Egbert Moray-Falls
22.01.202511:24
Hūm
In Orgyen’s land, upon its northwest rim,
On lotus, pistil-cup, and stem,
Wondrous, supreme mastery you found
And as the Lotus-Born you are renowned.
A ring of many dakinis encircles you,
And in your footsteps practicing we follow you.
To grant your blessings, come, we pray.
Guru Padma Siddhi Hūm
"Through this may all behold
Primordial wisdom, self-arisen Lotus King,
At play within the spacelike reaches of their minds.
May I and all who have connections with this prayer
Be taken into Padma’s care for all our lives.
May we receive, reflect, and meditate
Upon the teachings without let or obstacle,
And gain with ease our own and others’ good.
And may the general teachings of the Conqueror,
The yogas of the threefold inner tantras,
Especially the precious teachings of the light of vajra-essence,
Be strongly spread in all the ten directions.
May every being’s joy and wealth of Dharma powerfully increase!"
— Jamgon Mipham, the dedication to his commentary on the seven line prayer.
In Orgyen’s land, upon its northwest rim,
On lotus, pistil-cup, and stem,
Wondrous, supreme mastery you found
And as the Lotus-Born you are renowned.
A ring of many dakinis encircles you,
And in your footsteps practicing we follow you.
To grant your blessings, come, we pray.
Guru Padma Siddhi Hūm
"Through this may all behold
Primordial wisdom, self-arisen Lotus King,
At play within the spacelike reaches of their minds.
May I and all who have connections with this prayer
Be taken into Padma’s care for all our lives.
May we receive, reflect, and meditate
Upon the teachings without let or obstacle,
And gain with ease our own and others’ good.
And may the general teachings of the Conqueror,
The yogas of the threefold inner tantras,
Especially the precious teachings of the light of vajra-essence,
Be strongly spread in all the ten directions.
May every being’s joy and wealth of Dharma powerfully increase!"
— Jamgon Mipham, the dedication to his commentary on the seven line prayer.
05.09.202421:25
"First, if you want to practice the teachings, but have not done so, you have not yet made a deep enough commitment. With the recklessness of a lunatic, you must make a radical decision: to listen to the advice of a qualified spiritual master and to no one else.
"Having made this deep commitment, begin the preliminary practices, using the “four thoughts that turn the mind to dharma” in order to tame your mind.
"Next, no matter what happens to you, good or bad, recognize that ordinary worldly preoccupations do not have the slightest meaning whatsoever, not even so much as a tiny seed of sesame.
"Until you are able to regard the ordinary affairs of samsara with a kind of natural revulsion—like someone sick with hepatitis served a pile of greasy food—you are likely to turn into a hyperactive renunciant, like an ox with its tail caught in a door.
"If you’re motivated to give up ordinary activities just from a fleeting impulse of renunciation, you’ll wind up a failed “realized yogi,” a jaded “great meditator,” like someone who wastes his time soaking hard, ruined boots in water, hoping someday they’ll soften again.
"Until you have completely come to understand the “four thoughts that turn the mind to dharma” and have created a real capacity to renounce ordinary life, don’t even bother mouthing mantras and giving up ordinary activities to do practice. This is important.
"Conversely, once you begin to experience an unwavering weariness with samsara, an authentic sense of renunciation, immutable devotion and strong sense of self-confidence, you have taken the first step: adamantine freedom from the opinions of others.
"This is the time to distance yourself from friends and from enemies, to give up plans, to ignore everything that you were supposed to get done, unswayed by the opinions of your friends or partners. This is the time to turn a deaf ear to both your superiors and your subordinates. This is the time to decide, on your own, to take up the reins of your destiny and make your escape, like a wild animal caught in a trap, working to set itself free...
"...Also, unless you are propelled along the path by the life force of constant diligence and relentless perseverance, even though you are knowledgeable about the scriptures of the nine vehicles, this will not result in attaining buddhahood in a single lifetime.
"However, take confidence in knowing that, one day, merely by having heard the words the Three Jewels, you will attain the enlightened state."
— Patrul Rinpoche, Enlightened Vagabond
"Having made this deep commitment, begin the preliminary practices, using the “four thoughts that turn the mind to dharma” in order to tame your mind.
"Next, no matter what happens to you, good or bad, recognize that ordinary worldly preoccupations do not have the slightest meaning whatsoever, not even so much as a tiny seed of sesame.
"Until you are able to regard the ordinary affairs of samsara with a kind of natural revulsion—like someone sick with hepatitis served a pile of greasy food—you are likely to turn into a hyperactive renunciant, like an ox with its tail caught in a door.
"If you’re motivated to give up ordinary activities just from a fleeting impulse of renunciation, you’ll wind up a failed “realized yogi,” a jaded “great meditator,” like someone who wastes his time soaking hard, ruined boots in water, hoping someday they’ll soften again.
"Until you have completely come to understand the “four thoughts that turn the mind to dharma” and have created a real capacity to renounce ordinary life, don’t even bother mouthing mantras and giving up ordinary activities to do practice. This is important.
"Conversely, once you begin to experience an unwavering weariness with samsara, an authentic sense of renunciation, immutable devotion and strong sense of self-confidence, you have taken the first step: adamantine freedom from the opinions of others.
"This is the time to distance yourself from friends and from enemies, to give up plans, to ignore everything that you were supposed to get done, unswayed by the opinions of your friends or partners. This is the time to turn a deaf ear to both your superiors and your subordinates. This is the time to decide, on your own, to take up the reins of your destiny and make your escape, like a wild animal caught in a trap, working to set itself free...
"...Also, unless you are propelled along the path by the life force of constant diligence and relentless perseverance, even though you are knowledgeable about the scriptures of the nine vehicles, this will not result in attaining buddhahood in a single lifetime.
