mindstream beforehand with the common path, bodhichitta.
Thus you must have received the causes for generating this bodhichitta: so much compassion that you cannot bear all sentient beings to suffer agonies and so forth.
The foundation for developing compassion is your inability to bear the general and specific sufferings of samsara that you yourself have to undergo. This should move you to renounce samsara.
But before this you must have developed fear and dread of the sufferings of the lower realms. And how could you develop any of these without having first contemplated the law of cause and effect and the uncertainty of when you will die? You must develop these things.
The sole cause for even thinking of beginning on such a path is contemplating how difficult it is to gain an optimum human rebirth—something entirely meaningful.
And to develop all these things, you must have devoted yourself properly, in both thought and deed, to a virtuous spiritual guide.
Thus you should not reach for the higher levels right away. You should train your mind by experiencing the progression [of the path], beginning with devotion to a spiritual guide.
—Pabongka Rinpoche
07.11.202405:54
The Buddhas appear as Indra, Brahma
and sometimes Maras
To enact the welfare of sentient beings.
Worldly beings cannot comprehend this phenomenon.
They appear as women and perform activities.
They are also present in animal rebirths.
Even though they are unattached, they display attachment.
Even though they are fearless, they display fear.
Even though they are lucid, they display confusion.
Even though they are sane, they display madness.
Even though they are able-bodied, they display disabilities.
By means of various emanations,
they guide sentient beings.
—Buddha Shakyamuni
and sometimes Maras
To enact the welfare of sentient beings.
Worldly beings cannot comprehend this phenomenon.
They appear as women and perform activities.
They are also present in animal rebirths.
Even though they are unattached, they display attachment.
Even though they are fearless, they display fear.
Even though they are lucid, they display confusion.
Even though they are sane, they display madness.
Even though they are able-bodied, they display disabilities.
By means of various emanations,
they guide sentient beings.
—Buddha Shakyamuni
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