"However, take confidence in knowing that, one day, merely by having heard the words the Three Jewels, you will attain the enlightened state."
— Patrul Rinpoche, Enlightened Vagabond
07.08.202414:35
"Generally, in Buddhism, gods are considered not ultimate but temporary because gods themselves cannot give up a self. That is why Kunkhyen Rongzompa identifies eternalist gods as worldly deities.
"As long as there is a self, there are always passions, there is always karma, and there is always change. There is nothing absolute. There is no view of how to reach the fully enlightened state that is connected with eternalist gods, whose histories occur within different times and places.
"Whether time is brief, long-lasting, or many eons, it is a temporary appearance that belongs to beings, depending on beings’ habit or manifesting from Buddhas according to beings’ faculties.
"Even though time and place do not exist and are just conception, whoever has not realized the fully enlightened state believes in a reality of time and place.
"Buddhas have no time or place, but Buddhas manifest within time and place for the benefit of beings. They are called fully enlightened because there is nothing trapped in time. Buddhas’ inconceivable wisdom is forever abiding in unwavering stainless Dharmakaya, never remaining in the habit of a certain place.
"Buddha has purified self, so that is why Buddha is fully enlightened. Because eternalism does not give up the view of an existing self, whether a god is considered intermediate or supreme, there is still the cause of passions and karma, even though the way the appearances of gods arise seems positive according to history or an individual’s experience and excels beyond the appearances of ordinary human beings.
"Since self is not purified, self produces cause and effect. Whenever there is cause and effect, a possessor comes, and there is samsara no matter what aspect of gods arises.
"This is the basic Buddhist view about the characteristics of gods.
"The contrast between eternalist and Buddhist views of gods is comparable to the contrast between the Western geographical system, which from a Buddhist perspective only concerns one small part of the phenomena of this world, and the Buddhist geographical system, which is about all phenomena and is related to sentient beings according to time and place.
"In the Buddhist view, one cannot make anything certain and sure. It is actually not good to try to make any kind of doctrine into something certain and sure, because if something is thought to exist only in a definite way, its reliability will eventually fail.
"It is important not to compare eternalist gods, but to differentiate between the characteristics of wisdom, and then it will not be necessary to deny any gods’ doctrines, which are infinite. They have existed before, they exist now, and they will exist in the future because of beings’ phenomena, which are the general source of eternalist beliefs, and what arises is believed depending on beings’ time and place.
"The eternalist belief that a god is absolute is only conceptual within time and place. Even if one tries to determine what is absolute according to an eternalist view, whatever is found will be conditional, compounded, and temporary because it is conceptual. Even though there is belief in permanence, where does anything exist permanently? If something exists permanently, it cannot manifest anything because it is frozen, without mind, spirit, or wisdom.
"Even when considering absolute truth, by excessively concretizing absolute truth due to inflexibility, it will become diminishable and will not turn to a pivotal state or quality."
— Dungse Thinley Norbu Rinpoche, A Cascading Waterfall of Nectar, Shambhala Publications.
"As long as there is a self, there are always passions, there is always karma, and there is always change. There is nothing absolute. There is no view of how to reach the fully enlightened state that is connected with eternalist gods, whose histories occur within different times and places.
"Whether time is brief, long-lasting, or many eons, it is a temporary appearance that belongs to beings, depending on beings’ habit or manifesting from Buddhas according to beings’ faculties.
"Even though time and place do not exist and are just conception, whoever has not realized the fully enlightened state believes in a reality of time and place.
"Buddhas have no time or place, but Buddhas manifest within time and place for the benefit of beings. They are called fully enlightened because there is nothing trapped in time. Buddhas’ inconceivable wisdom is forever abiding in unwavering stainless Dharmakaya, never remaining in the habit of a certain place.
"Buddha has purified self, so that is why Buddha is fully enlightened. Because eternalism does not give up the view of an existing self, whether a god is considered intermediate or supreme, there is still the cause of passions and karma, even though the way the appearances of gods arise seems positive according to history or an individual’s experience and excels beyond the appearances of ordinary human beings.
"Since self is not purified, self produces cause and effect. Whenever there is cause and effect, a possessor comes, and there is samsara no matter what aspect of gods arises.
"This is the basic Buddhist view about the characteristics of gods.
"The contrast between eternalist and Buddhist views of gods is comparable to the contrast between the Western geographical system, which from a Buddhist perspective only concerns one small part of the phenomena of this world, and the Buddhist geographical system, which is about all phenomena and is related to sentient beings according to time and place.
"In the Buddhist view, one cannot make anything certain and sure. It is actually not good to try to make any kind of doctrine into something certain and sure, because if something is thought to exist only in a definite way, its reliability will eventually fail.
"It is important not to compare eternalist gods, but to differentiate between the characteristics of wisdom, and then it will not be necessary to deny any gods’ doctrines, which are infinite. They have existed before, they exist now, and they will exist in the future because of beings’ phenomena, which are the general source of eternalist beliefs, and what arises is believed depending on beings’ time and place.
"The eternalist belief that a god is absolute is only conceptual within time and place. Even if one tries to determine what is absolute according to an eternalist view, whatever is found will be conditional, compounded, and temporary because it is conceptual. Even though there is belief in permanence, where does anything exist permanently? If something exists permanently, it cannot manifest anything because it is frozen, without mind, spirit, or wisdom.
"Even when considering absolute truth, by excessively concretizing absolute truth due to inflexibility, it will become diminishable and will not turn to a pivotal state or quality."
— Dungse Thinley Norbu Rinpoche, A Cascading Waterfall of Nectar, Shambhala Publications.
Көрсөтүлдү 1 - 3 ичинде 3
Көбүрөөк функцияларды ачуу үчүн кириңиз.